By Murray G. H. Pittock

This publication seeks to rewrite assumptions concerning the Augustan period via an exploration of Jacobite ideology. the writer experiences canonical and noncanonical literature and uncovers a brand new "four countries" literary background outlined by way of a fight for keep watch over of the language of authority among Jacobite and Hanoverian writers. resources explored contain ballads in Scots, Irish, Welsh and Gaelic. the writer concludes that the literary historical past of the Augustan age is equipped at the background of the victors within the Revolution of 1688.

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James probably knew that, even had he wished it, the straightforward imposition of Roman Catholicism was an impossibility. Instead the King would stand for toleration between denominations, showing both his sovereign mercy and his sovereign authority towards and over all his subjects. He thought there were many in the Anglican Church who would see this policy as not dissonant from the comprehensive mystique of royal authority. He was wrong. Toleration struck at the spiritual roots of the Anglican Church as well as its government.

65 The forceful image of an exiled Aeneas, a dispossessed Augustus, was developed rapidly by Jacobite writers: not only Dryden (whose Aeneid will be discussed in detail in Chapter 3) but other writers such as Lord Maitland, who dedicated a part-translation of the epic to Mary of Modena in 1691 in these revealing terms: there are some things in the sixth book which seem to have a particular relation to the affairs of England, such as Vise. Strafford's murder; Doctor Oates his testimony, the unnatural Usurper & some of his chiefe Agents...

Was not the restoration of royal authority a promise of a return to the age of the Fathers and before that the Apostles? And now it was not the Emperor who martyred but the king who was martyred, thus the keenness of later Jacobite references to the Georges as £ Nero', the Beast, the killer of SS Peter and Paul: The Martyr's blood was said of old to be The seed from whence the Church did grow. 32 Thus Cowley praised the reconciling king who had righted the wrongs of Emperors in the apostolic age with his own healing martyrdom, in defence (so typology might have it) of a Catholic Faith subject to a restored and purified caesaropapism.

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