POST 1171

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The 18th of April – last Friday – was the 250th anniversary of the ride of Paul Revere to alarm the farmers and townsfolk of Lexington and Concord, Mass that British troops – 13,000 of them – were on the way to subdue and dominate them. Revere’s was a swift ride on a fast horse on a dark night, nothing more, but his small, brave deed lit a fire of freedom.

You didn’t hear the compete story in your American History class, so I offer it to you from history Professor Heather Cox Richardson. Your assignment is to read her excellent report, to take in the true depth and gravity of what happened and to feel the courage of those men who stood tall against the tyrant, challenging the most fearsome empire on Earth.

After taking in her message, link through and read the story poem of Henry Wadsworth Longfellow, Paul Revere’s Ride. You know how it begins:

LISTEN, my children, and you shall hear
Of the midnight ride of Paul Revere,

He composed the poem in 1860, fully 85 years after the events he recounts, but he preserved the memory of those events for us.

It would be enough just to learn of those critical events in our history, but there is much more for us. There are lessons that apply to our circumstances today, most notably lessons about courage.

These times call on every one of us to stiffen our backbones, to stand tall, willing to accept the consequences of speaking truth to power; to stand up when we or others are cruelly pushed down; to have the backs of those abused by those who would steal everything from us; to stop the evil ones who oppose liberty and justice for all so that we truly can be the land of the free, the home of the brave.

These times call for courage. And the beauty of you showing your courage is that it is contagious. Just by standing up for what is right you will inspire others to call on their courage and they will inspire still others. Stand strong. You are in courageous company.

Richardson’s post is pasted below. Here’s a link to it on her Substack page if you prefer to read it there. It’s long and it’s a page turner. I promise you that it’s worth your time and attention. Read it and then link to Longfellow’s poem.

And enjoy the goosebumps.

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Tonight [April 19, 2025] I had the extraordinary privilege of speaking at the anniversary of the lighting of the lanterns in Boston’s Old North Church, which happened 250 years ago tonight. Here’s what I said:

Two hundred and fifty years ago, in April 1775, Boston was on edge. Seven thousand residents of the town shared these streets with more than 13,000 British soldiers and their families. The two groups coexisted uneasily.

Two years before, the British government had closed the port of Boston and flooded the town with soldiers to try to put down what they saw as a rebellion amongst the townspeople. Ocean trade stopped, businesses failed, and work in the city got harder and harder to find. As soldiers stepped off ships from England onto the wharves, half of the civilian population moved away. Those who stayed resented the soldiers, some of whom quit the army and took badly needed jobs away from locals.

Boston became increasingly cut off from the surrounding towns, for it was almost an island, lying between the Charles River and Boston Harbor. And the townspeople were under occupation. Soldiers, dressed in the red coats that inspired locals to insult them by calling them “lobsterbacks,” monitored their movements and controlled traffic in and out of the town over Boston Neck, which was the only land bridge from Boston to the mainland and so narrow at high tide it could accommodate only four horses abreast.

Boston was a small town of wooden buildings crowded together under at least eight towering church steeples, for Boston was still a religious town. Most of the people who lived there knew each other at least by sight, and many had grown up together. And yet, in April 1775, tensions were high.

Boston was the heart of colonial resistance to the policies of the British government, but it was not united in that opposition. While the town had more of the people who called themselves Patriots than other colonies did—maybe 30 to 40 percent—at least 15% of the people in town were still fiercely loyal to the King and his government. Those who were neither Patriots nor Loyalists just kept their heads down, hoping the growing political crisis would go away and leave them unscathed.

It was hard for people to fathom that the country had come to such division. Only a dozen years before, at the end of the French and Indian War, Bostonians looked forward to a happy future in the British empire. British authorities had spent time and money protecting the colonies, and colonists saw themselves as valued members of the empire. They expected to prosper as they moved to the rich lands on the other side of the Appalachian Mountains and their ships plied the oceans to expand the colonies’ trade with other countries.

That euphoria faded fast.

Almost as soon as the French and Indian War was over, to prevent colonists from stirring up another expensive struggle with Indigenous Americans, King George III prohibited the colonists from crossing the Appalachian Mountains. Then, to pay for the war just past, the king’s ministers pushed through Parliament a number of revenue laws.

In 1765, Parliament passed the Stamp Act, requiring the payment of a tax on all printed material—from newspapers and legal documents to playing cards. It would hit virtually everyone in the North American colonies. Knowing that local juries would acquit their fellow colonists who violated the revenue acts, Parliament took away the right to civil trials and declared that suspects would be tried before admiralty courts overseen by British military officers. Then Parliament required colonials to pay the expenses for the room and board of British troops who would be stationed in the colonies, a law known as the Quartering Act.

But what Parliament saw as a way to raise money to pay for an expensive war—one that had benefited the colonists, after all—colonial leaders saw as an abuse of power. The British government had regulated trade in the empire for more than a century. But now, for the first time, the British government had placed a direct tax on the colonists without their consent. Then it had taken away the right to a trial by jury, and now it was forcing colonists to pay for a military to police them.

Far more than money was at stake. The fight over the Stamp Act tapped into a struggle that had been going on in England for more than a century over a profound question of human governance: Could the king be checked by the people?

This was a question the colonists were perhaps uniquely qualified to answer. While the North American colonies were governed officially by the British crown, the distance between England and the colonies meant that colonial assemblies often had to make rules on the ground. Those assemblies controlled the power of the purse, which gave them the upper hand over royal officials, who had to await orders from England that often took months to arrive. This chaotic system enabled the colonists to carve out a new approach to politics even while they were living in the British empire.

Colonists naturally began to grasp that the exercise of power was not the province of a divinely ordained leader, but something temporary that depended on local residents’ willingness to support the men who were exercising that power.

The Stamp Act threatened to overturn that longstanding system, replacing it with tyranny.

When news of the Stamp Act arrived in Boston, a group of dock hands, sailors, and workers took to the streets, calling themselves the Sons of Liberty. They warned colonists that their rights as Englishmen were under attack. One of the Sons of Liberty was a talented silversmith named Paul Revere. He turned the story of the colonists’ loss of their liberty into engravings. Distributed as posters, Revere’s images would help spread the idea that colonists were losing their liberties.

The Sons of Liberty was generally a catch-all title for those causing trouble over the new taxes, so that protesters could remain anonymous, but prominent colonists joined them and at least partly directed their actions. Lawyer John Adams recognized that the Sons of Liberty were changing the political equation. He wrote that gatherings of the Sons of Liberty “tinge the Minds of the People, they impregnate them with the sentiments of Liberty. They render the People fond of their Leaders in the Cause, and averse and bitter against all opposers.”

John Adams’s cousin Samuel Adams, who was deeply involved with the Sons of Liberty, recognized that building a coalition in defense of liberty within the British system required conversation and cooperation. As clerk of the Massachusetts legislature, he was responsible for corresponding with other colonial legislatures. Across the colonies, the Sons of Liberty began writing to like-minded friends, informing them about local events, asking after their circumstances, organizing.

They spurred people to action. By 1766, the Stamp Act was costing more to enforce than it was producing in revenue, and Parliament agreed to end it. But it explicitly claimed “full power and authority to make laws and statutes…to bind the colonies and people of America…in all cases whatsoever.” It imposed new revenue measures.

News of new taxes reached Boston in late 1767. The Massachusetts legislature promptly circulated a letter to the other colonies opposing taxation without representation and standing firm on the colonists’ right to equality in the British empire. The Sons of Liberty and their associates called for boycotts on taxed goods and broke into the warehouses of those they suspected weren’t complying, while women demonstrated their sympathy for the rights of colonists by producing their own cloth and drinking coffee rather than relying on tea.

British officials worried that colonists in Boston were on the edge of revolt, and they sent troops to restore order. But the troops’ presence did not calm the town. Instead, fights erupted between locals and the British regulars.

Finally, in March 1770, British soldiers fired into a crowd of angry men and boys harassing them. They wounded six and killed five, including Crispus Attucks, a Black man who became the first to die in the attack. Paul Revere turned the altercation into the “Boston Massacre.” His instantly famous engraving showed soldiers in red coats smiling as they shot at colonists, “Like fierce Barbarians grinning o’er their Prey; Approve the Carnage, and enjoy the Day.”

Parliament promptly removed the British troops to an island in Boston Harbor and got rid of all but one of the new taxes. They left the one on tea, keeping the issue of taxation without representation on the table. Then, in May 1773, Parliament gave the East India Tea Company a monopoly on tea sales in the colonies. By lowering the cost of tea in the colonies, it meant to convince people to buy the taxed tea, thus establishing Parliament’s right to impose a tax on the colonies.

In Boston, local leaders posted a citizen guard on Griffin’s Wharf at the harbor to make sure tea could not be unloaded. On December 16, 1773, men dressed as Indigenous Americans boarded three merchant ships. They broke open 342 chests of tea and dumped the valuable leaves overboard.

Parliament closed the port of Boston, stripped the colony of its charter, flooded soldiers back into the town, and demanded payment for the tea. Colonists promptly organized the Massachusetts Provincial Congress and took control of the colony. The provincial congress met in Concord, where it stockpiled supplies and weapons, and called for towns to create “minute men” who could fight at a moment’s notice.

British officials were determined to end what they saw as a rebellion. In April, they ordered military governor General Thomas Gage to arrest colonial leaders Samuel Adams and John Hancock, who had left Boston to take shelter with one of Hancock’s relatives in the nearby town of Lexington. From there, they could seize the military supplies at Concord. British officials hoped that seizing both the men and the munitions would end the crisis.

But about 30 of the Sons of Liberty, including Paul Revere, had been watching the soldiers and gathering intelligence. They met in secret at the Green Dragon Tavern to share what they knew, each of them swearing on the Bible that they would not give away the group’s secrets. They had been patrolling the streets at night and saw at midnight on Saturday night, April 15, the day before Easter Sunday, that the general was shifting his troops. They knew the soldiers were going to move. But they didn’t know if the soldiers would leave Boston by way of the narrow Boston Neck or row across the harbor to Charlestown. That mattered because if the townspeople in Lexington and Concord were going to be warned that the troops were on their way, messengers from Boston would have to be able to avoid the columns of soldiers.

The Sons of Liberty had a plan. Paul Revere knew Boston well—he had been born there. As a teenager, he had been among the first young men who had signed up to ring the bells in the steeple of the Old North Church. The team of bell-ringers operated from a small room in the tower, and from there, a person could climb sets of narrow stairs and then ladders into the steeple. Anyone who lived in Boston or the surrounding area knew well that the steeple towered over every other building in Boston.

On Easter Sunday, after the secret watchers had noticed the troop movement, Revere traveled to Lexington to visit Adams and Hancock. On the way home through Charlestown, he had told friends “that if the British went out by Water, we would shew two Lanthorns in the North Church Steeple; & if by Land, one, as a Signal.” Armed with that knowledge, messengers could avoid the troops and raise the alarm along the roads to Lexington and Concord.

The plan was dangerous. The Old North Church was Anglican, Church of England, and about a third of the people who worshipped there were Loyalists. General Thomas Gage himself worshiped there. But so did Revere’s childhood friend John Pulling Jr., who had become a wealthy sea captain and was a vestryman, responsible for the church’s finances. Like Revere, Pulling was a Son of Liberty. So was the church’s relatively poor caretaker, or sexton, Robert Newman. They would help.

Dr. Joseph Warren lived just up the hill from Revere. He was a Son of Liberty and a leader in the Massachusetts Provincial Congress. On the night of April 18, he dashed off a quick note to Revere urging him to set off for Lexington to warn Adams and Hancock that the troops were on the way. By the time Revere got Warren’s house, the doctor had already sent another man, William Dawes, to Lexington by way of Boston Neck. Warren told Revere the troops were leaving Boston by water. Revere left Warren’s house, found his friend John Pulling, and gave him the information that would enable him to raise the signal for those waiting in Charlestown. Then Revere rowed across the harbor to Charleston to ride to Lexington himself. The night was clear with a rising moon, and Revere muffled his oars and swung out of his way to avoid the British ship standing guard.

Back in Boston, Pulling made his way past the soldiers on the streets to find Newman. Newman lived in his family home, where the tightening economy after the British occupation had forced his mother to board British officers. Newman was waiting for Pulling, and quietly slipped out of the house to meet him.

The two men walked past the soldiers to the church. As caretaker, Newman had a key.

The two men crept through the dark church, climbed the stairs and then the ladders to the steeple holding lanterns—a tricky business, but one that a caretaker and a mariner could manage—very briefly flashed the lanterns they carried to send the signal, and then climbed back down.

Messengers in Charlestown saw the signal, but so did British soldiers. Legend has it that Newman escaped from the church by climbing out a window. He made his way back home, but since he was one of the few people in town who had keys to the church, soldiers arrested him the next day for participating in rebellious activities. He told them that he had given his keys to Pulling, who as a vestryman could give him orders. When soldiers went to find Pulling, he had skipped town, likely heading to Nantucket.

While Newman and Pulling made their way through the streets back to their homes, the race to beat the soldiers to Lexington and Concord was on. Dawes crossed the Boston Neck just before soldiers closed the city. Revere rowed to Charlestown, borrowed a horse, and headed out. Eluding waiting officers, he headed on the road through Medford and what is now Arlington.

Dawes and Revere, as well as the men from Charleston making the same ride after seeing the signal lanterns, told the houses along their different routes that the Regulars were coming. They converged in Lexington, warned Adams and Hancock, and then set out for Concord. As they rode, young doctor Samuel Prescott came up behind them. Prescott was courting a girl from Lexington and was headed back to his home in Concord. Like Dawes and Revere, he was a Son of Liberty, and joined them to alert the town, pointing out that his neighbors would pay more attention to a local man.

About halfway to Concord, British soldiers caught the men. They ordered Revere to dismount and, after questioning him, took his horse and turned him loose to walk back to Lexington. Dawes escaped, but his horse bucked him off and he, too, headed back to Lexington on foot. But Prescott jumped his horse over a stone wall and got away to Concord.

The riders from Boston had done their work. As they brought word the Regulars were coming, scores of other men spread the news through a system of “alarm and muster” the colonists had developed months before for just such an occasion. Rather than using signal fires, the colonists used sound, ringing bells and banging drums to alert the next house that there was an emergency. By the time Revere made it back to the house where Adams and Hancock were hiding, just before dawn on that chilly, dark April morning, militiamen had heard the news and were converging on Lexington Green.

So were the British soldiers.

When they marched onto the Lexington town green in the darkness just before dawn, the soldiers found several dozen minute men waiting for them. An officer ordered the men to leave, and they began to mill around, some of them leaving, others staying. And then, just as the sun was coming up, a gun went off. The soldiers opened fire. When the locals realized the soldiers were firing not just powder, but also lead musket balls, most ran. Eight locals were killed, and another dozen wounded.

The outnumbered militiamen fell back to tend their wounded, and about 300 Regulars marched on Concord to destroy the guns and powder there. But news of the arriving soldiers and the shooting on Lexington town green had spread through the colonists’ communication network, and militiamen from as far away as Worcester were either in Concord or on their way. By midmorning the Regulars were outnumbered and in battle with about 400 militiamen. They pulled back to the main body of British troops still in Lexington.

The Regulars headed back to Boston, but by then militiamen had converged on their route. The Regulars had been awake for almost two days with only a short rest, and they were tired. Militiamen fired at them not in organized lines, as soldiers were accustomed to, but in the style they had learned from Indigenous Americans, shooting from behind trees, houses, and the glacial boulders littered along the road. This way of war used the North American landscape to their advantage. They picked off British officers, dressed in distinct uniforms, first. By that evening, more than three hundred British soldiers and colonists lay dead or wounded.

By the next morning, more than 15,000 militiamen surrounded the town of Boston. The Revolutionary War had begun. Just over a year later, the fight that had started over the question of whether the king could be checked by the people would give the colonists an entirely new, radical answer to that question. On July 4, 1776, they declared the people had the right to be treated equally before the law, and they had the right to govern themselves.

Someone asked me once if the men who hung the lanterns in the tower knew what they were doing. She meant, did they know that by that act they would begin the steps to a war that would create a new nation and change the world.

The answer is no. None of us knows what the future will deliver.

Paul Revere and Robert Newman and John Pulling and William Dawes and Samuel Prescott, and all the other riders from Charlestown who set out for Lexington after they saw the signal lanterns in the steeple of Old North Church, were men from all walks of life who had families to support, businesses to manage. Some had been orphaned young, some lived with their parents. Some were wealthy, others would scrabble through life. Some, like Paul Revere, had recently buried one wife and married another. Samuel Prescott was looking to find just one.

But despite their differences and the hectic routine of their lives, they recognized the vital importance of the right to consent to the government under which they lived. They took time out of their daily lives to resist the new policies of the British government that would establish the right of a king to act without check by the people. They recognized that giving that sort of power to any man would open the way for a tyrant.

Paul Revere didn’t wake up on the morning of April 18, 1775, and decide to change the world. That morning began like many of the other tense days of the past year, and there was little reason to think the next two days would end as they did. Like his neighbors, Revere simply offered what he could to the cause: engraving skills, information, knowledge of a church steeple, longstanding friendships that helped to create a network. And on April 18, he and his friends set out to protect the men who were leading the fight to establish a representative government.

The work of Newman and Pulling to light the lanterns exactly 250 years ago tonight sounds even less heroic. They agreed to cross through town to light two lanterns in a church steeple. It sounds like such a very little thing to do, and yet by doing it, they risked imprisonment or even death. It was such a little thing…but it was everything. And what they did, as with so many of the little steps that lead to profound change, was largely forgotten until Henry Wadsworth Longfellow used their story to inspire a later generation to work to stop tyranny in his own time.

What Newman and Pulling did was simply to honor their friendships and their principles and to do the next right thing, even if it risked their lives, even if no one ever knew. And that is all anyone can do as we work to preserve the concept of human self-determination. In that heroic struggle, most of us will be lost to history, but we will, nonetheless, move the story forward, even if just a little bit.

And once in a great while, someone will light a lantern—or even two—that will shine forth for democratic principles that are under siege, and set the world ablaze.

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Here’s a link to Longfellow’s poem.

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