"A close study of early eighteenth-century Irish politics questions both the 'shipwreck' of the Irish Catholic polity and the unassailed march of the Protestant 'nation'. Irish Protestant unease during successive Jacobite invasion scares and the imposition and maintenance of the penal laws show that they did not underestimate the potential of the Irish Jacobite challenge."--BOOK JACKET.
Essays offer a chronological survey of the development of English policy towards Ireland in the late 17th - early 18th century. In a series of studies, David Hayton offers a comprehensive account of the government of Ireland during the period of transformation from "New English" colonialism to Anglo-Irish "patriotism", providing a chronological survey of the development of English policy towards Ireland and an account of the changing political structure of Ireland; particular attention is paid to the emergence of an English-style party system under Queen Anne. The Anglo-Irish dimension is also explored, through crises of high politics, and through an examination of the role played by Irish issues at Westminster. In his introduction Professor Hayton provides historical perspective, and establishes Irish political developments firmly in their British context. Professor D.W. HAYTON is Reader in Modern History at Queen's University, Belfast.
For over seventy years after the ‘Glorious Revolution’ of 1688–90, Jacobitism survived in the face of Whig propaganda. These essays seek to challenge current views of Jacobite historiography. They focus on migrant communities, networking, smuggling, shipping, religious and intellectual support mechanisms, art, architecture and identity.
The fascinating life of Frances Jennings, elder sister of Sarah, Duchess of Marlborough, charting her marriages and changes of fortune, her exile and return, her ambition, political manoeuvring and sincere piety.Frances Jennings, elder sister of Sarah, duchess of Marlborough, had an interesting and eventful life, most notably as the influential wife of Richard Talbot, earl of Tyrconnell, Catholic viceroy of Ireland under James II. Born circa 1649 into a Hertfordshire gentry family, she was a noted beauty at the Restoration court. There, she met and married George Hamilton, a Catholic officer who, after 1667, served in Louis XIV's army. In Paris, Frances raised three daughters, converted to Catholicism, and became an active member of the English Catholic émigré community. Following Hamilton's death, she remarried to Richard Talbot. As vicereine of Ireland, Frances helped re-establish Catholic hegemony, assisting in the foundation of convents and re-consecration of Christ Church cathedral. During the Williamite-Jacobite War in Ireland (1689-91), Frances fled to James II's exiled court in France. In 1691, she received word that her husband, now Jacobite duke of Tyrconnell, had died. Attainted for high treason, she used the Marlboroughs' influence to recover her Irish estates. In 1708, she returned to Dublin, where she died in 1731. Highlighting Frances's political manoeuvrings, religious identity and deep family attachments, this book portrays a complex and contested figure, a woman who acted on multiple stages, in diverse roles, challenging expectations of rank, gender, and 'nationality' in unexpected ways.te-Jacobite War in Ireland (1689-91), Frances fled to James II's exiled court in France. In 1691, she received word that her husband, now Jacobite duke of Tyrconnell, had died. Attainted for high treason, she used the Marlboroughs' influence to recover her Irish estates. In 1708, she returned to Dublin, where she died in 1731. Highlighting Frances's political manoeuvrings, religious identity and deep family attachments, this book portrays a complex and contested figure, a woman who acted on multiple stages, in diverse roles, challenging expectations of rank, gender, and 'nationality' in unexpected ways.te-Jacobite War in Ireland (1689-91), Frances fled to James II's exiled court in France. In 1691, she received word that her husband, now Jacobite duke of Tyrconnell, had died. Attainted for high treason, she used the Marlboroughs' influence to recover her Irish estates. In 1708, she returned to Dublin, where she died in 1731. Highlighting Frances's political manoeuvrings, religious identity and deep family attachments, this book portrays a complex and contested figure, a woman who acted on multiple stages, in diverse roles, challenging expectations of rank, gender, and 'nationality' in unexpected ways.te-Jacobite War in Ireland (1689-91), Frances fled to James II's exiled court in France. In 1691, she received word that her husband, now Jacobite duke of Tyrconnell, had died. Attainted for high treason, she used the Marlboroughs' influence to recover her Irish estates. In 1708, she returned to Dublin, where she died in 1731. Highlighting Frances's political manoeuvrings, religious identity and deep family attachments, this book portrays a complex and contested figure, a woman who acted on multiple stages, in diverse roles, challenging expectations of rank, gender, and 'nationality' in unexpected ways.achments, this book portrays a complex and contested figure, a woman who acted on multiple stages, in diverse roles, challenging expectations of rank, gender, and 'nationality' in unexpected ways.
The third volume of The Oxford History of British and Irish Catholicism examines the period from the defeat of the Jacobite army at the battle of Culloden in 1746 to the enactment of Catholic emancipation in 1829. The first part of the volume offers a chronological overview tracing the decline of Jacobitism, the easing of penal legislation which targeted Catholics, the complex impact of the French Revolution, the debates about the place of Catholics in the post-Union state, and - following the mass mobilisation of Irish Catholics - the passage of emancipation. The second part of the volume shows that this political history can only be properly understood with reference to the broader transformations that occurred in the later eighteenth and early nineteenth centuries. The period witnessed the expansion of Catholic infrastructure (pastoral structures, chapel building, elementary education and finances) and changes in Catholic practice, for example in liturgy and devotion. The growing infrastructure and more public profession of Catholicism occurred in a society where anti-Catholicism remained a force, but the volume also addresses the accommodations and interactions with non-Catholics that attended daily life. Crucially, the transformations of this period were international, as well as national. The volume examines the British and Irish convents, colleges, friaries and monasteries on the continent, especially during the events of the 1790s when many institutions closed and successor or new ones emerged at home. The international dimensions of British and Irish Catholicism extended beyond Europe too as the British Empire expanded globally, and attention is given to the involvement of British and Irish Catholics in imperial expansion. This volume addresses the literary, intellectual and cultural expressions of Catholicism in Britain and Ireland. Catholics produced a rich literature in English, Irish, Scots Gaelic and Welsh, although the volume shows the disparities in provision. They also engaged with and participated in the Catholic Enlightenment, particularly as they grappled with the challenges of accommodation to a Protestant constitution. This also had consequences for the public expression of Catholicism and the volume concludes by exploring the shifting expression of belief through music and material culture.
How did an unlikely group of peoples--Irish-speaking Catholics, Scottish Highlanders, and American Indians--play an even unlikelier role in the origins of the American Revolution? Drawing on little-used sources in Irish and Scottish Gaelic, The Gaelic and Indian Origins of the American Revolution places these typically marginalized peoples in Ireland, Scotland, and North America at the center of a larger drama of imperial reform and revolution. Gaelic and Indian peoples experiencing colonization in the eighteenth-century British empire fought back by building relationships with the king and imperial officials. In doing so, they created a more inclusive empire and triggered conflict between the imperial state and formerly privileged provincial Britons: Irish Protestants, Scottish whigs, and American colonists. The American Revolution was only one aspect of this larger conflict between inclusive empire and the exclusionary patriots within the British empire. In fact, Britons had argued about these questions since the Glorious Revolution of 1688, when revolutionaries had dethroned James II as they accused him of plotting to employ savage Gaelic and Indian enemies in a tyrranical plot against liberty. This was the same argument the American revolutionaries--and their sympathizers in England, Scotland, and Ireland--used against George III. Ironically, however, it was Gaelic and Indian peoples, not kings, who had pushed the empire in inclusive directions. In doing so they pushed the American patriots towards revolution. This novel account argues that Americans' racial dilemmas were not new nor distinctively American but instead the awkward legacies of a more complex imperial history. By showcasing how Gaelic and Indian peoples challenged the British empire--and in the process convinced American colonists to leave it--Samuel K. Fisher offers a new way of understanding the American Revolution and its relevance for our own times.
David Hayton examines the political culture of the Anglo-Irish ruling class, which had settled in Ireland in different ways over a long period and had differing degrees of attachment to England, and shows how its multi-faceted identity evolved.
In recent decades, the historiography of early modern Ireland in general, and of the seventeenth century in particular, has been revitalised. However, whilst much of this new work has focused either on the critical decades of the 1640s or the Williamite wars, the Restoration period still remains largely neglected. As such this volume provides an opportunity to explore the period between 1660 and 1688, and reassess some of the crucial events it witnessed. For whilst it may lack some of the high drama of the Civil War or the Glorious Revolution, this was a time that established a political and social settlement, based upon the maintenance of the massive land confiscations of the 1650s, that would underpin the social and class structure of Ireland until the end of the nineteenth century. Including contributions from both established and younger scholars, this collection provides a set of interlocking and interrelated essays that focus on the central concerns of the volume, whilst occasionally reaching beyond the chronological and thematic barriers of the period as required. The result is a homogenous volume, that not only addresses a glaring historiographical gap in critical areas of the Restoration period; but also serves to take stock of the work that has been done on the period; and as a consequence of this it will help stimulate and provoke further argument, debate, and research into the history of Ireland during the Restoration period. Directed primarily at an academic audience, this collection will be useful to a range of scholars with an interest in seventeenth century political, social and religious history.
In Exiles in a Global City, Clare Carroll explores Irish migrants’ experiences in early modern Rome (1609-1783) and interprets representations of their cultural identities in relation to their interaction with world-wide Spanish and Roman institutions. This study focuses on some sources in Roman archives not previously considered by Irish historians. The book examines a wide array of cultural productions—Ó Cianáin’s account of O’Neill’s progress from Ireland to Rome, Luke Wadding’s history of the Franciscan order, the portraits at S. Isidoro, the first printed Irish grammar, the letters of Oliver Plunkett, the records of a hospice for converts, Charles Wogan’s memoir, and reports on the national college—for how they transformed emerging senses of an Irish nation.
During the eighteenth-century Enlightenment, Scotland and England produced such well-known figures as David Hume, Adam Smith, and John Locke. Ireland’s contribution to this revolution in Western thought has received much less attention. Offering a corrective to the view that Ireland was intellectually stagnant during this period, The Irish Enlightenment considers a range of artists, writers, and philosophers who were full participants in the pan-European experiment that forged the modern world. Michael Brown explores the ideas and innovations percolating in political pamphlets, economic and religious tracts, and literary works. John Toland, Francis Hutcheson, Jonathan Swift, George Berkeley, Edmund Burke, Maria Edgeworth, and other luminaries, he shows, participated in a lively debate about the capacity of humans to create a just society. In a nation recovering from confessional warfare, religious questions loomed large. How should the state be organized to allow contending Christian communities to worship freely? Was the public confession of faith compatible with civil society? In a society shaped by opposing religious beliefs, who is enlightened and who is intolerant? The Irish Enlightenment opened up the possibility of a tolerant society, but it was short-lived. Divisions concerning methodological commitments to empiricism and rationalism resulted in an increasingly antagonistic conflict over questions of religious inclusion. This fracturing of the Irish Enlightenment eventually destroyed the possibility of civilized, rational discussion of confessional differences. By the end of the eighteenth century, Ireland again entered a dark period of civil unrest whose effects were still evident in the late twentieth century.
