Virginia Colony Quotes

A 1669 Virginia colony law deemed that killing one’s slave could not amount to murder, because the law would assume no malice or intent to “destroy his own estate.

I am an aristocrat: I love liberty, I hate equality.

The only thing in this world is music–music and books and one or two pictures. I am going to found a colony where there shall be no marrying–unless you happen to fall in love with a symphony of Beethoven–no human element at all, except what comes through Art–nothing but ideal peace and endless meditation. The whole of human beings grows too complicated, my only wonder is that we don’t fill more madhouses: the insane view of life has much to be said for it–perhaps its the sane one after all: and we, the sad sober respectable citizens really rave every moment of our lives and deserve to be shut up perpetually. My spring melancholy is developing these hot days into summer madness.

From that original colony sprang seven names that still feature on the landscape: Roanoke (which has the distinction of being the first Indian word borrowed by English settlers), Cape Fear, Cape Hatteras, the Chowan and Neuse Rivers, Chesapeake, and Virginia. (Previously, Virginia had been called Windgancon, meaning "what gay clothes you wear" - apparently what the locals had replied when an early reconnoitering party had asked the place's name.)

In a political discussion about the empire, Harold the diplomat argued for the benefits of colonial rule: ‘our English genius is for government.’ Raymond opposed him: ‘The governed don’t seem to enjoy it.

Mention you’re from Yorktown, Virginia, and I’ll forever connect you with the Colonial Parkway, the ribbon of road snaking along the York River where four couples either disappeared or were murdered between 1986 and 1989.

In exchange, he was given a note “with the armes of Englande testifying the receipt therof.”24 Because of the size of his investment—£50, or roughly $10,000 in modern money, compared with the single share price of £12 10s (12 pounds, 10 shillings), or about $2,500 in modern terms—and because of his legal background, he was also appointed to the Virginia Council, the group of men whose job it would be to oversee operations of the colony from London.

In the West Indies and South America, slaves were worked to death and replaced with fresh imports, but in the continental North American colonies of Great Britain the situation was the opposite. By about 1710, as Morgan notes, “Virginia’s slave population began to grow from natural increase, an unprecedented event for any New World slave population.…In 1700 Virginia had 13,000 slaves; in 1730, 40,000; in 1750, 105,000, of whom nearly 80 percent were Virginia born.

When the first effectual settlement of our colony was made, which was in 1607, the country from the sea-coast to the mountains, and from the Potomac to the most southern waters of James' river, was occupied by upwards of forty different tribes of Indians.

In the early 1600s, for nearly two decades, Virginia and Bermuda were the only English colonies in the New World. Here, for the first time, English, Indians, and Africans had to learn to live together. After four hundred years, there is still much to learn.

The first Africans were brought to the colony of Virginia in 1619. They were slaves, ripped from their homes and families to work in the new world. . . . We must understand what slavery did in America and to America. . . . [White supremacy was supported by] terrorism that is reminiscent of what we see ISIS carrying out today. Armed men beating down the doors of black families and brutalizing them. . . . Lynching was a very effective way to keep African Americans from owning property, advancing economically, voting or getting anywhere near the banquet table of our country.

By the beginning of the eighteenth century, the Virginia elites had taken the best land for themselves, leaving the former indentured servants land poor and resentful. Inequalities of class proved the source of great tension in the colony, fostering instances of rebellion great and small. These tensions were buried when race entered the picture as the prime dividing line for status within the colony. There would be no alliance between blacks and lower-class whites, who each in their own way had legitimate grievances against their overlords. Instead, poor whites, encouraged by the policies of the elites, took refuge in their whiteness and the dream that one day they, too, could become slave owners, though only a relative handful could ever hope to amass the land, wealth, and social position of the most prominent members of the Virginia gentry, who gained their place early on and would keep it for decades to come.

Adams left the floor to Virginia, proud men from the most populous colony, one that shared New England’s views but not its reputation for fire-breathing fanaticism. (John Adams would later claim that this was the reason Washington commanded the army, Jefferson wrote the Declaration, and Richard Henry Lee proposed it.)

In the comfortingly distorted view of the past, American slavery came about in the passive sense. That's just the way things were back then. Slavery was an inherited reality, a long-standing if unsavory fact of trade and war. In reality, colonial legislatures consciously conceived American chattel slavery at the turn of the eighteenth century, and they spelled out its terms in painstaking regulatory detail. Virginia's slave codes contained forty-one sections and more than four thousand words. ... The slave codes of 1705 are among American history's most striking evidence that our nation's greatest sins were achieved with clear forethought and determined maintenance.

I returned to our surveillance. The houses around us reminded me of Ryan Kessler’s place. About every fifth one was, if not identical, then designed from the same mold. We were staring through bushes at a split-level colonial, on the other side of a dog-park-cum-playground. It was the house of Peter Yu, the part-time professor of computer science at Northern Virginia College and a software designer for Global Software Innovations. The company was headquartered along the Dulles “technology corridor,” which was really just a dozen office buildings on the tollway, housing corporations whose claim to tech fame was mostly that they were listed on the NASDAQ stock exchange. I

The day has been full of ignominies and triumphs concealed from fear of laughter. I am the best scholar in the school. But when darkness comes I put off this unenviable body — my large nose, my thin lips, my colonial accent — and inhabit space. I am then Virgil’s companion, and Plato’s. I am then the last scion of one of the great houses of France. But I am also one who will force himself to desert these windy and moonlit territories, these midnight wanderings, and confront grained oak doors. I will achieve in my life — Heaven grant that it be not long — some gigantic amalgamation between the two discrepancies so hideously apparent to me. Out of my suffering I will do it. I will knock. I will enter.

Slavery was not a necessary ingredient for the founders’ belief in Republican equality, Morgan writes, but in Virginia and the other Southern colonies, it proved the ingredient. It is, therefore, not incidental that ten of this nation’s first twelve presidents were enslavers. In fact, some might argue that this nation was founded not as a democracy but as a slavocracy.

It was a complex chain of oppression in Virginia. The Indians were plundered by white frontiersmen, who were taxed and controlled by the Jamestown elite. And the whole colony was being exploited by England, which bought the colonists’ tobacco at prices it dictated and made 100,000 pounds a year for the King. Berkeley himself, returning to England years earlier to protest the English Navigation Acts, which gave English merchants a monopoly of the colonial trade, had said: . . . we cannot but resent, that forty thousand people should be impoverish’d to enrich little more than forty Merchants, who being the only buyers of our Tobacco, give us what they please for it, and after it is here, sell it how they please; and indeed have forty thousand servants in us at cheaper rates, than any other men have slaves. . . .

Feeblemindedness,” in 1924, came in three distinct flavors: idiot, moron, and imbecile. Of these, an idiot was the easiest to classify—the US Bureau of the Census defined the term as a “mentally defective person with a mental age of not more than 35 months”—but imbecile and moron were more porous categories. On paper, the terms referred to less severe forms of cognitive disability, but in practice, the words were revolving semantic doors that swung inward all too easily to admit a diverse group of men and women, some with no mental illness at all—prostitutes, orphans, depressives, vagrants, petty criminals, schizophrenics, dyslexics, feminists, rebellious adolescents—anyone, in short, whose behavior, desires, choices, or appearance fell outside the accepted norm. Feebleminded women were sent to the Virginia State Colony for confinement to ensure that they would not continue breeding and thereby contaminate the population with further morons or idiots.

Once all the gold and silver had been thoroughly stolen, the empires found even greater sources of wealth by laying a belt of plantation colonies from Brazil north to Virginia. Many were small in size, but all were huge in economic and political significance. In 1763, in the first Treaty of Paris, France traded all of Canada for the island of Guadeloupe.4 What was made on such islands, and what made much of Europe’s new wealth before 1807, was sugar. The Portuguese brought sugarcane to Brazil at the beginning of the sixteenth

George Washington clearly shared the foundational Virginian concern to “Christianize the savages” dwelling in the Virginia Colony. On July 10, 1789, in response to an address from the directors of the Society of The United Brethren for Propagating the Gospel Among the Heathen, Washington stated: In proportion as the general Government of the United States shall acquire strength by duration, it is probable they may have it in their power to extend a salutary influence to the Aborigines in the extremities of their Territory. In the meantime, it will be a desirable thing for the protection of the Union to co-operate, as far as circumstances may conveniently admit, with the disinterested [unselfish] endeavours of your Society to civilize and Christianize the Savages of the Wilderness.28 A Deist, by definition, rejected Christianity and accepted the equivalence of all religions’ worship of God. So no Deist could see the plan for the “conversion of the heathen” outlined by Bishop Ettwein and the Brethren as both “laudable” and “earnestly desired.” Yet those are Washington’s words.

Leonard Woolf was two years older than Virginia, whom he had first met in 1901 in the rooms of her brother Thoby at Cambridge. He went from St Paul’s School to Trinity College on a scholarship in 1899 and was the first Jew to be elected to the Cambridge Apostles. His father Sidney Woolf (1844–92) was a barrister who died prematurely, leaving his widow, Marie, with the care of their ten children. After Cambridge, Leonard reluctantly entered the Colonial Civil Service and he served in Ceylon for seven years. The experience forged him as a passionate anti-imperialist. In 1911 he began writing a novel based on his experiences, but written from the point of view of the Sinhalese; The Village in the Jungle was published in 1913. This work may have influenced his wife’s novel The Voyage Out, which has a fictional colonial setting. On his return to England he became a committed socialist and he was active on the left for most of his life, publishing numerous pamphlets and books of significance on national and international politics. His role as intimate literary mentor to Virginia Woolf has sometimes overshadowed his considerable import as a political writer in his own right.

Starting with Bacon’s Rebellion in Virginia, by 1760, there had been eighteen uprisings aimed at overthrowing colonial governments. There had also been six black rebellions, from South Carolina to New York, and forty riots of various origins. By this time also, there emerged, according to Jack Greene, “stable, coherent, effective and acknowledged local political and social elites.” And by the 1760s, this local leadership saw the possibility of directing much of the rebellious energy against England and her local officials. It was not a conscious conspiracy, but an accumulation of tactical responses.

With its emphasis on stability and Christian unity, colonial Virginia was not a receptive place for religious dissenters. Catholic clergy were banned, and in 1640 the assembly required all officials to take an oath of allegiance and supremacy to the king and the Anglican church, effectively banning Catholics from office holding. Throughout the seventeenth century, colonial leaders harassed clergy and lay people with Puritan leanings. The assembly ordered all dissenters (Puritans) out of the colony in 1642, with Governor William Berkeley driving the more ardent believers from the colony several years later.

What made Bacon’s Rebellion especially fearsome for the rulers of Virginia was that black slaves and white servants joined forces. The final surrender was by “four hundred English and Negroes in Armes” at one garrison, and three hundred “freemen and African and English bondservants” in another garrison. The naval commander who subdued the four hundred wrote: “Most of them I persuaded to go to their Homes, which accordingly they did, except about eighty Negroes and twenty English which would not deliver their Armes.” All through those early years, black and white slaves and servants ran away together, as shown both by the laws passed to stop this and the records of the courts. In 1698, South Carolina passed a “deficiency law” requiring plantation owners to have at least one white servant for every six male adult Negroes. A letter from the southern colonies in 1682 complained of “no white men to superintend our negroes, or repress an insurrection of negroes. . . .” In 1691, the House of Commons received “a petition of divers merchants, masters of ships, planters and others, trading to foreign plantations . . . setting forth, that the plantations cannot be maintained without a considerable number of white servants, as well to keep the blacks in subjection, as to bear arms in case of invasion.

[Women] are not even now as concerned about the health of their fame as men are, and, speaking generally, will pass a tombstone or a signpost without feeling an irresistible desire to cut their names on it, as Alf, Bert, or Chas must do in obedience to their instinct, which murmurs if it sees a fine woman go by, or even a dog, Ce chien est à moi. And, of course, it may be a dog, I thought, remembering Parliament square, the Sieges Allee and other avenues; it may be a piece of land or a man with curly black hair. It is one of the great advantages of being a woman that one can pass even a very fine negress without wishing to make an Englishwoman of her.

It was on May 6, 1607 that three ships of the Virginia Company, the Godspeed, the Discovery, and the Sarah Constant, sighted the entrance to Chesapeake Bay. The settlers numbered 105, and they built a fort, a church, and huts with roofs of thatch. None of the original settlement survives but an elaborate reconstruction shows us what it looked like, and it was extremely primitive. It was in fact more like a Dark Age settlement in western Europe during the 6th or 7th centuries than a neat township of log cabins—as though the English in establishing a foothold on the new continent had had to go back a thousand years into their past. As it was, lacking a family unit basis, the colony was fortunate to survive at all. Half died by the end of 1608, leaving a mere fifty-three emaciated survivors.

Just as a primitive sextant functions on the illusion that the sun and stars rotate around the planet we are standing on, our senses give us the illusion of stability in the universe, and we accept it, because without that acceptance, nothing can be done. Virginia Vidaura, pacing the seminar room, lost in lecture mode. But the fact that a sextant will let you navigate accurately across an ocean does not mean that the sun and stars do rotate around us. For all that we have done, as a civilization, as individuals, the universe is not stable, nor is any single thing within it. Stars consume themselves, the universe itself rushes apart, and we ourselves are composed of matter in constant flux. Colonies of cells in temporary alliance, replicating and decaying, and housed within, an incandescent cloud of electrical impulse and precariously stacked carbon code memory. This is reality, this is self-knowledge, and the perception of it will, of course, make you dizzy.

Like most young people, I thought I understood so much, when in fact I understood so little. My father knew exactly what he was doing when he raised that flag. He knew that our people’s contributions to building the richest and most powerful nation in the world were indelible, that the United States simply would not exist without us. In August 1619, just twelve years after the English settled Jamestown, Virginia, one year before the Puritans landed at Plymouth, and some 157 years before English colonists here decided they wanted to form their own country, the Jamestown colonists bought twenty to thirty enslaved Africans from English pirates.4 The pirates had stolen them from a Portuguese slave ship whose crew had forcibly taken them from what is now the country of Angola. Those men and women who came ashore on that August day mark the beginning of slavery in the thirteen colonies that would become the United States of America. They were among the more than 12.5 million Africans who would be kidnapped from their homes and brought in chains across the Atlantic Ocean in the largest forced migration in human history until the Second World War.5

With its rapidly increasing population, religious and royal wars, Irish ethnic cleansing, and fear of rising crime, Britain excelled among the European imperial powers in shipping its people into bondage in distant lands. An original inspiration had flowed from small-scale shipments of Portuguese children to its Asian colonies before the Dutch supplanted the Portuguese as the world's premier long-range shippers. Vagrant minors, kidnapped persons, convicts, and indentured servants from the British Isles might labor under differing names in law and for longer or shorter terms in the Americas, but the harshness of their lives dictated that they be, in the worlds of Daniel Defoe, "more properly called slaves." First in Barbados, then in Jamaica, then in North America, notably in Virginia, Maryland, and Pennsylvania, bound Britons, Scots, and Irish furnished a crucial workforce in the Americas in the seventeenth and eighteenth centuries. In 1618, the City of London and the Virginia Company forged an agreement to transport vagrant children. London would pay £5 per head to the company for shipment on the Duty, hence the children's sobriquet "Duty boys." Supposedly bound for apprenticeship, these homeless children—a quarter of them girls—were then sold into field labor for twenty pounds of tobacco each.

Blackbeard the pirate was actually Edward Teach sometimes known as Edward Thatch, who lived from 1680 until his death on November 22, 1718. Blackbeard was a notorious English pirate who sailed around the eastern coast of North America. Although little is known about his childhood he may have worked as an apprentice on an English ship, during the second phase in a series of wars between the French and the English from 1754 and ended in 1778 as part of the American Revolutionary War. The war had different names depending on where it was fought. In the American colonies the war was known as the French and Indian War. During the time it was fought during the reign of Anne, Queen of Great Britain, it was called Queen Anne's War and in Europe it was known as the War of the Spanish Succession. During the earlier period of hostilities between France and England, some English ships were granted permission to raid French colonies and French ships and were considered privateers. Captain Benjamin Hornigold, whose crew Teach joined around 1716 operated from the Bahamian island of New Providence. Captain Hornigold placed Teach in command of a sloop that he had captured and during this time he was given the name Blackbeard. Horngold and Blackbeard sailing out of New Providence engaged in numerous acts of piracy. Their numbers were boosted by the addition of other captured ships. Blackbeard captured a French slave ship known as La Concorde and renamed her Queen Anne's Revenge. He renamed it “Queen Anne's Revenge” referring to Anne, Queen of England and Scotland returning to the throne of Great Britain. He equipped his new acquisition with 40 guns, and a crew of over 300 men. Becoming a world renowned pirate, most people feared him. In a failed attempt to run a blockade in place and refusing the governors pardon, he ran “Queen Anne's Revenge” aground on a sandbar near Beaufort, North Carolina and settled in North Carolina where he then accepted a royal pardon. The wreck of “Queen Anne's Revenge” was found in 1996 by private salvagers, Intersal Inc., a salvage company based in Palm Bay, Florida Not knowing when enough, he returned to plundering at sea. Alexander Spotswood, the Governor of Virginia formed a garrison of soldiers and sailors to protect the colony and if possible capture Blackbeard. On November 22, 1718 following a ferocious battle, Blackbeard and several of his crew were killed by a small force of sailors led by Lieutenant Robert Maynard. After his death, Blackbeard became a martyr and an inspiration for a number of fictitious books.

Britain’s chief justice, Lord Mansfield, went further than the Duke of Montagu and Selina Hastings and freed a Virginia runaway, James Somerset, overshadowing Gronniosaw’s pioneering slave narrative and Wheatley’s tribunal in Boston in 1772. No one could be enslaved in England, Mansfield ruled, raising antislavery English law over proslavery colonial law.

When Elizabeth I ascended to the throne, her sailors were described as pirates by other nations. The English colony at Roanoke, Virginia was a base for attacks on Spanish shipping.

early as 1775, landless tenants in Loudoun County, Virginia, voiced a complaint that was common across the sprawling colony: there was “no inducement for the poor man to Fight, for he had nothing to defend.

In the Catholic colony of Maryland, the Glorious Revolution was a catastrophe. The colony had flourished, despite antagonism and sometimes armed invasion from Virginia. Indians were protected and many were converted by Jesuit missionaries; there was intermarriage between Indians and settlers. In 1641 the first black man in the colony, a former indentured servant, was elected to the Maryland General Assembly. Following the Revolution, however, the Church of England became the established church in Maryland. Catholics were denied civil rights, the Mass was illegal, and execution was the punishment for making converts. One measure, which sounds more like Stalinist law than anything else, provided that a Catholic child who apostatized had a right to all his parents’ possessions.

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.

The human mind is too apt to rush from one extreme to another. -- Richard Henry Lee

The enormous Virginia Colony stretched north to New York then to the Great Lakes and then due west, encompassing today’s Wisconsin and Michigan and all of the mid-west thereby leaving large tracts available under royal rule for additional colonies.

The special August 18, 2019, issue of the New York Times Magazine was called “The 1619 Project.”8 It was a “Project,” indeed. It took a bold step beyond where even the most “woke” historians and educators had gone. It turned American history upside down and replaced America’s origin date, and, with it, the American identity. As the original online version at the New York Times website said, the year 1619 was when a ship arrived at Point Comfort in the British [sic]9 colony of Virginia, bearing a cargo of 20 to 30 enslaved Africans. Their arrival inaugurated a barbaric system of chattel slavery that would last for the next 250 years. This is sometimes referred to as the country’s original sin, but it is more than that: It is the country’s very origin. Out of slavery—and the anti-black racism it required—grew nearly everything that has truly made America exceptional.… The goal of The 1619 Project is to reframe American history by considering what it would mean to regard 1619 as our nation’s true founding.10

Because North Carolina lacked a deepwater port and because plantation-based agriculture increasingly predominated in its eastern counties, white people who migrated into the colony's western, or backcountry, region came overwhelmingly from the north—chiefly Pennsylvania and the western parts of Maryland and Virginia – rather than directly from Europe, as was more often the case in other British provinces. ... These people came to North Carolina to pursue upward mobility by securing fertile land on easy terms, acreage they would clear, cultivate, and then pass on to future generations.

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.

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.

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.

The name Delaware derives from Earl Thomas West, Lord De la Warr, who was the second governor of the Virginia Colony.

We know 1662 and the words set down in the Virginia colony: partus sequitur ventrem, Latin for “that which is brought forth from the belly.” And so African—now Negro—women’s children would no longer follow the status of their fathers, as had been English common law for centuries.

also found a new passion in genealogy. I’d received a rush of letters from Ballards all over the country who wondered if they were related to me. After giving a lecture in North Carolina, I dug into the archives at Guilford College in Greensboro. It turns out that eight generations of Ballards had been Quakers there—and most of them had signed their names with X’s—before my great-grandfather had moved to Wichita. I was amazed that someone like me, who had invested so much of his life in military service, had come from a family of Quakers. Indeed, although I was able to trace the whole, long Ballard family saga back to the sheriff of Nottingham in 1325, I could find only one ancestor who wore a military uniform, Col. Thomas Ballard, a member of the British colonial militia in Virginia.

Thus, before there was a United States of America, there was the caste system, born in colonial Virginia. At first, religion, not race as we now know it, defined the status of people in the colonies. Christianity, as a proxy for Europeans, generally exempted European workers from lifetime enslavement. This initial distinction is what condemned, first, indigenous people, and, then, Africans, most of whom were not Christian upon arrival, to the lowest rung of an emerging hierarchy before the concept of race had congealed to justify their eventual and total debasement.

While the English law that the colonies operated under specified that the bond status of a father determined the status of his child, as more and more Virginia farm, factory, and plantation owners fathered “mulatto” children by raping enslaved African women, in 1662 Virginia changed the law to specify the mother’s status as defining that of her child.

Thus, before there was a United States of America, there was the caste system, born in colonial Virginia. At first, religion, not race as we now know it, defined the status of people in the colonies. Christianity, as a proxy for Europeans, generally exempted European workers from lifetime enslavement.

IN THE NAME OF GOD, AMEN. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord King James, by the Grace of God, of Great Britain, France, and Ireland, King, Defender of the Faith, &c. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid: And by Virtue hereof do enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions, and Officers, from time to time, as shall be thought most meet and convenient for the general Good of the Colony; unto which we promise all due Submission and Obedience. IN WITNESS whereof we have hereunto subscribed our names at Cape-Cod the eleventh of November, in the Reign of our Sovereign Lord King James, of England, France, and Domini; 1620.

As the numbers of English people grew in Virginia, they began to distinguish among themselves and other people by race and social class, and grains became an important part of that discrimination. In the beginning of the Virginia colony, the diet of indentured servants (who were almost all white and British) and that of enslaved people (all Native American or African) was the same.

Oden would not have had his ear business if it had not been for the death of a slave in Amherst County. A white man had cut off the ear of his “habitual runaway,” and the slave had bled to death. No one could understand what had happened—people had been cutting off ears or parts of ears for more than two centuries. In the seventeenth century throughout the Virginia colony even white indentured servants had had their ears cut off. But somehow the luck of the Amherst County man had run out and his $515 slave had died from the loss of blood. A few white people wanted him indicted for manslaughter, but the grand jury declined, finding that the man had suffered enough with the loss of his property.

about 350 of all the hundreds of persons who had come to the Colony had managed to stay alive and remained here.

the Colony lived in peace and best plentie that ever it was to that time.

Argall was severely criticized and accused of the misappropriation of Company resources. He was charged, too, with a host of private wrongs to particular persons, wrongs accompanied by high-handed actions. Much in disfavor, he slipped away from the Colony a matter of days before the new Governor, Sir George Yeardley again, reached Virginia in April, 1619.

It developed into one of the original Virginia shires in 1634. This shire, a decade later, became a county. James City County continues as the oldest governing unit in English America. Jamestown was its chief seat, Virginia's capital town and the principal center of the Colony's social and political life.

The program was prompted by a desire to make the Virginia enterprise a financial success, to increase the population, and to make the Colony attractive as well as to give the colonists more of a sense of participation.

Immigration to the Colony continued to increase including even a number of English youths, and measures were taken to meet the religious and educational needs of the settlers. This was the period that saw the attempt to establish a college at Henrico.

The reorganized Virginia Company, following its political changes, renewed its efforts to expand the Colony and to stimulate profitable employment.

The industrial and manufacturing efforts of these years, however, were not destined to succeed. This condition was not due to any laxity on the part of George Sandys, resident Treasurer in Virginia, who was something of an economic on-the-spot supervisor for the Company. Virginia could not yet support these projects profitably, and interest was lacking on the part of the planters who found in tobacco a source of wealth superior to anything else that had been tried. It was the profit from tobacco that supported the improved living conditions that came throughout the Colony.

Headrights were another matter which entered the picture in these formative years. This began as a device, a good one it proved to be, used by the Company to stimulate immigration and settlement in Virginia. It allowed any person who paid his own way to the Colony to receive fifty acres for his own "personal adventure." In addition he could collect fifty acres for each person whose passage he paid. If a person brought himself and three others, for example, he could claim 200 acres under this arrangement. This headright system was later adopted in other colonies and continued in use for generations.

a group of negroes were brought to the Colony out of the West Indies and sold from the ship which brought them for "victualls." This created little attention at the time. Evidently these newcomers found themselves bound for a time as servants rather than as slaves. The matter of mass negro slavery with its profitableness in the tobacco economy was, as yet, decades away.

Control of trade was sought by specifying that no ships should "break boulke [bulk] or make privatt sales of any comodities" before reaching Jamestown. Taxes were not ignored either for a levy of ten pounds of tobacco, already the common currency it appears, was laid on each male above 16 years of age to help defray the "publique depte [debt]." Lest it be forgotten, it was enacted that obedience was required "to the presente government." Old planters were given special exemption from public service, "they and theire posteritie," while Burgesses were rendered exempt from seizure during Assembly time. "Persones of qualitie" when found delinquent, it was stated, could be imprisoned if not fit to take corporal punishment. It is of note that service to the Governor, or the public, was made contingent on Assembly consent. Of particular interest, too, was the action on the principle of taxation. It was bold, indeed, at this time for the Assembly to declare that; The Governor shall not laye any taxes or impositiones uppon the Colony, theire landes or comodities otherwi[se] then by the awthoritie of the Generall Assemblie, to be levied and imployed as the saide Assembly shall appoint. This was an early word on taxation, but it was to be far from the last word in the next century and a half.

With this act Virginia became a royal colony and continued as such until the American Revolution made it free and independent. From the point of view of the people in the Colony, the change from Company to Crown was almost painless although there was concern over land titles and a continuance of the Assembly.

In addition to settlers and supplies, Newport brought more instructions from the Company officials. The Colony was not succeeding financially, and it was urged that the Council spend more time in planning the preparation of marketable products. It was urged, too, that gold be sought more actively; that Powhatan be crowned as a recognition befitting his position; and that more effort be expended in search of the Roanoke settlers. These projects, all untimely, were emphasized, and the more pressing needs of adequate shelter and sufficient food were neglected.

the third supply were several men who had been earlier leaders in the Colony and who were now all hostile to Smith: Archer, Ratcliffe, and Martin. A confusing scene developed over command. The old leaders, particularly Smith, refused to give way to the new in the absence of Gates, the appointed governor. There was considerable bickering which led to an uneasy settlement, leaving Smith in charge for the duration of his yearly term, now almost expired.

Gates, after dealing with the Indians, left for England. De La Warr, who continued to live aboard ship for a time, called a Council, reorganized the colonists, and directed operations to promote the welfare of the Colony, including the construction of two forts near Point Comfort. He fell sick, however, and, after a long illness, was forced to leave Jamestown and Virginia in March 1611. The now veteran administrator, George Percy, was made governor in charge. With De La Warr went Dr. Lawrence Bohun, who had experimented extensively with the curative powers of plants and herbs at Jamestown.

to every man in the Colony [excepting the Bermuda Hundred people], three English acres of cleere corne ground, which every man is to manure and tend, being in the nature of farmers." Along with the three acres went exemption from much Company service and such as was required was not to be in "seede time, or in harvest." There was, however, to be a yearly levy of "two barrels and a halfe of corne" and, except for clothing, a loss of right to draw on the Company store. This greatly advanced individual responsibility and was a big step toward the evolution of private property. In the beginning all ownership was Company controlled. The reason for this is evident.

America was begun on the shores of the James River, in Virginia, about twenty years after the ill-fated attempts to establish a colony on Roanoke Island and thirteen years before

When the orders were opened after arrival in Virginia, it was found that the governing body in the Colony was made up of seven councilors. Edward Maria Wingfield, of gallant service in the Low Countries; Bartholomew Gosnold and Christopher Newport, both seasoned seamen and captains; John Ratcliffe, who piloted the to Virginia; John Martin, an earlier commander under Drake; John Smith, already an experienced adventurer; and George Kendall, a cousin of Sir Edwin Sandys who later was to play a dominant role in the Virginia Company.

Smith emerged as an able, experienced leader, who preferred action to inaction even though it might be questioned later. His work and his decisions, sometimes wise, sometimes not so wise, did much to insure the initial survival of the Colony.

the mob member is nothing more and nothing less than the archetype for a person of color, in the white supremacist imagination. It was this same archetype that was drawn on to create the concept of race, primarily in the Virginia colony, as transplanted aristocrats had to divide and conquer an unruly labor force of exiled Irish, kidnapped poor from the English cities, Africans stolen from their homes, and enslaved Natives. In the early years, these enslaved underclasses often ran away together to the mountains or the swamps, and from time to time they rebelled together, killing their masters and breaking their chains. It is this image that is preserved in the figure of the mob, and this elite fear that we reproduce when we also spurn, disparage, or avoid such a formation.

Virginia "to set up three iron works" in view of the fact of "proofe having been made of the extraordinary goodnesse of that iron." This was further manifestation of the continuing interest in Virginia resources, particularly iron. This apparently led to the establishment at Falling Creek of the first regular ironworks within the Colony. These workmen, equipped "with all Materials and other provisions therunto belonging," were under the direction, care, and charge of a Captain Bluett (Blewet) with whom the Company had contracted. His death, along with that of the "principall officers and cheife men," created some confusion. Yeardley promised to do what he could with this company since he had found "an excellent water and good oare." The lack of "good understanding workers" was, however, serious.

The Indians swept down on the ironworks community and left twenty-seven dead as well as considerable destruction to the works. The dead included John Berkeley, a mason, two wives, three children and "Joseph Fitch Apothecary to Doctor Pots." This was the end of the project although the Company demonstrated, for a time, its intention to resume this work which was considered basic for the Colony's welfare.

The land list of 1625 specified that he had a 200 acre grant in this vicinity. Perhaps, he was established here well before the massacre. When the Indians descended on his place, he must have been away, for his wife stood her ground as she did later when the Colony officials sought to force her to vacate the now isolated post. It is reported that "Mistress Proctor, a proper, civill, modest gentlewoman ... ["fortified and lived in despite of the enemy"] till perforce the English officers forced her and all them with her to goe with them, or they would fire her house themselves, as the salvages did when they were gone....

the colony is removed up the river forescore miles further beyond Jamestown to a place of high ground, strong and defensible by nature, a good air, wholesome and clear, unlike the marshy seat at Jamestown, with fresh and plenty of water springs, much fair and open grounds freed from woods, and wood enough at hand.

In 1617 the Indian chieftain Opechancanough, who later would master mind the massacre, presented Sir George Yeardley with a sizeable tract here later described as 2,200 acres. On November 18, 1618, in his instructions, the Company confirmed the Indian grant to Yeardley "in consideration of the long and good and faithful service done by ... [him] in our said Colony and plantation of Virginia." Two hundred acres were allowed for two shares of stock and 2,000 were allowed for services rendered. Bounds for "Weyanoke," and for adjacent "Konwan" which was also included, were described and it was declared to be in "the territory of the said Charles City.

Nathaniel Causey was an old soldier who came to Virginia in the First Supply early in 1608. It was on December 10, 1620 that he obtained a grant that he began to develop as a private plantation. This appears to have been located just to the east of West and Shirley Hundred on the north side of the James. If we accept the entry in the land list of May, 1625 this was for some 200 acres. Presumably he and his wife, Thomasine, also an "old planter" who had come to the Colony in 1609, lived here, at least for a time, perhaps, with servants which numbered 5 in 1625. In the massacre Causey "being cruelly wounded, and the salvages about him, with an axe did cleave one of their heads, whereby the rest fled and he escaped.

a collaborator with Jonson in the writing of Eastward Ho!, a somewhat scandalous play about the Virginia colony.

it was a difficult matter for a private individual to finance the creation of a settlement. And Ralegh’s beloved Virgin Queen was far too cautious with her funds to finance a colonial venture, even if England’s long-running war with Spain had left enough coin in the royal treasury to cover the expense. Then, in 1603, everything changed. Early in the morning of March 24 of that year, Elizabeth I, the queen whose reign was expected to outlast the moon and sun, died in her private chamber in Richmond Palace. The queen’s death and the accession of James VI of Scotland as James I of England brought quick peace between England and Spain; freed private capital that could be used to finance foreign settlements; and made soldiers and sailors available, indeed desperate, for employment. Suddenly, English capitalists were looking hungrily at Virginia as a potential outlet for

asked King James I for government approval for their plans to establish colonies in Virginia—then considered to be the entire swath of land running roughly between Spanish Florida and the French colonies in Canada.

Yeardley continued for some time as commander of the hundred. He held court, made land grants, and conducted other Colony business here, perhaps, in "the now mansion house of mee the said George Yeardley in Southampton Hundred.

By 1624 the Colony had grown from a single settlement at Jamestown to a series of communities along the James River and on the Eastern Shore. Until 1611 only Jamestown had proven lasting. In this fourth year, however, Kecoughtan (Elizabeth City) was established on a permanent basis and Henrico was laid out. In 1613 the fourth of the Company settlements was established at Bermuda which was to become Charles City.

Samuel Argall, it seems, was attracted to the area west of Jamestown and established his people here. He and his associates had been assigned 2,400 acres for the transportation of 24 persons by Charter of March 30, 1617 issued just before he left England. This was one of the first such grants. There were settlers with him, too, to be employed on land set aside for the support of the Governor's office. Evidently his settlement, or plantation, got underway in 1617 and two years later was listed among the populated areas in the Colony. It was one of the eleven communities which sent representatives

Within 15 days Dale had impaled 7 acres of ground and then set to work to build at each of the 5 corners of the town "very strong and high commanders or watchtowers, a faire and handsome Church, and storehouses." It was not until then that he turned to the matter of houses and lodgings for "himself and men." Two miles inland he built a strong pale some 2 miles in length which ran from river to river making an island of the neck on which Henrico stood. Presumably this palisade faced a ditch hence the term—"trench and pallizado." Hamor related in 1614 that in 4 months he had made Henrico "much better and of more worth then all the work ever since the Colonie began.

The merchant-capitalists knew, though, that changes would have to be made if the English colony was ever to be anything other than a wilderness that devoured men and money with equal ease. Determined to make Jamestown successful, the rich and powerful men who comprised the leadership of the Virginia Company decided to send a large fleet of ships and several hundred settlers—more than had ever been sent before—to Virginia with adequate supplies to place the settlement on a firm footing at last. Of course, sending enough supplies and settlers to guarantee—as much as possible—success in Virginia was an expensive proposition.

In addition to those who risked money, more than six hundred men and women—those who dreamed of a new life in a new land—“invested” themselves in the venture, signing on to make the voyage to Virginia and to work in the colony for seven years. In return, each of these “planters” would receive free passage, one share of stock, and, at the end of their seven-year term of service, a grant of land, as well as a share of any profits earned by the Virginia Company from its New World venture.

Strachey, no doubt hungry for firsthand information about the colony, would have passed the bookseller a few coins, snapped up a copy of Smith’s brief report, and hurried home to read it voraciously as he searched for clues about what he could expect in Virginia. He would have learned of the Indian attacks that started soon after the English landed on the banks of the Chesapeake. He would have read of “such famin and sicknes, that the living were scarce able to bury the dead,” a time when settlers died one or sometimes two or even three at a time until more in the colony were dead than were alive.4 He would have read of all the struggles to survive in the colony’s early days. What he read would naturally enough have made him think carefully about his decision to leave the safety of London for the dangers of Virginia. After all, debtors’ prison in London, though terrible, was better than death in Virginia.

Now Archer and Ratcliffe and, to a lesser degree, John Martin, another of the original settlers whose laziness had angered Smith in the colony’s early days, and who had departed in 1608 only to return on the Falcon, all saw their chance to repay Smith for his cheek by stripping him of his office. Of course, Smith was not about to give up without a fight. He said, with justification, that since the colony’s new leaders and the new charter authorizing the change in leadership were somewhere out on the Atlantic (or at its bottom), there was neither need nor authority for him to give up his post. And he certainly did not want to turn the leadership of the colony over to men he knew were ill suited to guarantee its safety or survival. For his part, if Smith had known what lay in store in the next few weeks, he might well have simply thrown up his hands and ceded control to the men he found so distasteful. As it was, at one point, he said he would give up his commission to Martin, a man he apparently found slightly less offensive than Ratcliffe and Archer. Martin accepted, but kept the job for only three hours before deciding the responsibility was more than he wanted to shoulder and turning the task back to Smith. As much as Smith disliked Ratcliffe, Archer, and Martin, he felt no better when he surveyed the new settlers dispatched by the Virginia Company. They were, in Smith’s view, a pretty sorry lot.

At the same time, Smith decided that the best way, indeed the only way, to guarantee Jamestown’s future was to disperse settlers. In making this decision, he was taking a page out of the Indians’ playbook since the Powhatan people routinely broke into small groups when food was scarce so that they could better forage and live off the land. Smith opted to send about sixty colonists downriver under the leadership of John Martin and George Percy (two of the men he counted as enemies). At the same time, he dispatched roughly 130 colonists up the James to a spot near the village of Powhatan, ruled by Wahunsonacock’s son, Parahunt. This group he placed under the leadership of Francis West, whose only claim to leadership was that he was the twenty-three-year-old younger brother of Thomas West, Lord De La Warre, the man who had been named “governor for life” of the Virginia colony, and who was expected to arrive in Jamestown at almost any time. These groups, Smith believed, would be able to trade for supplies and live off the land, enabling those who remained in Jamestown to survive the fast approaching winter. Smith, as well as the men who left the protection of the settlement to live off the land, were unaware that Wahunsonacock was no longer willing even to feign friendship

The bad blood that pitted Archer and Ratcliffe against Smith had its beginnings in 1607, in Jamestown’s earliest days, when the three men served together on the colony’s ruling council. In the months when colonists were dying of hunger and illness, Smith discovered that the duo, along with a few others, were planning to steal supplies and a small boat they could use to flee Virginia for the safety of England. While Smith would almost certainly have been happy to see the last of the two men he thought of as cowards and traitors, he knew the colony could not survive without the boat and that the supplies the men were about to steal were sorely needed by the hungry colonists. Smith, in typical John Smith fashion, soon spiked those plans when he ordered several of the settlement’s cannon turned on the boat and ordered those on board to come ashore or be shot out of the water. Neither Archer nor Ratcliffe was the type of man to take such effrontery lying down, especially from a man they would have considered their social inferior. A few weeks later, the two saw an opportunity to even the score. At that time (it was after Smith’s rescue by Pocahontas, when he returned to Jamestown), Archer and Ratcliffe used the Bible as a legal text and charged Smith with murder under Levitical law. Ludicrous as it seems, the two argued that the “eye for an eye” verse made Smith responsible for the deaths of two of his men who had been killed when Smith was captured by the Powhatan people. It is a measure of Smith’s unpopularity with the “better sort” of colonists (not only Ratcliffe and Archer) that he was—within hours of his return to Jamestown—charged, tried, found guilty, and sentenced to die, with the execution scheduled for the next morning. That night (it was in early 1608), Smith was saved from death when Captain Christopher Newport, the man who later served as the Sea Venture’s captain, unexpectedly sailed up to Jamestown with a handful of new colonists and a shipload of food and other supplies. Newport, who recognized Smith’s value to the colony even if some of the other leaders did not and who, no doubt, saw the idiocy of making Smith responsible for the death of the men who had been killed by the Indians, immediately ordered him freed and all charges against him dropped.

White potatoes, although introduced into England during Shakespeare’s lifetime, were not commonly eaten until late in the eighteenth century. White potatoes originated from South America but were misnamed “Virginia potatoes” because they were thought to have come from the Virginia colony in America. Another vegetable from the New World, corn, was also misnamed and called granoturco, “grain of Turkey,” by Europeans. Jerusalem artichokes, truly one of the most misnamed of the New World foods, are not from Jerusalem and are not even in the artichoke family!

For African Americans, war commenced not in 1861, but in 1661, when the Virginia Colony began passing America's first black codes, the charter documents of a slave society that rendered blacks a permanent servile class and whites a mass aristocracy. They were also a declaration of war.

The great point of resistance to British taxation was universally established in the colonies. Thus I brought on the war, which finally separated the two countries, and gave independence to ours…Whether this will prove a blessing or a curse, will depend upon the use our people make of the blessings which a gracious God hath bestowed on us. If they are wise, they will be great and happy. If they are of a contrary character, they will be miserable. — Righteousness alone can exalt them as a nation. Reader! whoever thou art, remember this; and in thy sphere, practise virtue thyself, and encourage it in others.” Henry

As a result, when the British found themselves unsatisfied with the revenue coming from the Sugar Act, Parliament followed it with the Stamp Act of 1765, also known as the “Duties in American Colonies Act of 1765.”  Unlike the Sugar Act, the Stamp Act was a direct tax that required many of the documents produced as part of the everyday legal and business activities of the colony to be printed on specially embossed and stamped paper only produced by the British government.  Among the items required to bear this stamp were legal documents, newspapers and magazines.  To make matters worse, this paper could only be purchased with British sterling certificates, not the paper money used in the colonies.  Since Parliament controlled the exchange rate, they also controlled how much each page actually cost. While

As Henry had with the Parson’s Cause, he objected strenuously to what he saw as an unjust exercise of power over the colonies. In response, he drew up the Virginia Stamp Act Resolutions, which eventually became known as the Virginia Resolves: “1.

5. Resolved, therefor that the General Assembly of this Colony have the only and exclusive Right and Power to lay Taxes and Impositions upon the inhabitants of this Colony and that every Attempt to vest such Power in any person or persons whatsoever other than the General Assembly aforesaid has a manifest Tendency to destroy British as well as American Freedom.” In

Then, there was the issue of how the Act would be enforced; towards this, the Act included the following provision: “[T]o authorize and empower the officers of his Majesty's customs to enter and go into any house, warehouse, shop, cellar, or other place, in the British colonies or plantations in America, to search for and seize prohibited and un-customed goods, in the manner directed by the said recited acts, shall and may be granted by the said superior or supreme court of justice having jurisdiction within such colony or plantation respectively. . . .” That was a reference to the dreaded British “writ of assistance”, which allowed British authorities to conduct general searches of privately owned buildings and homes.

With that, several British soldiers began firing into the crowd as well, despite not being ordered to, killing or mortally wounding five people. People throughout the colonies were livid and began once more to complain of the deteriorating relationship they had with Great Britain. Hoping to mollify the angry citizens, the Crown repealed the Townshend and Quartering Acts. While

The lawyer’s stakes at the table turned out to be not even colonial notes of the usual baffling variability, but certificates drawable upon a tobacco warehouse in Virginia, and Smith presented one without much hope, the first time he tried their use as payment. But it was accepted without demur, at fifty-five per centum of face, New-York’s merchants seeming all to maintain within themselves a register of values for every conceivable money-substitute they might encounter. Wampum, tobacco bales, rum by the gallon: it was all money, in a world without money. Between the tobacco tickets and his own pointedly-returned guineas, Smith calculated he now possessed enough to reach Christmas in relative ease – if he could avoid being knocked on the head for spoiling De Lancey’s game against the Governor, or offending in some other role pressed upon him, or falling victim to a misadventure entirely unsuspected.

As the American colonies moved toward declaring independence from Great Britain, the Scots -Irish were all but unanimous in their desire to be free of the English government. Although the trained minds of New England’s Puritan culture and Virginia’s Cavalier aristocracy had shaped the finer intellectual points of the argument for political disunion, the true passion for individual rights emanated from the radical individualism of the Presbyterian and, increasingly, Baptist pulpits.

James Monroe served as the fifth President of the United States between 1817 and 1825. He was from Virginia and the last of the Founding Fathers to serve as President and was a wounded veteran of the Revolutionary War. After the war he studied law and served as a delegate in the Continental Congress. As president he and John Quincy Adams, who served as his Secretary of State, eased the prevailing partisan tensions bringing about what was called an “Era of Good Feelings.” He easily won a second term in office and in 1823, announced that the United States opposed any European intervention in the Americas by European Countries by enacting the Monroe Doctrine. Monroe strongly supported the founding of independent colonies in Africa for the return of freed slaves. These colonies eventually formed the nation of Liberia, whose capital was named Monrovia in his honor. In 1825 Monroe retired to New York City where he died on the 4th of July, 1831.

For African Americans, war commenced not in 1861, but in 1661, when the Virginia Colony began passing America’s first black codes, the charter documents of a slave society that rendered blacks a permanent servile class and whites a mass aristocracy. They were also a declaration of war.

In the American colonies, the first laborers were European indentured servants. When African laborers were forcibly brought to Virginia beginning in 1619, status was defined by wealth and religion, not by physical characteristics such as skin color. But this would change. Over time, physical difference mattered, and with the development of the transatlantic slave trade, landowners began replacing their temporary European laborers with enslaved Africans who were held in permanent bondage. Soon a new social structure emerged based primarily on skin color, with those of English ancestry at the top and African slaves and American Indians at the bottom. By 1776, when “all men are created equal” was written into the Declaration of Independence by a slaveholder named Thomas Jefferson, a democratic nation was born with a major contradiction about race at its core. As our new nation asserted its independence from European tyranny, blacks and American Indians were viewed as less than human and not deserving of the same liberties as whites. In the 19th and 20th centuries, the notion of race continued to shape life in the United States. The rise of “race science” supported the common belief that people who were not white were biologically inferior. The removal of Native Americans from their lands, legalized segregation, and the internment of Japanese Americans during World War II are legacies of where this thinking led. Today, science tells us that all humans share a common ancestry. And while there are differences among us, we’re also very much alike. Changing demographics in the United States and across the globe are resulting in new patterns of marriage, housing, education, employment, and new thinking about race. Despite these advances, the legacy of race continues to affect us in a variety of ways. Deeply held assumptions about race and enduring stereotypes make us think that gaps in wealth, health, housing, education, employment, or physical ability in sports are natural. And we fail to see the privileges that some have been granted and others denied because of skin color. This creation, called race, has fostered inequality and discrimination for centuries. It has influenced how we relate to each other as human beings. The American Anthropological Association has developed this exhibit to share the complicated story of race, to unravel fiction from fact, and to encourage meaningful discussions about race in schools, in the workplace, within families and communities. Consider how your view of a painting can change as you examine it more closely. We invite you to do the same with race. Examine and re-examine your thoughts and beliefs about race. 1

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

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 negro population grew by leaps and bounds, until on the eve of the Revolution it amounted to more than half a million. In five states—Maryland, Virginia, the two Carolinas, and Georgia—the slaves nearly equalled or actually exceeded the whites in number. In South Carolina they formed almost two-thirds of the population. Even in the Middle colonies of Delaware and Pennsylvania about one-fifth of the inhabitants were from Africa.

Negro slaves, one-twentieth of the population in 1670, were one-fourth in 1730. “Slavery, from being an insignificant factor in the economic life of the colony, had become the very foundation upon which it was established.” There was still room in Virginia, as there was not in Barbados, for the small farmer, but land was useless to him if he could not compete with slave labor. So

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

the 1770s hundreds of thousands of slaves were working cotton, tobacco and rice plantations in the southern colonies of America—there were 60,000 black slaves in South Carolina and 140,000 in Virginia alone—as well as in the West Indies. Many of the most prominent Americans lobbying for independence were slave owners. George Washington inherited ten slaves when he was eleven years old and cultivated his farm on the labor of 100 slaves; Thomas Jefferson inherited fifty-two slaves when he turned twenty-one and had a “slave family” numbering more than 170 on his plantation. But even in London, it was hard to ignore the issue of double standards

Yankees also combined what you might call social conservatism with political liberalism. Traditional and stern in their private lives, they believed in communal compassion and government action. They believed that individuals have a collective responsibility to preserve the “good order.” Even in the mid-eighteenth century, the New England colonies had levels of taxation for state and local governments that were twice as high as the levels in colonies such as Pennsylvania and Virginia. They also put tremendous faith in education. For the past 350 years, New England schools have been among the best in the United States. New Englanders have, to this day, some of the highest levels of educational attainment in the nation.19

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.

Mary Johnson may have been the first African American woman. She arrived sometime before 1620 as the maid of a Virginia planter. Like white women, the black residents of the early southern colonies found opportunities in the general chaos around them. Johnson and her husband were indentured servants, and once they earned their freedom, they acquired a 250-acre farm and five indentured servants of their own. By the mid–seventeenth century, a free black population had begun to emerge in both the North and the South. African American women, who weren’t bound by the same social constraints as white women, frequently set up their own businesses, running boardinghouses, hair salons, or restaurants. Catering was a particularly popular career, as was trading. In Charleston, South Carolina, black women took over the local market, selling vegetables, chickens, and other produce they acquired from the growing population of slaves, who generally had small plots beside their cabins. The city came to depend on the women for its supply of fresh food, and whites complained long and loud about the power and independence of the trading women. In 1686, South Carolina passed a law prohibiting the purchase of goods from slaves, but it had little effect. A half century later, Charleston officials were still complaining about the “exorbitant price” that black women charged for “many articles necessary for the support of the inhabitants.” The trading women had sharp tongues, which they used to good effect. The clerk of the market claimed that the “insolent and abusive Manner” of the slave women made him “afraid to say or do Anything.” It’s hard to believe the marketers, some of whom were slaves, were as outspoken as their clientele made them out to be, but the war between the black female traders and their customers continued on into the nineteenth century. (One petition in 1747 said that because of the market “white people…are entirely ruined and rendered miserable.”) The

have long thought that the political economists selected the wrong Defoe story. Moll Flanders is a far better model for how commodity production and circulation work. Moll behaves like the quintessential commodity for sale. She is constantly speculating on the desires of others, and others are constantly speculating on her desires (the great moment occurs when, effectively broke, she spends every last penny on hiring a grand outfit including coach and horses and appropriate jewelry to go to a ball where she enamors a young nobleman and elopes with him that night, only to find out the next morning that he is broke too, at which point they both see the humor of it all and amicably part ways). She travels the world (even goes to colonial Virginia), spends time in debtors’ prison; her fortune fluctuates up and down. She circulates like a monetary object in a sea of commodity exchanges. Moll Flanders is a much better analogy for the way capitalism, particularly the speculative Wall Street variety, really works.

Look to the Southeast, where, as Taylor has noted, “colonial societies sustained a slave system more oppressive than anything practiced in Europe” and “the slave-owners relied on Indians to catch runaways.” There, too, the native groups, descended from Mississippian societies, were far more hierarchical and autocratically ruled than the Algonkian- and Iroquoian-speaking groups in the Northeast. As Gallay has documented, indigenous societies cooperated fully with the slave-trading system, sending war captives to colonists for sale overseas. In the Northeast, by contrast, the Wendat (Huron) and Haudenosaunee either killed or, more common, adopted captives; involuntary servitude, though it occurred, was strikingly rarer. On the map, the division line between slave and non-slave societies occurs in Virginia, broadly anticipating the Mason-Dixon line that later split slave states from free. The repeated pattern doubtless has to do with geography—southeastern climate and soil favor plantation crops like tobacco and cotton. And southern colonists’ preference for slavery presumably reflected their different ethnic, class, and religious backgrounds. But

But then there is a Conviction, discovering the Witch, which must proceed from just and sufficient proofs, and not from bare presumptions.

If the Devil tell the Grand jury, that the person in question is a Witch, and offers withal to confirm the same by Oath, should the inquest receive his Oath or Accusation to condemn the man? Assuredly no.

courts then made this fate hereditary, beginning with the Virginia colony in 1662. Because of the courts, if you were black and brought to the colonies by force, you were a slave. If you had children, they would be slaves, too. From then on, the terms black and slave were interchangeable.3 The Fugitive Slave Act of 1850 is a prime example of how the judicial system made the two synonymous.

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.

Distant American colonies were presented as a cure. The poor could be purged. In 1622, the famous poet and clergyman John Donne wrote of Virginia in this fashion, describing the new colony as the nation’s spleen and liver, draining the “ill humours of the body . . . to breed good bloud.

Today, as in colonial Virginia, the wealthy and powerful maintain an unequal society with the complicity of white people who share color with them but class with almost everybody else.... Though my view of Bacon's Rebellion has changed over the years, I keep coming back to it. There's something vexingly American in the story, in the violence and in the hope--and in the lengths that the powerful will go to try to stop the most natural yearnings of all, for human connection and for freedom.

By 1636, civil authorities on the island decreed a rule that became common in chattel systems throughout the hemisphere: slaves would remain in bondage for life. In 1661, with the island now amid a full-blown sugar boom, the authorities formulated a fuller set of laws governing the lives of slaves, a Black code that one historian has called “one of the most influential pieces of legislation passed by a colonial legislature.” Antigua, Jamaica, South Carolina, and, “indirectly,” Georgia adopted it in its entirety, while the laws of many other English colonies were modeled after it. The law described Africans as a “heathenish, brutish and uncertaine, dangerous kinde of people,” and gave their white owners near total control over their lives. The right of trial by jury guaranteed for whites was excluded for slaves, whom their owners could punish at will, facing no consequences even for murder, so long as they could cite a cause. Other rules barred Black slaves from skilled occupations, thus helping to reify race as a largely impermeable membrane dividing whites and Blacks in the New World. With steps like these, tiny Barbados became an enormously powerful driver of history, not only through the prodigious wealth it would generate, a wealth hitherto “unknown in other parts of colonial America,” but by its legal and social example as well. The island colony stood out as a pioneer in the development of chattel slavery and in the construction of the plantation machine, as the originator of codes like these, and later as a crucial source of early migration, both Black and white, to the Carolinas, Virginia, and later Jamaica. Here was the seed crystal of the English plantation system in the New World, or in the words of one historian, its “cultural hearth.

The planters responded to this challenge by adopting a three-part strategy to break the will, or at least the ability to fight, of a people who had been snatched from their homeland and brutalized and who were overwhelmingly “hostile to those who controlled their labor.” 14 In a series of moves that would scar the United States well into the twenty-first century, colonial Virginia deployed this triad of brutal control. It denied the enslaved the right to bear arms; ignored the right to self-defense for Black people; and put in place a “large-scale military machinery,” the militia, “to crack down [on] any conspiracies or uprisings.” 15

Hutton and the ESC advocated the elimination of ‘mental deficients,’ and of races other than ‘intelligent Anglo-Saxons.’”7 In 1927, the US Supreme Court ruled that the state of Virginia could sterilize those it thought unfit, particularly when the mother was “feeble-minded” and “promiscuous.”8 Ten years later, US Public Law 136 legalized all sterilization in Puerto Rico, even for “non-medical” reasons.9 In 1928, President Calvin Coolidge himself wrote, “We found the people of Porto Rico poor and distressed, without hope for the future, ignorant, poverty-stricken and diseased, not knowing what constitutes a free and democratic government.”10

the first global war began in 1754 with the killing of a French Canadian officer in America’s backcountry. The slaying of Joseph Coulon de Villiers de Jumonville on May 28, 1754, forty miles south of the Forks of the Ohio (modern-day Pittsburgh), occurred at the hands of colonial and Indian fighters led by a young Virginia officer named George Washington.

Thus Virginia ceded the vital functions of shipping and trade finance to cities in the North. Functions for trading hubs required the type of work known today as white collar: coordinating logistics, arranging for insurance, negotiating trade terms, extending trade capital, maintaining wholesale facilities, and others. Trading spawned other activity. Trading ports were the prime conduits of information, the aggregate of which Adam Smith would call the “invisible hand” of the market: information used by entrepreneurs and businessmen to adjust their activity to maximize profit. The more dynamic the information flow, the more fluid the opportunities were to profit from the shifting tides of the market. The more fluid the opportunities, the easier it was for new entrants and upstarts to make a name. Eventually this would lead to a far wider and greater set of urban opportunities in the North than in the single-crop colonies of the South.

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.

IN THE YEAR before the landing of the Mayflower, another group made a consequential, if less than voluntary, landing on Virginia’s shores. In August 1619 Rolfe recorded that a “Dutch man of war . . . sold us twenty negars.” The first slaves had landed in what would become the American colonies.

Today, as in colonial Virginia, the wealthy and powerful maintain an unequal society with the complicity of white people who share color with them but class with almost everybody else.

Whether as General, a private citizen, or as president, Washington never swerved from an expressed commitment to the Christian evangelistic mission to the Native Americans that was a legacy bequeathed to him by the very first Anglican settlers of the colony of Virginia.

In 1691, Virginia became the first colony to outlaw marriage between blacks and whites, a ban that the majority of states would take up for the next three centuries.

Thus, heritability became the second pillar of caste. In India, it was generally the father who passed his rank to his children. In America, dating back to colonial Virginia, children inherited the caste of their mother both by law and by custom. And in disputes beyond these parameters, a child was generally to take the status of the lower-ranking parent.

In 1691, Virginia became the first colony to outlaw marriage between blacks and whites, a ban that the majority of states would take up for the next three centuries. Some states forbade the marriage of whites to Asians or Native Americans in addition to African-Americans, who were uniformly excluded. While there was never a single nationwide ban on intermarriage, despite several attempts to enact one, forty-one of the fifty states passed laws making intermarriage a crime punishable by fines of up to $5,000 and up to ten years in prison. Some states went so far as to forbid the passage of any future law permitting intermarriage. Outside of the law, particularly in the South, African-Americans faced penalty of death for even the appearance of breaching this pillar of caste.

The American colonies—and soon the new American republic, whose leaders often used the language of the Enlightenment—offered flagrant examples of hypocrisy. The Virginia gentlemen and landowners who advocated American independence were mostly slaveholders. George Washington still owned slaves at Mount Vernon when he died in 1799. Thomas Jefferson, who wrote in the Declaration of Independence that “all men are created equal” and have the right to “life, liberty, and the pursuit of happiness,” was a lifelong slave owner. For thirty-eight years, Jefferson lived with his slave Sally Hemings, who bore him seven children. Washington and Jefferson were far from alone in this presidential hypocrisy. Twelve American presidents owned slaves, eight of them while in office.

Laws were adjusted to serve plantation owners. The Virginia House of Burgesses and Governor had every reason strengthen them, as did the founders of South Carolina and other colonies in the Deep South. South Carolina’s plantation oligarchs created a caste system that so disenfranchised poor whites, they controlled all aspects of government. They imported “shipload after shipload of enslaved Africans whom they treated as f ixed possessions, like their tools or cattle, thereby introducing chattel slavery to the English world.

The form of slavery in the English plantation system was unlike any other in history. Because it supplied low- cost workers for labor- intensive industries such as tobacco, forestry, land clearance, sugarcane, rice, cotton, iron ore, and milling, slavery was essential to the colonies. In the beginning the Tidewater was the center of colonial slavery, but, “by the mid- eighteenth century, slaves accounted for nearly half of Virginia’s population. Virginia had changed from a ‘society with slaves’ in which slavery was one system of labor among others to a ‘slave society where the institution stood at the center of the economic process. Slavery formed the basis of the economy, and the foundation of a powerful local ruling class, in the entire region from Maryland south to Georgia.

The Baptists of Virginia took an equally resolute step in favor of independence. but though under different circumstances, not a jot less honorable. Notwithstanding their persecutions by the Colony itself, the moment that the State Convention met to determine the duty of the Colony, sixty Baptist Churches said to this civil body: Strike the blow! 'Make military resistance to Great Britain, in her unjust invasion, tyrannical oppression and repeated hostilities,' and we will sustain you, ministers and people.

Jefferson, in his 'Notes on Virginia,' incidentally supplies the clue to this problem. He states that at the time of the Revolution two-thirds of her population had become Dissenters; for the most part they were Quakers, Presbyterians and Baptists. By the intolerable sufferings and indefatigable labors of the Baptist preachers they had cherished and diffused their own love of liberty throughout the whole colony for half a century. Their memorial to the Convention had deeper root than the feeling of the hour; it was grounded in these evangelical convictions which were shared by a majority of the people of Virginia. That Virginia cast her Royalist antecedents aside and loyally espoused the cause of the revolution was largely due to the fact that Baptist suffering, preaching and democratic practice, had educated her people for the issue.

The first emancipation proclamation in American history preceded Abraham Lincoln’s by nearly ninety years. Its author was the Earl of Dunmore, the royal governor of colonial Virginia, who in November 1775 promised freedom to “all indentured servants, negroes, or others” belonging to rebels if they enlisted in his army.

Rev. Frank T. Boone: "I was born in Nansemond County, Virginia. I was born free. We were members of the colonies. You know there were what is known as Free Colonies. They were Negros that had always been free. The first landing of Negroes in America, they claimed, formed a colony. The Negro men who came over, it is said, could buy their own freedom and a number of them did. But I didn't become free that way. My ancestors were a white man and an Indian woman. He was my great-grandfather. None of my family have been slaves as far back as I know. ...My grandmother on my fathers side owned slaves. The law was that colored people could own slaves but they weren't allowed to buy them. I don't know how many slaves my grandmother owned. I didn't know they were slaves until the War was over. I saw the colored people living in the little houses on the place but I did not know they was slaves. One morning grandmother went down to the quarters and when she came back she said to my aunt, 'Well, the slaves left last night.' And that was the first I knew of their being slaves.

The royalists paroled from the Channel Islands who chose Virginia, Philip Ludwell and Francis Lovelace among them, became Sir William Berkeley's courtiers. They never lost the habit, so appropriate to exiles, of pledging loyalty to the king but looking out for themselves.

Blood is messy when it comes out. inside it runs clean and looks blue in tubes that line our bodies, that split and branch like earth's river systems. Blood is ninety percent water. And like water it must move. Blood must flow, never stray or split or clot or divide -- lose any essential amount of itself while it distributes evenly through our bodies. But blood is messy when it comes out. It dries, and cracks in the air. Native blood quantum was introduced in 1705 at the Virginia Colony. If you were at least half Native, you didn't have the same rights as white people. Blood quantum and tribal membership qualifications have since been turned over to individual tribes to decide.

BECKONED to the square to listen to a representative of the Virginia Company of London. He seemed an unpretentious man, a clerk, if you will, who had some important points to make before the Jamestown colonists started mingling with the new members. The man stepped up on a makeshift wooden box and spoke to the good people gathered for the day’s celebration. As he looked out at the more delicate gender, he released a sigh of satisfaction. The bride ship had come through, and it was hoped these ninety women would secure the colony’s growth. The clerk waved a document in the air and the crowd hushed, anxious to hear what he would say. “Each woman,” he called out, to reach the hearing of those standing furthest away. “Each woman, upon entering into marriage with a man of Jamestown, will receive as promised, one new apron, two new pairs of shoes, six pairs of sheets…” He droned on, reciting the promises made by the Virginia Company of London. As each new item was listed, gasps of delight flickered in the air. The gifting lent the day even more enjoyment for these items were needed to set up a good home and many of the women were arriving with few possessions. The representative talked at length about marriage licenses and how each couple would be married, one after the other, until all were satisfied. When all was said, and done, there would be a lot of paperwork, but these contracts were the foundation of the colony, the building blocks that would ensure the birth of children on this new soil. It wasn’t just the Virginia Company of London who wanted the population to grow in the colony, it was also the wish of Scarlett. These people who would be her neighbours, these men who would make business deals with her husband, these children who would grow by her child’s side, were the herd. From these people, would she harvest, and as they prospered, so would she.

In the muddy area below, the men of Jamestown gathered. Their excitement was obvious in the way they greeted each other, the rapid pumping of arms and the boisterous slapping of backs. Heads nodded as they conversed and waited to mingle with the ladies who would soon be their help mates. These men had pioneer spirits and courage. They had travelled to an unknown land to make a new life for themselves in a country where even the climate could kill. When these adventurers had first arrived, trade had been established with the Powhatans. Then the fort had been built. Then another, after the Indian raids. Then, the men of God came, and disease came, and the first two women, followed by families, and then winter. Cold, deadly winter followed by four years of Indian wars, and the hollow ache of starvation. Still, year after year, the settlement had survived and one year after the ship, The White Lion, brought the first black people, the settlement was thought safe for women—European women. Wives! It was a glorious day, for now each hard-working man could claim his bounty in female flesh. Of course, there would be opportunities to talk to a woman before making a life-binding decision, and there would be a celebration meal, ale and, no doubt, a dance.

Katherine Mansfield Beauchamp Murry (1888–1923) was a prominent modernist writer of short fiction who was born and brought up in colonial New Zealand and wrote under the pen name of Katherine Mansfield. When she was 19, Mansfield left New Zealand and settled in the United Kingdom, where she became a friend of modernist writers such as D.H. Lawrence and Virginia Woolf. During the First World War, she contracted extrapulmonary tuberculosis, which led to her death at the age of 34.

Olaudah Equiano, born sometime around 1745 in a rural community somewhere within the confines of the Kingdom of Benin. Kidnapped from his home at the age of eleven, Equiano was eventually sold to British slavers operating in the Bight of Biafra, from whence he was conveyed first to Barbados, then to a plantation in colonial Virginia. Equiano’s further adventures—and there were many—are narrated in his autobiography, The Interesting Narrative of the Life of Olaudah Equiano: or, Gustavus Vassa, the African, published in 1789. After spending much of the Seven Years’ War hauling gunpowder on a British frigate, he was promised his freedom, denied his freedom, sold to several owners—who regularly lied to him, promising his freedom, and then broke their word—until he passed into the hands of a Quaker merchant in Pennsylvania, who eventually allowed him to purchase his liberty. Over the course of his later years he was to become a successful merchant in his own right, a best-selling author, an Arctic explorer, and eventually, one of the leading voices of English Abolitionism. His eloquence and the power of his life story played significant parts in the movement that led to the British abolition of the slave trade in 1807.

Distant American colonies were presented as a cure. The poor could be purged. In 1622, the famous poet and clergyman John Donne wrote of Virginia in this fashion, describing the new colony as the nation’s spleen and liver, draining the “ill humours of the body . . . to breed good bloud.

It took the Virginia Company twelve years to learn its first lesson that what had worked for the Spanish in Mexico and in Central and South America would not work in the north. The rest of the seventeenth century saw a long series of struggles over the second lesson: that the only option for an economically viable colony was to create institutions that gave the colonists incentives to invest and to work hard.

On November 14, 1775, Lord Dunmore, the royal governor of Virginia, made it official: And I do hereby further declare all indented Servants, Negroes, or others, (appertaining to Rebels,) free, that are able and willing to bear Arms, they joining HIS MAJESTY’S Troops as soon as may be, for the more speedily reducing this Colony to a proper Sense of their Duty, to HIS MAJESTY’S Crown and Dignity.42

Grenier writes that he began his study with the goal of tracing the historical roots of the use of unlimited war by the United States, war whose purpose is to destroy the will of the enemy people or their capacity to resist, employing any means necessary but mainly by attacking civilians and their support systems, such as food supply. Today called “special operations” or “low-intensity conflict,” that kind of warfare was first used against Indigenous communities by colonial militias in Virginia and Massachusetts. These irregular forces, made up of settlers, sought to disrupt every aspect of resistance as well as to obtain intelligence through scouting and taking prisoners. They did so by destroying Indigenous villages and fields and intimidating and slaughtering enemy noncombatant populations.

Virginia had long been the home of its inhabitants. “Among many other blessings,” said their statute-book, “God Almighty hath vouchsafed increase of children to this colony;” and the huts in the wilderness were as full as the birds' nests of the woods.

Virginia even passed a law in 1667 stating that 'the Conferrin of Baptisme doth not allow that Condition of the slave as to his Bondage or freedome," Thus, when Anglican missionaries arrived in Britain's New World colonies in the 1670s with the intent to convert those enslaved on plantations, they faced opposition and even violence from white colonists who wanted to keep Christianity exclusive to free white people.

It was people from these ranks, fleeing starvation or the sheriff, whom the Virginia Company recruited, together with gentlemen adventurers, often the younger sons of gentry families. In December 1606 three ships, the Susan Constant, the Godspeed, and the Discovery, left England and arrived in the Chesapeake Bay on April 26, 1607, with 105 men on board (39 had died at sea). Sailing some sixty miles up the James River to make their presence less obvious to the Spanish, the three ships anchored on May 13 at the site of what became Jamestown, named, like the river, for England’s king. But other than its relative security from Spanish assault, the chosen site, on the north bank of the James and beside a swamp, had very little to recommend it. The swamp, while perhaps providing some protection from Indians, bred mosquitoes by the millions in the spring and summer, and these spread malaria through the colonists. More, the water in the shallow wells the colonists dug was often brackish, especially when the river was running low. This caused salt poisoning among the colonists as they sweated in the fierce Virginia heat and drank copiously. And, when the river ran low, the garbage and sewage thrown into it did not pass out to sea, but festered and promoted such diseases as typhoid and dysentery. The result was a slaughter. Of the 105 original colonists, only 38 remained alive nine months later. The basic problem was that the Virginia Company was venturing into a brand-new business—American plantations—that had been made possible by a radically new technology—the full-rigged ship. As has so often been the case since—railroads in the early nineteenth century, the Internet in the late twentieth come to mind—there was a very steep and expensive learning curve to be mastered before steady profits could be achieved under these circumstances. The commercially savvy and often very wealthy London merchants who dominated the Virginia Company simply had no idea what it took to establish a successful colony on the edge of the American wilderness, three thousand miles and three months from home.

Unlike the poor English, Irish, and native indentured servants, the African imports and their children were now considered property.... By creating a legally binding, race-based, intergenerational, perpetually oppressed class of human beings, Virginia revealed that all that nonsense in the colony's first charter about God, liberty, and the "true religion" was a farce. Slavery was an American idea, not a product of the time. No law was passed in England that legalized slavery. France's Code noir was similar, but it would come about two decades after Virginia's declaration. From its inception, America was always a pyramid scheme where the wealthy benefited from the labor of the poor.

The web of enslaved labor was vastly interdependent, and each ingredient stemmed from another person's forced labor. Wheat was grown, harvested, and milled by enslaved farmers to provide flour to the cook to use in the kitchen. Brandy was made from fruit gown and harvested by slaves then fermented by the enslaved cook. Rum came from the Caribbean, starting as sugarcane planted, grown, cut, and distilled by enslaved hands. Feasting in Virginia meant consuming the labor of slaves, literally eating the fruits of their labor. To dine at an elite plantation during the antebellum and late colonial periods meant that one was, without question, intimately involved with slavery.