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that these chapters remain acutely focused on religious experience and behavior, a “popular” version of both although this word is never dominating. Darkness Falls on the Land of Light is about a prolonged sequence of awakenings that refashioned the Protestant culture of New England. All this would be sufficient, but the book also includes nine tables and one chart that detail affiliations, age of baptism for children, scriptural references, and the contents of “relations of faith,” a text-based analysis that breaks down this category into patterns that vary linguistically, geographically, and otherwise. The notes are an extraordinary resource for anyone wanting to do local histories. As well, they contain Winiarski’s understated comments on others’ scholarship, some of it incorporated into his project and some dismissed as off the mark. That Congregationalism in eighteenth-century New England fragmented in ways that foretell the conflicts and confusions of the nineteenth century is something we take for granted. Here, that story becomes a marvelously exact portrait of lived religion as fraught with alternatives that seemed incompatible. We owe a great debt to Winiarski for the work he did to make this book possible.