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維基百科，自由的百科全書
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Jacobitism
愛爾蘭語：Seacaibíteachas, Na Séamusaigh
蘇格蘭蓋爾語：Na Seumasaich
領導人
Military leaders
活躍期1688–1780s
活躍地區British Isles
意識形態
盟友
對手
戰役、戰爭


詹姆斯主義[a]指支持斯圖亞特王朝男性分支復辟英國王位的一個政治運動。其英語「Jacobitism」源自「Jacobus」，即拉丁語中的「詹姆斯」一詞。1688年11月詹姆斯二世及七世在光榮革命中退位，流亡法國。英格蘭國會於翌年2月宣告詹姆斯拋棄英格蘭王位，並宣佈王位由他信奉新教的女兒瑪麗二世及女婿威廉三世繼承[1]。同年4月蘇格蘭三級會議亦在控訴書中宣告詹姆斯因其行爲放棄蘇格蘭王位。[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]

光榮革命確立了「君權民授」此原則，即君權只奠基自君主與臣民之間的社會契約，臣民有權在君主違反契約時推翻君主；而詹姆斯黨人則推崇君權神授說，臣民無權廢黜君主，因此認為1688年後之政權並非合法政權。作為一鬆散政治運動，部分詹姆斯黨人亦會加入其他與復辟無關，甚至與詹姆斯自身觀點相悖之政治訴求——愛爾蘭的詹姆斯黨人除了與詹姆斯一同支持給予天主教徒信仰自由外，亦要求給予愛爾蘭自治及退還十七世紀開始蘇格蘭對愛爾蘭之土地侵佔——後兩點均被詹姆斯所反對。1745年查爾斯王子與蘇格蘭詹姆斯黨人就《1707年聯合法令》及君權神授說的衝突導致運動之衰落。

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.

撇除愛爾蘭境內，詹姆斯黨支持者主要集中在蘇格蘭高地、珀斯郡、阿伯丁郡，以及北英格蘭天主教徒較多的地區如西蘭開夏郡、諾森伯蘭郡及達勒姆郡。[3]其在威爾斯、西密德蘭以及西南英格蘭亦有追隨者，範圍大致與三國之戰時期保皇黨的勢力範圍相近。除了本土支持者外，詹姆斯黨也為部分歐陸勢力如法蘭西王國等作爲對英戰爭之一部分所支持，部分詹姆斯黨人亦服役於他國兵團之中。

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.

除了在大同盟戰爭期間於愛爾蘭發動威廉黨人戰爭（英語：Williamite War in Ireland）（1689-1691年）以及於蘇格蘭發動叛亂（英語：Jacobite rising of 1689）（1689年）外，詹姆斯黨人亦於1715、1719及1745年發動過叛亂，在法國支持下於1708及1744年兩度試圖入侵英格蘭 。儘管1745年的叛亂一度威脅漢諾威王朝，迫使其從歐洲大陸召回軍隊支援，其於卡洛登戰役之失敗以及1748年法國撤回對詹姆斯黨的支持導致運動之衰落，不再對英國政治具有任何實際影響。

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

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

詹姆斯黨的政治理念源自首位統治英格蘭、蘇格蘭及愛爾蘭三國之君主，詹姆斯六世及一世。其基礎為君權神授說，宣稱自身職位及權力來自上帝，而臣民之義務為遵從君主的指示。由君主獨攬大權統治意味着國會被架空，亦需要三國在政治及宗教事宜上統一——兩者在三地均極爲不受歡迎。[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]

君權神授一説也同時與天主教及新教非國教派之教義相違背——兩者均認爲君主並非宗教上的唯一最高權威（對天主教徒來説是教宗，而就非國教徒而言則是《聖經》）。[5]十七世紀流行的政教合一思想（即「真正的宗教」與「良好的政府」為一體兩面）、千禧年主義以及對耶穌再臨的期盼均導致任何小紛爭會直接引發宗教及政治上的大型衝突。[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]

作爲統一三國的第一步，詹姆斯及其子查理一世首先試圖統一英蘇愛三地教會的禮儀，但在英格蘭教會當中推行威廉·勞德建議的溫和改革時遭到內部加爾文主義者的極力反抗，而查理一世同時試圖繞過國會自行向臣民徵稅也引發英格蘭內部政治危機。[7]類似的政策在蘇格蘭引發1639-1640年的主教戰爭，導致誓約派推翻保王黨政府並取得對蘇格蘭的控制。[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]

不滿英格蘭對愛爾蘭的殖民政策以及反天主教政策，部分愛爾蘭天主教貴族於1641年10月策動愛爾蘭起義。起義在各地爆發後旋即失去控制，導致無數平民死傷。[9]誓約派在5月派遣軍隊登陸阿爾斯特以支持當地的蘇格蘭殖民者；英格蘭國會則拒絕撥款籌組軍隊，擔心查理查理一世會用軍隊討伐國會。結果第一次英格蘭內戰於同年8月爆發。[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]

由於查理一世若在愛爾蘭問題上讓步會失去三國當中新教徒的支持，儘管代表愛爾蘭起義者的天主教邦聯在1642年宣佈效忠查理，他仍繼續鎮壓起義者。查理在1642年3月通過《投機者法令》（英語：Adventurers' Act）向公衆募款以鎮壓起義，並保證在成功鎮壓起義後將從起義者一方沒收的土地分發給資助人。[11]結果導致起義及其後的戰爭（英語：Irish Confederate Wars）均有三方參與混戰：邦聯軍、由新教徒奧蒙德公爵所領導的保皇派軍，及在阿爾斯特的蘇格蘭誓約派軍。在查理一世於1649年1月被斬首後，奧蒙德公爵統合參戰三方以反抗同年開始英格蘭國會軍對愛爾蘭的入侵。[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年拒絕與邦聯繼續結盟，以換取蘇格蘭在及後的英蘇戰爭中支持查理。奧蒙德公爵在同年流亡法國。蘇格蘭一方在1652年的戰敗意味着英蘇愛三國合併爲英格蘭共和國，大量保皇黨及天主教徒的土地被沒收，分至英格蘭國會軍人及新教徒手中。[13]

1660年王政復辟，查理重新即位為英蘇愛三國之國王。[14]其外交政策集中應對法國路易十四的擴張政策對各歐洲新教政權之威脅。國會在查理之弟（及繼承人）詹姆斯宣佈改信天主教後多次試圖廢除詹姆斯之繼承權（英語：Exclusion Crisis）。[15]儘管如此，詹姆斯仍於1685年2月在大部分英蘇兩國民衆支持下即位為詹姆斯二世：大部分民衆情願暫時擁立一位天主教君主而非排除「自然繼承人」在王位之外（詹姆斯當時已為52歲，其第二段婚姻在11年過後仍無子嗣，推定繼承人為其信奉新教的女兒瑪麗）。[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]

鑑於詹姆斯之信仰，他在愛爾蘭天主教徒當中極受歡迎，大多期待詹姆斯之統治能改善當地天主教徒之處境。擁有土地業權的天主教徒由1600年的90%跌至1685年的22%，而從1673年開始實施的一系列公告則剝奪天主教徒持槍及擔任公職的權利。[17]擔憂詹姆斯之統治短暫，天主教徒第一代蒂爾康奈伯爵在1687年被委任為愛爾蘭副總督後便推行政策，試圖確保當地天主教階級在詹姆斯之後仍得以存續，但由於操之過急，蒂爾康奈伯爵的政策反而造成三國政局不穩。[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]

詹姆斯因英格蘭及蘇格蘭國會拒絕批准其宗教寬容政策而解散兩者，改以君主特權直接執行相關政策。此舉重啓宗教爭端，獎勵即位時發動叛亂的人，並同時損害其支持者。此舉亦忽視了1685年楓丹白露敕令對英格蘭的影響：該敕令廢除原對法國新教徒的宗教寬容政策，導致約40萬名難民流亡國外，其中有近4萬人定居於倫敦。[19]及後的兩件事件更使群衆的不滿情緒演變成叛亂，第一件是詹姆斯之子在1688年6月10日出生，導致建立一天主教王朝的可能性大增。第二件是詹姆斯對七位聖公會主教（英語：Seven Bishops）的起訴被視作超出個人對天主教的寬容，而是在積極攻擊英國國教會；同年6月30日，七位主教獲判無罪，英格蘭和蘇格蘭全境均對此普天同慶，而詹姆斯僅有的政治權威亦被完全摧毀。 [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]

當詹姆斯在1685年即位時，許多人擔心如果跳過詹姆斯擁立他人即位會導致內戰；但到1688年，就連其樞密院議長桑德蘭伯爵也認為只有將詹姆斯罷黜才能避免內戰。主教獲判無罪當天，以丹比伯爵為首的托利黨、輝格黨等七位權貴（後來被稱為「不朽的七人（英語：Immortal Seven）」）秘密向瑪麗及其夫婿奧蘭治的威廉發信，邀請他們入主英格蘭。同年11月5日，威廉率領2.1萬大軍在德雲郡布里克瑟姆登陸；詹姆斯的軍隊隨着威廉的推進不斷叛逃，詹姆斯本人亦於同年12月23日流亡法國。[21]1689年2月，英格蘭國會宣告威廉夫婦共冕為英格蘭君主，蘇格蘭國會亦於同年4月宣告兩人為蘇格蘭君主。 [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]

儘管英格蘭的情況可謂塵埃落定，但威廉夫婦即位時大部分愛爾蘭土地仍由蒂爾康奈伯爵所控。1689年3月詹姆斯帶領一支6千名法軍在愛爾蘭登陸，而緊接而來的愛爾蘭威廉黨人戰爭（1689年–1691年）中可見兩個及後詹姆斯黨反覆出現的趨勢：詹姆斯及其後代主要希望奪回英格蘭，愛爾蘭和蘇格蘭次之；而其盟友大多則希望趁機吸納英倫三國資源，而非協助斯圖亞特王朝復辟王位。[23]1689年5月於愛爾蘭舉行的選舉選出自1613年以來首屆天主教徒佔多數的議會（英語：Patriot Parliament）。議會廢除克倫威爾時期沒收土地政策，沒收威廉黨人所持的土地，並宣告愛爾蘭為「獨立於英格蘭以外的一王國」。議會所通過之法令均在1691年詹姆斯黨戰敗後被廢除。[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]

蘇格蘭的詹姆斯黨起義（英語：Jacobite rising of 1689）儘管起初取得了一些成功，但最終仍遭鎮壓。1690年7月，詹姆斯在愛爾蘭博因河戰役戰敗後數天，比奇角海戰的勝利使法國得以暫時擁有英吉利海峽制海權。詹姆斯逃回法國後便敦促法國出兵入侵英格蘭，但英荷艦隊很快重新奪回制海權。[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年的奧格里姆戰役（英語：Battle of Aughrim）奠定了詹姆斯黨及其法國盟友之敗局，而隨後簽訂的《利默里克條約》（英語：Treaty of Limerick）則結束在愛爾蘭境內的戰爭——及後詹姆斯黨人所發起之起義均集中在英格蘭及蘇格蘭兩國。1701年的《嗣位法令》排除天主教徒於英格蘭王位之外，因此當安妮即位為末代斯圖亞特王朝君主後，繼承人便為其信奉新教的表親漢諾威選侯夫人索菲婭，而非其同父異母弟弟詹姆斯。[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]

流亡海外的詹姆斯黨人憑藉其在英蘇愛三國中仍存之支持者，繼續發動起事意圖復辟。[27] [28] [29]當中大部分起事均得到法國援助，西班牙亦曾支援1719年的起事（英語：Jacobite rising of 1719）。詹姆斯黨人雖也曾與瑞典、普魯士和俄羅斯等國接觸，但從未取得任何具體成果。[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]

運動思想

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歷史學家弗蘭克·麥克林指出了詹姆斯黨的七個主要因素，指出運動雖然包含「真誠的人……其唯一目標是復辟斯圖亞特王朝」，但它亦「為各類不同政見提供了政治合法性」。 [31]試圖確立積極參與者之意識形態亦因「那些留下最多記錄的人並未曾參與，而參與其中的人則少有記錄存世。」而更形複雜 。[32]後世歷史學家則以各種方式描述詹姆斯黨主義，如視其為反宮廷意識形態的革命性延伸；或為貴族對行政權力增長的反動；或為封建階級對資本主義發展的反制；或為蘇愛兩地民族主義情緒之產物等。 [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]

詹姆斯黨的主流思想借鑑了拒絕立誓（英語：Nonjuring schism）高教會派教徒和蘇格蘭聖公會的政治神學。[34]這些原則包括：

  • 君權神授，君主只對上帝負責，而不向任何人或議會負責；
  • 君主制為神聖的制度；
  • 王位繼承權生而有之，不可被剝奪、推翻或廢除
  • 依據聖經之規定，無論是否認同君主本人，臣民亦應被動的順服而不作抵抗。[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

詹姆斯黨的支持者指，只有經由神權加持的君權才可保障社會倫理，而其缺失只會導致黨爭。他們宣稱1688年的革命讓輝格黨人、宗教異見者和外族等少數利己主義者得以掌控國家並壓迫民眾。儘管如此，不同詹姆斯黨人對君主及臣民之間權利與義務的孰輕孰重則各有看法

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

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Ireland

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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

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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

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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

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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

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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

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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

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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

[編輯]
主條目：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.[來源請求] In 1890, Herbert Vivian and Ruaraidh Erskine co-founded a weekly newspaper, The Whirlwind, that espoused a Jacobite political view.[失效連結] 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.

[編輯]

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

[編輯]
主條目：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

[編輯]
  1. ^ 英語：Jacobitism，/ˈdʒækəbaɪˌtɪzəm/；蘇格蘭蓋爾語：Seumasachas，[ˈʃeːməs̪əxəs̪]；愛爾蘭語：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.

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[編輯]
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[編輯]

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