APUSH Chapter 5 Terms

The slave trade was a highly profitable industry that the Americas partook in. Aside from slaves, raw materials acquired in the colonies were sent back to the mother country on ships. Exchange of goods and slaves- Triangular Trade

The system of colonizing areas, forcing them to acquire raw materials, have them be shipped back to the mother country, and the mother country reaps all the profits. Goods could only be shipped back to the country on ships that are manned by that country.

1686-1689. Centralized rule in the English colonies that resembled the control that the Spanish had over their colonies. Combined NJ,NY, NEngland under one umbrella. After glorious revolution in England, colonists revolted and the dominion was dismantled.

Series of laws restricting British trade. "Defined colonies as both suppliers of raw material and as markets for English manufactured goods." Merchants forbidden to trade in other colonies, and goods had to be shipped in British ships. Significance because shows how mercantile they were. England profited greatly.

Goods like sugar, tobacco, indigo, ginger, furs, iron, and others, which were to only be traded with England

1739 slave rebellion in South Carolina. Largest slave uprising in British mainland colonies. The colony of SC had a majority slave demographic, so they thought they could escape to FL, but they were intercepted by the SC militia. SC passed a law "restricting slave assembly, education, and movement. It also enacted a 10-year moratorium against importing African slaves, and established penalties against slaveholders' harsh treatment of slaves." Tried to improve conditions to avoid further issues.

The custom of the firstborn male child to inherit the estate

Movement that brought many English colonists back to religion. They were influenced by Enlightenment ideals and principles, and the preaching started to become more motivating, and people began to question the idea of predestination. Non-protestant denominations were not affected by this movement. Religious leaders condemned the laxity and decadence of Protestantism and called for piety and purity. Revival of young people going to church.

Anglican minister who (w/ Whitefield) is credited for founding Methodism. He often traveled and preached outdoors. He argued against Calvinism & predestination. Apparently, Christians could achieve a state where the love of God reigned supreme in their hearts, giving them outward holiness.

Founded by Wesley & Whitefield. Originated within the Anglican church but after Wesley died it broke off into a separate denomination. Dedicated to helping the poor and "spreading the news." Teachings: Christ died for all of humanity, so everyone is entitled to his grace (armianism).

Sparked the movement for the Great Awakening. Reverend, and he made the young people a special concern, because not many young people went to church. His preaching ignited religious fervor among many.

Another evangelical minister from England who made several tours of the colonies. Ben Franklin wrote of the power of Whitefield's oratory. "God help us to forget party names and become Christians in deed and truth."

Faction among Presbyterianism, accusing Old lights of heresy. Embraced the revival.

Faction among Presbyterianism, accusing New lights of heresy. Condemned emotional enthusiasm as part of the heresy in believing in a personal and direct relationship with god outside the church.

New York newspaper printer, was taken to court and charged with seditious libel (writing in a malicious manner against someone); judge urged the jury to consider that the mere fact of publishing was a crime, no matter whether the content was derogatory or not. Zenger won after his lawyer, Andrew Hamilton, excellently defended his case; importance—freedom of the press scored a huge early victory in this case

Agreement in 1662 that stated church members' children who hadn't experienced conversion could join as "half-way" members, which restricted them from communion. By agreeing with the Creed, they could "participate in the Lord's supper."

Heard trials during the Salem Witch trials. Increase was the father of Cotton Mather, who was also a minister, although with a radical and oversexed theology compared to that of Increase. Both Mathers, however, developed doubts as to whether the witchcraft trials in Salem were achieving justice, and warned against the admission of spectral evidence. Much of the negative history surrounding the Mathers comes from Cotton's early writings on witchcraft which are widely seen as having inspired the initial diagnoses of witchcraft affliction in Salem. In addition, another writer of the period, Robert Calef, gleefully libeled and slandered both father and son (while acknowledging, on occasion, that much of what he wrote was not entirely true). Although Increase was one of the few ministers to associate sexual activity with witchcraft, he flatly rejected such tests for accused witches as reciting the Lord's Prayer, swimming, or weeping (superstition was the witches lacked these abilities). In 1684, he published An Essay for the Recording of Illustrious Providence, a lengthy defense of the existence of apparitions, witches, diabolical possessions and "other remarkable judgements upon noted sinners." In it he reasserted puritan views of witchcraft and also asserted his belief that the sins of the population had brought on the Indian wars, the unusual thunderstorms, and other judgements of God upon New England. He warned his readers of the dangers of Satan and urged them to change their sinful ways.

The Salem witch trials were a series of hearings and prosecutions of people accused of witchcraft in colonial Massachusetts between February 1692 and May 1693. The trials resulted in the executions of 20 people, most of them women. 12 other women had previously been executed in Massachusetts and Connecticut during the 17th century. Despite being generally known as the Salem witch trials, the preliminary hearings in 1692 were conducted in several towns in the Province of Massachusetts Bay: Salem Village (now Danvers), Salem Town, Ipswich and Andover. The most infamous trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town.

Socially and politically influential New England Puritan minister, prolific author, and pamphleteer. Known for his vigorous support for the Salem witch trials. // Cotton Mather, the minister of Boston's Old North church, was a true believer in witchcraft. In 1688, he had investigated the strange behavior of four children of a Boston mason named John Goodwin. The children had been complaining of sudden pains and crying out together in chorus. He concluded that witchcraft, specifically that practiced by an Irish washerwoman named Mary Glover, was responsible for the children's problems. He presented his findings and conclusions in one of the best known of his 382 works, "Memorable Providences." Mather's experience caused him to vow that to "never use but one grain of patience with any man that shall go to impose upon me a Denial of Devils, or of Witches." As it happened, three of the five judges appointed to the Court of Oyer and Terminer that would hear the Salem witchcraft trials were friends of Mather and members of his church. Mather wrote a letter to one of the three judges, John Richards, suggesting how they might approach evidentiary issues at the upcoming trials. In particular, Mather urged the judges to consider spectral evidence, giving it such weight as "it will bear," and to consider the confessions of witches the best evidence of all. As the trials progressed, and growing numbers of person confessed to being witches, Mather became firmly convinced that "an Army of Devils is horribly broke in upon the place which is our center." On August 4, 1692, Mather delivered a sermon warning that the Last Judgment was near at hand, and portraying himself, Chief Justice Stroughton, and Governor Phips as leading the final charge against the Devil's legions. On August 19, Mather was in Salem to witness the execution of ex-minister George Burroughs for witchcraft. When, on Gallows Hill, Burroughs was able to recite the Lord's Prayer perfectly (something that witches were thought incapable of doing) and some in the crowd called for the execution to be stopped, Mather intervened, reminding those gathered that Burroughs had been duly convicted by a jury. Mather was given the official records of the Salem trials for use in preparation of a book that the judges hoped would favorably describe their role in the affair. The book, "Wonders of the Invisible World," provides fascinating insights both into the trials and Mather's own mind.

George Burroughs was the only Puritan minister indicted and executed in Salem in 1692. He served as minister of Salem Village from 1680 until he left in 1683. As one of the succession of three ministers who left the Village in the years leading up to the trials, he became involved in the Village's social conflicts. During his stay in Salem he borrowed money from the Putnam family and when he was unable to pay it back, conflict with the Putnams arose. It was at this point that he left. Although he eventually repaid his loan, twelve years later, he was charged, arrested and brought back to Salem from Wells, Maine. Many members of the Salem Village and Andover testified against him and called him the "ring leader" of the witches, a virtual priest of the devil. Cotton Mather also took particular interest in the trial because of Burroughs' unorthodox religious beliefs and practices. He was found guilty and executed on August 19, 1692. His hanging was the only one attended by Cotton Mather, who urged the sympathetic crowd against him.

One of the first to be accused during the Salem Witch Trials. Tituba was the first person to be accused by Elizabeth Parris and Abigail Williams of witchcraft. She was also the first to confess to witchcraft in Salem Village. At first she denied that she had anything to do with witchcraft, but Samuel Parris beat her until she confessed to helping Mary Sibley make a witchcake. When questioned later, she added that she knew about occult techniques from her mistress in Barbados, who taught her how to ward herself from evil powers and how to reveal the cause of witchcraft. Since such knowledge was not meant for harm, Tituba again asserted to Parris she was not a witch, but admitted she had participated in an occult ritual when she made the witchcake in an attempt to help Elizabeth Parris.[1] John, her husband, became, through fear, the accuser of others. Elizabeth and Abigail then went on to accuse two women, Sarah Osborne and Sarah Good.[1][2] Other women and men from surrounding villages were accused of witchcraft and arrested at the Salem witchcraft trials. Not only did Tituba accuse others in her confession, but she talked about black dogs, hogs, a yellow bird, red and black rats, cats, a fox and a wolf. Tituba talked about riding sticks to different places. Tituba confessed that Sarah Osborne possessed a creature with the head of a woman, two legs, and wings. By mixing the different views on witchcraft, she unintentionally set Salem Village into chaos by hinting that Satan was among them.[1]