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    Jacobite Gleanings from State Manuscripts
    Jacobite Gleanings from State Manuscripts
    Jacobite Gleanings from State Manuscripts
    Ebook91 pages1 hour

    Jacobite Gleanings from State Manuscripts

    By J Macbeth Forbes

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    About this ebook

    The Jacobite rising of 1745, also known as the Forty-five Rebellion or simply the '45, was an attempt by Charles Edward Stuart to regain the British throne for his father, James Francis Edward Stuart.

    Charles launched the rebellion on 19 August 1745 at Glenfinnan in the Scottish Highlands, capturing Edinburgh and winning the Battle of Prestonpans in September. At a council in October, the Scots agreed to invade England after Charles assured them of substantial support from English Jacobites and a simultaneous French landing in Southern England. On that basis, the Jacobite army entered England in early November, reaching Derby on 4 December, where they decided to turn back.

    Similar discussions had taken place at Carlisle, Preston and Manchester and many felt they had gone too far already. The invasion route had been selected to cross areas considered strongly Jacobite but the promised English support failed to materialise; they were now outnumbered and in danger of having their retreat cut off. The decision was supported by the vast majority but caused an irretrievable split between Charles and his Scots supporters. Despite victory at Falkirk Muir in January 1746, the Battle of Culloden in April ended the Rebellion and significant backing for the Stuart cause. Charles escaped to France, but was unable to win support for another attempt, and died in Rome in 1788.-Wiki

    In the aftermath of the rebellion the British exacted swift and often brutal revenge for the uprising with confiscations and deportations to the colonies.
    LanguageEnglish
    PublisherBraunfell Books
    Release dateAug 31, 2022
    ISBN9781839748875
    Jacobite Gleanings from State Manuscripts

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      Book preview

      Jacobite Gleanings from State Manuscripts - J Macbeth Forbes

      SHORT SKETCHES OF JACOBITES

      CHAPTER I

      Petitions for mercy—Accompany affidavits—Attempts at extenuation—Plea of being commandeered—’Hard swearing—Plea of youth—Hope of escaping death—Memorials on behalf of prisoners indicative of humanity of the period—Hobbes’ selfish idea of origin of sympathy—Attitude of Collins, Fielding, and Thomson of The Seasons to the Rebellion—Dr. Samuel Johnson—Anecdote of his Jacobite leanings—How Boswell became a loyalist—Dr. Johnson at Derby—His opinion of the Rising of 1745—Advises Boswell to write its history—Johnson on the taking of Cape Breton—The Union of the Crowns—The War Office preparations to meet Prince Charles—Expectation of his march into Wales.

      THE high-road of Jacobite research has been well trodden down by hunters of historical records, but there still remain for the quest of the humble student of these remote times the shady nooks and crannies, the budding hedgerows, and the tempting bypaths nestling well out of the beaten track, or what Keats calls ‘ways made for our searching.’ Among such out-of-the-way records of facts must undoubtedly be classed the petitions for mercy presented by prisoners under sentence of death, as well as the accompanying affidavits testified to by well-wishers, whether Jacobite friends or Royalist foes. After the supreme moment of condemnation every nerve was strained, even in cases hopeless from the very outset, to secure a reprieve. Byron said of Nero that after his death ‘some hand unseen strewed flowers o’er his tomb.’ In like manner, no Jacobite however vile in the eyes of the law but had sympathisers eager to say a word for him if it would only be believed.

      Someone wrote from Carlisle in September 1746: ‘Mr. Graeme and Mr. Ferguson engaged all day in drawing petitions.’ These documents, with their personal confessions by the prisoners, throw an interior light on the motives which led the latter to join the rebellion, as well as on the current of their connection with it. While many persons were forced to enlist under the Prince’s banners, not a few asked to be ‘commandeered,’ so that they might have in reserve the plea of compulsion; and thus what each class had to face was the question—Did you do your best to escape at the first opportunity? There is no doubt that in these petitions there was much of what is popularly known as ‘hard swearing’ with a view to mitigate the sentences passed on the accused. Attempts were made, and very naturally in the circumstances, to minimise the part which each played in the rebellion, and to represent that, being forced into it, every effort was made to escape from its thrall. Ages were frequently underestimated so as to form the groundwork of a petition for mercy on the score of youth. Then the plea of humanity to the Royalist wounded and prisoners was often tendered, and as a rule with success. There were Jacobites who would spurn to sue for mercy themselves, as this would be to acknowledge the ruling sovereign, and such prisoners never looked for pardon. These are the true heroes of the rebellion, but they are not so numerous as may be imagined. And all had the human side in view—had they not wives, sisters, daughters, lovers, friends, from whom they would fain not be separated?

      The memorials on behalf of the prisoners, viewed in the light of efforts to save life, are indicative of an amount of all-round humanity which is highly creditable to the period. It is possible that public sympathy may have been quickened by the brutality of some of the executions, acting and reacting on the few who saw them, and the many who merely read or heard of them. Hobbes of Malmesbury imputes our feelings for others in their moments of pain to the circumstance that the like suffering is partially experienced by us, and that this community of feeling in turn induces what is called sympathy, Some public men happily took up the humane cry, Collins the poet composed an ode to excite compassion for the unhappy rebels, after he had published his famous poem ‘How Sleep the Brave’ in honour of the Royalists who had fallen in battle. Fielding, on the other hand, took up cudgels for king and country, and set on foot his paper, The Trite Patriot, to create feelings of loyalty during the rebellion; and thereafter he began The Jacobite Journal, in the stilted phraseology of the period, ‘to discredit the shattered remains of an unsuccessful party; and by a well-directed raillery and ridicule to bring the sentiments of the disaffected into contempt.’ As for the Scottish poet of The Seasons, James Thomson of Ednam, he was too much taken up with the performance of his play Tancred and Sigismunda in Drury Lane Theatre by Mr. Garrick and Mrs. Cibber to do anything on behalf of his compatriots languishing in almost every prison throughout Britain. Allowance must also be made for him in the fact that he had the coming Castle of Indolence on his hands, and that he had to endure the chagrin of being laughed out of his Sophonisba refrain.

      Dr. Samuel Johnson was in his thirty-fifth year at the time of the rebellion, but his biographer is not able to say much as to his attitude towards it. Apparently the great lexicographer was busy with his notes on Shakespeare, and was at this time little known to fame. He published in 1745 a pamphlet on Macbeth, which Warburton eulogised, and in regard to which Johnson said, ‘He praised me at a time when praise was of value to me.’ Johnson, however, had certain Jacobite leanings; and it is told of him that, dining one day in 1763 at old Mr. Langton’s, where the latter’s niece was one of the company, he took her by the hand and said, ‘My dear, I hope you are a Jacobite.’ The old gentleman asked Johnson, with great warmth, what he could mean by putting such a question to his niece. ‘Why, sir,’ said Johnson, ‘I meant no offence to your niece; I meant her a great compliment. A Jacobite, sir, believes in the divine right of kings. He that believes in the divine right of kings believes in a divinity. A Jacobite believes in the divine right of bishops. He that believes in the divine right of bishops believes in the divine authority of the Christian religion.’ Johnson also used to

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