How fears of popery led to a century of turmoil in ‘the land of fallen angels’

Stuart England did not do its anti-Catholicism by halves. In the late 1670s and early 1680s, a popular feature of London’s civic life were the annual Pope-burning pageants which took place every 17 November to commemorate the accession of Elizabeth I and the nation’s historic deliverance from the forces of international Catholicism. In 1679, one contemporary estimated that 200,000 people watched the spectacle, as a series of floats wound through London’s thronged streets bearing oversized effigies of Roman Catholic clergy, nuns, Jesuits and the Pope to be tipped into a bonfire at Temple Bar or Smithfield with lavish firework accompaniment. In some years, the Pope’s effigy would bow to the crowds, thanks to some elaborate stage mechanics; in 1677 it even screamed as it burned — in reality the sound of the cats imprisoned inside being consumed by the flames.

This brutal street theatre was one aspect of a period of political, religious and social turmoil known as the Exclusion Crisis, which centred on whether parliament could prevent the Roman Catholic Duke of York, brother of King Charles II and next in line to the throne, from ever succeeding to it. Clare Jackson’s absorbing new book demonstrates that, rather than simply being a local, historically specific phenomenon, the Exclusion Crisis was, along with other revolutionary moments and constitutional configurations, actually characteristic of an entire century in which Stuart England itself became a ‘synonym for instability’, especially when compared with Hanoverian Britain.

The ‘Devil-Land’ of her title is the name given to England during this tumultuous period by an anonymous Dutch pamphleteer who, writing in 1652, saw the nation as a land of fallen angels which had executed a Stuart monarch, Charles I, and replaced him with a republican government.