University of California Press, 1966), 91–116.
∑π∫ Notes to Pages 371–77
chusetts'' New England Quarterly 72, no. 2 (June 2002), 179–203, that Edwards was resisting new prerogatives associated with male sexuality are especially helpful on this point. Tracy, Jonathan Edwards, Pastor, 193, sees him as more thoroughly backward-looking on this issue. Edwards still viewed himself as having some authority over the whole community because he held to the National Covenant and was, as discussed in chapter 21, above, ambivalent on the relationship of the Old Testament and New Testament models.
44. Works, 16: 380–87. The summary and quotations below are from these pages. 45. Peter Gay, A Loss of Mastery: Puritan Historians in Colonial America (Berkeley: University of California Press, 1966), 91–116.
46. Edwards to Gillespie, July 1, 1751, Works, 16: 383.
chapter 23. The Mission
1. They are to be distinguished from the Mohegan Indians, a tribe in southern Connecticut whom the seventeenth-century New England settlers encountered. James Fenimore Cooper confused the matter by conflating the names and some of the history of the two groups in his fictional works about the ''Mohicans.''
2. I am using ''English'' here, as it was at the time, as a language grouping. The Williams family was Welsh in origin. The settlers were all from New England, and I am using ''New Englander'' to refer to British or European settlers in New England, recognizing that Native Americans also lived in and had claims to what the settlers called ''New England.''
3. Lion G. Miles, ''The Red Man Dispossessed: The Williams Family and the Alienation of Indian Land in Stockbridge, Massachusetts, 1736–1818,'' New England Quarterly 67, no. 1 (1994): 46–49; ''John Sergeant,'' in Franklin Bowditch Dexter, Biographical Sketches of the Graduates of Yale College, vol. 1 (New York: Henry Holt, 1885), 394–97; William Kellaway, The New England Company, 1649–1776 (London: Longmans, Green, 1961), 269–73. Rachel Margaret Wheeler, ''Living upon Hope: Mahicans and Missionaries, 1730–1760'' (Ph.D. diss., Yale University, 1999), 47–76; Patrick Frazier, The Mohicans of Stockbridge (Lincoln: University of Nebraska Press, 1992), 28–49. Governor Belcher indicated privately that he hoped that the English settlers would intermarry with the Indians, as did the French, to reduce their di√erences. Frazier, Mohicans of Stockbridge, 26– 27. On New England views that civilizing Indians was the best first step toward evangelizing them see James Axtell, The Invasion Within: The Contest of Cultures in Colonial North America (New York: Oxford University Press, 1985), esp. 131–78. Axtell discusses Stockbridge on pp. 162–63, 196–204.
4. Sarah Cabot Sedgwick and Christina Sedgwick Marquand, Stockbridge, 1739–1974 (Stockbridge, Mass.: Berkshire Traveller Press, 1974), 31.
5. Samuel Hopkins (the elder), Historical Memoirs Relating to the Housatonic Indians (New York, 1972 [Boston, 1753]), 89. On Hannah Edwards, see Wheeler, ''Living upon Hope,'' 46.
6. Sedgwick and Marquand, Stockbridge, 31. The Mission House has been moved from its hillside location to downtown Stockbridge not far from the site of Sergeant's original house and the Edwards residence.
On eighteenth-century American interests in refinement and good taste, see Cary