In 1960, John Highet surveyed the religious demographics of the nation in one of Scotland’s earliest full-length works of sociology. Highet was a devout member of the Church of Scotland and was effectively their ‘in house’ sociologist. Yet his statistics revealed that even in the immediate aftermath of a large-scale religious revival, the number of Scots who were affiliated with churches was surprisingly low at around 66% of the adult population. Highet was keen to mitigate this perhaps embarrassing statistic, recruiting into the number of the absent 34% an unknowable number of ‘four door Christians’ – those whose only attendance at church might be when they were delivered for baptism in a pram, were driven in a taxi for their wedding and finally, arrived in a hearse for their funeral. He further asserted – without recourse to evidence – that in any theological dispute most Scots would be ‘found on the side of the angels.’
In March 1700, the Scots colony of New Caledonia on the Isthmus of Panama was abandoned for the second time. Already overwhelmed by “the Extreamity of famine” the previous year, the colony was finally and forcefully dislodged by the Spanish. Despite the ultimate failure of the colonial project, the Darien scheme – by its very existence – underlined a fundamental contradiction in Iberian colonial doctrines of occupation and highlighted a significant chink in the imperial armour of the “Spanish” Americas.