Familiar Studies of Men & Books [111]
fair. If any one among the evangelists of that period showed more serious political sense than another, it was assuredly Knox; and even in this very matter of female rule, although I do not suppose any one nowadays will feel inclined to endorse his sentiments, I confess I can make great allowance for his conduct. The controversy, besides, has an interest of its own, in view of later controversies.
John Knox, from 1556 to 1559, was resident in Geneva, as minister, jointly with Goodman, of a little church of English refugees. He and his congregation were banished from England by one woman, Mary Tudor, and proscribed in Scotland by another, the Regent Mary of Guise. The coincidence was tempting: here were many abuses centring about one abuse; here was Christ's Gospel persecuted in the two kingdoms by one anomalous power. He had not far to go to find the idea that female government was anomalous. It was an age, indeed, in which women, capable and incapable, played a conspicuous part upon the stage of European history; and yet their rule, whatever may have been the opinion of here and there a wise man or enthusiast, was regarded as an anomaly by the great bulk of their contemporaries. It was defended as an anomaly. It, and all that accompanied and sanctioned it, was set aside as a single exception; and no one thought of reasoning down from queens and extending their privileges to ordinary women. Great ladies, as we know, had the privilege of entering into monasteries and cloisters, otherwise forbidden to their sex. As with one thing, so with another. Thus, Margaret of Navarre wrote books with great acclamation, and no one, seemingly, saw fit to call her conduct in question; but Mademoiselle de Gournay, Montaigne's adopted daughter, was in a controversy with the world as to whether a woman might be an author without incongruity. Thus, too, we have Theodore Agrippa d'Aubigne writing to his daughters about the learned women of his century, and cautioning them, in conclusion, that the study of letters was unsuited to ladies of a middling station, and should be reserved for princesses. (1) And once more, if we desire to see the same principle carried to ludicrous extreme, we shall find that Reverend Father in God the Abbot of Brantome, claiming, on the authority of some lord of his acquaintance, a privilege, or rather a duty, of free love for great princesses, and carefully excluding other ladies from the same gallant dispensation. (2) One sees the spirit in which these immunities were granted; and how they were but the natural consequence of that awe for courts and kings that made the last writer tell us, with simple wonder, how Catherine de Medici would "laugh her fill just like another" over the humours of pantaloons and zanies. And such servility was, of all things, what would touch most nearly the republican spirit of Knox. It was not difficult for him to set aside this weak scruple of loyalty. The lantern of his analysis did not always shine with a very serviceable light; but he had the virtue, at least, to carry it into many places of fictitious holiness, and was not abashed by the tinsel divinity that hedged kings and queens from his contemporaries. And so he could put the proposition in the form already mentioned: there was Christ's Gospel persecuted in the two kingdoms by one anomalous power plainly, then, the "regiment of women" was Antichristian. Early in 1558 he communicated this discovery to the world, by publishing at Geneva his notorious book - THE FIRST BLAST OF THE TRUMPET AGAINST THE MONSTROUS REGIMENT OF WOMEN. (3)
(1) Oeuvres de d'Aubigne, i. 449. (2) Dames Illustres, pp. 358-360. (3) Works of John Knox, iv. 349.
As a whole, it is a dull performance; but the preface, as is usual with Knox, is both interesting and morally fine. Knox was not one of those who are humble in the hour of triumph; he was aggressive even when things were at their worst. He had a grim reliance in himself, or rather in his mission; if he were not sure that he was a great man, he was at least sure that he was one
John Knox, from 1556 to 1559, was resident in Geneva, as minister, jointly with Goodman, of a little church of English refugees. He and his congregation were banished from England by one woman, Mary Tudor, and proscribed in Scotland by another, the Regent Mary of Guise. The coincidence was tempting: here were many abuses centring about one abuse; here was Christ's Gospel persecuted in the two kingdoms by one anomalous power. He had not far to go to find the idea that female government was anomalous. It was an age, indeed, in which women, capable and incapable, played a conspicuous part upon the stage of European history; and yet their rule, whatever may have been the opinion of here and there a wise man or enthusiast, was regarded as an anomaly by the great bulk of their contemporaries. It was defended as an anomaly. It, and all that accompanied and sanctioned it, was set aside as a single exception; and no one thought of reasoning down from queens and extending their privileges to ordinary women. Great ladies, as we know, had the privilege of entering into monasteries and cloisters, otherwise forbidden to their sex. As with one thing, so with another. Thus, Margaret of Navarre wrote books with great acclamation, and no one, seemingly, saw fit to call her conduct in question; but Mademoiselle de Gournay, Montaigne's adopted daughter, was in a controversy with the world as to whether a woman might be an author without incongruity. Thus, too, we have Theodore Agrippa d'Aubigne writing to his daughters about the learned women of his century, and cautioning them, in conclusion, that the study of letters was unsuited to ladies of a middling station, and should be reserved for princesses. (1) And once more, if we desire to see the same principle carried to ludicrous extreme, we shall find that Reverend Father in God the Abbot of Brantome, claiming, on the authority of some lord of his acquaintance, a privilege, or rather a duty, of free love for great princesses, and carefully excluding other ladies from the same gallant dispensation. (2) One sees the spirit in which these immunities were granted; and how they were but the natural consequence of that awe for courts and kings that made the last writer tell us, with simple wonder, how Catherine de Medici would "laugh her fill just like another" over the humours of pantaloons and zanies. And such servility was, of all things, what would touch most nearly the republican spirit of Knox. It was not difficult for him to set aside this weak scruple of loyalty. The lantern of his analysis did not always shine with a very serviceable light; but he had the virtue, at least, to carry it into many places of fictitious holiness, and was not abashed by the tinsel divinity that hedged kings and queens from his contemporaries. And so he could put the proposition in the form already mentioned: there was Christ's Gospel persecuted in the two kingdoms by one anomalous power plainly, then, the "regiment of women" was Antichristian. Early in 1558 he communicated this discovery to the world, by publishing at Geneva his notorious book - THE FIRST BLAST OF THE TRUMPET AGAINST THE MONSTROUS REGIMENT OF WOMEN. (3)
(1) Oeuvres de d'Aubigne, i. 449. (2) Dames Illustres, pp. 358-360. (3) Works of John Knox, iv. 349.
As a whole, it is a dull performance; but the preface, as is usual with Knox, is both interesting and morally fine. Knox was not one of those who are humble in the hour of triumph; he was aggressive even when things were at their worst. He had a grim reliance in himself, or rather in his mission; if he were not sure that he was a great man, he was at least sure that he was one