The Blazing World: A New History of Revolutionary England

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Even the word “ideology,” favored by Healey, may be a touch anachronistic. The American and the French Revolutions are both recognizably modern: they are built on assumptions that we still debate today, and left and right, as they were established then, are not so different from left and right today. Whatever obeisance might have been made to the Deity, they were already playing secular politics in a post-religious atmosphere. During the English Revolution, by contrast, the most passionate ideologies at stake were fanatic religious beliefs nurtured through two millennia of Christianity. What happened in the English Revolution, or civil wars, took an exhaustingly long time to unfold, and its subplots were as numerous as the bits of the Shakespeare history play the wise director cuts. Where the French Revolution proceeds in neat, systematic French parcels—Revolution, Terror, Directorate, Empire, etc.—the English one is a mess, exhausting to untangle and not always edifying once you have done so. There’s a Short Parliament, a Long Parliament, and a Rump Parliament to distinguish, and, just as one begins to make sense of the English squabbles, the dour Scots intervene to further muddy the story.

At the beginning of The Blazing World, a lustful merchant kidnaps the young Lady, hoping to make her marry him. As punishment, the gods blow the merchant’s ship toward the North Pole, where the Lady’s world meets “another Pole of another world.” The merchant and his crew freeze to death, but the Lady survives. She finds herself in this other world— the Blazing World—which is full of curious hybrid creatures who have the bodies of animals but walk, talk, and act like human beings. The bear-men, who live near the Blazing World’s icy North Pole, find the merchant’s ship and rescue the Lady. She is as unusual to the Blazing World’s inhabitants as they are to her, so they bring her to their Emperor, who lives in a palace in the gold-and-jewel-studded city of Paradise. The Emperor believes the Lady to be a goddess, and he graciously marries her and gives her “absolute power to rule and govern all that World as she please[s].” Healey presents early-seventeenth-century England as highly fractured. Changing socio-economic conditions, a rising gentry and middling sort that was becoming increasingly politicised, religious polarisation tied to Puritan moralising reform and anti-Puritans attached to traditional culture (one would be forgiven for seeing the parallel with contemporary culture wars), debates over the nature of sovereignty and an increasingly litigious society. Civil war was not inevitable, but as one leading historian argued, it was made possible by these conflicting views over politics, religion and society. One of the many virtues of Jonathan Healey's exciting new history of England during its most revolutionary period is the skilful way in which he thoroughly dissects the often obscure points of contention while never losing sight of the need to keep the narrative flowing . . . A rich and compelling account of one of the most fascinating and turbulent periods in all our history He, like many who grew up during the wars, was profoundly shaped by the experience: “I no sooner perceived myself in the world ,” he wrote, “but I found myself in a storm .” Healey has a keen eye for the context which moulds generations, explaining with sympathy that the revolutionaries who came to power after Parliament’s victory over the king had grown up in a world of rising population, social stress and a crime wave, so it was “no wonder they wanted to reform society ”.As a result of the breakdown of state mechanisms such as censorship, religious courts and the episcopal hierarchies during the early 1640s, there was an explosion of dissent, of political and religious radicalism, which began to disseminate into mainstream political cultures and receive wider acceptance as the war went on, and as a political settlement failed to be reached. The 1640s was a period of turmoil and dramatic change which caused people to come up with innovative radical solutions to deal with the extraordinary events that faced them. Traditional institutions, systems, beliefs were all up for question and debate. There was birth as well as death, as this revolution “brought an extraordinary moment of ideological creativity ”. In army grandee John Lambert’s 1653 Instrument of Government , under which Cromwell ruled as Lord Protector, England had its first written constitution and one that enshrined religious toleration. There were no penalties compelling people to any particular faith, instead an exhortation that “endeavours be used to win them by sound doctrine and the example of good conversation ”. Unfortunately, the Stuart kings Charles II and James II’s style of management was drifting towards autocracy, reopening old wounds — now fault lines between the new Whig and Tory parties. Healey recounts the Popish Plot, Exclusion Crisis, Monmouth Rebellion and Glorious Revolution with gusto, revealing the crucial inheritance of the unfinished business of the 1649 revolution for events in 1688 — a view not always fashionable among historians.

Yet, in Cromwell’s time, certain moral intuitions and principles appeared that haven’t disappeared; things got said that could never be entirely unsaid. Government of the people resides in their own consent to be governed; representative bodies should be in some way representative; whatever rights kings have are neither divine nor absolute; and, not least, religious differences should be settled by uneasy truces, if not outright toleration. Jonathan Healey’s The Blazing World gives a vivid and illuminating account of the revolutionary seventeenth century in Britain, finds Waseem Ahmed This is a wonderful book, exhaustively researched, vigorously argued and teeming with the furious joy of seventeenth-century life' The Times The early years of Charles I’s reign would be marked by one crisis after another. Intransigent parliaments were unwilling to provide necessary financial supply, and sought to curtail the monarch’s absolutist tendencies. This was not helped by his embarrassingly disastrous foreign policy, his unpopular favourite, and further religious polarisation as the King’s preference for Arminianism, which to Puritan observers was considered too close to Popish superstition, became increasingly clear. A political showdown would ensue in the Parliament of 1629, where the speaker of the commons was held down in his seat, by MPs opposed to the king, so that three resolutions could be issued against Arminian innovations, and the collection of tonnage and poundage, which had not been agreed by parliament. Charles’ dissolution of parliament in response would lead to his infamous personal rule.A] lively, compelling and combative study of the most dramatic and consequential century in English history . . . The Blazing World offers a thrilling panorama of the period, from perspectives high and low, told with a winning combination of impish wit, sound judgment, and serious scholarship . . . It will delight those new to its extraordinary age, and fire up its grizzled veterans The Empress reconnects with the spirits and asks if one of them can come serve as a scribe to help with her Cabbala. They agree to send a “plain and rational” woman writer, the Duchess of Newcastle—or Margaret Cavendish, who advises the Empress to write her Cabbala as a fictional allegory. The two women become dear Platonic friends, and their souls frequently visit one another’s worlds. On a visit to the Blazing World, the Duchess admits that she wishes she could conquer a world for herself—but the spirits convince her that it’s better to rule a fictional “celestial world” than try to conquer a real one. Later, the Empress visits the Duchess’s world, where they visit a London theater, observe the English monarchy up close, and meet the Duchess Cavendish’s incredibly “wise, honest, witty, complaisant and noble” husband, the Duke of Newcastle, who has lost most of his vast estate in the English Civil War. The Duchess asks for the Empress’s help convincing Fortune to stop disfavoring her husband. Honesty and Prudence speak on the Duke’s behalf, but neither of them manages to convince Fortune, so the Duchess resolves to learn to accept Fortune’s folly. After the trial, the Empress notes that she has created divisions in the Blazing World by introducing a new religion and turning the different groups against one another. She resolves to return to the old system: “one sovereign, one religion, one law, and one language.”

Despite the radical changes that transformed England, few today understand the story of this revolutionary age. Leaders like Oliver Cromwell, Charles II, and William of Orange have been reduced to caricatures, while major turning points like the Civil War and the Glorious Revolution have become shrouded in myth and misunderstanding. Yet the seventeenth century has never been more relevant. The British constitution is once again being contested, and we face a culture war reminiscent of when the Roundheads fought the Cavaliers. After some missteps, by 1657 a healing England was growing stronger. As Healey concludes, “Cromwell’s rule must be accounted a success, at least in terms of realpolitik .” His premature death, however, enabled the restoration of the monarchy in 1660, for which Cromwell’s conciliatory and conservative style of rule had, ironically, laid the groundwork.

He was the only one of the family to survive what Francois Maurois, in his introduction, calls the "human holocaust" of the persecution of the Jews, which began with the restrictions, the singularization of the yellow star, the enclosure within the ghetto, and went on to the mass deportations to the ovens of Auschwitz and Buchenwald. There are unforgettable and horrifying scenes here in this spare and sombre memoir of this experience of the hanging of a child, of his first farewell with his father who leaves him an inheritance of a knife and a spoon, and of his last goodbye at Buchenwald his father's corpse is already cold let alone the long months of survival under unconscionable conditions. He identifies the opportunities the wars brought to middling men who would not otherwise have troubled the history books — the ultimate example of course being the fenland farmer Oliver Cromwell, who rose to be head of state. As the soldier William Allen said when considering draft peace terms to be put to the king: “I suppose it is not unknown to you that we are most of us but young Statesmen .” Dogged original research and superb narrative skills come together in this gripping account of pitiless evil. The Lady, now the Empress, uses her power to learn everything that she can about the Blazing World. She learns that the world’s inhabitants all speak the same language, follow the same religion, and obey the same all-powerful Emperor. Each species group lives independently and follows a unique profession, but they coexist peacefully, without fighting over power. The gooselike bird-men, the kingdom’s astronomers, tell the Empress about the Blazing World’s sun, moon, and stars. The bear-men, who are experimental philosophers, use telescopes to test the bird-men’s hypotheses and microscopes to show the Empress tiny objects, like a fly’s eyes and a piece of charcoal. The fish-men and worm-men (natural philosophers) teach her about the Blazing World’s animals, and the ape-men (chemists) explain how basic elements make up everything in nature. But other groups (like the lice- and parrot-men) humiliate themselves when they present their shoddy work, and the Empress banishes them from her palace. She blames the Blazing World’s religion for their failures, so she decides to convert its people to her own. She builds two chapels, one out of the Blazing World’s shining star-stone and the other of its burning fire-stone.