The paper argues that the De ortu et auctoritate imperii Romani of Aeneas Sylvius Piccolomini (1446) has been unjustifiably ignored by historians of quattrocento humanist political thought simply because of its adherence to the ideal of universal imperial government. At present, when De ortu is addressed at all, it is considered merely as an anachronistic product of a ‘medieval’ mentality. It is shown, however, that Aeneas, by working within a demonstrably Ciceronian framework, actually articulates a philosophically coherent defence of a single universal empire by exploiting a conceptual ambiguity in Cicero's own presentation of the foundations of social and political association. Aeneas suggests that Cicero's account of the communal nature of human beings, so far from sanctioning republican civic institutions, actually justifies the imposition of universal empire. A study of Piccolomini's political thought thus points to a greater diversity within the political viewpoints associated with humanism than current scholarship on the subject acknowledges. Moreover, it reveals the level of philosophical sophistication to which renaissance defences of empire could aspire.

Deficit financing, revenue projections and interest rates in Spanish Naples provide the context to reflect upon the exigencies of debt resolution, the illusions of mathematical certainty and the perils of temporizing in political decision-making. ‘Creative accounting’ explores the micro-history of an equation, which provided the mathematical rationale to lower Spanish interest rates to 3·3 per cent and to resolve the controversy over the ‘just’ rate of interest. In an attempt to generate revenues during the Spanish financial crisis of the 1570s that surrounded Philip II's second bankruptcy in Castile, Philip's Castilian accountants devised a proposal to suspend the hearth census in the Kingdom of Naples for fifteen years in exchange for a prepayment at discount. An analysis of the mathematics of the discount schedule raises questions about early modern economic realities. Changes in the significance of figures and quantitative relationships, like changes in the meaning of words, reveal the mental processes used to represent economic fact and to construct solutions to economic difficulties even in the midst of crises.

Andrew Marvell's country-house epic, Upon Appleton House, has long been understood as a meditation on conventional philosophical themes. An exact dating allows us to see the topical and polemical force of those themes. Moreover, situating the poem within particular chronological and geographical confines, the summer of 1651 and the household of the recently retired Lord General as well as the political geography of the vale of York, reveals the continuities and the patronage-afflicted contours of the poet's engagement with the crisis of the English revolution, a crisis he had so searchingly explored in An Horatian Ode upon Cromwell's return from Ireland.

It has become fashionable to characterize Henry VIII's second queen, Anne Boleyn, as evangelical in religion and as a patron of reformers. But this rests heavily on the later testimony of John Foxe and of one of Anne's chaplains, William Latimer. Contemporary evidence of Anne's activity, under critical scrutiny, turns out to offer a different impression, as does an analysis of episcopal appointments in the early 1530s. A remarkable sermon preached by John Skip, the queen's almoner, a few weeks before her death, casts further doubt on the claims for Anne's reformist zeal.

During the 1670s, the navy was the focus of increasingly critical scrutiny from parliament and the political nation. This article considers the causes and nature of this criticism, which had its roots in the perceived dominance of the catholic James, duke of York, in the field of naval appointments, and examines the political context of the various inquiries into the state of religious affection in the fleet. By so doing, the article identifies a dilemma which confronted the crown's opponents in the period 1678–81, namely the conflict between the requirement for a strong navy to oppose France and the risk that, because of York's influence over it, that same navy might in fact be an instrument of French and catholic designs. Finally, the response of the officers and men of the navy to the events of the popish plot, exclusion crisis and ‘tory reaction’ is examined, placing the navy in the mainstream, rather than on the periphery, of the political and religious history of the period.

Ireland in the 1690s was a protestant state with a majority catholic population. These protestants sometimes described themselves as ‘the king's Irish subjects’ or ‘the people of Ireland’, but rarely as ‘the Irish’, a label which they usually reserved for the catholics. In constitutional and political terms their still evolving sense of identity expressed itself in the assertion of Irish parliamentary sovereignty, most notably in William Molyneux's 1698 pamphlet, The case of Ireland's being bound by acts of parliament in England, stated. In practice, however, the Irish parliament did not enjoy legislative independence, and the political elite was powerless in the face of laws promulgated at Westminster, such as the i6gg woollen act, which were detrimental to its interests. One possible solution to the problem of inferior status lay in legislative union with England or Great Britain. Increasingly in the years before 1707 certain Irish protestant politicians elaborated the economic, constitutional and practical advantages to be gained from a union, but they also based their case upon an appeal to the shared religion and ethnicity of the sovereign's loyal subjects in the two kingdoms. In short the protestants insisted that they were English. This unionist episode thus illustrates the profoundly ambivalent character of protestant identity in late seventeenthand early eighteenth-century Ireland.

This essay examines the relative power of the Rhodian and Ottoman fleets in the first decades of the sixteenth century, taking as its context the commercial and diplomatic relations of the eastern Levantine states. After the Aegean wars of 1499–1503 Rhodes failed to mobilize a Christian alliance against the Ottomans. Nor did the rise of Ismail Safavi in Iran provide the hoped for relief from Ottoman expansion. While the Ottoman state was preoccupied with the succession struggle for Bayezid's throne and with plans to extend its hegemony to the Indian Ocean, Rhodes was fighting for survival. Although the development of the Ottoman fleet provoked great fear in Rhodes, Venice and the Mamluk kingdom, Ottoman naval power until the conquest of Cairo in 151J was directed primarily to defensive and transport activities. Further the Ottoman fleet provided security against corsairs for merchant shipping. By supporting the corsair activities of Order members, Rhodes alienated the Mamluk state, Venice and France (allpotential allies in an anti-Ottoman coalition) but refrained from directly challenging the Ottoman navy. Naval engagements during this period cannot be understood without taking into consideration the prolonged conditions of grain shortage in the Aegean and eastern Mediterranean. Both aggressive and defensive measures taken by the Ottoman, Venetian and Rhodian fleets Were ordinarily related to the competition for foodstuffs during this period rather than the conquest of territory or the establishment of commercial dominance (as in the Indian Ocean).

The Tudor regime faced its greatest challenge in Ireland at the turn of the sixteenth century. The extension of royal authority had run into fierce opposition from a confederacy of Gaelic lords led by Hugh O'Neill. The Tudors stigmatized such resistance as rebellion but the fact that it was taking place in a dependent kingdom in which the monarch was not resident quickly rendered it a war of liberation. This prompts comparison with the other great independence struggle of the early modern period – the Dutch revolt. In both cases the language of faith and fatherland came to the fore. In Ireland this rhetoric was directed at the English-speaking descendants of the Norman conquerors whose support was crucial to the success of O'Neill's cause. Yet it fell on deaf ears because the confederates were unable to legitimize their struggle in the eyes of these catholic loyalists. The sources of political and religious legitimacy were stronger in The Netherlands. While the Netherlandish provincial estates were founts of popular sovereignty, the Irish parliament was an organ of the Tudor state. And whereas in Holland the source of ecclesiastical authority was the non-hierarchical Dutch Reformed Church, in Ireland it was externalized in the person of Clement VIII who could not be won over in spite of the efforts of Peter Lombard, O'Neill's agent in Rome.

This article seeks to analyse the extent to which the Scottish aristocracy was anglicized in the years between the union of the crowns and the national covenant. The question is one which has a bearing upon the origins of the Scottish revolution in 1637–8, and on the wider issues of elite integration in multi-state monarchies in the early modem period. Topics discussed are aristocratic education, exposure to a new court culture, office holding in England, the effects on income and expenditure of English patronage and lifestyles, changes in the honours system, and new patterns in births, marriages and deaths. The conclusions are firstly that the Scottish presence at court was such that it does not make sense to talk of an English court after 1603. Secondly, there was very little anglidzation of the Scottish aristocracy outside a handful of court families, and even these retained a strong sense of national consciousness.

Jean Barbeyrac is best known as the leading eighteenth-century translator in French of the major writings on natural law by Pufendorf, Grotius and Cumberland. This article attempts to expound and assess Barbeyrac's independent contribution to the natural law tradition as it may be recovered both from these editions of the works of others and also from other writings. It is argued that Barbeyrac's intellectual context in the Huguenot diaspora and his distinctive reading of Locke, Bayle, and Pufendorf led him to develop an original equation of the authority of conscience with the authority of reason. The rationalist natural law theory he developed inevitably identified the role assigned to God within it and the scope of resistance to legal civil authority as central issues for debate which remained problematic for Barbeyrac throughout his career. These important ethical subjects remained unresolved in the general development of natural jurisprudence in the early eighteenth century, as exemplified in Barbeyrac's attempt to refute Leibniz's telling critique of Pufendorf.

Considered by many of his contemporaries in 1792–3 as the saviour of the British state, at his subsequent trial in 1796, Reeves was charged by the house of commons with seditious libel. The case offers an opportunity to scrutinize the current revisionist position which claims that loyalist values and ideologies, such as those promulgated by Reeves and his Association, were widely accepted and functioned as a natural bulwark against revolutionary principles and the destabilizing of the British state. But the publication of Reeves's ultra-tory tract Thoughts on the English government in 1795 not only provided the Foxite minority with a focus for its parliamentary attack on the 1795 Treason and Sedition bills, but, because of the overwhelming condemnation of the tract, forced Pitt publicly to repudiate Reeves and the entire ultra-tory position. Indeed, it is argued here that Reeves's church and king loyalist crusade of 1792–3 had been tolerated by Pitt's ministry merely as a convenient means of political intimidation and found little resonance in the political culture of the house of commons.

The unrest in London during the ‘Exclusion Crisis’ filled Charles II with fear and foreboding of a new civil war. Yet although recent research has highlighted the important role played by the capital's inhabitants in the period, the evidence available for studying the groups of radicals involved has been sketchy and fragmentary. This article uses a new source, in the form of a mass petition, signed by almost 16,000 citizens, which was presented to the king in January 1680. It offers a unique opportunity to measure public opinion during one of the most turbulent periods of the Restoration, and to test assumptions about the character of the opposition to the king. After a discussion of the aims and conduct of the campaign, a prosopographical study of some of the most readily identifiable signatories provides the basis for a detailed examination of the political, religious, geographical, economic and social dimension of the petition. Finally, London's popular reaction to national politics is considered in terms of its effectiveness in altering royal policy, and its impact on the rest of the country.

For a commission brokers negotiated an exchange between those who had patronage to grant and those in need who were willing to give something in return. They received a fee for their help as intermediaries in the search for patronage. Brokerage differed from patronage in that it was a mercenary service which did not by itself create a personal bond. Noble brokers of royal patronage in the provinces and at court were prevalent during the sixteenth and seventeenth centuries. Provincial brokers included the governors, lieutenants general, intendants, clerics, first presidents of the sovereign courts, military commanders, great nobles, and any resident provincials related to, or well-known by, high-ranking court or government personages. Court brokers included all those regularly at court, and ranged from those immediately surrounding the king, as the fount of royal patronage, downward and outward in layers of influence calculated upon their distance from the king. Brokers in the provinces became less important during Louis XIV's reign because the king himself insisted on supervising the distribution of royal patronage at court. Patronage became more easily obtainable at Versailles than in the provinces, and, increasingly, nobles in need of patronage went to court to find it, aided in their search by courtiers acting as brokers. During Louis XIV's reign, an absolute monarchy sought successfully to centralize the brokerage of royal patronage at court, a hitherto unrecognized aspect of the process of social and political centralization known as early modern statebuilding.

The challenge of Joseph II's enlightened absolutist reforms in the 1780s imposed upon the Hungarian political opinion the painful dilemma of choosing between ‘fatherland’ and ‘progress’, between ‘nation’ and ‘civilization’, between national identity and modernization. These responses created the conceptual basis for the emergence of the modern Hungarian nation. The following characterizes the Hungarian liberals' and conservatives' intellectual horizons and value systems between 1830 and 1848. These two schools represent at least two different modernization strategies, and at least two concepts of national character and two perceptions of adversaries. The ideas here discussed concern the very bases of social organization and the nature and legitimacy of the state; they reveal how Hungarians conceived of the nation; how they saw foreign countries and the European equilibrium; how they perceived themselves and their adversaries, and how they envisaged their past and future.

Wilkins's The principles and duties of natural religion, edited by Tillotson and published posthumously in 1675, designed to combat scepticism and infidelity, was reprinted nine times up to 1734 and was widely used as a textbook in the education of clergy and ministers. Hume's Dialogues concerning natural religion, substantially written in 1751 but withheld from publication on the advice of friends and only published posthumously in 1779, reversed Wilkins's procedure by scrutinising the tenets of natural religion from the perspective of scepticism. This essay explores the importance of Wilkins's text in the tripartite eighteenth-century scheme of natural religion, revealed religion, and ethics, and shows how Hume's parody of a well known passage from Wilkins – the ‘Galen's muscles’ of the title – was intended to contribute to the undermining of this scheme.

This article looks at the membership and organization of the opposition that emerged in the house of lords between 1720 and 1723 under the leadership of William, 1st Earl Cowper. The origin of this new opposition lay in the political reaction to the extensive corruption exposed by the bursting of the South Sea Bubble, which brought together a coalition of dissident whigs and tones (both Hanoverian tories and Jacobites) who proceeded to attack the ministries of the earl of Sunderland and of Viscount Townshend and Robert Walpole for their supposed corrupt administration. The hallmark of the new opposition was the extensive campaign of protests against the opposition's defeat in votes, protests which were entered (with reasons) into the Journals of the House, and which were then published in the form of broadsheets, pamphlets, and newsletters as propaganda in an appeal to public opinion. This was the first time an opposition had indulged in an extensive and sustained campaign of influencing the public outside Westminster. This campaign required a high level of organization. This Cowper provided in imitation of some of the new management techniques being developed by the ministry to control the house of lords, plus a new feature – the daily pre-sitting meetings of the leadership to concert tactics. The legacy of the new opposition was the preservation of the concept of a loyal opposition as an acceptable part of British political life.

The eighteenth century is traditionally seen as an interlude between two vigorous movements of church reform. This article explores the problems and attitudes which underlay the absence of major structural reform of the Church in this period. To do so, it examines the failure of attempts, especially those of the 1740s and 1750s, to create an anglican episcopate in the American colonies. The leaders of the Church of England were agreed that the need for American bishops was pressing, on both pastoral and administrative grounds, and the 1740s and 1750s witnessed two proposals for their creation which were supported by virtually the whole bench of bishops. Both failed. The whig ministry resolutely opposed these initiatives, largely out of fear that any debate of church reform would revive the political divisions of Queen Anne's reign. The bishops, moreover, were prepared to submit to this ministerial veto, despite their belief in the necessity of reform, not through political subservience, but because they too feared renewed controversy about religion and the Church, believing that such controversy would revive both anti-clerical attacks from without and bitter divisions within.

The article draws on recently discovered manuscript sources to re-examine Joseph II's structural changes to the Catholic and Uniat church in the Austrian central lands between 1781 and 1790. In contrast to the extensive literature dealing with state policy towards church authority, or Josephinism, these changes have traditionally been the subject of guesswork and misstatement. Joseph has been credited with nationalizing the church, ruthlessly cutting down its monastic numbers, placing the secular clergy on fixed stipends, and financing a wholesale increase in bishoprics, parishes and secular clergy by extensive sales of monastic lands. The article presents new figures for clerical numbers and income before and after Joseph's reforms, and argues that while the latter were radical (though not always consistent) in intention, they were much less so in execution, partly because the church's resources, exposed by the emperor's massive investigation, proved less extensive than he had expected.

This article examines the history of African resistance to colonial rule among the Nandi and Kipsigis peoples of Kenya's Western Highlands. Anti-colonial protest centred on the activities of a group of ritual leaders, the orkoiik of the Talai clan, who were believed to possess supernatural powers of prophecy and divination. Between the late 1890s and 1905, the orkoiyot Koitalel had come to prominence as a leader of resistance to conquest. After his defeat the British briefly attempted to harness his Talai clansmen to the system of colonial government, promoting them as chiefs. This move was based upon a misunderstanding of the status of the orkoiik, whose powers often stood in direct conflict with the authorityof the elders and who were greatly feared by many Nandi and Kipsigis. By the igsos the orkoiik were deeply implicated in much criminal activity, especially the theft of livestock from European settler farmers. On three occasions orkoiik attempted to organize armed risings.

The article concludes with a discussion of the place of the orkoiik in the historiography of Kenya. Although Koitalel and Barserion are commonly presented as heroes of a glorious resistance to colonialism, it is suggested that this interpretation fails to reflect the deep ambiguity of the status of the orkoiik, and the complexity of the struggles that took placewithin African societies under colonial rule.

In early modern Europe, religious heterodoxy and intellectual inquiry posed serious challenges to the authority of centralizing forces both secular and ecclesiastical. At the same time, however, these dangerous developments had been driven by those individuals whom eighteenth-century writers had adopted as ‘culture heroes’ for an age increasingly self-conscious of its own enlightened status. In Britain, the newly established order defended itself against the scepticism and moral determinism of ‘freethinkers’ by upholding a religious and moral order based on liberty. But ‘freethinkers’ such as Anthony Collins were themselves the inheritors of, and propagandists for, the seventeenth-century revolution in science which underpinned the ideology being wielded against them. Their challenge elicited from Edmund Law an argument which co-opted their epistemology to ground the familiar metaphysics of liberty associated with the Newtonian position of Samuel Clarke. Where ‘freethinking’ had been perceived as a dangerous solvent of the social order, ‘freedom of thought’, within limits that were themselves a leading subject of debate in late eighteenth- and early nineteenth-century Britain, could be upheld as consistent with the demands of political society.