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.87.161 Paul Kléber Monod, Jacobitism and the English People 1688 1788 (Cambridge,1989), pp.7 8, 345.Monod s book represented a breakthrough.By contrast,Paul Chapman s Cambridge PhD thesis of 1984, Jacobite Political Argument inEngland, 1714 1766 , remains unpublished.162 By contrast with the theme of religion, there were few studies of Jacobite men-talités originating from other subject areas.See however Theodore Harmsen,Antiquarianism in the Augustan Age: Thomas Hearne, 1678 1735 (Oxford, 2000).163 Isaac Kramnick, Bolingbroke and His Circle: The Politics of Nostalgia in the Age ofWalpole (Cambridge, Mass., 1968).164 Monod, Jacobitism, p.134; on religion in general, pp.126 58.165 Macinnes, Clanship, Commerce, pp.173 81. 9780230_222571_03_cha01.pdf 10/21/09 2:26 PM Page 5656 Loyalty and Identity166 Breandán Ó Buachalla, Aisling Ghéar: Na Stíobhartaigh agus an tAos Léinn,1603 1788 (Baile Atha Cliath, 1996); Éamonn Ó Ciardha, Ireland and theJacobite Cause, 1685 1776: A Fatal Attachment (Dublin, 2002).167 Daniel Szechi, The Jacobites: Britain and Europe 1688 1788 (Manchester, 1994),pp.15 21, 26.168 Bruce Lenman, The Jacobite Risings in Britain, 1689 1746 (London, 1980); idem.,The Jacobite Clans of the Great Glen, 1650 1784 (London, 1984).169 R.J.Evans, Telling It Like It Wasn t and Response , Historically Speaking,5 (March 2004), pp.11, 31.170 Ibid., p.13.171 Guy Chaussinand-Nogaret, Une élite insulaire au service de l Europe: lesJacobites au XVIIIè siècle , Annales, 28 (1973), pp.1097 122.172 J.G.A.Pocock, The Fourth English Civil War: Dissolution, Desertion andAlternative Histories in the Glorious Revolution , Government and Opposition,23 (1988), pp.151 66.173 Conrad Russell, The Catholic Wind , in idem., Unrevolutionary England(London, 1990), pp.305 8.174 Niall Ferguson (ed.), Virtual History: Alternatives and Counterfactuals (London,1997); Philip E.Tetlock, Richard Ned Lebow and Geoffrey Parker (eds),Unmaking the West: What If Scenarios that Rewrite World History (Ann Arbor,Michigan, 2006).175 Pittock, Jacobitism, p.103.176 Frank McLynn, The Jacobites (London, 1985), pp.123, 210.177 For the rejectionists see Daniel Szechi, The Jacobites: Britain and Europe1688 1788 (Manchester, 1994), pp.5 8.Much more might be written on thistheme.178 Eveline Cruickshanks and Howard Erskine-Hill, The Atterbury Plot (Basingstoke,2004).179 Doron Zimmermann, The Jacobite Movement in Scotland and in Exile, 1746 1759(Basingstoke, 2003), p.1.See especially The Modern Historical Debate onJacobitism , pp.3 13.180 Claude Nordmann, Choiseul and the Late Jacobite Attempt of 1759 , in EvelineCruickshanks (ed.), Ideology and Conspiracy: Aspects of Jacobitism, 1689 1759(Edinburgh, 1982), pp.201 17. 9780230_222571_04_cha02.pdf 10/21/09 2:26 PM Page 572 A lot done, more to do :The Restoration and Road Aheadfor Irish Jacobite Studies1Éamonn Ó CiardhaOn 6 May 2008, in their last official engagements as Taoiseach and FirstMinister of the new Northern Ireland Assembly, Mr.Bertie Ahern and theReverend Dr.Ian Paisley opened the new Battle of the Boyne HeritageCentre.It would be difficult to exaggerate the symbolic importance of thismeeting of old ideological foes on one of Europe s great battlefields.Ianpresented Bertie with a seventeenth-century copy of the King James Bible,to accompany his previous gift of a Jacobite musket which had been dis-carded after the rout in July 1690. The Big Man entertained an attentive,appreciative audience with a lively, if somewhat skewed, historical dis-course on the Glorious Revolution.Castigating the bigoted tyrant KingJames and Lying Dick Talbot , the ever-dependable whipping-boys of Whighistory, he invoked a motley crew of Protestant heroes William the Silent,James I, Charles I, William III, Governor Walker and the Apprentice Boys in a speech which bristled with timeless Protestant rhetoric.The FirstMinister and/or his speech-writers ignored recent reappraisals of a divisivehistorical legacy, drawing instead on the venerable authority of LordMacaulay and the Reverend Thomas Hamilton, first President of Queen sUniversity Belfast.2Pocketing a potentially embarrassing gift with undue haste, Bertie s gra-cious retort judiciously avoided any whiff of historical controversy.Forgoing any reference to King James II, Patrick Sarsfield, French allies, divi-sive historical argument or the pathos-filled quatrains of the Irish Jacobitepoets Dáithí Ó Bruadair or Aogán Ó Rathaile, his address resonated withthe Republican Party rhetoric of liberty and equality and democracy,while soft-pedalling on the vexed question of Irish unification.Theexchange between Ahern and Paisley marks an apposite moment toappraise both Whig intellectual decommissioning and recent Jacobite his-torical re-armament, processes which began in the watery meadows ofCounty Meath and are coming to fruition in the pages of Eighteenth-centuryIreland.57 9780230_222571_04_cha02.pdf 10/21/09 2:26 PM Page 5858 Loyalty and IdentityBefore assessing more recent developments in Irish Jacobite studies, it isnecessary to provide a brief historical context.Irish Catholic loyalty to theHouse of Stuart first manifested itself following the accession of theProtestant King James VI of Scotland to the English throne and Irish crownas James I in 1603.3 The first de facto monarch of the whole country, thenew king s martyred Catholic mother, his impeccable (fabricated) Gaelicgenealogies and the strategic diplomatic and theological trimming of Irishfriars and theologians in Louvain, Rome and Salamanca, ensured that hehad no rivals for Irish royalist affections.4 This loyalty survived the traumaof the Wars of the Three Kingdoms , the Interregnum and the politicalfrustrations and disappointments of Charles II s reign.On the succession ofJames II in 1685, many Irishmen looked to the new Catholic monarch toabolish anti-Catholic legislation and restore lands that they had lostfighting for his father and brother against Cromwell and the EnglishParliament.Disillusionment and military defeat initially dimmed but didnot extinguish Irish enthusiasm for his fallen house.Through the course ofthe late-seventeenth and eighteenth centuries, Irish Jacobites looked to theexiled Stuarts to restore their confiscated lands, dissolve the anti-Catholicpenal laws against land and religion, and reverse the political, social andcultural domination of the Protestant ascendancy.Like their English,Scottish and European counterparts, they tailored Jacobitism to suit theparticular needs of their community: the cause would even be invoked todemand the right to bear arms, dispossess and drive out Protestants, takeout leases, vote in elections and restore and promote the Irish language andGaelic culture
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