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Unlike some of the other colonies, Maine was not settled through a religious impulse. The early attempts of the French to obtain a permanent foothold upon its territory proving abortive, the church of Rome, though the first to hold religious services on its soil, made no lasting impression upon its popula- tion, save among the aborigines. The English brought Episco- pacy with them, but it succeeded little better than Catholicism. Setting up, at the mouth of the Kennebec, in 16)7, the first Protestant worship and preaching by an ordained minister, in any portion of the United States, north of Virginia, the Church of England yet failed to establish itself in Maine. The patent by which Gorges held the territory from the Piscataqua to the
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Kennebec, required its establishment, and made the proprietor the patron of the church. He was to set up its ecclesiastical government, the city charter of Gorgeana plainly foreshadow- ing the arrival of a bishop of Maine; but he never came. The truth is, the adventurers who sought their fortunes by the fisheries, fur traffic, and lumbering of the new country were not very strong in their adherence to the English Church. They were less eager to establish church organizations, than to enrich themselves by the various industrial enterprises open to them. The first Episcopal Church was established by the Rev. Richard Gibson, at Saco, as early as 1637. The Rev. Robert Jordan, introduced by Trelawney at Cape Elizabeth, main- tained the service of the Church of England for a time, not without some persecution by the Puritans, but was more suc- eessful in getting possession of a great estate, which his numer- ous descendants enjoy to this day, than in establishing a form of worship. . Some dissatisfaction at the settlement of Mr. Deane as the colleague of Mr. Smith, at Falmouth, led to the formation of an Episcopal Church, under the ministry of Rev. Mr. Wiswell. But he was a Tory, and fled the country at the outbreak of the Revolution. So did the Rev. Jacob Bailey, sent as a missionary into Maine by the Society for the Propa- gation of the Gospel. He suffered some political persecution because of his adherence to the mother country, and was fain to betake himself to Nova Scotia, where Mr. Wiswell ulti- mately found an abiding place. The Episcopal Church thus became discountenanced through the Tory proclivities of its ministers.
The proprietors of grants, holding them under the condition of settling the lands given them, introduced various bodies of immigrants into Maine, who brought their religions with them. Thus Col. David Dunbar, who had a grant of the Province of Sagadahoc, introduced a body of Scotch-Irish from the north of Ireland, who were Presbyterian in religion. They established a Presbytery which included ten churches, but difficulties arose which disturbed their harmony, and the last meeting of the Presbytery was held at Gray, in 1791. The churches ultimately became Congregational in form. Samuel Waldo brought from Germany many families of the Lutheran sect, who in 1739 founded the town of Waldoboro. They had to contend with many difficulties. The rigors of the climate, and the hill. ships of a new settlement killed many; the Indians fell in on
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them, and isolation from others of their own faith gradually led them to find a home in the churches erected by the Puritanic settlers.
The church ultimately destined to become dominant in Maine was that of the Puritans of Massachusetts. They were com- pelled from the first to have an eye on this province. They were called upon to compose the quarrels of the contending proprietors, and to protect the settlers from the raids of the savages. Their people pushed into this frontier land, and made settlements here. They found it a region without schools or churches, and in the end they set up both. On coming into possession of the province they introduced their peculiar sys- tem of maintaining public worship after the Congregational plan. The ideal church was to be universal and supported by the entire community. The theocracy of Massachusetts re- quired a unity of religious sentiment which was not to be found in Maine. The system therefore met with no little opposition, and there was much friction in its operation. Still it was not unsuccessful in the end, nor without beneficial results on the whole. It introduced the observances of religion into a com- munity where before little or none existed; gave unity to soci- ety, and compelled attention to those institutions - the church and the school - without which no civilized community can exist. Whereas the feeble denominations which had attempted to set up worship had been afflicted by incompetent or unworthy ministers, the Puritans introduced a learned clergy, men who had been educated at Harvard, and were conscientiously de- voted to the work of the Christian ministry. They were men of high character, and as they appeared in the pulpit in their black gowns and flowing wigs, they had an awe-inspiring dignity. During their long pastorates they became standards in the community, around whom clustered all the moral and religious influences which strengthen and preserve the family and the State. They became known as " The Standing Order," not less because they stood for all the preservative elements of society, than because their order was recognized by law. Such men were Parson Smith of Falmouth, and the Rev. Mr. Coffin of Buxton, who during their pastorates, the one of over sixty and the other of over fifty years, were the central and support- ing figures of the communities in which they dwelt.
The system introduced into Maine by the Puritans of Massa- chusetts compelled each town of a certain number of inhabi-
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tants, under penalty of a fine, to maintain a minister of the gospel, and a public school. Proprietors of townships were obliged to set aside certain lots for the support of the ministry. At first none but church members could be voters. Non- attendance at church subjected the delinquent to a fine, and as those who attended were always ready to complain of those who did not, it was cheaper to go to meeting than to stay at home. As the parish limits included the whole town, many were obliged to travel six or seven- miles to meeting. One woman in Wells was indicted for not attending meeting on the Sabbath, though at that time women were not admitted to the sacrament.
The minister was the minister of the town rather than of a church, and all the inhabitants of the town were taxed for his support. The town minister was not settled, but hired tem- porarily. In one instance the town supported a minister for fifty years before a church was organized. At first towns employed ministers, not so much because they felt the need of religious instruction, as to escape paying a fine for non-compli- ance with the law. But with the minister came the habit of attending meeting on Sunday, and the church sprang from the seed planted by compulsion. In some instances, the town and the church disagreed as to the choice of a minister, which led to none being chosen until complaint was made to the court. The minister, being chosen in town meeting, was subject to the criticism of the voters, and they did not refrain from expressing their opinion of him. In North Yarmouth an article in the warrant for town meeting read, "Is the town easy or uneasy under the preaching of the Rev. Mr. Brown ?" The record is, " Voted, uneasy. Adjourned."
With the minister came the necessity of building a meeting- house. As all were to be taxed for its cost, and its site involved questions of convenience in attendance, the matter led to con- troversies which were not conducive to the growth of the Christian virtues. In Wells the people were called together forty-seven times to act upon the subject, and twenty-seven years elapsed before the meeting-house was actually completed.1 In Waterford the struggle over the meeting-house delayed the incorporation of the town two years, and when at last a com- promise was effected, McWain, the first settler, was so angered by the location chosen that he would not enter the meeting-
1 Bourne's History of Wells and Kennebunk.
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house during the remainder of his life, even when the town meetings were held in it. At the raising of the walls there was always a liberal allowance of rum, and in Waterford the com- pany assembled passed a vote that " Whoever gets drunk today must come to-morrow and dig a stump." Tradition adds that four or five came the next morning. 1
The house completed, the meeting was seated according to rank. There being many aristocratic distinctions in society in those days, the seating of the house caused many heart-burn- ings. To avoid this it was voted, in some instances, to seat the house by age. Every one, under penalty of a fine, was com- pelled to attend the meeting at least once in three months.
At first, though there was much indifference, no denomina- tional. division had sprung up. The Episcopalians did not sustain themselves after the province was adopted by Massa- chusetts. The Baptists were the first to intrude, making their appearance at Kittery in 1681. Persecuted by the Puritans, they removed to South Carolina, and nothing more is heard of this sect in Maine for eighty-three years. Meantime, frequent fasts were held on account of the spread of Quakerism, but the case of the Baptists is the only instance of persecution in Maine on account of religion.
As new sects sprang up there was much opposition to the payment of the ministerial tax. The Quakers were the first to move in the strife that followed before it was abolished. They were soon joined by the Baptists, and the question was carried into town meeting. Articles were inserted in the warrant to test the question whether these sects should be excused from paying their proportion of the regular ministerial tax. They were repeatedly voted down. Then attempts were made to have the money raised by the town for the support of the gos- pel, divided among the different denominations in proportion to their relative numbers, but this, too, was refused. Still the opposition grew, and in the process of time was re-inforced by the Methodists and the Universalists. The restriction to the "Standing Order " was ultimately omitted from land reserva- tions for church purposes, and the first settled minister was made the beneficiary. The town of Paris being settled by Baptists, their minister, the Rev. James Hooper, was elected minister of the town, and he received the benefit of the lots set off for the support of the ministry.
1 History of Waterford.
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In New Gloucester protests were made against payment of tax for the support of the "Standing Order," and one of the protestants refusing to pay, his cow was seized and sold to satisfy the demand. Opposition increasing, to prevent further disputes the town voted to set off all who were dissatisfied, representing all shades of belief. This was the first decisive step toward toleration, but the victory was incomplete, for by law, towns were still compelled to maintain a public religious teacher of the Orthodox faith. At last, in 1786, by the joint strength of the Baptists and Universalists, a vote of the town was carried by two majority, to absolve the former from obliga- tion to support the town minister. But at the same meeting the Baptists ungenerously turned against the Universalists and refused them a like favor by voting with the Orthodox. The Universalists were not absolved from the tax until three years later, when it was voted them, they in turn voting with the Baptists a free consent of the town for the latter's incorpora tion into a separate religious society. The controversy over this matter became so bitter that the Rev. Samuel Foxcroft, the minister of the "Standing Order," advised that a day of fast- . ing and prayer be held, which was duly observed.1
In Bristol the Methodist ministers brought an action against the town to recover payment for their services. As late as 1811 an action was brought against that town for not providing properly for the support of the gospel.2
Although this opposition to the ministerial tax existed, there was still remarkable unanimity among the people as to their religious sentiments. At the close of the Revolution there were forty-one incorporated towns in Maine, and there were in them thirty-one resident located ministers of the Congregational and Presbyterian orders. Other sects as yet existed principally as individuals, there being few incorporated societies outside of the "Standing Order." But the opposing sects now grew apace. Methodism, introduced into Maine by Jesse Lee, in 1793, was rapidly spreading, and Baptist societies were gathered in many places. Their opposition to the ministerial tax grew so loud, that at last, in 1800, by act of the Legislature, the people were no longer bound to maintain the regular ministry, if they chose to sustain one of different character, and actually did so. They were required only to contribute to the support of some
1 The New Gloucester Centennial, by T. H. Haskell.
2 Johnston's History of Bristol and Bremen.
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religious teacher. This had a serious effect on the Congrega- tional societies. It did not, however, wholly emancipate the opposing sects, since the enforcement of the law still lay with the towns, and it was necessary to prove the fact of organiza- tion, and to obtain a vote of the town enabling the separatists to draw the amount of their ministerial tax from the town treasury, in order to apply it to the purposes of their own society. This led to controversies. Some of the citizens who wished merely to be freed from the payment of the ministerial tax would join with others who really wished to form a sepa- rate society, and the town would object to their incorporation on the ground that "pecuniary motives and not religious prin- ciples influenced the conduct of the body of them." A hetero- geneous class was undoubtedly ready to join any movement for a new society in order to escape taxation, and it is probable that their subscriptions to the funds of the society petitioned for were not large. Indeed, there was a suspicion that they would adhere to the new society only long enough to escape from the yoke of the "Standing Order." To prevent this a proviso was sometimes put in to the effect that if they with- drew from the new society within a year, they should be again taxed, but this was seldom more than a dead letter. Once free the citizen so remained. In opposition to petitions for the incorporation of new societies, it was sometimes urged by the town that if all who asked to be freed from taxation had their petitions granted, the burden of supporting the town minister would be too great for those who remained.
These disputes led to the passage by the Legislature, in June, . 1811, of an act entitled "An act respecting public worship and religious freedom," by which it was provided that every citizen might direct the appropriation of his tax to the support of the religious teacher of his choice. This left public worship to depend largely upon voluntary support, though all were ex- pected to support some society, the tax still remaining. It was feared by many good people that public worship could not be maintained in this way, and that the attempt would result in its abandonment. There was much opposition to the passage of the bill, hard to be understood now, when the fears that were entertained have proved groundless, and the beneficent effects are seen and admitted.
Under this law, Parson Church of Bridgton felt it in- cumbent upon him to relinquish a portion of his salary, though
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the bill, hard to be understood now, when the fears that were entertained have proved groundless, and the beneficent effects are seen and admitted.
Under this law, Parson Church, of Bridgton, felt it in- cumbent upon him to relinquish a portion of his salary, though he thriftily stipulated that in return he should be granted a vacation, during which he might preach elsewhere. He still remained minister of the town. This condition of things con- tinued until Maine was admitted as a State of the Union, in 1820, when by its constitution it was provided that "no sub- ordination nor preference of any one sect or denomination to another shall ever be established by law." The maintenance of religious worship was left entirely voluntary, and it has thus found a more adequate support than taxation ever gave it.
When Maine became a State the religious denominations within its borders had increased to nine - Congregationalists, Methodists, Baptists, Universalists, Presbyterians, Episcopalians, Friends, Catholics and Shakers. All being now placed on an equality under the law, sectarian asperities were assuaged. In some instances, notably that of the First Church in Portland, the original Orthodox faith of the Puritan gradually softened into the Unitarian belief. The churches of what had been the "Standing Order," now known as Congregational, however, still maintained the numerical supremacy, as they do at the present day. Working together in the common cause of Christianity, the institutions of Sunday-schools, Bible societies, missions and charities, have grown with the increase of popula- tion, and the sound of the church bell is heard all over the land.
The denominations within the State in 1892, numbered six- teen, standing in the following order: Congregational, churches, 246; membership, 21,817; clergymen, 171. Methodist Episco- pal, churches, 278; membership, 19.878; ministers, 227. Bap- tist, churches, 250; membership, 19,209; ministers, 140. Free Baptist, churches, 255; membership, 14,214; ministers, 182. Advent Christian, churches, 110; membership, 5,000 ; ministers, 70. Catholic, churches, 70; chapels, 10; priests, 73. Univer- salist, churches, 91; membership, 2,500; preachers, 37. Chris- tian, ministers, 35; membership, 3,600. Protestant Episcopal, parishes and missions, 46; communicants, 3,168; clergy, 27. Friends, churches, 24; membership, about 1,500. Unitarian, churches, 21. Church of God, communicants, about 1,500. Dis- ciples, churches. 7; membership, about 500. New Jerusalem, churches, 4; membership, 347. Evangelical Lutheran, churches, 2; membership, about 500. Presbyterian, churches, 2; mem- bership, about 106; ministers, 2.1
1 Maine St to Register. 18.12.
CHAPTER XXXII.
EDUCATION.
No Public Schools in the Early History of the Province - Introduced by Massachusetts Under Penalty of a Fine-New Interest in Education after the Revolution - Establishment of Academies by Grants of Land - Establishment of Colleges - The District System - Establishment of Normal Schools - Schools Graded, and a System of Free High Schools Introduced - Improvement in Schoolhouses - State Supervision of the Public Schools - Compulsory Attendance - Parochial Schools - Small "Percentage of Illiteracy in Maine - Newspaper Press - County Papers - Leading Journals -- Number of Periodicals Published in the State - Pub- lic Libraries.
T HE early settlers of Maine took little thought for education. There were no schools until Massachusetts obtained con- trol of the province. Her laws required every town, under penalty of fine, to support one schoolmaster constantly, and those containing one hundred families to maintain a grammar school. It was long before schools were established, even under these requirements. In Wells the people lived fifty years with- out schools, and their children grew up ignorant of the rudi- ments of education. It was not until 1715 that it was voted to procure a schoolmaster at the town's charge, " not exceeding £20 per annum and his diate."1 Falmouth did not move in the matter until 1729, when the selectmen were requested to look out for a schoolmaster " to prevent the town's being presented." The people, it will be seen, were moved thereto more by fear of being mulcted, than by regard for the cause of education. The first schoolmaster engaged was obliged to bring a suit against the town to secure his salary. In Scarborough, in 1730, it was voted "that there be a schoolmaster hired in town this year that can read and write well." In 1837 it was voted that a school be kept all the year, and that the master "be paid 75 pounds in lumber for his services."?
The early schools were all taught by masters. Some of them were men of ability. They ranked among the professional classes, and were exempt from military trainings, and duties
1 Bourne's History of Wells and Kennebunk. 2 Southgate's History of Scarborough.
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of watch and ward, and in the case of grammar masters they were exempt from payment of taxes. Yet the cause of educa- tion was at a low ebb. The towns were grudging in their appropriations, and public instruction was eked out by private schools.
After the Revolution, with increasing prosperity came a spirit of general improvement, and a new interest in the cause of education. The need of better opportunities than those afforded by the common schools was felt, and academies were endowed with grants of wild lands. These institutions for many years did a good work in the cause of higher education, and prepared the way for a collegiate course. Bowdoin College, which had been chartered in 1794, entered its first class in 1802. The Baptists, in 1813, started at Waterville "The Maine Literary and Theological Seliool," which a few years later was chartered as the second college in Maine, and is now known as Colby University. The Maine State Seminary at Lewiston, incorpo- rated in 1855, became Bates College in 1863, so named in honor of Benjamin E. Bates of Boston, its munificent patron. To it was added in 1870 a Free Baptist Theological Seminary. The State College of Agriculture and Mechanic Arts was established at Orono in 1868, and has done a good work in giving many young men of small means a technical education. If it has not as yet turned out many educated farmers, it is because the farmers themselves have not been educated up to the point of seeing the necessity of education in the practice of agriculture.
The Congregationalists established a theological seminary at Bangor in 1814, the Methodists a classical and theological school at Readfield in 1825, and the Universalists a collegiate seminary at Westbrook in 1831.
The early schools were established on the district system, every town being divided into districts, each of which was in- dependent in the management of its schools, the town only voting a sum for the payment of teachers. This system, adapted to a primitive and isolated state of society, worked unequally, and has retarded the improvement of the schools and the school buildings. It is now giving way to town man- agement, which is much more efficient in its operation.
The teachers were usually college students or graduates who took this means of maintaining themselves while getting an
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education or studying a profession. There was no professional class of teachers. The need of trained instructors, who would make teaching a profession, was felt, and a normal school was established at Farmington, another, in 1867, at Castine, and still another at Gorham in 1878. A training school for teachers was also established at Madawaska, among the Acadian French population, and provision made for normal classes in several seminaries in the State. These institutions have done a good work in turning out a class of trained teachers who have accomplished much in the improvement of the schools.
The common schools were of a mixed character, including in their instruction eveything from a, b, c, to the higher English branches. The first step toward improvement was the grading of the schools, and the opening of grammar schools. Then came the establishment of town free high schools, for which the State pays a sum equal to that raised by the town, not to ex- ceed $250 for each school. This system, calculated to bring home to the scholars of each town the benefits enjoyed by those who were able to leave home to attend the old academies, at. first met with much opposition, resulting in their suspension in 1878. They were re-established in 1879, and have since been constantly improving in character and efficiency. In 1892, 228 towns are supporting free high schools at an expense of $147,575, of which the State pays $39,521. These schools are now per- manently fixed in the public school system of the State.
With the improvement in the school system has come a better style of schoolhouses. The "little red schoolhouse on the hill " has given place to buildings of tasteful architecture, with mod- eru improvements conducive to the comfort and health of the scholars, and the refining influence of neat surroundings is beginning to be understood.
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