Abstract
About the family farm, boarding school, and chapel, the young Richard Congreve encountered conflicting social outlooks. He faced the radical thinking of farmhands, the severe conservativism of his father, and a rigid evangelical pedagogy at uncle Walter Bury’s French boarding school. Then at Rugby and Oxford, the young, socially awkward poet-historian embraced the idealism of Percy Bysshe Shelley, accepted the manly Christian duties of S. T. Coleridge, reflected on Robert Owen’s socialist utopias, and absorbed Thomas Arnold’s Broad Church thinking. These contrasts that he encountered as a student, shaped and shook his adolescent persona: the unbending evangelical. This chapter argues that Congreve’s study of history, utopias, and Christian virtue spoke to him of how the past experiences of life could light the way to a new, brighter future.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
The Congreves farmed around 40 acres; they used the remaining land as grazing pasture.
- 2.
John Bury married the daughter of a Shrewsbury banker, Maria Eaton (1799–1853).
- 3.
The Congreve children were: the Warwickshire farmer, Thomas (1816–76); the clergyman and schoolmaster, John (1817–1900); our protagonist, Richard (1818–99); one of Congreve’s first Positivist converts, Julia (1820–1912); the wife of the Gloucester physician John Alexander Cooksey, Caroline (1821–78); the infant of eleven months, Mary (1823–24); the Italian consul, Positivist scholar, and schoolmaster, Walter (1824–1913); the farmer of some 450 acres in Harborough Magna, Samuel Bury (1826–1905); and the three-year-old Mariann (1829–32).
- 4.
The Reverend Bury had matriculated at St. John’s College, Oxford at the age of sixteen. He took a BA in 1815, an MA in 1822, and a DD in 1824 (Bod.M. c 349, f.48; BL 45261, f.3; Foster 1888, 200).
- 5.
Thomas scolded his ‘manservant’ William Stait for not returning home while on errand during a ‘violent storm of thunder and lightning’. He did not press for punishment during a petty court session hearing (N.A. 1845a). Thomas took care of that back at the farm.
- 6.
- 7.
Shelley’s Prometheus Unbound offered Congreve a popular picture of Hellenism by way of mythologising Greek polities as spaces of creativity, genius, and freedom (Bell 2007, 214). Alongside the Greek War of Independence (1821–30), it likely helped Congreve to later imagine an Aristotle–Comte connection for devolving the British Empire. Similarly, in Comtean fashion Shelley’s writings ‘Queen Mab’ and ‘Speculations on Morals’ opposed political economy and legitimism while suggesting that ‘man in his wildest state is a social being’ with ‘benevolent propensities’ (Forman 1880b, 247; Thomas 1910, 16). Property was inherently social as such, and the virtuous would use it for the common good (Forman 1880c, vol. VI, 372). Shelley’s notion that ‘space’ was the medium of ‘universal sympathy’ and human improvement aligned with Comte’s ideas in Synthèse subjective (1856) (Pickering 2009a, 467; 2009b, 512; Hashemi 2017, 165). See also: Caird 1885, xviii; Bridges 1866, 60; Kaines 1880, 103.
- 8.
‘Laon and Cythna’ canto ii, stanza 48, relays subjective mortality. Prometheus act iv, lines 394–423, speak of the prophecy of humanity.
- 9.
Shelley and the Parisian poet Élisa Mercœur appeared in exchange for Byron on leap years.
- 10.
Similar to Arnold, such Positivist sociologists as Frederic Harrison, Patrick Geddes, and Victor Branford shared Coleridge’s view of the clerisy as ‘ministers of culture’ (Kent 1978, 4).
- 11.
- 12.
- 13.
The Whig government’s 1833 Church Temporalities Act suppressed ten out of twenty Church of England bishoprics in Ireland. It reduced the number of archbishops from four to two, and it established an ecclesiastical commission to oversee church revenue (Brown 1991, 433). The Act was a response to the 1830–6 Tithe War, during which time Daniel O’Connell held his first ‘monster meeting’. O’Connell anticipated Chartist tactics by presenting to the House of Commons a petition with a half million signatures pressing for the repeal of the 1800 Act of Union (Kinealy 2009, 25–7).
- 14.
Since the 1828 repeal of the 1660s Test and Corporation Acts, and with the 1829 Catholic Emancipation Act, it had become clear that a non-Anglican parliament would make decisions affecting the Church of England (Liddon 1893). Although seldom enforced, the 1661 Test Act required government officials to receive Holy Communion from the Church of England. The 1673 Test Act made it obligatory for civil and military servants to declare that they did not believe in transubstantiation. Such measures thus ensured officials were neither Catholic or nonconformist.
- 15.
- 16.
During this time, strikes, lockouts and vast turnouts of discontented workers took place in Yorkshire, Lancashire, Staffordshire, and other counties.
- 17.
Citing the 1797 Illegal Oaths Act, the government by August 1834 had suppressed the Union by arresting and sentencing its leading members.
- 18.
After Saint-Simon’s death in 1825, his followers Bazard and Enfantin (1958, 229–30) introduced themselves as ‘social fathers’ of a new ‘religion’. The creed coupled their master’s Nouveau Christianisme (1825) to Charles Fourier’s Théorie des quatre mouvements (1809).
- 19.
Fourier’s fantastical book Théorie des quatre mouvements (1809) outlined designs for a federation of communities based on ‘scientific observation’. Here he prompted metaphysicians to categorise the senses and the passions, not unlike Comte, who later urged scholars to catalogue the sciences for the principle of love, order and progress. Rebuking the ‘absurd schemes and visionary plans’ of ‘sociology’, Fourier’s ‘social science’ aimed to extend the Newtonian ‘theory of material attraction’ to include ‘passional attraction’. Social ‘order and happiness’, after all, was linked to the desires. Fourier’s phalanstère, a palace dedicated to humanity reflected this premise. Observing that private, monogamous family life perpetuated social injustice, economic jealousy, and public strife, he discussed how the people of the phalanstère would live out their lives in seven age groups. At the heart of this socio-spatial design was the notion that it could kindle public passion for ‘social virtue’ or ‘the performance of deeds of kindness and justice’ (Fourier 1851, iv, xxxi, 339; n.d., 18; 1857, iii–9, 25, 40–56, 77, 131; Beecher 1986, 422; Pilbeam 2000, 40).
- 20.
This treatise marked the Conservative Party’s emergence from the Tory organisation. Committed to mere ‘moderate reform’, ‘order’, and ‘good government’, the manifesto was an intentionally ambiguous bid to middle-class voters (Evans 1991, 35–6). With its promises to resuscitate the fortunes of the Church of England, it also attracted Ultras. Peel’s support for the 1829 Roman Catholic Relief Act left Ultras embittered. It was a necessary concession to make after Daniel O’Connell’s election as County Clare MP, however.
- 21.
The authors signed their texts only with the initials of their nicknames. George Henry Wells wrote in his copy of The Rugby Magazine the contributors’ names next to these initials. For instance, he wrote ‘Congreve’ beside ‘F. C.’, which presumably meant ‘Frenchie Congreve’, ‘friction Congreve’ match, or ‘fiery Congreve’ rocket. Wells wrote ‘Tom (Yanky) Clough’ next to ‘T. Y. C.’ (also see: Kenny 2005, 11; Hardy 1911, 24). Congreve later contributed to the magazine pieces entitled ‘Death of Alaric’, the ‘Departure of Crassus’, and ‘Josephus’ (Bod.M. c 349, f.56).
- 22.
- 23.
- 24.
The Hody Exhibition for the study of Hebrew and Greek offered £45 annually, if recipients passed an examination every term. The Goodridge Exhibition offered £20 to ‘deserving commoners’ (N.A. 1881, 97).
- 25.
The title ‘The Oxford Malignants and Dr. Hampden’ suggests that the Tractarians’ actions reflected those of the neo-Laudian renegades or loyalists to the absolutist monarch and Catholic sympathiser, Charles I. Cromwell had denounced Oxford Laudians as ‘the Malignant Party’ because they refused to acknowledge him as Lord Protector (Nettleship 1889, 318; Jones 2003, 96). In Arnold’s mind, recent Tractarian lectures amounted to a repudiation of the ‘Glorious Revolution’ of 1688; instead he and Congreve favoured the Jacobite Tory and ‘pure despotism’ of James II. See: (Nockles 1996, 101, 118fn46; Nockles 1994, 74; Stanley 1845a, 312; Monod 1989, 152). Arnold’s intertangling of religion and politics served as an impetus for Congreve, an ‘admirer hitherto of Charles I’, to shift his views. ‘Oh, the misery of that original composition. Dictatorship encouraged by it’, wrote Congreve (BL 45261, ff.7).
- 26.
- 27.
Newman questioned Christian teachings on absolving sin, or how one becomes righteous in the eyes of God (Turner 2002, 266–7). The ‘Lutheran’ or ‘Continental view’ of ‘faith as the instrument of justification’, wrote Newman, was erroneously rooted ‘in what Christ is’. Here Christ’s ‘saving and divine grace’ transferred to the sinner and absolved them of their sins (Newman 1838, 2–3, 34–58). Newman also rejected the ultra-Romanist approach to justification that amounted to expressing obedience to Christ or ‘in what we are’ as his followers (Newman 1838, 2–3, 34–58).
- 28.
Indeed, after Congreve converted to the ‘Human Catholicism’ of the Religion of Humanity, he later in life admitted to having been ‘violently, foolishly’ anti-Newman at Oxford (BL 45261, f.10).
References
Abbot, Evelyn, and Lewis Campbell, eds. 1897a. The Life and Letters of Benjamin Jowett, M.A. 2 vols. Vol. I. New York: Dutton.
———, eds. 1897b. The Life and Letters of Benjamin Jowett, M.A. 2 vols. Vol. II. New York: Dutton.
Abrahams, Aleck. 1908. No. 277, Gray’s Inn Road. Antiqua 44 (4): 128–134.
Arnold, Thomas. 1833. Principles of Church Reform. London: Fellowes.
———. 1836. The Oxford Malignants and Dr Hampden. Edinburgh Review 63 (4): 225–239.
———. 1845a. Christian Life. London: Fellowes.
———. 1845b. Miscellaneous Works. London: Fellowes.
———. 1962. Principles of Church Reform. London: S.P.C.K.
Bamford, T.W. 1960. Thomas Arnold. London: Cresset.
Bazard, Saint-Amand, and Prosper Enfantin. 1958. The Doctrine of Saint-Simon. New York: Schoken.
Bebbington, D.W. 2003. Evangelicalism in Modern Britain. London: Routledge.
Beecher, Jonathan. 1986. Charles Fourier. Berkeley: University of California Press.
Bejan, Teresa M. 2017. Mere Civility. Cambridge, MA: Harvard University Press.
Bell, Duncan. 2007. The Idea of Greater Britain. Woodstock: Princeton University Press.
Benn, Alfred William. 1906a. The History of English Rationalism in the Nineteenth Century. 2 vols. Vol. II. London: Longmans.
———. 1906b. The History of English Rationalism in the Nineteenth Century. 2 vols. Vol. I. London: Longmans.
Bloxam, Matthew Holbeche. 1889. Rugby. London: Whittaker.
Bradstock, Andrew, Sean Gill, Anne Hogan, and Sue Morgan, eds. 2000. Masculinity and Spirituality in Victorian Culture. London: Palgrave Macmillan.
Bridges, J.H. 1866. The Unity of Comte’s Life and Doctrine. London: Trübner.
Broeker, Galen. 1970. Rural Disorder and Police Reform in Ireland, 1812–36. London: Routledge.
Brown, Richard. 1991. Church and State in Modern Britain 1700–1850. London: Routledge.
Brunet, J. 1862. New Guide to Boulogne-sur-Mer and Its Environs. Watel: Boulogne-sur-Mer.
Burchardt, Jeremy. 2002. The Allotment Movement in England, 1793–1873. Martleshan: Boydell.
Burgon, John William. 1891. Lives of Twelve Good Men. London: Murray.
Burrow, J.W. 1988. Whigs and Liberals. Oxford: Clarendon.
Butt, Thomas. 1838. Sermons Preached in the Parish Church of Trentham. London: Rivington.
Caird, Edward. 1885. The Social Philosophy and Religion of Comte. Glasgow: Maclehose.
Carter, Grayson. 2001. Anglican Evangelicals. Eugene: Wipf & Stock.
Cashdollar, Charles. 1989. The Transformation of Theology, 1830–1890. Princeton: Princeton University Press.
Chapman, Mark D. 2017. Liberal Anglicanism in the Nineteenth Century. In Oxford History of Anglicanism, ed. Rowan Strong, 212–231. Oxford: Oxford University Press.
Chase, Malcolm. 2000. Early Trade Unionism. Abingdon: Ashgate.
———. 2007. Chartism. Manchester: Manchester University Press.
Church, R.W. 1904. The Oxford Movement. London: Macmillan.
Claeys, Gregory. 1987. Machinery, Money and the Millennium. Princeton: Princeton University Press.
———. 1989. Citizens and Saints. Cambridge: Cambridge University Press.
Coleridge, Samuel Taylor. 1831. Aids to Reflection. London: Hurst.
———. 1839. On the Constitution of the Church and State. London: Pickering.
———. 1852. Lay Sermons. Ed. Derwent Coleridge. London: Moxon.
Comte, Auguste. 1877. Lettres d’Auguste Comte à John Stuart Mill, 1841–1846. Ed. Ernest Leroux. Paris: Leroux.
———. 1901. Passages from the Letters of Auguste Comte. Selected and translated by John K. Ingram. London: Black.
———. 1904. Correspondance inédite d’Auguste Comte. 4 vols. Vol. III. Paris: Société Positiviste.
———. 1910. Confessions and Testament of Auguste Comte. Liverpool: Young.
Congreve, Richard. 1837. Pilgrimage. Rugby: Combe.
———. 1874. Essays. 3 vols. Vol. I. London: Longmans.
———. 1900. Essays. 3 vols. Vol. III. London: Longmans.
Congreve, Richard [F. C.]. 1835a. The Eighth Day. Rugby Magazine: 144–145.
———. 1835b. Fragments from Athenian History. Rugby Magazine, October, 190–198.
Conybeare, William John. 1853. Church Parties. Edinburgh Review 98 (200): 273–342.
Copley, Terence. 2002. Black Tom. London: Continuum.
Cross, J.W., ed. 1908. The Writings of George Eliot. 25 vols. Vol. XXIV. Boston: Houghton Mifflin.
Donnachie, Ian L., and George R. Hewitt. 1993. Historic New Lanark. Edinburgh: Edinburgh University Press.
During, Simon, and Lisa O’Connell. 2017. Coleridge and the Lay Sermon. English Studies 98 (7): 747–757.
Edsall, Nicholas C. 1971. The Anti-Poor Law Movement. Manchester: Manchester University Press.
Ellis, H. 2014. Thomas Arnold, Christian Manliness and the Problem of Boyhood. Journal of Victorian Culture 19 (4): 425–441.
Ellison, Robert H. 2010. The Tractarians’ Sermons and Other Speeches. In A New History of the Sermon, ed. Robert H. Ellison, 15–58. Leiden: Brill.
Evans, Eric J. 1991. Sir Robert Peel. London: Routledge.
———. 2000. The Great Reform Act of 1832. London: Routledge.
Fitch, Joshua. 1897. Thomas and Matthew Arnold and Their Influence on English Education. New York: Scribner.
Forman, Harry Buxton, ed. 1880a. The Works of Percy Bysshe Shelley in Verse and Prose. 8 vols. Vol. I. London: Reeves & Turner.
———, ed. 1880b. The Works of Percy Bysshe Shelley in Verse and Prose. 8 vols. Vol. VII. London: Reeves & Turner.
———, ed. 1880c. The Works of Percy Bysshe Shelley in Verse and Prose. 8 vols. Vol. VI. London: Reeves & Turner.
Foster, Joseph. 1888. Alumni Oxonienses. 4 vols. Vol. I. Oxford: Parker.
Fourier, Charles. 1851. The Passions of the Human Soul. 2 vols. Vol. I. London: Baillière.
———. 1857. The Social Destiny of Man. New York: Dewitt.
———. n.d. Social Science. New York: American News.
Frost, Ginger S. 2009. Victorian Childhoods. London: Praeger.
Galton, Francis. 1908. Memories of My Life. London: Methuen.
Garnett, R.G. 1972. Co-operation and the Owenite Socialist Communities in Britain, 1825–45. Manchester: Manchester University Press.
Goodlad, Lauren. 2003. Victorian Literature and the Victorian State. Baltimore: Johns Hopkins University Press.
Green, David R. 2009. Pauper Capital. Aldershot: Asgate.
Gregory, Ian, and Jordi Martí Henneberg. 2010. The Railways, Urbanization, and Local Demography in England and Wales, 1825–1911. Social Science History 34 (2): 199–228.
Halévy, Elie. 1961a. The Liberal Awakening, 1815–1830. London: Benn.
———. 1961b. The Triumph of Reform, 1830–1841. London: Benn.
Hampden, Renn Dickson. 1834. Observations on Religious Dissent. Oxford: Parker.
Hardy, H.H. 1911. Rugby. London: Pitman.
Harris, Margaret. 2013. Transport. In George Eliot in Context, ed. Margaret Harris, 287–294. Cambridge: Cambridge University Press.
Harrison, Frederic. 1906. The Progress of Religion. Positivist Review 14 (167): 250–254.
Harrison, J.F.C. 2009. Robert Owen and the Owenites in Britain and America. London: Routledge.
Harrison, Royden. 1965. Before the Socialists. London: Routledge.
Hashemi, Morteza. 2017. Theism and Atheism in a Post-Secular Age. London: Palgrave Macmillan.
Hedley, Douglas. 2000. Coleridge, Philosophy and Religion. Cambridge: Cambridge University Press.
Hilton, Boyd. 2006. A Mad, Bad, and Dangerous People? Oxford: Clarendon.
Holladay, J. Douglas. 1982. English Evangelicalism, 1820–1850. Historical Magazine of the Protestant Episcopal Church 51 (2): 147–157.
Huzel, James. 2006. The Popularization of Malthus in Early Nineteenth-Century England. Aldershot: Ashgate.
Jones, Gareth Stedman. 2006. Saint-Simon and the Liberal Origins of the Socialist Critique of Political Economy. In La France et l’Angleterre au XIXe siècle, ed. Sylvie Aprile and Fabrice Bensimon, 21–49. Grâne: Creaphis.
Jones, Tod E. 2003. The Broad Church. Oxford: Lexington Books.
Kaines, Joseph. 1880. Seven Lectures on the Doctrine of Positivism. London: Reeves, Turner.
Kanter, Douglas. 2009. The Foxite Whigs, Irish Legislative Independence and the Act of Union, 1785–1806. Irish Historical Studies 36 (143): 332–348.
Keble, John. 1833. National Apostacy. Oxford: Parker.
———. 1837. Primitive Tradition Recognised in Holy Scripture. London: Rivington.
Kenny, Anthony. 2005. Arthur Hugh Clough. London: Continuum.
Kent, Christopher. 1978. Brains and Numbers. Toronto: University of Toronto Press.
Kinealy, Christine. 2009. Repeal and Revolution. Manchester: Manchester University Press.
———. 2011. Daniel O’Connell and the Anti-Slavery Movement. London: Routledge.
King, Benjamin John. 2009. Newman and the Alexandrian Fathers. Oxford: Oxford University Press.
Kinzer, Bruce. 2001. England’s Disgrace? Toronto: University of Toronto Press.
Liddon, Henry Parry. 1893. Life of Edward Bouverie Pusey. 4 vols. Vol. I. London: Longmans.
Mack, Edward Clarence, and W.H.G. Armytage. 1952. Thomas Hughes. London: Benn.
Malthus, T.R. 1959. Population. Ann Arbor: University of Michigan Press.
McGee, John Edwin. 1931. A Crusade for Humanity: The History of Organized Positivism in England. London: Watts.
McNeill, John. 1934. Anglicanism on the Eve of the Oxford Movement. Church History 3 (2): 95–114.
Monod, P.K. 1989. Jacobitism and the English People. Cambridge: Cambridge University Press.
Morieux, Renaud. 2016. The Channel. Cambridge: Cambridge University Press.
Morris, Jeremy. 2016. The High Church Revival in the Church of England. Leiden: Brill.
Morrow, John. 2010. Romanticism and Political Thought in the Early Nineteenth Century. In The Cambridge History of Nineteenth-Century Political Thought, ed. Gareth Stedman Jones and Gregory Claeys. Cambridge: Cambridge University Press.
Mozley, T. 1882. Reminiscences. 2 vols. Vol. I. London: Longmans.
N.A. 1817. Mr. Owen of Lanark, Scotland. Liverpool Mercury, August 23.
———. 1834. Report from His Majesty’s Commissioners for Inquiring into the Administration and Practical Operation of the Poor Laws. London: Fellowes.
———. 1836b. Superior and Cheap Education in France. Morning Advertiser, December 31.
———. 1841. Queen Mab. Evening Chronicle, June 25.
———. 1845a. Brinklow. Coventry Herald, July 11.
———. 1845b. Railway Committees. Oxford Chronicle, July 12.
———. 1846. The Oxford Movement. MacPhail’s Edinburgh Ecclesiastical Journal and Literary Review 2 (2): 3–12.
———. 1847. The Rugby Register. Rugby: Crossley, Billington.
———. 1851. Parishes: Leamington Hastings. In A History of the County of Warwick, ed. L.F. Salzman, 149–155. London: Victoria County History.
———. 1860. Mr. Congreve’s Lectures. Reasoner, April 23.
———. 1881. The Student’s Handbook. Oxford: Clarendon.
———. 1836a. Dr. Hampden and the University of Oxford. British Critic and Quarterly Theological Review 19 (4): 482–491.
Nettleship, Henry, ed. 1889. Essays by the Late Mark Pattison. 2 vols. Vol. I. Oxford: Clarendon.
Newman, J.H. 1836. Elucidations of Dr. Hampden’s Theological Statements. Oxford: Parker.
———. 1837. Lectures on the Prophetical Office of the Church. London: Rivington.
———. 1838. Lectures on Justification. London: Rivington.
———. 1864. Apologia Pro Vita Sua. London: Longman, Green.
———. 2008. Obedience to God the Way of Faith to Christ. In Apologia Pro Vita Sua and Six Sermons, ed. Frank M. Turner, 448–456. London: Yale University Press.
Newsome, David. 1861. Godliness and Good Learning. London: Murray.
Nockles, Peter. 1994. The Oxford Movement in Context. Cambridge: Cambridge University Press.
———. 1996. Church and King. In From Oxford to the People, ed. Paul Vaiss, 93–126. Leominster: Gracewing.
———. 2017. Conflicts in Oxford. In Oxford Handbook of the Oxford Movement, ed. Stewart J. Brown, Peter Nockles, and James Pereiro, 123–136. Oxford: Oxford University Press.
O’Keeffe, C. M. 1864. Life and Times of Daniel O’Connell. 2 vols. Vol. I. Dublin: John Mullany.
O’Neill, Michael. 1989. Percy Bysshe Shelley. London: Macmillan.
Owen, David. 1964. English Philanthropy, 1660–1960. Belknap: Cambridge, MA.
Owen, Robert. 1842a. The Book of the New Moral World. 7 vols. Vol. III. London: Watson.
———. 1842b. The Book of the New Moral World. 7 vols. Vol. I. London: Watson.
———. 1844a. The Book of the New Moral World. 7 vols. Vol. IV. London: Watson.
———. 1844b. The Book of the New Moral World. 7 vols. Vol. VI. London: Watson.
———. 1849. The Revolution in the Mind and Practice of the Human Race. London: Effington Wilson.
———. 1858. The Life of Robert Owen. 2 vols. Vol. I. London: Wilson.
———. 1991a. A New View of Society. Harmondsworth: Penguin.
———. 1991b. A New View of Society and Other Writings. Harmondsworth: Penguin.
Palmer, William. 1845. Origines Liturgicæ. 2 vols. Vol. I. London: Rivington.
Pearson, Karl. 2011. The Life, Letters and Labours of Francis Galton. 3 vols. Vol. I. Cambridge: Cambridge University Press.
Pereiro, James. 2017. The Oxford Movement and Anglo-Catholicism. In Oxford History of Anglicanism, ed. Rowan Strong, 187–211. Oxford: Oxford University Press.
Pickering, Mary. 2009a. Auguste Comte. 3 vols. Vol. II. Cambridge: Cambridge University Press.
———. 2009b. Auguste Comte. 3 vols. Vol. III. Cambridge: Cambridge University Press.
Pilbeam, P.M. 2000. French Socialists Before Marx. Teddington: Acumen.
Pocock, J.G.A. 1975. Machiavellian Moment. Princeton: Princeton University Press.
———., ed. 1980. Three British Revolutions. Princeton: Princeton University Press.
———. 2002. Virtue, Commerce, and History. New York: Cambridge University Press.
Podmore, Frank. 1906. Robert Owen. 2 vols. Vol. II. London: Hutchinson.
———. 1907. Robert Owen. 2 vols. Vol. I. New York: Appleton.
Priestman, Martin. 2009. A Place to Stand: Questions of Address in Shelley’s Political Pamphlets. In Unfamiliar Shelley, ed. Timothy Webb and Alan Mendel Weinberg, 239–256. Farnham: Ashgate.
Prince, H.C. 1986. England circa 1800. In New Historical Geography of England, ed. H.C. Darby, 89–98. Cambridge: Cambridge University Press.
Prothero, Rowland Edmund, and George Granville Bradley. 1894. The Life and Correspondence of Arthur Penrhyn Stanley. 2 vols. Vol. I. New York: Scribner.
Rupert, Jane. 2011. John Henry Newman on the Nature of the Mind. Plymouth: Lexington.
Sanders, Charles Richard. 1971. Coleridge and the Broad Church Movement. New York: Octagon.
Sarker, Sunil Kumar. 2001. S. T. Coleridge. New Delhi: Atlantic.
Schad, John. 2006. Arthur Hugh Clough. Northcote House: Tavistock.
Schlossberg, Herbert. 2000. The Silent Revolution and the Making of Victorian England. Columbus: Ohio State University Press.
Shelley, Percy Bysshe. 1830. The Beauties of Percy Bysshe Shelley. London: Lapham.
Simpson, J., and B. Hope. 1967. Rugby Since Arnold. London: Macmillan.
Sotheran, Charles. 1876. Percy Bysshe Shelley as a Philosopher and Reformer. New York: Comerby.
Stanley, Arthur Penrhyn. 1845a. The Life and Correspondence of Thomas Arnold, D.D. 2 vols. Vol. II. London: Fellowes.
———. 1845b. The Life and Correspondence of Thomas Arnold, D.D. 2 vols. Vol. I. London: Fellowes.
———. 1864. The Life and Correspondence of Thomas Arnold, D.D. 2 vols. Vol. I. Boston: Ticknor.
Strachey, Lytton. 1918. Eminent Victorians. London: Chatto & Windus.
Strong, Rowan. 2007. Anglicanism and the British Empire c.1700–1850. Oxford: Oxford University Press.
Thomas, Philip. 1910. Shelley and Comte. Positivist Review 18 (217): 16.
Thorold, Peter. 2008. The British in France. London: Continuum.
Toews, John E. 2011. Church and State: The Problem of Authority. In The Cambridge History of Nineteenth-Century Political Thought, ed. Gareth Stedman Jones and Gregory Claeys, 603–648. Cambridge: Cambridge University Press.
Tuckwell, W. 1909. Pre-Tractarian Oxford. London: Smith & Elder.
Turner, Frank M. 2002. John Henry Newman. London: Yale University Press.
Vance, Norman. 1985. The Sinews of the Spirit. Cambridge: Cambridge University Press.
Velten, Hannah. 2013. Beastly London. London: Reaktion.
Vernon, Richard. 1984. Auguste Comte and the Withering-Away of the State. Journal of the History of Ideas 45 (4): 549–566.
Ward, W.R. 1965. Victorian Oxford. London: Cass.
Webb, Beatrice. 1904. The Co-operative Movement in Great Britain. London: Swan Sonnenschein.
Webb, Sidney, and Beatrice Webb. 1907. The History of Trade Unionism. London: Longmans.
Wedgwood, Julia. 1909. Nineteenth Century Teachers. London: Hodder and Stoughton.
White, Francis. 1850. History, Gazetteer, and Directory of Warwickshire. Sheffield: White.
Whyte, William. 2006. Oxford Jackson. Oxford: Oxford University Press.
Williams, Isaac, E. B. Pusey, Richard Hurrell Froude, William Palmer, John Keble, and John Henry Newman. 1836. Tracts for the Times, Nos. 67, 68, 69. 6 vols. Vol. II. London: Rivington.
Williams, Leslie. 2016. Daniel O’Connell, The British Press and The Irish Famine. Aldershot: Ashgate.
Wilson, Matthew. 2018. Moralising Space. London: Routledge.
Winn, William. 1960. Tom Brown’s Schooldays and the Development of “Muscular Christianity”. Church History 29 (1): 64–73.
Wolfe, M. 2009. Walled Towns and the Sha** of France. New York: Palgrave.
Wootton, David. 1994. The Republican Tradition. In Republicanism, Liberty and Commercial Society, 1649–1776, ed. David Wootton, 1–42. Stanford: Stanford University.
Worthen, John. 2019. The Life of Percy Bysshe Shelley. Hoboken: Wiley.
Zemka, Sue. 2012. Time and the Moment in Victorian Literature and Society. Cambridge: Cambridge University Press.
Author information
Authors and Affiliations
Corresponding author
Rights and permissions
Copyright information
© 2021 The Author(s), under exclusive license to Springer Nature Switzerland AG
About this chapter
Cite this chapter
Wilson, M. (2021). Things About a Highly Strung Evangelist, 1818–1838. In: Richard Congreve, Positivist Politics, the Victorian Press, and the British Empire. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-83438-8_2
Download citation
DOI: https://doi.org/10.1007/978-3-030-83438-8_2
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-030-83437-1
Online ISBN: 978-3-030-83438-8
eBook Packages: HistoryHistory (R0)