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44 Although the failure of the missionary movement was evident to Mather, he did not see this as an indictment of the entire Puritan enterprise. Eliot, in his view, had made a most generous offer of civility and Christianity to the Indians; they had maliciously and stupidly spurned his offer, and it was they who suffered the consequences. Failure was thus ascribed almost entirely to the Indians’ obstinacy and violence, to their virtual inhumanity, to their lack of civility, to their addiction to temporal power and alcohol, even to God’s unfathomable design for human regeneration.

Muslim preeminence did not deny the importance of the earlier, albeit in the Muslim view incomplete, revelations of Judaism and Christianity. The Ottomans therefore acknowledged the scriptural basis in the Quran for Muslim tolerance of those Christians and Jews as ahl al-kitab, or “People of the Book,” but also considered them dhimmis, protected subjects who were required to a pay a poll tax, or jizya, and to submit to Muslim sovereignty. It mandated fiscal,architectural,and eventually sartorial distinctions to differentiate communities from one an- 34 Prelude other.

In 1653 Eliot published the testimonies of twenty-six conversion narratives in Tears of Repentance: Or,A further Narrative of the Progress of the Gospel Amongst the Indians in New England. Its main purpose was to convince a skeptical Puritan community of the viability of evangelized Indians in a Puritan world; its main effect, however, was to illuminate a fundamental problem of accountability inherent in missionary work to those considered uncivilized in the colonial world of New England—one that would find an echo in the nineteenth-century Levant.

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A basis for the type by Wismath S. L.


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