The New England Milton concentrates on the poet's place in the writings of the Unitarians and the Transcendentalists, especially Emerson, Thoreau, William Ellery Channing, Jones Very, Margaret Fuller, and Theodore Parker, and demonstrates that his reception by both groups was a function of their response as members of the New England elite to older and broader sociopolitical tensions in Yankee culture as it underwent the process of modernization. For Milton and his writings (particularly Paradise Lost) were themselves early manifestations of the continuing crisis of authority that later afflicted the dominant class and professions in Boston; and so, the Unitarian Milton, like the Milton of Emerson's lectures or Thoreau's Walden, quite naturally became the vehicle for literary attempts by these authors to resolve the ideological contradictions they had inherited from the Puritan past.

Throughout the colonial era, New England's only real public spokesmen were the Congregational ministers. One result is that the ideological origins of the American Revolution are nowhere more clearly seen than in the sermons they preached. The New England Soul is the first comprehensive analysis of preaching in New England from the founding of the Puritan colonies to the outbreak of the Revolution. Using a multi-disciplinary approach--including analysis of rhetorical style and concept of identity and community--Stout examines more than two thousand sermons spanning five generations of ministers, including such giants of the pulpit as John Cotton, Thomas Shepard, Increase and Cotton Mather, George Whitefield, Jonathan Edwards, Jonathan Mayhew, and Charles Chauncy. Equally important, however, are the manuscript sermons of many lesser known ministers, which never appeared in print. By integrating the sermons of ordinary ministers with the printed sermons of their more illustrious contemporaries, Stout reconstructs the full import of the colonial sermon as a multi-faceted institution that served both religious and political purposes, and explicated history and society to the New England Puritans for one and a half centuries.

From angels to demonic specters, astonishing visions to devilish terrors, dreams inspired, challenged, and soothed the men and women of seventeenth-century New England. English colonists considered dreams to be fraught messages sent by nature, God, or the Devil; Indians of the region often welcomed dreams as events of tremendous significance. Whether the inspirational vision of an Indian sachem or the nightmare of a Boston magistrate, dreams were treated with respect and care by individuals and their communities. Dreams offered entry to "invisible worlds" that contained vital knowledge not accessible by other means and were viewed as an important source of guidance in the face of war, displacement, shifts in religious thought, and intercultural conflict. Using firsthand accounts of dreams as well as evolving social interpretations of them, Dreams and the Invisible World in Colonial New England explores these little-known aspects of colonial life as a key part of intercultural contact. With themes touching on race, gender, emotions, and interior life, this book reveals the nighttime visions of both colonists and Indians. Ann Marie Plane examines beliefs about faith, providence, power, and the unpredictability of daily life to interpret both the dreams themselves and the act of dream reporting. Through keen analysis of the spiritual and cosmological elements of the early modern world, Plane fills in a critical dimension of the emotional and psychological experience of colonialism.

Legends, folktales, and traditions of New England Indians reflect historical events and a changing Indian identity over a 365-year period

The essays, which were originally published in The New England Quarterly: A Historical Review of New England Life and Letters, consider a wide range of areas in Native American-white relations: from Abenaki territory in northern Maine to Pequot lands in southern Connecticut; from profitable commerce to devastating warfare; from religious persuasion to labor exploitation; from cultural mixing to non-violent resistance; from literary representation to political argumentation. A comprehensive and insightful introduction by the editor places the richly diverse topics and perspectives within the broader context of New England ethnohistory. Most of the authors have added postscripts to their original essays commenting on recent scholarship and interpretations.

New England, the most clearly defined region in the United States, includes the six states of Connecticut, Maine, Massachusetts, New Hampshire, Rhode Island and Vermont. First colonized by the French in 1604 and the British in 1607, the New England colonies were the first to secede from the British Empire and were among the first states admitted to the union. No region has claimed more presidents as native sons (seven) or produced more men and women of exceptional accomplishment and fame. Many Americans see New England as a touchstone for the founding ideas of the nation, and the region served as a source of inspiration for many artists and writers. This second edition of Historical Dictionary of New England contains a chronology, an introduction, appendix, and an extensive bibliography. The dictionary section has over 700 cross-referenced entries on important personalities, places, institutions, and events. This book is an excellent resource for students, researchers, and anyone wanting to know more about New England.