Sixteenth-Century Political Theory
Since the Henry IV plays are basically political ones, it is necessary to understand the political doctrine behind them if one is to do justice to Shakespeare's intentions. Elizabeth I, the fifth Tudor to rule England, had come to a throne which was in many ways insecure because of rival claims. Henry VIII, her father, had found it especially necessary to inculcate the doctrine of absolute obedience to the Crown after the break with Rome in 1536. During his reign, he had experienced the Pilgrimage of Grace, a rebellion in northern England, and, later, the Exeter Conspiracy, an alleged attempt to depose Henry and place a Yorkist on the throne of England. After Henry VIII's death, England endured the Western Rebellion of 1549; during Elizabeth's reign, there occurred the Rebellion of 1569, as well as plots against the queen's life, notably the Babington Plot, which led to the trial, conviction, and execution of Mary, Queen of Scots. Throughout the century and beyond, England had reason to fear an invasion and the rising of native Catholics. The danger was by no means restricted to the year 1588, when Philip II of Spain sent his Armada to subdue England.
In view of such challenges to Tudor supremacy, there was a need for a political philosophy which would prevent challenges to royal authority and devastating civil war. The basic arguments were developed during the reign of Henry VIII and augmented as new crises arose during the reigns of Edward VI and Elizabeth I. It found expression in officially approved pamphlets and tracts, and also in drama and non-dramatic poetry. Especially it was emphasized in official sermons, the first group of which was introduced in the year 1549. These included strongly worded instruction on the subject of obedience. They were augmented in 1570, following the Rebellion of 1569 and the papal decree of excommunication of Queen Elizabeth I. Every Englishman was required to hear the sermons on obedience three times during the year. The gist of the doctrine was this: The ruler was God's lieutenant on earth; no subject, however exalted, had the right actively to oppose him. To do so was a sin against religion punishable by suffering here and now and by eternal damnation after death. Even if the ruler were a tyrant, the subject had no right to oppose him, for the head of state ruled with God's sufferance. In support of this doctrine, appeals were made primarily to biblical authority. Texts such as Romans 13 and Proverbs 8, as well as ones in Matthew, were cited repeatedly. John of Gaunt, Duke of Lancaster, summed up the doctrine accurately and concisely in his response to his sister-in-law, the Duchess of Gloucester, who reminded him that the reigning king, Richard II, had been responsible for the death of her husband and Gaunt's brother:
God's is the quarrel, for God's substitute,
His deputy anointed in His sight,
Hath caus'd his death; the which if wrongfully,
Let Heaven revenge; for I may never lift
An angry arm against His minister. (Richard II, I.ii.37-41)
That Henry IV should so suffer is to be explained by the fact that he, son of John of Gaunt, did "lift an angry arm against [God's] minister." He endures rebellion; he sees the apparent waywardness of Prince Hal as part of his punishment; he is not permitted to lead a crusade against the foes of Christianity and do penance for his grievous sins. But, according to Tudor political theory, he wore the crown by God's authority; no subject had the right to oppose him. All this should make understandable the Percies' position and make unacceptable the view that Henry IV is a hypocrite.