John Knox and the Reformation. Andrew LangЧитать онлайн книгу.
vivacious as it is, must be studied as the work of an old-fashioned advocate rather than as the summing up of a judge. His favourite adjectives are “bloody,” “beastly,” “rotten,” and “stinking.”
Any inaccuracies of my own which may have escaped my correction will be dwelt on, by enthusiasts for the Prophet, as if they are the main elements of this book, and disqualify me as a critic of Knox’s “History.” At least any such errors on my part are involuntary and unconscious. In Knox’s defence we must remember that he never saw his “History” in print. But he kept it by him for many years, obviously re-reading, for he certainly retouched it, as late as 1571.
In quoting Knox and his contemporaries, I have used modern spelling: the letter from the State Papers printed on pp. 146, 147, shows what the orthography of the period was really like. Consultation of the original MSS. on doubtful points, proves that the printed Calendars, though excellent guides, cannot be relied on as authorities.
The portrait of Knox, from Beza’s book of portraits of Reformers, is posthumous, but is probably a good likeness drawn from memory, after a description by Peter Young, who knew him, and a design, presumably by “Adrianc Vaensoun,” a Fleming, resident in Edinburgh. {0b}
There is an interesting portrait, possibly of Knox, in the National Gallery of Portraits, but the work has no known authentic history.
The portrait of Queen Mary, at the age of thirty-six, and a prisoner, is from the Earl of Morton’s original; it is greatly superior to the “Sheffield” type of likenesses, of about 1578; and, with Janet’s and other drawings (1558–1561), the Bridal medal of 1558, and (in my opinion) the Earl of Leven and Melville’s portrait, of about 1560–1565, is the best extant representation of the Queen.
The Leven and Melville portrait of Mary, young and charming, and wearing jewels which are found recorded in her Inventories, has hitherto been overlooked. An admirable photogravure is given in Mr. J. J. Foster’s “True Portraiture of Mary, Queen of Scots” (1905), and I understand that a photograph was done in 1866 for the South Kensington Museum.
A. LANG.
8 Gibson Place, St. Andrews.
CHAPTER I: ANCESTRY, BIRTH, EDUCATION, ENVIRONMENT: 1513(?)-1546
“November 24, 1572.
“John Knox, minister, deceased, who had, as was alleged, the most part of the blame of all the sorrows of Scotland since the slaughter of the late Cardinal.”
It is thus that the decent burgess who, in 1572, kept The Diurnal of such daily events as he deemed important, cautiously records the death of the great Scottish Reformer. The sorrows, the “cumber” of which Knox was “alleged” to bear the blame, did not end with his death. They persisted in the conspiracies and rebellions of the earlier years of James VI.; they smouldered through the later part of his time; they broke into far spreading flame at the touch of the Covenant; they blazed at “dark Worcester and bloody Dunbar”; at Preston fight, and the sack of Dundee by Monk; they included the Cromwellian conquest of Scotland, and the shame and misery of the Restoration; to trace them down to our own age would be invidious.
It is with the “alleged” author of the Sorrows, with his life, works, and ideas that we are concerned.
John Knox, son of William Knox and of --- Sinclair, his wife, {2a} unlike most Scotsmen, unlike even Mr. Carlyle, had not “an ell of pedigree.” The common scoff was that each Scot styled himself “the King’s poor cousin.” But John Knox declared, “I am a man of base estate and condition.” {2b} The genealogy of Mr. Carlyle has been traced to a date behind the Norman Conquest, but of Knox’s ancestors nothing is known. He himself, in 1562, when he “ruled the roast” in Scotland, told the ruffian Earl of Bothwell, “my grandfather, my maternal grandfather, and my father, have served your Lordship’s predecessors, and some of them have died under their standards; and this” (namely goodwill to the house of the feudal superior) “is a part of the obligation of our Scottish kindness.” Knox, indeed, never writes very harshly of Bothwell, partly for the reason he gives; partly, perhaps, because Bothwell, though an infamous character, and a political opponent, was not in 1562–67 “an idolater,” that is, a Catholic: if ever he had been one; partly because his “History” ends before Bothwell’s murder of Darnley in 1567.
Knox’s ancestors were, we may suppose, peasant farmers, like the ancestors of Burns and Hogg; and Knox, though he married a maid of the Queen’s kin, bore traces of his descent. “A man ungrateful and unpleasable,” Northumberland styled him: he was one who could not “smiling, put a question by”; if he had to remonstrate even with a person whom it was desirable to conciliate, he stated his case in the plainest and least flattering terms. “Of nature I am churlish, and in conditions different from many,” he wrote; but this side of his character he kept mainly for people of high rank, accustomed to deference, and indifferent or hostile to his aims. To others, especially to women whom he liked, he was considerate and courteous, but any assertion of social superiority aroused his wakeful independence. His countrymen of his own order had long displayed these peculiarities of humour.
The small Scottish cultivators from whose ranks Knox rose, appear, even before his age, in two strangely different lights. If they were not technically “kindly tenants,” in which case their conditions of existence and of tenure were comparatively comfortable and secure, they were liable to eviction at the will of the lord, and, to quote an account of their condition written in 1549, “were in more servitude than the children of Israel in Egypt.” Henderson, the writer of 1549 whom we have quoted, hopes that the agricultural class may yet live “as substantial commoners, not miserable cottars, charged daily to war and slay their neighbours at their own expense,” as under the standards of the unruly Bothwell House. This Henderson was one of the political observers who, before the Scottish Reformation, hoped for a secure union between Scotland and England, in place of the old and romantic league with France. That alliance had, indeed, enabled both France and Scotland to maintain their national independence. But, with the great revolution in religion, the interest of Scotland was a permanent political league with England, which Knox did as much as any man to forward, while, by resisting a religious union, he left the seeds of many sorrows.
If the Lowland peasantry, from one point of view, were terribly oppressed, we know that they were of independent manners. In 1515 the chaplain of Margaret Tudor, the Queen Mother, writes to one Adam Williamson: “You know the use of this country. Every man speaks what he will without blame. The man hath more words than the master, and will not be content unless he knows the master’s counsel. There is no order among us.”
Thus, two hundred and fifty years before Burns, the Lowland Scot was minded that “A man’s a man for a’ that!” Knox was the true flower of this vigorous Lowland thistle. Throughout life he not only “spoke what he would,” but uttered “the Truth” in such a tone as to make it unlikely that his “message” should be accepted by opponents. Like Carlyle, however, he had a heart rich in affection, no breach in friendship, he says, ever began on his side; while, as “a good hater,” Dr. Johnson might have admired him. He carried into political and theological conflicts the stubborn temper of the Border prickers, his fathers, who had ridden under the Roses and the Lion of the Hepburns. So far Knox was an example of the doctrine of heredity; that we know, however little we learn in detail about his ancestors.
The birthplace of Knox was probably a house in a suburb of Haddington, in a district on the path of English invasion. The year of his birth has long been dated, on a late statement of little authority, as 1505. {4} Seven years after his death, however, a man who knew him well, namely, Peter Young, tutor and librarian of James VI., told Beza that Knox died in his fifty-ninth year. Dr. Hay Fleming has pointed out that his natal year was probably 1513–15, not 1505, and this reckoning, we shall see, appears to fit in better with the deeds of the Reformer.
If