79. Moral and Religious Conditions.
Education.
A system of public education was among the first institutions established by the Puritans. Each town had its school; by 1649 there was no New England colony, except Rhode Island, in which some degree of education was not compulsory. Deep learning was rare, but the people were well drilled in the rudiments; except on the far-off borders of Maine there was no illiteracy in New England when the Revolution broke out. Latin schools and academies soon supplemented parental instruction and the common schools. We have seen that Boston was but six years old when Harvard College was established (1636); and Yale College was opened at New Haven in the year 1700.
Crime.
Crime appears to have been less frequent in New England than in the Southern or the middle colonies; the highways were safe after the close of King Philip's war and the Tarratine trouble; doors and windows were seldom barred in the country, and young women could travel anywhere with perfect safety. The list of capital crimes was a long one in that day, as well in the mother-land as in the colonies, and hangings, particularly of the pirates who infested the coast, were spectacles frequently seen in New England. A more cruel form of punishment was reserved for the negro race. There were several cases of negroes being burned at the stake for murder or arson. Great publicity was given to all manner of punishments; gibbets, stocks, ducking-stools, pillories, and whipping-posts were familiar objects in nearly every town. Criminals might also be branded, mutilated, or compelled to wear, conspicuously sewed to their garments, colored letters indicative of the offences committed. Hawthorne's romance of the "Scarlet Letter" is based on this last-named custom.
Religion.
Organized on the Independent, or Congregational, form, each religious congregation was a law unto itself, electing its own deacons and minister, and was but little influenced by the occasional synods, or councils of churches, which at last fell into disuse. At first the Church was bitterly intolerant; but this spirit gradually softened as it became more and more separated from the State. By the close of the seventeenth century John Eliot complained that religion had declined; in 1749 Douglass was able to write, "At present the Congregationalists of New England may be esteemed among the most moderate and charitable of Christian professions." The introduction of the Church of England under Andros aroused bitter opposition. Episcopalianism was vigorously preached against until the Revolution; but there was no great cause for complaint, as it was not sought to foist it upon the people, but to gain for it a hearing. The name "Bishop's palace," still applied to a house in Cambridge which was supposed when built to have been intended for an imported bishop, bears testimony to the popular feeling against the system. It had no success except among the Tory element in Boston and Portsmouth,—and later (1736-1750) in New Haven. In Rhode Island perfect tolerance made the colony a harboring place for all manner of despised sects and factious disturbers driven out of other communities, and the spirit of turbulence long reigned there.
"The great awakening."
A "great awakening" of religious fervor affected New England between 1713 and 1744. Originating in Northampton, Mass., in revivals under Solomon Stoddard, the popular excitement became almost frenzied under Jonathan Edwards, beginning in 1734. A visit from George Whitefield, the English revivalist, in 1740 caused a great fervor of religious interest, and it is estimated that twenty-five thousand converts were made by the great agitator throughout his New England pilgrimage. By 1744, when Whitefield again visited the scene of his triumphs, the excitement had greatly subsided.
80. The Witchcraft Delusion.