Ferdinand the Holy Prince
Ferdinand the Holy Prince | |
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Master of Aviz Lord of Salvaterra de Magos and Atouguia | |
St. Vincent Panels by Nuno Gonçalves, commonly believed to be a portrait of Ferdinand | |
Born | 29 September 1402 Santarém, Portugal |
Died | 5 June 1443 Fez, Marinid Sultanate | (aged 40)
Burial | Batalha Monastery, Portugal |
House | Aviz |
Father | John I of Portugal |
Mother | Philippa of Lancaster |
Ferdinand the Holy Prince (Portuguese pronunciation:
In 1437, Ferdinand participated in the disastrous
A popular cult quickly developed in Portugal around the figure of "the Holy Prince" (O Infante Santo), strongly encouraged by the House of Aviz. Ferdinand remains a "popular saint" by Portuguese tradition, neither beatified nor canonized by the Catholic Church.
Early life
Ferdinand was the sixth and youngest son of
Ferdinand was born in
Master of Aviz
Ferdinand was too young to participate in the 1415
In 1434, after the death of his father John I and the administrator João Rodrigues de Sequeira, Ferdinand was appointed lay administrator of the Knightly
Siege of Tangier
In 1436, dissatisfied with his meager domains, Ferdinand asked his brother King Edward for permission to go abroad to seek his fortune in the service of a foreign king (reportedly,
In August 1437, the Portuguese expeditionary force, under the leadership of Henry the Navigator, set out to seize
To preserve his army from destruction, Henry the Navigator signed a treaty in October 1437 with the Moroccan commanders. It called for the restoration of Ceuta (which had been captured by the Portuguese back in 1415) in return for allowing to his army to withdraw intact (albeit with their weapons left behind). By the terms of the treaty, Henry handed his younger brother Ferdinand over to the Moroccans as a hostage for the delivery of Ceuta.[12] It was later reported that Henry personally volunteered to go as hostage instead of Ferdinand, but that his war council forbade it.[13]
Hostage in Asilah
Ferdinand was formally a hostage of Salah ibn Salah (called Çallabençalla in the Portuguese chronicles), the Marinid governor of Tangier and Asilah (and lord claimant of Ceuta). Ferdinand was allowed to bring along a private entourage of eleven household servants into captivity with him. This included his secretary (and future chronicler) Frei João Álvares; his household governor Rodrigo Esteves; his wardrobe keeper Fernão Gil; his confessor, Frei Gil Mendes; his physician mestre Martinho (son of the late chronicler Fernão Lopes); his chaplain Pero Vasques; his head cook João Vasques; his chamberlain João Rodrigues (described as a collaço, meaning a foster-brother or close confidante of Ferdinand); his quartermaster (aposentador) João Lourenço; his hearth-keeper João de Luna; and his pantry keeper (homen de reposta) Cristóvão de Luviça Alemão.[14] Álvares was entrusted with Ferdinand's money purse, estimated to be carrying some 6,000 reals for expenses.[15] They were joined by an additional set of four Portuguese noble hostages identified as Pedro de Ataíde, João Gomes de Avelar, Aires da Cunha and Gomes da Cunha/Silva. The first three were knights of Ferdinand's household, the last a knight of Aviz.[16] These four were not part of Ferdinand's entourage, but part of a separate temporary hostage swap to ensure the smooth embarkation of the defeated Portuguese troops back to their ships, for which Salah ibn Salah gave his own eldest son as hostage to the Portuguese in return. These were meant to be released once the troops were boarded, whereas Ferdinand and his entourage were only to be released upon the evacuation and handover of Ceuta.
Ferdinand, his entourage and the four knights were handed over to Salah ibn Salah on the evening of 16 October 1437 by the Portuguese negotiator
Ferdinand, the entourage and the four knights left Tangier on 22 October and made their way under Moroccan guard to Asilah (Arzila), thirty miles down the coast from Tangier.[20] The Portuguese hostages were jeered by Moroccan crowds as they made their way. Upon arrival, Ferdinand and his entourage were kept in relatively comfortable quarters in Asilah, as would befit a royal hostage. He was allowed to write and receive correspondence from Portugal, interact with the local Christian community and had dealings with local Genoese merchants.[21] The entourage was also allowed to celebrate Christian mass daily.[22] Fellow-prisoner Frei João Álvares reports Ferdinand expected that the treaty would be promptly fulfilled – that Ceuta would be evacuated and handed over and that they would soon be released.[23] Salah ibn Salah also expected to hear of the evacuation of Ceuta in a matter of days.
Back in Portugal, the news of the defeat at Tangier and the subsequent treaty were received with shock.
In January 1438, still undecided, Edward of Portugal convened the
Prisoner in Fez
The Marinid authorities in Morocco were surprised and angered by the Portuguese repudiation of the treaty. Rumors of a plot to land a Portuguese amphibious force to break Ferdinand out of Asilah (a coastal city) prompted a decision to move him inland.
Upon arrival in Fez in late May 1438, Ferdinand's entourage was placed in a prison where they met two Portuguese prisoners previously incarcerated: Diogo Delgado and Álvaro Eanes of Alverca.
King Edward of Portugal died in August 1438 (of pestilence, said his doctors; of heartbreak over the hapless fate of Ferdinand, said popular lore).[47] Shortly before his death, Edward changed his mind about the abandonment of Ceuta and dispatched an emissary, Fernão de Silva, to inform the Moroccans that the Portuguese would be fulfilling the treaty after all, and to make preparations for the Ferdinand's release.[48] But the death of Edward left Silva stranded in Asilah without credentials. Having come so close to being freed, the news (which arrived in Fez in November 1438) came as a double blow to Ferdinand, who promptly fell into despair.[49] Nonetheless, Abu Zakariya ordered the leg irons taken off in the expectation that a deal might yet be struck with the new regime in Lisbon.[50]
The new state of affairs took some time to sort out – Edward's death provoked an internal conflict in Portugal over the
When the road work was finished in February 1440, the companions were assigned to new work in the palace gardens and carpentry and masonry shops. However, things had taken another twist in the interim; Salah ibn Salah had died over the winter of 1439–40. As his eldest son was still in Portuguese captivity, the government of Asilah-Tangier (and notional control of Ferdinand) was passed to his brother Abu Bakr (known in the chronicles as Muley Bubuquer).[56] Álvares reports that Abu Zakariya tried to lay claim on Ibn Salah's lands, provoking a quarrel with Abu Bakr. In turn, Abu Bakr conspired with a certain "Faquy Amar", who as tutor to a Marinid prince had access to the palace of Fez, to break Ferdinand out of prison.[57] But Abu Zakariya got wind of the plot, and Faquy Amar fled the city. Things got more confusing when Gonçalo de Sintra, an agent of Henry the Navigator, arrived in Salé and told the Marinid authorities there that the Portuguese intended only to provide cash, not Ceuta, for Ferdinand. This caused the Marinids to accuse the Portuguese of double-dealing and reneging on their earlier offer.[58] A letter finally arrived from the dowager-queen Eleanor, but it only pertained to some minor matter relating to the transfer of some lands back in Portugal and made no mention of the Ceuta swap.[59] Each of these incidents infuriated the Marinids, who felt the Portuguese were being false and toying with them, and their anger fell harshly on Ferdinand, who was threatened and subjected to tighter conditions of confinement. Even the sympathy of the Marinid sultan Abd al-Haqq II and his wives – who had previously mitigated Abu Zakariya's harshness, and gently treated the prince, occasionally inviting him to eat with them in the palace gardens – was now alienated.[60]
Despite the undermining missteps of his relatives, the regent Peter of Coimbra was determined to undertake the swap, and he dispatched two emissaries, Martim Tavora and Gomes Eanes, to Asilah to negotiate the logistics. As a preliminary, Abu Bakr demanded that the governor of Ceuta,
In early April 1440, Peter of Coimbra dispatched
In the meantime, unaware of Castro's fate, Tavora and Eanes arrived in Asilah to inform Abu Bakr of the undertaking. Abu Bakr immediately dispatched Master Joseph to Fez to request and arrange the transfer of Ferdinand and his entourage back to Asilah to be handed over to the Portuguese emissaries.[65] Master Joseph arrived in Fez in May 1440 and presented Abu Zakariya with sealed letters from Peter of Coimbra that contained copies of the order for Noronha's dismissal and the evacuation instructions given to Fernando de Castro. What happened thereafter is murky. Ferdinand himself was called to an audience before Abu Zakariya, with Joseph present, to be asked if he wanted to return to Asilah. While escorting Ferdinand back to his dungeon, Abu Zakariya's guards "found" a secret note on him, which they said Master Joseph had slipped to him during the audience.[66] Master Joseph was accused of a scheming to help Ferdinand escape and was promptly detained. Álvares believes this was all a ruse by Abu Zakariya to gain some time.[67] Abu Zakariya sought to reap the glory of recovering Ceuta and needed time to assemble an army in Fez for a triumphal march on Ceuta. In September 1440, once the army was assembled, Master Joseph was finally released and sent back to Asilah without Ferdinand, carrying only Abu Zakariya's promise to undertake the swap himself, i.e. that he would personally take Ferdinand to Ceuta and release him upon taking control of the city.[68] It is uncertain what else Joseph reported about Abu Zakariya's intentions, but the Portuguese ambassadors rejected the change of plan, arguing that they were not prepared to "hock Ceuta for paper promises"[69] and that they needed to have some sort of hold on Ferdinand's person before the city was delivered.
Abu Zakariya's column had set out from Fez in September 1440, with Ferdinand in tow, but they did not get far.[70] Only now hearing of Castro's death and receiving the vigorous reply from the ambassadors in Asilah, they paused, and after some deliberation, Abu Zakariya called off the march and returned to Fez in October. (Reports of the mobilization of Moroccan arms for the march to Ceuta caused alarm in Portugal. Fearing that Abu Zakariya intended to take Ceuta by force, preparations immediately began to send an armed Portuguese fleet to reinforce Ceuta;[71] it is uncertain if the fleet was actually sent, but news of the preparation of fresh troops would likely have been received in Fez, sending mixed signals about Portuguese intentions.)
Negotiations resumed, this time swirling around potential hostage-swapping and material guarantees to supplement verbal promises. But there was little trust between the parties. In early November, the Nasrid sultan
An outbreak of pestilence in Morocco in early 1441 delayed matters further.[73] Three of the four noble hostages that had remained in Asilah (separately from Ferdinand in Fez) – João Gomes de Avelar, Pedro de Ataíde and Aires da Cunha – died of the plague at this time.[74] (In a curious note, when the Moroccans asked Ferdinand how Christians dealt with the plague, Ferdinand replied that "they removed themselves from places where people were dying of it", a reply which was reportedly received with derisive laughter.[75]) By September 1441, the disappointing news arrived of the breakdown of Granada's offer, and Ferdinand was once again clapped in leg irons.[76]
Whatever hope remained for a peaceful solution was dashed a few months later in March 1442. According to Álvares,
Ferdinand was subsequently separated from the rest of his entourage.[81] He was moved to a new small dark, windowless cell – more accurately, an empty weapons storeroom in the qasr of Fez, where he could be more closely guarded.[82] Only his physician Master Martinho was allowed to see him. The rest of the entourage remained in the palace dungeon and were assigned to hard labor, principally in the stables and roadwork, but occasionally also in the castle, where they might exchange words with Ferdinand through a crevice in the wall.[83] Abu Zakariya raised his price to 400,000 dubloons and 400 prisoners and asked Ferdinand to inquire of it from his relatives.[84] But the reply from Portugal, which came four months later, said it was far too much, that they could afford 50,000, but offered to dispatch the ambassador Vasco Fernandes to negotiate a comprehensive ransom, which would include the son of Salah ibn Salah, and the pair still being held in Asilah (the surviving Aviz knight Gomes da Silva and Pero Rodrigues, who was the stand-in for his father, Rodrigo Esteves).[85] The reply infuriated Abu Zakariya, particularly the codicil that implied the son of Salah ibn Salah would have a say in the negotiations over Ferdinand. The son of Salah arrived in Fez three months later to open talks, but he was brusquely received and nothing more came of it. Ferdinand was reportedly depressed and exasperated with his relatives; at one point he refused to hear any more news from Portugal.[86] His companions duly kept from him the news of the death of his brother John of Reguengos in 1442.[87]
Death
Ferdinand's isolation in
After his death, the Fez authorities had Ferdinand's corpse
Ferdinand was unmarried and childless at the time of his death. The lay mastership of his
Fate of companions
Many members of Ferdinand's entourage died in prison in the subsequent years, primarily of disease. Their fates, according to Frei João Álvares, in chronological order, came as follows:[96]
- Frei Gil Mendes, the confessor, died in Asilah in the winter of 1437–38.
- Rodrigo Esteves, head of household, fell ill and was released from Asilah in 1438 in return for his son Pedro Rodrigues
- Diogo Delgado, Portuguese prisoner in Fez, was the first to die in Fez, sometime between 1443 and 1448
- João de Luna, hearth-keeper, died in Fez, 1443–48
- Mestre Martim, the physician, died in Fez, 1443–48.
- Fernão Gil, the wardrobe-keeper, died in Fez, 1443–48.
- João Lourenço, the quartermaster, died in Fez, 1443–48.
- Álvaro Eanes of Alverca, the other Portuguese prisoner in Fez, converted to Islam
- Cristóvão de Luviça Alemão, pantry-keeper, converted to Islam
- Frei João Álvares, the secretary, ransomed by Peter of Coimbra in 1448
- João Vasques the cook, ransomed by Peter of Coimbra or João de Lisboa in 1448.
- João Rodrigues, the collaço, chamberlain, ransomed by Frei João Álvares in 1450
- Pero Vasques, the chaplain, ransomed by Frei João Álvares in 1450
Of the hostages that remained in Asilah, these were their fates:
- João Gomes de Avelar, noble knight of Fernando's house, died of plague in early 1441.
- Aires da Cunha, household knight, died of plague, late 1441.
- Pedro de Ataíde, household knight, died of plague, late 1441
- Gomes da Cunha/Silva, Aviz knight, commendador of Noudar, survived up to 1442, fate uncertain thereafter.
- Pedro Rodrigues, son and stand-in for his father Rodrigo Esteves, survived up to 1442, fate uncertain thereafter.
Saintly cult
News of Ferdinand's death was met with great mourning in Portugal. The regent Peter of Coimbra, who had perhaps done the most to get Ferdinand released, ransomed some of the imprisoned members of his party, notably Ferdinand's secretary, Frei João Álvares, in 1448. Shortly after arriving in Lisbon, Álvares returned to Morocco in 1450 to ransom the remaining prisoners.[97] Álvares also had hoped to ransom Ferdinand's remains, but he only managed to recover the hidden pot with Ferdinand's entrails. He returned to Lisbon and made his way to the court of King Afonso V of Portugal in Santarém in early June 1451.[98] Frei João Álvares and João Rodrigues were instructed to take the relics and deposit them in the prepared tomb reserved for Ferdinand in the Aviz necropolis, the Founder's Chapel in Batalha Monastery.[99] Álvares reports that on the way to Batalha, they passed through Tomar, where Prince Henry the Navigator joined the procession and subsequently led the religious ceremony depositing the relics at Batalha. The tomb was originally carved with Ferdinand's personal arms and knightly motto le bien me plet ("Good pleases me"), which combined the motto of his father, por bem, with that of his mother, il me plait.[100]
A popular saintly cult soon developed around the figure of Ferdinand, encouraged by the ruling House of Aviz.[101] In January 1444, Peter of Coimbra endowed a fund for a yearly mass to be said in Ferdinand's honor at his chapel in Batalha.[102] Henry the Navigator commissioned a triptych of the life and sufferings of Ferdinand, painted by João Áfonso, to be set up in his own (Henry's) chapel. Some modern authors believe the celebrated Saint Vincent Panels by Nuno Gonçalves were commissioned by Peter of Coimbra as a funerary homage to Ferdinand the Holy Prince.[103]
The religious iconography of Ferdinand the Holy Prince usually portrays him as a miserable prisoner, hungry, bearded, disheveled in a black cloak and hood,[104] his feet in leg irons and chains held in his hands.[105] He also sometimes holds a hoe, for his labors in the palace gardens in Fez.[106] Later on, Ferdinand was sometimes depicted in the armor of an imperial warrior.[107]
The promotion of the saintly cult, in particular the narrative twist that Ferdinand had "volunteered" for martyrdom rather than allow Ceuta to be surrendered, was principally due to Henry the Navigator and may have been motivated by an attempt to deflect responsibility for his death away from himself.[108] In the 1450s, Henry commissioned Frei João Álvares to set down the details of Ferdinand's life and captivity. Finished sometime before 1460, and first published in 1527, the Álvares chronicle is the principal source of the life and travails of Ferdinand.[109] Although originally intended as a piece of Christian hagiography to supplement the cult of the "Holy Prince" and the Henrican interpretation, the Álvares chronicle did not flatter Henry's leadership nor absolve him of responsibility for Ferdinand's fate. He makes it reasonably clear that Ferdinand did not seek out a martyr's fate, but had it imposed on him by the delays and machinations back in Portugal.[110] At several points, Álvares surreptitiously points an accusatory finger at Ferdinand's brothers via speeches from the mouth of Ferdinand, his companions and his captors.[111] Another hagiography, the Martirium pariter et gesta, written by an unknown author, appeared around the same time or shortly after.[112] Some have speculated the Martirium might have been written by Pero Vasques, the ransomed chaplain, although others believe it was a largely derivative piece, hurriedly written by someone else, commissioned by Isabella of Burgundy to support the campaign in Rome to promote Ferdinand to sainthood.[113]
Ferdinand's sister
King Afonso V of Portugal is reported to have invoked the memory of the martyrdom of his uncle in his three Moroccan campaigns of 1458, 1463/4 and 1471.[116] In the last campaign, the conquest of Asilah, Afonso finally captured Tangier. In the aftermath, negotiations were opened between Afonso and the Moroccan strongman Muhammad al-Sheikh to deliver the bones and bodily remains of Ferdinand, which were still in Fez. These negotiations dragged on for a while, but the remains were finally obtained by the Portuguese in 1473 (or perhaps 1472)[117] One version relates that a disgruntled Moroccan courtier, said to be the ruler's own nephew, seized the coffin containing Ferdinand's body, smuggled it out of Fez, and brought it all the way to Lisbon to sell to the Portuguese king for a considerable sum.[118] There were subsequently great ceremonies in depositing the bodily remains in Ferdinand's tomb in Batalha.
The cult of Ferdinand continued into the 16th and 17th centuries. King
The saintly cult of the Ferdinand the Holy Prince fell foul of the ever-stricter rules of the
Restrictions on the religious cult did not prevent the continuation of a secular cult of Ferdinand, connected to the narrative that Ferdinand was a voluntary martyr for Portugal's
The Ferdinand legend received another lift in the 20th century, particularly encouraged by the Portuguese
Ancestry
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Notes
- ^ Álvares (pp. 5–6)
- ^ Álvares (p. 7); Cacegas and Sousa (p. 312)
- ^ Alvares (p. 8)
- ^ Álvares (pp. 95–96)
- ^ Pina, Chronica de D. Duarte (p. 52); Cacegas and Sousa (1866: p. 312)
- Pope Eugenius IV's bull Sincere Deuotionis appointing Ferdinand to head the Order of Avis in September 1434 can be found in Monumenta Henricina, vol. V (p. 69)
- ^ Álvares (pp. 43–44), Cacegas and Sousa (p. 314). Also Herbermann, Charles, ed. (1913). . Catholic Encyclopedia. New York: Robert Appleton Company.
- Ruy de Pina, Chronica d'El Rey D. Duarte, Ch. 10; Russell, 2000: p. 151; Frei João Álvares (p. 42) suggests the prince's destination was England.
- ^ Russell (2000: p. 151)
- ^ Alvares (p. 50)
- ^ Álvares (p. 54)
- ^ Ruy de Pina, Cronica de D. Duarte, (p. 125). Russell (2000: pp. 182–84). A copy of the treaty of October 17, 1437 is preserved and found in Monumenta Henricina, Vol. VI, p. 211
- ^ Henry's offer is reported in Ruy de Pina Chr. D. Duarte (c. 1510: p. 125). However, Russell (2000, pp. 183–84) doubts its veracity.
- ^ Álvares (p. 66) lists the first eight; the other three names are given later (pp. 110–11). See also Calado (1964: p. 24); Russell (2000 :p. 184)
- ^ Calado (1964: p. 25)
- Castelo de Noudar, held by Gomes da Cunha, was a commenda of the Order of Aviz. (Caetano de Sousa, Historia Genealogica da Casa Real Portugueza 1739, p. 265)
- ^ Russell (2000: pp. 184–85)
- ^ Álvares (pp. 71–72); Rusell (2000: p. 189)
- ^ Álvares (p. 77)
- ^ Calado (1964: p. 26)
- ^ Russell (2000: p.1 84)
- ^ Álvares (p. 132)
- ^ Álvares (pp. 89–90)
- ^ Álvares (p. 81)
- ^ Russell (2000: p. 188)
- ^ Russell (2000: pp. 186–87)
- ^ Álvares (pp. 89–90); Russell (2000: p. 187)
- ^ Pina Chr. Duarte (Ch. 39), Russell (2000: pp. 187–8). An alternative record of the proceedings of the Cortes are set down in an informal letter dated 25 February 1438 to Diogo Gomes in Florence, reproduced in Monumenta Henricina, Vol. VI, p. 223
- ^ Pina Cronica de D. Duarte (p. 139)
- ^ Russell (2000, p. 187)
- ^ Pina Chr. Duarte (pp. 140–41); Russell (2000: p. 188–89)
- ^ Russell (2000: p. 189)
- ^ Russell (2000: pp. 189–90)
- ^ Álvares (pp. 91–94)
- ^ Álvares (Ch. 17).
- ^ Álvares(ch. 18), Russell (2000, p. 190).
- ^ Álvares (p. 86).
- ^ Álvares (p. 111); Calado (1964: p. 28)
- ^ Álvares (pp. 120–21)
- ^ Álvares (p. 124); Amaral (2009: p. 22)
- ^ Álvares (ch.31)
- ^ Álvares (pp. 145–6)
- ^ Álvares (p. 134)
- ^ Álvares (p. 175, p. 214)
- ^ Álvares (p. 137)
- ^ Álvares (pp. 140–42)
- ^ Russell (2000: p. 191)
- ^ Álvares (pp. 149–50)
- ^ Álvares (p. 150)
- ^ Álvares (p. 159)
- ^ Moreno (1973: ch.1)
- ^ Álvares (pp. 159–60)
- ^ Álvares (pp. 160–61)
- ^ Álvares (pp. 161–62)
- ^ Álvares (p. 162)
- ^ Álvares (Ch. 25); Ruy de Pina, Chronica de D. Afonso V p. 109
- ^ Álvares (p. 174)
- ^ Álvares (p. 180)
- ^ Álvares (p. 182)
- ^ Álvares (pp. 147; 183)
- ^ Pina, Chr. Afonso V (v.1, p. 109)
- ^ Moreno (1973: p. 9)
- Ruy de Pina (Chr. D. Afonso V, v.1, p. 111) and Frei João Álvares (p. 184) date the expedition in late March or early April 1441. But, reviewing other evidence, the 1965 editors of the Monumenta Henricina, Vol 6, p. 176nsuggest the expedition was more likely a year earlier, in April 1440. This is agreed by Moreno (1973: p. 18).
- ^ Pina Chr. Afonso V, (v.1, pp. 112–13)
- ^ Monumenta Henricina, vol. VI, p. 176n
- ^ Álvares (p. 187)
- ^ Álvares, p. 188
- ^ Álvares (pp. 189–90); Pina, Chr. Afonso V (v.1, [p. 112])
- ^ "q elles não tomarião em penhor da Cidade pedaços de papel", Álvares (p. 193)
- ^ Álvares (p. 191)
- ^ Monumenta Henricina, Vol. 6, p. 176n
- ^ Álvares (p. 196)
- ^ Álvares (p. 201)
- ^ Álvares (pp. 203, 207)
- ^ "E perguntavão-lhoes os Mouros que remedio fazião os Christãos para a peste. E quando ouvião dizer, que se apartavão dos lugares, em que della morrião, rião-se delles como de necios" (Álvares, p. 201).
- ^ Álvares (p. 225)
- ^ Álvares, Ch. 31, p. 230
- ^ Álvares (pp. 231, 235)
- ^ Alvares (p. 236)
- ^ Álvares (p. 235)
- ^ Álvares (Ch. 32 p. 237)
- ^ Álvares (pp. 240–41)
- ^ Álvares (ch.34)
- ^ Álvares (p. 249
- ^ Álvares (p. 250)
- ^ Álvares (pp. 245–46)
- ^ Álvares (p. 262)
- ^ Álvares (pp. 255–56)
- ^ Álvares (p. 263)
- ^ Álvares(p. 277); on the exactness of the June 5th date, see the 1473 letter of Álvares, reproduced in Saraiva (1925: pp. 102–03)
- ^ Álvares (Ch. 37)
- ^ Álvares, (Ch. 39)
- ^ Álvares (p. 295)
- ^ Álvares (ch.40, pp. 302–03.)
- ^ Álvares (ch.42)
- ^ Álvares (p. 306 and p. 310)
- ^ Álvares (p. 311–12
- ^ Álvares (p. 319)
- ^ Alvares (ch.42, p. 320).
- ^ Inchbold, Mrs. Stanley (1908), Lisbon & Cintra: with some account of other cities (1908), p. 210
- ^ For more on the emergence of the Ferdinand cult, see Saraiva (1925), Calado (1964), Fontes (2000), Russell (2000), Rebelo (2002), Rodrigues (2003) and Amaral (2009).
- ^ Saraiva (1925: pp. 111–12)
- ^ e.g. Saraiva (1925), Almeida and Albuquerque (2000).
- ^ Hunger is frequently mentioned in Frei João Álvares's c. 1460 chronicle. Álvares also describes him as dressed in a black robe and long black cloak (145), and is referred to as having a beard (p. 208)
- ^ Ferdinand's lifting of his chains to walk is mentioned in Álvares (p. 135)
- ^ e.g. Álvares (pp. 135, p. 142)
- ^ e.g. in Antonio de Vasconcellos's 1621 Anacephalaeoses (p. 174), which Vasconcellos claims was copied from an image at Ferdinand's own tomb in Batalha, but "he is depicted there in a vulgar outfit, whereas here we depict him with the armor of a warrior." (p. 194).
- ^ Russell (2000: pp. 189; 192–95)
- ^ Frei João Álvares (c. 1460) Tratado da vida e dos feitos do muito vertuoso Senhor Infante D. Fernando, first published 1527 and then again in 1577. It was republished in 1730 under the new title Chronica dos feytos, vida, e morte do infante santo D. Fernando, que morreo em Fez.(online)
- ^ Russell (2000: p. 190); Rodrigues (2003)
- ^ e.g. Álvares (pp. 93, 179, 222, 233, 245, 293, 301)
- ^ Martirium pariter et gesta magnifici ac potentis Infantis Domini Fernandi, magnifici ac potentissimi Regis Portugalie filii, apud Fez pro fidei zelo et ardore et Christi amore. Vatican Latin Codex 3643. Rebelo (2002) dates this codex sometime between 1451 and 1471, leaning towards the latter end.
- ^ Rebelo (2002)
- ^ For a copy of the bull of Pope Paul II, dated January 4, 1470, see São Boaventura (1836: App. 1)
- ^ Saraiva (1925: pp. 109–10), Cristino (1991), Rebelo (2002), Amaral (2009). Oddly, Henry Brock, the author of the article on Ferdinand in the 1911 Catholic Encyclopedia (Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company.), says Ferdinand was beatified in 1470. This is an error. The process was stopped in its tracks with Paul II's death. As reported later, "O Infante Santo ... não he canonizado nem beatificado" (L. de Sousa, Historia de S. Domingos, 1623: p. 644). See also the official website of the Diocese of Leiria-Fatima. .
- ^ French chronicler Jean de Wavrin relates a speech to this effect by Afonso V before the walls of Asilah in 1471, "et mesmement avoient fait morir en prison, inhaminement, contre tout honneur, le tres catholicque prince l'infant don Ferrant, son oncle, frere au roy defunct son pere, qu'ilz tenoient , pour certaines causes, hostagier en ycelle ville d'Azille...'Haa! quanteffois, et á com grant regret me vient au devant, toutes fois que je vois ce pays, la doulent prison de nostre tres amé oncle (l'infant don Fernant] avec sa plourable mort, etc." (J. de Wavrin, Anchiennes Cronicque d'Engleterre (1863 Paris ed., v.3: pp. 85–96)
- ^ The 1473 date is reported in Ruy de Pina's Chronica de D. Afonso V (ch. 83, Ch.172). But many scholars claim it was a little earlier, in 1472 or perhaps even 1471 (e.g. Rodrigues 2003).
- ^ This story is related in a final note by an unknown author appended to the 1577 edition of Álvares's Chronica (Ch.43). It is also given in Ruy de Pina's chronicle (ch.172). See Rodrigues (2003: p. 47)
- ^ Saraiva (1925: pp. 126–27)
- ^ Saraiva (1925: pp. 116, 127–29)
- ^ Saraiva (1925: p. 115). See the letter, dated 4 November 1473, from Frei João Álvares to the head of the Guimarães church (reproduced in Saraiva, 1925: p.102-03).
- ^ Cristino (1991:p.90); Amaral (2009). The official website of the Diocese of Leiria-Fatima continues to list Ferdinand the Holy, but only as an unbeatified "popular cult" figure.
- ^ Jerónimo Román, Historia de los dos religiosos de Portugal(1595: online)
- ^ Frs. Luís de Cacegas and Luís de Sousa, Historia de S. Domingos (1623,Chs. 27–32 (p.667-81) (note: this was written by Fr. Luís de Sousa on the basis of material collected earlier by Fr. Luis de Cacegas at the convent of St. Dominic in Benfica.)
- ^ Cardoso (1666: pp. 543–550). Cardoso also compiled a useful bibliography of Ferdinand-related works (pp. 559–61)
- ^ "Die Quinta Junii De Sancto Principe Ferdinando, filio Ioannis I Lusitaniae regis, magistro equitum avisii, ordinis cisterc., fessa in Maurica captivitate defuncto, at ad Bataliense prope Leriam in Portugallia coenobium translato" in Acta Sanctorum Junii (June, volume 1), 1695 ed., vol. 20 pp. 561–91
- ^ See the bilingual Aubertin translation (1878–84), The Lusiads of Camoens 4.51–52
- ^ Original Spanish version can be found in El principe constante (Maccoll ed., 1888). For an English translation, see D.F. McCarthy's "the Constant Prince" in Dramas of Calderon (1853: v.1). See also Rodrigues (2003)
- ^ São Boaventura (1836), first published in Modena. Its appendix provides a useful collection of references to Ferdinand by other authors in the 16th century.
- ^ "The Steadfast Prince" in C.R. Trench (1842) Poems from Eastern Sources, pp. 125–72
- ^ Coleridge (1879, online)
- ^ Amaral (2009)
- ^ a b John I, King of Portugal at the Encyclopædia Britannica
- ^ a b c d e f g h i j k Armitage-Smith, Sydney (1905). John of Gaunt: King of Castile and Leon, Duke of Aquitaine and Lancaster, Earl of Derby, Lincoln, and Leicester, Seneschal of England. Charles Scribner's Sons. p. 21. Retrieved 17 July 2018.
- ^ a b Peter I, King of Portugal at the Encyclopædia Britannica
- ^ a b c de Sousa, Antonio Caetano (1735). Historia genealogica da casa real portugueza [Genealogical History of the Royal House of Portugal] (in Portuguese). Vol. 2. Lisboa Occidental. p. 4.
- ^ a b Afonso IV, King of Portugal at the Encyclopædia Britannica
- ^ a b de Sousa, Antonio Caetano (1735). Historia genealogica da casa real portugueza [Genealogical History of the Royal House of Portugal] (in Portuguese). Vol. 1. Lisboa Occidental. p. 316.
- ^ a b von Redlich, Marcellus Donald R. Pedigrees of Some of the Emperor Charlemagne's Descendants. Vol. I. p. 64.
- ^ Mosley, Charles, ed. (1999). Burke's Peerage and Baronetage. Vol. 1 (106th ed.). Crans, Switzerland: Burke's Peerage (Genealogical Books) Ltd. pp. 227–228.
References
- Álvares, Frei João c. 1460, Tratado da vida e dos feitos do muito vertuoso Senhor Infante D. Fernando, first published 1527, Lisbon. Reprinted 1577, Coimbra. 1730 edition retitled Chronica dos feytos, vida, e morte do infante santo D. Fernando, que morreo em Fez, Fr. Jeronimo dos Ramos, editor, Lisbon: M. Rodrigues. online
- Almeida, Jorge Filipe de and Maria Manuela Barroso de Albuquerque (2000) Os Painéis de Nuno Gonçalves, 2003 2nd ed. Lisbon: Verbo.
- Amaral, Clinio de Oliveria (2009) "As discussões historiográficas em torno do Infante Santo" Medievalista, (online Archived 2019-08-09 at the Wayback Machine)
- Amaral, Clinio de Oliveria (2011) "A imagem como um poder: estudo sobre a iconografia do Infante D. Fernando de Portugal" pdf
- Cacegas, Fr. Luis de and Fr. Luís de Sousa (1623) Primeira Parte da Historia de S. Domingos Particular, do Reino e Conquistas de Portugal, 1767 ed., Lisbon: Galhardo. vol. 1; 1866 ed. Lisbon: Typographia do Panorama, vol. 2, ch.27
- Calado, Adelino de Almeida (1964) "Frei João Álvares: estudo textual e literário-cultural", Boletim da Biblioteca da Universidade de Coimbra, vol. 27 offprint
- Cardoso, Jorge (1666) Agiológio Lusitano, dos santos e varões illustres em virtude do Reino de Portugal e suas conquistas, Lisbon: Craesbeck. vol. 3
- Cristino, Luciano Coelho (1991) "O culto do Infante Santo D. Fernando no mosteiro da Batalha", Actas do III Encontro sobre História Dominicana, vol. 1, Porto: Arquivo Histórico Dominicano Português.
- Coleridge, C. R. (1879) The Constant Prince. London: Mozley & Smith online
- Fontes, João Luís Inglês (1999) Percursos e memória : do Infante D. Fernando ao Infante Santo Cascais: Patrimonia intro & biblio
- Moreno, Humberto Baquero (1973) A Batalha de Alfarrobeira: antecedentes e significado histórico. 1979 edition, Coimbra: Biblioteca Geral da Universidade. v.1
- Nascimento, R. C. de Sousa (2011) "O Martírio do Infante Santo e a Expansão Portuguesa (Século XV)" Anais do XXVI Simpósio Nacional de História, ANPUH, São Paulo. pdf
- Ruy de Pina (c. 1510) Chronica d'el Rey D. Duarte, first published 1790 in J.F. Correia da Serra, editor, Collecção de livros ineditos de historia portugueza, Vol. 1, Lisbon: Academia das Ciências. 1901 edition, Gabriel Pereira, editor, Lisbon: Escriptorio online
- Ruy de Pina (c. 1510) Chronica d'el Rey D. Affonso V, first published 1790 in J.F. Correia da Serra, editor, Collecção de livros ineditos de historia portugueza, Vol. 1. Lisbon: Academia das Ciências de Lisboa [1901 edition, 3 vols, Gabriel Pereira, editor, Lisbon: Escriptorio, online
- Rodrigues, Maria Idalina (2003) "Do Muito Vertuosos Senhor Ifante Dom Fernando a El Principe Constante", Via Spiritus, vol. 10, pp. 39–80
- Román, Fr. Jerónimo (1595) Historia de los dos religiosos de Portugal. Medina del Campo: Santiago del Canto online
- Russell, P. E. (2000) Prince Henry 'the Navigator': a life New Haven, Conn: Yale University Press.
- São Boaventura, Fortunato (1836) Summario da vida, acçoens e gloriosa morte do senhor D. Fernando, chamado o Infante Santo, Modena; 1958 ed. Coimbra: Imprensa da Universidade online
- Saraiva, José (1925) Os Painéis do Infante Santo. Leiria: Central.
- Trench, Richard C. (1842) Poems from Eastern Sources: The Steadfast Prince and other poems, London: Moxon online