In Detestable and Wicked Arts, Paul B. Moyer places early New England's battle against black magic in a transatlantic perspective. Moyer provides an accessible and comprehensive examination of witch prosecutions in the Puritan colonies that discusses how their English inhabitants understood the crime of witchcraft, why some people ran a greater risk of being accused of occult misdeeds, and how gender intersected with witch-hunting. Focusing on witchcraft cases in New England between roughly 1640 and 1670, Detestable and Wicked Arts highlights ties between witch-hunting in the New and Old Worlds. Informed by studies on witchcraft in early modern Europe, Moyer presents a useful synthesis of scholarship on occult crime in New England and makes new and valuable contributions to the field.

Northeast Pennsylvania's Wyoming Valley was truly a dark and bloody ground, the site of murders, massacres, and pitched battles. The valley's turbulent history was the product of a bitter contest over property and power known as the Wyoming controversy. This dispute, which raged between the mid-eighteenth and early-nineteenth centuries, intersected with conflicts between whites and native peoples over land, a jurisdictional contest between Pennsylvania and Connecticut, violent contention over property among settlers and land speculators, and the social tumult of the American Revolution. In its later stages, the controversy pitted Pennsylvania and its settlers and speculators against "Wild Yankees" frontier insurgents from New England who contested the state's authority and soil rights.

In Wild Yankees, Paul B. Moyer argues that a struggle for personal independence waged by thousands of ordinary settlers lay at the root of conflict in northeast Pennsylvania and across the revolutionary-era frontier. The concept and pursuit of independence was not limited to actual war or high politics; it also resonated with ordinary people, such as the Wild Yankees, who pursued their own struggles for autonomy. This battle for independence drew settlers into contention with native peoples, wealthy speculators, governments, and each other over land, the shape of America's postindependence social order, and the meaning of the Revolution. With vivid descriptions of the various levels of this conflict, Moyer shows that the Wyoming controversy illuminates settlement, the daily lives of settlers, and agrarian unrest along the early American frontier."

In Detestable and Wicked Arts, Paul B. Moyer places early New England's battle against black magic in a transatlantic perspective. Moyer provides an accessible and comprehensive examination of witch prosecutions in the Puritan colonies that discusses how their English inhabitants understood the crime of witchcraft, why some people ran a greater risk of being accused of occult misdeeds, and how gender intersected with witch-hunting. Focusing on witchcraft cases in New England between roughly 1640 and 1670, Detestable and Wicked Arts highlights ties between witch-hunting in the New and Old Worlds. Informed by studies on witchcraft in early modern Europe, Moyer presents a useful synthesis of scholarship on occult crime in New England and makes new and valuable contributions to the field.

Northeast Pennsylvania's Wyoming Valley was truly a dark and bloody ground, the site of murders, massacres, and pitched battles. The valley's turbulent history was the product of a bitter contest over property and power known as the Wyoming controversy. This dispute, which raged between the mid-eighteenth and early-nineteenth centuries, intersected with conflicts between whites and native peoples over land, a jurisdictional contest between Pennsylvania and Connecticut, violent contention over property among settlers and land speculators, and the social tumult of the American Revolution. In its later stages, the controversy pitted Pennsylvania and its settlers and speculators against "Wild Yankees"-frontier insurgents from New England who contested the state's authority and soil rights.In Wild Yankees, Paul B. Moyer argues that a struggle for personal independence waged by thousands of ordinary settlers lay at the root of conflict in northeast Pennsylvania and across the revolutionary-era frontier. The concept and pursuit of independence was not limited to actual war or high politics; it also resonated with ordinary people, such as the Wild Yankees, who pursued their own struggles for autonomy. This battle for independence drew settlers into contention with native peoples, wealthy speculators, governments, and each other over land, the shape of America's postindependence social order, and the meaning of the Revolution. With vivid descriptions of the various levels of this conflict, Moyer shows that the Wyoming controversy illuminates settlement, the daily lives of settlers, and agrarian unrest along the early American frontier.

Amid political innovation and social transformation, Revolutionary America was also fertile ground for religious upheaval, as self-proclaimed visionaries and prophets established new religious sects throughout the emerging nation. Among the most influential and controversial of these figures was Jemima Wilkinson. Born in 1752 and raised in a Quaker household in Cumberland, Rhode Island, Wilkinson began her ministry dramatically in 1776 when, in the midst of an illness, she announced her own death and reincarnation as the Public Universal Friend, a heaven-sent prophet who was neither female nor male. In The Public Universal Friend, Paul B. Moyer tells the story of Wilkinson and her remarkable church, the Society of Universal Friends.Wilkinson's message was a simple one: humankind stood on the brink of the Apocalypse, but salvation was available to all who accepted God's grace and the authority of his prophet: the Public Universal Friend. Wilkinson preached widely in southern New England and Pennsylvania, attracted hundreds of devoted followers, formed them into a religious sect, and, by the late 1780s, had led her converts to the backcountry of the newly formed United States, where they established a religious community near present-day Penn Yan, New York. Even this remote spot did not provide a safe haven for Wilkinson and her followers as they awaited the Millennium. Disputes from within and without dogged the sect, and many disciples drifted away or turned against the Friend. After Wilkinson's "second" and final death in 1819, the Society rapidly fell into decline and, by the mid-nineteenth century, ceased to exist. The prophet's ministry spanned the American Revolution and shaped the nation's religious landscape during the unquiet interlude between the first and second Great Awakenings.The life of the Public Universal Friend and the Friend's church offer important insights about changes to religious life, gender, and society during this formative period. The Public Universal Friend is an elegantly written and comprehensive history of an important and too little known figure in the spiritual landscape of early America.