Biography of Kristina, by Edgar Sanderson et al., year 1900, part 2

Source:

Six Thousand Years of History, volume 5 (Famous Women), pages 230 to 234, by Edgar Sanderson et al., 1900; original at Pennsylvania State University

https://books.google.com/books?id=TJ0zAQAAMAAJ&newbks=1&newbks_redir=0&dq=macedo+christina&source=gbs_navlinks_s

The biography:

Coupled with Christina's distaste for marriage came a contemplation of the nuns of the Catholic Church. She heard about them when she was but nine years old, and that the unmarried state was held to be meritorious. "Ah", cried the child, "how fine that is! That shall be my religion!" For such thoughts, of course, she was gravely reprimanded — no Catholic could rule in Sweden. Later on, the same desire revealed itself in her conversation. She expressed the want of that gratification she would feel if she could believe as "so many noble spirits had believed for 1,600 years; if she could belong to a faith attested by millions of martyrs, confirmed by millions of miracles — above all", she would conclude, showing here her main thought, "which has produced so many admirable virgins, who have risen above the frailties of their sex, and consecrated their lives to God."

With these ideas uppermost in her mind she set out to study religion, and for this purpose was desirous of hearing the most eloquent advocates of each sect and faith. This may have been the ruling cause which brought scholars to the court. The arguments of any one sect against its adversary she turned back against itself. Thus she would compare the acts of Moses with those of Mohammed; she contemplated the thoughts of the ancients, the gentiles, and the atheists. She remained a natural believer in the existence of God, and thus returned ever and again to the thought that there must be some way of worshiping Him more becoming than another. At last she began to believe that the eternal safety of the soul was in question. At this stage in her contemplations she began to intrigue, it may be said, with the Catholic Church.

There was at the court a Portuguese Ambassador who could speak no Swedish; when he came into the royal presence, he was compelled to address the Queen through his confessor, a Jesuit named Father Macedo. While the Ambassador vainly imagined the Queen was talking on Portuguese relations, she was engaged in religious controversies with Macedo. Finally, in this manner, she confided to him the astounding intelligence that she desired to join the Catholic Church. On this Macedo disappeared. Christina proposed to pursue him with officers. But she had secretly dispatched him to the general of the Jesuits at Rome, who was entreated to send to her some of the most trusted members of his order. She received answer that Malines and Casati, two highly trusted fathers, would arrive in Stockholm toward the end of February.

While the Queen was at supper, two gentlemen who had traveled complained of the cold, but General Wachmeister rallied them, and said the two Italians on the journey with them had not shown such fear of the cold. The Queen asked if the Italians were musicians; the general said they were two gentlemen traveling to see the country. The Queen said she would by all manner of means like to see them. The next day they were presented to Magnus, the favorite, who at once took them to her majesty. She, on her part, reckoning the time to be ripe for the Jesuits to come, took occasion to secretly say, "Perhaps you have letters for me!" To this Casati, without turning his head, said yes. "Do not mention them to anyone!" whispered Christina. Later she secretly received the letters. "When she was alone with us", says Casati, (writing to Alexander VII afterward and signing himself "the most humble and obedient son in Christ of your Holiness, Paolo Casati, of the Company of Jesus") "her Majesty began to thank us in the most courteous terms for the pains we had taken in making the voyage on her account. She assured us that whatever danger might arise to us from being discovered, we should not fear, since she would not suffer that evil should befall us. She charged us to be secret and not to confide in anyone, pointing out by name some of those to whom she feared we might give our confidence in process of time. She encouraged us to hope that if she should receive satisfaction, our journey should not have been made in vain."

The Jesuits thought to begin with the catechism, but Christina set out on questions of the most recondite nature — namely, good and evil, Providence, immortality, external forms and their utility. The Jesuits were somewhat puzzled for arguments to uphold the invocation of the saints, and the veneration of images and saints, but Christina, being the better controvertist, supplied these missing defences, to the joy of the fathers, who at once decided that she was under the immediate direction of the Holy Ghost. Some days she would coquette with them. They would do well to go, she would tell them, she thought she would never be wholly reconciled. This the fathers would attribute to Satan. "What would you say", she would then ask suddenly, "if I were nearer to becoming a Catholic than you suppose?" "We seemed like men raised from the dead", says Casati. Could not the Pope grant permission to receive the Lord's supper once a year according to Luther's rite? The fathers said nay. "Then", said Christina, "there is no help. I must resign the crown."

The Jesuits departed for Rome, to acquaint the Church with its victory over a Queen of the heretics, and to prepare for her solemn and triumphant entry into the pale of the true faith. As early as October, 1651, when Father Macedo disappeared, Christina had mentioned officially the possibility of her abdication. It had been first talked of at Paris, the literary coterie having posted off the news. Christina told her Senate that, if she resigned, [Charles] Gustavus, the heir, her cousin, could secure a more desirable marriage. The Senate pleaded, and Christina withdrew her resignation, but with the condition that she should not be pressed to marry. Yet [Charles] Gustavus did not despair of winning her, and renewed his court without success. Two years later, the news spread over Sweden that the Queen still meant to abdicate. Because she was the daughter of Gustavus Adolphus, and because her reign had been very prosperous, a change to the young generalissimo was regarded with gloomy apprehensions. Her religious state of mind was still a secret. The Senate met at Upsal and responded eloquently to her speech announcing abdication, that they had expected her promises to continue the government would have been of longer duration. The new Prince, Charles (Karl X), was put under obligations to pay her 200,000 rix-dollars a year, and several provinces were signed over to her to assure her pension. On the 21st of May she solemnly fixed on the 24th [sic] of June, 1654, as the day when she should cease to be Queen. Her oration drew tears from the eyes of the Senate. The day before the time when she would no more be Queen, she insulted the Portuguese minister-resident, ordering him by private letter to quit Sweden, but the Senate, on learning of her mad act, sent privately to the minister, and told him to be patient, for the Queen's power would endure but a few days longer, when amends should be made to him. It seems probable that this proceeding was merely a ruse, to shield the Portuguese people.

Above: Kristina.

Above: Karl Gustav.