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James Coleman

10 The Scottish Covenanters James Coleman A bloody sword! A bloody sword! Forged and furbish’d by the Lord! For thee, O Scotland! ’tis unsheathed – From thy martyr’d saints bequeathed!1 T his verse, taken from ‘Renwick’s Visit to the Death-­Bed of Peden’, by the public lecturer and poet James Dodds (1817–74), is one of a multitude of nineteenth-­century texts articulating the debt Scotland owed to the seventeenth-­ century Covenanters. With a peculiarly Victorian combination of fiery rhetoric and tearful sentimentality, the poem depicts the moment when the

in Making and remaking saints in nineteenth-century Britain
Katie Barclay

2 Marriage within Scottish culture L ike in most of Europe, patriarchal social relations underpinned all forms of human interaction in Scotland through the seventeenth and into the late nineteenth century. A male head of household presiding over his subordinates, which included his wife, resident adult offspring, young children and servants, was the ideal form of household and the very basis of the social order. Symbolically, the conjugal relationship was the epitome of patriarchy, which all other social relationships, including that of king and subjects, should

in Love, intimacy and power
A brief history of Scottish editions
Andrew Murphy

Scotland was something of a power-house of British publishing in the nineteenth century. In 1873, Henry Curwen estimated that some 10,000 people were employed in the printing trade north of the border. ‘The eight or nine leading houses’, he observed, ‘with one exception, print themselves the books they sell; a practice which is almost indigenous to Edinburgh, or, at all

in Shakespeare and Scotland
Joseph Webster

when they sit and drink in their social clubs, the walls of which are covered with old lodge portraits, discoloured with age. Here, the names and faces of the Orange past are made ever-present. Even the fight against Scottish independence can be interpreted as a convening with and a conjuring of history, as Orangemen transform themselves into latter-day Covenanters and latter-day loyalists, refighting (variously) the battles of their Presbyterian and paramilitary forebears (see Chapter 5 ). Equally, as I describe in Chapter 2 , my Orange informants were acutely

in The religion of Orange politics
Andrew Holmes

This article examines Presbyterian interpretations in Scotland and Ireland of the Scottish Reformations of 1560 and 1638–43. It begins with a discussion of the work of two important Presbyterian historians of the early nineteenth century, the Scotsman, Thomas McCrie, and the Irishman, James Seaton Reid. In their various publications, both laid the template for the nineteenth-century Presbyterian understanding of the Scottish Reformations by emphasizing the historical links between the Scottish and Irish churches in the early-modern period and their common theology and commitment to civil and religious liberty against the ecclesiastical and political tyranny of the Stuarts. The article also examines the commemorations of the National Covenant in 1838, the Solemn League and Covenant in 1843, and the Scottish Reformation in 1860. By doing so, it uncovers important religious and ideological linkages across the North Channel, including Presbyterian evangelicalism, missionary activity, church–state relationships, religious reform and revival, and anti-Catholicism.

Bulletin of the John Rylands Library
From disaster to devolution and beyond
Peter Lynch

9 Peter Lynch The Scottish Conservatives, 1997–2001 The Scottish Conservatives, 1997–2001: from disaster to devolution and beyond Peter Lynch William Hague’s four years of leadership of the Conservative Party coincided with a revolution in the political opportunity structure of Scottish Conservatism. First, the Scotish Tories were wiped out at the 1997 general election, their worst electoral performance of all time and their lowest share of the vote since 1865. Second, the party’s constitutional position was heavily defeated at the devolution referendum of

in The Conservatives in Crisis
Douglas J. Hamilton

During the eighteenth century, Scotland experienced a series of profound economic, social, cultural and political changes. Industry and agriculture were transformed, moving Scotland from a relative economic backwater (in European terms) to a country that witnessed innovations in agricultural and industrial production able to rival those anywhere on the globe. Fostered by

in Scotland, the Caribbean and the Atlantic world 1750–1820
Monstrous marriage, maternity, and the politics of embodiment
Carol Margaret Davison

I T SEEMS FITTING , GIVEN Scotland’s featured role in Mary Shelley’s Frankenstein as the site of the female monster’s creation, that two 3,000-year-old ‘Frankenstein bog bodies’, as they were dubbed by the press – one male, one female – were recently discovered on the island of South Uist off Scotland’s west coast. Rearticulated from the bones of as many as six unrelated corpses and buried in a symbolic foetal position as if in preparation for rebirth into the next world, these composite mummies, whose purpose remains shrouded in

in Adapting Frankenstein
Shakespeare on the march
David J. Baker

When James VI of Scotland came south in 1603 on his way to London, where he would be hailed as James I of Britain, he crossed a border that, to his mind, was no longer a border. Until then, Scotland and England had been divided by the ‘march’, a continuous strip of territory, fortified by castles and towers, which lay alongside their mutual border. England’s marches could

in Shakespeare and Scotland
Martha McGill

humankind. 3 Darren Oldridge similarly stresses the protective role of early modern angels, concluding that stories of angels must have been ‘deeply comforting’. 4 Certainly, songs and visual imagery underlined the idea of the angel as a protector, and stories circulated of angels defending human beings. However, angels were also punishers; they stood ready to avenge humanity’s sins at the Last Judgement. Moreover, angels served as God’s messengers. In early modern stories, this meant that they most commonly appeared to foretell death and destruction. In Scotland

in The supernatural in early modern Scotland