The years from 1690 to 1765 in America have usually been considered a waiting period before the Revolution. Mr. Bushman, in his penetrating study of colonial Connecticut, takes another view. He shows how, during these years, economic ambition and religious ferment profoundly altered the structure of Puritan society, enlarging the bounds of liberty and inspiring resistance to established authority. This is an investigation of the strains that accompanied the growth of liberty in an authoritarian society. Mr. Bushman traces the deterioration of Puritan social institutions and the consequences for human character. He does this by focusing on day-to-day life in Connecticut--on the farms, in the churches, and in the town meetings. Controversies within the towns over property, money, and church discipline shook the "land of steady habits," and the mounting frustration of common needs compelled those in authority, in contradiction to Puritan assumptions, to become more responsive to popular demands. In the Puritan setting these tensions were inevitably given a moral significance. Integrating social and economic interpretations, Mr. Bushman explains the Great Awakening of the 1740's as an outgrowth of the stresses placed on the Puritan character. Men, plagued with guilt for pursuing their economic ambitions and resisting their rulers, became highly susceptible to revival preaching. The Awakening gave men a new vision of the good society. The party of the converted, the "New Lights," which also absorbed people with economic discontents, put unprecedented demands on civil and ecclesiastical authorities. The resulting dissension moved Connecticut, almost unawares, toward republican attitudes and practices. Disturbed by the turmoil, many observers were, by 1765, groping toward a new theory of social order that would reconcile traditional values with their eighteenth-century experiences. Vividly written, full of illustrative detail, the manuscript of this book has been called by Oscar Handlin one of the most important works of American history in recent years. Table of Contents: PART ONE: SOCIETY IN 1690 1. Law and Authority 2. The Town and the Economy PART TWO: LAND, 1690-1740 3. Proprietors 4. Outlivers 5. New Plantations 6. The Politics of Land PART THREE: MONEY, 1710-1750 7. New Traders 8. East versus West 9. Covetousness PART FOUR: CHURCHES, 1690-1765 10. Clerical Authority 11. Dissent 12. Awakening 13. The Church and Experimental Religion 14. Church and State PART FIVE: POLITICS, 1740-1765 15. New Lights in Politics 16. A New Social Order Appendixes Bibliographical Note List of Works Cited Index Illustrations Map of Connecticut in 1765 Map of hereditary Mohegan lands and Wabbaquasset lands Reviews of this book: Employing his special training in psychology to advantage, Bushman has skillfully woven into his description and analysis of Connecticut society in the process of change, a bold interpretation of the impact of change upon individual character formation...The author has made a signal contribution to the history of liberty in America. --William and Mary Quarterly Reviews of this book: At the heart of history lies a vague but undeniable substance known as 'national character' or 'social character'...Richard L. Bushman has had the courage to offer his version of the evolution of the social character of Connecticut...The boldness of the attempt alone would make Puritan to Yankee an important book, but it is the general accuracy of its author's perception of the way the mechanism of historical change operates and the specific accuracy 0f his assessment of the results that makes the book one of the most fruitful historical studies produced in the last few years in any field of history. --History and Theory Reviews of this book: Professor Bushman's study of eighteenth-century Connecticut is a first-rate job of social history. He deals with large questions in satisfying detail...Energy in research is combined with courage in writing. --New England Quarterly

With American independence came the freedom to sail anywhere in the world under a new flag. Drawing on private journals, letters, ships' logs, memoirs, and newspaper accounts, this book traces America's earliest encounters on a global stage through the exhilarating experiences of five Yankee seafarers.

Focusing on the economic culture of colonial New England, Heavenly Merchandize views commerce through the eyes of four generations of Boston merchants, drawing upon their personal letters, diaries, business records, and sermon notes to reveal how merchants built a modern form of exchange out of profound transitions in the puritan understanding of discipline, providence, and the meaning of New England. --From publisher's description.

Most twentieth-century Americans fail to appreciate the power of Christian conversion that characterized the eighteenth-century revivals, especially the Great Awakening of the 1740s. The common disdain in this secular age for impassioned religious emotion and language is merely symptomatic of the shift in values that has shunted revivals to the sidelines. The very magnitude of the previous revivals is one indication of their importance. Between 1740 and 1745 literally thousands were converted. From New England to the southern colonies, people of all ages and all ranks of society underwent the New Birth. Virtually every New England congregation was touched. It is safe to say that most of the colonists in the 1740s, if not converted themselves, knew someone who was, or at least heard revival preaching. The Awakening was a critical event in the intellectual and ecclesiastical life of the colonies. The colonists' view of the world placed much importance on conversion. Particularly, Calvinist theology viewed the bestowal of divine grace as the most crucial occurrence in human life. Besides assuring admission to God's presence in the hereafter, divine grace prepared a person for a fullness of life on earth. In the 1740s the colonists, in overwhelming numbers, laid claim to the divine power which their theology offered them. Many experienced the moral transformatoin as promised. In the Awakening the clergy's pleas of half a century came to dramatic fulfillment. Not everyone agreed that God was working in the Awakening. Many believed preachers to be demagogues, stirring up animal spirits. The revival was looked on as an emotional orgy that needlessly disturbed the churches and frustrated the true work of God. But from 1740 to 1745 no other subject received more attention in books and pamphlets. Through the stirring rhetoric of the sermons, theological treatises, and correspondence presented in this collection, readers can vicariously participate in the ecstasy as well as in the rage generated by America's first national revival.

Secularised and hidden away in a thousand useless history books, brimming with the Big Lie of the Yankee Myth, the myth of Lincoln, of perpetual war, of the holy dollar, and of the Puritans' City upon a Hill, is a real America. You won't find the real America in your history books, for those books are filled with the propaganda of the Yankee and his mythology. Casting a cold eye on the "Evil Twins" of the 1860s and 1960s, Yankee Babylon ruthlessly exposes the truth of both who we are and how we got here: not to a free republic of free men and women, but to an American Empire. To a Yankee Babylon.

From John Winthrop and Anne Bradstreet to Emerson, Hawthorne, Dickinson, and Thoreau to Robert Frost, Wallace Stevens, Robert Lowell, Anne Sexton, and John Updike, this anthology provides a collective self-portrait of the New England mind from the Puritans to the present. 9 halftones.

The American revolutionaries themselves believed the change from monarchy to republic was the essence of the Revolution. King and People in Provincial Massachusetts explores what monarchy meant to Massachusetts under its second charter and why the momentous change to republican government came about. Richard L. Bushman argues that monarchy entailed more than having a king as head of state: it was an elaborate political culture with implications for social organization as well. Massachusetts, moreover, was entirely loyal to the king and thoroughly imbued with that culture. Why then did the colonies become republican in 1776? The change cannot be attributed to a single thinker such as John Locke or to a strain of political thought such as English country party rhetoric. Instead, it was the result of tensions ingrained in the colonial political system that surfaced with the invasion of parliamentary power into colonial affairs after 1763. The underlying weakness of monarchical government in Massachusetts was the absence of monarchical society -- the intricate web of patronage and dependence that existed in England. But the conflict came from the colonists' conception of rulers as an alien class of exploiters whose interest was the plundering of the colonies. In large part, colonial politics was the effort to restrain official avarice. The author explicates the meaning of "interest" in political discourse to show how that conception was central in the thinking of both the popular party and the British ministry. Management of the interest of royal officials was a problem that continually bedeviled both the colonists and the crown. Conflict was perennial because the colonists and the ministry pursued diverging objectives in regulating colonial officialdom. Ultimately the colonists came to see that safety against exploitation by self-interested rulers would be assured only by republican government.