Search of THE SCOTCH-IRISH OR THE SCOT IN NORTH BRITAIN, NORTH IRELAND, AND NORTH AMERICA
Source Information: Hanna, Charles A. The Scotch-Irish: The Scot in North Britain, North Ireland, and North America Vol.1 New York, NY: G. P. Putnam, 1902.
Searched for :- [Burns] [Covenanters] [Emigrants] [Reformation] [Vikings]
PREFACE
TABLE OF CONTENTS
Preface
Chapter I The Scotch-Irish and the Revolution
Chapter II The Scotch-Irish and the Constitution
Chapter III The Scotch-Irish in American Politics
Chapter IV New England Not The Birthplace of American Liberty
Chapter V Liberty of Speech and Conscience Definitely Established in America By Men of Scottish Blood
Chapter VI The American People Not Racially Identical With Those of New England
Chapter VII American Ideals More Scottish Than English
Chapter VIII The Scottish Kirk and Human Liberty
Chapter IX Religion in Early Scotland and Early England
Chapter X Scottish Achievement
Chapter XI The Tudor-stuart Church Responsible For Early American Animosity to England
Chapter XII Who Are The Scotch-Irish?
Chapter XIII Scotland of To-day
Chapter XIV The Caledonians, Or Picts
Chapter XV The Scots and Picts
Chapter XVI The Britons
Chapter XVII The Norse and Galloway
Chapter XVIII The Angles
Chapter XIX Scottish History in The English Or Anglo-saxon Chronicle
Chapter XX From Malcolm Canmore to King David
Chapter XXI William The Lion
Chapter XXII The Second and Third Alexanders to John Baliol
Chapter XXIII Wallace and Bruce
Chapter XXIV John of Fordun's Annals of Wallace And Bruce xcviiirise and First Start of William Wallace
Chapter XXV From Bruce to Flodden
Chapter XXVI The Beginning of The Reformation
Chapter XXVII The Days of Knox
Chapter XXVIII James Stuart, Son of Mary
Chapter XXIX The Wisest Fool in Christendom
Chapter XXX Scotland Under Charles I
Chapter XXXI Scotland Under Charles II and The Bishops
Chapter XXXII Ireland Under The Tudors
Chapter XXXIII The Scottish Plantation of Down and Antrim
Chapter XXXIV The Great Plantation of Ulster
Chapter XXXV The Ulster Plantation From 1610 to 1630
Chapter XXXVI Stewart's and Brereton's Accounts of The Plantation of Ulster
Chapter XXXVII Church Rule in Ireland and Its Results
Chapter XXXVIII Londonderry and Enniskillen
Chapter XXXIX The Emigration. From Ulster to America
Burns
AMERICAN IDEALS MORE SCOTTISH THAN ENGLISH
"But the man behind is Knox. Would you see his monument? Look around. Yes: To this, our own land, more than any other, I am convinced must we look for the fullest outcome and the yet all unspent force of this more than royal leader, this masterful and moulding soul .... Carlyle has said: 'Scotch literature and thought, Scotch industry; James Watt, David Hume, Walter Scott, "But the man behind is Knox. Would you see his monument? Look around. Yes: To this, our own land, more than any other, I am convinced must we look for the fullest outcome and the yet all unspent force of this more than royal leader, this masterful and moulding soul .... Carlyle has said: 'Scotch literature and thought, Scotch industry; James Watt, David Hume, Walter Scott, Robert Burns. I find Knox and the Reformation at the heart's core of every one of those persons and phenomena; I find that without Knox and the Reformation, they would not have been. Or what of Scotland ?' Yea, verily; no Knox, no Watt, no Burns, no Scotland, as we know and love and thank God for: And must we not say no men of the Covenant; no men of Antrim and Down, of Derry and Enniskillen; no men of the Cumberland valleys; no men of the Virginian hills; no men of the Ohio stretch, of the Georgian glades and the Tennessee Ridge; no rally at Scone; no
AMERICAN IDEALS MORE SCOTTISH THAN ENGLISH
"This that Knox did for his nation, I say, we may really call a resurrection as from death. It was not a smooth business; but it was welcome, surely, and cheap at that price, had it been far rougher. On the whole, cheap at any price;--as life is. The people began to live: they needed first of all to do that, at what cost and costs so ever. Scotch Literature and Thought, Scotch Industry; James Watt, David Hume, Walter Scott, Robert Burns: I find Knox and the Reformation acting in the heart's core of every one of these persons and phenomena; I find that without the Reformation they would not have been."--Thomas Carlyle, On Heroes and Hero Worship, iv.
SCOTTISH ACHIEVEMENT
Of the second greatest poet of Britain, it may be said there is vastly more reason for believing him to have been of purely Celtic extraction than there is for asserting Shakespeare's genius to have been wholly Teutonic. It is possible, however, that Burns, also, was of mixed descent. Rare Ben Jonson, likewise, although himself born in England, was the grandson of an Annandale Scotchman.
It is a fact that Puritan ladies were taught to spin, on Boston Common, by Scottish immigrants from Northern Ireland; and the great textile industry was given impetus by the invention of carding and spinning machines by Alexander and Robert Barr, which machines were introduced by a Mr. Orr, also a New England Scotchman. And the inventor of the mule spinning machine was a Scot. Gordon McKay invented the sole-stitching that revolutionised shoemaking in New England. The first iron-furnace west of the Alleghany Mountains was erected by a Scotchman named Grant, in 1794. At this mill, the cannon-balls used by Perry in the battle of Lake Erie were made. John Campbell, a stalwart Ohio Scot, first employed the hot-blast in making pig-iron. The Scotch author is eminent in every line of literary production. We could rest our honors with Hume, Carlyle, Scott, and Burns, and hold a high place in the world of letters. Adam Smith was the first person to write of political economy as a science, which theme has been also treated by Samuel Baily, J. R. McCullough, Chalmers, and Alison. Scotland gave the literary world Barbour, Blind Harry, Gavin Douglas, Wyntoun, Dunbar, McKenzie, Wilson, Grant, Barrie, George MacDonald, and John Stuart Blackie ....
In sculpture, Scotland has given to England and America their finest artists. William Calder Marshall, and not an Englishman, won the prize offered by the British government for a design for the Wellington monument. Sir John Steele executed the colossal statue of Burns that adorns New York's beautiful park. John C. King, the New England sculptor, whose busts of Adams and Emerson are masterpieces of plastic art, and whose cameos of Webster and Lincoln are magnificent gems, was a Scot; as was Joel Hart, whose statues of Clay at Richmond and New Orleans are extensively admired. Crawford and Ward are of our blood; and where is there a Scot whose heart does not beat with pride in the knowledge that Scotch blood courses in the veins of Frederick Macmonnies? There is no end to Scotch painters. Sir David Wilkie was perhaps the most noted of British artists. Then there were Francis Brant and William Hart. Some of the works of Alexander Johnston are among the world's masterpieces. David Allah's pen drew the familiar illustrations to Burns's lyrics. There was an academy of art in Glasgow before there was one in London. Guthrie, MacGregor, Walton, Lavery, Patterson, Roche, and Stevenson all have been eminent painters. Gilbert Stuart, who left us portraits of prominent actors in early American history, was a Scot, as was E. F. Andrews, who has given America its best portraits of Jefferson, Martha Washington, and Dolly Madison, those which hang in the White House. Alexander Anderson was the first American wood-engraver, inventing, as he did, the tools used by those pursuing this art.
SCOTLAND OF TO-DAY
In this district are to be found the chief evidences in Scotland of the birth or residence of King Arthur and his Knights of the Round Table. Dumbartonshire is the reputed birthplace of St. Patrick, Ireland's teacher and patron saint. Elderslie, in Renfrewshire, is said to have been the birthplace of Scotland's national hero, William Wallace. Robert Bruce also, son of Marjorie, Countess of Carrick and daughter of Nigel or Niall (who was himself the Celtic Earl of Carrick and grandson of Gilbert, son of Fergus, Lord of Galloway), was, according to popular belief, born at his mother's castle of Turnberry, in Ayrshire. The seat of the High Stewards of Scotland, ancestors of the royal family of the Stuarts, was in Renfrewshire. The paternal grandfather of William Ewart Gladstone was born in Lanarkshire. John Knox's father is said to have belonged to the Knox family of Renfrew-shire. Robert Burns was born in Ayrshire. The sect called the "Lollards," who were the earliest Protestant reformers in Scotland, appear first in Scottish history as coming from Kyle in Ayrshire, the same district which afterwards furnished a large part of the leaders and armies of the Reformation. The Covenanters and their armies of the seventeenth century were mainly from the same part of the kingdom. Glasgow, the greatest manufacturing city of Europe, is situated in the heart of this district.
Covenanters
THE AMERICAN PEOPLE NOT RACIALLY IDENTICAL WITH THOSE OF NEW ENGLAND
from the very start; they were kinsfolk of from the very start; they were kinsfolk of the Covenanters; they deemed it a religious duty to interpret their own Bible, and held for a divine right the election of their own clergy. For generations their whole ecclesiastic and scholastic systems had been fundamentally
AMERICAN IDEALS MORE SCOTTISH THAN ENGLISH
In New England, until the Scotch came, the sole guardians of liberty were the Separatists, the Quakers, and the Baptists. The first, because of their liberal views, were forced to remove from Massachusetts to Connecticut and Maryland, and the others were driven into Rhode Island and New Jersey. In the central colonies, those who kept alive the sacred flame were found at first in Maryland, but later chiefly in Pennsylvania and New Jersey, where the Quakers had early settled and where afterwards came the Moravians, the Lutherans, the Huguenots, the Catholics, and the Covenanters. These two colonies became the only secure retreats for all the persecuted of Europe, of Britain, of New England, and of the Episcopalian colonies of the South. Here was the landing-place of more than three-fourths of the Protestant emigrants from Ireland, and here they lived, increased, spread out over the south and west, and carried into Maryland, Virginia, and the Carolinas their democratic principles of human equality, of the responsibility of the governor to the governed, and of the supremacy of conscience over all established forms of thought, government, or worship.
Twenty years before Massachusetts took her stand at all on this subject, there were eighteen manumission, or emancipation, societies in eastern Tennessee, organized by the Covenanters, the Methodists, and the Quakers of that region, which held regular meetings for a number of years in the interest of emancipation or abolitionism. In 1822 there were five or six abolition societies in Kentucky. In 1819 the first distinctively emancipation paper in the United States was published in Jonesborough, eastern Tennessee, by Elihu Embree, a Quaker, called the Manumission Intelligencer. In 1821 Benjamin Lundy purchased this paper, and published it for two years in Greenville, East Tennessee, under the title of the Genius of Universal Emantipation. Lundy was merely the successor of Embree. At and previous to this time, the Methodist Church in Tennessee, at its conferences, was making it hot for its members who held or who bought or sold slaves, by silencing or expelling them.
As the logical conclusion of the discussions in the last four chapters, and the underlying thought running through them all, it is affirmed as almost an undeniable proposition that the advanced theories and the liberal ideas, in reference to both political and religious liberty, which, like threads of gold, were woven into the institutions of the country and the life of the people, and which gave them their chief glory, were of Covenanter, and not of Puritan or Cavalier, origin. This is so manifestly true as to religious liberty that the reader has only to recall the facts already given in order to command his ready assent to the truth of the proposition. For it will be remembered that until after the coming of the Covenanters there was not one gleam of light in all the dreary regions dominated by the Puritans and the Cavaliers. The despotism and the gloom of intolerance reigned supreme. A narrow bigotry and superstition cast their blighting shadows over the minds of men. Notwithstanding the bold and never-ceasing teachings of the Covenanters, from the day of their arrival in the country until they had aroused the storm of the Revolution, so difficult was it to induce the Puritans and the Cavaliers to relax their deadly grasp on the consciences of men that eleven years passed away after the inauguration of hostilities in the colonies before universal religious liberty prevailed in the Cavalier State, and nearly sixty years before complete religious emancipation was accomplished in Massachusetts.
The struggles for political and personal liberty are always easily remembered. The glare and the thunders of war are never forgotten. But the quiet, the persistent, and the courageous warfare waged by the Covenanters, everywhere and at all times, for the right of conscience, while it was effecting a revolution as important for the happiness of mankind as the great one settled by arms, did not appeal to the senses and the imagination of men, and hence it has been but little noted by speakers or by historians.
Independence from doing their duty in the great contest of arms, but they did have a most important influence in shaping the institutions of the country, and in giving tone and coloring to its thought afterward. And in this second stage of the Revolution, these Covenanters, dwelling in large numbers in all the States south of New England, with their liberal and advanced ideas, learned in their bitter experience of nearly two centuries, and with their creed of republicanism, were ready to infuse their spirit and inject their ideas of equality into the constitutions, the institutions, and into the life of that vast region. Under this influence even aristocratic Cavalier Virginia became, as we have seen, the most democratic of all the States. Under this influence, also, the constitution of Tennessee was framed, which was pronounced by Mr. Jefferson the most republican in its spirit of all the American constitutions. And this same spirit pervaded the institutions of all the Southern States, excepting South Carolina. I do not withhold from Mr. Jefferson the high meed of praise he so richly merits for his magnificent work in behalf of liberal ideas and republican institutions in Virginia. But Mr. Jefferson was always a Covenanter in his opinions as to political and religious liberty. Besides this, we have seen that he would have failed in his great reforms, except for the powerful aid he received from the Covenanters.