Defining John Bull demonstrates that caricature played a vital role in the redefinition of what it meant to be British. The public's increasing interest in political controversies meant that satirists turned their attention to individuals and the issues involved. This long reign was marked by political crises, both foreign and domestic and caricaturists responded with an outpouring of work that led the era to be called the 'golden age' of caricature. These multitudinous prints, produced in response to public demands and sensitive to public attitudes, indicate the redefinition of existing ideals.

John Bull originated in the creation of Dr John Arbuthnot in 1712, and was popularised first by British print makers. Arbuthnot created Bull in his pamphlet Law is a Bottomless Pit (1712)." Originally derided, William Hogarth and other British writers made Bull "a heroic archetype of the freeborn Englishman." Later, the figure of Bull was disseminated overseas by illustrators and writers such as American cartoonist Thomas Nast and Irish writer George Bernard Shaw, author of John Bull's Other Island.

Attempt to interpret the career of Napoleon in the light of biblical prophesies.

One hundred twenty years ago, the Independent Order of Good Templars was the world's largest, most militant, and most evangelical organization hostile to alcoholic drink. Standing in the forefront of the international temperance movement, it was recognized worldwide as a potent social and moral force. Temperance and Racism restores the Templars, now an almost forgotten footnote in American and British social history, to a position of prominence within the temperance movement. The group's ideology of universal membership made it unique among fraternal organizations in the late nineteenth century and led to pioneering efforts on behalf of equal rights for women. Its policy toward African Americans was more ambiguous. Though a great many white Templars, especially those in Great Britain, rejected the extreme racism prevalent in the late nineteenth century, members in the American South did not. The decision to allow state lodges to rule on their membership eligibility led to the great schism of 1876-87. The break was mended only after British leaders compromised their ideals of universal brotherhood and sisterhood for the sake of the organization's international unity. Drawing on previously unused primary sources, David Fahey reveals much about racial attitudes and behavior in the late nineteenth century on both sides of the Mason-Dixon line, and on both sides of the Atlantic.