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CHAPTER XIX. THE GREAT PILLAGE

The revolution was now under weigh, and as it had begun so it continued. There was practically no resistance by the Catholic nobility and gentry: in the Lowlands, apparently, almost all were of the new persuasion. The Duc de Châtelherault might hesitate while his son, the Protestant Earl of Arran, who had been in France as Captain of the Scots Guard, was escaping into Switzerland, and thence to England; but, on Arran’s arrival there, the Hamiltons saw their chance of succeeding to the crown in place of the Catholic Mary. The Regent had but a small body of professional French soldiers. But the other side could not keep their feudal levies in the field, and they could not coin the supplies of church plate which must have fallen into their hands, until they had seized the Mint at Edinburgh, so money was scarce with them. It was plain to Knox and Kirkcaldy of Grange, and it soon became obvious to Maitland of Lethington, who, of course, forsook the Regent, that aid from England must be sought, – aid in money, and if possible in men and ships.

Meanwhile the reformers dealt with the ecclesiastical buildings of St Andrews as they had done at Perth, Knox urging them on by his sermons. We may presume that the boys broke the windows and images with a sanctified joy. A mutilated head of the Redeemer has been found in a latrine of the monastic buildings. As Commendator, or lay Prior, James Stewart may have secured the golden sheath of the arm-bone of the Apostle, presented by Edward I., and the other precious things, the sacred plate of the Church in a fane which had been the Delphi of Scotland. Lethington appears to have obtained most of the portable property of St Salvator’s College except that beautiful monument of idolatry, the great silver mace presented by Kennedy, the Founder, work of a Parisian silversmith, in 1461: this, with maces of rude native work, escaped the spoilers. The monastery of the Franciscans is now levelled with the earth; of the Dominicans’ chapel a small fragment remains. Of the residential part of the abbey a house was left: when the lead had been stripped from the roof of the church it became a quarry.

“All churchmen’s goods were spoiled and reft from them.. for every man for the most part that could get anything pertaining to any churchmen thought the same well-won gear,” says a contemporary Diary. Arran himself, when he arrived in Scotland, robbed a priest of all that he had, for which Châtelherault made compensation.

By the middle of June the Regent was compelled to remove almost all her French soldiers out of Fife. Perth was evacuated. The abbey of Scone and the palace were sacked. The Congregation entered Edinburgh: they seem to have found the monasteries already swept bare, but they seized Holyrood, and the stamps at the Mint. The Regent proclaimed that this was flat rebellion, and that the rebels were intriguing with England.

Knox denied it, in the first part of his History (in origin a contemporary tract written in the autumn), but the charge was true, and Knox and Kirkcaldy were, since June, the negotiators. Already his party were offering Arran (the heir of the crown after Mary) as a husband for Elizabeth, who saw him but rejected his suit. Arran’s father, Châtelherault, later openly deserted the Regent (July 1). The death of Henri II., wounded in a tournament, did not accelerate the arrival of French reinforcements for the Regent. The weaker Brethren, however, waxed weary; money was scarce, and on July 24, the Congregation evacuated Edinburgh and Leith, after a treaty which they misrepresented, broke, and accused the Regent of breaking. ¹⁹

Knox visited England, about August 1, but felt dissatisfied with his qualification for diplomacy. Nothing, so far, was gained from Elizabeth, save a secret supply of £3000. On the other hand, fresh French forces arrived at Leith: the place was fortified; the Regent was again accused of perfidy by the perfidious; and on October 21 the Congregation proclaimed her deposition on the alleged authority of her daughter, now Queen of France, whose seal they forged and used in their documents. One Cokky was the forger; he saw Arran use the seal on public papers. ²⁰ Cokky had made a die for the coins of the Congregation – a crown of thorns, with the words Verbum Dei. Leith, manned by French soldiers, was, till in the summer of 1560 it surrendered to the Congregation and their English allies, the centre of Catholic resistance.

In November the Congregation, after a severe defeat, fled in grief from Edinburgh to Stirling, where Knox reanimated them, and they sent Lethington to England to crave assistance. Lethington, who had been in the service of the Regent, is henceforth the central figure of every intrigue. Witty, eloquent, subtle, he was indispensable, and he had one great ruling motive, to unite the crowns and peoples of England and Scotland. Unfortunately he loved the crafty exercise of his dominion over men’s minds for its own sake, and when, in some inscrutable way, he entered the clumsy plot to murder Darnley, and knew that Mary could prove his guilt, his shiftings and changes puzzle historians. In Scotland he was called Michael Wily, that is, Macchiavelli, and “the necessary evil.”

In his mission to England Lethington was successful. By December 21 the English diplomatist, Sadleyr, informed Arran that a fleet was on its way to aid the Congregation, who were sacking Paisley Abbey, and issuing proclamations in the names of Francis and Mary. The fleet arrived while the French were about to seize St Andrews (January 23, 1560), and the French plans were ruined. The Regent, who was dying, found shelter in Edinburgh Castle, which stood neutral. On February 27, 1560, at Berwick, the Congregation entered into a regular league with England, Elizabeth appearing as Protectress of Scotland, while the marriage of Mary and Francis endured.

Meanwhile, owing to the Huguenot disturbances in France (such as the Tumult of Amboise, directed against the lives of Mary’s uncles the Cardinal and Duc de Guise), Mary and Francis could not help the Regent, and Huntly, a Catholic, presently, as if in fear of the western clans, joined the Congregation. Mary of Guise had found the great northern chief treacherous, and had disgraced him, and untrustworthy he continued to be. On May 7 the garrison of Leith defeated with heavy loss an Anglo-Scottish attack on the walls; but on June 16 the Regent made a good end, in peace with all men. She saw Châtelherault, James Stewart, and the Earl Marischal; she listened patiently to the preacher Willock; she bade farewell to all, and died, a notable woman, crushed by an impossible task. The garrison of Leith, meanwhile, was starving on rats and horseflesh: negotiations began, and ended in the Treaty of Edinburgh (July 6, 1560).

This Treaty, as between Mary, Queen of France and Scotland, on one hand, and England on the other, was never ratified by Mary Stuart: she appears to have thought that one clause implied her abandonment of all her claims to the English succession, typified by her quartering of the Royal English arms on her own shield. Thus there never was nor could be amity between her and her sister and her foe, Elizabeth, who was justly aggrieved by her assumption of the English arms, while Elizabeth quartered the arms of France. Again, the ratification of the Treaty as regarded Mary’s rebels depended on their fulfilling certain clauses which, in fact, they instantly violated.

Preachers were planted in the larger town, some of which had already secured their services; Knox took Edinburgh. “Superintendents,” – by no means bishops – were appointed, an order which soon ceased to exist in the Kirk: their duties were to wander about in their provinces, superintending and preaching. By request of the Convention (which was crowded by persons not used to attend), some preachers drew up, in four days, a Confession of Faith, on the lines of Calvin’s rule at Geneva: this was approved and passed on August 17. The makers of the document profess their readiness to satisfy any critic of any point “from the mouth of God” (out of the Bible), but the pace was so good that either no criticism was offered or it was very rapidly “satisfied.” On August 24 four acts were passed in which the authority of “The Bishop of Rome” was repudiated. All previous legislation, not consistent with the new Confession, was rescinded. Against celebrants and attendants of the Mass were threatened (1) confiscation and corporal punishment; (2) exile; and (3) for the third offence, Death. The death sentence is not known to have been carried out in more than one or two cases. (Prof. Hume-Brown writes that “the penalties attached to the breach of these enactments” (namely, the abjuration of Papal jurisdiction, the condemnation of all practices and doctrines contrary to the new creed, and of the celebration of Mass in Scotland) “were those approved and sanctioned by the example of every country in Christendom.” But not, surely, for the same offences, such as “the saying or hearing of Mass”? – ’ History of Scotland,’ ii. 71, 72: 1902.) Suits in ecclesiastical were removed into secular courts (August 29).

In the Confession the theology was that of Calvin. Civil rulers were admitted to be of divine institution, their duty is to “suppress idolatry,” and they are not to be resisted “when doing that which pertains to their charge.” But a Catholic ruler, like Mary, or a tolerant ruler, as James VI. would fain have been, apparently may be resisted for his tolerance. Resisted James was, as we shall see, whenever he attempted to be lenient to Catholics.

The Book of Discipline, by Knox and other preachers, never was ratified by the Estates, as the Confession of Faith had been. It made admirable provisions for the payment of preachers and teachers, for the Universities, and for the poor; but somebody, probably Lethington, spoke of the proposals as “devout imaginations.” The Book of Discipline approved of what was later accepted by the General Assembly, The Book of Common Order in Public Worship. This book was not a stereotyped Liturgy, but it was a kind of guide to the ministers in public prayers: the minister may repeat the prayers, or “say something like in effect.” On the whole, he prayed “as the Spirit moved him,” and he really seems to have been regarded as inspired; his prayers were frequently political addresses. To silence these the infatuated policy of Charles I. thrust the Laudian Liturgy on the nation.

The preachers were to be chosen by popular election, after examination in knowledge and as to morals. There was to be no ordination “by laying on of hands.” “Seeing the miracle is ceased, the using of the ceremony we deem not necessary”; but, if the preachers were inspired, the miracle had not ceased, and the ceremony was soon reinstated. Contrary to Genevan practice, such festivals as Christmas and Easter were abolished. The Scottish Sabbath was established in great majesty. One “rag of Rome” was retained, clerical excommunication – the Sword of Church Discipline. It was the cutting off from Christ of the excommunicated, who were handed over to the devil, and it was attended by civil penalties equivalent to universal boycotting, practical outlawry, and followed by hell fire: “which sentence, lawfully pronounced on earth, is ratified in heaven.” The strength of the preachers lay in this terrible weapon, borrowed from the armoury of Rome.

Private morals were watched by the elders, and offenders were judged in kirk-sessions. Witchcraft, Sabbath desecration, and sexual laxities were the most prominent and popular sins. The mainstay of the system is the idea that the Bible is literally inspired; that the preachers are the perhaps inspired interpreters of the Bible, and that the country must imitate the old Hebrew persecution of “idolaters,” that is, mainly Catholics. All this meant a theocracy of preachers elected by the populace, and governing the nation by their General Assembly in which nobles and other laymen sat as elders. These peculiar institutions came hot from Geneva, and the country could never have been blessed with them, as we have observed, but for that instrument of Providence, Cardinal Beaton. Had he disposed of himself and Scotland to Henry VIII. (who would not have tolerated Presbyterian claims for an hour), Scotland would not have received the Genevan discipline, and the Kirk would have groaned under bishops.

The Reformation supplied Scotland with a class of preachers who were pure in their lives, who were not accessible to bribes (a virtue in which they stood almost alone), who were firm in their faith, and soon had learning enough to defend it; who were constant in their parish work, and of whom many were credited with prophetic and healing powers. They could exorcise ghosts from houses, devils from men possessed.

The baldness of the services, the stern nature of the creed, were congenial to the people. The drawbacks were the intolerance, the spiritual pretensions of the preachers to interference in secular affairs, and the superstition which credited men like Knox, and later, Bruce, with the gifts of prophecy and other miraculous workings, and insisted on the burning of witches and warlocks, whereof the writer knows scarcely an instance in Scotland before the Reformation.

The pulpit may be said to have discharged the functions of the press (a press which was all on one side). When, in 1562, Ninian Winzet, a Catholic priest and ex-schoolmaster, was printing a controversial tractate addressed to Knox, the magistrates seized the manuscript at the printer’s house, and the author was fortunate in making his escape. The nature of the Confession of Faith, and of the claims of the ministers to interfere in secular affairs, with divine authority, was certain to cause war between the Crown and the Kirk. That war, whether open and armed, or a conflict in words, endured till, in 1690, the weapon of excommunication with civil penalties was quietly removed from the ecclesiastical armoury. Such were the results of a religious revolution hurriedly effected.

The Lords now sent an embassy to Elizabeth about the time of the death of Amy Robsart, and while Amy’s husband, Robert Dudley, was very dear to the English queen, to urge, vainly, her marriage with Arran. On December 5, 1560, Francis II. died, leaving Mary Stuart a mere dowager; while her kinsmen, the Guises, lost power, which fell into the unfriendly hands of Catherine de Medici. At once Arran, who made Knox his confidant, began to woo Mary with a letter and a ring. Her reply perhaps increased his tendency to madness, which soon became open and incurable by the science of the day.

Here we must try to sketch Mary, la, Reine blanche, in her white royal mourning. Her education had been that of the learned ladies of her age; she had some knowledge of Latin, and knew French and Italian. French was to her almost a mother-tongue, but not quite; she had retained her Scots, and her attempts to write English are, at first, curiously imperfect. She had lived in a profligate Court, but she was not the wanton of hostile slanders. She had all the guile of statesmanship, said the English envoy, Randolph; and she long exercised great patience under daily insults to her religion and provocations from Elizabeth. She was generous, pitiful, naturally honourable, and most loyal to all who served her. But her passions, whether of love or hate, once roused, were tyrannical. In person she was tall, like her mother, and graceful, with beautiful hands. Her face was somewhat long, the nose long and straight, the lips and chin beautifully moulded, the eyebrows very slender, the eyes of a reddish brown, long and narrow. Her hair was russet, drawn back from a lofty brow; her smile was captivating; she was rather fascinating than beautiful; her courage and her love of courage in others were universally confessed. ²¹

In January, 1561, the Estates of Scotland ordered James Stuart, Mary’s natural brother, to visit her in France. In spring she met him, and an envoy from Huntly (Lesley, later Bishop of Ross), who represented the Catholic party, and asked Mary to land in Aberdeen, and march south at the head of the Gordons and certain northern clans. The proposal came from noblemen of Perthshire, Angus, and the north, whose forces could not have faced a Lowland army. Mary, who had learned from her mother that Huntly was treacherous, preferred to take her chance with her brother, who, returning by way of England, moved Elizabeth to recognise the Scottish queen as her heir. But Elizabeth would never settle the succession, and, as Mary refused to ratify the Treaty of Edinburgh, forbade her to travel home through England.

CHAPTER XX. MARY IN SCOTLAND

On August 19, 1561, in a dense fog, and almost unexpected and unwelcomed, Mary landed in Leith. She had told the English ambassador to France that she would constrain none of her subjects in religion, and hoped to be unconstrained. Her first act was to pardon some artisans, under censure for a Robin Hood frolic: her motive, says Knox, was her knowledge that they had acted “in despite of religion.”

The Lord James had stipulated that she might have her Mass in her private chapel. Her priest was mobbed by the godly; on the following Sunday Knox denounced her Mass, and had his first interview with her later. In vain she spoke of her conscience; Knox said that it was unenlightened. Lethington wished that he would “deal more gently with a young princess unpersuaded.” There were three or four later interviews, but Knox, strengthened by a marriage with a girl of sixteen, daughter of Lord Ochiltree, a Stewart, was proof against the queen’s fascination. In spite of insults to her faith offered even at pageants of welcome, Mary kept her temper, and, for long, cast in her lot with Lethington and her brother, whose hope was to reconcile her with Elizabeth.

The Court was gay with riotous young French nobles, well mated with Bothwell, who, though a Protestant, had sided with Mary of Guise during the brawls of 1559. He was now a man of twenty-seven, profligate, reckless, a conqueror of hearts, a speaker of French, a ruffian, and well educated.

In December it was arranged that the old bishops and other high clerics should keep two-thirds of their revenues, the other third to be divided between the preachers and the queen, “between God and the devil,” says Knox. Thenceforth there was a rift between the preachers and the politicians, Lethington and Lord James (now Earl of Mar), on whom Mary leaned. The new Earl of Mar was furtively created Earl of Murray and enjoyed the gift after the overthrow of Huntly.

In January 1562 Mary asked for an interview with Elizabeth. Certainly Lethington hoped that Elizabeth “would be able to do much with Mary in religion,” meaning that, if Mary’s claims to succeed Elizabeth were granted, she might turn Anglican. The request for a meeting, dallied with but never granted, occupied diplomatists, while, at home, Arran (March 31) accused Bothwell of training him into a plot to seize Mary’s person. Arran probably told truth, but he now went mad; Bothwell was imprisoned in the castle till his escape to England in August 1562. Lethington, in June, was negotiating for Mary’s interview with Elizabeth; Knox bitterly opposed it; the preachers feared that the queen would turn Anglican, and bishops might be let loose in Scotland. The masques for Mary’s reception were actually being organised, when, in July, Elizabeth, on the pretext of persecutions by the Guises in France, broke off the negotiations.

The rest of the year was occupied by an affair of which the origins are obscure. Mary, with her brother and Lethington, made a progress into the north, were affronted by and attacked Huntly, who died suddenly (October 28) at the fight of Corrichie; seized a son of his, who was executed (November 2), and spoiled his castle which contained much of the property of the Church of Aberdeen. Mary’s motives for destroying her chief Catholic subject are not certainly known. Her brother, Lord James, in February made Earl of Mar, now received the lands and title of Earl of Murray. At some date in this year Knox preached against Mary because she gave a dance. He chose to connect her dance with some attack on the Huguenots in France. According to ‘The Book of Discipline’ he should have remonstrated privately, as Mary told him. The dates are inextricable. (See my ‘John Knox and the Reformation,’ pp. 215-218.) Till the spring of 1565 the main business was the question of the queen’s marriage. This continued to divide the ruling Protestant nobles from the preachers. Knox dreaded an alliance with Spain, a marriage with Don Carlos. But Elizabeth, to waste time, offered Mary the hand of Lord Robert Dudley (Leicester), and, strange as it appears, Mary would probably have accepted him, as late as 1565, for Elizabeth let it be understood that to marry a Catholic prince would be the signal for war, while Mary hoped that, if she accepted Elizabeth’s favourite, Dudley, she would be acknowledged as Elizabeth’s heiress. Mary was young, and showed little knowledge of the nature of woman.

In 1563 came the affair of Châtelard, a French minor poet, a Huguenot apparently, who, whether in mere fatuity or to discredit Mary, hid himself under her bed at Holyrood, and again at Burntisland. Mary had listened to his rhymes, had danced with him, and smiled on him, but Châtelard went too far. He was decapitated in the market street of St Andrews (Feb. 22, 1563). It is clear, if we may trust Knox’s account, singularly unlike Brantôme’s, that Châtelard was a Huguenot.

About Easter priests were locked up in Ayrshire, the centre of Presbyterian fanaticism, for celebrating Mass. This was in accordance with law, and to soften Knox the girl queen tried her personal influence. He resisted “the devil”; Mary yielded, and allowed Archbishop Hamilton and some fifty other clerics to be placed “in prison courteous.” The Estates, which met on May 27 for the first time since the queen landed, were mollified, but were as far as ever from passing the Book of Discipline. They did pass a law condemning witches to death, a source of unspeakable cruelties. Knox and Murray now ceased to be on terms till their common interests brought them together in 1565.

In June 1563 Elizabeth requested Mary to permit the return to Scotland of Lennox (the traitor to the national cause and to Cardinal Beaton, and the rival of the Hamiltons for the succession to the thrones), apparently for the very purpose of entangling Mary in a marriage with Lennox’s son Darnley, and then thwarting it. (It was not Mary who asked Elizabeth to send Lennox.) Knox’s favourite candidate was Lord Robert Dudley: despite his notorious character he sometimes favoured the English Puritans. When Holyrood had been invaded by a mob who, in Mary’s absence in autumn 1563, broke up the Catholic attendants on Mass (such attendance, in Mary’s absence, was illegal), and when both parties were summoned to trial, Knox called together the godly. The Council cleared him of the charge of making an unlawful convocation (they might want to make one, any day, themselves), and he was supported by the General Assembly. Similar conduct of the preachers thirty years later gave James VI. the opportunity to triumph over the Kirk.

In June 1564 there was still discord between the Kirk and the Lords, and, in a long argument with Lethington, Knox maintained the right of the godly to imitate the slayings of idolaters by Phineas and Jehu: the doctrine bore blood-red fruits among the later Covenanters. Elizabeth, in May 1564, in vain asked Mary to withdraw the permission (previously asked for by her) to allow Lennox to visit Scotland and plead for the restitution of his lands. The objection to Lennox’s appearance had come, through Randolph, from Knox. “You may cause us to take the Lord Darnley,” wrote Kirkcaldy to Cecil, to stop Elizabeth’s systems of delays; and Sir James Melville, after going on a mission to Elizabeth, warned Mary that she would never part with her minion, now Earl of Leicester.

Lennox, in autumn 1564, arrived and was restored to his estates, while Leicester and Cecil worked for the sending of his son Darnley to Scotland. Leicester had no desire to desert Elizabeth’s Court and his chance of touching her maiden heart.

The intrigues of Cecil, Leicester, and Elizabeth resemble rather a chapter in a novel than a page in history. Elizabeth notoriously hated and, when she could, thwarted all marriages. She desired that Mary should never marry: a union with a Catholic prince she vetoed, threatening war; and Leicester she offered merely “to drive time.” But Mary, evasively tempted by hints, later withdrawn, of her recognition as Elizabeth’s successor, was, till the end of March 1565, encouraged by Randolph, the English ambassador at her Court, to remain in hope of wedding Leicester.

Randolph himself was not in the secret of the English intrigue, which was to slip Darnley at Mary. He came (February 1565): Cecil and Leicester had “used earnest means” to ensure his coming. On March 17 Mary was informed that she would never be recognised as Elizabeth’s successor till events should occur which never could occur. On receiving this news Mary wept; she also was indignant at the long and humiliating series of Elizabeth’s treacheries. Her patience broke down; she turned to Darnley, thereby, as the English intriguers designed, breaking up the concord of her nobles. To marry Darnley involved the feud of the Hamiltons, and the return of Murray (whom Darnley had offended), of Châtelherault, Argyll, and many other nobles to the party of Knox and the preachers. Leicester would have been welcome to Knox; Darnley was a Catholic, if anything, and a weak passionate young fool. Mary, in the clash of interests, was a lost woman, as Randolph truly said, with sincere pity. Her long endurance, her attempts to “run the English course,” were wasted.

David Riccio, who came to Scotland as a musician in 1561, was now high in her and in Darnley’s favour. Murray was accused of a conspiracy to seize Darnley and Lennox; the godly began to organise an armed force (June 1565); Mary summoned from exile Bothwell, a man of the sword. On July 29th she married Darnley, and on August 6th Murray, who had refused to appear to answer the charges of treason brought against him, though a safe-conduct was offered, was outlawed and proclaimed a rebel, while Huntly’s son, Lord George, was to be restored to his estates. Thus everything seemed to indicate that Mary had been exasperated into breaking with the party of moderation, the party of Murray and Lethington, and been driven into courses where her support, if any, must come from France and Rome. Yet she married without waiting for the necessary dispensation from the Pope. Her policy was henceforth influenced by her favour to Riccio, and by the jealous and arrogant temper of her husband. Mary well knew that Elizabeth had sent money to her rebels, whom she now pursued all through the south of Scotland; they fled from Edinburgh, where the valiant Brethren, brave enough in throwing stones at pilloried priests, refused to join them; and despite the feuds in her own camp, where Bothwell and Darnley were already on the worst terms, Mary drove the rebel lords across the Border at Carlisle on October 8.

Mary seemed triumphant, but the men with her – Lethington, and Morton the Chancellor – were disaffected; Darnley was mutinous: he thought himself neglected; he and his father resented Mary’s leniency to Châtelherault, who had submitted and been sent to France; all parties hated Riccio. There was to be a Parliament early in March 1566. In February Mary sent the Bishop of Dunblane to Rome to ask for a subsidy; she intended to reintroduce the Spiritual Estate into the House as electors of the Lords of the Articles, “tending to have done some good anent the restoring of the old religion.” The Nuncio who was to have brought the Pope’s money later insisted that Mary should take the heads of Murray, Argyle, Morton, and Lethington! Whether she aimed at securing more than tolerance for Catholics is uncertain; but the Parliament, in which the exiled Lords were to be forfeited, was never held. The other nobles would never permit such a measure.

George Douglas, a stirring cadet of the great House was exciting Darnley’s jealousy of Riccio, but already Randolph (February 5, 1566) had written to Cecil that “the wisest were aiming at putting all in hazard” to restore the exiled Lords. The nobles, in the last resort, would all stand by each other: there was now a Douglas plot of the old sort to bring back the exiles; and Darnley, with his jealous desire to murder Riccio, was but the cat’s-paw to light the train and explode Mary and her Government. Ruthven, whom Mary had always distrusted, came into the conspiracy. Through Randolph all was known in England. “Bands” were drawn up, signed by Argyll (safe in his own hills), Murray, Glencairn, Rothes, Boyd, Ochiltree (the father of Knox’s young wife), and Darnley. His name was put forward; his rights and succession were secured against the Hamiltons; Protestantism, too, was to be defended. Many Douglases, many of the Lothian gentry, were in the plot. Murray was to arrive from England as soon as Riccio had been slain and Mary had been seized.

Randolph knew all and reported to Elizabeth’s ministers.

The plan worked with mechanical precision. On March 9 Morton and his company occupied Holyrood, going up the great staircase about eight at night; while Darnley and Ruthven, a dying man, entered the queen’s supper-room by a privy stair. Morton’s men burst in, Riccio was dragged forth, and died under forty daggers. Bothwell, Atholl, and Huntly, partisans of Mary, escaped from the palace; with them Mary managed to communicate on the morrow, when she also held talk with Murray, who had returned with the other exiles. She had worked on the fears and passions of Darnley; by promises of amnesty the Lords were induced to withdraw their guards next day, and in the following night, by a secret passage, and through the tombs of kings, Mary and Darnley reached the horses brought by Arthur Erskine.