In his groundbreaking study of the literary ramifications of the experience of western imperialism for both conquerors and the conquered, Edward Said remarks:

Appeals to the past are among the commonest of strategies in interpretations of the present. What animates such appeals is not only disagreement about what happened in the past and what the past was, but uncertainty about whether the past really is past.

In the Hellenica, Xenophon prefaces his account of the liberation of Thebes from Spartan occupation by making the following gnomic observation:

One could tell also of many other incidents, both Greek and barbarian, showing that the gods are not unmindful either of those who are impious or of those who commit unholy acts. Now, at any rate, I shall tell only of the events at hand.

The Hasidic movement started in the latter part of the eighteenth century in the Podolia section of Ukraine, under the influence of Israel Baal Shem Tov (1698–1760). By the middle of the nineteenth century Hasidism came to dominate the religious sensibilities of Eastern European Jewry. As it changed from a marginal, nascent revivalist curiosity to an establishment fixture, it attracted magnetic leaders of great pneumatic powers and created a rich homiletical literature. Its combination of direct religious engagement and a message of joy in the worship of God appealed both to spiritually inclined rabbinic figures and to the masses of the undereducated.

The importance of William Law has never been in doubt. Scholars have regarded him as an extremely effective High Church apologist by virtue of his replies to Bishop Benjamin Hoadly on ecclesiology and eucharistic theology, and as an influential pastoral guide by virtue of the success of his Serious Call to a Devout and Holy Life. He is also considered the most notable post-Reformation English mystic by virtue of his later works, written under the influence of the early seventeenth-century Silesian theosophist, Jacob Bohme. This Behmenism, however, has served to reduce the admiration expressed for him. Even sympathetic contemporaries regarded Law's enthusiasm for Böhme as certainly eccentric, and perhaps even more objectionable than that. Retrospection did not blunt eighteenth-century disapproval. Dean (later Bishop) George Home, who was an ardent admirer and indeed disciple of the pre-Behmenist Law, lamented the descent of “one of the brightest stars in the firmament of the church…into the sink and complication of Paganism, Quakerism, and Socinianism, mixed up with chemistry and astrology by a possessed cobbler.” The writers of the Romantic era were far more disposed to acknowledge the value of that from which the eighteenth-century had recoiled as “enthusiasm.”