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The Scottish Catholic Enlightenment

Published online by Cambridge University Press:  10 January 2014

Mark Goldie
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Extract

In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.

It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.

Type
Research Article
Information
Journal of British Studies , Volume 30 , Issue 1 , January 1991 , pp. 20 - 62
Copyright
Copyright © North American Conference of British Studies 1991

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References

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24 There is, unfortunately, no biography of Geddes. For material on him see notes 33, 101, 106, and 109 below.

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26 Scotichronicon, p. 348.

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36 Cameron (n. 20 above), p. 20.

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38 For the suggestion that “Episcopalianism was the ‘natural’ religion of Jacobitism in Scotland—far more than Catholicism,” see McLynn, Frank, The Jacobites (London, 1985), p. 65Google Scholar. About 70 percent of the Jacobite army in 1745 had been Episcopalian and 30 percent Catholic.

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42 Hay's polemical pamphlets are titled A Detection of the Dangerous Tendency (see n. 28 above); Memorial of the Suffering Catholics, in a Violent Persecution for Religion at Present Carried on in one of the Western Isles of Scotland (1771) (hereafter cited as Memorial of the Suffering Catholics); Letters on Usury and Interest; Shewing the Advantage of Loans for the Support of Trade and Commerce (1774) (hereafter cited as Letters on Usury); Roman Catholic Fidelity to Protestants Ascertained (1779); and A Memorial to the Public on Behalf of the Roman Catholics of Edinburgh and Glasgow (1779) (hereafter cited as Memorial to the Public); for “Elements of Metaphysics,” see n. 11 above.

43 Hay, Memorial of the Suffering Catholics, passim; Scotichronicon, pp. 80–82.

44 Scotichronicon, p. 49.

45 For Hay and the South Uist emigration, see Bumstead, J. M., The People's Clearances: Highland Emigration to British North America, 1770–1815 (Edinburgh, 1982), pp. 57–59, 69, 78Google Scholar; cf. Cameron (n. 20 above), p. 16.

46 Scotichronicon, p. 81. The estates of Macdonald of Clanranald had been forfeited after the rebellion and several times surveyed; they were major producers of kelp, used to supply industrial alkaline.

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49 Noonan, John, The Scholastic Analysis of Usury (Harvard, 1957), pp. 356–57, 373–74Google Scholar; Nelson, Benjamin, The Idea of Usury, 2d. ed. (1949; reprint, Chicago, 1969), pp. 102–6Google Scholar.

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52 Ibid., p. 59.

53 Noonan, pp. 360–61, 356–57.

54 Hay, , Letters on Usury, pp. 63 ff., 75 ff., 86 ff., 91 ff., 118–20, 136–39Google Scholar.

55 There is a very long extract from Hutcheson's Moral Philosophy in Hay's Commonplace Book, SCA B1-GH 2/10.

56 Hay, , Letters on Usury, pp. 71, 109, 113–14Google Scholar.

57 Nelson, pp. 100, 114–24; Noonan, pp. 373–74. Weber, Max, The Protestant Ethic and the Spirit of Capitalism (1904–1905; reprint, London, 1930)Google Scholar.

58 Nelson, p. 114. The Letters on Usury are briefly summarized, with attributions, in Scotichronicon, pp. 123–25.

59 Hay to Geddes, February 21, 1792, SCA BL 4/62/7, and April 1, 1793, 4/73/15; Scotichronicon, pp. 228, 242, 330. McBain, A. G., “The Bishop Hay Bequest Fund,” IR 28 (1977): 50–51Google Scholar.

60 Quoted in Erskine, , Narrative (n. 15 above), p. 58Google Scholar.

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62 See Fitzpatrick, Martin, “Joseph Priestley and the Cause of Universal Toleration,” Price-Priestley Newsletter 1 (1977): 3–30Google Scholar.

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65 Home, Henry, Kames, Lord, Statute Law of Scotland Abridged (1757)Google Scholar. A tally of the penal laws was printed in Considerations on the State of the Roman Catholics in Scotland (London, 1779), pp. 8 ff.Google Scholar, and in the Scots Magazine in 1778, a journal sympathetic to toleration.

66 Scotichronicon, pp. 137, 153.

67 Hay to Geddes, October 8, 1779, SCA BL 3/318/4. See Donovan, R. K., “Sir John Dalrymple and the Origins of Roman Catholic Relief, 1775–1778,” Recusant History 17 (1984): 188–96CrossRefGoogle Scholar.

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72 Hay, George, Roman Catholic Fidelity to Protestants Ascertained (London, 1779), pp. 2–4Google Scholar. This tract is the same as An Answer to Mr W. A. D's Letter to G. H. in which the Conduct of Government in Mitigating the Penal Laws against Papists is Justified (1778).

73 Hay, Memorial to the Public (n. 42 above). For a fuller account of the Relief Bill crisis see Donovan, , “Military Origins,” No Popery and Radicalism: Opposition to Roman Catholic Relief in Scotland, 1778–1782 (Ph.D. thesis, Harvard University, 1964; facsimile ed., New York, 1987)Google Scholar; Sher (n. 5 above), pp. 277 ff.; Johnson, , Catholic Church (n. 12 above), pp. 16–18Google Scholar; Bellesheim (n. 12 above), 4:229 ff.; Anson, Underground Catholicism (n. 12 above), pp. 177–82; Forbes Leith (n. 12 above), 2:367–83; Scotichronicon, pp. 141 ff., Kerr (n. 20 above) pp. 89 ff.

74 The Correspondence of Edmund Burke, 10 vols. (Cambridge, 1958–1978), 4:99–102Google Scholar (Hay to Burke, July 12, 1779); see also letters of Burke to James Boswell and Patrick Bowie (pp. 45, 53–57). The checklist in this volume notes a series of further unpublished letters between Burke, Hay, and both Alexander and John Geddes. See also Blacklock, Thomas, Protestant Interest Vindicated. In a Series of Letters to Edmund Burke (1779)Google Scholar.

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76 See Donovan, R. K., “Voices of Distrust: The Expression of Anti-Catholic Feeling in Scotland, 1778–1781,” IR 30 (1979): 62–76Google Scholar. The only Protestant prepared to go into print on behalf of Catholic toleration during this crisis was George Campbell of Aberdeen: Address to the People of Scotland (1779).

77 See The Articles of Popery Examined (1780); A Letter to all Opposers of the Repeal of the Penal Laws (1779); Drysdale, W., Popery Dissected (1779)Google Scholar; Macarthur, Daniel, The Church of Rome the Mother of Abominations (1778)Google Scholar.

78 Erskine, , Narrative (n. 15 above), p. 5Google Scholar; Witherspoon (?) (n. 15 above); Some Reflections on the Scheme at Present Adopted by Parliament (1778); A Short View of the Statutes at Present in Force in Scotland against Popery (1778); Lawrie, John, The Completion of Prophecy (1781), pp. vii, 6Google Scholar (this last reference thanks to David Allan).

79 For instance, Erskine, , Narrative, p. 41 (speech of Rev. Stevenson)Google Scholar; cf. Donovan, , “Voices of Distrust,” p. 67Google Scholar.

80 Quoted in Fitzpatrick (n. 62 above), p. 3.

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82 Drummond, William Abernathy, The Lawfulness of Breaking Faith with Heretics proved to be an Established Doctrine of the Church of Rome (1778)Google Scholar, A Second Letter to Mr G. H. Concerning Breach of Faith with Heretics (1779). A decade later Drummond's case for transferring Episcopalian allegiance to George III rested on the argument that the Stuart claimant, being a cardinal, must owe allegiance to the pope and so could not be an authentic sovereign: A Letter from Bishop Abernathy Drummond to the Lay Members of his Diocese (1788).

83 Hay, , Catholic Fidelity (n. 72 above), pp. iii–iv, 143–44Google Scholar; Drummond, , Lawfulness, pp. 2, 24–25Google Scholar, and “Advertisement.”

84 Hay, , Catholic Fidelity, pp. 61–128Google Scholar. Hay had already rehearsed his arguments concerning Hus in his Detection of the Dangerous Tendency (n. 28 above), pp. 36–48. Many Protestant arguments were drawn from Grant, D., Two Dissertations on Popish Persecution and Breach of Faith (1771)Google Scholar. For the deposing power and breach of faith in the English context see Chinnici (n. 1 above), pp. 16 ff.; Fitzpatrick, pp. 4, 22n.

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86 Erskine, John, Considerations on the Spirit of Popery (1778), pp. 6–7Google Scholar; Erskine, , Narrative, pp. 45–46 (speech of Rev. Stevenson), pp. 34–35 (speech of Rev. D. Carlyle)Google Scholar; Porteous, William, The Doctrine of Toleration (1778), pp. 30–33Google Scholar.

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88 Some Reflections (n. 78 above), p. 14.

89 Drummond, William Abernathy, An Answer to Mr Burke's Speech (1779), pp. 8, 30Google Scholar, A Vindication of the Opposition to the Late Intended Bill (1780), p. 21Google Scholar.

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91 Robertson, William, The History of the Reign of the Emperor Charles V (London, 1769)Google Scholar; Pietro Giannone's Storia Civile del Regno di Napoli had been published in English translation by a Scot, James Ogilvie: The Civil History of Naples (1729).

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95 Hay to Geddes, June 28, 1779, SCA BL 3/312/16, and March 7, 1779, 3/312/4.

96 Alexander Gordon to Hay, June 9, 1779, SCA BL 3/313/7.

97 Hay to Lord North, SCA BL 3/318/16.

98 Hay, , Memorial to the Public on Catholics (n. 42 above), pp. 1–2, 39Google Scholar; cf: G[eorge] by the mercy of God, and the Favour of the H[oly] S[ee] B[ishop] of D[aulis] and V[icar] A[postolic] in S[cotland], to all the Clergy under his Jurisdiction (1779); this was reprinted and answered in Pastoral Letter from George Bishop of Daulis to his flock and A Letter to the Bishop on his Pastoral Letter (1779).

99 “An Apology for the Catholics of Scotland,” SCA B2-JG 2/9. Alexander Geddes also wrote a tract in this debate but did not publish it until much later: A Modest Apology for the Roman Catholics of Great Britain (1800).

100 It was a view that remained in the Catholic tradition; a century later, a Catholic historian would cite such infidels as Lecky and Buckle as authorities for the religious barbarism of Scottish Presbyterianism. The modern Whig, Trevor-Roper, repaid the compliment in suggesting that Catholics helped lead Scotland out of Knoxian bondage. Bellesheim (n. 12 above), 4:232, 244, 263–64; Trevor-Roper (n. 2 above).

101 McRoberts, David, “Ambula Coram Deo: The Journal of Bishop Geddes for the Year 1790, Part I,” IR 6 (1955): 46Google Scholar.

102 Scotichronicon, pp. 231, 227.

103 William Robertson to Geddes, February 27, 1786, SCA BL 3/486/9.

104 Joseph Black to Geddes, June 26, 1786, SCA BL 3/461/7.

105 William Cullen to Geddes, September 10, 1786, SCA BL 3/463/15.

106 Anderson, W. J., “The Autobiographical Notes of Bishop John Geddes,” IR 18 (1967): 56Google Scholar; Rolt, L. T. C., The Aeronauts: A History of Ballooning, 1783–1903 (London, 1966), pp. 64 ff., 74–75, 95Google Scholar; Hodgson, J. E., The History of Aeronautics in Great Britain (Oxford, 1924), chap. 5Google Scholar; Lunardi, Vincent, An Account of Five Aerial Voyages in Scotland (1786; facsimile, Edinburgh, 1976)Google Scholar. I have found no other references to the St. Andrew's Club, other than a letter from Alexander Geddes to John Geddes apologizing for his absence at “your new club,” January 9, 1786, SCA BL 3/467/2.

107 Scotichronicon, pp. 190, 264–65; The Geddes Burns (Boston, 1908Google Scholar; facsimile of Geddes's copy of Burns, 's Poems [Edinburgh, 1787])Google Scholar. The editor's introduction thoroughly confuses Alexander and John Geddes. The subscription list for the Poems includes the Scots colleges at Valladolid, Douay, Paris, Ratisbon, and Wiirzburg.

108 Anson, , Underground Catholicism (n. 12 above), pp. 192–93Google Scholar, citing Burns, Robert, Works (1893), 4:301–2Google Scholar.

109 For what follows, see McRoberts, , “Journal of Geddes,” pt. 1, pp. 47 ff.Google Scholar, and Anderson, W. J., “Ambula Coram Deo: The Journal of Bishop Geddes for the Year 1790, Part II,” IR 6 (1955): 135Google Scholar.

110 Lunardi, p. 63.

111 Geddes, John, Reflections on Duelling, and on the Most Effectual Means for Preventing it (1790)Google Scholar; Alexander Geddes to John Geddes, November 29, 1790, SCA BL 4/23/10.

112 Geddes to Hay, April 12, 1790, SCA BL 4/24/6, February 10, 1791, 4/43/1; cf. Forbes Leith (n. 12 above), 2:386.

113 Geddes to Hay, August 22, 1791, SCA BL 4/43/17, and September 1, 1791, 4/44/1; cf. Forbes Leith, 2:391.

114 Hay to Geddes, February 21, 1792, SCA BL 4/62/7, and December 3, 1792, 4/62/9.

115 See Cant, Ronald G., “David Steuart Erskine, 11th Earl of Buchan, Founder of the Society of Antiquaries of Scotland,” in The Scottish Antiquarian Tradition, ed. Bell, A. S. (Edinburgh, 1981)Google Scholar; Lamb, James Gordon, “David Stuart Erskine, 11th Earl of Buchan: A Study of His Life and Correspondence” (Ph.D. thesis, St. Andrew's University, 1963)Google Scholar; Emerson, Roger, “The Scottish Enlightenment and the End of the Philosophical Society of Edinburgh,” British Journal for the History of Science 21 (1988): 33–66CrossRefGoogle ScholarPubMed.

116 Ross, Anthony, “Some Scottish Catholic Historians,” IR 1 (1950): 21Google Scholar, quoting National Library of Scotland, Advocates MS 29/3/14.

117 Archaeologia Scotica: or, Transactions of the Society of Antiquaries of Scotland (1792), 1:xxi ff.Google Scholar and passim. For Geddes's involvement see Ross, Anthony, “Three Antiquaries: General Hutton, Bishop Geddes and the Earl of Buchan,” IR 15 (1964): 122–39Google Scholar; Scotichronicon, pp. 225–26; Geddes to Abbe Thompson, May 17, 1791, SCA BL 4/43/11.

118 Archaeologia Scotica, pp. xxi ff.

119 It should be said that there was another connection: the affable Abbe Peter Grant, the Scottish agent in Rome, was known to practically every Protestant British visitor there. However, Roger Emerson points out to me that Buchan seems to have elected a good few members to his society without their knowledge or permission.

120 Quoted in Ross, “Three Antiquaries,” p. 135. For Buchan's earlier manifesto for the society, see his Discourse Promoting a Society for the Investigation of the History of Scotland (1780). The political complexion of the society provided a provocation for the founding of the rival Royal Society of Edinburgh (see Shapin, Steven, “Property, Patronage and the Politics of Science: The Founding of the Royal Society of Edinburgh,” British Journal for the History of Science 7 [1974]: 1–41)CrossRefGoogle ScholarPubMed; Emerson.

121 Archaeologia Scotica, pp. 402–68, esp. pp. 449–50, 454.

122 Ross, , “Three Antiquaries”; Lamb, pp. 111–12, 119–22, 180, 423Google Scholar.

123 Archaeologia Scotica, pp. 256–68; quotations at p. 259.

124 Ibid., DD. 205–15.

125 Geddes was a correspondent of Professor Ogilvie of Aberdeen who advocated radical land reform.

126 Taylor, Scots College in Spain (n. 33 above), pp. 117, 134Google Scholar; Anderson, , “Autobiographical Notes” (n. 106 above), pp. 44–45Google Scholar.

127 Herr, Eighteenth-Century Revolution in Spain (n. 31 above), passim.

128 Oglivie to Geddes, April 23, 1779, SCA BL 3/322/12.

129 Dugald Stewart, An Account of the Life and Writings of Adam Smith, reprinted in Smith, Adam, Essays on Philosophical Subjects, ed. Wightman, W. P. D. and Bryce, J. C. (Oxford, 1980), p. 311Google Scholar.

130 John Young to Geddes, December 26, 1786, SCA BL 3/489/16.

131 Archaeologia Scotica, p. xxvi; McRoberts, , “Journal of Geddes” (n. 101 above), pp. 47, 52, 53Google Scholar; Geddes, , Reflections on Duelling (n. 111 above), p. 41Google Scholar: that “ingenious gentleman” proposes that duelists should be put in madhouses or made to assist at public executions.

132 Herr, pp. 341–42, 347.

133 Ibid., p. 206; Geddes to Hay, April 3, 1780, SCA BL 3/328/2.

134 Scotichronicon, pp. 376, 380, 383. Stothert asserts that Geddes wrote an article on Stay, but I have not traced it in Britannica; it may have been commissioned but not printed. Boscovich wrote a supplement to Benedict Stay's De Syslemata Mundi.

135 Scotichronicon, pp. 360, 364. For Gother, see n. 21 above.

136 Encyclopaedia Britannica (3d ed., Edinburgh, 1788–1797), 15:375–79Google Scholar.

137 Ibid., 15:383. This remark suggests that Geddes may have been responsible for a new edition of Bossuet; I have not traced one.

138 “Boscovich” in ibid., suppl. (1801), 1:99–114; cf. Whyte, Lancelot, ed., Roger Joseph Boscovich, S.J., F.R.S., 1711–1787 (London, 1961)Google Scholar; Gill, H. V., Roger Boscovich, S J. (1711–1787): Forerunner of Modern Physical Theories (Dublin, 1941)Google Scholar.

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141 Encyclopaedia Britannica, suppl., 1:99Google Scholar.

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143 Whyte, pp. 104, 160; Barfoot, pp. 306, 310; Gill, pp. xiii-xiv; Olson, , “Reception of Boscovich,” pp. 98 ff.Google Scholar

144 Emerson, Roger L., “The PhilosophiciffSociety of Edinburgh, 1748–1768,” British Journal for the History of Science 14 (1981): 158CrossRefGoogle ScholarPubMed. The philosophical significance of Boscovich is explored in Goldie, “Common Sense Philosophy” (n. 11 above).

145 McRoberts, , “Journal of Geddes,” p. 65Google Scholar.

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147 McRoberts, , “Journal of Geddes,” p. 52Google Scholar.

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149 Encyclopaedia Britannica, suppl., “Dedication.”

150 See Morrell, J. B., “Professors Robison and Playfair, and the Theophobia Gallica: Natural Philosophy, Religion and Politics in Edinburgh, 1789–1815,” Notes and Records of the Royal Society of London 26 (1971): 43–63CrossRefGoogle Scholar.

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156 Geddes to Hay, November 15, 1790, SCA BL 4/25/9; cf. Geddes to Hay, April 14, 1791, 4/43/8.

157 Geddes to Hay, Paris, January 5, 1791, SCA BL 4/59/2.

158 Geddes to Hay, Douai, December 4, 1790, SCA BL 4/44/11.

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161 Alexander Geddes to John Geddes, February 15, 1791, SCA BL 4/42/8, and November 29, 1790, 4/23/10.

162 Robertson, J. K., “Young Mr Kyle and His Circle,” IR 1 (1950): 41–42Google Scholar.

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166 Geddes to Hay, May 24, 1792, SCA BL 4/60/2.

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170 Scotichronicon, pp. 414–16; Meikle (n. 152 above), pp. 196–97; Johnson, Catholic Church, chap. 16.

171 See Goldie (n. 11 above). For Strain's edition of Hay, see n. 20 above.

172 Scottish Catholic Observer (August 15, 1986).