thousand French troops with fifteen hundred weary and famished men.
So much for war. Now let us pass to literature, and see our own Rabelais, a sober man who drank nothing but water, but is held to be, nevertheless, an extravagant lover of good cheer and a resolute drinker. A thousand ridiculous stories are told about the author of one of the finest books in French literature—“Pantagruel.” Aretino, the friend of Titian, and the Voltaire of his century, has, in our day, a reputation the exact opposite of his works and of his character; a reputation which he owes to a grossness of wit in keeping with the writings of his age, when broad farce was held in honor, and queens and cardinals wrote tales which would be called, in these days, licentious. One might go on multiplying such instances indefinitely.
In France, and that, too, during the most serious epoch of modern history, no woman, unless it be Brunehaut or Fredegonde, has suffered from popular error so much as Catherine de’ Medici; whereas Marie de’ Medici, all of whose actions were prejudicial to France, has escaped the shame which ought to cover her name. Marie de’ Medici wasted the wealth amassed by Henri IV.; she never purged herself of the charge of having known of the king’s assassination; her intimate was d’Epernon, who did not ward off Ravaillac’s blow, and who was proved to have known the murderer personally for a long time. Marie’s conduct was such that she forced her son to banish her from France, where she was encouraging her other son, Gaston, to rebel; and the victory Richelieu at last won over her (on the Day of the Dupes) was due solely to the discovery the cardinal made, and imparted to Louis XIII., of secret documents relating to the death of Henri IV.
Catherine de’ Medici, on the contrary, saved the crown of France; she maintained the royal authority in the midst of circumstances under which more than one great prince would have succumbed. Having to make head against factions and ambitions like those of the Guises and the house of Bourbon, against men such as the two Cardinals of Lorraine, the two Balafres, and the two Condes, against the queen Jeanne d’Albret, Henri IV., the Connetable de Montmorency, Calvin, the three Colignys, Theodore de Beze, she needed to possess and to display the rare qualities and precious gifts of a statesman under the mocking fire of the Calvinist press.
Those facts are incontestable. Therefore, to whosoever burrows into the history of the sixteenth century in France, the figure of Catherine de’ Medici will seem like that of a great king. When calumny is once dissipated by facts, recovered with difficulty from among the contradictions of pamphlets and false anecdotes, all explains itself to the fame of this extraordinary woman, who had none of the weaknesses of her sex, who lived chaste amid the license of the most dissolute court in Europe, and who, in spite of her lack of money, erected noble public buildings, as if to repair the loss caused by the iconoclasms of the Calvinists, who did as much harm to art as to the body politic. Hemmed in between the Guises who claimed to be the heirs of Charlemagne and the factious younger branch who sought to screen the treachery of the Connetable de Bourbon behind the throne, Catherine, forced to combat heresy which was seeking to annihilate the monarchy, without friends, aware of treachery among the leaders of the Catholic party, foreseeing a republic in the Calvinist party, Catherine employed the most dangerous but the surest weapon of public policy—craft. She resolved to trick and so defeat, successively, the Guises who were seeking the ruin of the house of Valois, the Bourbons who sought the crown, and the Reformers (the Radicals of those days) who dreamed of an impossible republic—like those of our time; who have, however, nothing to reform. Consequently, so long as she lived, the Valois kept the throne of France. The great historian of that time, de Thou, knew well the value of this woman when, on hearing of her death, he exclaimed: “It is not a woman, it is monarchy itself that has died!”
Catherine had, in the highest degree, the sense of royalty, and she defended it with admirable courage and persistency. The reproaches which Calvinist writers have cast upon her are to her glory; she incurred them by reason only of her triumphs. Could she, placed as she was, triumph otherwise than by craft? The whole question lies there.
As for violence, that means is one of the most disputed questions of public policy; in our time it has been answered on the Place Louis XV., where they have now set up an Egyptian stone, as if to obliterate regicide and offer a symbol of the system of materialistic policy which governs us; it was answered at the Carmes and at the Abbaye; answered on the steps of Saint-Roch; answered once more by the people against the king before the Louvre in 1830, as it has since been answered by Lafayette’s best of all possible republics against the republican insurrection at Saint-Merri and the rue Transnonnain. All power, legitimate or illegitimate, must defend itself when attacked; but the strange thing is that where the people are held heroic in their victory over the nobility, power is called murderous in its duel with the people. If it succumbs after its appeal to force, power is then called imbecile. The present government is attempting to save itself by two laws from the same evil Charles X. tried to escape by two ordinances; is it not a bitter derision? Is craft permissible in the hands of power against craft? may it kill those who seek to kill it? The massacres of the Revolution have replied to the massacres of Saint-Bartholomew. The people, become king, have done against the king and the nobility what the king and the nobility did against the insurgents of the sixteenth century. Therefore the popular historians, who know very well that in a like case the people will do the same thing over again, have no excuse for blaming Catherine de’ Medici and Charles IX.
“All power,” said Casimir Perier, on learning what power ought to be, “is a permanent conspiracy.” We admire the anti-social maxims put forth by daring writers; why, then, this disapproval which, in France, attaches to all social truths when boldly proclaimed? This question will explain, in itself alone, historical errors. Apply the answer to the destructive doctrines which flatter popular passions, and to the conservative doctrines which repress the mad efforts of the people, and you will find the reason of the unpopularity and also the popularity of certain personages. Laubardemont and Laffemas were, like some men of to-day, devoted to the defence of power in which they believed. Soldiers or judges, they all obeyed royalty. In these days d’Orthez would be dismissed for having misunderstood the orders of the ministry, but Charles X. left him governor of a province. The power of the many is accountable to no one; the power of one is compelled to render account to its subjects, to the great as well as to the small.
Catherine, like Philip the Second and the Duke of Alba, like the Guises and Cardinal Granvelle, saw plainly the future that the Reformation was bringing upon Europe. She and they saw monarchies, religion, authority shaken. Catherine wrote, from the cabinet of the kings of France, a sentence of death to that spirit of inquiry which then began to threaten modern society; a sentence which Louis XIV. ended by executing. The revocation of the Edict of Nantes was an unfortunate measure only so far as it caused the irritation of all Europe against Louis XIV. At another period England, Holland, and the Holy Roman Empire would not have welcomed banished Frenchmen and encouraged revolt in France.
Why refuse, in these days, to the majestic adversary of the most barren of heresies the grandeur she derived from the struggle itself? Calvinists have written much against the “craftiness” of Charles IX.; but travel through France, see the ruins of noble churches, estimate the fearful wounds given by the religionists to the social body, learn what vengeance they inflicted, and you will ask yourself, as you deplore the evils of individualism (the disease of our present France, the germ of which was in the questions of liberty of conscience then agitated)—you will ask yourself, I say, on which side were the executioners. There are, unfortunately, as Catherine herself says in the third division of this Study of her career, “in all ages hypocritical writers always ready to weep over the fate of two hundred scoundrels killed necessarily.” Caesar, who tried to move the senate to pity the attempt of Catiline, might perhaps have got the better of Cicero could he have had an Opposition and its newspapers at his command.
Another consideration explains the historical and popular disfavor in which Catherine is held. The Opposition in France has always been Protestant, because it has had no policy but that of negation; it inherits the theories of Lutherans, Calvinists, and Protestants on the terrible words “liberty,” “tolerance,” “progress,” and “philosophy.” Two centuries have been employed by the opponents of power in establishing the doubtful doctrine of the libre arbitre—liberty of will. Two other centuries were employed in developing the first corollary of liberty