Friday, October 26, 2012

Friday, October 26 mandated pre assessments



Due today: vocabulary 3
Homework: for Monday, October 29. Please read the History of the Dividing Line (same assignment as handed out on Wednesday) and the Walum Olum with the accompanying 5 questions
We are required to do annual pre and post assessments of material by the district.  Relax and do your best.

Homework for Tuesday, October 30.
Creative writing assignment:  MLA heading; minimum 250 words.  Reflect upon one of our contemporary evils. Select one and provide an imaginative explanation for its origin.  Proof read your writing:  spelling, grammar, punctuation.

Thursday, October 25, 2012

Thursday, October 25 Plimouth Plantation



I am attending a history of civil rights program today.  Your substitute will give you the following questions. Use the Plimouth Plantation text to respond. These are due at the close of class. Thank you.

Due tomorrow: Vocabulary 3
In class: please respond to the questions pertaining to "Of Plimouth Plantation", using well-written, complete sentences that include specific textual evidence where needed.
Questions pertaining to "Of Plimouth Plantation"

Homework: for Monday, October 29: please read the History of the Dividing Line/ Westover Chronicles  (handout / copy below) and the Walum Olum (handout; I cannot put this on the blog); answer the five questions pertaining to the Walum Olum. (copy below).

Homework for Tuesday, October 30.
Creative writing assignment: MLA heading; minimum 250 words. Reflect upon one of our contemporary evils. Select one and provide an imaginative explanation for its origin.

“Of Plimouth Plantation” questions Use specific textual evidence to respond to the following
1. List three reasons why the Pilgrims of Plimouth “plant[ed] the first colony in the northern parts of Virginia”.


2. What is the purpose of a covenant?


3. Why did the Pilgims of Plimouth “enact, constitute, and frame such just and equal laws?”


4. (thinking question; not in the text) Why was “the water not being high enough?”


5. What were the Indian’s weapons?

6. Why did the Pilgrims shoot “off a couple of muskets?”


7. (analysis question; not in text) What is the significance of some of the Indian’s weapons being “headed with brass?”


8. Why were “none of [the Pilgrims] either hit or hurt?’


9. List five descriptors of the “savage”.


10. (synthesis question) What do the following words signify in terms of the Plilgrim’s relationship with the Indians?
“…they did eat liberally of our English victuals, they made semblance of friendship and amity.”

For Monday: Dividing Line, Walum Olum and five questions:
History of the Dividing Line / Westover Chronicles (William Byrd's diary )

¥ February 8, 1709. I rose at 5 o'clock this morning and read a chapter in Hebrew and 200 verses in Homer's Odyssey. I ate milk for breakfast. I said my prayers. Jenny and Eugene were whipped. I danced my dance. I read law in the morning and Italian in the afternoon. . . .

¥ February 22, 1709. I rose at 7 o'clock and read a chapter in Hebrew and 200 verses in Homer's Odyssey. I said my prayers and ate milk for breakfast. I threatened Anaka with a whipping if she did not confess the intrigues between Daniel and Nurse, but she prevented by a confession. I chided Nurse severely about it, but she denied, with an impudent face, protesting that Daniel only lay on the bed for the sake of the child. I ate nothing but beef for dinner. . . .

¥ June 10, 1709. I rose at 5 o'clock this morning but could not read anything because of Captain Keeling, but I played at billiards with him and won half a crown of him and the Doctor. George B-th brought home my boy Eugene. . . . In the evening I took a walk about the plantation. Eugene was whipped for running away and had the [bit] put on him. I said my prayers and had good health, good thought, and good humor, thanks be to God Almighty.

¥ÊSeptember 3, 1709. . . . I read some geometry. We had no court this day. My wife was indisposed again but not to much purpose. I ate roast chicken for dinner. In the afternoon I beat Jenny for throwing water on the couch. . . .

¥ December 1, 1709. I rose at 4 o'clock and read two chapters in Hebrew and some Greek in Cassius. I said my prayers and ate milk for breakfast. I danced my dance. Eugene was whipped again for pissing in bed and Jenny for concealing it. . . .

¥ December 3, 1709. I rose at 5 o'clock and read two chapters in Hebrew and some Greek in Cassius. I said my prayers and ate milk for breakfast. I danced my dance. Eugene pissed abed again for which I made him drink a pint of piss. I settled some accounts and read some news. . . .

¥ June 17, 1710. . . .I set my closet right. I ate tongue and chicken for dinner. In the afternoon I caused L-s-n to be whipped for beating his wife and Jenny was whipped for being his whore. In the evening the sloop came from Appomattox with tobacco. I took a walk about the plantation. I said my prayers and drank some new milk from the cow. . . .

¥ÊFebruary 27, 1711. I rose at 6 o'clock and read two chapters in Hebrew and some Greek in Lucian. I said my prayers and ate boiled milk for breakfast. I danced my dance and then went to the brick house to see my people pile the planks and found them all idle for which I threatened them soundly but did not whip them. . . . In the afternoon Mr. Dunn and I played at billiards. Then we took a long walk about the plantation and looked over all my business. In the evening my wife and little Jenny had a great quarrel in which my wife got the worst but at last by the help of the family Jenny was overcome and soundly wipped. At night I ate some bread and cheese. I said my prayers and had good health, good thoughts, and good humor, thank God Almighty.

The Secret Diary of William Byrd of Westover, 1709-1712 , by Louis B. Wright and Marion Tinling, eds., Richmond 1941, Dietz Press

Thinking about the Walum Olum
1. List five of the Great Manio’s creations.
a.
 
b.
 
c.
 
d.
 
e.
2. What did the evil Manito create?
 
3. What six troubles did a “mighty magician” bring to the earth?
a.
 
b.
 
c.
 
d.
 
e.
 
f.
4. According to The Walum Olum, what constitutes a happy life for the Delaware?
 
5. Examine the pictographs carefully. What evidence is there that the “evil Manito”  and the “evil being, a mighty magician” might be the same spirit?

Tuesday, October 23, 2012

Wednesday, October 24, Plimouth Plantation








Due Friday: vocabulary 3
In class: short vocabulary quiz and five questions on the background reading, Religion in Colonial America.
  Reading  William Bradford's Plimouth Plantation. handout / copy below.
Homework: finish reading Plimouth Plantation for tomorrow / Thursday, October 25


Journal of the beginning and proceedings

of the English Plantation settled at Plymouth in NEW

ENGLAND, by certain English Adventurers both

Merchants and others.

With their difficult passage, their safe arrival, their

joyful building of, and comfortable planting themselves

in the now well defended town

of NEW PLYMOUTH.

 

Having undertaken for the glory of God, and advancement of the Christian faith,

and honor 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 of another, covenant, and combine ourselves together into a civil body politic, for our

better ordering and preservation, and furtherance of the ends aforesaid; and by virtue

hereof to enact, constitute, and frame such just and equal laws, ordinances, acts,

constitutions, offices 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 hereunder subscribed our names Cape Cod 11 of

November, in the year of the reign of our sovereign Lord King James, of England,

France, and Ireland 18 and of Scotland 54. Anno Domini 1620.

 

About midnight we heard a great and hideous cry, and our sentinels called, Arm, Arm. So we bestirred

ourselves and shot off a couple of muskets, and noise ceased; we concluded, that it was a

company of wolves or foxes, for one told us, he had heard such a noise in Newfoundland.

About five o'clock in the morning we began to be stirring, and two or three which

doubted whether their pieces would go off or no made trial of them, and shot them off,

but thought nothing at all, after prayer we prepared ourselves for breakfast, and for a

journey, and it being now the twilight in the morning, it was thought meet to carry the

things down to the shallop: some said, it was not best to carry the armor down, others

said, they would be readier, two or three said, they would not carry theirs, till they went

themselves, but mistrusting nothing at all: as it fell out, the water not being high enough,

they laid the things down upon the shore, and came up to breakfast. Anon, all upon a

sudden, we heard a great and strange cry, which we knew to be the same voices, though

they varied their notes, one of our company being abroad came running in and cried,

They are men, Indians, Indians; and withal, their arrows came flying amongst us, our

men ran out with all speed to recover their arms, as by the good providence of God they

did. In the meantime, Captain Myles Standish, having a snaphance ready, made a shot,

and after him another, after they two had shot, other two of us were ready, but he wished

us not to shoot, till we could take aim, for we knew not what need we should have, and

there were four only of us, which had their arms there ready, and stood before the open

side of our barricade, which was first assaulted, they thought it best to defend it, lest the

enemy should take it and our stuff, and so have the more vantage against us, our care was

no less for the shallop, but we hoped all the rest would defend it; we called unto them to

know how it was with them, and they answered, Well, Well every one, and be of good

courage : we heard three of their pieces go off, and the rest called for a firebrand to light

their matches, one took a log out of the fire on his shoulder and went and carried it unto

them, which was thought did not a little discourage our enemies. The cry of our enemies

was dreadful, especially, when our men ran out to recover their arms, their note was after

this manner, Woath woach ha ha hach woach: our men were no sooner come to their

arms, but the enemy was ready to assault them.

There was a lusty man and no whit less valiant, who was thought to be their

captain, stood behind a tree within half a musket shot of us, and there let his arrows fly at

us; he was seen to shoot three arrows, which were all avoided, for he at whom the first

arrow was aimed, saw it, and stooped down and it flew over him, the rest were avoided

also: he stood three shots of a musket, at length one took as he said full aim at him, after

which he gave an extraordinary cry and away they went all, we followed them about a

quarter of a mile, but we left six to keep our shallop, for we were careful about our

business: then we shouted all together two several times, and shot off a couple of muskets

and so returned: this we did that they might see we were not afraid of them nor

discouraged. Thus it pleased God to vanquish our enemies and give us deliverance, by

their noise we could not guess that they were less than thirty or forty, though some

thought that they were many more yet in the dark of the morning, we could not so well

discern them among the trees, as they could see us by our fireside, we took up 18 of their

arrows which we have sent to England by Master Jones, some whereof were headed with

brass, others with harts' horn, and others with eagles' claws many more no doubt were

shot, for these we found were almost covered with leaves: yet by the especial providence

of God, none of them either hit or hurt us, though many came close by us, and on every

side of us, and some coats which hung up in our barricade, were shot through and

through. So after we had given God thanks for our deliverance, we took our shallop and

went on our journey, and called this place, The First Encounter.

Saturday and Sunday reasonable fair days. On this day came again the savage,

and brought with him five other tall proper men, they had every man a deer's skin on him,

and the principal of them had a wild cat's skin, or such like on the one arm; they had most

of them long hosen up to their groins, close made; and above their groins to their waist

another leather, they were altogether like the Irish-trousers; they are of complexion like

our English gypsies, no hair or very little on their faces, on their heads long hair to their

shoulders, only cut before some trussed up before with a feather, broad-wise, like a fan,

another a fox tail hanging out: these left (according to our charge given him before) their

bows and arrows a quarter of a mile from our town, we gave them entertainment as we

thought was fitting them, they did eat liberally of our English victuals, they made

semblance unto us of friendship and amity; they song and danced after their manner like

antics; they brought with them in a thing like a bow-case (which the principal of them

had about his waist) a little of their corn pounded to powder, which put to a little water,

they eat; he had a little tobacco in a bag, but none of them drunk but when he listed, some

of them had their faces painted black, from the forehead to the chin, four or five fingers

broad; others after other fashions, as they liked; they brought three or four skins, but we

would not truck with them at all that day, but wished them to bring more, and we would

truck for all, which they promised within a night or two, and would leave these behind

them, though we were not willing they should, and they brought us all our tools again

which were taken in the woods, in our men's absence, so because of the day we dismissed

them so soon as we could. But Samoset our first acquaintance, either was sick, or feigned

himself so, and would not go with them, and stayed with us till Wednesday morning: then

we sent him to them, to know the reason they came not according to their words, and we

gave him an hat, a pair of stockings and shoes, a shirt, and a piece of cloth to tie about his

waist.

The Sabbath day, when we sent them from us, we gave every one of them some

trifles, especially the principal of them, we carried them along with our arms to the place

where they left their bows and arrows, whereat they were amazed, and two of them began

to slink away, but that the other called them, when they took their arrows, we bade them

farewell, and they were glad, and so with many thanks given us they departed, with

promise they would come again.

 

Questions pertaining to "Of Plimouth Plantation"“Of Plimouth Plantation” questions Use specific textual evidence to respond to the following
1. List three reasons why the Pilgrims of Plimouth “plant[ed] the first colony in the northern parts of Virginia”.


2. What is the purpose of a covenant?


3. Why did the Pilgims of Plimouth “enact, constitute, and frame such just and equal laws?”


4. (thinking question; not in the text) Why was “the water not being high enough?”


5. What were the Indian’s weapons?

6. Why did the Pilgrims shoot “off a couple of muskets?”


7. (analysis question; not in text) What is the significance of some of the Indian’s weapons being “headed with brass?”


8. Why were “none of [the Pilgrims] either hit or hurt?’


9. List five descriptors of the “savage”.


10. (synthesis question) What do the following words signify in terms of the Plilgrim’s relationship with the Indians?
“…they did eat liberally of our English victuals, they made semblance of friendship and amity.”

Monday, October 22, 2012

Tuesday, October 23 Indians through European eyes

 Due at the beginning of class: Smith's Historie graphic organizer
For Wednesday: vocabulary quiz on Historie...see last Friday's blog, if you lost your list
For Wednesday: be prepared to write a short response based upon Monday's homework: background reading on religion in colonial America. As a means of studying this material, underline the topic sentences and supporting information.
Due Friday, October 26: vocabulary 3...beginning of class.


In class today:  review of quiz handed back yesterday on Ameican literature prior to 1750 as a seque into English views of the Indians.
If you are absent, please bring in your thumb drive, so as I can make you a copy.

Sunday, October 21, 2012

Monday, October 22- review of Historie of Virginia

Today Austin and Nalia need to make up the assessment given on Friday on the background reading for literature prior to 1750.

what's due?
vocabulary 3 due Friday, October 26 at the start of class
Wednesday, October 24- quick quiz on Historie vocabulary
 Tuesday: the Historie graphic organizer.
In class: Handing back your Hamlet essays. Sentence corrections excerped from your essays. If you are absent, please complete. copy below.
Homework for Wednesday: Religion in Colonial America: Trends, Regualationhs and Beliefs  1600-1799. (expect a question following the short vocabulary quiz). Please read the background information on religion in colonial America. handout in class; copy below.

Review of the General Historie: graphic organizer due at the beginning of class Tuesday, if not finished during class on Monday.  What does the text tell us about the English and their perception of the Indians? copy below.

John Smith’s General Historie of Virginia

Dialectical Journal_____________________________________________________



Select  5 quotes or pieces of text from the source provided…
®     Look for quotes from the text that seem significant or powerful
For each, respond with two of the following: an insightful comment, an historical, social, or economic connection, a  question, or a predictions…
®     Why is this important?
®     What questions do I have about this?
®     How does this connect to what I know or have experienced?
®     Do I agree or disagree with this?

Hamlet essay sentence revisions.  Please rewrite the following that were excerpted from your essays.  Note there are style errors to consider and sometimes the tiniest of mistakes.

1.       The front so to speak that Hamlet is putting on is part of his plan and are reflecting what he thinks.


2.       After Hamlet sees His Father’s Ghost; the ghost tells Hamlet that he was murdered by his brother, Claudius.




3.       The act had presented how fate had intertwined with the novel. It has show how the Hamlet fate was to find out if Claudius rally killed his father, and had took avenge his father for what was done to him.


4.       Horatio decides that it will speak “unto young Hamlet; for upon [his] life / This spirit , dumb to [them] will speak to [Hamlet]. (I.i.185-186).




5.       In act three, when Hamlet and the king (Claudius) talk you can notice the harshness in Hamlet’s words towards Claudius.




6.       Hamlet plans a play based on how he was told his father was murder. He does this to make sure the ghost is not just an allusion.


7.       The theme of fate is woven out through the entirety of the play.




8.       The theme gave many characters a point and a sense of reason. If there weren’t a theme of fate to drive the play the characters wouldn’t seem to be there for a certain reason.


9.       In act three Hamlet meets with Ophelia again, this time he tells her “I loved you not” (III.I.129) he doesn’t or has ever loved her.



10.   Hamlet soon attempts to control fate, as he becomes increasingly more and more obsessed with his mother’s unjust fairness.


Religion in Colonial America: Trends, Regulations, and Beliefs in Religion United States [1600-1799]

To understand how America's current balance among national law, local community practice, and individual freedom of belief evolved, it's helpful to understand some of the common experiences and patterns around religion  in colonial culture in the period between 1600 and 1776.

In the early years of what later became the United States, Christian religious groups played an influential role in each of the British colonies, and most attempted to enforce strict religious observance through both colony governments and local town rules.

Most attempted to enforce strict religious observance. Laws mandated that everyone attend a house of worship and pay taxes that funded the salaries of ministers. Eight of the thirteen British colonies had official, or “established,” churches, and in those colonies dissenters who sought to practice or proselytize a different version of Christianity or a non-Christian faith were sometimes persecuted.

Although most colonists considered themselves Christians, this did not mean that they lived in a culture of religious unity. Instead, differing Christian groups often believed that their own practices and faiths provided unique values that needed protection against those who disagreed, driving a need for rule and regulation.

In Europe, Catholic and Protestant nations often persecuted or forbade each other's religions, and British colonists frequently maintained restrictions against Catholics. In Great Britain, the Protestant Anglican church had split into bitter divisions among traditional Anglicans and the reforming Puritans, contributing to an English civil war in the 1600s. In the British colonies, differences among Puritan and Anglican remained.

Between 1680 and 1760 Anglicanism and Congregationalism, an offshoot of the English Puritan movement, established themselves as the main organized denominations in the majority of the colonies. As the seventeenth and eighteenth century passed on, however, the Protestant wing of Christianity constantly gave birth to new movements, such as the Baptists, Methodists, Quakers, Unitarians and many more, sometimes referred to as “Dissenters.”  In communities where one existing faith was dominant, new congregations were often seen as unfaithful troublemakers who were upsetting the social order.

Despite the effort to govern society on Christian (and more specifically Protestant) principles, the first decades of colonial era in most colonies were marked by irregular religious practices, minimal communication between remote settlers, and a population of “Murtherers, Theeves, Adulterers, [and] idle persons.”[1] An ordinary Anglican American parish stretched between 60 and 100 miles, and was often very sparsely populated. In some areas, women accounted for no more than a quarter of the population, and given the relatively small number of conventional households and the chronic shortage of clergymen, religious life was haphazard and irregular for most. Even in Boston, which was more highly populated and dominated by the Congregational Church, one inhabitant complained in 1632 that the “fellows which keepe hogges all weeke preach on the Sabboth.”[2]

Christianity was further complicated by the widespread practice of astrology, alchemy and forms of witchcraft. The fear of such practices can by gauged by the famous trials held in Salem, Massachusetts, in 1692 and 1693. Surprisingly, alchemy and other magical practices were not altogether divorced from Christianity in the minds of many “natural philosophers” (the precursors of scientists), who sometimes thought of them as experiments that could unlock the secrets of Scripture. As we might expect, established clergy discouraged these explorations.

In turn, as the colonies became more settled, the influence of the clergy and their churches grew. At the heart of most communities was the church; at the heart of the calendar was the Sabbath—a period of intense religious and “secular” activity that lasted all day long. After years of struggles to impose discipline and uniformity on Sundays, the selectmen of Boston at last were able to “parade the street and oblige everyone to go to Church . . . on pain of being put in Stokes or otherwise confined,” one observer wrote in 1768.[3] By then, few communities openly tolerated travel, drinking, gambling, or blood sports on the Sabbath.

Slavery—which was also firmly established and institutionalized between the 1680s and the 1780s—was also shaped by religion. The use of violence against slaves, their social inequality, together with the settlers’ contempt for all religions other than Christianity “resulted in destructiveness of extraordinary breadth, the loss of traditional religious practices among the half-millions slaves brought to the mainland colonies between 1680s and the American Revolution.”[4] Even in churches which reached out to convert slaves to their congregations —the Baptists are a good example—slaves were most often a silent minority. If they received any Christian religious instructions, it was, more often than not, from their owners rather than in Sunday school.

Local variations in Protestant practices and ethnic differences among the white settlers did foster a religious diversity. Wide distances, poor communication and transportation, bad weather, and the clerical shortage dictated religious variety from town to town and from region to region. With French Huguenots, Catholics, Jews, Dutch Calvinists, German Reformed pietists, Scottish Presbyterians, Baptists, Quakers, and other denominations arriving in growing numbers, most colonies with Anglican or Congregational establishments had little choice but to display some degree of religious tolerance. Only in Rhode Island and Pennsylvania was toleration rooted in principle rather than expedience. Indeed, Pennsylvania’s first constitution stated that all who believed in God and agreed to live peacefully under the civil government would “in no way be molested or prejudiced for their religious persuasion of practice.”[5]  However, reality often fell short of that ideal.

New England

Most New Englanders went to a Congregationalist meetinghouse for church services. The meetinghouse, which served secular functions as well as religious, was a small wood building located in the center of town. People sat on hard wooden benches for most of the day, which was how long the church services usually lasted. These meeting houses became bigger and much less crude as the population grew after the 1660s. Steeples grew, bells were introduced, and some churches grew big enough to host as many as one thousand worshippers.
      In contrast to other colonies, there was a meetinghouse in every New England town.[6] In 1750 Boston, a city with a population of 15000, had eighteen churches.[7] In the previous century church attendance was inconsistent at best. After the 1680s, with many more churches and clerical bodies emerging, religion in New England became more organized and attendance more uniformly enforced. In even sharper contrast to the other colonies, in New England most newborns were baptized by the church, and church attendance rose in some areas to 70 percent of the adult population. By the eighteenth century, the vast majority of all colonists were churchgoers.
The New England colonists—with the exception of Rhode Island—were predominantly Puritans, who, by and large, led strict religious lives. The clergy was highly educated and devoted to the study and teaching of both Scripture and the natural sciences. The Puritan leadership and gentry, especially in Massachusetts and Connecticut, integrated their version of Protestantism into their political structure. Government in these colonies contained elements of theocracy, asserting that leaders and officials derived that authority from divine guidance and that civil authority ought to be used to enforce religious conformity. Their laws assumed that citizens who strayed away from conventional religious customs were a threat to civil order and should be punished for their nonconformity.

Despite many affinities with the established Church of England, New England churches operated quite differently from the older Anglican system in England. Massachusetts Bay and Connecticut had no church courts to levy fines on religious offenders, leaving that function to the civil magistrates. Congregational churches typically owned no property (even the local meetinghouse was owned by the town and was used to conduct both town meetings and religious services), and ministers, while often called upon to advise the civil magistrates, played no official role in town or colony governments.

In those colonies, the civil government dealt harshly with religious dissenters, exiling the likes of Anne Hutchinson and Roger Williams for their outspoken criticism of Puritanism, and whipping Baptists or cropping the ears of Quakers for their determined efforts to proselytize. Official persecution reached its peak between 1659 and 1661, when Massachusetts Bay’s Puritan magistrates hung four Quaker missionaries.

Yet, despite Puritanism’s severe reputation, the actual experience of New England dissenters varied widely, and punishment of religious difference was uneven. England’s intervention in 1682 ended the corporal punishment of dissenters in New England. The Toleration Act, passed by the English Parliament in 1689, gave Quakers and several other denominations the right to build churches and to conduct public worship in the colonies. While dissenters continued to endure discrimination and financial penalties well into the eighteenth century, those who did not challenge the authority of the Puritans directly were left unmolested and were not legally punished for their “heretical” beliefs.

Mid-Atlantic and Southern Colonies

Inhabitants of the middle and southern colonies went to churches whose style and decoration look more familiar to modern Americans than the plain New England meeting houses. They, too, would sit in church for most of the day on Sunday. After 1760, as remote outposts grew into towns and backwoods settlements became bustling commercial centers, Southern churches grew in size and splendor. Church attendance, abysmal as it was in the early days of the colonial period, became more consistent after 1680. Much like the north, this was the result of the proliferation of churches, new clerical codes and bodies, and a religion that became more organized and uniformly enforced. Toward the end of the colonial era, churchgoing reached at least 60 percent in all the colonies.

The middle colonies saw a mixture of religions, including Quakers (who founded Pennsylvania), Catholics, Lutherans, a few Jews, and others. The southern colonists were a mixture as well, including Baptists and Anglicans. In the Carolinas, Virginia, and Maryland (which was originally founded as a haven for Catholics), the Church of England was recognized by law as the state church, and a portion of tax revenues went to support the parish and its priest.


Virginia imposed laws obliging all to attend Anglican public worship. Indeed, to any eighteenth observer, the “legal and social dominance of the Church of England was unmistakable.”[8] After 1750, as Baptist ranks swelled in that colony, the colonial Anglican elite responded to their presence with force. Baptist preachers were frequently arrested. Mobs physically attacked members of the sect, breaking up prayer meetings and sometimes beating participants. As a result, the 1760s and 1770s witnessed a rise in discontent and discord within the colony (some argue that Virginian dissenters suffered some of the worst persecutions in antebellum America).[9]

In the Carolinas, New York, New Jersey, and Delaware, Anglicans never made up a majority, in contrast to Virginia.  With few limits on the influx of new colonists, Anglican citizens in those colonies needed to accept, however grudgingly, ethnically diverse groups of Presbyterians, Baptists, Quakers, members of the Dutch Reformed Church, and a variety of German Pietists.

Maryland was founded by Cecilius Calvert in 1634 as a safe haven for Catholics. The Catholic leadership passed a law of religious toleration in 1649, only to see it repealed it when Puritans took over the colony’s assembly. Clergy and buildings belonging to both the Catholic and Puritan religions were subsidized by a general tax.

Quakers founded Pennsylvania. Their faith influenced the way they treated Indians, and they were the first to issue a public condemnation of slavery in America. William Penn, the founder of the colony, contended that civil authorities shouldn’t meddle with the religious/spiritual lives of their citizens. The laws he drew up pledged to protect the civil liberties of “all persons . . . who confess and acknowledge the one almighty and eternal God to be the creator, upholder, and ruler of the world.”[10]

Religious Revival

A religious revival swept the colonies in the 1730s and 1740s. Shortly after the English evangelical and revivalist George Whitefield completed a tour of America, Jonathan Edwards delivered a sermon entitled “Sinners in the Hands of an Angry God,” stirring up a wave of religious fervor and the beginning of the Great Awakening. Relying on massive open-air sermons attended at times by as many as 15,000 people, the movement challenged the clerical elite and colonial establishment by focusing on the sinfulness of every individual, and on salvation through personal, emotional conversion—what we call today being “born again.” By discounting worldly success as a sign of God’s favor, and by focusing on emotional transformation (pejoratively dubbed by the establishment as “enthusiasm”) rather than reason, the movement appealed to the poor and uneducated, including slaves and Indians.

In retrospect, the Great Awakening contributed to the revolutionary movement in a number of ways: it forced Awakeners to organize, mobilize, petition, and provided them with political experience; it encouraged believers to follow their beliefs even if that meant breaking with their church; it discarded clerical authority in matters of conscience; and it questioned the right of civil authority to intervene in all matters of religion. In a surprising way, these principles sat very well with the basic beliefs of rational Protestants (and deists). They also helped clarify their common objections to British civil and religious rule over the colonies, and provided both with arguments in favor of the separation of church and state.
Rationalism

Despite the evangelical, emotional challenge to reason underlying the “Great Awakening,” by the end of the colonial period, Protestant rationalism remained the dominant religious force among the leaders of most of the colonies: “The similarity of belief among the educated gentry in all colonies is notable. . . . [There] seem to be evidence that some form of rationalism—Unitarian, deist, or otherwise—was often present in the religion of gentlemen leaders by the late colonial period.”[11] Whether Unitarian, deist, or even Anglican/Congregational, rationalism focused on the ethical aspects of religion. Rationalism also discarded many “superstitious” aspects of the Christian liturgy (although many continued to believe in the human soul and in the afterlife). The political edge of this argument was that no human institution—religious or civil—could claim divine authority. In addition, in their search for God’s truths, rationalists such as Thomas Jefferson and Benjamin Franklin valued the study of nature (known as “natural religion”) over the Scriptures (or “revealed religion”).

At the core of this rational belief was the idea that God had endowed humans with reason so that they could tell the difference between right and wrong. Knowing the difference also meant that humans made free choices to sin or behave morally. The radicalization of this position led many rational dissenters to argue that intervention in human decisions by civil authorities undermined the special covenant between God and humankind. Many therefore advocated the separation of church and state.

Taken further, the logic of these arguments led them to dismiss the divine authority claimed by the English kings, as well as the blind obedience compelled by such authority. Thus, by the 1760s, they mounted a two-pronged attack on England: first, for its desire to intervene in the colonies’ religious life and, second, for its claim that the king ruled over the colonies by divine inspiration. Once the link to divine authority was broken, revolutionaries turned to Locke, Milton, and others, concluding that a government that abused its power and hurt the interests of its subjects was tyrannical and as such deserved to be replaced.

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[1] Patricia U. Bonomi, Under the Cape of Heaven: Religion, Society, and Politics in Colonial America (New York: Oxford University Press, 1986), 16.


[2] Bonomi, Under the Cape of Heaven, 18.


[3] Bonomi, Under the Cape of Heaven, 6.


[4] As one historian put it, it was “a holocaust that destroyed collective African religious practice in Colonial America.”Butler, Awash in a Sea of Faith, 157.


[5] Bonomi, Under the Cape of Heaven, 36.


[6] John Butler, Awash in a Sea of Faith: Christianization of the American People (Cambridge: Harvard University Press, 1990), 57.


Thursday, October 18, 2012

Friday, October 19 colonial lit pre 1750

 There are more things in heaven and earth, ...
Than are dreamt of in your philosophy

 
In class: short assessment on the background material handed out on Tuesday.
              return and review of final assessment of Hamlet.
              final grades for marking period 1
              Your essays, although graded and recorded, will be returned on Monday, at which time we'll review some of the strengths and what we need to work on as a class.
 
Homework: for Monday, October 22, please read Captain John Smith, The Generall Historie of Virginia. class handout; copy below.
 Vocabulary 3 is due on Friday, October 26.      

words you should be familiar with for the text:  Expect a quiz on these on Wednesday, October 24. The format will be that I'll give you ten of the twenty, and you'll define them. (easy A)
  1.   to pilfer- steal
  2. sassafras- plant used to make root beer
  3. to oppress-Keep (someone) in subservience and hardship, esp. by the unjust exercise of authority; Cause (someone) to feel distressed, anxious, or uncomfortable: "he was oppressed by worry
  4. gluttony- (noun)- excess in eating or drinking.
  5. to canonize- To declare (a deceased person) to be a saint and entitled to be fully honored as such.
  6. sack- (noun)- wine
  7. aquavitae- (noun)- concentrated alcohol
  8. pallisadoes (pallisade)- wooden fence for protection
  9. sturgeon- fish
  10. incontradictable- indisputable
  11. victual- food
  12. to thatch- to weave a roof from straw or water reeds
  13. conjurations- (noun)- magic spells
  14. to mollify- to appease the anger or anxiety of someone
  15. pinnace-(noun) type of boat
  16. enteaty- (noun) begging
  17. doleful- (adjective)- sad
  18. demi-culverins - noun)- type of musket (gun)
  19. Levitical law- (noun)- Mosaical law- to do with atonement
  20.  assuager (noun)- someone who makes things easier; to assuage (verb)- to ease


                                                               
Captain John Smith, The Generall Historie of Virginia, New England & the Summer Isles (1624)
Being thus left to our fortunes, it fortuned that within ten days scarce ten amongst us could either go or well stand, such extreme weakness and sickness oppressed us. And there at none need marvel, if they consider the cause and reason, which was this: Whilst the ships stayed, our allowance was somewhat bettered by a daily proportion of biscuit, which the sailors would pilfer to sell, give, or exchange with us for money, sassafras, furs, or love. But when they departed, there remained neither tavern, beer house, nor place of relief but the common kettle. Had we been as free from all sins as gluttony and drunkenness, we might have been canonized for saints. But our President would never have been admitted, for engrossing to his private [use] oatmeal, sack, oil, aquavitae, beef, eggs, or what not, but the [common] kettle. That, indeed, he allowed equally to be distributed, and that was half a pint of wheat, and as much barley boiled with water for a man a day. And this having fried some 26 weeks in the ship's hold contained as many worms as grains, so that we might truly call it rather so much bran than corn. Our drink was water, our lodgings castles in the air.
With this lodging and diet, our extreme toil in bearing and planting Pallisadoes so strained and bruised us, and our continual labor in the extremity of the heat had so weakened us, as were cause sufficient to have made us as miserable in our native country or any other place in the world.
From May to September those that escaped lived upon sturgeon and sea crabs. Fifty in this time we buried. The rest seeing the President's projects to escape these miseries in our pinnace by flight (who all this time had neither felt want nor sickness) so moved our dead spirits that we deposed him and established Ratcliffe in his place (Gosnold being dead), Kendall deposed. Smith newly recovered [from illness], Martin and Ratcliffe was by his care preserved and relieved, and the most of the soldiers recovered with the skillful diligence of Master Thomas Wotton, our surgeon general. But now was all our provision spent, the sturgeon gone, all helps abandoned. Each hour expecting the fury of the savages, when God, the patron of all good endeavors, in that desperate extremity so changed the hearts of the savages, that they brought such plenty of their fruits and provisions that no man wanted. And now, where some, affirmed it was ill done of the Council to send forth men so badly provided, this incontradictable reason will show them plainly they are too ill advised to nourish such ill conceits. First, the fault of our going was our own. What could be thought fitting or necessary we had; but what we should find or want or where we should be we were all ignorant; and supposing to make our passage in two months with victual to live and the advantage of the spring to work, we were at sea five months, where we both spent our victual and lost the opportunity of the time and season to plant by the unskillful presumption of our ignorant transporters that understood not at all what they undertook.
Such actions have ever since the world's beginning been subject to such accidents, and everything of worth is found full of difficulties; but nothing so difficult as to establish a commonwealth so far remote from men and means, and where men's minds are so untoward as neither do well themselves nor suffer others. But to proceed.
The new President and Martin, being little beloved, of weak judgment in dangers and less industry in peace, committed the managing of all things abroad to Captain Smith; who by his own example, good words, and fair promises set some to mow, others to bind thatch, some to build houses, others to thatch them, himself always bearing the greatest task for his own share, so that in short time he provided most of them lodgings, neglecting any for himself.
 
……… Leading an expedition on the Chickahominy River, Captain Smith and his men are attacked by Indians, and Smith is taken prisoner.
But our comedies never endured long without a tragedy; some idle exceptions being muttered against Captain Smith, for not discovering the head of Chickahamania river, and taxed by the council, to be too slow in so worthy an attempt. The next voyage he proceeded so far that with much labor by cutting of trees insunder he made his passage; but when his barge could pass no farther, he left her in a broad bay out of danger of shot, commanding none should go ashore till his return: himself with two English and two savages went up higher in a canoe; but he was not long absent, but his men went ashore, whose want of government gave both occasion and opportunity to the savages to surprise one George Cassen, whom they slew, and much failed not to have cut off the boat and all the rest.
Smith little dreaming of that accident, being got to the marshes at the river's head, twenty miles in the desert, had his two men slain (as is supposed) sleeping by the canoe, while himself by fowling sought them victual: who finding he was beset with 200 savages, two of them he slew, still defending himself with the aid of a savage his guide whom he bound to his arm with his garters, and used him as a buckler, yet he was shot in his thigh a little, and had many arrows that stuck in his clothes but no great hurt, till at last they took him prisoner.
When this news came to Jamestown, much was their sorrow for his loss, few expecting what ensued.
Six or seven weeks those Barbarians kept him prisoner, many strange triumphs and conjurations they made of him, yet he so demeaned himself among them, as he not only diverted them from surprising the fort, but procured his own liberty, and got himself and his company such estimation among them, that those savages admired him more than their own Quiyouckosucks...
At last they brought him to Meronocomoco, where was Powhatan their emperor. Here more than two hundred of those grim courtiers stood wondering at him, as he had been a monster; till Powhatan and his train had put themselves in their greatest braveries. Before a fire upon a seat like a bedstead, he sat covered with a great robe, made of Rarowcun (raccoon?) skins, and all the tails hanging by. On either hand did sit a young wench of 16 or 18 years, and along on each side the house, two rows of men, and behind them as many women, with all their heads and shoulders painted red: many of their heads bedecked with the white down of birds; but every one with something: and a great chain of white beads about their necks.
At his entrance before the king, all the people gave a great shout. The queen of Appamatuck was appointed to bring him water to wash his hands, and another brought him a bunch of feathers, instead of a towel to dry them: having feasted him after their best barbarous manner they could, a long consultation was held, but the conclusion was, two great stones were brought before Powhatan: then as many as could laid hands on him, dragged him to them, and thereon laid his head, and being ready with their clubs, to beat out his brains, Pocahontas the king's dearest daughter, when no entreaty could prevail, got his head in her arms, and laid her own upon his to save him from death: whereat the Emperor was contented he should live to make him hatchets, and her bells, beads, and copper; for they thought him as well of all occupations as themselves. For the king himself will make his own robes, shoes, bowes, arrows, pots; plant, hunt, or do anything so well as the rest.
Two days after, Powhatan having disguised himself in the most fearful manner he could, caused Captain Smith to be brought forth to a great house in the woods, and thereupon a mat by the fire to be left alone. Not long after from behind a mat that divided the house, was made the most doleful noise he ever heard; then Powhatan more like a devil than a man, with some two hundred more as black as himself, came unto him and told him now they were friends, and presently he should go to Jamestown, to send him two great guns, and a grindstone, for which he would give him the country of Capahowosick, and forever esteem him as his son Nantaquoud.
So to Jamestown with 12 guides Powhatan sent him. That night they quartered in the woods, he still expecting (as he had done all this long time of his imprisonment) every hour to be put to one death or other: for all their feasting. But almighty God (by his divine providence) had mollified the hearts of those stern barbarians with compassion. The next morning betimes they came to the fort, where Smith having used the savages with what kindness he could, he showed Rawhunt, Powhatan's trusty servant, two demi-culverins and a millstone to carry Powhatan: they found them somewhat too heavy; but when they did see him discharge them, being loaded with stones, among the boughs of a great tree loaded with icicles the ice and branches came so tumbling down, that the poor savages ran away half dead with fear. But at last we regained some conference with them, and gave them such toys; and sent to Powhatan, his women, and children such presents, as gave them in general full content.
Now in Jamestown they were all in combustion, the strongest preparing once more to run away with the pinnace; which with the hazard of his life, with Sakre falcon and musket shot, Smith forced now the third time to stay or sink.
Some no better than they should be, had plotted with the president, the next day to have put him to death by the Levitical law, for the lives of Robinson and Emry; pretending the fault was his that had led them to their ends: but he quickly took such order with such lawyers, that he laid them by the heels till he sent some of them prisoners for England.
Now every once in four or five days, Pocahontas with her attendants, brought him so much provision, that saved many of their lives, that else for all this had starved with hunger.
Thus from numb death our good God sent relief,
The sweet assuager of all other grief.
His relation of the plenty he had seen, especially at Werawocomoco, and of the state and bounty of Powhatan, (which till that time was unknown) so revived their dead spirits (especially the love of Pocahontas) as all men's fear was abandoned.
Thus you may see what difficulties still crossed any good endeavor; and the good success of the business being thus often brought to the very period of destruction; yet you see by what strange means God has still delivered it.
As for the insufficiency of them admitted in commission, that error could not be prevented by the electors; there being no other choice, and all strangers to each other's education, qualities, or disposition.
And if any deem it a shame to our Nation to have any mention made of those enormities, let him peruse the Histories of the Spaniard's Discoveries and Plantations, where they may see how many mutinies, disorders, and dissensions have accompanied them, and crossed their attempts: which being known to be particular men's offenses; does take away the general scorn and contempt, which malice, presumption, coveteousness, or ignorance might produce; to the scandal and reproach of those, whose actions and valiant resolutions deserve a more worthy respect.
Now whether it had been better for Captain Smith, to have concluded with any of those several projects, to have abandoned the country, with some ten or twelve of them, who were called the better sort, and have left Master Hunt our preacher, Master Anthony Gosnol, a most honest, worthy, and industrious gentleman, Master Thomas Wotton, and some 27 others of his countrymen to the fury of the savages, famine, and all manner of mischiefs, and inconveniences, (for they were but forty in all to keep possession of this large country;) or starve himself with them for company, for want of lodging: or but adventuring abroad to make them provision, or by his opposition to preserve the action, and save all their lives; I leave to the censure of all honest men to consider....