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Mary Queen of Scots: Catholic martyr or manipulative femme fatale On 10 February 1567, conspirators bent on killing Henry, Lord Darnley, King-Consort of Mary Queen of Scots successfully razed his Edinburgh residence at Kirk o' Field in a huge explosion. Soon afterwards, Darnley's partially-clothed body was discovered in a nearby orchard, strangled to death by an unknown assailant. Rumours of Mary's involvement in his murder quickly surfaced. Placards across Edinburgh implied that she had provoked the Earl of Bothwell into killing her husband in a crime of passion. This became more plausible when she tried to avoid having to prosecute him for the murder, and subsequently married him, encouraged by her most senior Protestant nobles. While Mary's motives for the marriage might be explained by her need for his protection, those of the Nobility who had encourage it are confusing. Why would they want a union, which would inevitably place Bothwell, a man they hated, as head of government? Was their motif to associate her in the murder plot? Mary's involvement in Darnley's murder has remained one of the great historical mysteries. Genealogist and author Robert Stedall has spent ten years researching the inter-marriages within Scottish peerage to provide an explanation for their motives in removing Mary from the throne. In this first volume, of his two volume history of Mary and James, he explains in vivid detail the switching allegiances of the nobility, and can reveal for the first time, the gripping true story of Mary's downfall and imprisonment.
The Scottish Reformation of 1560 is one of the most controversial events in Scottish history, and a turning point in the history of Britain and Europe. Yet its origins remain mysterious, buried under competing Catholic and Protestant versions of the story. Drawing on fresh research and recent scholarship, this book provides the first full narrative of the question. Focusing on the period 1525-60, in particular the childhood of Mary, Queen of Scots, it argues that the Scottish Reformation was neither inevitable nor predictable. A range of different ‘Reformations’ were on offer in the sixteenth century, which could have taken Scotland and Britain in dramatically different directions. This is not a ‘religious’ or a ‘political’ narrative, but a synthesis of the two, paying particular attention to the international context of the Reformation, and focusing on the impact of violence - from state persecution, through terrorist activism, to open warfare. Going beyond the heroic certainties of John Knox, this book recaptures the lived experience of the early Reformation: a bewildering, dangerous and exhilarating period in which Scottish (and British) identity was remade.
Edinburgh's reformation was one of the last of the great city reformations of the sixteenth century. It took on a highly distinctive shape due to the burgh's social and economic problems and its position as a cockpit for English policy in Scotland and the shifting factionalism of Scottish politics. In studies of the Scottish Reformation, too little attention has been paid to the nature of Scottish society itself. In a society so conscious of rank, tradition and precedent, the Reformation was only likely to make progress where it did not disturb the existing order, and in Edinburgh the new religion was obliged to work within the natural constraints of burgh life. This book shows that the early promise of the Protestant reformers of a new society provoked a backlash and had to be abandoned for a new conciliatory approach. The result was that power remained in much the same hands in the 1580s as it had in the 1540s, with one real difference – there was more of it.
"Originally published in 2013 by Bloomsbury Publishing, Great Britain, as Elizabeth's Bedfellows: An Intimate History of the Queen's Court"--T.p. verso.
Challenging the conventional interpretation of Mary of Guise as the defender of Catholicism whose regime climaxed with the Reformation Rebellion, Pamela Ritchie shows that Mary was, on the contrary, a shrewd and effective politique, whose own dynastic interests and those of her daughter took precedence over her personal and religious convictions. Dynasticism, not Catholicism, was the prime motive force behind her policy. Mary of Guise's dynasticism, and political career as a whole, were inextricably associated with those of Mary Queen of Scots, whose Scottish sovereignty, Catholic claim to the English throne and betrothal to the Dauphin of France carried with them notions of Franco-British Imperialism. Mary of Guise's policy in Scotland was dictated by European dynastic politics and, specifically, by the Franco-Scottish alliance of 1548–1560. Significantly more than a betrothal contract, the Treaty of Haddington established a 'protectoral' relationship between the 'auld allies' whereby Henri II was able to assume control over Scottish military affairs, diplomacy and foreign policy as the 'protector' of Scotland. Mary of Guise's assumption of the regency in 1554 completed the process of establishing French power in Scotland, which was later consolidated, albeit briefly, by the marriage of Mary Stewart to Francois Valois in 1558. International considerations undermined her policies and weakened her administration, but only with her death did Mary of Guise's regime and French power in Scotland truly collapse.