Such adventures as that of Columbus, despite his pious intentions with regard to the Khan of Tartary, were a living part of the Renaissance and were full of its spirit, and it is from the Renaissance that American civilization dates. It is an important point to remember about America, and especially about the English colonies which were to become the United States, that they have had no memory of the Middle Ages. They had and have, on the other hand, a real, formative memory of Pagan antiquity, for the age in which the oldest of them were born was full of enthusiasm for that memory, while it thought, as most Americans still think, of the Middle Ages as a mere feudal barbarism.
Youth and adventurousness were not the only notes of the Renaissance, nor the only ones which we shall see affecting the history of America. Another note was pride, and with that pride in its reaction against the old Christian civilization went a certain un-Christian scorn of poverty and still more of the ugliness and ignorance which go with poverty; and there reappeared—to an extent at least, and naturally most of all where the old religion had been completely lost—that naked Pagan repugnance which almost refused to recognize a human soul in the barbarian. It is notable that in these new lands which the Renaissance had thrown open to European men there at once reappears that institution which had once been fundamental to Europe and which the Faith had slowly and with difficulty undermined and dissolved—Slavery.
The English colonies in America owe their first origin partly to the English instinct for wandering and especially for wandering on the sea, which naturally seized on the adventurous element in the Renaissance as that most congenial to the national temper, and partly to the secular antagonism between England and Spain. Spain, whose sovereign then ruled Portugal and therefore the Portuguese as well as Spanish colonies, claimed the whole of the New World as part of her dominions, and her practical authority extended unchallenged from Florida to Cape Horn. It would have been hopeless for England to have attempted seriously to challenge that authority where it existed in view of the relative strength at that time of the two kingdoms; and in general the English seamen confined themselves to hampering and annoying the Spanish commerce by acts of privateering which the Spaniards naturally designated as piracy. But to the bold and inventive mind of the great Raleigh there occurred another conception. Spain, though she claimed the whole American continent, had not in fact made herself mistress of all its habitable parts. North of the rich lands which supplied gold and silver to the Spanish exchequer, but still well within the temperate zone of climate, lay great tracts bordering the Atlantic where no Spanish soldier or ruler had ever set his foot. To found an English colony in the region would not be an impossible task like the attempt to seize any part of the Spanish empire, yet it would be a practical challenge to the Spanish claim. Raleigh accordingly projected, and others, entering into his plans, successfully planted, an English settlement on the Atlantic seaboard to the south of Chesapeake Bay which, in honour of the Queen, was named "Virginia."
In the subsequent history of the English colonies which became American States we often find a curious and recurrent reflection of their origin. Virginia was the first of those colonies to come into existence, and we shall see her both as a colony and as a State long retaining a sort of primacy amongst them. She also retained, in the incidents of her history and in the characters of many of her great men, a colour which seems partly Elizabethan. Her Jefferson, with his omnivorous culture, his love of music and the arts, his proficiency at the same time in sports and bodily exercises, suggests something of the graceful versatility of men like Essex and Raleigh, and we shall see her in her last agony produce a soldier about whose high chivalry and heroic and adventurous failure there clings a light of romance that does not seem to belong to the modern world.
If the external quarrels of England were the immediate cause of the foundation of Virginia, the two colonies which next make their appearance owe their origin to her internal divisions. James I. and his son Charles I., though by conviction much more genuine Protestants than Elizabeth, were politically more disposed to treat the Catholics with leniency. The paradox is not, perhaps, difficult to explain. Being more genuinely Protestant they were more interested in the internecine quarrels of Protestants, and their enemies in those internecine quarrels, the Puritans, now become a formidable party, were naturally the fiercest enemies of the old religion. This fact probably led the two first Stuarts to look upon that religion with more indulgence. They dared not openly tolerate the Catholics, but they were not unwilling to show them such favour as they could afford to give. Therefore when a Catholic noble, Lord Baltimore, proposed to found a new plantation in America where his co-religionists could practise their faith in peace and security, the Stuart kings were willing enough to grant his request. James approved the project, his son confirmed it, and, under a Royal Charter from King Charles I., Lord Baltimore established his Catholic colony, which he called "Maryland." The early history of this colony is interesting because it affords probably the first example of full religious liberty. It would doubtless have been suicidal for the Catholics, situated as they were, to attempt anything like persecution, but Baltimore and the Catholics of Maryland for many generations deserve none the less honour for the consistency with which they pursued their tolerant policy. So long as the Catholics remained in control all sects were not only tolerated but placed on a footing of complete equality before the law, and as a fact both the Nonconformist persecuted in Virginia and the Episcopalian persecuted in New England frequently found refuge and peace in Catholic Maryland. The English Revolution of 1689 produced a change. The new English Government was pledged against the toleration of a Catholicism anywhere. The representative of the Baltimore family was deposed from the Governorship and the control transferred to the Protestants, who at once repealed the edicts of toleration and forbade the practice of the Catholic religion. They did not, however, succeed in extirpating it, and to this day many of the old Maryland families are Catholic, as are also a considerable proportion of the Negroes. It may further be noted that, though the experiment in religious equality was suppressed by violence, the idea seems never to have been effaced, and Maryland was one of the first colonies to accompany its demand for freedom with a declaration in favour of universal toleration.
At about the same time that the persecuted Catholics found a refuge in Maryland, a similar refuge was sought by the persecuted Puritans. A number of these, who had found a temporary home in Holland, sailed thence for America in the celebrated Mayflower and colonized New England on the Atlantic coast far to the north of the plantations of Raleigh and Baltimore. From this root sprang the colonies of Massachusetts, Connecticut, Vermont and Rhode Island, and later the States of New Hampshire and Maine. It would be putting it with ironical mildness to say that the Pilgrim Fathers did not imitate the tolerant example of the Catholic refugees. Religious persecution had indeed been practised by all parties in the quarrels of the sixteenth and seventeenth centuries; but for much of the early legislation of the Puritan colonies one can find no parallel in the history of European men. Calvinism, that strange fierce creed which Wesley so correctly described as one that gave God the exact functions and attributes of the devil, produced even in Europe a sufficiency of madness and horror; but here was Calvinism cut off from its European roots and from the reaction and influence of Christian civilization. Its records read like those of a madhouse where religious maniacs have broken loose and locked up their keepers. We hear of men stoned to death for kissing their wives on the Sabbath, of lovers pilloried or flogged at the cart's tail for kissing each other at all without licence from the deacons, the whole culminating in a mad panic of wholesale demonism and witchburning so vividly described in one of the most brilliant of Mrs. Gaskell's stories, "Lois the Witch." Of course, in time the fanaticism of the first New England settlers cooled into something like sanity. But a strong Puritan tradition remained and played a great part in American history. Indeed, if Lee, the Virginian, has about him something of the Cavalier, it is still more curious to note that nineteenth-century New England, with its atmosphere of quiet scholars and cultured tea parties, suddenly flung forth in John Brown a figure whose combination of soldierly skill with maniac fanaticism, of a martyr's fortitude with a murderer's cruelty, seems to have walked straight out of the seventeenth century and finds its nearest parallel in some of the warriors of the Covenant.
The colonies so far enumerated owe their foundation solely to English enterprise and energy; but in the latter