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1876 United States presidential election

The 1876 United States presidential election was the 23rd quadrennial presidential election, held on Tuesday, November 7, 1876.

Following President Grant's decision to retire after his second term, U.S. Representative James G. Blaine emerged as frontrunner for the Republican nomination. However, Blaine was unable to win a majority at the 1876 Republican National Convention, which settled on Governor Hayes of Ohio as a compromise candidate. The 1876 Democratic National Convention nominated Governor Tilden of New York on the second ballot.

The election was among the most contentious in American history, and was only resolved by the Compromise of 1877, where Hayes agreed to end Reconstruction in exchange for recognition of his presidency. On March 2, 1877, the House and Senate confirmed Hayes as president. Tilden won 184 electoral votes to Hayes's 165 in the first count, with the 20 votes from Florida, Louisiana, South Carolina, and Oregon disputed. To address this constitutional crisis, Congress established the Electoral Commission, which awarded all twenty votes (and thus the presidency) to Hayes in a strict party-line vote. Some Democratic representatives filibustered the commission's decision, hoping to prevent Hayes's inauguration, but their filibuster was ultimately ended by party leader Samuel J. Randall.

It was the second of five U.S. presidential elections in which the winner did not win a plurality of the national popular vote, after the 1824 election. Although Tilden defeated Hayes in the official popular vote tally, the election involved substantial electoral fraud, voter intimidation by paramilitary groups, and disenfranchisement of black Republicans. The election had the highest voter turnout of the eligible voting-age population in American history, at 82.6%. Tilden's 50.9% is the largest share of the popular vote received by a candidate who was not elected to the presidency, and was the only presidential election in U.S. history in which the losing candidate won a majority of the popular vote. Tilden was also the last person to win a majority of the popular vote until William McKinley in 1896. As of, this marks the only presidential election in which both candidates were sitting governors.

Republican Party nomination

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Democratic Party nomination
Democratic candidates:
 * Samuel J. Tilden, governor of New York
 * Thomas A. Hendricks, governor of Indiana
 * Winfield Scott Hancock, United States Army major general from Pennsylvania
 * William Allen, former governor of Ohio
 * Thomas F. Bayard, U.S. senator from Delaware
 * Joel Parker, former governor of New Jersey

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Source: Official proceedings of the National Democratic convention, held in St. Louis, Mo., June 27th, 28th and 29th, 1876. (September 3, 2012).

Source: Official proceedings of the National Democratic convention, held in St. Louis, Mo., June 27th, 28th and 29th, 1876 (September 3, 2012).

Greenback Party nomination
Greenback candidates:
 * Peter Cooper, U.S. philanthropist from New York
 * Andrew Curtin, former governor of Pennsylvania
 * William Allen, former governor of Ohio
 * Alexander Campbell, U.S. representative from Illinois

Candidates gallery
The Greenback Party had been organized by agricultural interests in Indianapolis, Indiana, in 1874 to urge the federal government to inflate the economy through the mass issuance of paper money called greenbacks. Its first national nominating convention was held in Indianapolis in the spring of 1876. Peter Cooper was nominated for president with 352 votes to 119 for three other contenders. The convention nominated Anti-Monopolist Senator Newton Booth of California for vice president. After Booth declined to run, the national committee chose Samuel Fenton Cary as his replacement on the ticket.

Prohibition Party nomination
The Prohibition Party, in its second national convention in Cleveland, nominated Green Clay Smith as its presidential candidate and Gideon T. Stewart as its vice presidential candidate.

American National Party nomination
This small political party used several different names, often with different names in different states. It was a continuation of the Anti-Masonic Party that met in 1872 and nominated Charles Francis Adams, Sr., for president. When Adams declined to run, the party did not contest the 1872 election.

The convention was held from June 8 to 10, 1875 in Liberty Hall, Pittsburgh, Pennsylvania. B.T. Roberts of New York served as chairman, and Jonathan Blanchard was the keynote speaker.

The platform supported the Reconstruction Amendments to the Constitution, international arbitration, the reading of the scriptures in public schools, specie payments, justice for Native Americans, abolition of the Electoral College, and prohibition of the sale of alcoholic beverages. It declared the first day of the week to be a day of rest for the United States. The platform opposed secret societies and monopolies.

The convention considered three potential presidential candidates: Charles F. Adams, Jonathan Blanchard, and James B. Walker. When Blanchard declined to run, Walker was unanimously nominated for president. The convention then nominated Donald Kirkpatrick of New York unanimously for vice president.

Campaign

Tilden, who had prosecuted machine politicians in New York and sent the legendary political boss William M. Tweed to jail, ran as a reform candidate against the background of the corruption of the Grant administration. Both parties backed civil service reform. Both sides mounted mudslinging campaigns, with Democratic attacks on Republican corruption being countered by Republicans raising the Civil War issue, a tactic that was ridiculed by Democrats, who called it "waving the bloody shirt." Republicans chanted, "Not every Democrat was a rebel, but every rebel was a Democrat."

Hayes was a virtual unknown outside his home state of Ohio, where he had served two terms as a US Representative and then two terms as governor. Henry Adams called Hayes "a third-rate nonentity whose only recommendations are that he is obnoxious to no one." Hayes had served in the Civil War with distinction as colonel of the 23rd Ohio Regiment and was wounded several times, which made him marketable to veterans. He had later been brevetted as a major-general. His most important asset was his help to the Republican ticket in carrying Ohio, a crucial swing state. On the other side, the newspaperman John D. Defrees described Tilden as "a very nice, prim, little, withered-up, fidgety old bachelor, about one-hundred and twenty-pounds avoirdupois, who never had a genuine impulse for many nor any affection for woman."

The Democratic strategy for victory in the South relied on paramilitary groups such as the Red Shirts and the White League. These groups saw themselves as the military wing of the Democrats. Using the strategy of the Mississippi Plan, they actively suppressed both black and white Republican voting. They violently disrupted meetings and rallies, attacked party organizers, and threatened potential voters with retaliation for voting Republican.

Because it was considered improper for a candidate to pursue the presidency actively, neither Tilden nor Hayes appeared publicly during the campaign. Speaking and leading rallies were left to their surrogates.

Colorado
Colorado was admitted to the Union as the 38th state on August 1, 1876; this was the first presidential election in which the state sent electors. There was insufficient time or money to organize a presidential election in the new state. Therefore, Colorado's state legislature selected the state's three Electoral College electors. The Republican Party held a slim majority in the state legislature following a closely contested election on October 3, 1876. Many of the seats in that election had been decided by only a few hundred votes. On November 7, 1876, in a 50 to 24 vote, the state legislature chose Otto Mears, William Hadley, and Herman Beckurts to serve as the state's electors for president. All three of the state electors cast their votes for Hayes. This was the last election in which any state chose electors through its state legislature, rather than by popular vote.

Electoral disputes and Compromise of 1877
Florida (with 4 electoral votes) and Louisiana (with 8) reported returns that favored Tilden, while Hayes led in South Carolina (with 7). However, the elections in each state were marked by electoral fraud and threats of violence against Republican voters. The most extreme case was in South Carolina, where an impossible 101 percent of all eligible voters in the state had their votes counted, and an estimated 150 Black Republicans were murdered. One of the points of contention revolved around the design of ballots. At the time, parties would print ballots or "tickets" to enable voters to support them in the open ballots. To aid illiterate voters, the parties would print symbols on the tickets, and in this election, many Democratic ballots were printed with the Republican symbol of Abraham Lincoln on them. The Republican-dominated state electoral commissions subsequently rejected enough Democratic votes to award their electoral votes to Hayes.

In two Southern states, the governor recognized by the United States had signed the Republican certificates; the Democratic certificates from Florida were signed by the state attorney-general and the newly elected Democratic governor. Those from Louisiana were signed by the Democratic gubernatorial candidate and those from South Carolina by no state official. The Tilden electors in South Carolina claimed that they had been chosen by the popular vote although they were rejected by the state election board.

Meanwhile, in Oregon, the vote of a single elector was disputed. The statewide result clearly favored Hayes, but the state's Democratic governor, La Fayette Grover, claimed that one of the Republican electors, Ex-Postmaster John Watts, was ineligible under Article II, Section 1, of the United States Constitution since he had been a "person holding an office of trust or profit under the United States." Grover substituted a Democratic elector in Watts's place.

The two Republican electors dismissed Grover's action and reported three votes for Hayes. However, the Democratic elector, C. A. Cronin, reported one vote for Tilden and two votes for Hayes. The two Republican electors presented a certificate signed by the secretary of state of Oregon, and Cronin and the two electors whom he appointed (Cronin voted for Tilden while his associates voted for Hayes) presented a certificate signed by the governor and attested by the secretary of state.

Ultimately, all three of Oregon's votes were awarded to Hayes, who had a majority of one in the Electoral College. The Democrats claimed fraud, and suppressed excitement pervaded the country. Threats were even muttered that Hayes would never be inaugurated. In Columbus, Ohio, a shot was fired at Hayes's residence as he sat down to dinner. After supporters marched to his home to call for the President, Hayes urged the crowd that "it is impossible, at so early a time, to obtain the result." Grant quietly strengthened the military force in and around Washington.

The Constitution provides that "the President of the Senate shall, in presence of the Senate and House of Representatives, open all the [electoral] certificates, and the votes shall then be counted." The Republicans held that the power to count the votes lay with the President of the Senate, with the House and Senate being mere spectators. The Democrats objected to that construction, since the President Pro Tempore of the Senate, the Republican Thomas W. Ferry, could then count the votes of the disputed states for Hayes.

The Democrats insisted that Congress should continue the practice followed since 1865: no vote objected to should be counted except by the concurrence of both houses. Since the House had a solid Democratic majority, rejecting the vote of one state, therefore, would elect Tilden.

Facing an unprecedented constitutional crisis, the Congress passed a law on January 29, 1877, to form a 15-member Electoral Commission, which would settle the result. Five members were selected from each house of Congress, and they were joined by five members of the United States Supreme Court, with William M. Evarts serving as counsel for the Republican Party. The majority party in each house named three members and the minority party two members. As the Republicans controlled the Senate and the Democrats controlled the House of Representatives, that yielded five Democratic and five Republican members of the commission. Of the Supreme Court justices, two Republicans and two Democrats were chosen, with the fifth to be selected by those four.

The justices first selected the independent Justice David Davis. According to one historian, "No one, perhaps not even Davis himself, knew which presidential candidate he preferred." Just as the Electoral Commission Bill was passing Congress, the Illinois Legislature elected Davis to the Senate, and Democrats in the legislature believed that they had purchased Davis's support by voting for him. However, they had miscalculated, as Davis promptly excused himself from the commission and resigned as a Justice to take his Senate seat. As all of the remaining available Justices were Republicans, Republican Justice Joseph P. Bradley, who was considered the most impartial remaining member of the court was selected. That selection proved decisive.

Since it was drawing perilously near to Inauguration Day, the commission met on January 31. Each of the disputed state election cases (Florida, Louisiana, Oregon, and South Carolina) was respectively submitted to the commission by Congress. Eminent counsel appeared for each side, and there were double sets of returns from every one of the states named.

The commission first decided not to question any returns that were prima facie lawful. Bradley then joined the other seven Republican committee members in a series of 8–7 votes that gave all 20 disputed electoral votes to Hayes, which gave Hayes a 185–184 electoral vote victory. The commission adjourned on March 2. Hayes privately took the oath of office the next day and was publicly sworn into office on March 5, 1877, and Hayes was inaugurated without disturbance.

The Compromise of 1877 might be a reason for the Democrats accepting the Electoral Commission. During intense closed-door meetings, Democratic leaders agreed reluctantly to accept Hayes as president in return for the withdrawal of federal troops from the last two Southern states that were still occupied: South Carolina and Louisiana. Republican leaders in return agreed on a number of handouts and entitlements, including federal subsidies for a transcontinental railroad line through the South. Although some of the promises were not kept, particularly the railroad proposal, that was enough for the time being to avert a dangerous standoff.

The returns accepted by the Commission put Hayes's margin of victory in South Carolina at 889 votes, the second-closest popular vote margin in a decisive state in U.S. history, after the election of 2000, which was decided by 537 votes in Florida. In 2000, the margin of victory in the Electoral College for George W. Bush was five votes, as opposed to Hayes' one vote.

Upon his defeat, Tilden said, "I can retire to public life with the consciousness that I shall receive from posterity the credit of having been elected to the highest position in the gift of the people, without any of the cares and responsibilities of the office."

Congress would eventually enact the Electoral Count Act in 1887 to provide more detailed rules for the counting of electoral votes, especially in cases of multiple slates of electors being received from a single state.

Results
According to the commission's rulings, of the 2,249 counties and independent cities making returns, Tilden won in 1,301 (57.9%), and Hayes carried only 947 (42.1%). One county (<0.1%) in Nevada split evenly between Tilden and Hayes.

The Greenback ticket did not have a major impact on the election's outcome by attracting slightly under one percent of the popular vote; nonetheless, Cooper had the strongest performance of any third-party presidential candidate since John Bell in 1860. The Greenbacks' best showings were in Kansas, where Cooper earned just over six percent of the vote, and in Indiana, where he earned 17,207 votes, which far exceeded Tilden's margin of victory of roughly 5,500 votes over Hayes in that state.

The election of 1876 was the last one held before the end of the Reconstruction era, which sought to protect the rights of African Americans in the South, who usually voted for Republican presidential candidates. No antebellum slave state would be carried by a Republican again until the 1896 realignment, which saw William McKinley carry Delaware, Maryland, West Virginia, and Kentucky. This is the closest electoral college result in American history, and the second-closest victory in the tipping point state with South Carolina being decided by 889 votes (only the 2000 election in Florida was closer).

No Republican presidential candidate until Warren G. Harding in 1920 would carry any states that seceded and joined the Confederacy. That year, he carried Tennessee, which had never experienced a long period of occupation by federal troops and had been completely "reconstructed" well before the first presidential election of the Reconstruction period (1868). None of the Southern states that experienced long periods of occupation by federal troops was carried by a Republican again until Herbert Hoover in 1928, when he won Texas, Florida, North Carolina, and Virginia, and that proved the last election in which the Republican candidate won Louisiana until 1956, when it was carried by Dwight D. Eisenhower, and the last in which the Republican candidate won South Carolina until 1964, when Barry Goldwater did. The next time those two states voted against the Democrats was their support of the "Dixiecrat" candidate Strom Thurmond in 1948.

Although 1876 marked the last competitive two-party election in the South before the Democratic dominance of the South until 1948 and of the Border States until 1896, it was also the last presidential election (as of 2020) in which the Democrats won the wartime Unionist Mitchell County, North Carolina; Wayne County, Tennessee; Henderson County, Tennessee; and Lewis County, Kentucky. Hayes was also the only Republican president ever to be elected who failed to carry Indiana, and the first to win without New York and Connecticut.

Results by state
Source: Data from Walter Dean Burnham, Presidential ballots, 1836–1892 (Johns Hopkins University Press, 1955) pp 247–57.

States that flipped from Republican to Democratic

 * Alabama
 * Arkansas
 * Connecticut
 * Delaware
 * Mississippi
 * New Jersey
 * New York
 * North Carolina
 * Virginia
 * West Virginia

Close states
Margin of victory less than 1% (7 electoral votes):
 * 1)  South Carolina, 0.5% (889 votes) (tipping point state)

Margin of victory less between 1% and 5% (164 electoral votes):
 * 1) Ohio, 1.1% (7,516 votes)
 * 2) Indiana, 1.3% (5,515 votes)
 * 3) California, 1.8% (2,798 votes)
 * 4) Florida, 2.0% (922 votes)
 * 5) Pennsylvania, 2.4% (17,980 votes)
 * 6) Connecticut, 2.4% (2,894 votes)
 * 7) Wisconsin, 2.4% (6,141 votes)
 * 8) New York, 3.2% (32,742 votes)
 * 9) Louisiana, 3.3% (4,807 votes)
 * 10) Oregon, 3.5% (1,057 votes)
 * 11) Illinois, 3.5% (19,621 votes)
 * 12) New Hampshire, 3.8% (3,030 votes)

Margin of victory between 5% and 10% (33 electoral votes):
 * 1) Nevada, 5.5% (1,075 votes)
 * 2) New Jersey, 5.7% (12,445 votes)
 * 3) North Carolina, 7.2% (16,943 votes)
 * 4) Michigan, 7.9% (25,216 votes)

Cultural references

 * The presidential election of 1876 is a major theme of Gore Vidal's novel 1876.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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George Whitefield

George Whitefield (27 December 1714 – 30 September 1770), also known as George Whitfield, was an English Anglican minister and preacher who was one of the founders of Methodism and the evangelical movement. Born in Gloucester, he matriculated at Pembroke College, Oxford in 1732. There, he joined the "Holy Club" and was introduced to John and Charles Wesley, with whom he would work closely in his later ministry. Unlike the Wesleys, he embraced Calvinism.

Whitefield was ordained after receiving his Bachelor of Arts degree. He immediately began preaching, but he did not settle as the minister of any Church of England parish; rather, he became an itinerant preacher and evangelist. In 1740, Whitefield traveled to British North America where he preached a series of Christian revivals that became part of the First Great Awakening. His methods were controversial, and he engaged in numerous debates and disputes with other clergymen.

Whitefield received widespread recognition during his ministry; he preached at least 18,000 times to perhaps ten million listeners in the British Empire. Whitefield could enthrall large audiences through a potent combination of drama, religious eloquence, and patriotism. He used the technique of evoking strong emotion, then using the vulnerability of his enthralled audience to preach.

Early life
Whitefield was born on 27 December 1714 at the Bell Inn, Southgate Street, Gloucester. Whitefield was the fifth son (seventh and last child) of Thomas Whitefield and Elizabeth Edwards, who kept an inn at Gloucester. His father died when he was only two years old, and he helped his mother with the inn. At an early age, he found that he had a passion and talent for acting in the theatre, a passion that he would carry on with the very theatrical re-enactments of Bible stories he told during his sermons. He was educated at The Crypt School in Gloucester and at Pembroke College, Oxford.

Because business at the inn had diminished, Whitefield did not have the means to pay for his tuition. He therefore came up to the University of Oxford as a servitor, the lowest rank of undergraduates. Granted free tuition, he acted as a servant to fellows and fellow-commoners; duties including teaching them in the morning, helping them bathe, cleaning their rooms, carrying their books, and assisting them with work. But, Whitfield would later confess that though he did good works and tried to obey the law of God, he was not yet truly converted to Christ. It was Henry Scougal's book, The Life of God in the Soul of Man, that Whitfield says opened his eyes to the Gospel and led to his conversion. It was that book he says, that God used to show him that he was still lost despite all his attempts to gain the favor of God by means of good works. Only by God's grace can a person realize they have offended God and their need for Jesus Christ, God's Son, and His righteousness imputed to them by faith. Henry Scougal's book showed him the need for a man to be born of God from above, and that this is a supernatural work of the Holy Spirit creating a new heart and a new nature within that wants to serve God, not in order to be saved, but because one has been graciously and undeservedly saved. In 1736, after Whitfield's conversion, the Bishop of Gloucester ordained him a deacon of the Church of England.

Evangelism
Whitefield preached his first sermon at St Mary de Crypt Church in his home town of Gloucester, a week after his ordination as deacon. The Church of England did not assign him a church, so he began preaching in parks and fields in England on his own, reaching out to people who normally did not attend church.

In 1738 he went to Christ Church in Savannah, Province of Georgia, in the American colonies which had been founded by John Wesley while he was in Savannah. While there Whitefield decided that one of the great needs of the area was an orphan house. He decided this would be his life's work. In 1739 he returned to England to raise funds, as well as to receive priest's orders. While preparing for his return, he preached to large congregations. At the suggestion of friends he preached to the miners of Kingswood, outside Bristol, in the open air. Because he was returning to Georgia he invited John Wesley to take over his Bristol congregations and to preach in the open air for the first time at Kingswood and then at Blackheath, London.

Whitefield, like many other 18th century Anglican evangelicals such as Augustus Toplady, John Newton, and William Romaine, accepted a plain reading of Article 17—the Church of England's doctrine of predestination—and disagreed with the Wesley brothers' Arminian views on the doctrine of the atonement. However, Whitefield finally did what his friends hoped he would not do—hand over the entire ministry to John Wesley. Whitefield formed and was the president of the first Methodist conference, but he soon relinquished the position to concentrate on evangelical work.

Three churches were established in England in his name—one in Penn Street, Bristol, and two in London, in Moorfields and in Tottenham Court Road—all three of which became known by the name of "Whitefield's Tabernacle". The society meeting at the second Kingswood School at Kingswood was eventually also named Whitefield's Tabernacle. Whitefield acted as chaplain to Selina, Countess of Huntingdon, and some of his followers joined the Countess of Huntingdon's Connexion, whose chapels were built by Selina, where a form of Calvinistic Methodism similar to Whitefield's was taught. Many of Selina's chapels were built in the English and Welsh counties, and one, Spa Fields Chapel, was erected in London.

Bethesda Orphanage
Whitefield's endeavour to build an orphanage in Georgia was central to his preaching. The Bethesda Orphanage and his preaching comprised the "two-fold task" that occupied the rest of his life. On 25 March 1740, construction began. Whitefield wanted the orphanage to be a place of strong Gospel influence, with a wholesome atmosphere and strong discipline. Having raised the money by his preaching, Whitefield "insisted on sole control of the orphanage". He refused to give the trustees a financial accounting. The trustees also objected to Whitefield's using "a wrong method" to control the children, who "are often kept praying and crying all the night".

In 1740 he engaged Moravian Brethren from Georgia to build an orphanage for negro children on land he had bought in the Lehigh Valley of Pennsylvania. Following a theological disagreement, he dismissed them and was unable to complete the building, which the Moravians subsequently bought and completed. This now is the Whitefield House in the center of the Moravian borough of Nazareth, Pennsylvania.

Revival meetings

Beginning in 1740, Whitefield preached nearly every day for months to large crowds as large as eighty thousand people as he travelled throughout the colonies, especially New England. His journey on horseback from New York City to Charleston, South Carolina, was at that time the longest in North America ever documented. Like Jonathan Edwards, he developed a style of preaching that elicited emotional responses from his audiences. But Whitefield had charisma, and his loud voice, his small stature, and even his cross-eyed appearance (which some people took as a mark of divine favor) all served to help make him one of the first celebrities in the American colonies. Like Edwards, Whitefield preached staunchly Calvinist theology that was in line with the "moderate Calvinism" of the Thirty-nine Articles. While explicitly affirming God's sole agency in salvation, Whitefield freely offered the Gospel, saying at the end of his sermons: "Come poor, lost, undone sinner, come just as you are to Christ."

To Whitefield "the gospel message was so critically important that he felt compelled to use all earthly means to get the word out." Thanks to widespread dissemination of print media, perhaps half of all colonists eventually heard about, read about, or read something written by Whitefield. He employed print systematically, sending advance men to put up broadsides and distribute handbills announcing his sermons. He also arranged to have his sermons published. Much of Whitefield's publicity was the work of William Seward, a wealthy layman who accompanied Whitefield. Seward acted as Whitefield's "fund-raiser, business co-ordinator, and publicist". He furnished newspapers and booksellers with material, including copies of Whitefield's writings.

When Whitefield returned to England in 1742, an estimated crowd of 20–30,000 met him. One such open-air congregation took place on Minchinhampton Common, Gloucestershire. Whitefield preached to the "Rodborough congregation"—a gathering of 10,000 people—at a place now known as "Whitefield's tump". Whitefield sought to influence the colonies after he returned to England. He contracted to have his autobiographical Journals published throughout America. These Journals have been characterized as "the ideal vehicle for crafting a public image that could work in his absence." They depicted Whitefield in the "best possible light". When he returned to America for his third tour in 1745, he was better known than when he had left.

Slaveholder

Whitefield was a plantation owner and slaveholder and viewed the work of slaves as essential for funding his orphanage's operations. John Wesley denounced slavery as "the sum of all villainies" and detailed its abuses. However, defenses of slavery were common among 18th-century Protestants, especially missionaries who used the institution to emphasize God's providence. Whitefield was at first conflicted about slaves. He believed that they were human and was angered that they were treated as "subordinate creatures". Nevertheless, Whitefield and his friend James Habersham played an important role in the reintroduction of slavery to Georgia. Slavery had been outlawed in the young colony of Georgia in 1735. In 1747, Whitefield attributed the financial woes of his Bethesda Orphanage to Georgia's prohibition of black people in the colony. He argued that "the constitution of that colony [Georgia] is very bad, and it is impossible for the inhabitants to subsist" while blacks were banned.

Advocate of slavery
Between 1748 and 1750, Whitefield campaigned for the legalisation of African-American emigration into the colony because the trustees of Georgia had banned slavery. Whitefield argued that the colony would never be prosperous unless slaves were allowed to farm the land. Whitefield wanted slavery legalized for the prosperity of the colony as well as for the financial viability of the Bethesda Orphanage. "Had Negroes been allowed" to live in Georgia, he said, "I should now have had a sufficiency to support a great many orphans without expending above half the sum that has been laid out." Whitefield's push for the legalization of slave emigration in to Georgia "cannot be explained solely on the basics of economics". It was also his hope for their adoption and for their eternal salvation.

Black slaves were permitted to live in Georgia in 1751. Whitefield saw the "legalization of (black residency) as part personal victory and part divine will". Whitefield argued a scriptural justification for black residency as slaves. He increased the number of the black children at his orphanage, using his preaching to raise money to house them. Whitefield became "perhaps the most energetic, and conspicuous, evangelical defender and practitioner of the rights of black people". By propagating such "a theological defense for" black residency, Whitefield helped slaveholders prosper. Upon his death, Whitefield left everything in the orphanage to the Countess of Huntingdon. This included 4,000 acres of land and 49 black slaves.

Campaign against cruel treatment of slaves
In 1740, during his second visit to America, Whitefield published "an open letter to the planters of South Carolina, Virginia, and Maryland" chastising them for their cruelty to their slaves. He wrote, "I think God has a Quarrel with you for your Abuse of and Cruelty to the poor Negroes." Furthermore, Whitefield wrote: "Your dogs are caressed and fondled at your tables; but your slaves who are frequently styled dogs or beasts, have not an equal privilege." However, Whitefield "stopped short of rendering a moral judgment on slavery itself as an institution".

Whitefield is remembered as one of the first to preach to slaves. Some have claimed that the Bethesda Orphanage "set an example of humane treatment" of black people. Phillis Wheatley (1753–1784), who was a slave, wrote a poem "On the Death of the Rev. Mr. George Whitefield" in 1770. The first line calls Whitefield a "happy saint".

Relationship with Benjamin Franklin
Benjamin Franklin attended a revival meeting in Philadelphia and was greatly impressed with Whitefield's ability to deliver a message to such a large group. Franklin had previously dismissed as exaggeration reports of Whitefield preaching to crowds of the order of tens of thousands in England. When listening to Whitefield preaching from the Philadelphia court house, Franklin walked away towards his shop in Market Street until he could no longer hear Whitefield distinctly—Whitefield could be heard over 500 feet. He then estimated his distance from Whitefield and calculated the area of a semicircle centred on Whitefield. Allowing two square feet per person he computed that Whitefield could be heard by over 30,000 people in the open air. After one of Whitefield's sermons, Franklin noted the:

"wonderful ... change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seem'd as if all the world were growing religious, so that one could not walk thro' the town in an evening without hearing psalms sung in different families of every street." Franklin was an ecumenist and approved of Whitefield's appeal to members of many denominations but unlike Whitefield was not an evangelical. He admired Whitefield as a fellow intellectual, and published several of his tracts, but thought Whitefield's plan to run an orphanage in Georgia would lose money. A lifelong close friendship developed between the revivalist preacher and the worldly Franklin. True loyalty based on genuine affection, coupled with a high value placed on friendship, helped their association grow stronger over time. Letters exchanged between Franklin and Whitefield can be found at the American Philosophical Society in Philadelphia. These letters document the creation of an orphanage for boys named the Charity School. In 1749, Franklin chose the Whitefield meeting house, with its Charity School, to be purchased as the site of the newly-formed Academy of Philadelphia which opened in 1751, followed in 1755 with the College of Philadelphia, both the predecessors of the University of Pennsylvania. A statue of George Whitefield was located in the Dormitory Quadrangle, standing in front of the Morris and Bodine sections of the present Ware College House on the University of Pennsylvania campus. On 2 July 2020, the University of Pennsylvania announced they would be removing the statue because of Whitefield's connection to slavery.

Marriage
"I believe it is God's will that I should marry", George Whitefield wrote to a friend in 1740. But he was concerned: "I pray God that I may not have a wife till I can live as though I had none." That ambivalence—believing God willed a wife, yet wanting to live as if without one—brought Whitefield a disappointing love life and a largely unhappy marriage.

On 14 November 1741 Whitefield married Elizabeth (née Gwynne), a widow previously known as Elizabeth James. After their 1744–1748 stay in America, she never accompanied him on his travels. Whitefield reflected that "none in America could bear her". His wife believed that she had been "but a load and burden" to him. In 1743 after four miscarriages, Elizabeth bore the couple's only child, a son. The baby died at four months old. Twenty-five years later, Elizabeth died of a fever on 9 August 1768 and was buried in a vault at the Tottenham Court Road Chapel. At the end of the 19th century the Chapel needed restoration and all those interred there, except Augustus Toplady, were moved to Chingford Mount cemetery in north London; her grave is unmarked in its new location.

Cornelius Winter, who for a time lived with the Whitefields, observed of Whitefield, "He was not happy in his wife." And, "He did not intentionally make his wife unhappy. He always preserved great decency and decorum in his conduct towards her. Her death set his mind much at liberty." After Elizabeth's death, however, Whitfield said, “I feel the loss of my right hand daily.”

Death and legacy
In 1770, the 55-year-old Whitefield continued preaching in spite of poor health. He said, "I would rather wear out than rust out." His last sermon was preached in a field "atop a large barrel". The next morning, 30 September 1770, Whitefield died in the parsonage of Old South Presbyterian Church, Newburyport, Massachusetts, and was buried, according to his wishes, in a crypt under the pulpit of this church. A bust of Whitefield is in the collection of the Gloucester City Museum & Art Gallery.

It was John Wesley who preached his funeral sermon in London, at Whitefield's request.

Whitefield left almost £1,500 to friends and family. Furthermore, he had deposited £1,000 for his wife if he predeceased her and had contributed £3,300  to the Bethesda Orphanage. "Questions concerning the source of his personal wealth dogged his memory. His will stated that all this money had lately been left him 'in a most unexpected way and unthought of means.'"

In an age when crossing the Atlantic Ocean was a long and hazardous adventure, he visited America seven times, making 13 ocean crossings in total. (He died in America.) It is estimated that throughout his life, he preached more than 18,000 formal sermons, of which 78 have been published. In addition to his work in North America and England, he made 15 journeys to Scotland—most famously to the "Preaching Braes" of Cambuslang in 1742—two journeys to Ireland, and one each to Bermuda, Gibraltar, and the Netherlands. In England and Wales, Whitefield's itinerary included every county.

Whitfield County, Georgia, is named after Whitefield. When the act by the Georgia General Assembly was written to create the county, the "e" was omitted from the spelling of the name to reflect the pronunciation of the name.

George Whitefield College, Whitefield College of the Bible, and Whitefield Theological Seminary are all named after him. The Banner of Truth Trust's logo depicts Whitefield preaching.

summarizes Whitefield's legacy.

 * 1) "Whitefield was the most influential Anglo-American evangelical leader of the eighteenth century."
 * 2) "He also indelibly marked the character of evangelical Christianity."
 * 3) He "was the first internationally famous itinerant preacher and the first modern transatlantic celebrity of any kind."
 * 4) "Perhaps he was the greatest evangelical preacher that the world has ever seen."

Mark Galli wrote of Whitefield's legacy:

"George Whitefield was probably the most famous religious figure of the eighteenth century. Newspapers called him the 'marvel of the age'. Whitefield was a preacher capable of commanding thousands on two continents through the sheer power of his oratory. In his lifetime, he preached at least 18,000 times to perhaps 10 million hearers."

Relation to other Methodist leaders
In terms of theology, Whitefield, unlike Wesley, was a supporter of Calvinism. The two differed on eternal election, final perseverance, and sanctification, but were reconciled as friends and co-workers, each going his own way. It is a prevailing misconception that Whitefield was not primarily an organizer like Wesley. However, as Luke Tyerman, a historian of Wesley, states, "It is notable that the first Calvinistic Methodist Association was held eighteen months before Wesley held his first Methodist Conference." He was a man of profound experience, which he communicated to audiences with clarity and passion. His patronization by Selina Hastings, Countess of Huntingdon, reflected this emphasis on practice.

Opposition and controversy
Whitefield welcomed opposition because as he said, "the more I am opposed, the more joy I feel". He proved himself adept at creating controversy. In his 1740 visit to Charles Town, it "took Whitefield only four days to plunge Charles Town into religious and social controversy." Whitefield thought he might be martyred for his views. After he attacked the established church he predicted that he would "be set at nought by the Rabbies of our Church, and perhaps at last be killed by them".

Clergy
Whitefield chastised other clergy for teaching only "the shell and shadow of religion" because they did not hold the necessity of a new birth, without which a person would be "thrust down into Hell". In his 1740–41 visit to North America (as he had done in England), he attacked other clergy (mostly Anglican) calling them "God's persecutors". He said that Edmund Gibson, Bishop of London with supervision over Anglican clergy in America, knew no "more of Christianity, than Mahaomet, or an Infidel". After Whitefield preached at St. Philip's Episcopal Church, Charleston, South Carolina, the Commissary, Alexander Garden, suspended him as a "vagabond clergyman." After being suspended, Whitefield attacked all South Carolina's Anglican clergy in print. Whitefield issued a blanket indictment of New England's Congregational ministers for their "lack of zeal".

In 1740, Whitefield published attacks on "the works of two of Anglicanism's revered seventeenth-century authors". Whitefield wrote that John Tillotson, archbishop of Canterbury (1691–1694), had "no more been a true Christian than had Muhammad". He also attacked Richard Allestree's The Whole Duty of Man, one of Anglicanism's most popular spiritual tracts. At least once Whitefield had his followers burn the tract "with great Detestation". In England and Scotland (1741–1744), Whitefield bitterly accused John Wesley of undermining his work. He preached against Wesley, arguing that Wesley's attacks on predestination had alienated "very many of my spiritual children". Wesley replied that Whitefield's attacks were "treacherous" and that Whitefield had made himself "odious and contemptible". However, the two reconciled in later life. Along with Wesley, Whitefield had been influenced by the Moravian Church, but in 1753 he condemned them and attacked their leader, Count Nicolaus Zinzendorf, and their practices. When Joseph Trapp criticized Whitefield's Journals, Whitefield retorted that Trapp was "no Christian but a servant of Satan".

English, Scottish, and American clergy attacked Whitefield, often in response to his attacks on them and Anglicanism. Early in his career, Whitefield criticized the Church of England. In response, clergy called Whitefield one of "the young quacks in divinity" who are "breaking the peace and unity" of the church. From 1738 to 1741, Whitefield issued seven Journals. A sermon in St Paul's Cathedral depicted them as "a medley of vanity, and nonsense, and blasphemy jumbled together". Trapp called the Journals "blasphemous" and accused Whitefield of being "besotted either with pride or madness". In England, by 1739 when he was ordained priest, Whitefield wrote that "the spirit of the clergy began to be much embittered" and that "churches were gradually denied me". In response to Whitefield's Journals, the bishop of London, Edmund Gibson, published a 1739 pastoral letter criticizing Whitefield. Whitefield responded by labelling Anglican clergy as "lazy, non-spiritual, and pleasure seeking". He rejected ecclesiastical authority claiming that 'the whole world is now my parish'.

In 1740, Whitefield had attacked Tillotson and Richard Allestree's The Whole Duty of Man. These attacks resulted in hostile responses and reduced attendance at his London open-air preaching. In 1741, Whitefield made his first visit to Scotland at the invitation of "Ralph and Ebenezer Erskine, leaders of the breakaway Associate Presbytery. When they demanded and Whitefield refused that he preach only in their churches, they attacked him as a "sorcerer" and a "vain-glorious, self-seeking, puffed-up creature". In addition, Whitefield's collecting money for his Bethesda orphanage, combined with the hysteria evoked by his open-air sermons, resulted in bitter attacks in Edinburgh and Glasgow."

Whitefield's itinerant preaching throughout the colonies was opposed by Bishop Benson who had ordained him for a settled ministry in Georgia. Whitefield replied that if bishops did not authorize his itinerant preaching, God would give him the authority. In 1740, Jonathan Edwards invited Whitefield to preach in his church in Northampton. Edwards was "deeply disturbed by his unqualified appeals to emotion, his openly judging those he considered unconverted, and his demand for instant conversions". Whitefield refused to discuss Edwards' misgivings with him. Later, Edwards delivered a series of sermons containing but "thinly veiled critiques" of Whitefield's preaching, "warning against over-dependence upon a preacher's eloquence and fervency". During Whitefield's 1744–1748 visit to America, ten critical pamphlets were published, two by officials of Harvard and Yale. This criticism was in part evoked by Whitefield's criticism of "their education and Christian commitment" in his Journal of 1741. Whitefield saw this opposition as "a conspiracy" against him. Whitefield would be derided with names such as "Dr. Squintum", mocking him for his esotropia.

Laity
When Whitefield preached in a dissenting church and "the congregation's response was dismal," he ascribed the response to "the people's being hardened" as were "Pharaoh and the Egyptians" in the Bible.

Many New Englanders claimed that Whitefield destroyed "New England's orderly parish system, communities, and even families". The "Declaration of the Association of the County of New Haven, 1745" stated that after Whitefield's preaching "religion is now in a far worse state than it was". After Whitefield preached in Charlestown, a local newspaper article attacked him as "blasphemous, uncharitable, and unreasonable." After Whitefield condemned Moravians and their practices, his former London printer (a Moravian) called Whitefield "a Mahomet, a Caesar, an imposter, a Don Quixote, a devil, the beast, the man of sin, the Antichrist".

In the open air in Dublin, Ireland (1757), Whitefield condemned Roman Catholicism, inciting an attack by "hundreds and hundreds of papists" who cursed and wounded him severely and smashed his portable pulpit. On various occasions, a woman assaulted Whitefield with "scissors and a pistol, and her teeth". "Stones and dead cats" were thrown at him. A man almost killed him with a brass-headed cane. "Another climbed a tree to urinate on him." In 1760, Whitefield was burlesqued by Samuel Foote in The Minor.

Nobility
Selina Hastings, Countess of Huntingdon, made Whitefield her personal chaplain. In her chapel, it was noted that his preaching was "more Considered among persons of a Superior Rank" who attended the countess's services. Whitefield was humble before the countess saying that he cried when he was "thinking of your Ladyship's condescending to patronize such a dead dog as I am". He now said that he "highly esteemed bishops of the Church of England because of their sacred character". He confessed that in "many things" he had "judged and acted wrong" and had "been too bitter in my zeal". In 1763, in a defense of Methodism, Whitefield "repeated contrition for much contained in his Journals".

Among the nobility who heard Whitefield in the Countess of Huntingdon's home was Lady Townshend. Regarding the changes in Whitefield, someone asked Lady Townshend, "Pray, madam, is it true that Whitefield has recanted?" She replied, "No, sir, he has only canted." One meaning of cant is "to affect religious or pietistic phraseology, especially as a matter of fashion or profession; to talk unreally or hypocritically with an affectation of goodness or piety".

Religious innovation
In the First Great Awakening, rather than listening demurely to preachers, people groaned and roared in enthusiastic emotion. Whitefield was a "passionate preacher" who often "shed tears". Underlying this was his conviction that genuine religion "engaged the heart, not just the head". In his preaching, Whitefield used rhetorical ploys that were characteristic of theater, an artistic medium largely unknown in colonial America. Harry S. Stout refers to him as a "divine dramatist" and ascribes his success to the theatrical sermons which laid foundations to a new form of pulpit oratory. Whitefield's "Abraham Offering His Son Isaac" is an example of a sermon whose whole structure resembles a theatrical play.

Divinity schools opened to challenge the hegemony of Yale and Harvard; personal experience became more important than formal education for preachers. Such concepts and habits formed a necessary foundation for the American Revolution. Whitefield's preaching bolstered "the evolving republican ideology that sought local democratic control of civil affairs and freedom from monarchial and parliamentary intrusion."

Works
Whitefield's sermons were widely reputed to inspire his audience's devotion. Many of them, as well as his letters and journals, were published during his lifetime. He was an excellent orator as well, strong in voice and adept at extemporaneity. His voice was so expressive that people are said to have wept just hearing him allude to "Mesopotamia". His journals, originally intended only for private circulation, were first published by Thomas Cooper. James Hutton then published a version with Whitefield's approval. His exuberant and "too apostolical" language were criticised; his journals were no longer published after 1741.

Whitefield prepared a new installment in 1744–45, but it was not published until 1938. 19th-century biographies generally refer to his earlier work, A Short Account of God's Dealings with the Reverend George Whitefield (1740), which covered his life up to his ordination. In 1747 he published A Further Account of God's Dealings with the Reverend George Whitefield, covering the period from his ordination to his first voyage to Georgia. In 1756, a vigorously edited version of his journals and autobiographical accounts was published. Whitefield was "profoundly image-conscious". His writings were "intended to convey Whitefield and his life as a model for biblical ethics ..., as humble and pious".

After Whitefield's death, John Gillies, a Glasgow friend, published a memoir and six volumes of works, comprising three volumes of letters, a volume of tracts, and two volumes of sermons. Another collection of sermons was published just before he left London for the last time in 1769. These were disowned by Whitefield and Gillies, who tried to buy all copies and pulp them. They had been taken down in shorthand, but Whitefield said that they made him say nonsense on occasion. These sermons were included in a 19th-century volume, Sermons on Important Subjects, along with the "approved" sermons from the Works. An edition of the journals, in one volume, was edited by William Wale in 1905. This was reprinted with additional material in 1960 by the Banner of Truth Trust. It lacks the Bermuda journal entries found in Gillies' biography and the quotes from manuscript journals found in 19th-century biographies. A comparison of this edition with the original 18th-century publications shows numerous omissions—some minor and a few major.

Whitefield also wrote several hymns and revised one by Charles Wesley. Wesley composed a hymn in 1739, "Hark, how all the welkin rings"; Whitefield revised the opening couplet in 1758 for "Hark! The Herald Angels Sing".

title: George Whitefield


text:
Sweyn Forkbeard

Sweyn Forkbeard (Sveinn Haraldsson tjúguskegg ; Svend Tveskæg; 17 April 963 – 3 February 1014) was King of Denmark from 986 until his death, King of England for five weeks from December 1013 until his death, and King of Norway from 999/1000 until 1013/14. He was the father of King Harald II of Denmark, King Cnut the Great, and Queen Estrid Svendsdatter.

In the mid-980s, Sweyn revolted against his father, Harald Bluetooth, and seized the throne. Harald was driven into exile and died shortly afterwards in November 986 or 987. In 1000, with the allegiance of Eric, Earl of Lade, Sweyn ruled most of Norway. In 1013, shortly before his death, he became the first Danish king of the English after a long effort.

Life

Historiographical sources on Sweyn's life include the Anglo-Saxon Chronicle (where his name is rendered as Swegen), Adam of Bremen's 11th-century Deeds of the Bishops of Hamburg, and Snorri Sturluson's 13th-century Heimskringla. Conflicting accounts of Sweyn's later life also appear in the Encomium Emmae Reginae, an 11th-century Latin encomium in honour of his son king Cnut's queen Emma of Normandy, along with Chronicon ex chronicis by Florence of Worcester, another 11th-century author.

According to Adam of Bremen, Sweyn was the son of Harald Bluetooth and a woman named "Gunhild". When Harald converted to Christianity, Sweyn was baptised "Otto" (in honour of German king Otto I).

Sweyn married the widow of Erik, king of Sweden, named "Gunhild" in some sources, or identified as an unnamed sister of Boleslaus, ruler of Poland.

Historian Ian Howard describes Sweyn as "a competent military commander, politician and diplomat" who made "a formidable and successful king."

Revolt and possible exile
In the mid-980s, Sweyn revolted against his father and seized the throne. Harald was driven into exile and died shortly afterwards in November 986 or 987.

Adam of Bremen depicted Sweyn as a rebellious pagan who persecuted Christians, betrayed his father and expelled German bishops from Scania and Zealand. According to Adam, Sweyn was sent into exile by his father's German friends and deposed in favour of king Eric the Victorious of Sweden, whom Adam wrote ruled Denmark until his death in 994 or 995. Sørensen (2001) argues that Adam's depiction of Sweyn may be overly negative, as seen through an "unsympathetic and intolerant eye". Adam's account is thus not seen as entirely reliable; the claimed 14 years' exile of Sweyn to Scotland does not seem to agree with Sweyn's building churches in Denmark throughout the same period, including the churches in Lund and Roskilde. According to Adam, Sweyn was punished by God for leading the uprising which led to king Harald's death, and had to spend fourteen years abroad (i.e. 986–1000). The historicity of this exile, or its duration, is uncertain. Adam writes that Sweyn was shunned by all those with whom he sought refuge, but was finally allowed to live for a while in Scotland. Adam also suggests that Sweyn in his youth lived among heathens, and only achieved success as a ruler after accepting Christianity.

Battle of Svolder

Harald Bluetooth had already established a foothold in Norway, controlling Viken in c. 970. He may have lost control over his Norwegian claims following his defeat against a German army in 974.

Sweyn built an alliance with Swedish king Olof Skötkonung and Eirik Hákonarson, Jarl of Lade, against Norwegian king Olaf Tryggvason. The Kings' sagas ascribe the causes of the alliance to Olaf Tryggvason's ill-fated marriage proposal to Sigrid the Haughty and his problematic marriage to Thyri, sister of Sweyn Forkbeard. According to the sagas, Sigrid pushed Sweyn into war with Olaf because Olaf had slapped her.

The allies attacked and defeated king Olaf in the western Baltic Sea when he was sailing home from an expedition, in the Battle of Svolder, fought in September 999 or 1000. The victors divided Norway among them. According to the account of the Heimskringla, Sweyn regained direct control of Viken district.

King Olaf of Sweden received four districts in Trondheim as well as Møre, Romsdal and Rånrike (the Fagrskinna, by contrast, says that the Swedish part consisted of Oppland and a part of Trondheim). He gave these to his son in law, Jarl Svein Hákonarson, to hold as a vassal. The rest of Norway was ruled by Eirik Hákonarson as King Svein's vassal.

The Jarls Eirik and Svein proved strong, competent rulers, and their reign was prosperous. Most sources say that they adopted Christianity but allowed the people religious freedom, leading to a backlash against Christianity which undid much of Olaf Tryggvason's missionary work.

Religion
Sweyn apparently recruited priests and bishops from England, in preference to the Archbishopric of Bremen. In part, this reflected the fact that there were numerous Christian priests of Danish origin in the Danelaw, while Sweyn had few personal connections to Germany. Sweyn's preference for the English church may also have had a political motive, because German bishops were an integral part of the state. It has been suggested that Sweyn was seeking to pre-empt any diminution of his independence by German leaders. This may have been a reason for Adam of Bremen's apparent hostility in his accounts of Sweyn; by accentuating English ecclesiastical influence in his kingdom, Sweyn was effectively spurning the Archbishop of Bremen.

Invasions of England
The "Chronicle of John of Wallingford" (c. 1225–1250) records Sweyn's involvement in raids against England during 1002–1005, 1006–1007 and 1009–1012. According to Ashley (1998), Sweyn's invasion was partly motivated by the St. Brice's Day Massacre in November 1002, where Danes in England were massacred under orders from Æthelred the Unready, in which Sweyn's sister and brother-in-law are said to have been killed, but Lund (2001) argues that the main motivation for the raids was more likely the prospect of revenue.

At the outset of the invasions, Sweyn negotiated an agreement with Duke Richard II of Normandy whereby the Danes gained permission to sell their spoils of war in Normandy.

Sweyn campaigned in Wessex and East Anglia in 1003–1004, but a famine forced him to return to Denmark in 1005. Further raids took place in 1006–1007, and in 1009–1012 Thorkell the Tall led a Viking invasion into England. Simon Keynes regards it as uncertain whether Sweyn supported these invasions, but "whatever the case, he was quick to exploit the disruption caused by the activities of Thorkell's army". Sweyn acquired massive sums of Danegeld through the raids. In 1013, he is reported to have personally led his forces in a full-scale invasion of England.

The medieval Peterborough Chronicle (part of the Anglo-Saxon Chronicle) states: before the month of August came king Sweyn with his fleet to Sandwich. He went very quickly about East Anglia into the Humber's mouth, and so upward along the Trent till he came to Gainsborough. Earl Uchtred and all Northumbria quickly bowed to him, as did all the people of the Kingdom of Lindsey, then the people of the Five Boroughs. He was given hostages from each shire. When he understood that all the people had submitted to him, he bade that his force should be provisioned and horsed; he went south with the main part of the invasion force, while some of the invasion force, as well as the hostages, were with his son Cnut. After he came over Watling Street, they went to Oxford, and the town-dwellers soon bowed to him, and gave hostages. From there they went to Winchester, and the people did the same, then eastward to London.

But the Londoners put up a strong resistance, because King Æthelred and Thorkell the Tall, a Viking leader who had defected to Æthelred, personally held their ground against him in London itself. Sweyn then went west to Bath, where the western thanes submitted to him and gave hostages. The Londoners then followed suit, fearing Sweyn's revenge if they resisted any longer. King Æthelred sent his sons Edward and Alfred to Normandy, and himself spent Christmas on the Isle of Wight, and then followed them into exile.

Based in Gainsborough, Lincolnshire, Sweyn began to organise his vast new kingdom, but he died there on 3 February 1014, having ruled England for only five weeks. Sweyn's cause of death is unknown. Some theorise that he was killed, whereas other sources say he died after falling off a horse. His embalmed body was returned to Denmark for burial in the church he had built. Tradition locates this church in Roskilde, but it is more plausible that it was actually located in Lund in Scania (now part of Sweden).

Aftermath
Sweyn's elder son, Harald II, succeeded him as King of Denmark, while his younger son, Cnut, was proclaimed King of England by the people of the Danelaw. However, the English nobility sent for Æthelred, who upon his return from exile in Normandy in early 1014 managed to drive Cnut out of England. Cnut soon returned and became king of all England in 1016, following the deaths of Æthelred and his son Edmund Ironside; he succeeded his brother as King of Denmark in 1019 and eventually also ruled Norway, parts of Sweden, Pomerania and Schleswig.

Cnut and his sons, Harold Harefoot and Harthacnut, ruled England over a combined 26-year period (1016–1042). After Harthacnut's death, the English throne reverted to the House of Wessex under Æthelred's younger son Edward the Confessor (reigned 1042–1066).

Sweyn's daughter, Estrid Svendsdatter, was the mother of King Sweyn II of Denmark. Her descendants continue to reign in Denmark to this day.

Issue
The Chronicon of Thietmar of Merseburg and the Encomium Emmae report Cnut's mother as having been Świętosława, a daughter of Mieszko I of Poland. Norse sources of the High Middle Ages, most prominently Heimskringla by Snorri Sturluson, also give a Polish princess as Cnut's mother, whom they call Gunhild and a daughter of Burislav, the king of Vindland. Since in the Norse sagas the king of Vindland is always Burislav, this is reconcilable with the assumption that her father was Mieszko (not his son Bolesław). Adam of Bremen in Gesta Hammaburgensis ecclesiae pontificum is unique in equating Cnut's mother (for whom he also produced no name) with the former queen of Sweden, wife of Eric the Victorious and by this marriage mother of Olof Skötkonung. To complicate the matter, Heimskringla and other sagas also have Sweyn marrying Eric's widow, but she is distinctly another person in these texts, named Sigrid the Haughty, whom Sweyn married only after Gunhild, the Slavic princess who bore Cnut, had died. Different theories regarding the number and ancestry of Sweyn's wives (or wife) have been advanced (see Sigrid the Haughty and Gunhild). But since Adam is the only source to equate the identity of Cnut's and Olof Skötkonung's mother, this is often seen as an error on Adam's part, and it is often assumed that Sweyn had two wives, the first being Cnut's mother, and the second being the former Queen of Sweden. Cnut's brother Harald was the younger of the two brothers, according to Encomium Emmae.

Sweyn had seven children with Sigrid the Haughty and Gunhild of Wenden:
 * Harald II of Denmark
 * Cnut the Great
 * Estrid Svendsdatter
 * Gytha
 * Gunnhild
 * Santslaue
 * Thyra

title: Sweyn Forkbeard


text:
Harold Furth

Harold Paul Furth (January 13, 1930 – February 21, 2002) was an Austrian-American physicist who was a pioneer in leading the American efforts to harness thermonuclear fusion for the generation of electricity. He died of a heart ailment on 21 February 2002.

Early life
Furth emigrated to the United States in 1941. His father fled a POW camp during WWI, but returned to Vienna a few years later. In his later years, he ran a shoe-making business with his family. He also developed an interest for literature. In the summer of 1939, Harold's father had escaped to Switzerland. After studying at the French-speaking École Internationale in Geneva, Harold immigrated to New York City in 1941. He later graduated at the head of his class at The Hill School. He graduated from Harvard University with a bachelor's degree in 1951 and received his Ph.D. from Harvard in 1960. His PhD thesis is entitled Magnetic Analysis of K– Interactions in Emulsion Nuclei.

Career
Furth worked at Lawrence Livermore National Laboratory from 1956 to 1967 before going in 1967 to Princeton Plasma Physics Laboratory (PPPL) where he would spend the rest of his career working in plasma physics and nuclear fusion. He was also a professor of astrophysics at Princeton University.

In the late 1960s, Furth contributed some important theoretical work on resistive magnetohydrodynamics instabilities in a slightly resistive plasma.

In 1981 Furth became the director at PPPL and led the laboratory until 1990 during record setting magnetic fusion energy experiments on the largest tokamak in the country, the Tokamak Fusion Test Reactor (TFTR).

Awards
In 1983, Furth was awarded the James Clerk Maxwell Prize for Plasma Physics by the American Physical Society. In 1992, he was awarded the Delmer S. Fahrney Medal (now known as the Benjamin Franklin Medal in Physics) by the Franklin Institute.

Furth was also a member of the National Academy of Sciences.

title: Harold Furth


text:
Talk:Henry IV, Holy Roman Emperor/Archive 1

Right -- please pay attention. Genealogy belongs in genealogy books. This is an ENCYCLOPEDIA. Geneology only matters when it helps to tie together a broader picture. Replacing important information (like the investiture controversy) with badly punctuated geneology is stupid, inconsiderate, and generally unacceptable. End Rant. JHK

Removed:
 * This continued the long-standing connection of German missionaries baptizing Rus as started with Ansgar from Hamburg and Bremen.It continued with baptism of Olga of Kiev and the daughters of noble families marriages to princes of Kiev and Novgorod, such as Oda von Stade to Valdimar Holti the Nimble, prince of Novgorod, Rogneda von Polotsk etc. For many centuries Novgorod was a Hanseatic League outpost.

Ansgar is c. 800. Henry IV is born in 1050. This is irrelevant. Novgorod was a city before teh Hanseatic League existed. MichaelTinkler