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The Origins of a Free Press in Prerevolutionary ... - Web Publishing

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188<br />

many as four or five c<strong>of</strong>feehouses <strong>in</strong> Williamsburg, although not necessarily all at<br />

once, accord<strong>in</strong>g to a research report based on archeological and documentary<br />

evidence. 73 <strong>The</strong> c<strong>of</strong>feehouses did sometimes serve liquor, they were <strong>of</strong>ten the site <strong>of</strong><br />

gambl<strong>in</strong>g, and commonly the ma<strong>in</strong> enterta<strong>in</strong>ment was the political discussions.<br />

Both c<strong>of</strong>feehouses and taverns were places to read and discuss the news. “Yet<br />

taverns were far more than places to imbibe,” as David Waldstreicher wrote, “Men<br />

repaired there to read the newspapers and discuss politics: they were ideal sites for<br />

these public acts <strong>of</strong> affiliation,” such as toasts aga<strong>in</strong>st importation or for Revolution.<br />

<strong>The</strong>se taverns and c<strong>of</strong>feehouses were important locations for the development <strong>of</strong> a<br />

critical political culture. 74<br />

C<strong>of</strong>fee and tea were not luxuries that Devereux Jarratt and his poor family<br />

enjoyed <strong>in</strong> his youth. He wrote that such extravagant liv<strong>in</strong>g such as that was only<br />

for the “gentle folk.” Jarratt may not have been debat<strong>in</strong>g politics <strong>in</strong> the<br />

c<strong>of</strong>feehouses by the time <strong>of</strong> the Stamp Act, but he was <strong>in</strong>volved <strong>in</strong> one dissent<strong>in</strong>g<br />

movement. Jarratt returned from England <strong>in</strong> 1763 as a priest <strong>of</strong> the Church <strong>of</strong><br />

England, but he was one <strong>of</strong> the few who supported the “New Light” Methodist<br />

reform movement. Jarratt read the sermons <strong>of</strong> George Whitefield and actively<br />

supported evangelical conversions, although he rema<strong>in</strong>ed <strong>in</strong> the established<br />

church. <strong>The</strong> movement <strong>of</strong> religious dissidence is the fourth cultural shift observed<br />

<strong>in</strong> the Virg<strong>in</strong>ia pr<strong>in</strong>ts. <strong>The</strong>se new evangelical beliefs practiced by Baptists and<br />

Methodists <strong>in</strong> colonial Virg<strong>in</strong>ia were a form <strong>of</strong> dissent aga<strong>in</strong>st the established<br />

church and faith, empower<strong>in</strong>g the poor and uneducated and question<strong>in</strong>g the<br />

73 Goodw<strong>in</strong>, “C<strong>of</strong>fee-House,” 30.<br />

74 David Waldstreicher, In <strong>The</strong> Midst Of Perpetual Fetes: <strong>The</strong> Mak<strong>in</strong>g <strong>of</strong> American Nationalism,<br />

1776-1820 (Chapel Hill: Published for the Institute <strong>of</strong> Early American History and Culture at<br />

Williamsburg, VA, by the University <strong>of</strong> North Carol<strong>in</strong>a <strong>Press</strong>, 1997), 26.

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