Edward Rutherfurd’s stirring account of Irish history, the Dublin Saga, concludes in this magisterial work of historical fiction. Beginning where the first volume, The Princes of Ireland, left off, The Rebels of Ireland takes us into a world transformed by the English practice of “plantation,” which represented the final step in the centuries-long British conquest of Ireland. Once again Rutherfurd takes us inside the process of history by tracing the lives of several Dublin families from all strata of society – Protestant and Catholic, rich and poor, conniving and heroic.
From the time of the plantations and Elizabeth’s ascendancy Rutherfurd moves into the grand moments of Irish history: the early-17th-century “Flight of the Earls,” when the last of the Irish aristocracy fled the island; Oliver Cromwell’s brutal oppression and confiscation of lands a half-century later; the romantic, doomed effort of “The Wild Geese” to throw off Protestant oppression at the Battle of the Boyne. The reader sees through the eyes of the victims and the perpetrators alike the painful realities of the anti-Catholic penal laws, the catastrophic famine and the massive migration to North America, the rise of the great nationalists O’Connell and the tragic Parnell, the glorious Irish cultural renaissance of Joyce and Yeats, and finally, the triumphant founding of the Irish Republic in 1922.
Written with all the drama and sweep that has made Rutherfurd the bestselling historical novelist of his generation, The Rebels of Ireland is both a necessary companion to The Princes of Ireland and a magnificent achievement in its own right.
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Edward Rutherfurd was born in Salisbury, England, and educated at Cambridge University and Stanford University in California. His first bestselling novel, Sarum, was based on the history of Salisbury and Stonehenge. Russka, his second novel, recounted the sweeping history of Russia. London tells the 2,000-year story of the great city, bringing all of the richness of London’s past unforgettably to life. His last novel, The Forest, was set in England’s ancient “New Forest.” A former resident of London and New York City, Edward Rutherfurd has had a home in Dublin for over ten years. He has two children.Excerpt. © Reprinted by permission. All rights reserved.:
Octor Simeon Pincher knew all about Ireland. Doctor Simeon Pincher was a tall, thin, balding man, still in his twenties, with a sallow complexion and stern black eyes that belonged in a pulpit. He was a learned man, a graduate and fellow of Emmanuel College, at Cambridge University. When he had been offered a position at the new foundation of Trinity College in Dublin, however, he had come thither with such alacrity that his new hosts were quite surprised.
“I shall come at once,” he had written to them, “to do God’s work.” With which reply, no one could argue.
Not only did he come with the stated zeal of a missionary. Even before his arrival in Ireland, Doctor Pincher had informed himself thoroughly about its inhabitants. He knew, for instance, that the mere Irish, as the original native Irish were now termed in England, were worse than animals, and that, as Catholics, they could not be trusted.
But the special gift that Doctor Pincher brought to Ireland was his belief that the mere Irish were not only an inferior people, but that God had deliberately marked them out–along with others, too, of course–since the beginning of time, to be cast into eternal hellﬁre. For Doctor Simeon Pincher was a follower of Calvin.
To understand Doctor Pincher’s version of the subtle teachings of the great Protestant reformer, it was only necessary to listen to one of his sermons–for he was already accounted a ﬁne preacher, greatly praised for his clarity.
“The logic of the Lord,” he would declare, “like His love, is perfect. And since we are endowed with the faculty of reason, with which God in His inﬁnite goodness has bestowed upon us, we may see His purpose as it is.” Leaning forward slightly towards his audience to ensure their concentration, Doctor Pincher would then explain.
“Consider. It is undeniable that God, the fount of all knowl-edge–to whom all ages are but as the blinking of an eye–must in His inﬁnite wisdom know all things, past, present, and to come. And therefore it must be that even now, He knows full well who upon the Day of Judgement is to be saved, and who shall be cast down into the pit of Hell. He has established all things from the beginning. It cannot be otherwise. Even though, in His mercy, He has left us ignorant of our fate, some have already been chosen for Heaven and others for Hell. The divine logic is absolute, and all who believe must tremble before it. Those who are chosen, those who shall be saved, we call the Elect. All other, damned from the ﬁrst, shall perish. And so,” he would ﬁx his audience with a terrible stare, “well may you ask: ‘Which am I?’”
The grim logic of John Calvin’s doctrine of predestination was hard to refute. That Calvin was a deeply religious and well-meaning man could not be doubted. His followers strove to follow the loving teachings of the gospels, and to live lives that were honest, hardworking, and charitable. But for some critics, his form of religion ran a risk: its practice could become unduly harsh. Moving from France to Switzerland, Calvin had set up his church in Geneva. The rules governing his community were sterner than those of the Lutheran Protestants, and he believed that the state should enforce them by law. Following their strict moral regime–and reporting their neighbours to the authorities for any failure to live according to God’s law–his congregation did not only seek to earn a place in Heaven, but also to prove to themselves and to the world that they were indeed the predestined Elect who had already been chosen to go there.
Soon Calvinist communities had sprung up in other parts of Europe. If the Scottish Presbyterians were known for their somewhat dour adherence to the doctrines of predestination, the Church of England and its sister Church of Ireland had nowadays a Calvinistic air. “Only the Godly are part of the Church,” its congregations would declare.
But could it be that certain among the community might in fact not be chosen to go to Heaven at all? Most certainly, the Calvinists would concede. Any moral backsliding might be an indication of it. And even then, as Doctor Pincher put it in one of his ﬁnest sermons, there remained a great uncertainty.
“No man knows his fate. We are like men walking across a frozen river, foolishly unmindful that, at any time, the ice may crack, and buckle, and drop us down into the frozen waters–below which, hidden deeper yet, burn the ﬁery furnaces of Hell. Be not puffed up with pride, therefore, as you follow the law of the scriptures, but remember that we are all miserable sinners and be humble. For this is the divine trap, and from it there is no escape. All is foretold, and the mind of God, being perfect, will not be changed.” Then, looking round at his disconsolate congregation, Doctor Pincher would cry out: “And even though, if God has so ordained, you may be doomed, yet I beseech you, be of good cheer. For remember, no matter how hard the way, we are commanded, always, to hope.”
Might there, perhaps, be hope for some of those not in the Calvinist congregation? Perhaps. No man could know the mind of God. But it seemed doubtful. In particular, for those in the Catholic Church, the future looked bleak. Did they not indulge in popish superstitions and worship the saints as idols–things speciﬁcally prohibited in the scriptures? Hadn’t they had opportunity to turn away from their errors? To Doctor Pincher it seemed that all followers of the Pope in Rome must surely be on their way to perdition, and that the natives of Ireland, whose bad character was so well-known, were probably in the devil’s clutch already. And might they not yet be saved if they converted? Could not their case be remedied? No. Their sin, to Doctor Pincher, was a clear sign that they had been selected to be damned from the ﬁrst. They belonged, like the pagan spirits that infested the place, deep underground. Such were the thoughts that had strengthened the keen resolve of Doctor Pincher as he crossed the sea to Dublin.
Yet what of his own fate? Was Simeon Pincher sure, in the secret places of his heart, that he himself was one of the Elect? He had to hope so. If there had been certain sins, indiscretions at least, in his own life, might they be signs that his own nature was corrupt? He turned his face from the thought. To sin, of course, was the lot of every man. Those who repented might indeed be saved. If sins there had been in his life, therefore, he repented most earnestly. And his daily conduct, and his zeal for the Lord, proved, he hoped and believed, that he was, indeed, not the least amongst God’s chosen.
It was a quiet day, with a light breeze, when he arrived at Dublin. His ship had anchored out in the Liffey. A waterman rowed him to the Wood Quay.
And he had just clambered onto the terra ﬁrma of Ireland represented by the old quay when, quite suddenly, something happened and the world turned upside down.
The next thing he remembered, he was lying facedown, conscious of a great roar, and that something had given him a huge blow in the stomach so that he could hardly breathe. He looked up, blinked, and saw the face of a man, a gentleman by his clothes, dusting himself off and gazing down at him with concern.
“You are not hurt?”
“I do not think so,” Pincher answered. “What has happened?”
“An explosion.” The stranger pointed, and, twisting round, Pincher saw that, in the middle of the quays, where he had noticed a tall building with a crane standing before, there was now a broken stone stump, while the houses in the street opposite were blackened ruins.
Pincher took the stranger’s proffered arm gratefully as he stumbled to his feet. His leg hurt.
“You are just arrived?”
“Yes. For the ﬁrst time.”
“Come, then, Sir. My name, by the way, is Martin Walsh. There’s an inn close by. Let me help you there.”
Having left Pincher at the inn, the obliging gentleman went off to inspect the damage. He returned an hour later to report.
“The strangest business. An accident without a doubt.” It seemed that a spark from a horse’s shoe upon a cobble had ignited a keg of gunpowder, which had set off a large gunpowder store by the big central crane.
“The lower part of Winetavern Street is destroyed. Even the fabric of Christ Church Cathedral up the hill has been shaken.” He smiled wryly. “I have heard of strangers bringing bad weather, Sir, but an explosion is something new. I hope you do not mean the Irish any further harm.”
It was gentle banter, kindly meant. Pincher understood this very well. But he had never been very good at this sort of thing himself.
“Not,” he said with grim satisfaction, “unless they are papists.”
“Ah.” The gentleman smiled sadly. “You will ﬁnd many of those, Sir, in Dublin.”
It was not until after this Good Samaritan had conducted him up to Trinity College and seen him safely into the care of the porter there that Doctor Pincher discovered that Mr. Walsh himself was of the Roman faith. It was an embarrassing moment, it couldn’t be denied. Yet how could he have guessed that the kindly stranger, so obviously English, so clearly a gentleman, could be a papist? Indeed, as Walsh had warned him, he was soon shocked to discover that many of the gentlefolk and better sort in Dublin were.
But this very discovery only showed, he was also to understand, how much work there was to be done.
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Descripción Doubleday Canada, 2006. Hardcover. Estado de conservación: New. book. Nº de ref. de la librería 385661142
Descripción Doubleday Canada, 2006. Hardcover. Estado de conservación: New. book. Nº de ref. de la librería 0385661142