The nonconformists whom adverse winds drove to the North in 1620 were a very different folk. They were predominantly Puritan in prejudice and in upbringing. Many of their leaders were graduates of Cambridge University who had gone into the Church of England, only to be driven out of it because of their unorthodox preaching--born leaders who were brave enough to risk comfort and safety for conscience' sake. They came over to America in order, as Mrs. Hemans put it, to have "freedom to worship God," but not to give this freedom to others. They had endured so much for their religious faith that they wanted a place where this, and this only, should be tolerated. So they became, not illogically, the fiercest kind of persecutors, practicing with a vengeance the lessons in oppression that they had learned in England at the cost of blood and suffering. They settled in compact towns where they could believe and worship together; they put up "meetinghouses" where they could listen to the preacher on the Lord's Day and where they could transact public business, with the same man as "moderator," on week days. He was the controlling power--"pastor," or shepherd, and "dominie," or master, of the community. And when the meetinghouses were finished, the settlers erected as their next public buildings the schoolhouses, where the children might learn to read the Scriptures so that they could "foil the ould deluder, Satan." Education became compulsory as well as public. The Puritans' place-names were Indian--Massachusetts and Agawam; derived from England of Puritan associations, like Boston, Plymouth, and Falmouth; or quaintly Scriptural, like Marthas Vineyard, Providence, and Salem. These people, unlike the settlers in the South, came over to live and die here. They wrote for the same social and business reasons that the Virginians did, but they also wrote much about their religion, compiled the "Bay Psalm Book," published sermons, and recorded their struggles, which began very early and were doomed to final failure, to keep their New England free from "divers religions." At first their writings were sent to England for publication, but before long, in 1638, they had their own printing press, and the things that were printed on it were not so much the sayings of individual men as the opinions of the community.