In a sense, within an imperial context, humanitarian assistance inadvertently provided some Acadian women refugees with a platform unlike they had ever had before. 

More importantly, our misappropriation of “puritan” has allowed scholars to ignore and the public to misunderstand religion.

For those in later years, the bell’s value lay not in its powerful sound, but in its visual representation.

This is the story of how a visit by Frederick Douglass to south-central Massachusetts, its leadup and aftermath, epitomizes the movement’s ability to spread in the region.

By leading the risky but eventually successful financial operation, Elisha justified his name.

The outlines of “salvation antiquarianism”—with the emphasis on “saving” both in terms of preservation and Christian redemption—appears particularly clearly in the AAS’s inaugural 1813 address.

Especially in the early years, with no grammar books or dictionaries of spoken languages, missionaries relied heavily on their cultural know-how and linguistic expertise and came to learn about the nuances of Armenian culture through them.

Ultimately, books are static, material things. As historians and writers, we’re always changing, and so is the field of history.

What happens when we place furniture into a context of lively and fraught interaction?

Pet of the Petticoats extends the reach of Anglo-Atlantic anti-Catholicism to the stage, illustrating the ways its tropes and anxieties moved across genres and into sentimental stage comedy.

Not only was women’s and African Americans’ public leadership new and controversial, but also, well into the 1800s, Black and white women didn’t typically cooperate in charitable activity or reform efforts.

The Quaker spiritual journey, often invisible due to its silent, humble and individual nature, is illustrated in this map.

Whitman creates a beautiful tension between the images of marauding lovers, armed and fearless, and two boys clutching each other’s fingers and clinging to each other.

Studying the aftermath of the evacuation from Tripoli provides perspective on the current fallout from the withdrawal from Afghanistan.

From 1863 onward, Beecher was obsessed with forgiveness. The most influential preacher in the country, he aggressively agitated for the Union to extend complete forgiveness to Confederates.

The poems of “Kingdom” are spirit-drawings, in the tradition of the Harmonists’ erstwhile Shaker acquaintances. On occasion they quote bits of Harmonist texts.

…without the bawdy world of Falstaff and Prince Hal and of Shakespeare’s jesters, beadles, and gravediggers or the hovering evil of murderous kings, corrupt priests, scheming witches, and ungrateful daughters there would have been nothing for those dissenting Puritans to dissent from.

I had a longtime fascination with both the Latter-Day Saints and the Inca Empire. To find this point of contact across centuries and hemispheres gave me something of the confused pleasure one feels on learning that two good friends know each other independently from oneself.

Tracing the intellectual and economic connections between Black women, Black data and colored conventions in the antebellum era.

Presented as part of the special Politics Issue

Whatever the first amendment may say about the separation of church and state, religion has had a place in American politics, for better or worse, since the very founding of the nation.

Presented as part of the special issue “Early Cities of the Americas.”

“Tenochtitlan’s precarious, dynamic order was held together by a passionate devotion to religion and the discharging of the Aztecs’ special and ever-expanding obligation to the gods.”

As Americans looked westward for new territory, many viewed mixed-raced Mexicans and their Roman Catholic religion as inferior and incompatible with the Anglo-Saxon Protestant republicanism that was fated to sweep the continent.

For all its virtues, something was lost in translation.

Mather, like most other Christians of the time, also believed that racial equality before God did not demand equality on Earth–and, in particular, that it was wholly compatible with the institution of slavery.

Searching for the prey of an effective censor makes the thrill of discovery especially tantalizing, since the “treasure” is not meant to be found.

The reasons for keeping funeral broadsides may have been genealogical: the lyrical remembrance of ancestors perhaps struck a balance between the heraldic crests found in living rooms across America and the magnetic poetry on the fridge.

Last spring, the campus I have called home for the last twenty years suffered an unprecedented act of violence.

Union supporters created an “illusion of collective grief,” a perception that the entire nation—North and South, black and white—was unified in its response to Lincoln’s assassination.

As we Americans acquired a greater share of the world’s wealth and power, we internalized the bizarre claim, loosely derived from covenantal theology, that God blesses our nation with exclusive fervor.

Increase Mather’s primary target was “Mixt or Promiscuous Dancing” of men and women together.

Although the Shakers’ material culture has received the most modern attention, arguably the most vital facet of Shaker life was not the production of material objects, but rather the production of music.

Keys are border-phenomenon that split the world into a within and a without and, in the seventeenth century, record a surprisingly tight fit between subject and object.

“Regardless of who was engaged in the business, the very nature of the business seemed to contradict the United States’s conception of itself, and thus the broker and the pawner were to remain objects of a derision that went beyond ethnic prejudice.”

While primly stitching Eve’s fall from innocence on her canvas, Christina likely reflected on the brutal consequences suffered by those who succumbed to temptation in her everyday world.

Ultimately, what seems to distinguish sacred violence from other acts of aggression is not its form but its intensity.

Although Puritans designed their service in direct opposition to the Catholic mass, its practitioners’ version of the Lord’s Supper had more in common with the mass than they wanted to admit.

Sponsored by the Chipstone Foundation Busts are odd things. Heads free of their bodies, severed at the shoulders, often at […]

Attacks on Black Charleston worshipers started well before 1822.

John Fea argues that the American Bible Society was an eminently American institution that sought to build a Christian nation.

Reading a 1959 article about a 1639 miscarriage in 2011 reveals how little the discourse about women’s bodies evolves over three hundred and twenty years.

It seemed to me that the conditions of cancer and captivity shared physical, emotional, and spiritual correspondences.

The English Puritans who founded Massachusetts in 1630 formed a society as committed to religion as any in history. But for them, marriage was a civil union, a contract, not a sacred rite.

He was a man stretched between worlds: one of cautious belief, another of passion and sentiment; one of rational learning, another of devotion and deep emotion.

In polarizing times, there is a price to be paid—at the polls and otherwise—for attempting to chart a middle path.

“Whenever the pillars of Christianity shall be overthrown, our present republican forms of government, and all the blessings which flow […]

Presented as part of the special issue “Early Cities of the Americas.”

“Massachusetts’ earliest laws were hostile to bowling.”

Brothel guides’ positive descriptions of well-behaved, mannered, self-conscious brothelgoers suggested that if such genteel, respectable men allowed themselves to enjoy the sexual pleasures for sale in American cities, then why couldn’t the reader himself?

It is not hard to imagine the allure of such a work for readers—modest or otherwise—for it provided a rare detailed discussion of sex.

Presented as part of the special Politics Issue

Early northern black church voting may be the missing link in our understanding of black political consciousness and civic mindedness.

If we think of the War of Independence as a civil war fought between British subjects, we also get a sharper look at revolutionary politics during and after 1775-1776.

A strange and memorable thing. After outpourings of prayer, with the utmost fervor and fasting, there appeared an Angel, whose face shone like the noonday sun. His features were those of a man, and beardless; his head encircled by a splendid tiara; on his shoulders were wings; his garments were white and shining; his robe reached to his ankles; and about his loins was a belt not unlike the girdles of the peoples of the East.

As opposing groups fight to defend antagonistic beliefs, their accounts take on a life of their own, such that the women’s existence becomes most important not in and of itself but rather as a register of broader cultural struggles.

Steven K. Green demonstrates how easily the historical inventions of one era may become the historical facts of another.

“We aim to represent the range of disability history resources by selecting representative artifacts from the genres where disability history is found: veterans’ pension documents, the circus sideshow, moral literature, postcards of institutions, deaf- and polio- and blind-community newspapers and newsletters, service-club ephemera and meeting minutes.”

I have visited tribal casinos in California, Arizona, New Mexico, and Oklahoma, but none of them compare to the Mohegan Sun . . .

For Fisher as well as for Parsons making a self-portrait was, finally, an act of self-memorialization.

Indiana’s Infidel Congressman Locals refer to southwestern Indiana as “The Pocket,” but politicians know this region by a more ominous […]

In the end, four papers stood out as making truly original contributions to scholarship on Salem witchcraft.

Under the specter of witches’ meetings said to be aimed at destroying the village ministry, an unprecedented and momentous claim, the New England tradition of legal caution towards witchcraft accusations completely evaporated.

Weaving the Wicked Web of Antebellum Religion and Politics “Douglas is a cuning dog & the devil is on his […]

Godbeer likens examining seventeenth-century witch trials through the surviving transcripts to watching “narrow-beamed spotlights that play upon an otherwise darkened landscape” . . .

The newly recovered fifth chapter is critical to the development of both the novel’s plot and its themes.

“When Puritans saw specters of witches and Indians assembled in military companies, heard trumpets mustering them to meetings, or cried out that invisible attackers were tearing them to pieces, they were articulating the beliefs of their ancestors in England as well as their own New England assumptions.”

While Protestantism might have informed migrants’ decisions to move, the availability of relatively cheap and fertile land determined where and when they went.

By 1776, backcountry Indian-hating had become a patriotic virtue as quintessentially American as independence, self-sacrifice, and egalitarianism.

Resistant to quantification or even to classification, emotions are a slippery topic for any scholar at any time, and particularly so for historians.

Death changed America’s relationship with religion and philosophy, but the Civil War fatalities also created a new commodity: the dead.

Krech is concerned with the many spiritual meanings Indians assigned birds, whether as dark omens of sickness and death, symbols of personal power and physical prowess, sources of luck, expressions of love, or embodiments of beauty.

It is this messy interplay between the words of the minister and the experience of the hearer that produces the lived truth or application of the sermon.

The Common-place Web Library reviews and lists online resources and Websites likely to be of interest to our viewers. Each […]

Even as New York was becoming an evangelical power center, it nevertheless also remained a foil against which ministers committed to the New England ideal of village life—homogenously white and Protestant—could rant and rail.

all source material is from the 17th century and appears in single quotes

Vanishing Point In the great valley between Hwando and Yazoo City,laborers tend opium poppies and cotton,Dying of yellow fever. But […]

1. Tracts Trace Fissure I pick up a fragile, aging photo, asking, “Who is this?” “No idea.” Names slip out […]

The Website provides a taste of the abundant repository of sources available at the various Bethlehem archives.

One impressive and very useful feature of the site lies in its function as a central clearinghouse for information about the state. In an effort to be comprehensive, the site’s creators are engaged in “assisting institutions across the state in digitizing their records and placing them online for easy access.”

Imagine yourself seated around the table at a séance. Imagine having already committed to an ethereal mechanics of sympathy and […]

… when you visit Digital Paxton—which you can do from your desktop or your smartphone—you’ll automatically enter the introductory path.

“While Augustan satires were primarily concerned with defending the civic virtues enshrined by classical republican ideology, rather than the doctrines of Calvinist orthodoxy, both belief systems were based on an Augustinian understanding of human nature as tending toward corruption.”

I’ve always been a big proponent of historical fiction, for the life and imagination it brings to often dry historical […]

Benevolence purchased a respectability that could transcend religious denominations.

Winiarski is primarily interested in the impact of the introduction of popular religion on New England. It will come as no surprise to scholars of the Great Awakening that he highlights the role that the 1740 arrival of Grand Itinerant George Whitefield played in unsetting an already religiously fractious New England.

Miller’s book centers on the queerness of suffering, theorizing modes of abjection that destabilize and shift sexual and racial identifications.

Dewulf is right to address the important West Central African influences on North American celebrations such as Pinkster. West Central Africans played an important role in many American slave communities, as several scholars have shown in recent years.

In his new, excellent book on Puritanism, Baird Tipson emphasizes that this life of faith accrued assurance of salvation over the long haul. Conversion was not a moment; it was more like momentum.

Because of their insistence on pacifism, Quakers historically have been treated as suspicious, at best, or traitors, at worst.

Sometimes un-knowing our learned assumptions . . . “requires both the associative and the imaginative flexibilities of intellectual and speculative history, respectively.”

When editorial work is done well, it prods you toward a new way of thinking about a text or set of texts without closing down other interpretive possibilities.

Dutch tolerance is best understood as an elastic system whose properties must be inferred from the historical record of the homeland as well as that of each colony.

While the Puritans feared the encroachment of the wilderness on their borders, the greater, paradoxical fear was of the perversion of the natural order lurking within human nature itself.

The nervous system, in the nineteenth-century imaginary, was the point of contact between the mind and the world.

Anne was oppressed and it is difficult for me to write her. I don’t want to oppress her further and […]

If a decade ago some folks were wondering why we had stopped taking religion seriously as a legitimate academic topic, today many are taking religion seriously enough to be willing to tip one of the sacred cows of Enlightenment modernity itself: that cow being, of course, secularism’s sense of its total victory.

If Jortner’s point is to regain the contingency, and peel away the sense of inevitability of American expansion, he leaves the reader with no real explanation for the course of events.

Common-place talks with Christopher Cameron, author of To Plead Their Own Cause, about the chronology of abolition, the role of religion in the movement, and the importance of African-American voices in intellectual history.

After reading Van Engen’s iconoclastic work, it is difficult to remember why New England Calvinists are so often caricatured as cold and unfeeling.

For many readers, the most eye-opening revelation of this book will be Osborn’s evolving position on slavery.

Modern seeks a difficult balance: he simultaneously looks to explain the methods, meanings, and effects of secularism in the antebellum United States and to assert that its discursive presence could never achieve its own universalizing goals.

Neither natural magic nor the occult sciences such as alchemy and astrology (excepting only judicial astrology) were seen as incompatible with Reformed religion in the seventeenth century.

For Vowell, everything is always happening and always all at once. Her explicitly ethical and transhistorical interpretive method accounts for her unapologetically anachronistic style.

There is much more to know about the enigmatic George Whitefield, as new books by Kidd and Parr amply demonstrate.

“How to establish a French province in America without immigration? A solution presented itself in the transformation of Indians into Frenchmen.”

The minutes of Colored Conventions constitute one of the most important bodies of primary sources in African American history. The […]

Sex and Family in Puritan Massachusetts Common-place asks Michelle Morris about her 2013 book, Under Household Government: Sex and Family […]

Michael Millner’s Fever Reading begins with the appealing idea that it “seeks to understand the meanings of reading badly” (xiii). […]

In the 1847 Grammar of the Mpongwe Language, principally authored by John Leighton Wilson, the American missionary to Gabon marveled […]

When I was a teenager in Catholic school developing a sense of political consciousness, I fixated on the Apostle Jude, […]

“Man,” wrote John Webb, a Boston-based minister, in a 1726 sermon, “conforms to the Tempers and Manners of the Company […]

Frances Ellen Watkins Harper’s first book of poems had been considered lost to history for well over one hundred years. Johanna Ortner shares the tale of recovering this incredibly valuable text–and shares the text itself–with the readers of Common-place.

Creating a literary genealogy linking Occom and Wheatley could change conceptions of early American Indian and African American writing and missionary work

Wheatley’s saying that her soul touched by Virtue can “guide [her] steps” is thus more than just a metaphor for God’s ability to change a converted person’s life: it is an acknowledgment of the immense power that God’s virtuous character can have over a person’s body and soul.

Rhys S. Bezzant, Jonathan Edwards and the Church. Oxford: Oxford University Press, 2013. 328 pp., $49.95.

Notetaking and Sermon Culture in Puritan New England

Schultz paints a picture of an increasingly divided church in the United States, with miracles being only one of the issues on which the camps disagreed.

Presented as part of the Special Issue: Pacific Routes

Standing alongside the heroic and saintly Serras of the Capitol and the Catholic Church is a villainous Serra with the worst features of Christopher Columbus, a man whose own life story is overshadowed by everything he has come to embody and symbolize to his detractors.

In these accounts Washington did not add “So help me God” to the oath. In fact, no account of his inauguration, either contemporaneous or later, has Washington saying “So help me God”—until 1854.

or, Please Don’t Accuse Me of Being Theodore Parker Incarnate Whenever I attend panels or professional conferences that are about […]

Providing the gamut of contexts for specific musical expressions in America’s past makes them all the more comprehensible, and conveys an appreciation for the ubiquitous importance music had for people long before the age of electronics.

Pawning past and present

How did a working-class drunkard with little formal education become a narrator of hard times to society at large?

If Mather’s portrait inspires reverence, another object associated with him helps bring him down a bit from his lofty position: his childhood highchair

I begin with classic Anglo Saxon understatement: The American Jeremiad has been invaluable for my work and, safe to say, […]

The SPGNA, American Indians, and the Turn to Foreign Missions in the Early Republic Hazelnuts. That’s what the girl at […]

There is a rich tradition of writing in Spanish on colonial catastrophe, illness, and violence.

There is an interesting map up at Newsweek‘s web site illustrating what the magazine calls “a surprising correlation between the […]

Because psalmody was transmitted through a fluid mix of printed books, manuscript compilations, and oral tradition, hymn tunes and texts were frequently mixed and matched, and tune names likewise varied.

I was struck by the thin pamphlet’s integration of word and image: in ten engravings, the booklet plotted out the life of the Christian soul.

Historians interested in religion and politics in the early American republic have long seen the American Revolution as the catalyst […]

How do we think about early American legacies today? And should we be thinking about them at all?

Freemasonry and these notions of public and private, legality and illegality, justice and injustice, have crossed paths more than a few times.

Matters related to the history, production, and evolution of a text as a text did not have to be prompted by the professor but figured seamlessly into class discussion and student papers.

As a professor in a law school, I should begin by stating that I am on record testifying that Professor […]

For an Americanist, one of the strangest developments of the past few years has been to hear the phrase “American […]

Presented as part of the Special Issue: Pacific Routes

His intellectual powers were fully equal to the challenges of helping his father gather plant specimens and linguistic vocabularies. The emotional stress of the voyage was another matter.

Presented as part of the Special Literature Issue

While I don’t ask students to assess whether Anne Bradstreet’s or Thomas Shepard’s beliefs are closer to their own, early Americanists do often have allegiances to authors and texts.

The “new atheism” derives from a long-established free-thinking tradition in which Thomas Paine has a key place.

The way Arizona Mormons remember their history, they were victims. They endured persecution and prevailed. From another perspective, they were aggressors.

Presented as part of the Special Literature Issue

Natives were eager consumers of the kinds of print ephemera that circulated throughout New England.

Wheatley does not write about race as a collective and embodied experience.

Indians looked on landless and drifting sailors, existing outside of the kin relations that defined Illahee, with suspicion. Yet through prostitution, intermarriage, working together, and trade, the fragments of a colonial society were formed that did not privilege the American vision of Oregon.

Lorenzo Dow Dreams of Empire in the Era of Good Feelings Before they left for a preaching tour of England […]

Presented as part of the Special Literature Issue

What does aligning ourselves with, rather than against, America tell us about us?

All the essays in this issue treat music that registers quintessentially American processes of cultural change-encounter, innovation, contestation, reconfiguration, transfusion.

Presented as part of the special issue “Early Cities of the Americas.”

“This was the great idea that, out of the wreckage of Spanish imperialism to which the Catholic Church had attached itself, came from the variously sanctified and base mixings of the Americas: the stunning idea that people were not one thing or the other, nor even some cross between two civilizations, but some new mestizaje, some new way of being altogether.”

Before writing these remarks I re-read The American Jeremiad for the first time in quite a while. I believe in […]

The devotional culture of early New England did not predict or facilitate a straight line from sin to salvation.

Frances Trollope, the English-born Tory, found American religious habits loathsome (in truth, she found most everything about America loathsome). But […]

Between the lines, buried deep in the least likely passages, among small tidbits of oral lore, they can be heard but only faintly.

Ephrata monks experienced an intentional and dramatic physical transformation.

When asked to contribute to this discussion of Bercovitch’s landmark work, I decided that I wanted to reflect on the […]

The achievement of the Great Awakening was the belief that religious experience is inherently subjective.

Just as working with religiously committed scholars in graduate school had deepened my appreciation for the intellectual depth of perspectives rooted in faith, my experience at that Christian college helped me more easily imagine the closeted lives of skeptics in the early republic.

How can belief in such oddities be allowed any place in scholarship?

What Hochschild does is not so much revise our understanding of the British abolition movement as humanize it.

“Richter shows that the effort to transform the traditional narrative of American history from one of the westward expansion of white settlement to one that looks eastward from Indian country is not only possible, but essential for understanding this nation’s past in all its complexity.”

Presented as part of the Special Issue: Pacific Routes

Many thought Moors a sharp trader, and at times people suspected that he was crooked. This was hardly unusual during these years in Samoa. More than once Moors or one of his traders was accused of using doctored weights when measuring coconuts for purchase, and at least once this endangered the life of one of his traders. Even Robert Louis Stevenson, who relied heavily on Moors in his early years, worried that he might be a huckster.

Kamil… goes against the grain in arguing that metaphysics, not skepticism, laid the basis for early modern “multiculturalism…”

February 29, 2008 Seems Like Old Times, I: Nationalizing the state militias One of the features I have planned for […]

I am driving off to the Society for Historians of the Early Republic (SHEAR) annual meeting in beautiful downtown Springfield, […]

Is the linear novel the only way one gets lost in a book?

June 30, 2008 The Age of Analogies   One of Josh Marshall’s posts last week noted the dismal failure of […]

Both New Englanders and English dissenters talked the talk of Protestant internationalism and unity, but when the conflict between Britain and the American colonies escalated, they did not walk the walk.

Three poems In God’s Altar: The Word and Flesh in Puritan Poetry (Berkeley, 1978), the literary critic Richard Daly writes that, for […]

Pestana argues convincingly that the policies pursued by each English settlement were based in a pragmatic appraisal of local circumstances and interests.

The collapse of “psychohistory” and “psychobiography” appears to have been nearly total.

Presented as part of the special issue “Early Cities of the Americas.”

“[O]ur authors have consciously adopted an untraditional approach to urban history, illustrating the social, legal, and political workings of these young urban societies by writing about a particular incident, a place, an encounter, a person, or a group of urban people.”

Presented as part of the special issue “Early Cities of the Americas.”

“Why would clergymen of the Reformed Church use their office to baptize the offspring of men and women claimed as property by the Dutch West India Company, the premier slave-trading company of the seventeenth century?”

History conveniently divided by nation-state boundaries and imperial rule to conform to academic specialization has neglected how fluid these commercial, cultural, political, and social boundaries have been since the fifteenth century.

“Professor Kars, too, tries to walk the path between cultural conflict and structural change, with limited success.”

“Yes, the Constitution is often publicly praised. But it is more often debated and argued about.”

Even into the twentieth century, I learned, Bethel’s Independence struck a nerve for some in the white community, while in the black community it remained a fiercely prideful monument of black uplift.

To materiality Anderson therefore joins intertextuality: every page of his analysis is marked by an acute sense of how Bradford as reader and writer draws on and responds to an extensive archive of printed books and manuscripts.

Ghosts, [Richardson] argues, typically emerge from episodes of violence or oppression whose facts are historically hazy. In turn, the ghostly residues of these events are themselves unstable (or shifty) and can be easily made to serve a variety of political uses.

Is it possible to write an intellectual history of early American theology that keeps readers awake, and indeed eager to turn each page?

Presented as part of the Special Issue: Money

From the mid-sixteenth through the seventeenth century, few topics aroused such extensive debate.

Presented as part of the special issue “Early Cities of the Americas.”

“The water brought life to the slope—and sometimes death.”

“[T]he historian doing this sort of research must learn how to build relationships and earn the trust of people–usually historical society volunteers–who might be skeptical of outsiders and inclined to protect their cherished local history from professional revisionists intent on rewriting it.”

“Emerson celebrated the creative originality of each new generation and warned his readers and listeners against undue reverence for ‘the sepulchers of the fathers.'”

Common-place asks Victoria Freeman, author of Distant Relations: How My Ancestors Colonized North America (South Royalton, Vt., forthcoming November 2002), what kinds of responsibility do descendants of dispossessors have to history and to native peoples today?

“Who was Mercy Lewis, and why did she hate George Burroughs?”

“Wyss contends that scholars of early American literature have let their notions of what constitutes an “‘authentic’ Native voice” deafen them to the many writings by Christian Indians before . . . the early nineteenth century.”

“Sobel’s book is notable in turning our attention back to a topic too long thought off limits to historians: the psychological origins of race and racism.”

“I could not overlook the biggest anachronism of all–that of character.”

Or How the Puritans Boogied Down, Down, Down Derry Down

“Compared with most heritage tourism, ghost tours—by turns campy and didactic—offer visitors unblinking and, no doubt, at times unwelcome views of the skeletons in the closet of early American history: slave coffles, Indian massacres, debtor’s prisons, and the sundry other sad and sorry fates of people you might expect would want to haunt America’s cities.”

Thus, the poems examine both the social structures contributing to the accusations as well as the relationships between people that were wounded or destroyed by the suspicions, convictions, and executions.

    What’s a synthesis? Everyone knows the smart aleck answer: history without original research. This conviction fuels the disparaging […]

Converts’ spirits were stirred by impassioned preaching and hymn singing, and moved by holy laughter and ecstatic barking at revival meetings; some claimed to hear mysterious voices in otherwise empty rooms or angelic choirs at their deathbeds; still others tried to describe their new spiritual perceptions as in some ways analogous to listening.

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