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A Myth, a King, a Flag the Battle of Ourique and the Symbol of National Identity

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A Myth, a King, a Flag the Battle of Ourique and the Symbol of National Identity A MYTH, A KING, A FLAG THE BATTLE OF OURIQUE AND THE SYMBOL OF NATIONAL IDENTITY Verónica Gomes University of Aveiro KEYWORDS Battle of Ourique, Miracle of Ourique, D. Afonso Henriques, Myth, Symbol, Flag, Change, Politics, History, National Identity, Culture, People ABSTRACT Through the historical context of King Afonso Henriques in the Battle of Ourique and the creation of the Miracle legend, it is intended to enquire the symbolic power of this historical event, which is portrayed in the nation’s coat of arms and is inscribed in the national flag. There is also the intent to analyze the graphic evolution of the symbol, taking into account the historical – political juncture of Portugal’s origin and how it expresses the national, cultural identity and collective belief. Finally, it lays some notes on the national flag taking into account the current social-cultural context. INTRODUCTION Over the time it was common to tell history’s facts as they were passed from generation to generation. Now, in modern history, there are many authors that discuss, for example, the question of Battle of Ourique and the myth associated with it, pointing out several aspects of inconsistency and unproven facts. Indeed, the Portuguese flag, national symbol, worked in the early days of its origin, as a differentiating element of the groups involved in the battlefields. Later it was taking other representations including a sense of belonging and unity to the country. Through the historical context of King Afonso Henriques in the Battle of Ourique and the creation of the Miracle legend, it is intended to enquire the symbolic power of this historical event, which is portrayed in the nation’s coat of arms and is inscribed in the national flag. There is also the intent to analyze the graphic evolution of the symbol, taking into account the historical – political juncture of Portugal’s origin and how it expresses the national, cultural identity and collective belief. To alert consciences for the suitability and readability of the symbol on the socio-cultural environment and opening of Portugal to the European context. I. HISTORICAL AND POLITICAL CONTEXT The Battle of Ourique, happened in July 25, 1139 between D. Afonso Henriques and Muslims, with victory for the first Portuguese king. The tradition says that the victory of King Afonso Henriques was over a large contingent led by five Muslim kings. In modern historiography, the Muslim army would not be so large due to the crisis situation experienced by them in the Peninsula and North Africa (Dicionário da Língua Portuguesa, 2003-2011). Centuries later, happened the Miracle of Ourique, a legend which says that, before the Battle, "Christ would have come to D. Afonso Henriques, assuring him the victory and the future protection of the kingdom. So, the independence of Portugal was based on the expressed will of God" (Dicionário da Língua Portuguesa, 2003-2011). During the fifteenth century (the date of legend’s appearance) until the seventeenth, legend was being improved and detailed. Note that the legend appeared and was reinforced in two situations that Portugal needed to consolidate its independence and autonomy. From the nineteenth century was challenged, first by Herculano and later by modern historiography (Dicionário da Língua Portuguesa, 2003-2011). Studies of Ana Isabel Carvalhão Buesco, Angela Dutra de Menezes e Damião Peres prove to be important due to the duality of positions concerning the importance of the Miracle of Ourique in the social and national identity formation. On one hand, the strategy of those who defend the Miracle of Ourique appears as a fact whose truth cannot be doubted, due a continuous and uniform belief transmitted through the centuries. Despite this, it becomes evident that a second factor coexists dialectically with the first: the unlikelihood as a paradoxical proof of veracity. Therefore, the unlikelihood and historical veracity became evidence and guarantee of an extraordinary destiny, coexisting without conflict in the minds of Ourique defender’s (Buesco, 1987: 148). On the other hand, those with Alexandre Herculano, took an opposing position related with the cult of established beliefs "that not only denies the divine intervention before the battle, but also puts into question its legendary greatness as a military confrontation" (Buesco, 1987: 148). In a very concise and clear approach, Menezes (2007: 30), sums up the issue of Ourique, saying that "Everything about Ourique are conjunctures". Despite history is so important that it marked on Portuguese imaginary’s, remains in the nation’s coat of arms - five shells of five quinas, each with five balls, representing the five Moorish kings beheaded in battle - and finally Afonso Henriques became a king of fact and law (Menezes, 2007: 30s). This polemic around the issue of Ourique includes the precise location of the Battle, "there is a controversy among historians accepting the traditional version, situating it in the Ourique of Baixo Alentejo, and others fixing further north in Chão de Ourique , 15 kilometers from Cartaxo, or in Campo de Ourique 7 kilometers from Leiria" (Peres, 1969:44). Considering all the issues related with the event’s veracity and credibility, it can be said that "it is impossible to separate truth and legend in Afonso Henriques’s biography, "and "the infant who claimed to be king turned myth" (Menezes, 2007:35). II. CULTURAL CONTEXT The national identity reflects the belonging identification, by a set of individuals, to a particular group. The consciousness of belonging is a historical process that has evolved over time into what is known as national identity. A whole lot of moments contributed for that, mostly marked by military clashes with other countries, that try to justify the extension to other social groups, the perception of belonging to the Portuguese’s category, "wars against Castile in the reign of King Fernando and D. João I" (Mattoso, 1998:17) were decisive in the categorization process of national identity. The arrival of individuals with habits and customs, behaviors, languages and religions, reinforced the sense of national belonging, enabling the identification with the symbols of power. The king's arms become the national arms, which mean that the obedience required to all his vassals presents itself as an expression of their own identity. It is by obedience to the king that the Portugueses are distinguished from others. It is by following the king’s flag, in battle, that they distinguished themselves between their enemies. Under their protection they are safe from all dangers (Mattoso, 1998:11 s). III. GRAPHIC EVOLUTION The perception of belonging materializes in the use of symbols, used throughout history, as identification tools. "In ancient times the great leaders - like the pharaohs, emperors, kings - used pictures of animals to mark their presence in front of friends and enemies" (Magalhães e Alçada, 1997:2). The flag’s symbol takes, during the Middle Age, an identifying and unifying power of extreme importance, serving as a guideline for the combatants. Since Portugal's independence, in 1143, the flag has changed always associated with specific reasons, mostly due to changes of kings. The flag used by D. Afonso Henriques, between 1143 - 1185, "was also the flag of Portugal and, according to tradition, had a blue cross on white background" (Magalhães e Alçada, 1997:6). There is no record of the flag used by D. Sancho I, but taking into account the stamps and coins of that time, it is suggested that it had white background with five blue escutcheons sprinkled roundel silver (metal discs), varying in number according to tradition the escutcheons arranged in a cross representing the five wounds of Christ or the five Moors that his father, D. Afonso Henriques would have won in the battle of Ourique (Magalhães e Alçada, 1997:7). It was also used by D. Afonso II (1211-1223) and D. Sancho II (1223-1248). In a social instability environment of anarchy rules and values, the people called Prince Afonso, who lived in France, to succeed his brother D. Sancho II. However, there were some Portuguese who supported D. Sancho II prompting the brothers to the battlefield. But it would make no sense that the two brothers face each other on the battlefield under the same flag. So D. Afonso III added to the royal flag a red border with gold castles (Magalhães e Alçada, 1997:7s). However, it’s from this reign that was forever settled "what has become the core of the national flag: five blue escutcheons, with five white besantes and a red stripe with castles" (Magalhães e Alçada, 1997:8). The trend-setting numbers, common in heraldry, led to a stabilization of the number of besantes of the escutcheons into five, arranged two one two "(Governo da República Portuguesa, 2009). From 1248 until 1383, through the reigns of Afonso III, D. Dinis, D. Afonso IV, D. Pedro I and D. Fernando, the flag remained the same. There was a simple modification when D. João, Mestre of Avis, bastard son of D. Pedro I is chosen by the Portuguese people to ascend the throne, despite the fact that, by the laws of the time, it was not entitled. "He takes the government as D. João I and started the dynasty of Avis introducing in the flag, the" Cross of Military Order of Avis, at green", only figuring "the shots that have the form of fleur-de-lis" (Magalhães e Alçada, 1997:8). Kings D. Duarte (between 1433 to 1438) and D. Afonso V (1438-1481) used this flag. Between 1481-1495, D. João II, ordered to remove the trim fleur-de-lis from the royal arms and to place vertically the quinas on the shield edges. The red crown remained sprinkled with castles of gold, although the tendency of their number was seven or eight on the flags used at the time (Governo da República Portuguesa, 2009).
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