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Nevertheless, history more often problematises than supports group-memory and myth, and it has a greater potential than memory to dissolve myth. 39 Indeed, whereas history can generate identity it can also dissolve it; but memory is regularly a primary constituent of identity, and, almost inevitably, is innately intertwined with it. 40 From a very 38 David A. Bell, The First Total War: Napoleon’s Europe and the Birth of Modern Warfare (London: Bloomsbury, 2008), 120. 39 Nora, ‘Between Memory and History’, 9.
See Utt & Strayer, Bellicose Dove; Israel, ‘Group Identity and Pierre Bayle’s Toleration Theory’; John Marshall, John Locke, Toleration and Early Enlightenment Culture: Religious Intolerance and Arguments for Religious Toleration in Early Modern and ‘Early Enlightenment’ Europe (Cambridge: Cambridge University Press, 2006), 20–21, 32–34, 153–54, 158, 161–68, 179–93, 418–39, 474; F. R. J. Knetsch, ‘Pierre Jurieu: Theologian and Politician of the Dispersion’ Acta Historiae Neerlandica 5 (1971), 213–242; idem, ‘Pierre Jurieu and the Glorious Revolution according to his “Lettres Pastorales” ’, in J.
Chapters 2–4 (by Carrie A. Euler, Christoph Strohm, Jeannine E. Olson) in Vigne & Littleton, Strangers to Citizens, 17–47; Utt & Strayer, Bellicose Dove; Paula Wheeler Carlo, ‘The Huguenot Soul: The Calvinism of Reverend Louis Rou’, in Dunan-Page, Religious Culture, 109–19; Jonathan Israel, ‘Group Identity and Opinion among the Huguenot Diaspora and the Challenge of Pierre Bayle’s Toleration Theory (1685–1706)’, in Pollmann and Spicer, Public Opinion and Changing Identities, 279–93; cf. chapter 9, by Larminie, below; cf.