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CLARISSA CAMPBELL ORR the Late Hanoverian Court and the Christian Enlightenment

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CLARISSA CAMPBELL ORR the Late Hanoverian Court and the Christian Enlightenment CLARISSA CAMPBELL ORR The Late Hanoverian Court and the Christian Enlightenment in MICHAEL SCHAICH (ed.), Monarchy and Religion: The Transformation of Royal Culture in Eighteenth-Century Europe (Oxford: Oxford University Press, 2007) pp. 317–342 ISBN: 978 0 19 921472 3 The following PDF is published under a Creative Commons CC BY-NC-ND licence. Anyone may freely read, download, distribute, and make the work available to the public in printed or electronic form provided that appropriate credit is given. However, no commercial use is allowed and the work may not be altered or transformed, or serve as the basis for a derivative work. The publication rights for this volume have formally reverted from Oxford University Press to the German Historical Institute London. All reasonable effort has been made to contact any further copyright holders in this volume. Any objections to this material being published online under open access should be addressed to the German Historical Institute London. DOI: 11 The Late Hanoverian Court and the Christian Enlightenment CLARISSA CAMPBELL ORR In this essay I will sketch out how the personal patronage, in intellectual and cultural matters, of George III (1760-1820) and Queen Charlotte (lived 1744-1818) illuminates not only the British monarchy's public role as Head of the Church of England and Defender of the Faith, but also demonstrates a more informal, semi-public role, as supporters of individuals who were concerned with the metaphysical underpinnings of the Christian faith. I shall argue that George III and his consort linked the monarchy to those strands of the English or Scottish Enlightenment which gave it a distinctively Christian character, and which drew on Anglican and Dissenting sources as well as the contributions of Lutherans and Calvinists from their Hanoverian dominions and elsewhere on the Continent. In so doing the later Hanoverian monarchy supported a synthesis of science, ethics, and Christianity, rooted in a Baconian concep- tion of the links between revealed and natural knowledge, but which drew a line at scepticism, freethinking, cultural relativism, and materialism. These scientific and philosophical interests were complemented by their taste for the literature of moral sensibility, to be found in conduct fiction, essays, history, and travel writings. Thus George IIl's courtly Enlightenment formed one strand in the rich tapestry of the English Enlightenment, but a significant strand none the less, since this is not just a question of the King's and Queen's personal, intellectual interests, but of their role as a focus of, and support for, certain sets of beliefs and assumptions I would like to thank Nigel Aston, Matthew Kilburn, and Thomas Biskup for their invaluable responses to earlier drafts; David Watkin for showing me chapters of his book on George III in manuscript; and Larry Klein and the Cambridge University 'Restoration to Reform' seminar. CLARISSA CAMPBELL ORR which ultimately reinforced Christian teaching in a public way. We therefore need to envisage royal support for this Christian Enlightenment as taking place along a spectrum from the official and public to the personal and private. At one end of this spec- trum was the routine of Anglican public worship followed by the monarchy. This included regular Sunday services at StJames's Chapel or at St George's Chapel Windsor, both of which could be publicly attended, and which gave opportunities for the group of court chaplains appointed at any one time to give sermons targeting the wider court as well as the royal household. On weekdays the royal family also attended morning and evening prayers, though at Windsor sometimes the King was the only worshipper--few could brave the freezing cold chapel. The chapel was also the location for the religious part of ceremonies associated with the Order of the Garter: as a riposte to Napoleon's declaration of an empire in France, for example, the 1805 ceremonies were especially lavish. 1 The Protestant charac- ter of the monarchy meant there was no regular calendar of saint's days to observe, but the distribution ofMaundy money on the Thursday before Easter was an annual tradition. Special services could also be held, such as the thanksgiving service at St Paul's Cathedral in 1789 timed for St George's day, to celebrate the King's recovery from his apparent madness. In the cultural sphere, the monarchy's relation to the Enlight- enment could be expressed through new and old cultural institu- tions: the Royal Society, the Board of Longitude, the Royal Academy, and the Royal Institution. Also at the 'public' end of the spectrum, the royal couple entered into the lively intellectual debates characteristic of eighteenth-century Britain's vibrant and uncensored print culture through the publications they sponsored or with which they were associated. This could entail heading a subscription list for a book, being its dedicatee, or rewarding its author with a pension-or a position. The Queen gave permission to Charles Burney to dedicate to her his General History of Music (1776), one of the English Enlightenment's greatest encyclopaedic masterpieces. 2 She also famously made Burney's daughter, Frances, her Second Keeper of the Robes. Thus the 1 Christopher Hibbert, George Ill· A Personal History (London, 1998), 348"""9. 2 Clarissa Campbell Orr, 'Lost Royal Libraries and Hanoverian Court Culture', in James Raven (ed.), ust lihranes (Basingstoke, 2004), 163-80. The Late Hanoverian Court appointments made to the royal household could also be an avenue of patronage for the Enlightenment, although in making appointments neither George nor Charlotte could always have a free hand: there were always prior claimants or promises to honour, and political supporters and their families to consider too. However, 'cultural' appointments included posts such as Poet Laureate, Royal Historiographer, Surveyor of the King's Works, or Painter in Ordinary. As architecture and painting rose in status, artists such as Allan Ramsay,Joshua Reynolds, William Chambers, andJohn Soane could be seen as men oflearning and Enlightenment. 3 Other indicators of support for individuals included their reception at court levées and drawing rooms, or, more informally, but also more pointedly and positively, enter- tainment in the more private spaces of the royal palaces at Kew and Windsor. In all these locations royal attention could act as a warm endorsement. At the further end of the spectrum we also need to consider the monarchs' personal circles of sociability, which included various professionals and gentlefolk who helped them develop their interests, as well as Ladies- and Lords-in- Waiting who shared their tastes. 4 My argument that the King and Queen must be considered as among the patrons of Enlightenment therefore raises several issues as to the character, chronology, and sociology of the Enlightenment in Britain. The full picture ought also to consider their links to the continental Enlightenment via their dual role as Elector and Electress of Hanover, which is, however, beyond the scope of this essay. 5 The court and the monarchy have been 3 Alistair Smart, Allan Ramsay: Painl£r, Esso,yist and Man ef the Enlightenment (New Haven, 1992);John Harris and Michael Snodin (eds.), Wzlliam Chambers: Architect to Geurge Ill (New Haven, 1996); David Watkin, Sir John Soane: Enlightenment Thought and the Royal Acadenry Lectures (Cambridge, 1996); id., The Architect King: George III and the Culture ef the Enlightenment (London, 2004); Roiger Hoock, The K'mg's Artists: The Royal Academy ef Arts and the Politics ef British Culture, q60-1840 (Oxford, 2003J, 23-4. 4 See Clarissa Campbell Orr, 'Queen Charlotte, "Scientific Queen" ', in ead. (ed.;, Qyeenship in Britom 1660-1837: Royal PatrOTlflf,e, Court Culture, and fynastic Politics (Manchester, 2002 ), 236-66. 5 Ead., 'Charlotte of Mecklenburg-Strelitz, Queen of Great Britain and Electress of Hanover: Northern Dynasties and the Northern Republic of Letters', in ead. (ed.}, Qy,eenship in Europe 1660-1Bis: The Role ef the Consort (Cambridge, 2004), 368-402. Stephen Taylor, 'Queen Caroline and the Church of England', in id., Richard Connors, and Clyve Jones (eds.}, Hanoverian Britain and Empire: Essays in Memory ef Philip Lawson (Woodbridge, 1999), 81-rn1, discusses Caroline's theological position in relation to the continental Enlightenment. 320 CLARISSA CAMPBELL ORR underplayed in accounts of the English Enlightenment and of eighteenth-century culture. The received narrative concentrates on the emergence of print culture and the vibrant world of the coffee house, the club, and the philosophical societies, whether in metropolitan London or provincial England, as the loci of Enlightenment.6 The distinctive character of the Scottish Enlightenment is related to the questions about developed and underdeveloped societies, thrown into prominence after the Act of Union and conducted mostly by the literati of Glasgow and Edinburgh in the absence either of a parliament or a royal court. Questions about the monarchy, religion, and Scotland, have been framed through the issue ofJ acobitism, which pitted the Catholic Stuarts against the Protestant Hanoverians. Against these narratives suggesting the decline of the court and the marginalization of the Hanoverian monarchy in relation to cultural or intellectual leadership, is it possible to establish the monarchy's connection to the Enlightenment, and to a Christian version of it? In fact, because the monarchy was still the fountain of patron- age and the source of honour, and continued to be important in a symbolic social and cultural role, it must be underlined that the royal court was still central to British society, particularly when Britain entered into conflict with France after 1792. 7 But this patriotic focus did not come out of the blue; throughout the reign the King and Queen worked hard to keep the court routines going, and to try to establish the monarchy as above faction, even though their moral respectability undoubtedly distanced them from the bon ton.
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