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Há 3 dias · History of England. The Glorious Revolution [a] is the sequence of events that led to the deposition of James II and VII in November 1688. He was replaced by his daughter Mary II and her Dutch husband, William III of Orange, who was also his nephew. The two ruled as joint monarchs of England, Scotland, and Ireland until Mary's death in 1694.
Há 5 dias · Their acquittal almost coincided with the birth of a son to James’s Roman Catholic queen, Mary of Modena (June). This event promised an indefinite continuance of his policy and brought discontent to a head.
- The Editors of Encyclopaedia Britannica
Há 3 dias · In November, James's second wife, Mary of Modena, was announced to be pregnant. That month, to gain the favour of English Protestants, William wrote an open letter to the English people in which he disapproved of James's pro-Roman Catholic policy of religious toleration.
Há 3 dias · Here, on the shore of the dark wintry waters, on the 9th of December, 1688, Mary of Modena, the ill-starred consort of James II., having quitted Whitehall for the last time, stepped into the boat that was to convey her across the river to Lambeth.
Há 3 dias · Mary of Modena During the later years of Charles II's reign there was little use made of the house and little money spent on it. Carpenters were employed in repairing the frieze of the hall during the winter of 1676–7, "making it good w th . new boards where it was rotted," and "hanging vp" the four corner cantilevers or "cartooses" supporting the gallery there with ten squares of iron.
Há 5 dias · On the night of 9–10th December, Mary of Modena, James II's queen, and the baby prince (afterwards the Old Pretender) with two nurses left Whitehall under the guidance of De Lauzun and St. Victor, and drove to the Horseferry. The night was stormy and so dark that the passengers could not see each other in the boat though they were closely seated.
Há 2 dias · While the Catholicism of Henrietta Maria, Catherine of Braganza (wife of Charles II) and Mary of Modena (James II’s second wife) is well attested, Anne’s confessional identity is certainly debated, which Dunn-Hensley acknowledges when she notes the ‘scholarly disagreement about the details of Anna’s conversion and about her confessional identity’ (p. 26).
