Life of Mary Queen of Scots, Volume 1 (of 2). Bell Henry Glassford

the expense of her native country. It appears that Mary, amidst all the gaieties of the French Court, had not forgot her early residence at Inchmahome, in the quiet lake of Monteith. Actuated by these recollections and other motives, she delighted to testify her regard for Scotland in various ways; and, among others, by frequently wearing in public the graceful Highland costume. The rich and national Stuart tartan became her exceedingly; and Brantome, who seems to have been greatly puzzled by the novelty of the dress, is nevertheless forced to declare, that when arrayed after “the barbarous fashion of the savages of her country, she appeared a goddess in a mortal body, and in a most outré and astonishing garb.” Mary herself, was so fond of this costume, that she wore it in one of the portraits which were taken of her in France. If she appeared so beautiful thus “habillée à la sauvage,” exclaims Brantome, “what must she not be in her rich and lovely robes made à la Française, ou l’Espagnole, or with a bonnet à l’Italienne; or in her flowing white dress, contending in vain with the whiteness of her skin!” Even when she sung, and accompanied herself upon the lute, Brantome found occasion to discover a new beauty, – “her soft snowy hand and fingers, fairer than Aurora’s.” “Ah royaume d’Escosse!” he touchingly adds, “Je croy que, maintenant, vos jours sont encore bien plus courts qu’ils n’estoient, et vos nuits plus longues, puisque vous avez perdu cette Princesse qui vos illuminoit!” The historian, Castelnau, in like manner, pronounces Mary “the most beautiful and accomplished of her sex;” and Mezeray tells us, that “Nature had bestowed upon her every thing that is necessary to form a complete beauty;” adding, that “by the study of the liberal arts and sciences, especially painting, music, and poetry, she had so embellished her natural good qualities, that she appeared to be the most amiable Princess in Christendom.” On the occasion of her marriage, not only were the brains of all the jewellers, embroiderers, and tailors of Paris put in requisition, but a whole host of French poets felt themselves suddenly inspired. Epithalamiums poured in from all quarters, spiced with flattery of all kinds, few of which have been borne down the stream of time so honourably for their author’s abilities as that of Buchanan, who, having long struggled with poverty, had at last risen to independence, under the patronage of Cardinal Lorraine. This poem is well known, but is not more complimentary than that of Joachim du Bellay, who, after comparing Mary to Venus, concludes his song with these lines: —

      1

      Polydore, lib. 26. quoted by Leslie – “Defence of Mary’s Honour,” Preface, p. xiv. – Apud Anderson, vol. I.

      2

      Knox seems not only to justify the assassination of Cardinal Beaton, but to hint that it would have been proper to have disposed of his successor in the same way. “These,” says he, “are the works of our God, whereby he would admonish the tyrants of this earth, that, in the end, he will be revenged of their cruelty, what strength soever they make in the contrary. But such is the blindness of man, as David speaks, that the posterity does ever follow the footsteps of their wicked fathers, and principally in their impiety: For how little differs the cruelty of that bastard, that yet is called Bishop of St Andrews, from the cruelty of the former, we will after hear.” – Knox’s Hist. of the Reformation, p. 65.

      3

      Dalyell’s “Fragments of Scot

1

Polydore, lib. 26. quoted by Leslie – “Defence of Mary’s Honour,” Preface, p. xiv. – Apud Anderson, vol. I.

2

Knox seems not only to justify the assassination of Cardinal Beaton, but to hint that it would have been proper to have disposed of his successor in the same way. “These,” says he, “are the works of our God, whereby he would admonish the tyrants of this earth, that, in the end, he will be revenged of their cruelty, what strength soever they make in the contrary. But such is the blindness of man, as David speaks, that the posterity does ever follow the footsteps of their wicked fathers, and principally in their impiety: For how little differs the cruelty of that bastard, that yet is called Bishop of St Andrews, from the cruelty of the former, we will after hear.” – Knox’s Hist. of the Reformation, p. 65.

3

Dalyell’s “Fragments of Scottish History.”

4

Keith, p. 68. – Knox’s History, p. 94-6.

5

M’Crie’s Life of Knox, vol. i. p. 222.

6

M’Crie’s Life of Knox, vol. ii. p. 206.

7

The Biographer of Knox goes perhaps a little too far, when he proposes to alleviate the sorrow felt for the loss of these architectural monuments of superstition, by reminding the antiquarian that Ruins inspire more lively sentiments of the sublime and beautiful than more perfect remains. This is a piece of ingenuity, but not of sound reasoning. It is rather a curious doctrine, that a Cathedral or Monastery does not look best with all its walls standing. – M’Crie’s Life of Knox, vol. I. p. 271.

8

It is worth while observing with what a total want of all Christian charity Knox speaks of the death of Mary of Guise. Alluding to her burial, he says: – “The question was moved of her burial: the preachers boldly gainstood that any superstitious rites should be used within that realm, which God of his mercy had begun to purge; and so was she clapped in a coffin of lead, and kept in the Castle from the 9th of June until the 19th of October, when she, by Pinyours, was carried to a ship, and so carried to France. What pomp was used there, we neither hear nor yet regard; but in it we see that she, that delighted that others lay without burial, got it neither so soon as she herself (if she had been of the counsel in her life) would have required it, neither yet so honourable in this realm as sometimes she looked for. It may perchance be a pronosticon, that the Guisean blood cannot have any rest within this realm.” Elsewhere he says – “Within few days after, began her belly and loathsome legs to swell, and so continued till that God did execute his judgment upon her.” And again – “God, for his mercy’s sake, rid us of the rest of the Guisean blood. Amen.” As Keith remarks, it was not by this spirit that the Apostles converted the world. – Keith, p. 129.

9

M’Crie’s Life of Knox, Vol. 1. p. 323.

10

By the kindness of Mr Brown of Glasgow, the ingenious delineator of the Royal Palaces of Scotland, we are enabled to give, as the vignette to the present Volume, a view of this Palace, exhibiting the window of the very room where Mary was born, which is the large window on the first floor, immediately under the flight of birds.

11

Sadler’s State Papers and Letters, vol. i. p. 263.

12

Whittaker, vol. iv. p. 144.

13

Mezeray, Histoire de France, tom. iii. p. 50.

14

Miss Benger’s Memoirs, vol. i. p. 189, et seq.

15

Melville’s Memoirs of his own Life, p. 12.

16

In