Massachusetts Colony Quotes

Independent study, community service, adventures and experience, large doses of privacy and solitude, a thousand different apprenticeships — the one-day variety or longer — these are all powerful, cheap, and effective ways to start a real reform of schooling. But no large-scale reform is ever going to work to repair our damaged children and our damaged society until we force open the idea of “school” to include family as the main engine of education. If we use schooling to break children away from parents — and make no mistake, that has been the central function of schools since John Cotton announced it as the purpose of the Bay Colony schools in 1650 and Horace Mann announced it as the purpose of Massachusetts schools in 1850 — we’re going to continue to have the horror show we have right now.

In 1637, anywhere from four to seven hundred Pequot gathered for their annual Green Corn Dance. Colonists surrounded their village, set it on fire, and shot any Pequot who tried to escape. The next day the Massachusetts Bay Colony had a feast in celebration, and the governor declared it a day of thanksgiving. Thanksgivings like these happened everywhere, whenever there were what we have to call “successful massacres.” At one such celebration in Manhattan, people were said to have celebrated by kicking the heads of Pequot people through the streets like soccer balls.

IN 1692 THE Massachusetts Bay Colony executed fourteen women, five men, and two dogs for witchcraft.

New Englanders began the Revolution not to institute reforms and changes in the order of things, but to save the institutions and customs that already had become old and venerable with them; and were new only to a few stupid Englishmen a hundred and fifty years behind the times.

It was a strange experience to be looking out the window of an eighteenth-century Chinese house at a seventeenth-century colonial graveyard full of people in twenty-first-century Halloween costumes. Salem, guys.

New England farmers did not think of war as a game, or a feudal ritual, or an instrument of state power, or a bloodsport for bored country gentlemen. They did not regard the pursuit of arms as a noble profession. In 1775, many men of Massachusetts had been to war. They knew its horrors from personal experience. With a few exceptions, they thought of fighting as a dirty business that had to be done from time to time if good men were to survive in a world of evil. The New England colonies were among the first states in the world to recognize the right of conscientous objection to military service, and among the few to respect that right even in moments of mortal peril. But most New Englanders were not pacifists themselves. Once committed to what they regarded as a just and necessary war, these sons of Puritans hardened their hearts and became the most implacable of foes. Their many enemies who lived by a warrior-ethic always underestimated them, as a long parade of Indian braves, French aristocrats, British Regulars, Southern planters, German fascists, Japanese militarists, Marxist ideologues, and Arab adventurers have invariably discovered to their heavy cost.

The important point of this report [Montague, Massachusetts; July 7, 1774] may be summed up in six resolutions: 1. We approve of the plan for a Continental Congress September 1, at Philadelphia. 2. We urge the disuse of India teas and British goods. 3. We will act for the suppression of pedlers and petty chapmen (supposably vendors of dutiable wares). 4. And work to promote American manufacturing. 5. We ought to relieve Boston. 6. We appoint the 14th day of July, a day of humiliation and prayer.

The names of the compact's signers, including Anne Hutchinson's husband, Will, are listed below the text. Here lies the deepest reason why the Woman's Healing Garden strikes me as so forlorn - that Hutchinson is remembered here by pink echinacea in bloom instead of on the Portsmouth Compact plaque, where she belongs. All of the signers were there because of her, because she stood up to Massachusetts and they stood with her. But all the signers were men. Anne Hutchinson wasn't allowed to sign the founding document of the colony she founded.

few learn about the first slaves that arrived in the Massachusetts Colony set up by the Christian Pilgrims and Puritans. When that slave ship arrived in Massachusetts, the ship’s officers were arrested and imprisoned and the kidnapped slaves were returned to Africa at the Colony’s expense.

Massachusetts, like Queen Elizabeth, encouraged salt making through the granting of monopolies to those who showed the skill to produce salt cheaply. The colony granted Samuel Winslow a ten-year monopoly to employ his ideas on salt producing, which is considered the first patent issued in America.

Shortly after the founding of the Massachusetts Bay colony in the seventeenth century, some Puritans lamented a decline from earlier virtue.

During the Pequot War, Connecticut and Massachusetts colonial officials had offered bounties initially for the heads of murdered Indigenous people and later for only their scalps, which were more portable in large numbers. But scalp hunting became routine only in the mid-1670s, following an incident on the northern frontier of the Massachusetts colony. The practice began in earnest in 1697 when settler Hannah Dustin, having murdered ten of her Abenaki captors in a nighttime escape, presented their ten scalps to the Massachusetts General Assembly and was rewarded with bounties for two men, two women, and six children.24 Dustin soon became a folk hero among New England settlers. Scalp hunting became a lucrative commercial practice. The settler authorities had hit upon a way to encourage settlers to take off on their own or with a few others to gather scalps, at random, for the reward money. “In the process,” John Grenier points out, “they established the large-scale privatization of war within American frontier communities.”25 Although the colonial government in time raised the bounty for adult male scalps, lowered that for adult females, and eliminated that for Indigenous children under ten, the age and gender of victims were not easily distinguished by their scalps nor checked carefully. What is more, the scalp hunter could take the children captive and sell them into slavery. These practices erased any remaining distinction between Indigenous combatants and noncombatants and introduced a market for Indigenous slaves. Bounties for Indigenous scalps were honored even in absence of war. Scalps and Indigenous children became means of exchange, currency, and this development may even have created a black market. Scalp hunting was not only a profitable privatized enterprise but also a means to eradicate or subjugate the Indigenous population of the Anglo-American Atlantic seaboard.26 The settlers gave a name to the mutilated and bloody corpses they left in the wake of scalp-hunts: redskins.

In Providence, one of the officers who distributed Indian slaves was the elderly Roger Williams, to whom Ousamequin had provided refuge when he fled the religious persecution of Massachusetts puritans in the winter of 1635–36.

The distinction between the Pilgrims, those who came to Plymouth between 1620 and 1630, and the Puritans, who came after 1629, initially settling Massachusetts Bay and Connecticut, eventually disappeared as the great wave of Puritan settlers transformed the colony.16

Diminishing their intellect was yet another way to justify enslaving African Americans, and it had the added benefit of preserving some types of work for whites, and creating and maintaining clear social and economic boundaries between blacks and whites. In an explicit challenge to African Americans’ intellect, eighteen prominent Massachusetts white men—including John Hancock and Thomas Hutchinson, the governor of the colony—examined Phillis Wheatley in Boston’s Town Hall in 1772 to determine whether she could possibly have produced the poetry she claimed to have written.

On January 27, 1778, the -Articles of Confederation-, recently adopted by Congress, were debated here [Montague, Massachusetts]. It was 'voted to approve of the Articles, except the first clause,' giving Congress the power to declare peace and war. This it was resolved, 'belongs to the people.

1775 members of the Colonial Congress were staying as guests in a house in Cambridge, Massachusetts. Their aim was to design the American flag. George Washington and Benjamin Franklin were present and so was an old professor, who seemed to be staying there by coincidence. Somewhat to the surprise of the others, Washington and Franklin deferred to the professor. They seemed to recognize him as their superior, immediately and unreservedly, and all of his suggestions for the design of the flag were promptly adopted. Then he vanished and was never seen or heard of again. Was this stranger one of the Hidden Masters who direct the history of the world?

The chief care of the legislators [in the colonies of New England] was the maintenance of orderly conduct and good morals in the community: thus they constantly invaded the domain of conscience, and there was scarcely a sin which was no subject to magisterial censure. The reader is aware of the rigor with which these laws punished rape and adultery; intercourse between unmarried persons was likewise severely repressed. The judge was empowered to inflict either a pecuniary penalty, a whipping, or marriage, on the misdemeanants; and if the records of the old courts of New Haven may be believed, prosecutions of this kind were not unfrequent. We find a sentence, bearing date the 1st of May, 1660, inflicting a fine and reprimand on a young woman who was accused of using improper language, and of allowing herself to be kissed. The Code of 1650 abounds in preventive measures. It punishes idleness and drunkenness with severity. Innkeepers were forbidden to furnish more than certain quantities of liquor to each customer; and simple lying, whenever it may be injurious, is checked by a fine or a flogging. In other places, the legislator, entirely forgetting the great principles of religious toleration which he had himself demanded in Europe, makes attendance on divine service compulsory, and goes so far as to visit with severe punishment, and even with death, Christians who choose to worship God according to a ritual differing from his own. Sometimes, indeed, the zeal for regulation induces him to descend to the most frivolous particulars: thus a law is to be found in the same code which prohibits the use of tobacco. It must not be forgotten that these fantastical and vexatious laws were not imposed by authority, but that they were freely voted by all the persons interested in them, and that the manners of the community were even more austere and puritanical than the laws.... These errors are no doubt discreditable to human reason; they attest the inferiority of our nature, which is incapable of laying firm hold upon what is true and just, and is often reduced to the alternative of two excesses. In strict connection with this penal legislation, which bears such striking marks of a narrow, sectarian spirit, and of those religious passions which had been warmed by persecution and were still fermenting among the people, a body of political laws is to be found, which, though written two hundred years ago, is still in advance of the liberties of our own age.

Religious Society of Negroes” in Boston. It was one of the first known organizations of African people in colonial America. In 1693, Cotton Mather drew up the society’s list of rules, prefaced by a covenant: “Wee, the miserable children of Adam and Noah . . . freely resolve . . . to become the Servants of that Glorious Lord.” Two of Mather’s rules were instructive: members were to be counseled by someone “wise and of English” descent, and they were not to “afford” any “Shelter” to anyone who had “Run away from their Masters.” Meeting weekly, some members of the society probably delighted in hearing Mather cast their souls as White. Some probably rejected these racist ideas and used the society to mobilize against enslavement. The Religious Society of Negroes did not last. Few Africans wanted to be Christians at that time (though that would change in a few decades). And not many masters were willing to let their captives become Christians because, unlike in other colonies, there was no Massachusetts law stipulating that baptized slaves did not have to be freed.

The original settlers of Massachusetts Bay Colony, founded in 1630, adopted an official seal designed in England before their journey. The central image depicts a near-naked native holding a harmless, flimsy-looking bow and arrow and inscribed with the plea, "Come over and help us." Nearly three hundred years later, the official seal of the US military veterans of the "Spanish-American War" (the invasion and occupation of Puerto Rico, Cuba, and the Philippines) showed a naked woman kneeling before an armed US soldier and a sailor, with a US battleship in the background. One may trace this recurrent altruistic theme into the early twenty-first century, when the United States still invades countries under the guise of rescue.

woodland, cranberry bogs, hunting grounds, fishing spots, clay deposits, berry bushes, and medicinal plants were available to everyone. The people sometimes gathered as a community to harvest and sell these resources in bulk to fund public services like poor relief. One Massachusetts official, assuming that jealousy and selfishness were naturally the dominant features of all human societies, marveled that these places were “almost realizing the wildest dreams of the communists.”48

To understand why the new president hoped to channel Adams’s spirit is to discover not only where a daring revolutionary came from but where a revolution did. His curious career explains how the American colonies lurched from “spotlessly loyal” to “stark, staring mad” in fifteen dizzying years, how a group of drenched, pipe-smoking Massachusetts farmers, fifty miles from Boston and thousands from London, might reason that they should act sooner rather than later if they did not care to be “finessed out of their liberties.

The New-England Courant brooked no censor: it was the first “unlicensed” newspaper in the colonies; that is, the colonial government did not grant it a license, and did not review its content before publication. James Franklin decided to use his newspaper to criticize both the government and the clergy, at a time when the two were essentially one, and Massachusetts a theocracy. “The Plain Design of your Paper is to Banter and Abuse the Ministers of God,” Cotton Mather seethed at him. In 1722, James Franklin was arrested for sedition. While he was in prison, his little brother and hardworking apprentice took over printing the Courant, and there appeared on the masthead, for the first time, the name BENJAMIN FRANKLIN.71

For Anne Hutchinson, who knew it was illegal for women to teach from the Bible in the Massachusetts Bay Colony, but did it anyway, we give thanks. For William Wilberforce, who channeled his evangelical fervor into abolishing slavery in the British Empire, vowing “never, never will we desist till we have wiped away this scandal from the Christian name,”29 we give thanks. For Sojourner Truth, who proclaimed her own humanity in a culture that did not recognize it, we give thanks. For Maximilian Kolbe, the Franciscan friar who volunteered to die in the place of a Jewish stranger at Auschwitz, we give thanks. For the pastors, black and white, who linked arms with Martin Luther King Jr. and marched on Washington, we give thanks. For Rosa Parks, who kept her seat, we give thanks. For all who did the right thing even when it was hard, we give thanks.

America was not a nation at all, but a league of thirteen separate nations—all of which had already standing Christian governments. For example the Constitution of Massachusetts required the Governor to “declare himself to be of the Christian religion” and gave the government the power to levy money “for the institution of the public worship of God and for the support and maintenance of public Protestant teachers of piety, religion, and morality”—and the Federal Government would not impede upon the existing State-level Religious Laws and Institutions. Schools used to be both public and Protestant and filled with peace, but without Protestantism, schools have become public and filled with violent protesters. It is true that public Protestant schools were a little harsh and a lot successful, but the public secular schools today are extremely soft and not successful at all. These harsh and hard religious schools produced very tender men, whereas the soft public schools seem to produce more hardened criminals.

… The most important contribution you can make now is taking pride in your treasured home state. Because nobody else is. Study and cherish her history, even if you have to do it on your own time. I did. Don’t know what they’re teaching today, but when I was a kid, American history was the exact same every year: Christopher Columbus, Plymouth Rock, Pilgrims, Thomas Paine, John Hancock, Sons of Liberty, tea party. I’m thinking, ‘Okay, we have to start somewhere— we’ll get to Florida soon enough.’…Boston Massacre, Crispus Attucks, Paul Revere, the North Church, ‘Redcoats are coming,’ one if by land, two if by sea, three makes a crowd, and I’m sitting in a tiny desk, rolling my eyes at the ceiling. Hello! Did we order the wrong books? Were these supposed to go to Massachusetts?…Then things showed hope, moving south now: Washington crosses the Delaware, down through original colonies, Carolinas, Georgia. Finally! Here we go! Florida’s next! Wait. What’s this? No more pages in the book. School’s out? Then I had to wait all summer, and the first day back the next grade: Christopher Columbus, Plymouth Rock…Know who the first modern Floridians were? Seminoles! Only unconquered group in the country! These are your peeps, the rugged stock you come from. Not genetically descended, but bound by geographical experience like a subtropical Ellis Island. Because who’s really from Florida? Not the flamingos, or even the Seminoles for that matter. They arrived when the government began rounding up tribes, but the Seminoles said, ‘Naw, we prefer waterfront,’ and the white man chased them but got freaked out in the Everglades and let ’em have slot machines…I see you glancing over at the cupcakes and ice cream, so I’ll limit my remaining remarks to distilled wisdom: “Respect your parents. And respect them even more after you find out they were wrong about a bunch of stuff. Their love and hard work got you to the point where you could realize this. “Don’t make fun of people who are different. Unless they have more money and influence. Then you must. “If someone isn’t kind to animals, ignore anything they have to say. “Your best teachers are sacrificing their comfort to ensure yours; show gratitude. Your worst are jealous of your future; rub it in. “Don’t talk to strangers, don’t play with matches, don’t eat the yellow snow, don’t pull your uncle’s finger. “Skip down the street when you’re happy. It’s one of those carefree little things we lose as we get older. If you skip as an adult, people talk, but I don’t mind. “Don’t follow the leader. “Don’t try to be different—that will make you different. “Don’t try to be popular. If you’re already popular, you’ve peaked too soon. “Always walk away from a fight. Then ambush. “Read everything. Doubt everything. Appreciate everything. “When you’re feeling down, make a silly noise. “Go fly a kite—seriously. “Always say ‘thank you,’ don’t forget to floss, put the lime in the coconut. “Each new year of school, look for the kid nobody’s talking to— and talk to him. “Look forward to the wonderment of growing up, raising a family and driving by the gas station where the popular kids now work. “Cherish freedom of religion: Protect it from religion. “Remember that a smile is your umbrella. It’s also your sixteen-in-one reversible ratchet set. “ ‘I am rubber, you are glue’ carries no weight in a knife fight. “Hang on to your dreams with everything you’ve got. Because the best life is when your dreams come true. The second-best is when they don’t but you never stop chasing them. So never let the authority jade your youthful enthusiasm. Stay excited about dinosaurs, keep looking up at the stars, become an archaeologist, classical pianist, police officer or veterinarian. And, above all else, question everything I’ve just said. Now get out there, class of 2020, and take back our state!

It was an early saying here [Massachusetts] that there were 'Roots enough to plant Hampshire County and Gunns enough to defend them.

We have been gradually finding out that there is more democracy in letting a committee or representative ten to details than in making everybody's business nobody's business.

That Massachusetts Bay Colony had been set up in England as a corporation, enabling one hundred white male religious fanatics to elect their leader to rule in a completely totalitarian way.

Jonathan Edwards, the colonial-era theologian of Massachusetts, said God has called His people to be “distinguishingly happy.

Englishmen starved, you see, in both Virginia and Massachusetts precisely because both colonies started off as communalistic experiments. When all drew equally from the communal pot, no matter how much or how little they worked, no one wanted to work and the pot remained empty.

The venture in New England was more than wilderness or garden: it was (in the words of Governor Winthrop as his party prepared to sail out from Southampton) ‘a city upon a hill’. This quotation from Matthew 5:14 has become a famous phrase in American self-identity, but Winthrop did not intend to convey any sense of a particular special destiny for the new colony: he meant that like every other venture of the godly, and as in the quotation’s context in Matthew’s Gospel, Massachusetts was to be visible for all the world to learn from it.

Through a diversity of Bible-based beliefs, Colonial America firmly founded its culture, laws, and government on the Judeo-Christian worldview. That common faith was clearly expressed in the founding documents of all thirteen American colonies: The Massachusetts Bay Colony’s charter recorded an intent to spread the “knowledge and obedience of the only true God and Savior of mankind, and the Christian faith,” much as the Mayflower Compact cited a commitment to “the Glory of God, and Advancement of the Christian faith.” Connecticut’s Fundamental Orders officially called for “an orderly and decent Government established according to God” that would “maintain and preserve the liberty and purity of the Gospel of our Lord Jesus.” In New Hampshire, the Agreement of the Settlers at Exeter vowed to establish a government “in the name of Christ” that “shall be to our best discerning agreeable to the Will of God.” Rhode Island’s colonial charter invoked the “blessing of God” for “a sure foundation of happiness to all America.” The Articles of Confederation of the United Colonies of New England stated, “Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel …” New York’s Duke’s Laws prohibited denial of “the true God and his Attributes.” New Jersey’s founding charter vowed, “Forasmuch as it has pleased God, to bring us into this Province…we may be a people to the praise and honor of his name.” Delaware’s original charter officially acknowledged “One almighty God, the Creator, Upholder and Ruler of the World.” Pennsylvania’s charter officially cited a “Love of Civil Society and Christian Religion” as motivation for the colony’s founding. Maryland’s charter declared an official goal of “extending the Christian Religion.” Virginia’s first charter commissioned colonization as “so noble a work, which may, by the Providence of Almighty God, hereafter tend to the…propagating of Christian Religion.” The charter for the Colony of Carolina proclaimed “a laudable and pious zeal for the propagation of the Christian faith.” Georgia’s charter officially cited a commitment to the “propagating of Christian religion.”27

On the day that the king was delivering his injunction to the Lords, the Prudent Mary was disembarking Edward Whalley and William Goffe in Boston. New England was as yet unaware of the reversal of fortunes in England. No one in America, including the two newcomers, yet knew of the hue and cry unleashed all over England in pursuit of the king’s judges. The two men were war heroes and stars of a revolution of which Massachusetts heartily approved, and the colony’s Puritan establishment opened its arms to them.22

Every other Massachusetts town founded before 1660 was named after an English community. Of thirty-five such names, at least eighteen (57%) were drawn from East Anglia and twenty-two (63%) from seven eastern counties. Most were named after English towns within sixty miles of the village of Haverhill.2 As the Puritans moved beyond the borders of New England to other colonies, their place names continued to come from the east of England. When they settled Long Island, they named their county Suffolk. In the Connecticut Valley, their first county was called Hartford. When they founded a colony in New Jersey, the most important town was called the New Ark of the Covenant (now the modern city of Newark) and the county was named Essex. In general, the proportion of eastern and East Anglian place names in Massachusetts and its affiliated colonies was 60 percent—exactly the same as in genealogies and ship lists.

You have an accent I do not recognize," he was saying. 'Tis certainly not local…." "Really, Lord Gareth — you should rest, not try to talk. Save your strength." "My dear angel, I can assure you I'd much rather talk to you, than lie here in silence and wonder if I shall live to see the next sunrise. I ... do not wish to be alone with my thoughts at the moment. Pray, amuse me, would you?" She sighed. "Very well, then. I'm from Boston." "County of Lincolnshire?" "Colony of Massachusetts." His smile faded. "Ah, yes ... Boston."  The town's name fell wearily from his lips and he let his eyes drift shut, as though that single word had drained him of his remaining strength. "You're a long way from home, aren't you?" "Farther, perhaps, than I should be," she said, cryptically. He seemed not to hear her. "I had a brother who died over there last year, fighting the rebels.... He was a captain in the Fourth. I miss him dreadfully." Juliet leaned the side of her face against the squab and took a deep, bracing breath. If this man died, he would never know just who the little girl playing so contentedly with his cravat was. He would never know that the stranger who was caring for him during his final moments was the woman his brother had loved, would never know just why she — a long way from home, indeed — had come to England. It was now or never. "Yes," she whispered, tracing a thin crack in the squab near her face. "So do I." "Sorry?" "I said, yes. I miss him too." "Forgive me, but I don't quite understand...."  And then he blanched and stiffened as the truth hit him with debilitating force. His eyes widened, their lazy dreaminess fading. His head rose halfway out of her lap. He stared at her and blinked, and in the sudden, charged silence that filled the coach, Juliet heard the pounding tattoo of her own heart, felt his gaze boring into the underside of her chin as his mind, dulled by pain and shock, quickly put the pieces together. Boston. Juliet. I miss him, too. He gave an incredulous little laugh. "No," he said, slowly shaking his head, as though he suspected he was the butt of some horrible joke or worse, knew she was telling the truth and could not find a way to accept it. He scrutinized her features, his gaze moving over every aspect of her face. "We all thought ... I mean, Lucien said he tried to locate you ... No, I am hallucinating, I must be!  You cannot be the same Juliet. Not his Juliet —" "I am," she said quietly. "His Juliet. And now I've come to England to throw myself on the mercy of his family, as he bade me to do should anything happen to him." "But this is just too extraordinary, I cannot believe —" Juliet was gazing out the window into the darkness again. "He told you about me, then?" "Told us? His letters home were filled with nothing but declarations of love for his 'colonial maiden,' his 'fair Juliet' — he said he was going to marry you. I ... you ... dear God, you have shocked my poor brain into speechlessness, Miss Paige. I do not believe you are here, in the flesh!" "Believe it," she said, miserably. "If Charles had lived, you and I would have been brother and sister. Don't die, Lord Gareth. I have no wish to see yet another de Montforte brother into an early grave." He settled back against her arm and flung one bloodstained wrist across his eyes, his body shaking. For a moment she thought the shock of her revelation had killed him. But no. Beneath the lace of his sleeve she could see his gleaming grin, and Juliet realized that he was not dying but convulsing with giddy, helpless mirth. For the life of her, she did not see what was so funny. "Then this baby —" he managed, sliding his wrist up his brow to peer up at her with gleaming eyes — "this baby —" "Is your niece.

Most would find it surprising to learn that America was consciously, intentionally, and specifically founded and formed after the pattern of ancient Israel. Its founders saw it as a new Israel, the Israel of the New World. It was their exodus from Europe like the Hebrew exodus from Egypt. The New World was their new promised land, and the Massachusetts Bay Colony was their New Jerusalem. As for the legal system of the new American commonwealth, the Puritans sought to incorporate the Law of Moses. They instituted a day of rest after the pattern of the Hebrew Sabbath. And the American holiday, Thanksgiving, was formed after the pattern of the Hebrew Sukkot, the Feast of Tabernacles. They named the mountains of America after the mountains of Israel: Mount Gilead, Mount Hermon, Mount Ephraim, Mount Moriah, Mount Carmel, and Mount Zion. They called their towns and cities, Jericho, Jordan, Salem, Canaan, Goshen, Hebron, and Beersheba. They named their children Joshua, Rachel, Ezra, Zechariah, Esther, Jeremiah, and a host of other names derived from the people of ancient Israel.

No Christian community in history identified more with the People of the Book than did the early settlers of the Massachusetts Bay Colony, who believed their own lives to be a literal reenactment of the Biblical drama of the Hebrew nation.2

Nor did the idea of a central government seem compatible with sentiment. After all, the states had histories that went back two centuries, and each state had its distinctive character and qualities that its citizens were loath to see diminished. Franklin, back in the 1750s and 1760s, when he had been deputy postmaster general, had traveled up and down the coast on visits of inspection and seen the tremendous variety of the colonies. Even a brief catalogue of them suggests some of the proud distinctiveness they cherished. Massachusetts, settled by Puritans, was populated by middle-class farmers, tradesmen, and artisans, without extremes of wealth and poverty. Its economy was stable (save for the temporary postwar dislocations that led to Shays’ Rebellion). Massachusetts was

Hence Americans never belonged to the religious category who seek certainty of doctrine through clerical hierarchy: during the whole of the colonial period, for instance, not a single Anglican bishop was ever appointed to rule flocks there. What most Americans did belong to was the second category: those who believe that knowledge of God comes direct to them through the study of Holy Writ. They read the Bible for themselves, assiduously, daily. Virtually every humble cabin in Massachusetts colony had its own Bible. Adults read it alone, silently. It was also read aloud among families, as well as in church, during Sunday morning service, which lasted from eight till twelve (there was more Bible-reading in the afternoon). Many families had a regular course of Bible-reading which meant that they covered the entire text of the Old Testament in the course of each year. Every striking episode was familiar to them, and its meaning and significance earnestly discussed; many they knew by heart.

Leaving the Connecticut River March 8, 1704 Temperature 40 degrees Eben realized that he need not worry about being burned or tortured. He was going to starve to death. Eben had thought that up here, where nobody lived or ever had, the deer would be standing in rows in the woods awaiting a bullet. He had expected rabbits and grouse, moose and beaver. But there was no game. They built shelters from woven branches, piling spruce and hemlock on top to keep out the snow. Each day some of the Indians left to hunt and each day they came back with nothing. It had never occurred to Eben that an Indian could go hunting and find nothing. He was not sure how far they still had to go to reach Canada. He had seen a map once that showed the Connecticut River, how it split the colony of Connecticut in half, then cut up through Massachusetts, headed north through unknown lands and bumped into Canada. The northern part of the map was guesswork. Eben needed a French map, which would show the city of Montreal, where the French kept their government, and the St. Lawrence River, down which fortunes in fur were shipped. He could not ask his master. An Indian kept his map in his head.

Samuel Willard’s account of her afflictions, widely available in published form after 1684 in Increase Mather’s Remarkable Providences, almost certainly influenced the statements offered eight years later during the witchcraft outbreak. The historian Jane Kamensky has cogently argued that the obsession with books (especially small, easily concealed ones) evident in the Salem records resulted from an explosion in the availability of such volumes after the mid-1680s. After decades in which the sole Bay Colony press published nothing but sermons and official documents, not only were several printers in Massachusetts and the middle colonies now producing almanacs and primers, but increasing numbers of booksellers were also importing books on such topics as astrology and fortune-telling. Because all sorts of occult practices were linked to the devil, clergymen and magistrates could readily envision the dangers potentially lurking in the pages of those volumes. Such concerns induced them to ask the leading questions of many confessors that elicited concurring responses, although Ann Sr.’s vision of the “little Red book” appears to have been her own.

The Society for the Colonization of Free People of Color of America, better known as the American Colonization Society was a group established in 1816 by Robert Finley of New Jersey which supported the migration of free African Americans to the continent of Africa In 1822, the American Colonization Society established a new colony on the West Coast of Africa that in 1847 became the independent nation of Liberia. By 1867, the American Colonization Society had sent more than 13,000 black emigrants to this new country. Beginning in the 1830’s the society was harshly attacked by abolitionists, who tried to discredit colonization as a scheme perpetrated by the slaveholder’s to rid themselves of any responsibility regarding the freeing of their former slaves. Of course this was true prior to the Civil War and laterr during the “Jim Crow” era! The concept had a sizable following of, southern whites, who thought of this as a way to rid America of a growing black population. Others felt that since the slaves were brought to America against their will that it was only right that they be returned to Africa. Paul Cuffee and other free Blacks petitioned the Massachusetts government to either give African and Native Americans the right to vote or to stop taxing them. Cuffee also advocated the return to Africa of freed slaves. Some years later, after the Civil War, many freed blacks actually wanted to go to the new country of Liberia to make a better life for themselves, however the money necessary to send them back, as could be expected, dried up. The entire program came to an end during the latter part of the 19th century when the American Colonization Society stopped transporting former slaves to West Africa and concentrated instead on educational and missionary efforts. Those blacks that did come from the United States and populated Liberia became known as the Americo-Liberians who soon become the ruling class of Liberia.

The best survey of the spirit and practice of the laws of Massachusetts Bay is found in Zechariah Chafee Jr.’s brilliant introduction to the Records of the Suffolk County Court, 1671–1680, in the Colonial Society of Massachusetts Publications, Vol. XXIX.

The Puritans are conventionally considered more "moderate" than the Pilgrims. This is like calling al-Qaeda more moderate than ISIS. The Massachusetts Bay Colony Puritans were no less mad... They forbade Church of England clergy from setting foot in their new American theocracy in Boston and Salem, hung Quakers, and passed a law to hang any Catholic priests who might dare show up.

Machigonne” was the Abenaki Indian name for Portland. Christopher Levett, an English naval captain, landed the first settlement in Casco Bay on the 6,000 acres granted him by King James I. Upon his return to England, Levett wrote A Voyage into New England, seeking support for the settlement, which ultimately failed. He returned to America becoming the Governor of Plymouth, Massachusetts, but never returned to the site of his first settlement. Little is known of those people he left behind, but it wasn’t until ten years later that the first permanent colony was founded in Falmouth, Maine. Fort Levett, named after him, was built in 1898 on the seaward side of Cushing Island, and was manned during the Spanish-American War, as well as the two World Wars.

Castine is a quiet town with a population of about 1,500 people in Western Hancock County, Maine, named after John Hancock, when Maine was a part of the Commonwealth of Massachusetts. He was the famous statesman, merchant and smuggler who signed the “Declaration of Independence” with a signature large enough so that the English monarch, King George, could read it without glasses. Every child in New England knows that John Hancock was a prominent activist and patriot during the colonial history of the United States and not just the name of a well-known Insurance Company. Just below the earthen remains of Fort George, on both sides of Pleasant Street, lays the campus of Maine Maritime Academy. Prior to World War II, this location was the home of the Eastern State Normal School, whose purpose was to train grade school teachers. Maine Maritime Academy has significantly grown over the years and is now a four-year college that graduates officers and engineers for the United States Merchant Marine, as well as educating students in marine-related industries such as yacht and small craft management. Bachelor Degrees are offered in Engineering, International Business and Logistics, Marine Transportation, and Ocean Studies. Graduate studies are offered in Global Logistics and Maritime Management, as well as in International Logistics Management. Presently there are approximately 1,030 students enrolled at the Academy. Maine Maritime Academy's ranking was 7th in the 2016 edition of Best Northern Regional Colleges by U.S. News and World Report. The school was named the Number One public college in the United States by Money Magazine. Photo Caption: Castine, Maine

Europeans had highly developed regional and national cultures and societies before they bolted on Protestantism. America, on the other hand, was half-created by Protestant extremists to be a Protestant society. American academics accept the idea of American exceptionalism in one of its meanings—that our peculiar founding circumstances shaped us. “The position of the Americans,” Tocqueville wrote in Democracy in America, “is…quite exceptional,” by which he meant the Puritanism, the commercialism, the freedom of religion, the individualism, “a thousand special causes.” The professoriate rejects exceptionalism in today’s right-wing sense, that the United States is superior to all other nations, with a God-given mission. And they also resist the third meaning, the idea that a law of human behavior doesn’t apply here—scholars of religion insist that explanations of religious behavior must be universal. The latest scholarly consensus about America’s exceptional religiosity is an economic theory. Because all forms of religion are products in a marketplace, they say, our exceptional free marketism has produced more supply and therefore generated more demand. Along with universal human needs for physical sustenance and security, there’s also such a need for existential explanations, for why and how the world came to be. Sellers of religion emerge offering explanations. From the start, religions tended to be state monopolies—as they were in the colonies, the Puritans in Massachusetts and the Church of England in the South. After that original American duopoly was dismantled and the government prohibited official churches, religious entrepreneurs rushed into the market, Methodists and Baptists and Mormons and all the others. European countries, meanwhile, kept their state-subsidized religions, Protestant or Catholic—and so in an economic sense those churches became lazy monopolies.*10 In America, according to the market theorists, each religion competes with all the others to acquire and keep customers. Americans, presented with all this fantastic choice, can’t resist buying. We’re so religious for the same reason we’re so fat.

The common law seems too shapeless, too complex. There are too many books. The law is too unknowable. It can never be restated authoritatively. A code may be "interpreted" totally out of shape. But at least it has an authoritative text. It can be copied in letter if nothing else. The desire for a code was, among other things, a desire to limit autocracy. The power and discretion of the magistrates in Massachusetts Bay was at first virtually unlimited. Out of an urge by some to control this power came the Body of Liberties (1641).

Roger Williams, John Clarke, Joseph Clarke, Thomas Olney, Gregory Dexter, Samuel Hubbard, and many others in that little colony, held the pure doctrines of grace, and the importance of a holy life, as much as the fathers of Massachusetts did; and they established the first government upon earth, that gave equal liberty, civil and religious, which is now enjoyed in the most parts of America. General Greene also, the second military character in our revolutionary war, sprang from one of the first planters of Providence.

The remarkable idea of a privileged socioracial group benevolently lifting a less privileged one should always be met with remarkable skepticism. If this were so when the Massachusetts Bay Colony put the words "Come Over and Help Us" in an Indian's mouth, perhaps things would be different today.

Humans, whether contemplating the genesis of their customs or of their species, yearn to locate “an explicit point of origin,” rather than accept that most beginnings are gradual and complex. “Creation myths,” [Stephen Jay Gould] concluded, “identify heroes and sacred places, while evolutionary stories provide no palpable, particular thing as a symbol for reverence, worship, or patriotism.” As with baseball, so, too, with America’s birth. The country’s European founding was slow and messy: a primordial slime of false starts and mutations that evolved, over generations, into English colonies and the United States. Once on its feet, the newborn American nation looked back in search of origins, and located its heroes and sacred places on the stony shore of Massachusetts. The Pilgrim Fathers of 1620 begat the Founding Fathers of 1776. Cooperstown had Doubleday’s cow pasture, Plymouth it’s hallowed Rock.

The whole colony was soon divided into two parties, and however distant one party was from the other in principle, they were still more so in affection.

Our ancestors had a highly developed appreciation of the value of condiments. In a Salem inventory at a somewhat later date appear salt, pepper, ginger, cloves, mace, cinnamon, nutmegs, and allspice.

He was elected a representative to the Great and General Court and was deacon of the Ipswich church at the time of his death.

Sleazy. An abbreviated form of silesia. A linen that took its name from Silesia in Hamborough, and not because it wore sleasy (1696). A piece of Slesey (1706).

Tabby. Named for a quarter of Bagdad where the stuff was woven. A general term for a silk taffeta, applied originally to the striped patterns, but afterwards applied also to silks of uniform color waved or watered. The bride and bridegroom were both clothed in white tabby (1654). A child's mantle of a sky-colored tabby (1696). A pale blue watered tabby (1760). Rich Morrello Tabbies. (Boston Gazette, March 25, 1734).

One of the standard examples of American humor is the picture of the Mayflower loaded to the cross-trees with the chairs, chests and cradles that devout New Englanders now own and claim were brought over on that memorable voyage.

One professed design of the colony charter was the gospelizing the natives. The long neglect of any attempts this way cannot be excused. The Indians themselves asked how it happened, if Christianity was of such importance, that for six-and-twenty years together the English had said nothing to them about it.

From the restoration until the vacating the charter, the colony never stood well in England, the principal persons both in church and state were never without fearful expectations of being deprived of their privileges. The years 1664 and 1665 afforded them greater occasion for fears than they had met with at any time before.

The council gave their answer, that they would cause the general court to assemble August 3 and communicate the proposal to them. The commissioners then acquainted the council that there were many more things to signify to them at their return from Manhattan, and the council was desired in the meantime further to consider of his Majesty’s letter to the colony, June 28, 1662, and to give a more satisfactory answer than formerly. The commissioners then proceeded to the Manhattanites.

The two first of the Massachusetts petitioners were Samuel Maverick and Robert Child. Mr. Maverick being in the colony at the arrival of the charter, was made a freeman before the law confining freedom to such only as were members of churches was in force but being an Episcopalian had never been in any office. Child was a young gentleman just before come from Padua, where he studied physic and, as was reputed, had taken the degree of doctor.

Mr. Winslow,[202] who had been chosen agent for the colony to answer to Gorton’s complaint, was now instructed to make defense against these petitioners, and by his prudent management and the credit and esteem he was in with many of the members of parliament and prejudice to the colony from either of these applications. In 1647 and 1648 the same governor and deputy governor were continued, and the first of these years Robert Bridges[203] was added to the assistants.

It is to be observed that Major Willard was a Massachusetts man, and although that colony had so far complied with the rest as to join in sending out the forces, yet they still were desirous of avoiding an open war.

The persecution of the Episcopalians by the prevailing powers in England was evidently from revenge for the persecution they had suffered themselves, and from political considerations and the prevalence of a party, seeing all other opinions and professions, however absurd, were tolerated, but in New England it must be confessed that bigotry and cruel zeal prevailed, and to that degree that no op[inions but their own could be tolerated. They were sincere but mistaken in their principles and, absurd as it is, it is too evident, they believed it to be for the glory of God to take away the lives of his creatures for maintaining tenets contrary to what they professed themselves. This occasioned complaints against the colony to the parliament and to Cromwell, but without success.[252]

One of the Frenchmen who had been entertained at the house knew her, and a boat being manned to invite her aboard, she fled to Governor’s Island and the Frenchmen after her, where they found the governor and his family, who were all greatly surprised, as was the whole colony, when they learned the news.

Colonial ministers, despite their vast public power, were not allowed to hold public office, a distinction that kept Massachusetts from being a theocracy.

Nothing like this had occurred in Virginia before. Slavery had been slow to take hold, with only around 150 slaves counted in 1640, and barely 1,000 out of a total population of 26,000 in 1670. Massachusetts and English possessions in the Caribbean, not Virginia, were the first colonies to codify slave law.

One of the founding European settlements of what would become the United States, Plymouth Colony in Massachusetts, first attempted communal farming on the “assumption that it was the most fitting economic arrangement for a unified religious community. Growing hungry and despairing of the experiment, however, the settlers soon switched to individual family plots, which proved far more fruitful. As the governor of the colony observed, the farmers were far more industrious in tending family plots than they were working the communal grounds. The lesson would be relearned, with a much higher body count, by communist regimes in the twentieth century after their attempts at collective farming.

As with baseball, so, too, with America’s birth. The country’s European founding was slow and messy: a primordial slime of false starts and mutations that evolved, over generations, into English colonies and the United States. Once on its feet, the newborn American nation looked back in search of origins, and located its heroes and sacred places on the stony shore of Massachusetts. The Pilgrim Fathers of 1620 begat the Founding Fathers of 1776. Cooperstown had Doubleday’s cow pasture, Plymouth its hallowed Rock.

The sanctity of this property translated directly into political power for the Virginians. The next phase of negotiations among the colonies, to form a more perfect union through the American Constitution, allowed each slave to count as three fifths of a person for purposes of allocating representatives to each state. Propelled by the electoral math of free men and slave property, given that Virginia was nearly as black as it was white, Virginia went on to control thirty-two of the first thirty-six years of the American presidency. Washington’s eight years were followed by four years of John Adams from Massachusetts. Then three more Virginians—Jefferson, his protégé James Madison, and his neighbor James Monroe—would each serve for eight years, extending into 1825. Thirty-six years later, Virginia would again declare its independence, this time from America itself, choosing to preserve its economic interests over the Union.

religious culture, but it is likely that increasing pressure on Indian land by the rapidly expanding Massachusetts colony was the real reason. Throughout

While he thus gained general hatred, he also won universal contempt by his debaucheries and excesses, by his debts, and by his habit of dressing as a woman. He was plunged in one long quarrel with his Assemblies, both in New York and New Jersey, plotted with Dudley, of Massachusetts, to destroy the free - charter governments of Connecticut and Rhode Island, and at last excited such loud and strenuous opposition that he was recalled, but could not return to England until his accession to the Earldom of Clarendon released him from prison, into which he had been thrown for debt.

Dès 1628, une charte de cette nature fut accordée par Charles Ier à des émigrants qui vinrent fonder la colonie du Massachusetts. Mais, en général, on n'octroya les chartes aux colonies de la Nouvelle-Angleterre que long-temps après que leur existence fut devenue un fait accompli. Plymouth, Providence, New-Haven, l'État de Connecticut et celui de Rhode-Island furent fondés sans le concours et en quelque sorte à l'insu de la mère-patrie. Les nouveaux habitants, sans nier la suprématie de la métropole, n'allèrent pas puiser dans son sein la source des pouvoirs; ils se constituèrent eux-mêmes, et ce ne fut que trente ou quarante ans après, sous Charles II, qu'une charte royale vint légaliser leur existence.

Why New England? Perry Miller once wrote that Virginia, no less than Massachusetts, found its "energizing propulsion" in religion. Miller insisted that Virginia's idea of itself as a trading colony "was conceived in the bed of religion," and that its publicly announced motives of evangelizing Indians and stopping the imperial designs of French and Spanish papists were more than disguises draped over the tobacco trade.

This effectively blocked all trade in an attempt to starve the Bostonians into submission. John Adams and other local leaders were not all sure if other colonies would support their opposition to Parliament. It was Virginia’s House of Burgesses that responded by announcing a “Day of Fasting, Humiliation and Prayer” for their Massachusetts countrymen for June 1, 1774.

And that was the significant difference between Great Britain’s West Indian colonies and her North American ones. Maturing colonies like Massachusetts, Pennsylvania and Virginia controlled not a single seat in Parliament; they were unprotected against the taxes and rules so arbitrarily imposed; they kept their politicians at home, where they mastered those intricacies of rural American politics that would carry them to freedom.

Massachusetts Bay Colony holds a great distinction for their introduction to the colonies of public education. The Puritans believed that their continued survival depended on the ability of future generations to govern and to maintain their spiritual beliefs by reading the Bible.

The Dutch architecture and the smuggling were easily explained, and appreciated by everyone in Bridgetown: the settlers had turned to the Dutch when avaricious English traders, hungry for every shilling they could squeeze from their colonies, persuaded their Parliament to pass laws obligating the settlers to trade only with English firms and at whatever prices those firms decided to establish. Those same preposterous mercantile laws were already beginning to rouse protests in other colonies like Massachusetts and Virginia.

At the beginning of this period the colonies, which gradually began to connect to each other, stretched 1,000 miles from Massachusetts in the north, down to Georgia, and had an estimated combined population of about 2.5 million people.

In 1643, the four separate colonies of Massachusetts Bay, Plymouth Plantation, Connecticut, and New Haven agreed to form an association known as the New England Confederation. This was the first attempt to unite several colonies in mutual cooperation. The governing document for that Confederation clearly stated the Christian nature of these early settlements: Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel in purity and peace….The said United Colonies…[do] enter into a firm and perpetual league of friendship…for preserving and propagating the truth and liberties of the Gospel and for their own mutual safety and welfare.181 The New England Confederation was the first joint government in America, even having its own version of a Congress with elected representatives from each of the four colonies. It lasted until 1684, when Great Britain tried to force the separate colonies to become just one. The people eventually defeated that British plan and restored the independent sovereignty of each colony.

As the Puritans’ relationship with the new king soured, John Winthrop, a Puritan lawyer, began to pursue seriously the prospect of a Puritan colony in New England. In March 1629 Winthrop obtained a royal charter to establish the Massachusetts Bay Colony, and in 1630 he was joined by 700 colonists on eleven ships to set sail for New England. While on board the Arbella, Winthrop preached a sermon in which he declared to his fellow travelers, “We shall be as a city upon a hill [and] the eyes of all people are upon us.

During the reign of James I some Puritans grew discouraged at the pace of reform and separated entirely from the Church of England. After a short sojourn in the Netherlands, one group of “separating Puritans,” better known historically as the “Pilgrims,” eventually established the Plymouth Colony in 1620 in what is now southeastern Massachusetts.

The mysterious Enoch Root meets 8-year-old Benjamin Franklin, Boston, 1713: "Do I look like a schoolmaster to you?" "No, but you talk like one." "You know something of schoolmasters, do you?" "Yes, sir," the boy says, faltering a bit as he sees the jaws of the trap swinging toward his leg. "Yet here it is the middle of Monday—" "The place was empty 'cause of the Hanging. I didn't want to stay and—" "And what?" "Get more ahead of the others than I was already." "If you are ahead, the correct thing is to get used to it—not to make yourself into an imbecile. Come, you belong in school.

in the Massachusetts Bay Colony, Connecticut, and New Haven during the seventeenth century, unmarried people were required to live with families that were “well governed” by a church-going, land-owning man.

Paul Cuffee, born in 1759, was a free, able and resourceful Quaker businessman of African and American Indian descent. Although he was black himself, Cuffee became a ship’s captain and built a lucrative shipping empire. Becoming a prosperous merchant he had the money to carry out his various philanthropically ventures. In 1815 he also established the first racially integrated school in the United States, locating it in Westport, Massachusetts. The following year he advocated settling freed American slaves back to the West Coast of Africa. At first he found little support from the young American government but being aware of a British colony founded in Freetown, Sierra Leone a British colony he looked for support for his venture from the British government. Although they didn’t support him financially, they did allow him to bring in the freed former slaves. As he became better known as a crusader for this purpose, free black leaders and some members of United States Congress joined him and embraced his plan to take emigrants to Sierra Leone. At the start Cuffee intended to make only one voyage per year, taking settlers and off set his expenses by bringing back nonperishable valuable cargoes such as hand crafted items and furniture quality hard woods. In 1816, at his own expense, Captain Cuffee took thirty-eight American freed blacks, from Boston to Sierra Leone, which was still the only colony that existed for this purpose in West Africa.

ship built by English settlers in the New World. In 1607, at the mouth of the Kennebec River in Maine, the Plymouth Company erected a short-lived fishing settlement. A London shipwright named Digby organized some settlers to construct a small vessel with which to return them home to England, as they were homesick and disenchanted with the New England winters. The small craft was named, characteristically, the Virginia. She was evidently a two-master and weighed about thirty tons, and she transported furs, salted cod, and tobacco for twenty years between various ports along the Maine coast, Plymouth, Jamestown, and England. She is believed to have wrecked somewhere along the coast of Ireland.6 By the middle of the seventeenth century, shipbuilding was firmly established as an independent industry in New England. Maine, with its long coastline and abundant forests, eventually overtook even Massachusetts as the shipbuilding capital of North America. Its most western town, Kittery, hovered above the Piscataqua. For many years the towns of Kittery and Portsmouth, and upriver enclaves like Exeter, Newmarket, Durham, Dover, and South Berwick, rivaled Bath and Brunswick, Maine, as shipbuilding centers, with numerous shipyards, blacksmith shops, sawmills, and wharves. Portsmouth's deep harbor, proximity to upriver lumber, scarcity of fog, and seven feet of tide made it an ideal location for building large vessels. During colonial times, the master carpenters of England were so concerned about competition they eventually petitioned Parliament to discourage shipbuilding in Portsmouth.7 One of the early Piscataqua shipwrights was Robert Cutts, who used African American slaves to build fishing smacks at Crooked Lane in Kittery in the 1650s. Another was William Pepperell, who moved from the Isle of Shoals to Kittery in 1680, where he amassed a fortune in the shipbuilding, fishing, and lumber trades. John Bray built ships in front of

In 1776, only 22 percent of the colonists in Massachusetts were Puritans, and even the Puritans practiced magic. “Colonial Americans were, in fact, more likely to turn to magical or occult techniques in their effort to avail themselves of superhuman power than they were to Christian rituals or prayer,

Not surprisingly, it didn’t take the English long to make changes; 2 days after Stuyvesant's surrender, New Amsterdam was once again blessed with a new name. This massive territory was now to be called “New York.” The now crown-owned region traced its borders around present-day New Jersey, Delaware, Vermont, and included portions of Maine, Massachusetts, Connecticut, and Pennsylvania. The name paid homage to James II, the Duke of York and soon-to-be King of England.

Few records exist to establish a definitive date as to when the first ships were built in the Piscataqua region. Fishing vessels were probably constructed as early as 1623, when the first fishermen settled in the area. Many undoubtedly boasted a skilled shipwright who taught the fishermen how to build “great shallops”as well as lesser craft. In 1631 a man named Edward Godfrie directed the fisheries at Pannaway. His operation included six large shallops, five fishing boats, and thirteen skiffs, the shallops essentially open boats that included several pairs of oars, a mast, and lug sail, and which later sported enclosed decks.5 Records do survive of the very first ship built by English settlers in the New World. In 1607, at the mouth of the Kennebec River in Maine, the Plymouth Company erected a short-lived fishing settlement. A London shipwright named Digby organized some settlers to construct a small vessel with which to return them home to England, as they were homesick and disenchanted with the New England winters. The small craft was named, characteristically, the Virginia. She was evidently a two-master and weighed about thirty tons, and she transported furs, salted cod, and tobacco for twenty years between various ports along the Maine coast, Plymouth, Jamestown, and England. She is believed to have wrecked somewhere along the coast of Ireland.6 By the middle of the seventeenth century, shipbuilding was firmly established as an independent industry in New England. Maine, with its long coastline and abundant forests, eventually overtook even Massachusetts as the shipbuilding capital of North America. Its most western town, Kittery, hovered above the Piscataqua. For many years the towns of Kittery and Portsmouth, and upriver enclaves like Exeter, Newmarket, Durham, Dover, and South Berwick, rivaled Bath and Brunswick, Maine, as shipbuilding centers, with numerous shipyards, blacksmith shops, sawmills, and wharves. Portsmouth's deep harbor, proximity to upriver lumber, scarcity of fog, and seven feet of tide made it an ideal location for building large vessels. During colonial times, the master carpenters of England were so concerned about competition they eventually petitioned Parliament to discourage shipbuilding in Portsmouth.7 One of the early Piscataqua shipwrights was Robert Cutts, who used African American slaves to build fishing smacks at Crooked Lane in Kittery in the 1650s. Another was William Pepperell, who moved from the Isle of Shoals to Kittery in 1680, where he amassed a fortune in the shipbuilding, fishing, and lumber trades. John Bray built ships in front of the Pepperell mansion as early as 1660, and Samuel Winkley owned a yard that lasted for three generations.8 In 1690, the first warship in America was launched from a small island in the Piscataqua River, situated halfway between Kittery and Portsmouth. The island's name was Rising Castle, and it was the launching pad for a 637-ton frigate called the Falkland. The Falkland bore fifty-four guns, and she sailed until 1768 as a regular line-of-battle ship. The selection of Piscataqua as the site of English naval ship construction may have been instigated by the Earl of Bellomont, who wrote that the harbor would grow wealthy if it supplemented its export of ship masts with “the building of great ships for H.M. Navy.”9 The earl's words underscore the fact that, prior to the American Revolution, Piscataqua's largest source of maritime revenue came from the masts and spars it supplied to Her Majesty's ships. The white oak and white pine used for these building blocks grew to heights of two hundred feet and weighed upward of twenty tons. England depended on this lumber during the Dutch Wars of the

In 1641, Massachusetts became the first colony to recognize slavery as a legal institution. By the mid-1600s, slavery was evolving into a race-based institution: the enslaved were identified by the color of their skin.