Philippe De Marnix, Sieur De Sainte Aldegonde, and the Dutch Revolt
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University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 8-1988 The Ideology of Rebellion: Philippe de Marnix, Sieur de Sainte Aldegonde, and the Dutch Revolt Fred Edwin Beemon University of Tennessee - Knoxville Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the History Commons Recommended Citation Beemon, Fred Edwin, "The Ideology of Rebellion: Philippe de Marnix, Sieur de Sainte Aldegonde, and the Dutch Revolt. " PhD diss., University of Tennessee, 1988. https://trace.tennessee.edu/utk_graddiss/3535 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Fred Edwin Beemon entitled "The Ideology of Rebellion: Philippe de Marnix, Sieur de Sainte Aldegonde, and the Dutch Revolt." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in History. John Bohstedt, Major Professor We have read this dissertation and recommend its acceptance: John R. Finger, Michael McDonald, Paul Barette Accepted for the Council: Carolyn R. Hodges Vice Provost and Dean of the Graduate School (Original signatures are on file with official studentecor r ds.) To the Graduate Council : I am submitting herewith a dissertation written by Fred Edwin Beemon entitled "The Ideology of Rebellion : Philippe de Marnix , Sieur de Sainte Aldegonde , and the Dutch Revolt ." I have examined the final copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the requirements for the degree of Doctor of Philosophy , with a major in History . John Bohstedt , Major Professor We have read this dissertation and recommend its acceptance : � 4' �� c/]4:L, 9)t�J2d.l0 �- Accepted for the Council: Vice Provost and Dean of The Graduate School THE IDEOLOGY OF REBELLION : PHILIPPE DE MARNIX, SIEUR DE SAINTE ALDEGONDE , AND THE DUTCH REVOLT A Dissertation Presented for the Doctor of Philosophy Degree The University of Tennessee , Knoxville Fred Edwin Beeman August 1988 Copyright� Fred Edwin Beeman , 1988 All rights reserved iii ABSTRACT By situating the language of Philippe de Marnix in its cultural context , I identify his ideology of rebellion which for him justified the Dutch Revolt . Marnix 's problem was to accommodate Calvinist freedom of conscience in a society which traditionally linked heresy and sedition . According to the accepted theory of correspondences , God created the universe, and thus earthly order corresponded to heavenly order . To disturb the peace and order of society was to do the work of the Devil and threaten total destruction--the apocalypse--strict conformity to secular and sacred authority , which were seen as united to preserve order was required . This dissertation reveals a shift in the concept of order . Marnix justified the Calvinist rebellion against Catholicism on the grounds Catholicism did not correspond to God's spiritual order . He then justified the Dutch Revolt against Philip II by claiming that Philip caused a disturbance of earthly order {peace and prosperity ) by attempting to suppress Calvinism. Thus , Philip was a tyrant to be removed legitimately by the States of Ho lland and Zeeland . Marnix separated the link between sacred and secular order . He reserved religious conscience to private order , which was not subject to public interference so long as temporal disorder was not created . This separation of sacred from secular order was institutionalized in the Dutch iv Republic , which allowed individual freedom of conscience , whereby being a good subject or citizen did not require conforming to a state or provincial church . Traditional historiography of a Calvinist ideological justification of rebellion has focused on France and consequently dates its emergence only after the St . Bartholomew 's Day massacre in 1572 . However, if one studies the Low Countries and the works of Marnix , one finds a Calvinist ideology of rebellion articulating a new separation of sacred and secular order fully in place by.1567. v TABLE OF CONTENTS CHAPTER PAGE INTRODUCTION : LANGUAGE , THOUGHT AND CULTURE . .......... 1 I. GOD CREATED THE UNIVERSE , BUT THE DUTCH CREATED HOLLAND ....................... 23 II. THE BEEHIVE WHEREIN OUR BEES DWELL , SWARM AND MAKE THEIR HONEY . • • • • • • • • • • • • • • • • • • • . • • . 52 III. OF THE FIDELITY , AFFECTION AND OBEDIENCE OF THOSE OF THE LOW COUNTRIES TOWARDS THEIR NATURAL PRINCE ........................ 97 IV. THOU SHALT NOT MAKE GRAVEN IMAGES ••••••••••••.. 144 EPILOGUE : WE ARE NOT DEPOSING THE KING BECAUSE HE IS NOT OF OUR RELIGION ••••••••••••••.••.• 180 BIBLIOGRAPHY . • . • . • • • • • • . • . • • . • • . • • • • • • • . • • • . 219 VITA .....•...............•............................ 234 1 INTRODUCTION : LANGUAGE , THOUGHT AND CULTURE As a historian of thought , it has long seemed obvious to me that there is a direct relationship between thought and language . The act of thought , beyond the apprehension of sense impressions , is not possible without language . The recording of thought was only possible by the use of symbols before the invention of the electronic recording devices of today . These symbols can either be the plastic arts or a system of notation . In the case of language , the system of notation is writing . The written system of notation acts as a code to convey thought and meaning . The text produced by the writer means something in the code of words . The reader understands something when he decodes the written language . This action of coding and decoding can persuade the writer and the reader of something , thus the acts of writing and reading possess the power both to explain and create change . This process can be successfully unde rstood only in the context of the experiential order of the culture and society in which the language of the text was written and read . For the historian of thought these textual conditions present a sociocultural hurdle to decoding the historical meaning of the text and the explanation of why the things said were said . Much of the difficulty of interpretation stems from the fact that the historian , as reader , exists in 2 a particular cultural context , which can be far removed not only in time and space but also in habit of thought from that of the text . A particularly notable example of flawed interpretation arising from this difficulty is the Whig interpretation of English history where nineteenth century historians dragged eighteenth century politics into a nineteenth century context to explain the eighteenth century . l A similar Whiggishness has emerged in the study of revolutions . The idea of revolution , at least since the French Revolution, has become more than a description of events . It has become a myth , particularly in the nineteenth century , that tied revolution and liberty together . To call anything since the early nineteenth century "a revolution is to bestow upon it the ultimate benediction of importance ."2 In studies of the revolt of the Netherlands from P. c. Hoeft to Pieter Geyl , the effect of the myth of revolution and liberty is very apparent . These accounts were usually dominated by the theme of Calvinist republicans seeking lJohn Brewer , Party Ideology and Popular Politics at the Accession of George III (Cambridge : Cambridge University Press , 1976) , 39. 2perez Zagorin, Rebels and Rulers :1500-1660 (Cambridge : Cambridge University Press , 1982) , I, 4-11. Also see the introduction to Roy Porter and Mikulas Teich , eds. , Revolution in History (Cambridge : Cambridge University Press , 1986), 1-2 . 3 liberty from the Catholic tyranny of Philip II of Spain . 3 This interpretation narrowed the focus of the study of the revolt to a consideration of whether the Dutch revolt was "modern" (moving consciously toward a democratic , national, and constitutional Netherlands ), or "conservative" (looking to the political ideas of the past and not consciously producing innovations ).4 In either case , there is the assumption that an inexorable process has led to the present and that the primary role of the historian is to explain how the Netherlands emerged in its present political condition , 3s. Groenve ld, "Beeldvorming en realiteit: Geschiedschrijving en achtergronden van de Nederlandse Opstand tegen Filips II ," in Geschiedschrijving in Nederland : Studies over de historiografie van de Nieuwe Tijd edited by P. A. M. Geurts and A. E. M. Janssen ('s Gravenhage : Martinus Nijhoff , 1981), II , 55-84 . The classic expression of this position in English is James Lothrap Motley, The Rise of the Dutch Republic : A History, 3 vols . (New York: Harper & Brothers Publishers , 1883). See also, Pieter Geyl , "The National State and the Wr iters of Netherlands History," in Debates with Historians (The Hague : Martinus Nijhoff , 1955). In fact , Geyl is not above this theme himself , although as a Fleming , he presented it more as a tragic failure to unite all of the Dutch language speakers in one nation . Pieter Geyl , The Revolt of the Netherlands : 1555-1609 (New