Papist, Protestant or Puritan?

This quote started me musing:

"The word Puritan is an essential engine [of the attempt to push English religion towards conformation with Rome] ... For this word in the mouth of a drunkard doth mean a sober man, in the mouth of an Arminian, an Orthodox man, in the mouth of a papist, a Protestant. And so it is spoke to shame a man out of all religion, if a man be ashamed to be saved."
Francis Rous, in an address to the Short Parliament of 1640.[1]

We all know words like this, of course - words whose precise meaning is inexact, but whose employment would make anyone scurry to be on the opposite side. Vague enough to mean whatever you want it to mean, you just know that you don't want to identify yourself as one. Very useful in times of national stress, these words are often used to create a sense of 'other' to define a more cohesive 'us' - or, of course, to isolate rivals in the school playground. The word 'Puritan' was (almost) always applied to someone else, some other group - either to define a general, non-specific group against whom we can identify us, or to villify a specific person or challenge that needed to be discredited or attacked.

But wasn't this exactly what 'papist' was used for in the century leading up to the civil war? How do you discard an entire belief system at once? You don't, of course - you cling to some parts of it and gradually work out which bits you want to maintain, as a community - but you don't work as a community, you work as a set of individuals, pulled back and forth by individual preferences and the cacophany of different voices and conflicting systems flying about the place from different parts of Europe. And the printing press, of course, increased exponentially the number of voices that could be heard. So if a country is coming gradually to define our kind of Protestantism, it has to do so while taking all these voices into account, choosing which to listen to. And there is virulent argument, of course, and a word like 'papist' can be applied to whatever you choose to associate with the wrong-headed old way of doing things - vestments, ceremony, ideas about methods of salvation, or, if you're so inclined, anything that does not conform with the most strict ideas of predestination. Your path is defined by away - true godliness is to move away from papism, rather than any clear towards.

But you can only go in one direction for so long. No one wants to live absolutely without ceremony or tradition (certainly not Charles I), and eventually you do need some kind of power hierarchy in the church. And you will never persuade an entire population to live permanently in a state of personal ethical purity, rather than just going along to the ceremony once a week and living fairly normally the rest of the time. So you set up a limit in that direction too - the Puritan, an idea to be regarded with almost as much revulsion as the papist. Perhaps more - after all, at least initially, it's closer to home, and you run more risk of attracting the same accusation yourself, until you work out just what it is and move away from that label too.

And now your identity rests somewhere in between, defining yourself as definitely-not-Puritan and definitely-not-papist as the need arises, and applying the closest word to anything inappropriate that comes along which you ferociously do not want to be us.


[1] Esther S. Cope and Willson H. Coates (eds), Proceedings of the Short Parliament of 1640, Camden 4th series 19 (London 1977), 147. Cited in Michael Braddick, God's fury, England's fire: A new history of the civil wars (London: Penguin, 2008), 49.

To venture forward a few hundred years...

I was just reading Susan Higganbotham's latest entry and realised something I've never noticed before.

Lord Darnley, who married Mary Queen of Scots... was the son of the Earl of Lennox.

Now, this may not sound terribly momentous, but think about it for a moment. This means that Darnley would have been Lennox, if he had outlived his father (which he didn't). This means that, if the queen were to take the name and title of her husband on marriage (which she didn't, as she slightly outranked him) she would have been (if we blur the distinctions between surname and title for a moment).... Mary Lennox.

Did Frances Hodgson Burnett know about this? Closer examination can prove beyond doubt that this apparent coincidence was intentional, and that The Secret Garden, far from being an innocent children's story, is in fact a subversive political paper!

To start with, Colin is Mary's cousin, and there are hints in the book that he may have a romantic interest in her. Burnett played this down, but the film perceptively picked up on this and played it out more strongly. This may seem insignificant, until we remember that Darnley was Mary Stuart's first cousin! Though Darnley and Mary shared a surname, Colin and Mary Lennox are the offspring of two sisters, clearly in order for Burnett to change Colin's surname - to Craven. Remember, Darnley is often portrayed as a bully and coward, and he was apparently killed fleeing the scene of the first attempt on his life. Colin's fits of temper and childish violence take on added resonance in the light of Darnley's violent temper, particularly the murder of his wife's lover, Rizzio. Is the memory of sudden death that hovers over Misselthwaite Manor - particularly the Secret Garden itself - a foreboding of the violence that an older Colin is to visit on his rival for Mary's affections, the outsider Dickon?

Let us consider the figure of Dickon. Clearly an analogue for the Earl of Bothwell, his presence in the story offers Mary an attractive escape from the life in the highly ordered manor, from the prospect of commanding the miniature kingdom that Mary Stuart handled so badly. The character most closely associated with the Secret Garden himself, he draws both Colin and Mary into his insidious schemes and seduces them into believing the Garden a "safe" environment for indulging in innocent childhood play. His closeness to nature recalls Bothwell's renowned weakness for indulging his primal urges (see Wikipedia, I'm sure it has much to say on the subject), and Mary's fascination in exploring this world with him bodes ill for her ability to retain her independence for long. Published eight years after the death of Queen Victoria, The Secret Garden conceals dark and disturbing messages about feminine monarchy and its limitations, from the pen of a woman who appears to have believed that death and the changes that accompanied it were long overdue.

Hm. I just realised that Bothwell's surname is... Hepburn.

No. Too easy.