The Science of the Soul challenges long-standing notions of Puritan provincialism as antithetical to the Enlightenment. Sarah Rivett demonstrates that, instead, empiricism and natural philosophy combined with Puritanism to transform the scope of religious activity in colonial New England from the 1630s to the Great Awakening of the 1740s. In an unprecedented move, Puritan ministers from Thomas Shepard and John Eliot to Cotton Mather and Jonathan Edwards studied the human soul using the same systematic methods that philosophers applied to the study of nature. In particular, they considered the testimonies of tortured adolescent girls at the center of the Salem witch trials, Native American converts, and dying women as a source of material insight into the divine. Conversions and deathbed speeches were thus scrutinized for evidence of grace in a way that bridged the material and the spiritual, the visible and the invisible, the worldly and the divine. In this way, the "science of the soul" was as much a part of seventeenth- and eighteenth-century natural philosophy as it was part of post-Reformation theology. Rivett's account restores the unity of religion and science in the early modern world and highlights the role and importance of both to transatlantic circuits of knowledge formation.

Science of the Soul in Colonial New England

With the arrival of European explorers and settlers during the seventeenth century, Native American ways of life and the environment itself underwent radical alterations as human relationships to the land and ways of thinking about nature all changed. This colonial ecological revolution held sway until the nineteenth century, when New England's industrial production brought on a capitalist revolution that again remade the ecology, economy, and conceptions of nature in the region. In Ecological Revolutions, Carolyn Merchant analyzes these two major transformations in the New England environment between 1600 and 1860. In a preface to the second edition, Merchant introduces new ideas about narrating environmental change based on gender and the dialectics of transformation, while the revised epilogue situates New England in the context of twenty-first-century globalization and climate change. Merchant argues that past ways of relating to the land could become an inspiration for renewing resources and achieving sustainability in the future.

Now available again, this important biography of the early New England intellectual leader was greeted as a "landmark in the history of the American mind" by Clifford K. Shipton when it appeared in 1962. Stiles lived at a critical time--the transition from the Reformation to the Enlightenment, which came suddenly in New England--and because of his position, his influence was great." Originally published in 1974. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.

Daniel Vickers examines the shifting labor strategies used by colonists as New England evolved from a string of frontier settlements to a mature society on the brink of industrialization. Lacking a means to purchase slaves or hire help, seventeenth-century settlers adapted the labor systems of Europe to cope with the shortages of capital and workers they encountered on the edge of the wilderness. As their world developed, changes in labor arrangements paved the way for the economic transformations of the nineteenth century. By reconstructing the work experiences of thousands of farmers and fishermen in eastern Massachusetts, Vickers identifies who worked for whom and under what terms. Seventeenth-century farmers, for example, maintained patriarchal control over their sons largely to assure themselves of a labor force. The first generation of fish merchants relied on a system of clientage that bound poor fishermen to deliver their hauls in exchange for goods. Toward the end of the colonial period, land scarcity forced farmers and fishermen to search for ways to support themselves through wage employment and home manufacture. Out of these adjustments, says Vickers, emerged a labor market sufficient for industrialization.

This book contains thirteen original essays about Puritan culture in colonial New England. Prompted by the growing interest in secular studies, as well as postnational, transnational, and postcolonial critique in the humanities, American Literature and the New Puritan Studies seeks to represent and advance contemporary interest in a field long recognized, however problematically, as foundational to the study of American literature. It invites readers of American literature and culture to reconsider the role of seventeenth-century Puritanism in the creation of the United States of America and its consequent cultural and literary histories. It also records the significant transformation in the field of Puritan studies that has taken place in the last quarter century. In addition to re-reading well known texts of seventeenth-century Puritan New England, the volume contains essays focused on unknown or lesser studied events and texts, as well as new scholarship on post-Puritan archives, monuments, and historiography.

John Eliot (1604–90) has been called “the apostle to the Indians.” This book looks at Eliot not from the perspective of modern Protestant “mission” studies (the approach mainly adopted by previous research) but in the historical and theological context of seventeenth-century puritanism. Drawing on recent research on migration to New England, the book argues that Eliot, like many other migrants, went to New England primarily in search of a safe haven to practice pure reformed Christianity, not to convert Indians. Eliot’s Indian ministry started from a fundamental concern for the conversion of the unconverted, which he derived from his experience of the puritan movement in England. Consequently, for Eliot, the notion of New England Indian “mission” was essentially conversion-oriented, Word-centered, and pastorally focused, and (in common with the broader aims of New England churches) pursued a pure reformed Christianity. Eliot hoped to achieve this through the establishment of Praying Towns organized on a biblical model—where preaching, pastoral care, and the practice of piety could lead to conversion—leading to the formation of Indian churches composed of “sincere converts.”

Presents an historical analysis of the Salem witch trials, examining the factors that may have led to the mass hysteria, including a possible occurrence of ergot poisoning, a frontier war in Maine, and local political rivalries.

Combining innovative archaeological analysis with historical research, Peter E. Pope examines the way of life that developed in seventeenth-century Newfoundland, where settlement was sustained by seasonal migration to North America's oldest industry, the

Distinguished historian Hall presents a revelatory account of New England's Puritans that shows them to have been the most daring and successful reformers of the Anglo-colonial world.