Historically Thinking

On June 18, 1775, 245 years ago tomorrow, Abigail Adams took up her pen to write to her husband John, far away in Philadelphia at the Second Continental Congress: The Day; perhaps the decisive Day is come on which the fate of America depends. My bursting Heart must find vent at my pen. I have just heard that our dear Friend Dr. Warren is no more but fell gloriously fighting for his Country—saying better to die honourably in the field than ignominiously hang upon the Gallows. Great is our Loss. He has distinguished himself in every engagement, by his courage and fortitude, by animating the Soldiers and leading them on by his own example. A particular account of these dreadful, but I hope Glorious Days will be transmitted you, no doubt in the exactest manner. Joseph Warren was the family physician of the Adams Family, but he was much more . He was arguably the most important man in the Massachusetts rebellion, more so than John Adams, orr even John’s cousin Samuel Adams, or John Hancock. At the moment of his death Joseph Warren was indeed in many ways the most prominent of all the American rebels against the British crown. With me on the 245th anniversary of Joseph Warren’s death to discuss that death but also his life and afterlife of Joseph Warren is Christian DiSpigna, author of Founding Martyr: The Life and Death of Dr. Joseph Warren, the American Revolution’s Lost Hero. For Further Investigation Christian di Spigna's website "John Trumbull and Historical Fiction"–a splendid lecture, one of a series given at the Yale University Art Gallery in 2013 by John Walsh on "historical paintings" in the gallery. You'll have to watch the series to find out what a historian painting is, and I recommend that you watch them all. Walsh is a brilliant lecturer, who effortlessly conveys ideas, pathos, and context. Imagining the Battle of Bunker Hill–a lesson plan from the American Revolution Institute

Typically the "Scottish Enlightenment" is the term for the great burst of intellectual creativity, centered on Edinburgh and Glasgow and beginning in the 1720's. It saw advances made in philosophy, law, economics, medicine, and geology, by such great names as David Hume, Adam Fergusson, Francis Hutcheson, Adam Smith, Lord Kames, Thomas Reid, Dugald Stewart, and William Robertson–to name but a few. A typical view sees it as an unlikely event following "a century of relative turmoil" which was capped by the failure of the Darien colony, the Union of Scotland and England of 1707, and the Jacobite rebellions. However my guest today, Kelsey Jackson-Williams, argues that even amidst the turmoil of Scotland's late seventeenth century, there were still intellectual forces at work without which there would have been no subsequent intellectual explosion. But rather than centered on the Scottish cities and Lothian, this "First Scottish Enlightenment" was focused on great houses in the northeast of Scotland, and on the city and university of Aberdeen. Rather than Presbyterian, it was Roman Catholic, Episcopalian, and Jacobite. And, finally, it was primarily focused upon untangling the history of the kingdom of Scotland, as well as upon its literary heritage. For Further Investigation Kelsey Jackson Williams, The First Scottish Enlightenment: Rebels, Priests, and History The Website of Kelsey Jackson Williams Pathfoot Press: "dae ye ken yer ane leid?"

In early November 1831, Thomas Ruffin Gray was searching for a publisher. He had been one of those whites who had travelled from his home in Richmond to Southampton County, Virginia, to put down the most effective revolt of enslaved persons in the state's history. Gray later returned to Southampton to serve as defense lawyer for the alleged revolutionaries. From November 1 - 3, he interviewed Nat Turner, leader of the revolt, and supplemented that material with interviews of other participants and survivors. Following these interviews, Gray had quickly written the remarkable story; but in the end he had to ride all the way to Baltimore to get it printed. It sold 50,000 copies. In the Matter of Nat Turner: A Speculative History is in part Christopher Tomlins' meditation on how Turner's story has been told by generations of whites, most notably by Gray and by novelist William Styron. It is also Tomlins' meditation on the meaning and uses of history, and of the craft of historians. Most important, it is a deeply thoughtful reconstruction of what Nat Turner believed, and how he made sense of the world around him. As Tomlins writes, after years of wanting to write about Nat Turner, "I soon found myself writing about God." Christopher Tomlins is the Elizabeth Josselyn Boalt Professor of Law at the University of California, Berkeley. His recent book was Freedom Bound: Law, Labor, and Civic Identity in Colonizing English America, 1580-1865.

On October 22, 1685, King Louis XIV of France revoked the Edict of Nantes, the decree promulgated by his grandfather Henri IV which provided French Protestants with a degree of limited toleration. The choices facing those approximately 700,000 French Protestants were stark: they could renounce their beliefes and convert to Catholicism; resist, which could lead to imprisonment or death; or leave France, which was itself an illegal act. Ultimately some 150,000 made new homes across Europe, from Switzerland to Berlin, and from Rotterdam to Ireland. Others went even farther abroad, to Virginia, Carolinas, the West Indies, even as far as the Cape of Good Hope. With me to discuss the Huguenot diaspora, and it changed the society, culture, and politics of the Atlantic World is Owen Stanwood. He’s Associate Professor of History at Boston College, and author of The Global Refuge: Huguenots in an Age of Empire. For Further Investigation Oxford, Massachusetts: The Huguenot Fort and the Oxford Colony New Rochelle, New York Manakin Town, Virginia Purrysburg, South Carolina Owen Stanwood, The Empire Reformed: English American in the Age of the Glorious Revolution