The apparent pivot of it was in certain events, political and even personal. They roughly resolve themselves into two: the marriages of Henry VIII. and the affair of the monasteries. The marriages of Henry VIII. have long been a popular and even a stale joke; and there is a truth of tradition in the joke, as there is in almost any joke if it is sufficiently popular, and indeed if it is sufficiently stale. A jocular thing never lives to be stale unless it is also serious. Henry was popular in his first days, and even foreign contemporaries give us quite a glorious picture of a young prince of the Renascence, radiant with all the new accomplishments. In his last days he was something very like a maniac; he no longer inspired love, and even when he inspired fear, it was rather the fear of a mad dog than of a watch-dog. In this change doubtless the inconsistency and even ignominy of his Bluebeard weddings played a great part. And it is but just to him to say that, perhaps with the exception of the first and the last, he was almost as unlucky in his wives as they were in their husband. But it was undoubtedly the affair of the first divorce that broke the back of his honour, and incidentally broke a very large number of other more valuable and universal things. To feel the meaning of his fury we must realize that he did not regard himself as the enemy but rather as the friend of the Pope; there is a shadow of the old story of Becket. He had defended the Pope in diplomacy and the Church in controversy; and when he wearied of his queen and took a pa.s.sionate fancy to one of her ladies, Anne Boleyn, he vaguely felt that a rather cynical concession, in that age of cynical concessions, might very well be made to him by a friend. But it is part of that high inconsistency which is the fate of the Christian faith in human hands, that no man knows when the higher side of it will really be uppermost, if only for an instant; and that the worst ages of the Church will not do or say something, as if by accident, that is worthy of the best. Anyhow, for whatever reason, Henry sought to lean upon the cushions of Leo and found he had struck his arm upon the rock of Peter.
The Pope denied the new marriage; and Henry, in a storm and darkness of anger, dissolved all the old relations with the Papacy. It is probable that he did not clearly know how much he was doing then; and it is very tenable that we do not know it now. He certainly did not think he was Anti-Catholic; and, in one rather ridiculous sense, we can hardly say that he thought he was anti-papal, since he apparently thought he was a pope. From this day really dates something that played a certain part in history, the more modern doctrine of the divine right of kings, widely different from the mediaeval one. It is a matter which further embarra.s.ses the open question about the continuity of Catholic things in Anglicanism, for it was a new note and yet one struck by the older party. The supremacy of the King over the English national church was not, unfortunately, merely a fad of the King, but became partly, and for one period, a fad of the church. But apart from all controverted questions, there is at least a human and historic sense in which the continuity of our past is broken perilously at this point. Henry not only cut off England from Europe, but what was even more important, he cuts off England from England.
The great divorce brought down Wolsey, the mighty minister who had held the scales between the Empire and the French Monarchy, and made the modern balance of power in Europe. He is often described under the dictum of _Ego et Rex Meus_; but he marks a stage in the English story rather because he suffered for it than because he said it. _Ego et Rex Meus_ might be the motto of any modern Prime Minister; for we have forgotten the very fact that the word minister merely means servant.
Wolsey was the last great servant who could be, and was, simply dismissed; the mark of a monarchy still absolute; the English were amazed at it in modern Germany, when Bismarck was turned away like a butler. A more awful act proved the new force was already inhuman; it struck down the n.o.blest of the Humanists. Thomas More, who seemed sometimes like an Epicurean under Augustus, died the death of a saint under Diocletian. He died gloriously jesting; and the death has naturally drawn out for us rather the sacred savours of his soul; his tenderness and his trust in the truth of G.o.d. But for Humanism it must have seemed a monstrous sacrifice; it was somehow as if Montaigne were a martyr. And that is indeed the note; something truly to be called unnatural had already entered the naturalism of the Renascence; and the soul of the great Christian rose against it. He pointed to the sun, saying "I shall be above that fellow" with Franciscan familiarity, which can love nature because it will not worship her. So he left to his king the sun, which for so many weary days and years was to go down only on his wrath.
But the more impersonal process which More himself had observed (as noted at the beginning of this chapter) is more clearly defined, and less clouded with controversies, in the second of the two parts of Henry"s policy. There is indeed a controversy about the monasteries; but it is one that is clarifying and settling every day. Now it is true that the Church, by the Renascence period, had reached a considerable corruption; but the real proofs of it are utterly different both from the contemporary despotic pretence and from the common Protestant story.
It is wildly unfair, for instance, to quote the letters of bishops and such authorities denouncing the sins of monastic life, violent as they often are. They cannot possibly be more violent than the letters of St.
Paul to the purest and most primitive churches; the apostle was there writing to those Early Christians whom all churches idealize; and he talks to them as to cut-throats and thieves. The explanation, for those concerned for such subtleties, may possibly be found in the fact that Christianity is not a creed for good men, but for men. Such letters had been written in all centuries; and even in the sixteenth century they do not prove so much that there were bad abbots as that there were good bishops. Moreover, even those who profess that the monks were profligates dare not profess that they were oppressors; there is truth in Cobbett"s point that where monks were landlords, they did not become rack-renting landlords, and could not become absentee landlords.
Nevertheless, there was a weakness in the good inst.i.tutions as well as a mere strength in the bad ones; and that weakness partakes of the worst element of the time. In the fall of good things there is almost always a touch of betrayal from within; and the abbots were destroyed more easily because they did not stand together. They did not stand together because the spirit of the age (which is very often the worst enemy of the age) was the increasing division between rich and poor; and it had partly divided even the rich and poor clergy. And the betrayal came, as it nearly always comes, from that servant of Christ who holds the bag.
To take a modern attack on liberty, on a much lower plane, we are familiar with the picture of a politician going to the great brewers, or even the great hotel proprietors, and pointing out the uselessness of a litter of little public-houses. That is what the Tudor politicians did first with the monasteries. They went to the heads of the great houses and proposed the extinction of the small ones. The great monastic lords did not resist, or, at any rate, did not resist enough; and the sack of the religious houses began. But if the lord abbots acted for a moment as lords, that could not excuse them, in the eyes of much greater lords, for having frequently acted as abbots. A momentary rally to the cause of the rich did not wipe out the disgrace of a thousand petty interferences which had told only to the advantage of the poor; and they were soon to learn that it was no epoch for their easy rule and their careless hospitality. The great houses, now isolated, were themselves brought down one by one; and the beggar, whom the monastery had served as a sort of sacred tavern, came to it at evening and found it a ruin. For a new and wide philosophy was in the world, which still rules our society. By this creed most of the mystical virtues of the old monks have simply been turned into great sins; and the greatest of these is charity.
But the populace which had risen under Richard II. was not yet disarmed. It was trained in the rude discipline of bow and bill, and organized into local groups of town and guild and manor. Over half the counties of England the people rose, and fought one final battle for the vision of the Middle Ages. The chief tool of the new tyranny, a dirty fellow named Thomas Cromwell, was specially singled out as the tyrant, and he was indeed rapidly turning all government into a nightmare. The popular movement was put down partly by force; and there is the new note of modern militarism in the fact that it was put down by cynical professional troops, actually brought in from foreign countries, who destroyed English religion for hire. But, like the old popular rising, it was even more put down by fraud. Like the old rising, it was sufficiently triumphant to force the government to a parley; and the government had to resort to the simple expedient of calming the people with promises, and then proceeding to break first the promises and then the people, after the fashion made familiar to us by the modern politicians in their att.i.tude towards the great strikes. The revolt bore the name of the Pilgrimage of Grace, and its programme was practically the restoration of the old religion. In connection with the fancy about the fate of England if Tyler had triumphed, it proves, I think, one thing; that his triumph, while it might or might not have led to something that could be called a reform, would have rendered quite impossible everything that we now know as the Reformation.
The reign of terror established by Thomas Cromwell became an Inquisition of the blackest and most unbearable sort. Historians, who have no shadow of sympathy with the old religion, are agreed that it was uprooted by means more horrible than have ever, perhaps, been employed in England before or since. It was a government by torturers rendered ubiquitous by spies. The spoliation of the monasteries especially was carried out, not only with a violence which recalled barbarism, but with a minuteness for which there is no other word but meanness. It was as if the Dane had returned in the character of a detective. The inconsistency of the King"s personal att.i.tude to Catholicism did indeed complicate the conspiracy with new brutalities towards Protestants; but such reaction as there was in this was wholly theological. Cromwell lost that fitful favour and was executed, but the terrorism went on the more terribly for being simplified to the single vision of the wrath of the King. It culminated in a strange act which rounds off symbolically the story told on an earlier page. For the despot revenged himself on a rebel whose defiance seemed to him to ring down three centuries. He laid waste the most popular shrine of the English, the shrine to which Chaucer had once ridden singing, because it was also the shrine where King Henry had knelt to repent. For three centuries the Church and the people had called Becket a saint, when Henry Tudor arose and called him a traitor.
This might well be thought the topmost point of autocracy; and yet it was not really so.
For then rose to its supreme height of self-revelation that still stranger something of which we have, perhaps fancifully, found hints before in this history. The strong king was weak. He was immeasurably weaker than the strong kings of the Middle Ages; and whether or no his failure had been foreshadowed, he failed. The breach he had made in the d.y.k.e of the ancient doctrines let in a flood that may almost be said to have washed him away. In a sense he disappeared before he died; for the drama that filled his last days is no longer the drama of his own character. We may put the matter most practically by saying that it is unpractical to discuss whether Froude finds any justification for Henry"s crimes in the desire to create a strong national monarchy. For whether or no it was desired, it was not created. Least of all our princes did the Tudors leave behind them a secure central government, and the time when monarchy was at its worst comes only one or two generations before the time when it was weakest. But a few years afterwards, as history goes, the relations of the Crown and its new servants were to be reversed on a high stage so as to horrify the world; and the axe which had been sanctified with the blood of More and soiled with the blood of Cromwell was, at the signal of one of that slave"s own descendants, to fall and to kill an English king.
The tide which thus burst through the breach and overwhelmed the King as well as the Church was the revolt of the rich, and especially of the new rich. They used the King"s name, and could not have prevailed without his power, but the ultimate effect was rather as if they had plundered the King after he had plundered the monasteries. Amazingly little of the wealth, considering the name and theory of the thing, actually remained in royal hands. The chaos was increased, no doubt, by the fact that Edward VI. succeeded to the throne as a mere boy, but the deeper truth can be seen in the difficulty of drawing any real line between the two reigns. By marrying into the Seymour family, and thus providing himself with a son, Henry had also provided the country with the very type of powerful family which was to rule merely by pillage. An enormous and unnatural tragedy, the execution of one of the Seymours by his own brother, was enacted during the impotence of the childish king, and the successful Seymour figured as Lord Protector, though even he would have found it hard to say what he was protecting, since it was not even his own family. Anyhow, it is hardly too much to say that every human thing was left unprotected from the greed of such cannibal protectors. We talk of the dissolution of the monasteries, but what occurred was the dissolution of the whole of the old civilization.
Lawyers and lackeys and money-lenders, the meanest of lucky men, looted the art and economics of the Middle Ages like thieves robbing a church.
Their names (when they did not change them) became the names of the great dukes and marquises of our own day. But if we look back and forth in our history, perhaps the most fundamental act of destruction occurred when the armed men of the Seymours and their sort pa.s.sed from the sacking of the Monasteries to the sacking of the Guilds. The mediaeval Trade Unions were struck down, their buildings broken into by the soldiery, and their funds seized by the new n.o.bility. And this simple incident takes all its common meaning out of the a.s.sertion (in itself plausible enough) that the Guilds, like everything else at that time, were probably not at their best. Proportion is the only practical thing; and it may be true that Caesar was not feeling well on the morning of the Ides of March. But simply to say that the Guilds declined, is about as true as saying that Caesar quietly decayed from purely natural causes at the foot of the statue of Pompey.
XII
SPAIN AND THE SCHISM OF NATIONS
The revolution that arose out of what is called the Renascence, and ended in some countries in what is called the Reformation, did in the internal politics of England one drastic and definite thing. That thing was destroying the inst.i.tutions of the poor. It was not the only thing it did, but it was much the most practical. It was the basis of all the problems now connected with Capital and Labour. How much the theological theories of the time had to do with it is a perfectly fair matter for difference of opinion. But neither party, if educated about the facts, will deny that the same time and temper which produced the religious schism also produced this new lawlessness in the rich. The most extreme Protestant will probably be content to say that Protestantism was not the motive, but the mask. The most extreme Catholic will probably be content to admit that Protestantism was not the sin, but rather the punishment. The most sweeping and shameless part of the process was not complete, indeed, until the end of the eighteenth century, when Protestantism was already pa.s.sing into scepticism. Indeed a very decent case could be made out for the paradox that Puritanism was first and last a veneer on Paganism; that the thing began in the inordinate thirst for new things in the _n.o.blesse_ of the Renascence and ended in the h.e.l.l-Fire Club. Anyhow, what was first founded at the Reformation was a new and abnormally powerful aristocracy, and what was destroyed, in an ever-increasing degree, was everything that could be held, directly or indirectly, by the people _in spite of_ such an aristocracy. This fact has filled all the subsequent history of our country; but the next particular point in that history concerns the position of the Crown. The King, in reality, had already been elbowed aside by the courtiers who had crowded behind him just before the bursting of the door. The King is left behind in the rush for wealth, and already can do nothing alone.
And of this fact the next reign, after the chaos of Edward VI."s, affords a very arresting proof.
Mary Tudor, daughter of the divorced Queen Katherine, has a bad name even in popular history; and popular prejudice is generally more worthy of study than scholarly sophistry. Her enemies were indeed largely wrong about her character, but they were not wrong about her effect. She was, in the limited sense, a good woman, convinced, conscientious, rather morbid. But it is true that she was a bad queen; bad for many things, but especially bad for her own most beloved cause. It is true, when all is said, that she set herself to burn out "No Popery" and managed to burn it in. The concentration of her fanaticism into cruelty, especially its concentration in particular places and in a short time, did remain like something red-hot in the public memory. It was the first of the series of great historical accidents that separated a real, if not universal, public opinion from the old _regime_. It has been summarized in the death by fire of the three famous martyrs at Oxford; for one of them at least, Latimer, was a reformer of the more robust and human type, though another of them, Cranmer, had been so smooth a sn.o.b and coward in the councils of Henry VIII. as to make Thomas Cromwell seem by comparison a man. But of what may be called the Latimer tradition, the saner and more genuine Protestantism, I shall speak later. At the time even the Oxford Martyrs probably produced less pity and revulsion than the ma.s.sacre in the flames of many more obscure enthusiasts, whose very ignorance and poverty made their cause seem more popular than it really was. But this last ugly feature was brought into sharper relief, and produced more conscious or unconscious bitterness, because of that other great fact of which I spoke above, which is the determining test of this time of transition.
What made all the difference was this: that even in this Catholic reign the property of the Catholic Church could not be restored. The very fact that Mary was a fanatic, and yet this act of justice was beyond the wildest dreams of fanaticism--that is the point. The very fact that she was angry enough to commit wrongs for the Church, and yet not bold enough to ask for the rights of the Church--that is the test of the time. She was allowed to deprive small men of their lives, she was not allowed to deprive great men of their property--or rather of other people"s property. She could punish heresy, she could not punish sacrilege. She was forced into the false position of killing men who had not gone to church, and sparing men who had gone there to steal the church ornaments. What forced her into it? Not certainly her own religious att.i.tude, which was almost maniacally sincere; not public opinion, which had naturally much more sympathy for the religious humanities which she did not restore than for the religious inhumanities which she did. The force came, of course, from the new n.o.bility and the new wealth they refused to surrender; and the success of this early pressure proves that the n.o.bility was already stronger than the Crown.
The sceptre had only been used as a crowbar to break open the door of a treasure-house, and was itself broken, or at least bent, with the blow.
There is a truth also in the popular insistence on the story of Mary having "Calais" written on her heart, when the last relic of the mediaeval conquests reverted to France. Mary had the solitary and heroic half-virtue of the Tudors: she was a patriot. But patriots are often pathetically behind the times; for the very fact that they dwell on old enemies often blinds them to new ones. In a later generation Cromwell exhibited the same error reversed, and continued to keep a hostile eye on Spain when he should have kept it on France. In our own time the Jingoes of Fashoda kept it on France when they ought already to have had it on Germany. With no particular anti-national intention, Mary nevertheless got herself into an anti-national position towards the most tremendous international problem of her people. It is the second of the coincidences that confirmed the sixteenth-century change, and the name of it was Spain. The daughter of a Spanish queen, she married a Spanish prince, and probably saw no more in such an alliance than her father had done. But by the time she was succeeded by her sister Elizabeth, who was more cut off from the old religion (though very tenuously attached to the new one), and by the time the project of a similar Spanish marriage for Elizabeth herself had fallen through, something had matured which was wider and mightier than the plots of princes. The Englishman, standing on his little island as on a lonely boat, had already felt falling across him the shadow of a tall ship.
Wooden _cliches_ about the birth of the British Empire and the s.p.a.cious days of Queen Elizabeth have not merely obscured but contradicted the crucial truth. From such phrases one would fancy that England, in some imperial fashion, now first realized that she was great. It would be far truer to say that she now first realized that she was small. The great poet of the s.p.a.cious days does not praise her as s.p.a.cious, but only as small, like a jewel. The vision of universal expansion was wholly veiled until the eighteenth century; and even when it came it was far less vivid and vital than what came in the sixteenth. What came then was not Imperialism; it was Anti-Imperialism. England achieved, at the beginning of her modern history, that one thing human imagination will always find heroic--the story of a small nationality. The business of the Armada was to her what Bannockburn was to the Scots, or Majuba to the Boers--a victory that astonished even the victors. What was opposed to them was Imperialism in its complete and colossal sense, a thing unthinkable since Rome. It was, in no overstrained sense, civilization itself. It was the greatness of Spain that was the glory of England. It is only when we realize that the English were, by comparison, as dingy, as undeveloped, as petty and provincial as Boers, that we can appreciate the height of their defiance or the splendour of their escape. We can only grasp it by grasping that for a great part of Europe the cause of the Armada had almost the cosmopolitan common sense of a crusade. The Pope had declared Elizabeth illegitimate--logically, it is hard to see what else he could say, having declared her mother"s marriage invalid; but the fact was another and perhaps a final stroke sundering England from the elder world. Meanwhile those picturesque English privateers who had plagued the Spanish Empire of the New World were spoken of in the South simply as pirates, and technically the description was true; only technical a.s.saults by the weaker party are in retrospect rightly judged with some generous weakness. Then, as if to stamp the contrast in an imperishable image, Spain, or rather the empire with Spain for its centre, put forth all its strength, and seemed to cover the sea with a navy like the legendary navy of Xerxes. It bore down on the doomed island with the weight and solemnity of a day of judgment; sailors or pirates struck at it with small ships staggering under large cannon, fought it with mere ma.s.ses of flaming rubbish, and in that last hour of grapple a great storm arose out of the sea and swept round the island, and the gigantic fleet was seen no more. The uncanny completeness and abrupt silence that swallowed this prodigy touched a nerve that has never ceased to vibrate. The hope of England dates from that hopeless hour, for there is no real hope that has not once been a forlorn hope.
The breaking of that vast naval net remained like a sign that the small thing which escaped would survive the greatness. And yet there is truly a sense in which we may never be so small or so great again.
For the splendour of the Elizabethan age, which is always spoken of as a sunrise, was in many ways a sunset. Whether we regard it as the end of the Renascence or the end of the old mediaeval civilization, no candid critic can deny that its chief glories ended with it. Let the reader ask himself what strikes him specially in the Elizabethan magnificence, and he will generally find it is something of which there were at least traces in mediaeval times, and far fewer traces in modern times. The Elizabethan drama is like one of its own tragedies--its tempestuous torch was soon to be trodden out by the Puritans. It is needless to say that the chief tragedy was the cutting short of the comedy; for the comedy that came to England after the Restoration was by comparison both foreign and frigid. At the best it is comedy in the sense of being humorous, but not in the sense of being happy. It may be noted that the givers of good news and good luck in the Shakespearian love-stories nearly all belong to a world which was pa.s.sing, whether they are friars or fairies. It is the same with the chief Elizabethan ideals, often embodied in the Elizabethan drama. The national devotion to the Virgin Queen must not be wholly discredited by its incongruity with the coa.r.s.e and crafty character of the historical Elizabeth. Her critics might indeed reasonably say that in replacing the Virgin Mary by the Virgin Queen, the English reformers merely exchanged a true virgin for a false one. But this truth does not dispose of a true, though limited, contemporary cult. Whatever we think of that particular Virgin Queen, the tragic heroines of the time offer us a whole procession of virgin queens. And it is certain that the mediaevals would have understood much better than the moderns the martyrdom of _Measure for Measure_. And as with the t.i.tle of Virgin, so with the t.i.tle of Queen. The mystical monarchy glorified in _Richard II._ was soon to be dethroned much more ruinously than in _Richard II._ The same Puritans who tore off the pasteboard crowns of the stage players were also to tear off the real crowns of the kings whose parts they played. All mummery was to be forbidden, and all monarchy to be called mummery.
Shakespeare died upon St. George"s Day, and much of what St. George had meant died with him. I do not mean that the patriotism of Shakespeare or of England died; that remained and even rose steadily, to be the n.o.blest pride of the coming times. But much more than patriotism had been involved in that image of St. George to whom the Lion Heart had dedicated England long ago in the deserts of Palestine. The conception of a patron saint had carried from the Middle Ages one very unique and as yet unreplaced idea. It was the idea of variation without antagonism.
The Seven Champions of Christendom were multiplied by seventy times seven in the patrons of towns, trades and social types; but the very idea that they were all saints excluded the possibility of ultimate rivalry in the fact that they were all patrons. The Guild of the Shoemakers and the Guild of the Skinners, carrying the badges of St.
Crispin and St. Bartholomew, might fight each other in the streets; but they did not believe that St. Crispin and St. Bartholomew were fighting each other in the skies. Similarly the English would cry in battle on St. George and the French on St. Denis; but they did not seriously believe that St. George hated St. Denis or even those who cried upon St.
Denis. Joan of Arc, who was on the point of patriotism what many modern people would call very fanatical, was yet upon this point what most modern people would call very enlightened. Now, with the religious schism, it cannot be denied, a deeper and more inhuman division appeared. It was no longer a sc.r.a.p between the followers of saints who were themselves at peace, but a war between the followers of G.o.ds who were themselves at war. That the great Spanish ships were named after St. Francis or St. Philip was already beginning to mean little to the new England; soon it was to mean something almost cosmically conflicting, as if they were named after Baal or Thor. These are indeed mere symbols; but the process of which they are symbols was very practical and must be seriously followed. There entered with the religious wars the idea which modern science applies to racial wars; the idea of _natural_ wars, not arising from a special quarrel but from the nature of the people quarrelling. The shadow of racial fatalism first fell across our path, and far away in distance and darkness something moved that men had almost forgotten.
Beyond the frontiers of the fading Empire lay that outer land, as loose and drifting as a sea, which had boiled over in the barbarian wars.
Most of it was now formally Christian, but barely civilized; a faint awe of the culture of the south and west lay on its wild forces like a light frost. This semi-civilized world had long been asleep; but it had begun to dream. In the generation before Elizabeth a great man who, with all his violence, was vitally a dreamer, Martin Luther, had cried out in his sleep in a voice like thunder, partly against the place of bad customs, but largely also against the place of good works in the Christian scheme. In the generation after Elizabeth the spread of the new wild doctrines in the old wild lands had sucked Central Europe into a cyclic war of creeds. In this the house which stood for the legend of the Holy Roman Empire, Austria, the Germanic partner of Spain, fought for the old religion against a league of other Germans fighting for the new. The continental conditions were indeed complicated, and grew more and more complicated as the dream of restoring religious unity receded. They were complicated by the firm determination of France to be a nation in the full modern sense; to stand free and foursquare from all combinations; a purpose which led her, while hating her own Protestants at home, to give diplomatic support to many Protestants abroad, simply because it preserved the balance of power against the gigantic confederation of Spaniards and Austrians. It is complicated by the rise of a Calvinistic and commercial power in the Netherlands, logical, defiant, defending its own independence valiantly against Spain. But on the whole we shall be right if we see the first throes of the modern international problems in what is called the Thirty Years" War; whether we call it the revolt of half-heathens against the Holy Roman Empire, or whether we call it the coming of new sciences, new philosophies, and new ethics from the north.
Sweden took a hand in the struggle, and sent a military hero to the help of the newer Germany. But the sort of military heroism everywhere exhibited offered a strange combination of more and more complex strategic science with the most naked and cannibal cruelty. Other forces besides Sweden found a career in the carnage. Far away to the north-east, in a sterile land of fens, a small ambitious family of money-lenders who had become squires, vigilant, thrifty, thoroughly selfish, rather thinly adopted the theories of Luther, and began to lend their almost savage hinds as soldiers on the Protestant side. They were well paid for it by step after step of promotion; but at this time their princ.i.p.ality was only the old Mark of Brandenburg. Their own name was Hohenzollern.
XIII
THE AGE OF THE PURITANS
We should be very much bored if we had to read an account of the most exciting argument or string of adventures in which unmeaning words such as "snark" or "boojum" were systematically subst.i.tuted for the names of the chief characters or objects in dispute; if we were told that a king was given the alternative of becoming a snark or finally surrendering the boojum, or that a mob was roused to fury by the public exhibition of a boojum, which was inevitably regarded as a gross reflection on the snark. Yet something very like this situation is created by most modern attempts to tell the tale of the theological troubles of the sixteenth and seventeenth centuries, while deferring to the fashionable distaste for theology in this generation--or rather in the last generation. Thus the Puritans, as their name implies, were primarily enthusiastic for what they thought was pure religion; frequently they wanted to impose it on others; sometimes they only wanted to be free to practise it themselves; but in no case can justice be done to what was finest in their characters, as well as first in their thoughts, if we never by any chance ask what "it" was that they wanted to impose or to practise.
Now, there was a great deal that was very fine about many of the Puritans, which is almost entirely missed by the modern admirers of the Puritans. They are praised for things which they either regarded with indifference or more often detested with frenzy--such as religious liberty. And yet they are quite insufficiently understood, and are even undervalued, in their logical case for the things they really did care about--such as Calvinism. We make the Puritans picturesque in a way they would violently repudiate, in novels and plays they would have publicly burnt. We are interested in everything about them, except the only thing in which they were interested at all.
We have seen that in the first instance the new doctrines in England were simply an excuse for a plutocratic pillage, and that is the only truth to be told about the matter. But it was far otherwise with the individuals a generation or two after, to whom the wreck of the Armada was already a legend of national deliverance from Popery, as miraculous and almost as remote as the deliverances of which they read so realistically in the Hebrew Books now laid open to them. The august accident of that Spanish defeat may perhaps have coincided only too well with their concentration on the non-Christian parts of Scripture. It may have satisfied a certain Old Testament sentiment of the election of the English being announced in the stormy oracles of air and sea, which was easily turned into that heresy of a tribal pride that took even heavier hold upon the Germans. It is by such things that a civilized state may fall from being a Christian nation to being a Chosen People. But even if their nationalism was of a kind that has ultimately proved perilous to the comity of nations, it still was nationalism. From first to last the Puritans were patriots, a point in which they had a marked superiority over the French Huguenots. Politically, they were indeed at first but one wing of the new wealthy cla.s.s which had despoiled the Church and were proceeding to despoil the Crown. But while they were all merely the creatures of the great spoliation, many of them were the unconscious creatures of it. They were strongly represented in the aristocracy, but a great number were of the middle cla.s.ses, though almost wholly the middle cla.s.ses of the towns. By the poor agricultural population, which was still by far the largest part of the population, they were simply derided and detested. It may be noted, for instance, that, while they led the nation in many of its higher departments, they could produce nothing having the atmosphere of what is rather priggishly called folklore. All the popular tradition there is, as in songs, toasts, rhymes, or proverbs, is all Royalist. About the Puritans we can find no great legend. We must put up as best we can with great literature.
All these things, however, are simply things that other people might have noticed about them; they are not the most important things, and certainly not the things they thought about themselves. The soul of the movement was in two conceptions, or rather in two steps, the first being the moral process by which they arrived at their chief conclusion, and the second the chief conclusion they arrived at. We will begin with the first, especially as it was this which determined all that external social att.i.tude which struck the eye of contemporaries. The honest Puritan, growing up in youth in a world swept bare by the great pillage, possessed himself of a first principle which is one of the three or four alternative first principles which are possible to the mind of man. It was the principle that the mind of man can alone directly deal with the mind of G.o.d. It may shortly be called the anti-sacramental principle; but it really applies, and he really applied it, to many things besides the sacraments of the Church. It equally applies, and he equally applied it, to art, to letters, to the love of locality, to music, and even to good manners. The phrase about no priest coming between a man and his Creator is but an impoverished fragment of the full philosophic doctrine; the true Puritan was equally clear that no singer or story-teller or fiddler must translate the voice of G.o.d to him into the tongues of terrestrial beauty. It is notable that the one Puritan man of genius in modern times, Tolstoy, did accept this full conclusion; denounced all music as a mere drug, and forbade his own admirers to read his own admirable novels. Now, the English Puritans were not only Puritans but Englishmen, and therefore did not always shine in clearness of head; as we shall see, true Puritanism was rather a Scotch than an English thing. But this was the driving power and the direction; and the doctrine is quite tenable if a trifle insane. Intellectual truth was the only tribute fit for the highest truth of the universe; and the next step in such a study is to observe what the Puritan thought was the truth about that truth. His individual reason, cut loose from instinct as well as tradition, taught him a concept of the omnipotence of G.o.d which meant simply the impotence of man. In Luther, the earlier and milder form of the Protestant process only went so far as to say that nothing a man did could help him except his confession of Christ; with Calvin it took the last logical step and said that even this could not help him, since Omnipotence must have disposed of all his destiny beforehand; that men must be created to be lost and saved. In the purer types of whom I speak this logic was white-hot, and we must read the formula into all their parliamentary and legal formulae. When we read, "The Puritan party demanded reforms in the church," we must understand, "The Puritan party demanded fuller and clearer affirmation that men are created to be lost and saved." When we read, "The Army selected persons for their G.o.dliness," we must understand, "The Army selected those persons who seemed most convinced that men are created to be lost and saved." It should be added that this terrible trend was not confined even to Protestant countries; some great Romanists doubtfully followed it until stopped by Rome. It was the spirit of the age, and should be a permanent warning against mistaking the spirit of the age for the immortal spirit of man. For there are now few Christians or non-Christians who can look back at the Calvinism which nearly captured Canterbury and even Rome by the genius and heroism of Pascal or Milton, without crying out, like the lady in Mr. Bernard Shaw"s play, "How splendid! How glorious!... and oh what an escape!"
The next thing to note is that their conception of church-government was in a true sense self-government; and yet, for a particular reason, turned out to be a rather selfish self-government. It was equal and yet it was exclusive. Internally the synod or conventicle tended to be a small republic, but unfortunately to be a very small republic. In relation to the street outside the conventicle was not a republic but an aristocracy. It was the most awful of all aristocracies, that of the elect; for it was not a right of birth but a right before birth, and alone of all n.o.bilities it was not laid level in the dust. Hence we have, on the one hand, in the simpler Puritans a ring of real republican virtue; a defiance of tyrants, an a.s.sertion of human dignity, but above all an appeal to that first of all republican virtues--publicity. One of the Regicides, on trial for his life, struck the note which all the unnaturalness of his school cannot deprive of n.o.bility: "This thing was not done in a corner." But their most drastic idealism did nothing to recover a ray of the light that at once lightened every man that came into the world, the a.s.sumption of a brotherhood in all baptized people.
They were, indeed, very like that dreadful scaffold at which the Regicide was not afraid to point. They were certainly public, they may have been public-spirited, they were never popular; and it seems never to have crossed their minds that there was any need to be popular.
England was never so little of a democracy as during the short time when she was a republic.
The struggle with the Stuarts, which is the next pa.s.sage in our history, arose from an alliance, which some may think an accidental alliance, between two things. The first was this intellectual fashion of Calvinism which affected the cultured world as did our recent intellectual fashion of Collectivism. The second was the older thing which had made that creed and perhaps that cultured world possible--the aristocratic revolt under the last Tudors. It was, we might say, the story of a father and a son dragging down the same golden image, but the younger really from hatred of idolatry, and the older solely from love of gold. It is at once the tragedy and the paradox of England that it was the eternal pa.s.sion that pa.s.sed, and the transient or terrestrial pa.s.sion that remained. This was true of England; it was far less true of Scotland; and that is the meaning of the Scotch and English war that ended at Worcester. The first change had indeed been much the same materialist matter in both countries--a mere brigandage of barons; and even John Knox, though he has become a national hero, was an extremely anti-national politician. The patriot party in Scotland was that of Cardinal Beaton and Mary Stuart. Nevertheless, the new creed did become popular in the Lowlands in a positive sense, not even yet known in our own land. Hence in Scotland Puritanism was the main thing, and was mixed with Parliamentary and other oligarchies. In England Parliamentary oligarchy was the main thing, and was mixed with Puritanism. When the storm began to rise against Charles I., after the more or less transitional time of his father, the Scotch successor of Elizabeth, the instances commonly cited mark all the difference between democratic religion and aristocratic politics. The Scotch legend is that of Jenny Geddes, the poor woman who threw a stool at the priest. The English legend is that of John Hampden, the great squire who raised a county against the King. The Parliamentary movement in England was, indeed, almost wholly a thing of squires, with their new allies the merchants.
They were squires who may well have regarded themselves as the real and natural leaders of the English; but they were leaders who allowed no mutiny among their followers. There was certainly no Village Hampden in Hampden Village.
The Stuarts, it may be suspected, brought from Scotland a more mediaeval and therefore more logical view of their own function; for the note of their nation was logic. It is a proverb that James I. was a Scot and a pedant; it is hardly sufficiently noted that Charles I. also was not a little of a pedant, being very much of a Scot. He had also the virtues of a Scot, courage, and a quite natural dignity and an appet.i.te for the things of the mind. Being somewhat Scottish, he was very un-English, and could not manage a compromise: he tried instead to split hairs, and seemed merely to break promises. Yet he might safely have been far more inconsistent if he had been a little hearty and hazy; but he was of the sort that sees everything in black and white; and it is therefore remembered--especially the black. From the first he fenced with his Parliament as with a mere foe; perhaps he almost felt it as a foreigner.
The issue is familiar, and we need not be so careful as the gentleman who wished to finish the chapter in order to find out what happened to Charles I. His minister, the great Strafford, was foiled in an attempt to make him strong in the fashion of a French king, and perished on the scaffold, a frustrated Richelieu. The Parliament claiming the power of the purse, Charles appealed to the power of the sword, and at first carried all before him; but success pa.s.sed to the wealth of the Parliamentary cla.s.s, the discipline of the new army, and the patience and genius of Cromwell; and Charles died the same death as his great servant.
Historically, the quarrel resolved itself, through ramifications generally followed perhaps in more detail than they deserve, into the great modern query of whether a King can raise taxes without the consent of his Parliament. The test case was that of Hampden, the great Buckinghamshire magnate, who challenged the legality of a tax which Charles imposed, professedly for a national navy. As even innovators always of necessity seek for sanct.i.ty in the past, the Puritan squires made a legend of the mediaeval Magna Carta; and they were so far in a true tradition that the concession of John had really been, as we have already noted, anti-despotic without being democratic. These two truths cover two parts of the problem of the Stuart fall, which are of very different certainty, and should be considered separately.
For the first point about democracy, no candid person, in face of the facts, can really consider it at all. It is quite possible to hold that the seventeenth-century Parliament was fighting for the truth; it is not possible to hold that it was fighting for the populace. After the autumn of the Middle Ages Parliament was always actively aristocratic and actively anti-popular. The inst.i.tution which forbade Charles I. to raise Ship Money was the same inst.i.tution which previously forbade Richard II.
to free the serfs. The group which claimed coal and minerals from Charles I. was the same which afterward claimed the common lands from the village communities. It was the same inst.i.tution which only two generations before had eagerly helped to destroy, not merely things of popular sentiment like the monasteries, but all the things of popular utility like the guilds and parishes, the local governments of towns and trades. The work of the great lords may have had, indeed it certainly had, another more patriotic and creative side; but it was exclusively the work of the great lords that was done by Parliament. The House of Commons has itself been a House of Lords.
But when we turn to the other or anti-despotic aspect of the campaign against the Stuarts, we come to something much more difficult to dismiss and much more easy to justify. While the stupidest things are said against the Stuarts, the real contemporary case for their enemies is little realized; for it is connected with what our insular history most neglects, the condition of the Continent. It should be remembered that though the Stuarts failed in England they fought for things that succeeded in Europe. These were roughly, first, the effects of the Counter-Reformation, which made the sincere Protestant see Stuart Catholicism not at all as the last flicker of an old flame, but as the spread of a conflagration. Charles II., for instance, was a man of strong, sceptical, and almost irritably humorous intellect, and he was quite certainly, and even reluctantly, convinced of Catholicism as a philosophy. The other and more important matter here was the almost awful autocracy that was being built up in France like a Bastille. It was more logical, and in many ways more equal and even equitable than the English oligarchy, but it really became a tyranny in case of rebellion or even resistance. There were none of the rough English safeguards of juries and good customs of the old common law; there was _lettre de cachet_ as unanswerable as magic. The English who defied the law were better off than the French; a French satirist would probably have retorted that it was the English who obeyed the law who were worse off than the French. The ordering of men"s normal lives was with the squire; but he was, if anything, more limited when he was the magistrate. He was stronger as master of the village, but actually weaker as agent of the King. In defending this state of things, in short, the Whigs were certainly not defending democracy, but they were in a real sense defending liberty. They were even defending some remains of mediaeval liberty, though not the best; the jury though not the guild.
Even feudalism had involved a localism not without liberal elements, which lingered in the aristocratic system. Those who loved such things might well be alarmed at the Leviathan of the State, which for Hobbes was a single monster and for France a single man.
As to the mere facts, it must be said again that in so far as Puritanism was pure, it was unfortunately pa.s.sing. And the very type of the transition by which it pa.s.sed can be found in that extraordinary man who is popularly credited with making it predominate. Oliver Cromwell is in history much less the leader of Puritanism than the tamer of Puritanism.
He was undoubtedly possessed, certainly in his youth, possibly all his life, by the rather sombre religious pa.s.sions of his period; but as he emerges into importance, he stands more and more for the Positivism of the English as compared with the Puritanism of the Scotch. He is one of the Puritan squires; but he is steadily more of the squire and less of the Puritan; and he points to the process by which the squirearchy became at last merely pagan. This is the key to most of what is praised and most of what is blamed in him; the key to the comparative sanity, toleration and modern efficiency of many of his departures; the key to the comparative coa.r.s.eness, earthiness, cynicism, and lack of sympathy in many others. He was the reverse of an idealist; and he cannot without absurdity be held up as an ideal; but he was, like most of the squires, a type genuinely English; not without public spirit, certainly not without patriotism. His seizure of personal power, which destroyed an impersonal and ideal government, had something English in its very unreason. The act of killing the King, I fancy, was not primarily his, and certainly not characteristically his. It was a concession to the high inhuman ideals of the tiny group of true Puritans, with whom he had to compromise but with whom he afterwards collided. It was logic rather than cruelty in the act that was not Cromwellian; for he treated with b.e.s.t.i.a.l cruelty the native Irish, whom the new spiritual exclusiveness regarded as beasts--or as the modern euphemism would put it, as aborigines. But his practical temper was more akin to such human slaughter on what seemed to him the edges of civilization, than to a sort of human sacrifice in the very centre and forum of it; he is not a representative regicide. In a sense that piece of headsmanship was rather above his head. The real regicides did it in a sort of trance or vision; and he was not troubled with visions. But the true collision between the religious and rational sides of the seventeenth-century movement came symbolically on that day of driving storm at Dunbar, when the raving Scotch preachers overruled Leslie and forced him down into the valley to be the victim of the Cromwellian common sense. Cromwell said that G.o.d had delivered them into his hand; but it was their own G.o.d who delivered them, the dark unnatural G.o.d of the Calvinist dreams, as overpowering as a nightmare--and as pa.s.sing.
It was the Whig rather than the Puritan that triumphed on that day; it was the Englishman with his aristocratic compromise; and even what followed Cromwell"s death, the Restoration, was an aristocratic compromise, and even a Whig compromise. The mob might cheer as for a mediaeval king; but the Protectorate and the Restoration were more of a piece than the mob understood. Even in the superficial things where there seemed to be a rescue it was ultimately a respite. Thus the Puritan regime had risen chiefly by one thing unknown to mediaevalism--militarism. Picked professional troops, harshly drilled but highly paid, were the new and alien instrument by which the Puritans became masters. These were disbanded and their return resisted by Tories and Whigs; but their return seemed always imminent, because it was in the spirit of the new stern world of the Thirty Years" War. A discovery is an incurable disease; and it had been discovered that a crowd could be turned into an iron centipede, crushing larger and looser crowds.
Similarly the remains of Christmas were rescued from the Puritans; but they had eventually to be rescued again by d.i.c.kens from the Utilitarians, and may yet have to be rescued by somebody from the vegetarians and teetotallers. The strange army pa.s.sed and vanished almost like a Moslem invasion; but it had made the difference that armed valour and victory always make, if it was but a negative difference. It was the final break in our history; it was a breaker of many things, and perhaps of popular rebellion in our land. It is something of a verbal symbol that these men founded New England in America, for indeed they tried to found it here. By a paradox, there was something prehistoric in the very nakedness of their novelty. Even the old and savage things they invoked became more savage in becoming more new. In observing what is called their Jewish Sabbath, they would have had to stone the strictest Jew. And they (and indeed their age generally) turned witch-burning from an episode to an epidemic. The destroyers and the things destroyed disappeared together; but they remain as something n.o.bler than the nibbling legalism of some of the Whig cynics who continued their work.
They were above all things anti-historic, like the Futurists in Italy; and there was this unconscious greatness about them, that their very sacrilege was public and solemn like a sacrament; and they were ritualists even as iconoclasts. It was, properly considered, but a very secondary example of their strange and violent simplicity that one of them, before a mighty mob at Whitehall, cut off the anointed head of the sacramental man of the Middle Ages. For another, far away in the western shires, cut down the thorn of Glas...o...b..ry, from which had grown the whole story of Britain.
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