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The purpose of the present work is to shed fresh light not only upon the life and work of Maurice Greene , but also upon the whole state of music in England during the first half of the eighteenth century. Thus, while the basic framework is that of a full-scale historical biography, whole sections are devoted to a detailed discussion of various aspects of the contemporary scene. Chapter one traces the composer's family background end early career up to about 1710. His work at St. Paul's, and the general conditions which there obtained, are separately considered, as is also the musical history of the important Sons of the Clergy festival which Greene conducted from 1718 until 1750. The biographical narrative continues with an account of Greene's marriage and family affairs, and also deals with his influence as a teacher. In chapter four, the composer's career as a secular musician is surveyed against the background of London musical life, end special attention is given to the history of the Academy of Ancient Music with which he was for a time intimately connected. Throughout the 1720s, Greene's reputation grew. In 1727, he was appointed Organist and Composer of the Chapel Royal. Three years later, he took his doctorate at Cambridge, and was honoured with the title of Professor of Music in the University. In 1735, he succeeded Eccles as Master of the King's Band of Musick. Not yet thirty-nine, he now held every major musical appointment in the land. A detailed summary of this triumphal progress, and of those institutions in which Greens worked, forms the central core of the dissertation. A thorough examination of Greene's relationship with Handel is contained in chapter six. The two final chapters deal with the period during which Greene's fame stood at its height, his gradual decline, death, and posthumous reputation. An extended postscript surveys Greene's contribution to Boyce'e Cathedral Music. Two short appendices and a bibliography complete the volume. Volume two consists entirely of a Descriptive Catalogue of all Greene's knovn works, including those which are no longer extant. Both printed and MSS. sources are listed, end copyists identified wherever possible. Ten pages of plates provide examples of the composer's autograph, and those of his four chief pupil-copyists. There are also extensive notes containing any historical or bibliographical information which might possibly be of use to future researchers.

This thesis looks at some of the intellectual and educational relations between Scotland and the Netherlands in the period 1680-1730. Although the importance of such an exchange has been a long acknowledged fact, an overview has hitherto been lacking. By charting the extent and the nature of the Scottish student community at the four main universities in the United Provinces - Leiden, Franeker, Groningen and Utrecht - the thesis aims to provide as full a picture of the Scots' experience of Dutch education as the available resources will allow. At the same time, it re-examines the well-known idea that the United Provinces provided a model or example for Scotland and the notion that there such a thing as a specifically Dutch root to the Scottish Enlightenment. The thesis is divided in two parts. The first offers the most complete study of the Scottish student community in the Netherlands so far undertaken. Based on the hard figures provided by the matriculation lists of the Dutch universities and the private accounts of Scottish students, both the number of students and their personal experiences are described and analysed. The infrastructure and mechanics of the resultant community are subsequently established as being very specific to the Scots and prone to change over time. The exchange in ideas is analysed by looking at both the different curricula of the Dutch universities and the Scotto-Dutch book trade. These studies lead to a number of revelations, most notably that universities other than Leiden had a lasting influence on the Scots and that this influence was not always as 'modern'as has hitherto been thought. In the second part, two case studies of famous 'Dutch' Scots, William Carstares and Charles Mackie, are used to illustrate and test these claims.

This thesis concerns Catholics in north-western England in the late seventeenth and early eighteenth centuries, in particular the Layburne family of Cunswick, Cumbria. It examines their role in local society and at the courts of the Stuart queens in London and St Germains. It traces their growing commitment to the Jacobite cause and their hopes of thereby regaining positions of influence at court and in the country. The north-western Tory gentry's sympathy with their Catholic counterparts is contrasted with the treatment given to the Quakers in the same area. The latter were regarded as a danger to the fabric of society, representing an economic and political threat to the government. As an example of how integrated the Catholics were, the services in Kendal parish church were more Papist than non-conformist, even under the Protectorate. At the Restoration the Catholics continued to contribute to the upkeep of the church and were well-regarded in the area. The Layburnes occupied positions during the reign of James II, both in the north-west and at court. Bishop John Laybume acted as James II's Catholic bishop, and had also been involved in the Secret Treaty of Dover in 1670, under Charles II. during James II's reign bishop Layburne had organised the funding of Catholic chapels, clergy and education. This activity was discovered and used in the prosecution of Catholic gentry in the trials following the Lancashire Plot (1694). On acquittal, the Jacobites vigorously renewed their plotting in Lancashire. Planning for a Jacobite invasion reached its culmination in the 1715 Rising, only to end with the siege of Preston. Despite some executions and the forfeiture of estates, many Catholic Jacobite families survived the 1715 rising. Few rose in 1745 and many Catholic families, with the exception of the Layburnes, prospered and continue to this day.

This study addresses eighteenth-century English-speaking evangelicals' understandings of church history, through the lens of published attempts to represent preceding Christian centuries panoramically or comprehensively. Sources entail several short reflections on history emerging in the early years of the transatlantic Revival (1730s-1740s) and subsequent, more substantial efforts by evangelical leaders John Gillies, Jonathan Edwards, John Wesley, Joseph and Isaac Milner, and Thomas Haweis. Little scholarly analysis exists on these sources, aside from the renaissance of interest in recent decades in Edwards. This is surprising, considering the acknowledged prominence of history-writing in the eighteenth century and the influence attributed, then and now, to the works of authors such as Gibbon, Hume, and Robertson. The aim is, first, to elucidate each of the above evangelicals' interpretations of the Christian past, both in overview and according to what they said on a roster of particular historical events, people and movements, and then to consider shared and divergent aspects. These aspects range from points of detail to paradigmatic theological convictions. Secondarily, evangelical church histories are analyzed in relation to earlier Protestant as well as eighteenth-century 'enlightened' historiography, in part through attention to evangelical authors' explicit engagement with these currents. This contextualization assists in determining the unique qualities of evangelical interpretations. Is there, then, evidence of a characteristically 'evangelical' perspective on church history? An examination of this neglected area illumines patterns and particulars of evangelicals' historical thought, and these in turn communicate the self-perceptions and the defining features of evangelicalism itself. Findings support the primary contention that evangelical leaders made use of a dynamic pattern of revival and declension as a means of accounting for the full history of Christianity. Beyond displaying the central place of 'revival' for evangelicals, these church histories demonstrate evangelicalism‘s complex relationship—involving both receptivity and critique—with Protestant and Enlightenment currents of historical inquiry.

abstract / Humanities / Doctoral / Doctor of Philosophy

This report explores and questions the history of human rights rhetoric through the 18th century anti-slave trade poem of Hannah More, Slavery, a poem. Hannah More used the term ‘human rights’ more than 150 years before the Universal Declaration of Human Rights. Nevertheless, when historians and political scientists track the history of human rights, it is frequently presented as “from Locke through Paine” as part of a narrative of the “coming of age” of democracy in a longer quest for rights stemming from 18th century revolutions and radicalism. This report looks instead at the episodic nature of human rights rhetoric through 18th century ideas of the human. As argued here, More’s use of the term ‘human rights’ indicates an attempt to reconcile the tension between Enlightenment and Christian discourses to promote the anti-slave trade cause. / text

This document examines the compositional style of Johann Mattheson's passion, Das Lied des Lammes. Specifically, this document will examine the stile recitativo of Italian opera seria in Hamburg during Mattheson's years at the Domkirche. Mattheson's ideas regarding the role of the recitative in his passions are verified in Mattheson's article entitled "Des fragenden Componist" (1724), which appeared in the fifth volume of his journal Critica Musica, thus giving clear evidence supporting a non-emotional approach with the evangelist recitatives. These new approaches found in Critica Musica, derived from Italian opera in connection with Mattheson's writings, are in comparison to the musical devices in recitatives used by Mattheson's predecessors Schutz, Bernhard, Theile, and Keiser. The results of these comparisons show a natural progression of stylistic changes in recitatives in passion settings up to Mattheson's years at the Domkirche in Hamburg.