During the late sixteenth and seventeenth centuries, English men and women replaced their existing oral and object-based arithmetical practices with literate practices based on Arabic numerals. While the adoption of Arabic numerals was incentivized by continental commercial developments, this article argues that England's increasing literacy rates and the development of vernacular arithmetic textbooks enabled changing arithmetical practices. By exploring the qualities of printed books, analyzing marginalia in arithmetic textbooks, and examining changing educational advertisements and curricula over time, we can demonstrate the importance of literacy and literature to early modern arithmetical education.

Histories of the Great Fire of London regularly mention and reproduce Valentine Knight's scheme for London's reconstruction, published in 1666, and note that he was imprisoned for his pains. His proposal, with new streets laid out on a rough grid and a canal through the heart of the city, has attained a walk-on part in longue durée histories of urban planning. However, Knight has remained a mysterious and little studied figure; the significance of his imprisonment and of the fact that his was the only scheme to be published remain unexplored. By reconstructing his biography and discovering the reason for his incarceration, and by relating his and the other proposals for the rebuilding of the capital after the fire to the history of public opinion, this article uses this episode to explore the tacit rules governing the discussion of public affairs in Restoration England. Further, by examining the publication history of all the immediate post-fire schemes for rebuilding London from 1666 to 1750, it traces how architectural plans gradually became objects for critical discussion in the worlds of print and periodical.

The deconstruction of what is termed “the public sphere” in recent decades has resulted in an important shift in scholarly attention towards networks and forms of association. This article explores how greater sensitivity to the unstable and ephemeral nature of “publics,” combined with a stronger awareness of the role of cultural exchange, has undoubtedly enriched our understanding of early modern politics. Some analytical precision has, nonetheless, been lost. A justifiable emphasis on the artificiality of the territorial borders that have defined units of enquiry has occurred at the expense of deeper consideration of the cultural boundaries that dictated the terms on which people could participate in and shape public discourse. Study of the British archipelago can offer new ways of thinking about these problems. Linguistic and ethnic differences, the search for religious concord as well as the reality of confessional division, institutional variation, and the consequences of London's increasing dominance of the archipelago, are key facets of the reassessments undertaken here. The article concludes by reflecting on how interactions between varieties of “public” and other forms of association can nuance our understanding of early modern state formation.

In recent years, scholars have begun to look afresh at the dynamics of English “imperial” power in the late medieval period, but the extent to which the English dominions were subject to English law and legislation––and the questions of why and how these influences varied between the regions and over an extended period of time––have been considered less systematically and rarely comparatively. With its focus on Wales and Ireland, this article explores the synergies and the strains that shaped attitudes towards the authority of the late medieval English crown and that ultimately determined the extent of England's influence beyond its borders. The article shows that these attitudes were often fundamentally conflicted and contradictory. It highlights the difficulties of the English crown in seeking to balance the elitist agenda of its English subjects, on the one hand, with its desire to bring the Welsh and Irish more squarely within the orbit of the English state system, on the other hand. And it shows how the dominions veered between welcoming and resisting the interference of the English crown. The discussion emphasizes how interaction between the English crown and the people of its dominions was shaped above all by dialogue and negotiation.

Edward Doyley led English Jamaica for most of its first decade. Sent as part of a military force intent on conquering the island, he rose to a position of command in the army as a result of his survival and seniority. Eventually he took charge of the navy and civilian affairs as well. Wielding theoretically vast powers he lacked official authorization from any central authority for much of his tenure. His correspondence requesting support for the island reveals the needs of a newly conquered colony, enumerating the requirements that an expanding imperial center must fill as England moved more decisively toward engagement in the wider world. Scholarly debates over state building that emphasize military and naval expansion as a driving force, and debates about state formation focusing on negotiations between central and local authorities, speak to the experience of early Jamaica. Doyley's circumstances place him in a position between the two ideal situations described in that literature.

During the Exclusion Crisis (1678–83), political opinion polarized around the issue of who, or indeed what, should succeed Charles II. In addition to the labels “Whigs” and “Tories,” the rapid polarization of politics after 1681 resulted in the adoption of blue and red ribbons distinguishing the two movements. This article focuses on the Whigs’ blue ribbon, arguing that the device created the sense of an “imagined consensus” within the group's varied support base. The Whigs’ enemies used memories of Britain's troubled past in order to claim that ribbon wearing replicated the behavior of the Covenanter and Parliamentarian movements of the 1630s to 1650s. The history of ribbon wearing in England and Scotland since the 1630s suggests the Whigs were conscious of the blue ribbon's significance. This consciousness reflected an identification with the Covenanter and Parliamentarian movements that survived the Restoration. Evident in contemporary writings and speech, it has been overlooked by scholars of Restoration memory and remembering.

Recent research has stressed the importance of “popular politics” in English political culture especially after the Peasants' Revolt and during the political disturbances of the fifteenth century. Scholars have begun to explore how the structures of local political culture could inflect the nature of politics on a national level, notably through petitioning and the circulation of open letters and manifestos, thus moving beyond the nobility and gentry to consider the influence on late medieval political life of the society and culture of rural and urban communities that were far from the center of power. This article is a contribution to a growing body of work that aims to show how particular aspects of provincial urban politics affected national political culture. By focusing first on news distribution and contemporary conceptual structures that linked rumor, noise, and riot in one continuum; and by then considering the relationship between communal mobilization at times of political crisis and everyday policing institutions such as the hue and cry, the article investigates how the nature of political life in provincial towns affects our understanding of late medieval English political culture as a whole.

This article explores where the people fit in to British history and whether there was such a thing as British public opinion in the seventeenth century. It argues that given the nature of the Stuart multiple monarchy, and the way the power structures of that monarchy impinged upon Ireland, Scotland, and England, the Stuarts' political authority was at times publicly negotiated on a Britannic level. People across Britain were engaged with British affairs: there was public opinion about British politics, in other words, albeit not British public opinion, since the people were bitterly divided at this time. However, because the crisis that brought down Charles I had been a three-kingdoms crisis, which in turn had helped spark the growth of a more sophisticated British news culture, the Restoration monarchy became increasingly sensitive to the need to try to keep public opinion across the Britannic archipelago on its side. In response to the challenge of the Whigs during the Exclusion Crisis, Charles II and his Tory allies sought to rally public support across England, Scotland, and Ireland and thus to represent “British public opinion” as being in favor of the hereditary succession. It was a representation, however, that remained contested.

This article examines how early modern publics were shaped partly by dynamics of linguistic difference and physical distance. Taking Wales as its focus, it argues that barriers to communication have yet to be considered sufficiently in a literature which presents English language metropolitan discourses as normative. Particularist publics that drew upon different cultural heritages and employed different communicative practices to those prevailing in and around London deserve greater attention. This is illustrated principally by the vernacularizing impulses of Protestant reform in sixteenth-century Wales and the responses these elicited from Catholic interests, and also the attempts to construct political publics in Wales during the 1640s and 1650s. Early modern Welsh public culture was characterized by a degree of isolation from the genres and sites of critical opinion (such as newsbooks and coffeehouses); print production was underdeveloped; and there were logistical barriers to the spread of news. Conceptualizing early modern Wales as a “particularist public” can help enrich our understanding of center-locality relationships in other parts of the English (and subsequently British) realm.

This article examines the Royal Navy's implementation between 1690 and 1710 of new and publicly controversial policies, grounded in quantitative technologies, to manage the multitude of English seamen. These policies and their promotion can be profitably interpreted using the Foucauldian concept of biopolitics. Naval biopolitics meant mobilizing and promoting political arithmetic in the service of the fiscal-naval state. Thus, naval biopolitics was both a new model of statecraft and a form of state publicity, that is, a genre of works that strove to influence government policy and public opinion by promoting projects that a polemicist argued the state could and should undertake to better govern its subjects. The directives, legislation, and pamphlet literature of naval biopolitics projected a fiscal-naval state capable of counting, tracking, and mobilizing the national stock of seamen onto its ships in a predictable, salubrious, and, most crucially, orderly fashion. However, English naval biopolitics endured much longer as a genre of state propaganda than as a method of mobilizing the population of seamen onto ships.

This article examines the religious and political worldview of the Scottish minister John Dury during the English Revolution of the mid-seventeenth century. It argues that Dury's activities as an irenicist and philo-semite must be understood as interrelated aspects of an expansionist Protestant cause that included Britain, Ireland, continental Europe, and the Atlantic world. Dury sought to imitate and counter what he perceived to be the principal strengths of early modern Catholicism: confessional unity, imperial expansion, and the coordination of global missionary efforts. The 1640s and 1650s saw the scope of Dury's long-standing vision grow to encompass colonial expansion in Ireland and America, where English and continental Protestants might work together to fortify their position against Spain and its growing Catholic empire. Both Portuguese Jews and American Indians appear in this vision as victims of Spanish Catholicism in desperate need of Protestant help. This article thus offers new perspectives on several aspects of Dury's career, including his relationship with displaced Anglo-Irish Protestants in London, his proposal to establish a college for the study of Jewish learning and “Oriental” languages, his speculation regarding the Lost Tribes of Israel in America, and his cautious advocacy for the toleration of Jews in England.

How did the character John Bull come to be so widely recognized as a stand-in for the British government or people? John Arbuthnot created the character in 1712 in a series of five pamphlets criticizing the British role in the War of the Spanish Succession, and for fifty years the character was mentioned only in references to Arbuthnot. In the late eighteenth century, John Bull began to appear in newspaper articles relating to other political contexts, eventually appearing in satires on all manner of British policies and characteristics, from taxes and the economy to xenophobia and imperialism. This essay argues that the American colonists adapted the character to their own purposes. This analysis contributes to the understanding of the content, political engagement, and spread of the press in eighteenth-century Britain and America. It also reveals one way that writers about British national identity and its symbolism accounted for an increasingly diverse global empire that could not be represented adequately by a single figurehead.

A consideration of political participation in early Stuart Ireland suggests modifications to the prospectus outlined by Peter Lake and Steven Pincus in “Rethinking the Public Sphere in Early Modern England.” By investigating the structures that facilitated public debates about politics in Ireland, as well as the factors that complicated it, this article challenges the periodization of the public sphere offered by Lake and Pincus and suggests that there is a clear need to integrate a transnational perspective. Unlike England, Scotland, and Wales, the majority of Ireland's population was Catholic. The flow of post-Tridentine Catholic ideas from the Continent and Anglo-Britannic political culture meant that competing ideas of what constituted the common good circulated widely in Ireland and led to debates about the nature of authority in the early modern Irish state. These divisions in Irish society created a distinctive kind of politics that created particularly unstable publics. Thus, Ireland's experience of the early modern public sphere differed considerably from concurrent developments in the wider archipelago.

This article challenges the dominant historical paradigms used to analyze imperial plant and animal transfers by examining the role of fodder crops in early colonial development in New South Wales and the Cape of Good Hope. In Alfred Crosby's enduring formulation of ecological imperialism—that is, the ecological transformation of temperate colonies of settlement by European plants, animals, and pathogens—was a largely independent process. To Crosby's critics, his grand narrative fails to acknowledge the technocratic management of plant and animal transfers on the part of increasingly long-armed colonial states from the mid-nineteenth century. Yet neither approach can adequately explain the period between the decline of Britain's Atlantic empire in the 1780s and the rise of its global empire in the 1830s, a period dominated by an aggressive ethos of agrarian improvement but lacking the institutional teeth of a more evolved imperial state. Traveling fodder crops link these embryonic antipodean colonies to the luminaries of the Agricultural Revolution in Britain. The attempt to transfer fodder-centric mixed husbandry to these colonies points to an emerging coalition of imperial ambition and scientific expertise in the late eighteenth-century British Empire.

Michael Leoni, a leading singer in late eighteenth-century London, became famous for his role in Richard Brinsley Sheridan's anti-Jewish opera The Duenna. He was discovered, however, at the Jewish synagogue, where his singing enthralled non-Jews in the early 1770s. Tracing Leoni's public reception, this article argues that the performative effect of his singing had a multifaceted relation to his audience's psychology of prejudice, serving to both reiterate and reconfigure a variety of preconceptions regarding the Jews. Leoni's intervention through operatic singing was particularly significant––a powerful, bodily manifestation that was capable of transforming listeners while exhibiting the deep acculturation of the singer himself. The ambivalence triggered by his performances would go on to define the public reception of other Jewish singers, particularly that of Leoni's protégé, John Braham, Britain's leading tenor in the early nineteenth century. Ultimately, the experience of these Jews' performances could not be easily deconstructed, as the Jewish performers' voices were emanating from within written, sometimes canonical, musical works. This representational impasse gave rise to a public discourse intent on deciphering their Jewishness, raising questions of interpretation, intention, and confession.

Despite having a powerful influence on the historiography of radicalism and nineteenth-century politics for the past several decades, the language of the constitution has not recently received scholarly attention. In Chartist and radical historiography, the constitution is usually treated as a narrative of national political development. This article extends the horizons of Chartist constitutionalism by exploring its similarities with American constitutionalism. By doing so, it also opens up questions regarding the ideas of the movement. Like the Americans sixty years before, the Chartists were confronted by a parliament that they believed had superseded its constitutional authority. This perception was informed by a belief that the constitution rested on the authority of the fixed principles of fundamental law, which they argued placed limits beyond which Parliament had no power to reach. As a result, the Chartists imagined that the British constitution functioned like a written constitution. To support this claim, they drew on a sophisticated interpretation of English law that argued that the common law was closely related to natural law.

This article examines popular political participation in early modern Scotland. In Scotland, some of the preconditions of public politics identified by recent scholars were less obviously present than in England or France. There was no culturally dominant metropolis or royal court; the volume of printed publications, though rising across the period, remained comparatively small. Because of these characteristics, historians of popular involvement in Scottish politics should pay particular attention to the traditional means of participation inherited from the medieval and Reformation periods. The article explores three forms of extra-institutional participation, each of which evolved out of formal, institutional political practices, but were deployed by ordinary Scots seeking to express their views. Protestations––formal statements of dissent from a statute or decision––developed in the courts, but were used in extramural contexts in the seventeenth century. Crowd demonstrations in towns took the place of traditional means of consultation, as urban government became increasingly oligarchical. And after congregational involvement in the appointment of parish ministers was legally instituted in 1690, significant numbers of small landowners and the landless poor claimed to have a say in the choice of their minister.

The diaries and other papers of the Oxford classics teacher Arthur Sidgwick (1840–1920) show how men like Sidgwick used ancient Greek to demarcate the boundaries of an elite male social, emotional, and educational sphere, and how that sphere became more porous at the turn of the twentieth century through processes such as university coeducation. Progressive dons like Sidgwick stood by women's equality in principle but were troubled by the potential loss of an exceptional environment of intense friendships forged within intellectually rigorous single-sex institutions. Several aspects of Sidgwick's life and his use of Greek exemplify these tensions: his marriage, his feelings about close male friends, his life as a college fellow, his work on behalf of the Oxford Association for the Education of Women, and his children's lives and careers. The article recovers a lost world in which Greek was an active conversational language, shows how the teaching of classics and the inclusion of women were intimately connected in late-nineteenth-century Oxford, and suggests some reasons why that world endured for a certain period of time but ultimately came to an end. It offers a new way of explaining late-nineteenth-century cultural changes surrounding gender by placing education and affect firmly at their center.

This article examines key themes in the political and intellectual life of E. P. Thompson. It argues for the centrality of romanticism to his work; it focuses on his unfinished study of the early Romantics. Thompson drew parallels between socialist hopes and disappointments of his own day and the reactions of the early romantic poets to the failed promise of the French Revolution. This article charts the trajectory of the early Romantics as they moved from political engagement to retreat, and relates this trajectory to Thompson's own politics. Thompson discerned a pattern whereby intellectuals and artists moved through stages from political engagement to disenchantment and then to “apostasy” or default. Disenchantment could be a productive condition; at issue was how the poet handled the “authenticity of experience,” how disenchantment was dealt with in verse. Both Thompson and the Romantics privileged the concept of “experience” which they set in opposition to abstract theory. The article's final section turns to themes that Thompson had intended to address but left unfinished, including shifting views of patriotism and the defeated cause of women's rights. For Thompson the romantic impulse was ultimately linked to utopian desire, to the capacity to imagine that which is “not yet.”

Thomas Carlyle (1795–1881) is well known as one of the earliest and most vociferous critics of Benthamite utilitarianism. However, Carlyle understood Benthamism as the culmination of a much longer eighteenth-century tradition of Epicurean thought. Having been an enthusiastic reader of David Hume during his youth, Carlyle later turned against him, waging an increasingly violent polemic against all forms of Epicureanism. In these later works, Carlyle not only rejected the pursuit of “pleasure” as an appropriate end for the life of the individual, but also took umbrage with Epicurean accounts of sociability as the philosophical underpinnings of laissez-faire, representative democracy, and “public opinion.” For Carlyle, self-interest, no matter how “enlightened,” balanced, or channeled by institutions, could never provide a stable foundation for a political community. Carlyle's contemporaries were aware that his work was intended as an attack on the Epicurean tradition. When John Stuart Mill attempted to defend Epicureanism against Carlyle, several of the latter's disciples and sympathizers responded by extending Carlyle's earlier censures on Epicureanism.