LITMIR.BIZ

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of this febrile and unpredictable world. His will was discerned in every random act. Death was everywhere. It came as sudden sweating sickness and struck down communities of healthy adults. It came as fire to purify heretic beliefs. It came through poison or the deadly thrust of steel to dispose of inconvenient obstacles in the machinery of power. The supernatural had a physical presence, and spirits and magic were natural companions to everyday life. They were part of the grand cosmic scheme which constituted God’s hierarchical universe. Analogy, interconnectedness, fixity were deeply impressive to the Elizabethan mind, mutability and disorder a sign of man out of harmony with God’s plan. Superstition and religion were ways to make sense of suffering, attempts at warding off the apparently random blows of fate. Yet the insecurity of life itself made the living intense, the wits sharper, the senses more acute. For sixteenth-century men and women there was a life after death, for the godly well-mapped and glorious, but life on earth was a precious and precarious thing to be seized and drained to the dregs.

      At a time of augury and superstition, there was nothing to foretell the events of 1558: no sightings of whales in the Channel; no preternaturally high tide, nor monstrous births nor the mysterious, lingering trajectory of a comet across the northern sky. Even Nostradamus, whose prophecies were consulted by those in a fever of uncertainty, appeared unaware of its significance. The year opened without cosmic fanfare. Yet this was to become one of the momentous dates in every British schoolchild’s history rote. Along with the Battle of Hastings of 1066 and the Great Fire of London in 1666, 1558 was one of the markers of a seismic shift in English experience, to be chanted in schoolrooms through subsequent centuries. It was a year of grand transfers of power, as one reign came to an end and a new era began. It was a time of inexorable religious schism, when universal monopolistic Catholicism was permanently supplanted by the state religion, Protestantism.

      Scotland’s most recent history had been less convulsive. By the beginning of 1558 it was balanced in a certain equilibrium. A significant number of lords had proceeded informally down the road of religious reformation and the opposing factions had forged an uneasy coexistence. Clan loyalties and rivalries would always be the defining identity which cut across ideology, matters of faith or political allegiance. Rather than a religious cause, any growing unrest and sense of danger came more from Scottish resentment against the increasing presence of the French, garrisoned in various towns and awarded lucrative offices over the heads of the native Scots. As a child ten years previously, Mary Queen of Scots had escaped the clutches of the English and sailed for France. Her French mother Mary of Guise was courageous and just as regent but inevitably favoured her own country with which Scotland was in alliance. This cosy relationship was about to be challenged when, in 1559, the Reformation turned militant and anti-French, and John Knox, the inspired Calvinist preacher, returned home after twelve years’ exile to become its hectoring mouthpiece.

      At the beginning of 1558, however, both Elizabeth and Mary were poised on the margin between apprenticeship and their public lives as female monarchs. By the end of that year both had embraced their fate. The defining moment for Mary came with a kiss – in effect a marriage. For Elizabeth it came with a death – and an exclusive contract with her people.

      It was apparent that a woman in possession of a throne must marry, and do so without delay. All biblical and classical texts, with which the educated sixteenth-century mind was imbued, stressed the natural order of the male’s dominion over the female. A female monarch was a rare and unnatural phenomenon which could only be regularized by speedy union with a prince who would rule over her in private and guide her in her public, God-given, role as queen. Only by restoring man’s necessary dominion could the proper balance of the world be maintained.

      Although her cousin Elizabeth was revolutionary in her lifelong resistance to this obligation, Mary Stuart was more conformable and fulfilled this expectation of her status and sex – not once but three times. In early 1558 she was fifteen and had been a queen since she was six days old. She had never known any other state. First as a queen of Scotland, the land of her birth and a country she did not know: secondly as Queen of France, the country of her heart. Having lived from the age of five at the centre of the powerful French court, Mary had grown into a charming and accomplished French princess, destined to become the wife of the Dauphin of France. Her spectacular dynastic marriage, reinforcing the ‘auld alliance’ between Scotland and France, was set for the spring. Mary would marry her prince on 24 April 1558. François, the beloved companion of her childhood and King Henri II’s eldest son, was just fourteen years old.

      In England, Elizabeth Tudor was twenty-four years old and living quietly in the country at Hatfield some thirty miles north of London. Expectant, and fearful of losing the one thing she desired, she was fearful too of its fulfilment. She had already been bastardized, disinherited, often in danger and always waiting, never certain of the prize. Elizabeth had seen her two siblings (and a cousin, fleetingly) succeed to the throne before her. If any had had children then her position on the sidelines of power would have become permanent. But Edward VI died in 1553, unmarried and childless, aged sixteen. He was followed not by either of his elder half-sisters but by their hapless teenage cousin, Lady Jane Grey. Sacrificed to further the ambitions of her father-in-law, the Duke of Northumberland, she was queen in name only and then barely for nine days. Immediately imprisoned she was executed seven months later. Now in 1558, Henry VIII’s eldest child, Mary I, herself appeared to be ailing.

      Elizabeth had survived much danger. She knew well how closely scrutinized her actions were and how much she was the focus of others’ desire for power. The previous two decades had seen so many ambitions crumble to dust, so many noblemen and women imprisoned and beheaded, accused of heresy or treason, tortured, tried and burnt, or if a traitor, hung, drawn and quartered, in the terrific ways of judicial death.

      At the beginning of 1558, Elizabeth and her supporters knew that some great change was in motion. But change brought disruption too and increased danger. Her half-sister Mary Tudor had been queen for nearly five years. Suspicious, suffering, devoutly Catholic and zealous to maintain the supremacy of the old faith, her reign had grown increasingly unhappy. Mary’s worst mistake had been her insistence on marrying Philip II of Spain, for the English hated foreigners meddling in their affairs, and they hated the Spanish most of all.

      The fanatical purges of heresy by her decree, and the torture and burnings of hundreds of martyrs, would earn Mary the epithet ‘Bloody Mary’ from generations to come. The country grew ever more tired and repelled by the bloodshed. The dreadful spectacles had become counter-productive, alienating her subjects’ affections for their queen and strengthening the reformers’ support. In reaction to the mood of the country, the burnings in Smithfield were halted in June 1558. But nature seemed to be against Mary too, for the harvests also failed two years in succession. In 1556 people were scrabbling like pigs for acorns and dying of starvation. The following year they were ravaged by disease as various epidemics swept through the land. Famine and pestilence – people wondered, was this God’s retribution for the sins of Mary’s reign?

      By the beginning of 1558, Mary was herself sick and in despair. Still longing for a child and heir, once more in desperation she had made herself believe she was pregnant again. But Philip had not bothered to hide his antipathy to his queen and anyway had been absent from her for too long. Her delusion and humiliation were evident even to her courtiers. Elizabeth, who had waited so long in an uneasy limbo, under constant suspicion, her sister refusing to name her as her heir, would have lost everything if this miraculous pregnancy turned out to bear fruit. No one could know, however, that the symptoms which Mary interpreted as the beginning of new life and hope were instead harbingers of death.

      The queen’s spirit that cold January had already been broken over the loss of Calais. The last trophy left to the English from their ancient wars with France, this two-century-old possession had been lost in the very first days of the year. Since the previous June, Mary had supported her husband by embroiling her country in an expensive, unpopular and now ultimately humiliating war with France. The loss to their old enemy of Calais, remnant of Plantagenet prowess, was more a symbolic than strategic catastrophe, and it cut her to the heart.

      This latest humiliation of English pride had been inflicted by François, Duc de Guise, nicknamed ‘le Balafré’, ‘scarface’, after a wound inflicted by the English at the siege of Boulogne

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