What a fascinating piece of narrative nonfiction history! I learned so many things that I didn’t know before:
The Treaty of Union between England and Scotland (1706-1707), according to Mr. Herman, was actually a huge boost to Scottish commerce, progress, and culture. As he writes the story, the Scots may have given up their independence, but they received innumerable benefits from the deal, including a paradoxical and practical independence from English interference in their affairs that enabled the Scots to “invade” London and indeed England and become leaders in government, education, and business for over a century.
Philosophers Adam Smith and David Hume, historians and biographers James Boswell and Thomas Babbington Macaulay, poets Robert Burns and Sir Walter Scott, inventors John Macadam (macadam roads), Thomas Telford (canals and bridges galore), James Watt (steam engine), and many other men, both famous and under-appreciated, were all Scots or of Scottish extraction.
Scotswomen, other than the Jacobite heroine Flora MacDonald, seem to have been quite unheard of and unremarkable in the eighteenth and nineteenth centuries, at least. The dearth of women in the pages of this book reminded me of the scarcity/non-mention of dwarf women in The Lord of the Rings. You know there must be women, and every once in a while a “mother” is mentioned, but the women were not part of literary, educational, or polite society. (Scotsmen remind me of dwarves, or vice-versa, anyway.)
The whole Bonnie Prince Charlie thing and Highland kilts and bagpipes made the Highlands of Scotland a tourist attraction in the early 1800’s, mostly because of Sir Walter Scott’s novels.
Scotland’s literacy rate (boys and girls) was higher than any other country in the world by the end of the eighteenth century, and printing and book-selling were major industries in Edinburgh during that same century.
And lots more. I found this book fascinating, even if it was a somewhat one-sided view of the power, influence and sheer overwhelming greatness of Scotland and its culture. If everything good, especially in the eighteenth century, came out of Scotland, what happened in England, Ireland, France, America, even China? Another fault in the book, the author begins his story with the true tale of Edinburgh theology student Thomas Aikenhead who was hanged in 1697 for the crime of “obstinate blasphemy”. Herman calls Scotland “a nation governed by a harshly repressive Kirk; a nation of an unforgiving and sometimes cruel Calvinist religious faith.” However, the rest of the book makes little of the influence of the “Kirk” or of Calvinism or indeed of Christianity in general, even though most of the Enlightenment figures in Scotland who dominate the culture for the next two centuries were professing Christians, many of them ordained ministers. With the notable exception of atheist philosopher David Hume, it’s as if their religious beliefs were baggage to be hidden away or overcome and not an influence on their thinking at all.
I would have liked to read more about how the faith of men such as educator, theologian, and philosopher Francis Hutcheson shaped their theology —or perhaps how Mr. Hutcheson was able to reconcile his Presbyterianism with his belief in the innate goodness of man. In fact, the author, Mr. Herman, does highlight the Christian faith of Hutcheson, although with less of a explanation of how that faith was worked out in his life than I would have liked. But the faith of other men who are featured in the book would have been valuable to explore and in treating to read about.
Nevertheless, even if the book is biased in favor of Scotland’s influence and standing in the world, and even if Scots Calvinism is given short shrift in the building of that Scottish moral philosophy, How the Scots Invented the Modern World certainly was a good read. It made me want to look up and find the names and histories of some of my own Scottish ancestors so that I could claim a part in the Scottish heritage that Mr, Herman so ably extols.