Explores the influence of Kabbalah in shaping America’s religious identity In 1688, a leading Quaker thinker and activist in what is now New Jersey penned a letter to one of his closest disciples concerning Kabbalah, or what he called the mystical theology of the Jews. Around that same time, one of the leading Puritan ministers developed a messianic theology based in part on the mystical conversion of the Jews. This led to the actual conversion of a Jew in Boston a few decades later, an event that directly produced the first kabbalistic book conceived of and published in America. That book was read by an eventual president of Yale College, who went on to engage in a deep study of Kabbalah that would prod him to involve the likes of Benjamin Franklin, and to give a public oration at Yale in 1781 calling for an infusion of Kabbalah and Jewish thought into the Protestant colleges of America. Kabbalah and the Founding of America traces the influence of Kabbalah on early Christian Americans. It offers a new picture of Jewish-Christian intellectual exchange in pre-Revolutionary America, and illuminates how Kabbalah helped to shape early American religious sensibilities. The volume demonstrates that key figures, including the well-known Puritan ministers Cotton Mather and Increase Mather and Yale University President Ezra Stiles, developed theological ideas that were deeply influenced by Kabbalah. Some of them set out to create a more universal Kabbalah, developing their ideas during a crucial time of national myth building, laying down precedents for developing notions of American exceptionalism. This book illustrates how, through fascinating and often surprising events, this unlikely inter-religious influence helped shape the United States and American identity.

In November 1774, a pamphlet to the People of America was published in Philadelphia and London. It forcefully articulated American rights and liberties and argued that the Americans needed to declare their independence from Britain. The author of this pamphlet was Charles Lee, a former British army officer turned revolutionary, who was one of the earliest advocates for American independence. Lee fought on and off the battlefield for expanded democracy, freedom of conscience, individual liberties, human rights, and for the formal education of women. Renegade Revolutionary: The Life of General Charles Lee ais a vivid new portrait of one of the most complex and controversial of the American revolutionaries. LeeOCOs erratic behavior and comportment, his capture and more than one year imprisonment by the British, and his court martial after the battle of Monmouth in 1778 have dominated his place in the historiography of the American Revolution. This book retells the story of a man who had been dismissed by contemporaries and by history. Few American revolutionaries shared his radical political outlook, his cross-cultural experiences, his cosmopolitanism, and his confidence that the American Revolution could be won primarily by the militia (or irregulars) rather than a centralized regular army. By studying LeeOCOs life, his political and military ideas, and his style of leadership, we gain new insights into the way the American revolutionaries fought and won their independence from Britain."

A fascinating portrait of Jewish life in Suriname from the 17th to 19th centuries Jewish Autonomy in a Slave Society explores the political and social history of the Jews of Suriname, a Dutch colony on the South American mainland just north of Brazil. Suriname was home to the most privileged Jewish community in the Americas where Jews, most of Iberian origin, enjoyed religious liberty, were judged by their own tribunal, could enter any trade, owned plantations and slaves, and even had a say in colonial governance. Aviva Ben-Ur sets the story of Suriname's Jews in the larger context of Atlantic slavery and colonialism and argues that, like other frontier settlements, they achieved and maintained their autonomy through continual negotiation with the colonial government. Drawing on sources in Dutch, English, French, Hebrew, Portuguese, and Spanish, Ben-Ur shows how, from their first permanent settlement in the 1660s to the abolition of their communal autonomy in 1825, Suriname Jews enjoyed virtually the same standing as the ruling white Protestants, with whom they interacted regularly. She also examines the nature of Jewish interactions with enslaved and free people of African descent in the colony. Jews admitted both groups into their community, and Ben-Ur illuminates the ways in which these converts and their descendants experienced Jewishness and autonomy. Lastly, she compares the Jewish settlement with other frontier communities in Suriname, most notably those of Indians and Maroons, to measure the success of their negotiations with the government for communal autonomy. The Jewish experience in Suriname was marked by unparalleled autonomy that nevertheless developed in one of the largest slave colonies in the New World.

Don’t fire until you see the whites of their eyes” remains one of the enduring, and most stirring, quotations of the Revolutionary War, and it was very likely uttered at the Battle of Bunker Hill by General Israel Putnam. Despite this, and Putnam’s renown as a battlefield commander and his colorful military service far and wide, Putnam has never received his due from modern historians. In The Whites of Their Eyes, Michael E. Shay tells the exciting life of Israel Putnam. Born near Salem, Massachusetts, in 1718, Putnam relocated in 1740 to northeastern Connecticut, where he was a slaveowner and, according to folk legend, killed Connecticut’s last wolf, in a cave known as Israel Putnam Wolf Den, which is on the U.S. National Register of Historic Places. During the French and Indian War, Putnam enlisted as a private and rose to the rank of colonel. He served with Robert Rogers, famous Ranger founder and leader, and a popular phrase of the time said, “Rogers always sent, but Putnam led his men to action.” In 1759, Putnam led an assault on French Fort Carillon (later Ticonderoga); in 1760, he marched against Montreal; in 1762, he survived a shipwreck and yellow fever during an expedition against Cuba; and in 1763, he was sent to defend Detroit during Pontiac’s rebellion. When the Revolutionary War broke out, Putnam—who had been radicalized by the Stamp Act—was among those immediately considered for high command. Named one of the Continental Army’s first four major generals, he helped plan and lead at the Battle of Bunker Hill, where he gave the order about “the whites of their eyes” and argued in favor of fortifying Breed’s Hill, in addition to Bunker Hill. Most of the battle would take place on Breed’s. During the battles for Manhattan, Brooklyn, and Long Island during the summer of 1776, Putnam proved himself a capable and courageous battlefield commander with a special eye for fortifications, but he sometimes faltered in tactical and strategic decision-making. In the fall of 1777, the British outmanned Putnam, resulting in the loss of several key forts in the Hudson Highlands near West Point. Putnam was exonerated by a court of inquiry, but—nearly sixty and opposed by powerful political elements from New York, including Alexander Hamilton—he spent many of the following months recruiting in Connecticut. In December 1779 he was returning to Washington’s Army to rejoin his division when he suffered a stroke and was paralyzed. The Whites of Their Eyes recounts the life and times of Israel Putnam, a larger-than-life general, a gregarious tavern keeper and farmer, who was a folk hero in Connecticut and the probable source of legendary words during the Revolutionary War—and whose exploits make him one of the most interesting officers in American military history.

For most of the eighteenth century, British protestantism was driven neither by the primacy of denominations nor by fundamental discord between them. Instead, it thrived as part of a complex transatlantic system that bound religious institutions to imperial politics. As Katherine Carte argues, British imperial protestantism proved remarkably effective in advancing both the interests of empire and the cause of religion until the war for American independence disrupted it. That Revolution forced a reassessment of the role of religion in public life on both sides of the Atlantic. Religious communities struggled to reorganize within and across new national borders. Religious leaders recalibrated their relationships to government. If these shifts were more pronounced in the United States than in Britain, the loss of a shared system nonetheless mattered to both nations. Sweeping and explicitly transatlantic, Religion and the American Revolution demonstrates that if religion helped set the terms through which Anglo-Americans encountered the imperial crisis and the violence of war, it likewise set the terms through which both nations could imagine the possibilities of a new world.

Evangelicals and scholars of religious history have long recognized George Whitefield (1714-1770) as a founding father of American evangelicalism. But Jessica M. Parr argues he was much more than that. He was an enormously influential figure in Anglo-American religious culture, and his expansive missionary career can be understood in multiple ways. Whitefield began as an Anglican clergyman. Many in the Church of England perceived him as a radical. In the American South, Whitefield struggled to reconcile his disdain for the planter class with his belief that slavery was an economic necessity. Whitefield was drawn to an idealized Puritan past that was all but gone by the time of his first visit to New England in 1740. Parr draws from Whitefield's writing and sermons and from newspapers, pamphlets, and other sources to understand Whitefield's career and times. She offers new insights into revivalism, print culture, transatlantic cultural influences, and the relationship between religious thought and slavery. Whitefield became a religious icon shaped in the complexities of revivalism, the contest over religious toleration, and the conflicting role of Christianity for enslaved people. Proslavery Christians used Christianity as a form of social control for slaves, whereas evangelical Christianity's emphasis on "freedom in the eyes of God" suggested a path to political freedom. Parr reveals how Whitefield's death marked the start of a complex legacy that in many ways rendered him more powerful and influential after his death than during his long career.

A few years after the American declaration of independence, the first American ships set sail to India. The commercial links that American merchant mariners established with the Parsis of Bombay contributed significantly to the material and intellectual culture of the early Republic in ways that have not been explored until now. This book maps the circulation of goods, capital and ideas between Bombay Parsis and their contemporaries in the northeastern United States, uncovering a surprising range of cultural interaction. Just as goods and gifts from the Zoroastrians of India quickly became an integral part of popular culture along the eastern seaboard of the U.S., so their newly translated religious texts had a considerable impact on American thought. Using a wealth of previously unpublished primary sources, this work presents the narrative of American-Parsi encounters within the broader context of developing global trade and knowledge.