What is the great awakening known for?

Not all American ministers were swept up by the Age of Reason. In the 1730s, a religious revival swept through the British American colonies. Jonathan Edwards, the Yale minister who refused to convert to the Church of England, became concerned that New Englanders were becoming far too concerned with worldly matters. It seemed to him that people found the pursuit of wealth to be more important than John Calvin's religious principles. Some were even beginning to suggest that predestination was wrong and that good works might save a soul. Edwards barked out from the pulpit against these notions. "God was an angry judge, and humans were sinners!" he declared. He spoke with such fury and conviction that people flocked to listen. This sparked what became known as the Great Awakening in the American colonies.

George Whitefield was a minister from Britain who toured the American colonies. An actor by training, he would shout the word of God, weep with sorrow, and tremble with passion as he delivered his sermons. Colonists flocked by the thousands to hear him speak. He converted slaves and even a few Native Americans. Even religious skeptic Benjamin Franklin emptied his coin purse after hearing him speak in Philadelphia.

Soon much of America became divided. Awakening, or New Light, preachers set up their own schools and churches throughout the colonies. Princeton University was one such school. The Old Light ministers refused to accept this new style of worship. Despite the conflict, one surprising result was greater religious toleration. With so many new denominations, it was clear that no one religion would dominate any region.

Although the Great Awakening was a reaction against the Enlightenment, it was also a long term cause of the Revolution. Before, ministers represented an upper class of sorts. Awakening ministers were not always ordained, breaking down respect for betters. The new faiths that emerged were much more democratic in their approach. The overall message was one of greater equality. The Great Awakening was also a "national" occurrence. It was the first major event that all the colonies could share, helping to break down differences between them. There was no such episode in England, further highlighting variances between Americans and their cousins across the sea. Indeed this religious upheaval had marked political consequences.

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The Age of Reason, as it was called, was spreading rapidly across Europe. In the late 17th century, scientists like Isaac Newton and writers like John Locke were challenging the old order. Newton's laws of gravity and motion described the world in terms of natural laws beyond any spiritual force. In the wake of political turmoil in England, Locke asserted the right of a people to change a government that did not protect natural rights of life, liberty and property. People were beginning to doubt the existence of a God who could predestine human beings to eternal damnation and empower a tyrant for a king. Europe would be forever changed by these ideas.

In America, intellectuals were reading these ideas as well. On their side of the Atlantic, Enlightened ideas of liberty and progress had a chance to flourish without the shackles of Old Europe. Religious leaders began to change their old dogmatic positions. They began to emphasize the similarities between the Anglican Church and the Puritan Congregationalists rather than the differences. Even Cotton Mather, the Massachusetts minister who wrote and spoke so convincingly about the existence of witches advocated science to immunize citizens against smallpox. Harvard ministers became so liberal that Yale College was founded in New Haven in 1707 in an attempt to retain old Calvinist ideas. This attempt failed and the entire faculty except one converted to the Church of England in 1722. By the end of the century, many New England ministers would become Unitarians, doubting even the divinity of Christ.

New ideas shaped political attitudes as well. John Locke defended the displacement of a monarch who would not protect the lives, liberties, and property of the English people. Jean-Jacques Rousseau stated that society should be ruled by the "general will" of the people. Baron de Montesquieu declared that power should not be concentrated in the hands of any one individual. He recommended separating power among executive, legislative, judicial branches of government. American intellectuals began to absorb these ideas. The delegates who declared independence from Britain used many of these arguments. The entire opening of the Declaration of Independence is Thomas Jefferson's application of John Locke's ideas. The constitutions of our first states and the United States Constitution reflect Enlightenment principles. The writings of Benjamin Franklin made many Enlightenment ideas accessible to the general public.

The old way of life was represented by superstition, an angry God, and absolute submission to authority. The thinkers of the Age of Reason ushered in a new way of thinking. This new way championed the accomplishments of humankind. Individuals did not have to accept despair. Science and reason could bring happiness and progress. Kings did not rule by divine right. They had an obligation to their subjects. Europeans pondered the implications for nearly a century. Americans put them into practice first.

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Revolutions often fail. The French Revolution culminated in the leadership of Napoleon, a ruthless emperor who tried to conquer Europe. The Russian Revolution brought years of civil war and a brutal regime headed by Stalin that made many Russian people even yearn for a return to the days of their monarch. How did the American Revolution yield a constitutional republic with greater freedom on a large scale than the world had ever seen? Successful revolutions never begin overnight. The American Revolution was 169 years in the making. Throughout the colonial experience important stones were being laid into the foundation of American independence.

The distance British colonists enjoyed from their kings made direct rule nearly impossible. The Virginia House of Burgesses was the first representative assembly in the Western Hemisphere. The Pilgrims committed themselves to self rule in the form of the Mayflower Compact before they had ever set foot on the new continent. Town meetings were quickly the norm throughout New England. The Quaker faith made equality a practice in the community and the meetinghouse throughout the Middle Colonies. All these important steps toward independence were already realized by the American colonists before 1700. Events in the early part of the eighteenth century made independence from Britain even more inevitable.

Copyright 2001 by Pilgrim Hall Museum

The European Enlightenment filled the heads of educated Americans with thoughts of liberty and progress. The Great Awakening ushered in new faiths where equality between ministers and the congregation was the norm. American newspapers achieved a sound victory for a free press with the Zenger verdict. A tradition of ignoring English law was firmly established by New England smugglers, who patently ignored custom regulations. The colonists were no stranger to rebellion, as the masses from New York to South Carolina rose in demands of equality. Diverse peoples from all over Europe flocked to the British colonies with absolutely no loyalty to the British Crown.

The stage had long been set for Americans to assert their independence from their British brothers and sisters. Many events transpired between the years of 1763 and 1776 that served as short-term causes of the Revolution. But the roots had already been firmly planted. In many ways, the American Revolution had been completed before any of the actual fighting began.

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When immigrants reach a new land, their old ways die hard. This has been the case with most immigrant groups to the New World. The language, customs, values, religious beliefs, and artistic forms they bring across the Atlantic are reshaped by the new realities of America and, in turn, add to its fabric. The rich traditions of Africa combined with the British colonial experience created a new ethnicity — the African American.

Much controversy arises when attempts are made to determine what African traditions have survived in the New World. Hundreds of words, such as "banjo" and "okra" are part of American discourse. Africans exercised their tastes over cuisine whenever possible. Song and dance traditions comparable to African custom were commonly seen in the American South. Folk arts such as basket weaving followed the African model. Even marriage patterns tended to mirror those established overseas.

Much of African history is known through oral tradition. Folk tales passed down through the generations on the African continent were similarly dispatched in African American communities. Some did learn the written word. Poet and slave Phillis Wheatley is still studied. Her writings vividly depict the slave experience on the eve of the American Revolution.

Many devout British colonists saw conversion of slaves to Christianity as a divine duty. Consequently, the Christian religion was widely adopted by slaves. The practice of Christianity by slaves differed from white Christians. Musical traditions drew from rhythmic African and melodic European models. The religious beliefs of many African tribes merged with elements of Christianity to form voodoo. Spirituals also demonstrate this merger.

Despite laws regulating slave literacy, African Americans learned many elements of the English language out of sheer necessity. Since the planters' children were often raised by slaves, their dialects, values and customs were often transmitted back. This reflexive relationship is typical of cultural fusion throughout American history.

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The Granger Collection, New York

Slaves did not accept their fate without protest. Many instances of rebellion were known to Americans, even in colonial times. These rebellions were not confined to the South. In fact, one of the earliest examples of a slave uprising was in 1712 in Manhattan. As African Americans in the colonies grew greater and greater in number, there was a justifiable paranoia on the part of the white settlers that a violent rebellion could occur in one's own neighborhood. It was this fear of rebellion that led each colony to pass a series of laws restricting slaves' behaviors. The laws were known as slave codes.

Although each colony had differing ideas about the rights of slaves, there were some common threads in slave codes across areas where slavery was common. Legally considered property, slaves were not allowed to own property of their own. They were not allowed to assemble without the presence of a white person. Slaves that lived off the plantation were subject to special curfews.

In the courts, a slave accused of any crime against a white person was doomed. No testimony could be made by a slave against a white person. Therefore, the slave's side of the story could never be told in a court of law. Of course, slaves were conspicuously absent from juries as well.

Slave codes had ruinous effects on African American society. It was illegal to teach a slave to read or write. Religious motives sometimes prevailed, however, as many devout white Christians educated slaves to enable the reading of the Bible. These same Christians did not recognize marriage between slaves in their laws. This made it easier to justify the breakup of families by selling one if its members to another owner.

As time passed and the numbers of African Americans in the New World increased, so did the fears of their white captors. With each new rebellion, the slave codes became ever more strict, further abridging the already limited rights and privileges this oppressed people might hope to enjoy.

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When Crispus Attucks earned his unfortunate claim to fame as a victim in the Boston Massacre, he was not a slave. He was one of the relatively few African Americans to achieve freedom in colonial America. Although freedom is clearly desirable in comparison to a life in chains, free African Americans were unfortunately rarely treated with the same respect of their white counterparts.

There were several ways African Americans could achieve their freedom. Indentured servants could fulfill the terms of their contracts like those brought to Jamestown in 1619. In the early days, when property ownership was permitted, skilled slaves could earn enough money to purchase their freedom. Crispus Attucks and many others achieved liberty the hard way — through a daring escape. It only stands to reason that when faced with a perpetual sentence of bondage many slaves would take the opportunity to free themselves, despite the great risks involved.

Another way of becoming free was called manumission — the voluntary freeing of a slave by the master. Masters did occasionally free their own slaves. Perhaps it was a reward for good deeds or hard work. At times it was the work of a guilty conscience as masters sometimes freed their slaves in their wills. Children spawned by slaves and masters were more likely to receive this treatment. These acts of kindness were not completely unseen in colonial America, but they were rare. In the spirit of the Revolution, manumission did increase, but its application was not epidemic.

Free African Americans were likely to live in urban centers. The chance for developing ties to others that were free plus greater economic opportunities made town living sensible. Unfortunately, this "freedom" was rather limited. Free African Americans were rarely accepted into white society. Some states applied their slave codes to free African Americans as well. Perhaps the most horrifying prospect was kidnapping. Slave catchers would sometimes abduct free African Americans and force them back into slavery. In a society that does not permit black testimony against whites, there was very little that could be done to stop this wretched practice.

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In the first decades of European settlement in America, the physical labor of establishing homes, agriculture, and commerce was carried out by "bound" laborers—that is unpaid workers who were owned by ("bound" to) a "master" who controlled not only their labor, but also all other aspects of their lives. These workers were "indentured servants" from Europe, who were freed after some years of service, or indigenous native Americans (who often knew how to escape into areas where European "masters" could not find them), or by laborers bought in Africa and stranded in America, unable to return to their homes, and easily identifiable by their dark skins. Sometimes African workers were treated like indentured servants, and freed after some years of service. But after 1690, the status of slavery hardened: bound labor, based on race, became a lifetime sentence, inherited from generation to generation.

What was it like to live in bondage? The experiences of enslaved people varied somewhat, depending upon region and the local economy. Sometimes, the type of life an enslaved person could expect depended on whether they lived on farms or in towns—and on the temperament or mood of their masters.

Often, the first image that comes to mind when considering slavery is the image of the large plantation, where the cultivation of the planter's crop was the first priority. Beyond these duties, enslaved people's skills might be used to clear land, design and construct houses or fences, to breed and tend livestock, to create and tend gardens, craft medicines from local plants, or other jobs as particular circumstances might dictate. White overseers might be assigned to monitor the work. Overseers had less economic investment in the slave, and the enslaved people often bore the brunt of an overseer's resentment of the master's wealth, power, and privilege. Sometimes an enslaved person, called a "driver," would be enticed into holding this position. Not surprisingly, both overseers and drivers were often disliked by the people they controlled. On large plantations, enslaved people's living quarters were often set at some distance from the master's house. These "slave quarters" as they were called, were small and spartan, and—unless the residents kept their own gardens or made their own clothing—food and clothing were often sparse and of low quality.

Large plantations might also have a few enslaved people living and/or working inside the masters' houses. These domestic servants might prepare the master's meals, repair or tend the house, make or repair clothing, prepare for guests, and often care for the masters' children. Though in some cases these "house slaves" were considered part of the extended family, they could not forget that they were property, with no protection from being mistreated, beaten, or sold.

However, at the height of the slave era (1830–1860), only a few thousand masters owned as many as 300 people. Most rural enslaved people were owned by masters who had 10–20 enslaved people, who often were housed in closer proximity to masters, perhaps sharing housing, and perhaps having access to closer relations with their masters than plantation slaves had. Sometimes—but not always—this housing arrangement could lead to kinder treatment. Sometimes, too, this closeness could open opportunities for black laborers to purchase their own freedom, or the freedom of their wives—a great advantage, since a child born to a free mother was automatically free.

Some urban merchants and artisans employed slave labor in their shops. This enabled enslaved people to ply the craft skills they brought with them, as well as to acquire skills that were marketable in their new environment. In that setting, however, enslaved workers sometimes encountered the resentment of white craftsmen who felt displaced. Generally, enslaved people who lived in towns had greater freedom than those who lived on farms. They could become more aware of opportunities for escape, and they could form a more diverse community with other people of African descent who were enslaved or who were free. Daring (or desperate) individuals—in both rural and urban settings—sometimes used such connections to seize the opportunity for escape.

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Africans were the immigrants to the British New World that had no choice in their destinations or destinies. The first African Americans that arrived in Jamestown in 1619 on a Dutch trading ship were not slaves, nor were they free. They served time as indentured servants until their obligations were complete. Although these lucky individuals lived out the remainder of their lives as free men, the passing decades would make this a rarity. Despite the complete lack of a slave tradition in mother England, slavery gradually replaced indentured servitude as the chief means for plantation labor in the Old South.

Virginia would become the first British colony to legally establish slavery in 1661. Maryland and the Carolinas were soon to follow. The only Southern colony to resist the onset of slavery was Georgia, created as an Enlightened experiment. Seventeen years after its formation, Georgia too succumbed to the pressures of its own citizens and repealed the ban on African slavery. Laws soon passed in these areas that condemned all children of African slaves to lifetimes in chains.

No northern or middle colony was without its slaves. From Puritan Massachusetts to Quaker Pennsylvania, Africans lived in bondage. Economics and geography did not promote the need for slave importation like the plantation South. Consequently, the slave population remained small compared to their southern neighbors. While laws throughout the region recognized the existence of slavery, it was far less systematized. Slaves were more frequently granted their freedom, and opposition to the institution was more common, especially in Pennsylvania.

As British colonists became convinced that Africans best served their demand for labor, importation increased. By the turn of the eighteenth century African slaves numbered in the tens of thousands in the British colonies. Before the first shots are fired at Lexington and Concord, they totaled in the hundreds of thousands. The cries for liberty by the colonial leaders that were to follow turned out to be merely white cries.

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Two by two the men and women were forced beneath deck into the bowels of the slave ship.

The "packing" was done as efficiently as possible. The captives lay down on unfinished planking with virtually no room to move or breathe. Elbows and wrists will be scraped to the bone by the motion of the rough seas.

Some will die of disease, some of starvation, and some simply of despair. This was the fate of millions of West Africans across three and a half centuries of the slave trade on the voyage known as the "middle passage."

Two philosophies dominated the loading of a slave ship. "Loose packing" provided for fewer slaves per ship in the hopes that a greater percentage of the cargo would arrive alive. "Tight packing" captains believed that more slaves, despite higher casualties, would yield a greater profit at the trading block.

Doctors would inspect the slaves before purchase from the African trader to determine which individuals would most likely survive the voyage. In return, the traders would receive guns, gunpowder, rum or other sprits, textiles or trinkets.

The "middle passage," which brought the slaves from West Africa to the West Indies, might take three weeks. Unfavorable weather conditions could make the trip much longer.

Slaves were fed twice daily and some captains made vain attempts to clean the hold at this time. Air holes were cut into the deck to allow the slaves breathing air, but these were closed in stormy conditions. The bodies of the dead were simply thrust overboard. And yes, there were uprisings.

Upon reaching the West Indies, the slaves were fed and cleaned in the hopes of bringing a high price on the block. Those that could not be sold were left for dead. The slaves were then transported to their final destination. It was in this unspeakable manner that between ten and twenty million Africans were introduced to the New World.

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Powerful kingdoms, beautiful sculpture, complex trade, tremendous wealth, centers for advanced learning — all are hallmarks of African civilization on the eve of the age of exploration.

Hardly living up to the "dark continent" label given by European adventurers, Africa's cultural heritage runs deep. The empires of Ghana, Mali, and Songhay are some of the greatest the world has ever known. Timbuktu, arguably the world's oldest university, was the intellectual center of its age.

Although primarily agricultural, West Africans held many occupations. Some were hunters and fishers. Merchants traded with other African communities, as well as with Europeans and Arabs. Some West Africans mined gold, salt, iron, copper or even diamonds. African art was primarily religious, and each community had artisans skilled at producing works that would please the tribal gods.

The center of African life in ancient and modern times is the family. Since Africans consider all individuals who can trace roots to a common ancestor, this family often comprised hundreds of members.

Like Native American tribes, there is tremendous diversity among the peoples of West Africa. Some traced their heritage through the father's bloodline, some through the mothers. Some were democratic, while others had a strong ruler. Most African tribes had a noble class, and slavery in Africa predates the written record.

The slavery known to Africans prior to European contact did not involve a belief in inferiority of the slaves. Most slaves in West Africa were captured in war. Although legally considered property, most African slaves were treated as family members. Their children could not be bought or sold. Many achieved high honors in their communities, and freedom by manumission was not uncommon. Plantation slavery was virtually unknown on the African continent.

The impending slave trade brings ruin to West Africa. Entire villages disappear. Guns and alcohol spread across the continent. Tribes turn against other tribes as the once-fabled empires fade into history. The Diaspora of African peoples around the world had begun.

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Even before the Mayflower touched ground off Cape Cod, African Americans were living in British North America. Although slavery itself was not foreign to West Africans, the brutal nature of the trans-Atlantic slave trade and the nature of colonial slavery was without parallel in African history. Millions of people deemed savages by their new "masters" were uprooted from their ways of life and forced to adopt new ones.

Europeans and even some Africans would participate in the slave trade that brought millions of Africans to the New World. African slave traders would ruthlessly bring their captives from the interior of the continent where they would await the business transaction that would take them thousands of miles from their homeland.

Slaves bound for the North American British colonies overcame tremendous odds to reach their destinations. The dreaded "Middle Passage" often claimed half or more of its human cargo. Most of the survivors lived harsh lives as plantation slaves. Some lived in the towns and learned trades and some lived as domestic slaves, particularly in the North. Often overlooked are free African Americans, who managed to escape or were lucky enough to be granted their freedom.

Yet as the seventeenth century became the eighteenth century, the institution grew. Harsh codes were adopted across the South, and although slavery was less common in the North, many New England shippers profited from the so-called triangular trade. Slavery was indeed becoming entrenched in British colonial life.

The colonization of the Americas brought together for the first time three distinctive peoples from three distant continents. The Native Americans, Europeans, and Africans that inhabited what would become the United States of America each previously had glorious civilizations and would contribute to a new glorious civilization that would follow. Despite the great numbers of Africans — now African Americans — in bondage, a rich legacy of artistic, religious, and linguistic gifts merge with the realities of a New World to form the foundations of what would become American culture.

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Plantation life created a society with clear class divisions. A lucky few were at the top, with land holdings as far as the eyes could see. Most Southerners did not experience this degree of wealth. The contrast between rich and poor was greater in the South than in the other English colonies, because of the labor system necessary for its survival. Most Southerners were yeoman farmers, indentured servants, or slaves. The plantation system also created changes for women and family structures as well.

The tidewater aristocrats were the fortunate few who lived in stately plantation manors with hundreds of servants and slaves at their beck and call. Most plantation owners took an active part in the operations of the business. Surely they found time for leisurely activities like hunting, but on a daily basis they worked as well. The distance from one plantation to the next proved to be isolating, with consequences even for the richest class. Unlike New England, who required public schooling by law, the difficulties of travel and the distances between prospective students impeded the growth of such schools in the South. Private tutors were hired by the wealthiest families. The boys studied in the fall and winter to allow time for work in the fields during the planting times. The girls studied in the summer to allow time for weaving during the colder months. Few cities developed in the South. Consequently, there was little room for a merchant middle class. Urban professionals such as lawyers were rare in the South. Artisans often worked right on the plantation as slaves or servants.

The roles of women were dramatically changed by the plantation society. First of all, since most indentured servants were male, there were far fewer women in the colonial South. In the Chesapeake during the 1600s, men entered the colony at a rate of seven to one. From one perspective, this increased women's power. They were highly sought after by the overwhelming number of eager men. The high death rate in the region resulted in a typical marriage being dissolved by death within seven years. Consequently there was a good deal of remarriage, and a complex web of half-brothers and half-sisters evolved. Women needed to administer the property in the absence of the male. Consequently many developed managerial skills. However, being a minority had its downside. Like in New England, women were completely excluded from the political process. Female slaves and indentured servants were often the victims of aggressive male masters.

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The development of Georgia was unlike all the other British colonies. First of all, it was the last to be created. Georgia was founded in 1733, 126 years after Jamestown was successfully planted. England and Europe as a whole were in the midst of an intellectual revolution known as the Enlightenment. Enlightened thinkers championed the causes of liberty and progress. Many believed in the innate goodness of human beings. They asserted that even the worst elements of society might prosper if given the right set of circumstances.

James Oglethorpe was such a thinker. He and a group of charitable investors asked King George for permission to create a utopian experiment for English citizens imprisoned for debt. England's prison population could be decreased, and thousands of individuals could be given a new chance at life. With these lofty goals, Georgia was created.

King George was not terribly concerned with the plight of the English debtor. His advisers pointed out that such a colony in Georgia might provide defense for the South Carolina rice plantations from Spanish Florida. He gave his assent to a charter and Oglethorpe acted.

	"...And this would turn out very well indeed in that it would encourage very many good families of average means to go to settle there as well as some very good workmen as carpenters, masons, tile makers, blacksmiths, farriers, locksmiths, wheelwrights, coopers, vine growers, shepherds, laborers, and others who would be most useful there. Instead of this, the greatest part of those who have already gone there are nothing but miserable ones both as to their manners and as to their fortunes..." – James Edward Oglethorpe, Original Papers, Feb. 11, 1737

Here, the settlers would have to conform to Oglethorpe's plan, in which there was no elected assembly. Three major laws governed the colony. The first dealt with the distribution of land. The second and third reflected Enlightened ideals. No slavery was permitted in Georgia, and the possession of alcohol was prohibited. Each debtor was to receive 50 acres of land to farm. This land could not be sold. Silkworms were transported from Europe with the hope of developing a silk industry in Georgia's mulberry trees.

Unfortunately, the plan itself was a miserable failure. Georgia residents complained that some citizens received fertile land while others were forced to work uncooperative soil. Since they could not buy or sell their land, they felt trapped. The mulberry tree plan failed, because the trees in Georgia were the wrong type for cultivating silk. The alcohol ban was openly flouted. Cries to permit slavery followed as the Georgians envied the success of their neighbors. Eventually many simply fled the colony for the Carolinas. King George revoked the charter in 1752 and Georgia became a royal colony. One of the world's best organized utopian experiments came to an abrupt end.

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While wayward English migrants worked to build the new American colonies, mother England experienced the greatest turmoil in her history in the middle of the 1600s. The Stuart King, Charles I, was beheaded as the result of a civil war in 1649. A dictatorship led by Oliver Cromwell ruled England until 1660. This represented the only break in the hereditary line dating from 1066 until the present day. Cromwell was a brutal leader, so the return of the English monarchy was well received by the public.

This disruption caused a temporary distraction from colonizing the New World. When Charles II assumed the throne, it was business as usual. The colonies that were created under his rule were known as Restoration colonies. It was in this environment that the Carolinas were created.

The southern part of Carolina served first as support for the British West Indies. Soon the slave economy of the sugar islands reached the shores of Carolina. The cultivation of rice in the plantation system quickly became profitable, and planters in the hundreds and slaves in the tens of thousands soon inhabited Carolina. At the heart of the colony was the merchant port of Charles Town, later to be known as Charleston. African slaves became a majority of the population before the middle of the eighteenth century. South Carolina even experimented with Indian slavery, enslaving those captured in the aftermath of battle.

Such was not the case for the northern reaches of the Carolina colony. The earliest inhabitants of this region were displaced former indentured servants from the Chesapeake. Most established small tobacco farms. Slavery existed here, but in far smaller numbers than in the neighboring regions. The inhabitants felt as though the aristocrats from Virginia and the Charles Town area looked down their noses on them. Northern Carolina, like Rhode Island in the North, drew the region's discontented masses.

As the two locales evolved separately and as their differing geographies and inhabitants steered contrasting courses, calls for a formal split emerged. In 1712, North Carolina and South Carolina became distinct colonies. Each prospered in its own right after this peaceful divorce took effect.

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The growth of tobacco, rice, and indigo and the plantation economy created a tremendous need for labor in Southern English America. Without the aid of modern machinery, human sweat and blood was necessary for the planting, cultivation, and harvesting of these cash crops. While slaves existed in the English colonies throughout the 1600s, indentured servitude was the method of choice employed by many planters before the 1680s. This system provided incentives for both the master and servant to increase the working population of the Chesapeake colonies.

Virginia and Maryland operated under what was known as the "headright system." The leaders of each colony knew that labor was essential for economic survival, so they provided incentives for planters to import workers. For each laborer brought across the Atlantic, the master was rewarded with 50 acres of land. This system was used by wealthy plantation aristocrats to increase their land holdings dramatically. In addition, of course, they received the services of the workers for the duration of the indenture.

This system seemed to benefit the servant as well. Each indentured servant would have their fare across the Atlantic paid in full by their master. A contract was written that stipulated the length of service — typically five years. The servant would be supplied room and board while working in the master's fields. Upon completion of the contract, the servant would receive "freedom dues," a pre-arranged termination bonus. This might include land, money, a gun, clothes or food. On the surface it seemed like a terrific way for the luckless English poor to make their way to prosperity in a new land. Beneath the surface, this was not often the case.

Only about 40 percent of indentured servants lived to complete the terms of their contracts. Female servants were often the subject of harassment from their masters. A woman who became pregnant while a servant often had years tacked on to the end of her service time. Early in the century, some servants were able to gain their own land as free men. But by 1660, much of the best land was claimed by the large land owners. The former servants were pushed westward, where the mountainous land was less arable and the threat from Indians constant. A class of angry, impoverished pioneer farmers began to emerge as the 1600s grew old. After Bacon's Rebellion in 1676, planters began to prefer permanent African slavery to the headright system that had previously enabled them to prosper.

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New England was not the only destination sought by those fleeing religious persecution. In 1632, Cecelius Calvert, known as Lord Baltimore, was granted possession of all land lying between the Potomac River and the Chesapeake Bay. Lord Baltimore saw this as an opportunity to grant religious freedom to the Catholics who remained in Anglican England. Although outright violence was more a part of the 1500s than the 1600s, Catholics were still a persecuted minority in the seventeenth century. For example, Catholics were not even permitted to be legally married by a Catholic priest. Baltimore thought that his New World possession could serve as a refuge. At the same time, he hoped to turn a financial profit from the venture.

Maryland, named after England's Catholic queen Henrietta Maria, was first settled in 1634. Unlike the religious experiments to the North, economic opportunity was the draw for many Maryland colonists. Consequently, most immigrants did not cross the Atlantic in family units but as individuals. The first inhabitants were a mixture of country gentlemen (mostly Catholic) and workers and artisans (mostly Protestant). This mixture would surely doom the Catholic experiment. Invariably, there are more poor than aristocrats in any given society, and the Catholics soon found themselves in the minority.

The geography of Maryland, like that of her Southern neighbor Virigina, was conducive to growing tobacco. The desire to make profits from tobacco soon led to the need for low-cost labor. As a result, the number of indentured servants greatly expanded and the social structure of Maryland reflected this change. But the influx in immigration was not reflected in larger population growth because, faced with frequent battles with malaria and typhoid, life expectancy in Maryland was about 10 years less than in New England.

Fearful that the Protestant masses might restrict Catholic liberties, the House of Delegates passed the Maryland Act of Toleration in 1649. This act granted religious freedom to all Christians. Like Roger Williams in Rhode Island and William Penn in Pennsylvania, Maryland thus experimented with laws protecting religious liberty. Unfortunately, Protestants swept the Catholics out of the legislature within a decade, and religious strife ensued. Still, the Act of Toleration is an important part of the colonial legacy of religious freedom that will culminate in the First Amendment in the American Bill of Rights.

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Virginia was the first successful southern colony. While Puritan zeal was fueling New England's mercantile development, and Penn's Quaker experiment was turning the middle colonies into America's bread basket, the South was turning to cash crops. Geography and motive rendered the development of these colonies distinct from those that lay to the North.

Immediately to Virginia's north was Maryland. Begun as a Catholic experiment, the colony's economy would soon come to mirror that of Virginia, as tobacco became the most important crop. To the south lay the Carolinas, created after the English Civil War had been concluded. In the Deep South was Georgia, the last of the original thirteen colonies. Challenges from Spain and France led the king to desire a buffer zone between the cash crops of the Carolinas and foreign enemies. Georgia, a colony of debtors, would fulfill that need.

English American Southerners would not enjoy the generally good health of their New England counterparts. Outbreaks of malaria and yellow fever kept life expectancies lower. Since the northern colonies attracted religious dissenters, they tended to migrate in families. Such family connections were less prevalent in the South.

The economy of growing cash crops would require a labor force that would be unknown north of Maryland. Slaves and indentured servants, although present in the North, were much more important to the South. They were the backbone of the Southern economy.

Settlers in the Southern colonies came to America to seek economic prosperity they could not find in Old England. The English countryside provided a grand existence of stately manors and high living. But rural England was full, and by law those great estates could only be passed on to the eldest son. America provided more space to realize a lifestyle the new arrivals could never dream to achieve in their native land.

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Throughout the early years of the English colonies, most Europeans did not take Americans seriously. Most were seen as the chaff of English society, bound for America because they could not make it in England.

Many viewed Americans as irrational religious fanatics or crude pioneers. American art literature, and science were snubbed by most cultured Europeans. Benjamin Franklin would help them take notice.

Ben Franklin was born in 1706 in colonial Boston. Apprenticed to his brother, a printer, young Ben ran away to Philadelphia when he was seventeen. The next twenty-five years of his life he made a fortune out of the three pennies he had carried with him to the city.

Although he gave up active control of his printing business, Franklin kept working. He decided to devote the rest of his life to philanthropic and intellectual pursuits. He established a fire house, library, and hospital for Philadelphia. He founded the College of Philadelphia — now the University of Pennsylvania — one of the finest institutions of higher learning in the world.

He became an inventor, developing products as diverse as an efficient wood-burning stove and bifocal reading glasses. Of course, his most famous work was with electricity. In his famed experiment with a kite and key, Franklin proved that lightning was a form of electrical energy. His discovery brought him honorary degrees from Harvard and Yale, as well as fame overseas.

His Pennsylvania Gazette soon surpassed all Boston publications in circulation. Poor Richard's Almanac became a staple for many of the literate colonials. People liked his insights and his dry wit. By the age of forty-two, he made enough money to retire.

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The Print and Picture Collection, The Free Library of

William Penn had a distaste for cities. His colony, Pennsylvania, would need a capital that would not bring the horrors of European urban life to the shores of his New World experiment. Penn determined to design and to administer the city himself to prevent such an occurrence. He looked with disdain on London's crowded conditions and sought to prevent this by designing a city plan with streets wider than any major thoroughfare in London. Five major squares dotted the cityscape, and Penn hoped that each dweller would have a family garden. He distributed land in large plots to encourage a low population density. This, he thought, would be the perfect combination of city and country. In 1681, he made it happen.

Penn's selection of a site was most careful. Philadelphia is situated at the confluence of the Schuylkill and Delaware Rivers. He hoped that the Delaware would supply the needed outlet to the Atlantic and that the Schuylkill would be the needed artery into the interior of Pennsylvania. This choice turned out to be controversial. The proprietors of Maryland claimed that Penn's new city lay within the boundaries of Maryland. Penn returned to England to defend his town many times. Eventually the issue would be decided on the eve of the Revolution by the drawing of the famed Mason-Dixon Line.

With Penn promoting religious toleration, people of many different faiths came to Philadelphia. The Quakers may have been tolerant of religious differences, but were fairly uncompromising with moral digressions. It was illegal to tell lies in conversation and even to perform stage plays. Cards and dice were forbidden. Upholding the city's moral code was taken very seriously. This code did not extend to chattel slavery. In the early days, slavery was commonplace in the streets of Philadelphia. William Penn himself was a slaveholder. Although the first antislavery society in the colonies would eventually be founded by Quakers, the early days were not free of the curse of human bondage.

Early Philadelphia had its ups and downs. William Penn spent only about four years of his life in Pennsylvania. In his absence, Philadelphians quibbled about many issues. At one point, Penn appointed a former soldier, John Blackwell, to bring discipline to town government. Still, before long Philadelphia prospered as a trading center. Within twenty years, it was the third largest city, behind Boston and New York. A century later it would emerge as the new nation's largest city, first capital, and cradle of the Liberty Bell, Declaration of Independence, and Constitution.

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William Penn was a dreamer. He also had the king over a barrel. Charles II owed his father a huge debt. To repay the Penns, William was awarded an enormous tract of land in the New World. Immediately he saw possibilities. People of his faith, the Quakers, had suffered serious persecution in England. With some good advertising, he might be able to establish a religious refuge. He might even be able to turn a profit. Slowly, the wheels began to spin. In, 1681, his dream became a reality.

Quakers, or the Society of Friends, had suffered greatly in England. As religious dissenters of the Church of England, they were targets much like the Separatists and the Puritans. But Friends were also devout pacifists. They would not fight in any of England's wars, nor would they pay their taxes if they believed the proceeds would assist a military venture. They believed in total equality. Therefore, Quakers would not bow down to nobles. Even the king would not receive the courtesy of a tipped hat. They refused to take oaths, so their allegiance to the Crown was always in question. Of all the Quaker families that came to the New World, over three quarters of the male heads of household had spent time in an English jail.

The Quakers of Penn's colony, like their counterparts across the Delaware River in New Jersey, established an extremely liberal government for the seventeenth century. Religious freedom was granted and there was no tax-supported church. Penn insisted on developing good relations with the Native Americans. Women saw greater freedom in Quaker society than elsewhere, as they were allowed to participate fully in Quaker meetings.

Pennsylvania, or "Penn's Woods," benefited from the vision of its founder. Well advertised throughout Europe, skilled artisans and farmers flocked to the new colony. With Philadelphia as its capital, Pennsylvania soon became the keystone of the English colonies. New Jersey was owned by Quakers even before Penn's experiment, and the remnants of New Sweden, now called Delaware, also fell under the Friends' sphere of influence. William Penn's dream had come true.

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England was not the first European power to settle the land known now as New York. That distinction belongs to the Dutch.

Ironically, the English explorer Henry Hudson brought the region to the attention of the Netherlands in 1609 by sailing into New York Bay and up the river that would eventually bear his name.

New Netherland became a reality fourteen years later. The Dutch West India Company hoped to reap the profits of the area's fur trade.

Wait Just a Minuit

Shortly after setting up camp, Peter Minuit made one of the greatest real estate purchases in history. He traded trinkets (small ornaments, jewelry, etc.) with local Native Americans for Manhattan Island. The town that was established there was named New Amsterdam.

The Dutch had no patience for democratic institutions. The point of the colony was to enrich its stockholders.

The most famous governor of the colony, Peter Stuyvesant, ruled New Amsterdam with an iron fist. Slavery was common during the Dutch era, as the Dutch West India Company was one of the most prominent in the world's trade of slaves.

Languages that could be heard in the streets of New Amsterdam include Dutch, French, Flemish, Swedish, Danish, Finnish, and several other European and African tongues.

Northwest of New Amsterdam, New Netherland approached feudal conditions with the awarding of large tracts of land to wealthy investors. This would create eventual instability as the gap between the landed and the landless grew more obvious.

After Charles II came to the throne, the English became very interested in the Dutch holdings. In 1664, he granted the land to his brother, the Duke of York, before officially owning it.

When a powerful English military unit appeared in New Amsterdam, Governor Stuyvesant was forced to surrender and New Netherland became New York.

Santa Claus and Easter Eggs

Cultural contributions left by the Dutch include the pastimes of bowling and skating. Christmas and Easter were transformed by the introduction of Santa Claus and Easter eggs.

Any resident or visitor to Harlem or Brooklyn should recognize the Dutch influence in the names of locales. Although majority Dutch presence was short-lived, the legacy remains.

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Americans have often prided themselves on their rich diversity. Nowhere was that diversity more evident in pre-Revolutionary America than in the middle colonies of Pennsylvania, New York, New Jersey, and Delaware. European ethnic groups as manifold as English, Swedes, Dutch, Germans, Scots-Irish and French lived in closer proximity than in any location on continental Europe. The middle colonies contained Native American tribes of Algonkian and Iroquois language groups as well as a sizable percentage of African slaves during the early years. Unlike solidly Puritan New England, the middle colonies presented an assortment of religions. The presence of Quakers, Mennonites, Lutherans, Dutch Calvinists, and Presbyterians made the dominance of one faith next to impossible.

Advantaged by their central location, the middle colonies served as important distribution centers in the English mercantile system. New York and Philadelphia grew at a fantastic rate. These cities gave rise to brilliant thinkers such as Benjamin Franklin, who earned respect on both sides of the Atlantic. In many ways, the middle colonies served as the crossroads of ideas during the colonial period.

In contrast to the South where the cash crop plantation system dominated, and New England whose rocky soil made large-scale agriculture difficult, The middle colonies were fertile. Land was generally acquired more easily than in New England or in the plantation South. Wheat and corn from local farms would feed the American colonies through their colonial infancy and revolutionary adolescence.

The middle colonies represented exactly that — a middle ground between its neighbors to the North and South. Elements of both New England towns and sprawling country estates could be found. Religious dissidents from all regions could settle in the relatively tolerant middle zone. Aspects of New England shipbuilding and lumbering and the large farms of the South could be found. Aptly named, they provided a perfect nucleus for English America.

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Surely the Devil had come to Salem in 1692. Young girls screaming and barking like a dog? Strange dances in the woods? This was behavior hardly becoming of virtuous teenage maidens. The town doctor was called onto the scene. After a thorough examination, he concluded quite simply — the girls were bewitched. Now the task was clear. Whomever was responsible for this outrage must be brought to justice.

The ordeal originated in the home of Salem's Reverend Samuel Parris. Parris had a slave from the Caribbean named Tituba. Several of the town's teenage girls began to gather in the kitchen with Tituba early in 1692. As winter turned to spring the townspeople were aghast at the behaviors exhibited by Tituba's young followers. They were believed to have danced a black magic dance in the nearby woods. Several of the girls would fall to the floor and scream hysterically. Soon this behavior began to spread across Salem. Ministers from nearby communities came to Salem to lend their sage advice. The talk turned to identifying the parties responsible for this mess.

Puritans believed that to become bewitched a witch must draw an individual under a spell. The girls could not have possibly brought this condition onto themselves. Soon they were questioned and forced to name their tormentors. Three townspeople, including Tituba, were named as witches. The famous Salem witchcraft trials began as the girls began to name more and more community members.

Evidence admitted in such trials was of five types. First, the accused might be asked to pass a test, like reciting the Lord's Prayer. This seems simple enough. But the young girls who attended the trial were known to scream and writhe on the floor in the middle of the test. It is easy to understand why some could not pass.

Second, physical evidence was considered. Any birthmarks, warts, moles, or other blemishes were seen as possible portals through which Satan could enter a body.

Witness testimony was a third consideration. Anyone who could attribute their misfortune to the sorcery of an accused person might help get a conviction.

Fourth was spectral evidence. Puritans believed that Satan could not take the form of any unwilling person. Therefore, if anyone saw a ghost or spirit in the form of the accused, the person in question must be a witch.

Last was the confession. Confession seems foolhardy to a defendant who is certain of his or her innocence. In many cases, it was the only way out. A confessor would tearfully throw himself or herself on the mercy of the town and court and promise repentance. None of the confessors were executed. Part of repentance might of course include helping to convict others.

As 1692 passed into 1693, the hysteria began to lose steam. The governor of the colony, upon hearing that his own wife was accused of witchcraft ordered an end to the trials. However, 20 people and 2 dogs were executed for the crime of witchcraft in Salem. One person was pressed to death under a pile of stones for refusing to testify.

No one knows the truth behind what happened in Salem. Once witchcraft is ruled out, other important factors come to light. Salem had suffered greatly in recent years from Indian attacks. As the town became more populated, land became harder and harder to acquire. A smallpox epidemic had broken out at the beginning of the decade. Massachusetts was experiencing some of the worst winters in memory. The motives of the young girls themselves can be questioned. In a society where women had no power, particularly young women, is it not understandable how a few adolescent girls, drunk with unforeseen attention, allowed their imaginations to run wild? Historians make educated guesses, but the real answers lie with the ages.

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Despite a few internal problems, Massachusetts Bay Colony was thriving by the mid-1630s. It would only be a matter of time before individuals within the colony would consider expansion.

There were obstacles to consider. Establishing a new colony was never easy. Pequot Indian settlements west of the Connecticut River were an important consideration. Nevertheless, the Puritan experiment pushed forward, creating new colonies in the likeness of Massachusetts Bay.

Thomas Hooker was a devout Puritan minister. He had no quarrels with the religious teachings of the church. He did, however, object to linking voting rights with church membership, which had been the practice in Massachusetts Bay.

In 1636, his family led a group of followers west and built a town known as Hartford. This would become the center of Connecticut colony. In religious practices Connecticut mirrored Massachusetts Bay. Politically, it allowed more access to non-church members.

In 1639, the citizens of Connecticut enacted the first written constitution in the western hemisphere. The Fundamental Orders of Connecticut called for an elected governor and a two-house legislature. It served as a model for other colonial charters and even future state constitutions after independence was achieved.

In 1637, under the leadership of John Davenport, a second colony was formed in the Connecticut River Valley, revolved around the port of New Haven. Unlike the citizens in Hartford, the citizens were very strict about church membership and the political process. They even abolished juries because there was no mention of them in the Bible. Most citizens accused of a crime simply reported to the magistrate for their punishment, without even furnishing a defense.

New Haven was merged into its more democratic neighbor by King Charles II in 1662.

Connecticut provides a great example of the strictness of colonial society. Laws based on scripture, called Blue Laws, were applied to Connecticut residents. Examples include the death penalty for crimes that seem minor by modern standards. Blue laws condemned to death any citizen who was convicted of blaspheming the name of God or cursing their natural father or mother. These laws were in effect at least as late as 1672 in colonial Connecticut.

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There was not too much room for religious disagreement in the Massachusetts Bay Colony. Puritans defended their dogma with uncommon fury. Their devotion to principle was God's work; to ignore God's work was unfathomable. When free-thinkers speak their minds in such a society, conflict inevitably results.

Such was the case in Massachusetts Bay when Anne Hutchinson and Roger Williams spoke their minds.

Anne Hutchinson was a deeply religious woman. In her understanding of Biblical law, the ministers of Massachusetts had lost their way. She thought the enforcement of proper behavior from church members conflicted with the doctrine of predestination. She asked simply: "If God has predetermined for me salvation or damnation, how could any behavior of mine change my fate?"

This sort of thinking was seen as extremely dangerous. If the public ignored church authority, surely there would be anarchy. The power of the ministers would decrease. Soon over eighty community members were gathering in her parlor to hear her comments on the weekly sermon. Her leadership position as a woman made her seem all the more dangerous to the Puritan order.

The clergy felt that Anne Hutchinson was a threat to the entire Puritan experiment. They decided to arrest her for heresy. In her trial she argued intelligently with John Winthrop, but the court found her guilty and banished her from Massachusetts Bay in 1637.

Roger Williams was a similar threat.

Two ideas got him into big trouble in Massachusetts Bay. First, he preached separation of church and state. He believed in complete religious freedom, so no single church should be supported by tax dollars. Massachusetts Puritans believed they had the one true faith; therefore such talk was intolerable. Second, Williams claimed taking land from the Native Americans without proper payment was unfair.

Massachusetts wasted no time in banishing the minister.

In 1636, he purchased land from the Narragansett Indians and founded the colony of Rhode Island. Here there would be complete religious freedom. Dissenters from the English New World came here seeking refuge. Anne Hutchinson herself moved to Rhode Island before her fatal relocation to New York.

America has long been a land where people have reserved the right to say, "I disagree." Many early settlers left England in the first place because they disagreed with English practice. Roger Williams and Anne Hutchinson were two brave souls who reminded everyone at their own great peril of that most sacred right.

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New England life seemed to burst with possibilities.

The life expectancy of its citizens became longer than that of Old England, and much longer than the Southern English colonies. Children were born at nearly twice the rate in Maryland and Virginia. It is often said that New England invented grandparents, for it was here that people in great numbers first grew old enough to see their children bear children.

Literacy rates were high as well. Massachusetts law required a tax-supported school for every community that could boast 50 or more families. Puritans wanted their children to be able to read the Bible, of course.

Massachusetts Bay Colony was a man's world. Women did not participate in town meetings and were excluded from decision making in the church. Puritan ministers furthered male supremacy in their writings and sermons. They preached that the soul had two parts, the immortal masculine half, and the mortal feminine half.

It was believed that women who were pregnant with a male child had a rosy complexion and that women carrying a female child were pale. Names of women found in census reports of Massachusetts Bay include Patience, Silence, Fear, Prudence, Comfort, Hopestill, and Be Fruitful. This list reflects Puritan views on women quite clearly.

Church attendance was mandatory. Those that missed church regularly were subject to a fine. The sermon became a means of addressing town problems or concerns. The church was sometimes patrolled by a man who held a long pole. On one end was a collection of feathers to tickle the chins of old men who fell asleep. On the other was a hard wooden knob to alert children who giggled or slept. Church was serious business indeed.

The Puritans believed they were doing God's work. Hence, there was little room for compromise. Harsh punishment was inflicted on those who were seen as straying from God's work. There were cases when individuals of differing faiths were hanged in Boston Common.

Adulterers might have been forced to wear a scarlet "A" if they were lucky. At least two known adulterers were executed in Massachusetts Bay Colony. Public whippings were commonplace. The stockade forced the humiliated guilty person to sit in the public square, while onlookers spat or laughed at them.

Puritans felt no remorse about administering punishment. They believed in Old Testament methods. Surely God's correction would be far worse to the individual than any earthly penalty.

Contrary to myth, the Puritans did have fun. There were celebrations and festivals. People sang and told stories. Children were allowed to play games with their parents' permission. Wine and beer drinking were common place. Puritans did not all dress in black as many believe. The fundamental rule was to follow God's law. Those that did lived in peace in the Bible Commonwealth.