Historical Context: Mary Queen of Scots (Scottish Highers English): Revision Notes
Historical Context: Mary Queen of Scots
Who was Mary Queen of Scots?
Mary Stuart (1542–1587) was a powerful figure whose life became entangled in the political and religious turmoil of 16th-century Europe. Her story is one of early power, religious conflict, imprisonment, and eventual execution. Understanding her life helps explain why MacGillivray chose to write about her final moments in '33'.
Mary became Queen of Scotland at just six days old. She was far too young to govern, so others ruled on her behalf during her early years.
Mary's incredibly young accession to the throne set the stage for a lifetime of political vulnerability. As a child queen, she became a pawn in the power struggles of 16th-century European politics, with various factions seeking to control her and, through her, Scotland itself.
Mary's early life and French connection
When Mary was only five years old, she was sent to France. There, she was promised in marriage to Francis, who would become the French king. In 1559, Mary became Queen Consort of France when Francis took the throne. This means she was queen through marriage rather than by birth right to the French crown.
However, Francis died young. Following his death, Mary returned to Scotland in 1561 to rule as its queen. She was nineteen years old and about to face enormous challenges.
Religious conflict in Scotland
By the time Mary returned to Scotland, the country had changed dramatically. The Scottish Reformation had taken hold, led by influential Protestant figures such as John Knox. This religious movement had shifted Scotland from Catholicism to Protestantism.
Mary remained a devout Catholic. This created an immediate problem: she was a Catholic monarch attempting to rule a predominantly Protestant nation. The religious divide led to constant political tension and conflict.
Many Scottish Protestants viewed her faith with suspicion, whilst Mary struggled to maintain her position and beliefs in an increasingly hostile environment. This fundamental religious incompatibility between monarch and nation would prove to be one of the defining challenges of her reign.
Imprisonment and forced abdication
Mary's rule did not last long. A rebellion rose against her, and she was imprisoned at Lochleven Castle. Under pressure, Mary was forced to abdicate (give up the throne) in favour of her infant son, James VI, who would later become James I of England.
Mary managed to escape from Lochleven, but her attempt to regain power failed. She was defeated at the Battle of Langside in Glasgow. With no safe options remaining in Scotland, Mary fled south to England, seeking protection.
Mary's decision to flee to England and seek Elizabeth's protection was a desperate gamble that would ultimately seal her fate. As a Catholic with a claim to the English throne, she represented both a political threat and a potential rallying point for Catholic conspiracies against Elizabeth.
Captivity in England
Mary's decision to seek refuge in England proved disastrous. As a potential claimant to the English throne, she posed a direct threat to Queen Elizabeth I, the reigning Tudor monarch. Rather than offering Mary sanctuary, Elizabeth held her captive.
Mary spent nineteen years imprisoned in England. During this long captivity, she was accused of involvement in a plot to assassinate Elizabeth. In 1586, Mary was tried for treason.
Execution at Fotheringhay
Mary was found guilty. On 8 February 1587, she was executed at Fotheringhay Castle in Northamptonshire.
The significance of '33'
The number 33 in MacGillivray's poem title is believed to reference the number of axe blows allegedly required to complete her beheading, though historical accounts vary. This brutal detail underscores the violence of her death and the failure of what should have been a swift execution.
Mary as myth and symbol
Mary Queen of Scots did not fade from memory after her death. Instead, she became a deeply contested and mythologised figure. Different periods have reimagined her according to their own concerns and values.
To some, Mary represents:
- A tragic martyr who suffered for her Catholic faith
- A victim of political betrayal
- A symbol of lost Scottish independence
To others, she represents:
- A reckless ruler destroyed by her own poor decisions
- A figure undone by personal relationships and ambition
In literature, art, and film, Mary has appeared as a doomed heroine and an emblem of the tensions between monarchy, religion, and female power. Her image shifts depending on who is telling her story and why.
How '33' engages with Mary's legacy
MacGillivray's poem '33' becomes part of this ongoing cultural conversation about Mary. Rather than presenting a fixed historical portrait, the poem immerses the reader in her final moments and inhabits the psychological space of historical inevitability.
The poem does not judge whether Mary was a martyr or a failure. Instead, it explores what it might have felt like to be Mary in those final hours, knowing death was inevitable. Through this approach, MacGillivray contributes to the evolving understanding of Mary "not just as a historical figure, but as a legend whose meaning continues to evolve".
Mary's own poetry
During her imprisonment, Mary herself wrote poetry. She used verse as a method of communication, often including coded messages or expressing her private feelings and thoughts.
Mary wrote predominantly in French, her native language. Her poems explored themes including:
- Religious devotion
- Love and longing
- Suffering
- Resilience
Her poems were not widely circulated during her lifetime. Instead, they are known primarily through historical records and letters. This suggests poetry served a personal and private function for Mary during her long captivity, offering her a space to express what she could not say openly.
The dream vision tradition
'33' draws on the literary genre of the dream vision, which was particularly popular during the Middle Ages.
Understanding the dream vision
In this type of narrative, a protagonist experiences a dream in which they journey through an otherworldly or symbolic landscape. Through this dream journey, the protagonist learns moral, spiritual, or intellectual truths. The dream format allows writers to explore difficult subjects indirectly, using symbolism and allegory.
By framing '33' as a dream vision, MacGillivray creates distance from the brutal historical reality whilst simultaneously making it feel immediate and psychological. The speaker in the poem dreams of Mary's death, experiencing it as vision rather than historical fact.
The Book of the Dead connection
The poem also references the ancient Egyptian Book of the Dead. This was not a single book but rather a collection of funerary texts designed to guide the deceased through the afterlife.
These texts included:
- Hymns
- Prayers
- Incantations
- Instructions for navigating the journey after death
Personalised guidance for the afterlife
Importantly, these texts could be tailored to the individual to help them on their journey towards eternity. Each person's Book of the Dead was personalised to their specific needs.
This connection is significant for understanding '33'. Just as the ancient Egyptians created texts to guide souls through death, MacGillivray's poem becomes a kind of guide for Mary's final journey.
The poem imagines what Mary might have needed to face her execution: not historical facts, but psychological and spiritual preparation for death.
The image of the great barge that "carries the dead" in line 6 directly echoes the Egyptian concept of boats that transported souls to the afterlife. By connecting Mary's execution to these ancient rituals, MacGillivray suggests her death was not merely a political execution but a spiritual passage.
Why this context matters for '33'
Understanding Mary's historical context helps explain several elements of the poem:
- The atmosphere of inevitability: Mary's execution was the culmination of years of imprisonment and political manoeuvring. The poem captures the sense that her death was unavoidable.
- The religious imagery: Mary's Catholic faith and her status as a religious martyr inform the poem's use of incense, death songs, and spiritual imagery.
- The tension between victim and queen: Mary was simultaneously powerful (a queen) and powerless (a prisoner). The poem explores this paradox through its imagery of grandeur mixed with dread.
- The dream framework: Just as Mary herself used poetry during captivity to express what could not be said directly, MacGillivray uses the dream vision to explore the psychological reality of facing execution.
Key Points to Remember:
- Mary Queen of Scots was a Catholic monarch ruling Protestant Scotland, which led to constant religious and political conflict
- After rebellion and defeat, she was imprisoned by Queen Elizabeth I for nineteen years before being executed in 1587
- Mary has been mythologized differently across centuries, representing both tragic martyr and failed ruler
- Mary herself wrote poetry during imprisonment as a means of communication and personal expression
- '33' draws on the dream vision tradition and Egyptian Book of the Dead imagery to explore Mary's final moments
- The poem contributes to the ongoing cultural dialogue about Mary, focusing on the psychological experience of historical inevitability rather than offering a fixed judgment of her character