To an even longer list of British scholars, the name of Patrick Collinson stands out as a major influence. Most would add Hall to this list of luminaries. Bremer, Richard Cogley, and Stephen FosterвЂќ (11). Stoever, Theodore Dwight Bozeman, and Charles Hambrick-StoweвЂќ (10вЂ“11) and also вЂњNorman Fiering, Charles Lloyd Cohen, Francis J. He names some of the leading American scholars who introduced the Atlantic turn to their studies of Puritan theology and practice: вЂњMichael McGiffert, E. Hall writes that when he began his doctoral work in 1959, historians of early New England tended to have вЂњcolonists unpack the luggage labeled Puritanism and magically turn into вЂfoundersвЂ™ of the America-to-be-founders of a literary tradition or something resembling democracy, and especially founders of a ready-made вЂidentityвЂ™вЂќ (10). The other volumes under review here, however, each published with an eye toward the four hundredth anniversary of the MayflowerвЂ™s voyage, pay close attention to the significance of the Puritan version of вЂњhot ProtestantismвЂќ in that colony, even if they come to different conclusions. Hall himself is not much interested in the small Plymouth branch of the much larger Puritan tree. Hall describes in his synthetic survey, The Puritans: A Transatlantic History. But most of the English settlers founding Plymouth were very much part of the larger movement that David D. Perhaps most contemporary Americans only think of grim witch-hunting Puritans on Halloween and buckle-hatted Pilgrims on Thanks-giving, not giving much thought to the connections between the two. 3 New England Puritans, once dour giants bestriding American Studies, retreated to the hills and hollows of scholarly subspecialty, occasionally reemerging more fully as denizens of the seventeenth-century British Atlantic world. Cohen pronounced the end of the Puritan paradigm in early American religious history. In the pages of the William and Mary Quarterly at the end of the last century, Charles L. 2Д«ut scholars have ceased to habitually plumb Puritanism for the deep sources of the вЂњAmerican mindвЂќ or the вЂњAmerican self.вЂќ We have long known how much Max Weber missed when he saw the Puritan strain of Protestantism as the font of вЂњindividualism.вЂќ We have long recognized that, despite the appropriations of politicians such as Ronald Reagan, John WinthropвЂ™s 1630 invocation of a вЂњcity on a hillвЂќ was not a prophecy of American exceptionalism.

And as the next dense explication of Puritan theology or a six-hundred-page meditation on the cultural meanings of Plymouth Rock was added to our already long reading lists, like Corey we grinned or grimaced and called for more weight. вЂњBegin with Perry MillerвЂ™s two volumes on The New England Mind and work forward,вЂќ our mentors said. Corey had been accused of witchcraft in Salem in 1692, but as the sheriff piled stone after stone upon him to force him to plea, Corey merely called for вЂњmore weight.вЂќ 1 Three centuries later, CoreyвЂ™s New England Puritans appeared vital to understanding American religious and intellectual history. There was a time, a couple of scholarly generations ago, when a certain breed of graduate student in early American history seemed to embrace Giles Corey as their patron saint.

Puritans vs pilgrims