LITMIR.BIZ

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elevation of the Host. This was a rite which she had already made clear was distasteful to her; she had ordered once before the same bishop to desist from elevating the Host at his Christmas Day mass and when he had refused she had withdrawn from the service.⁵³ Now at her coronation, when the Host was elevated, with all the concomitant meanings of transubstantiation, a doctrine considered clearly idolatrous by the Protestant reformers, the queen once more withdrew. She only returned to her throne once the offending ritual was over.

      There was one other modification that would have given her bishops and their Catholic supporters pause for thought. At the end of the coronation ceremony itself, just prior to the Mass, the monarch accepted a ritual homage from her bishops and peers. Traditionally the archbishops headed the queue in order of seniority, followed by the bishops and then the lords. This was the order followed by Elizabeth’s father and the founder of the dynasty, her grandfather Henry VII. It was also followed closely by her sister Mary. Her brother Edward, however, accepted homage first from the Protector, the Duke of Somerset, followed by the Archbishop of Canterbury and then all the bishops and peers together with no distinction between his lords temporal or spiritual. Elizabeth instituted a significant change in accepting homage first from her officiating bishop but ‘then the Lordes went up to her Grace kneeling upon their knees and kissed her Grace. And after the Lordes had done, the Bishops came one after another kneeling and kissing her Grace.’⁵⁴ This was a clear message to her bishops, and the church they represented, not to take their pre-eminence for granted.

      The news travelled fast to her Continental neighbours. The Count de Feria, always full of foreboding and implacable in his dislike and suspicion of the English and ‘that woman’ wrote to Philip of Spain in outrage and a sense of doom: ‘I had been told that the Queen [the following continued in cipher] took the holy sacrament sub utraque specie [both wine and bread] on the day of the coronation, but it was all nonsense. She did not take it.’⁵⁵ His spirits were lowered further when Elizabeth told him she resented the amount of money that flowed out of the country yearly for the pope’s use and that she considered her bishops to be ‘lazy poltroons’.⁵⁶ It did not need a Dr Dee to divine that change was going to come.

      Mary, along with her father-in-law Henri and her own Guise family, was increasingly concerned about the growing strength of the reformed religion in France and the inevitable factions and unrest. A desultory peace process between Spain, France and England had already begun before Elizabeth’s accession to the throne and this progressed slowly throughout the early months of her reign. Mary wrote to her mother with some of her anxieties: ‘We were hoping for a peace but that is still so uncertain … God grant it all turns out well.’⁵⁷

      The greatest stumbling block in the peace negotiations between France and England was the emotive question of Calais. This was not helped by the insolence of the French negotiators who had stated initially: ‘that they knew not how to conclude a peace with the Queen’s majesty, nor to whom they should deliver Calais, but to the dolphin’s wife, [Mary Queen of Scots] whom they took for Queen of England’.⁵⁸ Elizabeth’s Minister of State William Cecil, who had noted this insult in a report written in his own hand, On the Weighty Matter of Scotland, was also concerned by Mary’s manner towards Elizabeth, revealed ‘by her own disdainful speech to diverse persons’.⁵⁹ The young Scottish queen’s disparagement of her older cousin was not confined to her acolytes at court but rashly had been expressed to some of Elizabeth’s own gentlewomen in France. Mary’s impetuous nature and political naivety had already begun to store up trouble for her in the fast evolving dynamic between the two queens.

      As Elizabeth left the abbey on her coronation day as Queen of England, wearing her heavy robe of cloth of gold and carrying her orb and sceptre in each hand, she was greeted by the clamour of the crowds, their voices and their musical instruments sounding, and all the city’s church bells ringing. Young, alone, and with her ministers and court processing behind her, she seemed in no way overwhelmed by the solemnity and significance of the occasion. On the contrary, she was beaming so broadly, greeting everyone who greeted her, shouting witticisms back to the crowd, sharing her delight with her exuberant subjects to such an extent that at least one of her foreign, Catholic observers looked on with disapproval: ‘in my opinion she exceeded the grounds of gravity and decorum’.⁶⁰

      It was remarkable indeed that Elizabeth, still young and quite inexperienced, should exhibit such confidence and revel so obviously in the acquisition of power. Her animal high spirits naturally reciprocated her own subjects’ ebullience, and they loved her for it. In fact her ability to be affectionate and informal with the crowd was all the more surprising given that this was a queen who was a natural autocrat of the most self-conscious kind, in all ways the daughter of a ruthlessly autocratic father to whose burnished memory she aspired. With a penetrating intelligence and lively sympathy, Elizabeth was never to be as brutal or warlike as Henry, nor as self-serving, but she was capable of being as princely as Machiavelli could ever have prescribed in her pragmatic ability to do what was necessary.

      The Spanish ambassador was surprised at how superstitious he found the English to be: ‘so full of prophecies … that nothing happens but they immediately come out with some prophecy that foretold it … serious people and good Catholics even take notice of these things.’⁶¹ And so as Elizabeth walked amongst them on that cold January day, what were the prognostications for her reign? Some Catholics hoped she would only rule for a short time before Philip II of Spain was once more back in power, presumably as her consort; others thought her growing popularity and the promise of change would pacify the discontented; others looked to a French Catholic alliance with Mary Queen of Scots as queen. But most rejoiced in the fact that Elizabeth was a monarch in whose veins ran unadulterated English blood. The Venetian ambassador also noted, ‘She prides herself on her father and glories in him; everybody saying that she also resembles him more than [Mary I did]; and he therefore always liked her.’⁶² If this imperious and clever daughter could prove herself even half the man her father was they would be happy.

      Her sex was a problem, but they consoled themselves with thoughts of Deborah, and God’s trust in her, of Mathilda, Boudicca, even of Cleopatra VII whose courage in holding off the Romans was well known to the educated through their reading of Horace and Plutarch. They had claimed Cleopatra’s conversation rather than her beauty was the secret of her fascination. But even if there were a few precedents for successful female rulers, no one considered that a woman could effectively rule alone. One thing everyone agreed on, from her first minister, William Cecil, to the lowliest beggar in the stocks: the queen must marry, and marry soon. No one seemed to take seriously Elizabeth’s professed contentment with the ring of state she had worn on her marriage finger since pledging herself to the nation at her coronation: ‘bound unto an husband, which is the kingdom of England’.⁶³

      And so with Mary Stuart’s marriage and Elizabeth Tudor’s coronation the two most important celebrations of their lives marked the increasingly divergent yet interdependent paths of the Queen of Scotland and the Queen of England. The one had married her prince to pursue her destiny as a woman. The other had married her people in recognition of her destiny as a queen. Mary’s status as queen also mattered greatly to her but she considered it an immutable right, somehow divorced from any real sense of self-sacrifice and responsibility. Whereas Elizabeth never doubted the awesome responsibilities of her task, ‘the burden that is fallen upon me maketh me amazed’⁶⁴ were amongst the first words she spoke as queen to her Lords. The struggles, triumphs and tragedies that followed were a direct result of each woman’s individual decision: the one to put the personal increasingly before the political; the other to

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