This is the third and (barring further significant discoveries) the final part of my index, the first and second parts of which were published in Recusant History in October 1982 (nos. 1–177) and May 1998 (nos. 178–300). In Part II, for reasons of space and cost, I omitted, unless there was more to report on them, houses mentioned in my Secret Hiding-Places (1989) but not included in Part I. For reference and analysis, however, it is inconvenient to have a numbered list and a book, each including houses not in the other; and in any case there is now more to report on many of these houses. The one hundred houses in Part III (nos. 301–400) therefore include all sixty-nine of those that were mentioned, however briefly, in Hodgetts 1989 and were not included in Parts I or II. Among them is Scotney Old Castle in Kent (no. 320), which is one of only ten houses in the country where there is a surviving hide mentioned in an Elizabethan or Stuart account of a search. Forty-eight of the hundred were in Granville Squiers’ Secret Hiding-Places (1933).

Bishop Francis Hutchinson (1660–1739) has been of interest to historians of English witchcraft largely as a result of the publication in 1718 of his sceptical witchcraft text, An Historical Essay Concerning Witches and Witchcraft. However, Hutchinson was also responsible for the publication of an array of anti-Catholic writing, published both in England and Ireland. This article examines two of these books in detail, namely A Compassionate Address to … Papists (1716) and A Defence of a Compassionate Address (1718). It is argued below that these books contain the type of the anti-Catholic propaganda issued by Whigs, in the aftermath of the Hanoverian accession, as part of their campaign to build lasting political hegemony out of short-term ascendancy.

The Highland policies of the Society in Scotland for the Propagation of Christian Knowledge (SSPCK) have been much discussed. In light of subsequent efforts of Royal Bounty catechists directed to areas where ‘Popery and Ignorance do mostly prevail’, it is worth considering how questions of education and faith were regarded within the Catholic Highlands of Scotland. The geographical scope of what Archbishop Mario Conti, chairman of the Scottish Catholic Heritage Commission, has described as a ‘broad swathe’ from east to west can be seen in the Historic Catholic Sites brochure which accompanies this issue of Recusant History. ‘Popery’ was routinely linked with ignorance by Established Church ministers who sent reports, but these same reports emphasised ‘the number of small schools, which apparently were established, and the existence of women catechists, trained by the clergy as their own fore-runners, in early eighteenth-century Scotland.’