4 May 1471 was defeated and captured at Tewkesbury, and Edward her son was slain. On 21 May Edward IV entered London in triumph. The death of the prince destroyed the last motive for keeping Henry alive. The insurrection of the Bastard of Fauconberg [see Fauconberg, Thomas] in Kent showed how dangerous Henry might become. He was therefore slain the very night of Edward's arrival. It was given out that he died ‘of pure displeasure and melancholy,’ but both in England and abroad Richard of Gloucester was looked upon as his murderer. Even the Yorkist chronicler of Crowland (p. 550) does not deny that Henry came to a violent death. The most circumstantial account relates how Henry died ‘on a Tuesday night, 21 May, betwixt xi and xii of the clock, the Duke of Gloucester being then at the Tower and many others’ (Warkworth, p. 21). Next day his body was exposed in St. Paul's, ‘and his face was open that every man might see him, and in his lying he bled.’ His body was afterwards exposed at the Black Friars, and then conveyed in a barge to Chertsey, where it was buried in the lady chapel of the abbey (ib. p. 21). Official records show that his obsequies were decently performed (Devon, pp. 496–7; cf. Cont. Croyland Chron. p. 556; Basin, ii. 271).
The Yorkishmen worshipped Henry as a saint and martyr, and many miracles attested his holiness (Blakman; Fabric Rolls of York Minster, pp. 82, 208–10, Surtees Soc.). Prayers were composed to him (Trevelyan Papers, pp. 53–60, Camd. Soc.), and two short Latin prayers attributed to Henry were reverently handed down; the editions of the ‘Sarum Hours’ between the end of the century and 1536 contain both sorts of prayers (Notes and Queries, 2nd ser. i. 509). Henry VII sought for his formal canonisation from Julius II, and Blakman, his old chaplain, collected the evidences of his sanctity. But nothing definite came of it. Hall says that Henry VII found the fees demanded at Rome so great that he grudged the money. Under Richard III Henry's body was removed from Chertsey to Windsor, where Henry VII planned the erection of a great chapel for the sacred corpse, but the monks of Chertsey petitioned for its return; Westminster Abbey also put in a claim, on the ground of Henry's own wishes. After listening to all the arguments, Henry VII decided for Westminster (Hist. MSS. Comm. 1st Rep. p. 97; Stanley, Memorials of Westminster Abbey, pp. 152–7 and 506–21). The first design of the structure now called Henry VII's Chapel was to make it the shrine of the martyred king. But Henry VII died before the proposed translation was effected, and it is not quite certain whether Henry VI's remains still rest in the south aisle of St. George's Chapel at Windsor or were privately removed to an obscure and unmarked tomb at Westminster.
From his Lancastrian ancestors Henry inherited a weakly body, and from Charles VI an impaired mind. He is described as ‘tall of stature and slender of body, whereunto all his members were proportionately correspondent, of comely visage, wherein did glisten his bountifulness of disposition’ (Polydore Vergil, pp. 156–7, Camden Society; Hall, Edward IV, fol. xxxiii, original edition). There are original pictures of him preserved at Eton and in the National Portrait Gallery, which have been often engraved. Lacking resolution, and without knowledge of men, he was always under the influence of a stronger mind, and, though suspicious, liable to be deceived. In the latter part of his reign he was the puppet of every faction; the kingdom drifted into anarchy, and his mind broke down beneath his troubles. Yet Henry was no dullard. Hall is probably right in describing him as ‘neither a fool nor very wise.’ But, although he recognised his position as a constitutional sovereign and had some sound political views, his heart was never in business. He was well educated, knowing French and Latin, and well versed in history, which, after the scriptures, was his favourite study. The debates of the council of Basel keenly interested him. He bitterly lamented the schism between the council and the papacy, and rejoiced in Pope Eugenius's efforts to restore the unity of Eastern and Western Christendom (Beckington, ii. 49, 155). His life was that of a scholar and pious recluse, not caring for amusements, though diverting himself at times with hawking and hunting, despising pomp, and always practising excessive humility. He dressed very simply, with a long cloak and round cape ‘like a townsman.’ Regardless of the long pointed shoes of fashion, he constantly wore ‘round shoes like a rustic.’ On great days he would wear a hair shirt underneath his gorgeous robes. He was assiduous in attendance at divine worship, paid his tithes with exemplary regularity, and administered with scrupulous care his church patronage. He said grace before meals ‘like a monk,’ and always had on the table a dish representing the five wounds of Christ. He avoided gossip, though fond of sermonising both in speech and letters. He was specially devoted to English saints, procured the canonisation of St. Osmund, and sought to obtain for Alfred the honours of sanctity (ib. i. 119).
