Sunday, March 17, 2024

Don't take it from me, take it from Winston Churchill - 1776 was based upon 1688


He has repeatedly been voted the Greatest Ever Briton, and the very first of just 8 Honorary Citizens of the United States. He wrote this:

"The Declaration (of Independence) was in the main a restatement of the principles which had animated the Whig struggle against the later Stuarts and the English Revolution of 1688, and it now became the symbol and the rallying centre of the Patriot cause"

– from History of the English Speaking Peoples, Volume II (1956). The final chapter of Volume II is entitled 'The Revolution of 1688'; the first chapter of Volume III is entitled 'William of Orange'. It's brilliant stuff, and very far removed from the narrow Northern Ireland version of events.

He paints a scene of a pan-European alliance of Protestants / Calvinists and all mainstream Catholics, united against James II and Louis XIV. 

“Diverse interests and creeds united in a strategy far-seeing and broad-minded”

Churchill’s ancestor, Sir John Churchill, was one of the first group of nobles in SW England to defect/mutiny from James II in rebellion.

History goes full circle: Sir John Churchill joined a pan-European allied force which crossed English Channel to overthrow a tyrant in 1688. His descendant Winston Churchill co-led a pan-European (&US) allied force which crossed English Channel to overthrow a tyrant in 1940s.

..........

Here is another source about William's 1688 Declaration:

"...Having brought matters to a great forwardness, the Prince of Orange, to justify his under-taking to the world, published a declaration divided into 26 articles, in which all the mischiefs and grievances of this unhappy Reign are particularly enumerated, and a redress proposed by a free Parliament; which declaration, as it would give too great an interruption to the thread of the narrative, is omitted here, and placed at large in the Appendix, more especially as the matter of it is particularly set forth in the several parts of this life.

The said declaration was ready to be sent over to England, with another of the same import to Scotland, when the Prince being informed, that K. James by granting most of the Bishops demands, and retracting many of the arbitrary and despotick actions he had assumed to exercise, had taken measures to render it ineffectual; and as the Partizans of K. James had industriously spread it abroad, that the Prince intended to conquer and enslave the nation, his Highness to obviate these new pretences caused 14 days after an addition to be made to it, shewing the imperfectness of the redress offered, since the King might resume at pleasure, what he then seemed willing to lay down, and that there could be no secure remedy but from a free Parliament; and arguing from the disposition of his forces, and the numbers of the principal nobility and gentry attending him in his expedition, how vain the pretence was that he intended a conquest.

With those declarations the Prince ordered a letter to be written in his Name, inviting the soldiers, seamen, and others, to join him, in order to secure their Religion, Laws and Liberties..."

• From Walter Harris The History of the Life and Reign of William-Henry, Prince of Nassau and Orange, Stadtholder of the United Provinces (1749) p 136-7 : online here

Saturday, March 16, 2024

The Siege of Derry, Bishop William King, and concepts of Liberty: "if liberty be lost it is never to be retrieved"


The gates of Londonderry were closed on 7 December 1688, in the face of an army bearing down upon them which was led by the Earl of Antrim. In late February 1689, the Dublin government of King James II received a leaked intel report which said that the northern civilian population:

"... were untrained, and had few experienced officers: that the most part were without arms; and, such as had them, their arms were unfixt and unfit for service; that they were very much scattered, and their number not near what had been written, and was confidently reported in Dublin; and that they wanted all ammunition and necessary provisions for appearing in the field..." (online here). 

So, it was time for the government to strike. Derry was in rebellion. King James II was on his way to Ireland to try to build a counter-offensive to reclaim his throne. A new King and new Queen had been offered the crown, but coronation hadn't yet happened. Any potential opposition needed to be crushed. Now.

Just over a week later on 7 March 1689, the government issued 'A Proclamation' (online here) which pretty much criminalised the entire population of "the province of Ulster ... no less offence than high treason" and announced that the army had been approved "to march into the province of Ulster to reduce the rebels there by force of arms". It offered pardon to any who would surrender, except for ten named individuals.

The proclamation probably gave the government a degree of legal cover for what they planned to do (although in the age of the king having 'arbitrary power', and long before the Geneva Conventions of 1949, the King could do whatever he wanted). It promised leniency towards the civilian population, but in fact there are widespread accounts of army brutalisation and 'perfidious acts' unleashed upon against the general public in a campaign of oppression. James recruited men with skills in civilian persecution elsewhere, such as Conrad Von Rosen, who wrote –

"... the wives and children of the rebels in Londonderry have retired to Belfast and the neighbouring places, and the hardiness of their husbands and fathers deserves the severest chastisements ... make an exact research in Belfast and its neighbourhood, after such subjects as are rebellious to the will of the king, whether men, women, boys, or girls, without exception, and whether they are protected or unprotected, to arrest them and collect them together, that they may be conducted by a detachment to this camp, and driven under the walls of Londonderry, where they shall be allowed to starve, in sight of the rebels within the town ..."

King James II himself arrived at the historic walls on 18 April 1689, beginning the formal Siege of Derry. The siege ended 105 days later on 1 August.  If we count the whole period, from the shutting of the gates on 7 December 1688 right through until 1 August it makes a grand total of 237 days.

It is impossible for us to imagine the conditions that 30,000 people within the walls had to endure; these were experiences which drove emigration to America, the stories of which were handed down to the American-born generations that followed.

One of those who knew many of the survivors was Bishop William King. On page four of his 1691 publication The State of the Protestants of Ireland (online here), he makes this statement –

"… If we look back into history we shall find the best the happiest most prosperous people most jealous of their liberty and while they continued firm in their resolution of maintaining it against the encroachment of their governors even with the hazard of their lives they have continued great and happy; but no sooner did they degenerate from this zeal, but they became contemptible and dwindled into nothing: 

and at this day let us look into the whole world and we shall find every nation happy and thriving at home and easy to their neighbours abroad according as they have preserved themselves from slavery whereas all countries under unlimited monarchies decay in their strength and improvements and though they may flourish for a little time by the ruin of their lesser neighbours yet they at last unpeople their own countries and seem to be permitted by God to come to that exorbitant power for their own ruin and for a plague to mankind.

And indeed the greatest mischief of a civil war is the danger of subjecting the state to the absolute power of some potent general as it happened in Rome, Florence, and in England in the late civil war: for to lose even half the subjects in a war is more tolerable than the loss of liberty since if liberty and good laws be preserved an age or two will repair the loss of subjects and improvements though they be ever so great but if liberty be lost it is never to be retrieved but brings certain and infallible destruction*; as it did to Rome, and has brought in a great measure to Florence, and will to England if ever the prerogative do swallow up the liberties and privileges of the subjects. So far it is from truth that the allowing of resistance in some cases of extremity has greater inconveniences than absolute subjection ..."

The Boston Revolt in Massachussetts began 18 April 1689 on the same day as the Siege of Derry. When the 13 British colonies of America sought liberty - and eventually a new revolution - in the 1770s many of their writers and thinkers pointed back to the Glorious Revolution.

Agreed concepts - and actual experiences - of liberty bound the transatlantic community together. The only solution to the tyrannies they endured was liberty, which was backed up by a legally binding Bill of Rights to protect the citizenry.

............

A famous quote at the time, from the diary of soldier John Hunter, says this:

“I am sure it was the Lord kept the city, and none else; for there were many of us that could hardly stand on our feet before the enemy attacked the walls, who, when they were assaulting the out-trenches, ran out against them most nimbly and with great courage. Indeed, it was never the poor, starved men that were in Derry that kept it out, but the mighty God of Jacob, to whom praise for ever and ever.” 

............

In The Declaration of the Inhabitants of Derry of December 1688 (online here), there are echoes of their descendants' thinking in the 13 Colonies in the 1770s. Each community demanded their liberties whilst at the same time expressing their loyalty to the King:

"...Wherefore we do declare and remonstrate to the world that, as we have resolved to stand upon our guard, and defend our walls, and not to admit of any Papists whatsoever to quarter among us, so we have firmly and sincerely determined to persevere in our duty and loyalty to our sovereign Lord the King, without the least umbrage of mutiny or seditious opposition to his royal commands..."  

............

John Graham, in Ireland Preserved, records the kindnesses of some local Catholic parish priests towards their Protestant neighbours who were in distress - see p 283-4 here.

The critical lesson here is that your relationship to institutional power - a state, a church, a monarchy, etc - is not the same as your relationship with your neighbour. However, some form of institutional power is probably trying to emotionally recruit you, while a competing one is trying to emotionally recruit your neighbour - and thereby to set you against each other.

As Rev Thomas Witherow said in his 1873 book about Derry, 'Every admirer of King William should remember that, as that great monarch often said, he had come over "to deliver the Protestants, but not to persecute the Papists." To tolerate honest difference of opinion, is the spirit that William always aimed to promote.' 

............

* this all sounds much like Patrick Henry's famous 'give me liberty or give me death' (Wikipedia here). Patrick Henry's father was from Aberdeen; his sister Elizabeth was married to Ulster descended William Campbell, one of the signatories to the Fincastle Resolutions of 20 January 1775 (see previous post here).

Sunday, March 10, 2024

Declaration of Independence - Part Two: The 'Declaration' of William Prince of Orange, 10 October 1688



• 1688: WILLIAM, PRINCE OF ORANGE

Last weekend while visiting family in Devon, we stayed at Parliament Cottage which nestles in the hollows near Totnes in Devon. A place of treason and Revolution. An area where, in 1685, locals had been rounded up and executed for their part in a defeated rebellion. So I made this very rough video. In the front garden is a monument commemorating that William, Prince of Orange, held his very first Parliament here in November 1688, having landed with his vast armada on the coast at Brixham just 8 miles away. The cottage has been beautifully restored in recent years by its current owners and is now available via Air BNB as holiday accommodation. Present at William's 1688 Parliament were various English nobles such as Sir Edward Seymour; some sources say that they all then went to Seymour's nearby castle of Berry Pomeroy to be entertained.

I brought the iPad with me, and read William's Declaration through a few times at the very same fireside that William himself had sat beside in 1688. I've just written an 11,000 word paper on the multiple interconnections between William's 1688 Declaration and the American Declaration of Independence of 1776, which will soon be published in the Journal of the Museum of Orange Heritage. Renowned American authorities on the period such as Gary Wills and Michael Barone have written about those indisputable links; I touched on some of those links in some of the similar 'selfie' videos I made when in Boston just before Christmas.



• 1770s: THOMAS JEFFERSON
Thomas Jefferson was the most prominent of the five authors of the Declaration of Independence. He studied at the College of William and Mary (website here), in Williamsburg in Virginia, from March 1760-1767.  1776 was the ultimate outworking of the British colonists' desire for their full liberties as defined in law – on both sides of the Atlantic – by the Glorious Revolution in 1688, 1689 and 1691. The two Declarations use remarkably similar introductory vocabulary, and structure. Perhaps Jefferson and co knew that, when King George III saw it, he would realise instantly that it mirrored the prior Declaration of William, on which the British monarchy was founded. 

Back in 1772 the renowned writer ‘Junius’ had already reminded, and warned, King George III by invoking the 1688 Revolution in a letter in the Public Advertiser newspaper in London:

“…The people of England are loyal to the house of Hanover, not from a vain preference of one family to another, but from a conviction that the establishment of that family was necessary to the support of their civil and religious liberties … The name of Stuart by itself is only contemptible; armed with the sovereign authority their principles are formidable. The prince who imitates their conduct should be warned by their example; and while he plumes himself upon the security of his title to the crown, should remember that, as it was acquired by one revolution it may be lost by another.

Jefferson's first personal library at his mother's home at Shadwell outside Charlottesville, Virginia, had burned down in February 1770. There are only partial records of what he had there, which include William Robertson's History of Scotland During the Reigns of Queen Mary and of King James VI and also the plays of Londonderry born playwright George Farquhar, and various volumes by John Locke.

Six years after the devastating fire Jefferson was polishing the historic prose of the final version of the Declaration of Independence which he then handed to Ulsterman Charles Thomson to sign off, who then took it to Ulsterman John Dunlap to be printed.

More to follow....






A round table, fit for an aspiring King to hold his first Parliament.




Below: Michael Barone's book, connecting 1688 and 1776, also made the trip with me.


Below: Sir Edward Seymour's Berry Pomeroy Castle today, owned by English Heritage.





Wednesday, March 06, 2024

Another set of 'Resolves' - The Tryon Association/Resolves - Lincoln County, North Carolina, 14 August 1775

(this is from Historyman on LinkedIn)

The Tryon Association/Resolves was yet another document of the sentiments of the people prior to the Declaration of Independence. On August 14, 1775, the leading men in present-day Lincoln county, NC, penned a decree and signed their names at hazard to themselves and their fortunes.

An Association.
The unprecedented, barbarous and bloody actions committed by the British Troops on our American Brethren near Boston on the 19th of April & 20th of May last, together with the Hostile operations & Traiterous Designs now Carrying on by the Tools of Ministerial Vengeance & Despotism for the Subjugating all British America, suggest to us the painful necessity of having recourse to Arms for the preservation of those Rights & Liberties which the principles of our Constitution and the Laws of God, Nature, and Nations have made it our duty to defend.

We therefore, the Subscribers Freeholders & Inhabitants of Tryon County, do hereby faithfully unite ourselves under the most sacred ties of Religion, Honor & Love to Our Country, firmly to Resist force by force in defence of our Natural Freedom & Constitutional Rights against all Invasions, & at the same time do solemnly engage to take up Arms and Risque our lives and fortunes in maintaining the Freedom of our Country, whenever the Wisdom & Council of the Continental Congress or our Provincial Convention shall Declare it necessary, & this Engagement we will continue in and hold sacred ’till a Reconciliation shall take place between Great Britain and America on Constitutional principles which we most ardently desire. And we do firmly agree to hold all such persons Inimical to the liberties of America, who shall refuse to subscribe to this Association.

Resolved, that we will Continue to profess all Loyalty and attachment to our Sovereign Lord King George the Third, His Crown & Dignity, so long as he secures to us those Rights and Liberties which the principles of Our Constitution require.

Resolved, and we do Impower every Captain or other Officer in their Respective Companies to raise sufficient force in order to detain and secure all powder and Lead that may be removing or about to be Removed out of the County; and that they do prevent any of such powder and Lead from being sold or disposed of for private uses; but to be under the direction of this Committee until the Delegates shall return from the provincial Convention; Provided nevertheless that this Resolution is not meant to hinder any persons Inhabitants of other County’s from Carrying powder and Lead through this County to their respective abodes unless there is just Cause to suspect that they Intend such Powder and Lead for Injurious purposes; ...

*Minutes of the Proceedings of Committee Tryon County 1775,” State Archives of North Carolina. A comprehensive study is Kathy Gunter Sullivan, Tryon County Documents 1769-1779: A North Carolina County (Forest City, North Carolina: Genealogical Society of Old Tryon County, 2000).

Tuesday, February 20, 2024

Declaration of Independence - Part One: "Every Man is Born Free" (1644) = "All Men are Created Equal" (1776)

It's well established, but little-known today, that in the 13 Colonies of America (during their decade of activism and protest from the Stamp Act of 1765 through to the summer of 1776), what the colonists sought were their full British liberties, but not independence. When the Crown rejected those demands, independence was the necessary last resort for the colonists to secure their liberties. 

In Professor Garry Wills' landmark 1978 book Inventing America: Jefferson's Declaration of Independence he says that independence was only eventually agreed by all of the representatives of the colonies on the 2 July 1776. The book is a brilliant phrase-by-phrase analysis of the language in the 1776 Declaration of Independence, the story of its development, and of the literary influences which shaped the thinking of 33 year old Thomas Jefferson. Jefferson wasn't the sole author of the Declaration - there was a Committee of Five - but he is credited with being the key figure among them.

It takes many streams to form a river, and as Wills shows, the Declaration can be seen as the confluence of a wide range of classical thought.

It's not a purely Scottish / Scotch-Irish / Ulster-Scots document (but the many preceeding, regional, Resolves and Resolutions from across the 13 Colonies are). Of the three names printed on the first edition, two were Ulster-born - Charles Thomson and John Dunlap. But the Scotch-Irish / Ulster-Scots, of all of the British Isles immigrant groups in the 1700s, brought with them a 'lived experience' which made them uniquely equipped to insist upon liberty, before loyalty. They had been, literally, scarred by the Siege of Derry, and were instilled with philosophical fortitude. As my old slogan says, they were Mined in Scotland, Forged in Ulster, Exported Worldwide.

So, I'm piecing together a brief outline of the Scottish and Ulster-Scots philosophical strain - not just airy-fairy hypothetical cerebral concepts, but from actual documents which had already been written down at previous key moments of conflict between the Crown and the People.











• 1579: GEORGE BUCHANAN

There had long been a tension between the reach of the Crown and the rights of the people, and two centuries before the Declaration of Independence that tension was a central theme of the Scottish Reformation. John Knox and Andrew Melville confronted Scottish monarchs, at risk of their lives.

The publication of the Geneva Bible in 1560 included marginal notes, which, around 400 times, informed its readers that the word king can be translated as tyrant. The Bible is packed with kings and rulers who were precisely that, so all that the Geneva translators were doing was emphasising the point. Over and over and over again.

Back in 1579, in his De Jure Regni: The Rights of the Crown in Scotland, the 73 year old Scot George Buchanan (Wikipedia here) defined the limits of the monarchy. This was radical stuff in that he was the highly-educated personal tutor of both Mary Queen of Scots and also her young son and future King, James. Buchanan asserted that a monarch only reigns with the consent of the people. So, 'loyalty' is always conditional in that it is based upon a two-way bond. A 'social contract'. A covenant. One translation from Buchanan's original Latin puts it like this –

"... the people, from whom he derived his power, should have the liberty of prescribing its bounds; and I require that he should exercise over the people only those rights which he has received from their hands."

Or, as this book explains

"... the Scottish people have always retained the right of calling bad kings to their account. In virtue of their relation to the law, the people may deal with the king who breaks it. There is one law for king and private citizen. If the king refuse to submit to a trial, force may be applied, as in that case he has broken his compact with the people and become a tyrant."

It's impossible to understate Buchanan's influence. He was a major figure in Scottish society - not only for his roles with the Scottish Royal family, but also as a Principal of one of the colleges at St Andrews University, and also Moderator of the Church of Scotland.

.............

These Crown v People issues simmered away for decades, and reached boiling points when various kings interfered in how the people wanted to operate their local churches, resulting in The King's Confession of 1581, and the two national momentous declarations of Scotland's National Covenant of 1638 and the Solemn League and Covenant of 1643. These two covenants had Ulster fingerprints on them, and were circulated and signed at public events in Ulster too.

In the heat of these times, in 1644 a Scottish Episcopalian bishop, John Maxwell (Wikipedia here - who was from Kirkcudbright, was a graduate of St Andrews University, and who held various clerical positions in Ireland) published Sacro-Sancta Begum Majestas, or the Sacred and Divine Right, and Prerogative of Kings (online here). 


• 1644: SAMUEL RUTHERFORD

In response to this, 44 year old Rev Samuel Rutherford went to print. He was a Scottish Presbyterian who had been minister of the tiny rural hamlet of Anwoth between Kirkcudbright and Dumfries, close to Bishop Maxwell's birthplace.

Rutherford had already tangled with the King and bishops, and had been sent to Aberdeen for six months exile, during which he was banned from preaching. Soon after, Rutherford's impressive intellect saw him appointed Professor at John Maxwell's alma mater of St Andrews University; around this time Rutherford married for a second time – a widow called Joan McMath/Montgomery, who had lived among fellow Scots settlers near Newtownards in County Down for a while. 

Rutherford's reply to Maxwell was the momentous 1644 book Lex Rex, the format of which was 44 questions followed by detailed answers to each. In it, Rutherford pulled no punches. He specifically named Bishop John Maxwell and invoked the memory of George Buchanan: "Buchanan and Mr Melvin were doctors of divinity; and could have taught such an ass as John Maxwell... Buchanan knew the power of the Scottish parliament better than this ignorant statist".

Rutherford had worked on Lex Rex when he had been in London taking part in the Westminster Assembly. He asked Rev Robert Blair, formerly of Bangor, to review and critique the manuscript. Blair told him to not waste his energy on it, and to stick to theology.

Rutherford had it published anyway. Lex Rex developed the arguments that Buchanan had laid out 65 years before, back in 1579. It included this statement –

EVERY MAN IS BORN FREE

Another response to Maxwell written by Rutherford was subtitled A plea for the peoples rights (see here). Rutherford had shaken the kingdom and was accused of treason.

A new King, Charles II, came to the throne in May 1660. Almost immediately he began arresting his opponents. On 19 September 1660, a royal proclamation was published against Lex Rex for 'laying the foundation and seeds of rebellion', and a one month deadline was issued for anyone who owned a copy to deliver it to Robert Dalgliesh, the King's solicitor. Anyone who retained a copy would be 'esteemed enemies of the King, and punished accordingly'.

Copies of Lex Rex were publicly burned at the market cross in Edinburgh, at the gate of the New College of St Andrews University, in London and at Oxford University. 

Rutherford was charged with high treason. Soldiers were sent to his home to arrest him, only to find him already on his death bed - his message to them was ‘I have got a summons already from a superior Judge’. 

Rutherford died of natural causes on 29 March 1661, before he could be put on trial. His grave is at St Andrews. Two months later, royal-decreed public executions began in Edinburgh, commencing with the beheading of the Marquess of Argyll at Edinburgh's Grassmarket. This began the 27 years known as 'The Killing Times'.

In 1664 the state banned Buchanan's writings too – by then De Jure Regni had been translated into English by Rev John Crookshanks of Raphoe in Donegal. Crookshanks would be killed on the slopes of the Pentland Hills outside Edinburgh in 1666.

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Many of Rutherford's writings are known to have made their way to New England in America, because he corresponded directly with people on that side of the Atlantic who were grappling with similar issues over there, such as Cotton Mather. Rutherford was also aware of the 1636 voyage of Eagle Wing from County Down to Massachusetts, and wrote to the minister of Holywood in County Down, Rev Robert Cunningham, that “if I saw a call for New England, I too would follow it”. Rutherford didn't cross the Atlantic, but his ideas did.

Rutherford's 1644 statement – "Every Man is Born Free" – is almost identical to a part of the Declaration of Independence's opening sentence in 1776, "All Men are Created Equal".

Here is a 2016 article by David Kopel in the Washington Post: 'Origins of the Declaration of Independence: Samuel Rutherford’s ‘Lex, Rex’

• Part Two to follow soon.....


Sunday, February 18, 2024

Hello to my new readers - if you are real humans

Since December 2023, visitor figures and page views here have skyrocketed - have a look at the page views counter on the left for the stats for the past 30 days. At time of writing this post there have been over 500,000 page views in the last month. I'm not sure what to make of this – either I have been hacked in some way, am subject to a prank which is hitting me with some kind of DDOS, or I'm an actual overnight online sensation. If the stats are genuine, then may I welcome you all and I hope that there's something here that's of interest. 



Saturday, February 17, 2024

CS Lewis: "We all, therefore, need the old books" /// King Josiah, Hilkiah the High Priest, and re-finding the original Book.


World renowned Belfast-born author C.S. Lewis (shown left) was of Scottish County Down Hamilton ancestry on his mother’s side. He described his tutor William Kirkpatrick as an ‘Ulster Scot’. Lewis wrote an article in 1944 entitled ‘On Reading Old Books’: 

“Every age has its own outlook… We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books”.

I used this quote in the article that RTE published recently. Stepping out of our own era enables us to see different, sometimes forgotten, realities.

...................

This is of course what the 16th century theological Reformation was essentially about - a return to the original texts, and a rejection of the traditionalism which had been grafted onto them. 

It is human nature to forget, and to add. An example of the necessity of recovery can be found in the Old Testament, in 2 Kings 22 and also 2 Chronicles 34.

Josiah became King of Judah around 630BC as a boy of just 8 years old. He was the first 'good' King after two very bad ones. Under his reign, he began a country-wide project of removing all sorts of pagan stuff. In the city, the religious life in the temple of Jerusalem trundled along for 18 years pretty much as it had been doing for generations before.

By this stage Josiah was just 26 - even though this scene is often depicted in Bible story books with him looking like an ancient Gandalf type character (see the two examples with this post). People have big ambitions at 26, so he commenced repair work on the temple building, during which Hilkiah, the High Priest, discovered the long-lost original 'Book of the Law' of Moses. It had been lost for an unthinkable 600 years, yet religious practices had continued without being able to refer to it as the benchmark. And so those practices had become distorted. Their Bible was lost for 600 years - lost within their own religious system.

The book was brought to King Josiah, and was read aloud to him. In hearing its words, he realised that their national religiosity and tradition had departed very far away from what it was originally meant to be. 

Josiah then instituted a complete national Reformation, a return to the original, and smashing up every remnant of the things they had invented for themselves.

• Josiah was a direct ancestor of Jesus, as shown in Jesus' genealogy in Matthew chapter 1.

...................

The lesson for us all is that things we assume, having been passed down to us, might be wrong. They might be centuries old, and feel important, but they might be totally wrong.

Seek the old books. Dig up the original sources. Smash what needs to be smashed. Restore what needs to be restored. Reform what you need to reform. Semper Reformanda.

...................

• Here is a summary of the story from the Ligonier website, whose late Dr RC Sproul was of Donegal ancestry. 

Here it is again, from Tabletalk Magazine.

• Engraving below from this website.


Tuesday, February 13, 2024

13 February 1689, the Bill of Rights of William III and Mary II


335 years ago today, 13 February, was when the 1689 Bill of Rights came before the new King William III and Queen Mary II, two months ahead of their formal Coronation. It was a huge statement on their part, overturning many aspects of the previous monarch's oppression of the people.

There were 13 'grievances' of the reign of the previous King James II, and 13 subsequent 'clauses' to address those grievances. From our perspective, it's not a perfect list. From their perspective it was enough. Among these rights was one which I mentioned in a recent post here and which came up in conversation with some friends last week:

Right to petition.
That it is the Right of the Subjects to petition the King and all Commitments and Prosecutions for such Petitioning are Illegall.

Thanks to that Bill of Rights, subjects were given the right to complain about the state, to the state, and it was against the law for them be prosecuted for such complaints. The previous King James II had his opponents rounded up and slaughtered in public (see another recent post here about the 'Bloody Assizes' in south west England).

In our era, should that principle be applied to this recent news story? If I only approve of free speech for those I agree with, then I don't approve of free speech.

I don't read much Troubles era material, as I am fortunate enough to not have had direct experience of those dark years, even though many of my friends tragically did. However, a while ago I was recommended Owen Dudley Edwards's 1970 book Sins of Our Fathers: Background to Crisis in Northern Ireland, which I have dipped in to. There is a fascinating section in which he quotes William Johnston MP of Ballykilbeg on 'freedom of assembly':

"Protestantism does not consist in doing injustice to our Roman Catholic fellow-countrymen. ...  I stand for justice for the Protestants and for the removal of injustice from the Roman Catholics of Ireland". (1868)

"The man who calls himself a Protestant and attacks a peaceable Roman Catholic procession is doing as much as lies in him to destroy the liberties of his fellow Protestants". (1869)

Check out William Johnston's Wikipedia here – he went to prison for freedom of assembly, and was an early campaigner for women's 'suffrage' to get the vote.

King William III and Queen Mary II set the template for America – their 1688-91 Declaration, Revolution, Bill of Rights, and War against the previous King, would all be echoed in 1776-1783 across the Atlantic in the 13 Colonies.

What does liberty look like today? 






Thursday, February 08, 2024

Everything we know is wrong - the first two designs of the Tricolour

One for my RTE viewing friends. The Tricolour of Ireland that we are all familiar with seeing isn't the first design, and it's not even the second design. 

Away back last October, two former Ireland rugby internationals, Andrew Trimble and Barry Murphy, came round to our house for a long chat about all sorts of cultural - NOT political - stuff, and some of that conversation has made the final edit for a TV programme which will be shown on RTE next Monday night, timed to coincide with the Six Nations.

The flags segment was the most visual part of the conversation, and TV is a visual medium. So, RTE asked me to write an article a few days ago, which they have posted on their website here, with some stills from that particular bit.

'Andrew Trimble: For Ulster & Ireland' is on RTE One next Monday 12 Feb at 9.35pm.
Made by NPE Media.
Funded by the Northern Ireland Screen Ulster-Scots Broadcast Fund.







Tuesday, February 06, 2024

The 1850 Tricolour of Ireland – coming soon....


 

Monday, February 05, 2024

Alan Rickman - The Power of Stories


Sunday, February 04, 2024

The Scotch-Irish community Resolves and Resolutions, 1774-1776


Here's a broad calendar of the many Resolves and Resolutions which were issued, by largely Ulster-Scots / Scotch-Irish communities, charting a course from the Boston Tea Party of 16 December 1773 to the Declaration of Independence of 4 July 1776. (Many others were passed in communities which were not substantially Scotch-Irish, such as at Orangetown in New York).

31 January 1774
Colrain Resolves, MA
Short film launched last week, see previous post.

MARCH 1774
BOSTON PORT ACT
London government passes law to blockade Boston harbour.

21 May 1774
Chestertown Resolves, MD

1 JUNE 1774
BOSTON PORT BLOCKADE BEGINS

June 1774
Sons of Liberty ‘Solemn League and Covenant’.
(Westford and Concord Massachusetts versions still exist).

4 June 1774
Hanover Resolves, PA

10 June 1774
Middletown Resolves, PA

26 June 1774
Lebanon Resolves, PA

9 July 1774
Lancaster Resolves, PA

12 July 1774
Carlisle Resolves, PA
Venue, Carlisle Presbyterian Church, still exists.
Signatories include Ulster-born James Smith who signed the Declaration of Independence.

13 July 1774
Chester Resolves, PA

18 July 1774
Fairfax Resolves, VA

9 September 1774
Suffolk Resolves, MA 

14 OCTOBER 1774
DECLARATION AND RESOLVES OF THE FIRST CONTINENTAL CONGRESS, PHILADELPHIA

20 January 1775
Fincastle Resolutions, VA
Rev Charles Cummings log cabin still exists.

22 February 1775
Staunton Instructions aka Augusta Resolves, VA
Museum of American Frontier Culture, with an Ulster farmstead, is at Staunton.

19 APRIL 1775
WAR BEGINS AT LEXINGTON OUTSIDE BOSTON

16 May 1775
Hanna’s Town Resolves, PA
Colonel John Proctor unfurled the first ‘Don’t Tread On Me’ flag.
See images above of 1975 publications.

20 May 1775
Mecklenburg Declaration, Charlotte, NC

12 June 1775
Virginia Declaration, Williamsburg, VA

12 April 1776
Halifax Resolves, NC
One of the signatories was William Thompson from County Down.

4 JULY 1776
DECLARATION OF INDEPENDENCE PRINTED, PHILADELPHIA
Ulstermen Charles Thomson & John Dunlap named on the printed edition.

....................

Multiple events were taking place in and around these documents, by major Ulster-Scots / Scotch-Irish personalities. As a basic chronology of local community written resistance it's pretty impressive.

Wednesday, January 31, 2024

'The Colrain Resolves, 31 January 1774' - short film released today.

On this day 250 years ago, the Scotch-Irish community of Colrain in western Massachusetts committed their post-Boston Tea Party resolves to paper. I was delighted to be involved in this new short film, made by Blue Eagle Productions for the Ulster-Scots Agency. The film is below – to see the shorter 2 minute trailer, head over to the Agency's Facebook page here.



The narrative for the film is closely based on the 1885 book The Early Settlers of Colrain, Massachusetts, by Charles H McClellan - online here. All of the characters in the film are from McClellan's book, with some additional biographical information of each person from other sources too.

The film tells just one small, hyper-local, but important, story. From 1774-76 there were dozens of similar communities across the 13 colonies who produced their own equivalents of these Resolves too.

Far away from the usual 'greatest hits' approach of familiar celebrity Americans – like the multiple Ulster-American Presidents, or the Born Fighting approach of war heroes and battles – there is a much deeper and emotive tale of the grassroots Scotch-Irish population. Unwelcome, marginalised and pushed to the edges of society, and far away from formal influence and power, they stood their ground and shaped the new nation. Values and ideas sustained them. 

The people of 1776 were the heirs of 1688 – the Prince of Orange's Declaration, Revolution, and Bill of Rights which ended a tyrannical monarchy in Great Britain and Ireland, became their American triple template. The people of Colrain might have thought "We did it before. We can do it again".

The values that these Scotch-Irish communities lived for transcended the limitations of ancestry and ethnicity. They became the values and rights aspired to by all Americans. The America 250 website is here.

• “He who has a why to live for can bear almost any how.”
 ― Friedrich Nietzsche


Monday, January 29, 2024

Hugh Miller Thompson (1830-1902), Bishop of Mississippi

"I have always been proud to call myself an Ulsterman, proud that I am a born Derryman, a son of the men that starved and prayed and fought, but never surrendered."

Hugh Miller Thompson,
Bishop of Mississippi,
1889

(quoted from the first edition of the Proceedings of the Scotch-Irish Society of America, online here)



 

Sunday, January 28, 2024

The Presbyterian General Synod in pre-Revolution America - "it was the only organisation which embraced all the colonies" / "the grandest conception of civil liberty that the human race was ever blessed with"

So said Rev John H. Bryson (1831-1897) of First Presbyterian Church, Huntsville, Alabama (minister there from 1880–1897) in his address to the Fourth Congress of the Scotch Irish Society of America in Atlanta, Georgia, in 1891. In our secularising age it is easy to forget the social cohesion that church structures provided. 

"This distribution of the Scotch-Irish over the whole country made it possible for them to exert a most powerful influence when the occasion should arise. So soon as they were settled down in their new homes they organised themselves into Churches and Presbyteries (for they were Presbyterians), and in 1717 a General Synod was founded. By 1770, this delegated Synod was the most powerful religious organisation in the country. Indeed, it was the only organisation which embraced all the colonies. The ministry were an able body of men, graduates of Edinburgh, Glasgow, Dublin, Harvard, Yale, and Princeton."

Bryson had seen a lot in his lifetime. He was a minister in the Associate Reformed Presbyterian Church, as was his father Rev Henry Bryson (1799–1874). John had been born in Fayetteville, Tennessee, in 1831 and in 1854 became minister of Hopewell in Maury County, Tennessee. He was a chaplain to the Confederate Army during the American Civil War. Here's a portrait, from this book, which is also in the Proceedings and Addresses of the Fifth Congress. He died in 1897 in Shelbyville, Tennessee.


Here is an article from The Anderson Intelligencer, Anderson, South Carolina, 7 June 1888, some 23 years after the Civil War –

The Blue and the Grey.

Many persons in South Carolina will remember the Rev. Dr. Bryson who was several years pastor of the Presbyterian Church at Columbia. Dr. Bryson was during the war chaplain in chief of the Confederate army of Tennessee. He was in Philadelphia during the recent Centennial Assembly of the Presbyterian Church. The Philadelphia Times last week says: 

"At the Tabernacle Presbyterian Church, 37th and Chesnut, the Rev. J. H. Bryson, of Alabama, ex moderator of the Southern General Assembly, preached an eloquent sermon to a crowded congregation. In alluding to his presence there that morning, Dr. Bryson said that but a few minutes before the commencement of the service he had learned that pastor, the Rev. Dr. McCook, had been a chaplain to the Union forces during the late war, while he had been chaplain to the Confederate forces. He alluded to several incidents of that bloody feud, and then turning to the pastor, in a voice trembling with emotion offered the band of peace and friendship, and in the presence of the congregation, who rose as a body, the two clergymen shook hands and blessed each other. It was an impressive incident and many of the congregation were visibly affected by it."

 

This encounter took place in the years when the concept for the Scotch-Irish Society of America was taking shape. The idea for the Society had been floated at the Pan-Presbyterian Council in Belfast on 4 July 1884, and the Society held its inaugural Congress at Columbia in Tennessee on 8-11 May 1889.

This same Rev Dr Henry McCook would soon be, along with Bryson, a leading figure in the Society. McCook was also the author of several historical volumes such as the 'Whiskey Rebellion' novel The Latimers - A Tale of the Western Insurrection of 1794.

The Scotch-Irish Society of America was born a generation after the 1861-65 Civil War, where the nation sought narratives to bind up the remaining wounds of past conflict. Its membership and annual Congresses seem to have been almost equally organised on a North / South basis. A series of Presidents in the late 1800s and early 1900s asserted their own Ulster roots in speeches and books.

To some extent, Scotch-Irishness provided an 'Old World' story for the new generation in post-Civil War America. And the various forms of Presbyterianism were the bedrock.

............

At the Second Congress of the Scotch Irish Society of America, held in Pittsburgh in 1890, Bryson's address included these remarks –

"... There is yet to be written for the American people — and when I say for the American people, I do not limit it to this country — but there is yet to be written for the American people a history that will thrill this world with its wonders, and wondrous thought at its grand and great conceptions, and it will lay bare the foundations of civil and religious liberty ...

The Scotch -Irish race is a people that have the strongest, that have the truest, that have the grandest conception of civil liberty that the human race was ever blessed with...

It was by reason of that long series of struggles through which our people were compelled to go when they came first to the American borders that they were taught and realised the infinite value of freedom...

In every nation and in every age that preceded us, the church and state were united, but it remained for the Scotch-Irish of America to say that they should be separated from one another...

Teach your children to love the blood that runs in their veins. Teach them to love its history ; to love its people..."