Among My Books Volume I Part 16

NEW ENGLAND TWO CENTURIES AGO.[134]

The history of New England is written imperishably on the face of a continent, and in characters as beneficent as they are enduring. In the Old World national pride feeds itself with the record of battles and conquests;--battles which proved nothing and settled nothing; conquests which shifted a boundary on the map, and put one ugly head instead of another on the coin which the people paid to the tax-gatherer. But wherever the New-Englander travels among the st.u.r.dy commonwealths which have sprung from the seed of the Mayflower, churches, schools, colleges, tell him where the men of his race have been, or their influence penetrated; and an intelligent freedom is the monument of conquests whose results are not to be measured in square miles. Next to the fugitives whom Moses led out of Egypt, the little ship-load of outcasts who landed at Plymouth two centuries and a half ago are destined to influence the future of the world. The spiritual thirst of mankind has for ages been quenched at Hebrew fountains; but the embodiment in human inst.i.tutions of truths uttered by the Son of man eighteen centuries ago was to be mainly the work of Puritan thought and Puritan self-devotion. Leave New England out in the cold! While you are plotting it, she sits by every fireside in the land where there is piety, culture, and free thought.

Faith in G.o.d, faith in man, faith in work,--this is the short formula in which we may sum up the teaching of the founders of New England, a creed ample enough for this life and the next. If their munic.i.p.al regulations smack somewhat of Judaism, yet there can be no n.o.bler aim or more practical wisdom than theirs; for it was to make the law of man a living counterpart of the law of G.o.d, in their highest conception of it. Were they too earnest in the strife to save their souls alive? That is still the problem which every wise and brave man is lifelong in solving. If the Devil take a less hateful shape to us than to our fathers, he is as busy with us as with them; and if we cannot find it in our hearts to break with a gentleman of so much worldly wisdom, who gives such admirable dinners, and whose manners are so perfect, so much the worse for us.

Looked at on the outside, New England history is dry and unpicturesque.

There is no rustle of silks, no waving of plumes, no clink of golden spurs. Our sympathies are not awakened by the changeful destinies, the rise and fall, of great families, whose doom was in their blood. Instead of all this, we have the homespun fates of Cephas and Prudence repeated in an infinite series of peaceable sameness, and finding s.p.a.ce enough for record in the family Bible; we have the noise of axe and hammer and saw, an apotheosis of dogged work, where, reversing the fairy-tale, nothing is left to luck, and, if there be any poetry, it is something that cannot be helped,--the waste of the water over the dam. Extrinsically, it is prosaic and plebeian; intrinsically, it is poetic and n.o.ble; for it is, perhaps, the most perfect incarnation of an idea the world has ever seen.

That idea was not to found a democracy, nor to charter the city of New Jerusalem by an act of the General Court, as gentlemen seem to think whose notions of history and human nature rise like an exhalation from the good things at a Pilgrim Society dinner. Not in the least. They had no faith in the Divine inst.i.tution of a system which gives Teague, because he can dig, as much influence as Ralph, because he can think, nor in personal at the expense of general freedom. Their view of human rights was not so limited that it could not take in human relations and duties also. They would have been likely to answer the claim, "I am as good as anybody," by a quiet "Yes, for some things, but not for others; as good, doubtless, in your place, where all things are good." What the early settlers of Ma.s.sachusetts _did_ intend, and what they accomplished, was the founding here of a _new_ England, and a better one, where the political superst.i.tions and abuses of the old should never have leave to take root. So much, we may say, they deliberately intended. No n.o.bles, either lay or cleric, no great landed estates, and no universal ignorance as the seed-plot of vice and unreason; but an elective magistracy and clergy, land for all who would till it, and reading and writing, will ye nill ye, instead. Here at last, it would seem, simple manhood is to have a chance to play his stake against Fortune with honest dice, uncogged by those three h.o.a.ry sharpers, Prerogative, Patricianism, and Priestcraft.

Whoever has looked into the pamphlets published in England during the Great Rebellion cannot but have been struck by the fact, that the principles and practice of the Puritan Colony had begun to react with considerable force on the mother country; and the policy of the retrograde party there, after the Restoration, in its dealings with New England, finds a curious parallel as to its motives (time will show whether as to its results) in the conduct of the same party towards America during the last four years.[135] This influence and this fear alike bear witness to the energy of the principles at work here.

We have said that the details of New England history were essentially dry and unpoetic. Everything is near, authentic, and petty. There is no mist of distance to soften outlines, no mirage of tradition to give characters and events an imaginative loom. So much downright work was perhaps never wrought on the earth's surface in the same s.p.a.ce of time as during the first forty years after the settlement. But mere work is unpicturesque, and void of sentiment. Irving instinctively divined and admirably ill.u.s.trated in his "Knickerbocker" the humorous element which lies in this nearness of view, this clear, prosaic daylight of modernness, and this poverty of stage properties, which makes the actors and the deeds they were concerned in seem ludicrously small when contrasted with the semi-mythic grandeur in which we have clothed them, as we look backward from the crowned result, and fancy a cause as majestic as our conception of the effect. There was, indeed, one poetic side to the existence otherwise so narrow and practical; and to have conceived this, however partially, is the one original and American thing in Cooper. This diviner glimpse illumines the lives of our Daniel Boones, the man of civilization and old-world ideas confronted with our forest solitudes,--confronted, too, for the first time, with his real self, and so led gradually to disentangle the original substance of his manhood from the artificial results of culture. Here was our new Adam of the wilderness, forced to name anew, not the visible creation of G.o.d, but the invisible creation of man, in those forms that lie at the base of social inst.i.tutions, so insensibly moulding personal character and controlling individual action.

Here is the protagonist of our New World epic, a figure as poetic as that of Achilles, as ideally representative as that of Don Quixote, as romantic in its relation to our homespun and plebeian mythus as Arthur in his to the mailed and plumed cycle of chivalry. We do not mean, of course, that Cooper's "Leatherstocking" is all this or anything like it, but that the character typified in him is ideally and potentially all this and more.

But whatever was poetical in the lives of the early New-Englanders had something shy, if not sombre, about it. If their natures flowered, it was out of sight, like the fern. It was in the practical that they showed their true quality, as Englishmen are wont. It has been the fashion lately with a few feeble-minded persons to undervalue the New England Puritans, as if they were nothing more than gloomy and narrow-minded fanatics. But all the charges brought against these large-minded and far-seeing men are precisely those which a really able fanatic, Joseph de Maistre, lays at the door of Protestantism. Neither a knowledge of human nature nor of history justifies us in confounding, as is commonly done, the Puritans of Old and New England, or the English Puritans of the third with those of the fifth decade of the seventeenth century. Fanaticism, or, to call it by its milder name, enthusiasm, is only powerful and active so long as it is aggressive. Establish it firmly in power, and it becomes conservatism, whether it will or no. A sceptre once put in the hand, the grip is instinctive; and he who is firmly seated in authority soon learns to think security, and not progress, the highest lesson of statecraft. From the summit of power men no longer turn their eyes upward, but begin to look about them. Aspiration sees only one side of every question; possession, many. And the English Puritans, after their revolution was accomplished, stood in even a more precarious position than most successful a.s.sailants of the prerogative of whatever _is_ to continue in being. They had carried a political end by means of a religious revival. The fulcrum on which they rested their lever to overturn the existing order of things (as history always placidly calls the particular forms of _dis_order for the time being) was in the soul of man. They could not renew the fiery gush of enthusiasm, when once the molten metal had begun to stiffen in the mould of policy and precedent.

The religious element of Puritanism became insensibly merged in the political; and, its one great man taken away, it died, as pa.s.sions have done before, of possession. It was one thing to shout with Cromwell before the battle of Dunbar, "Now, Lord, arise, and let thine enemies be scattered!" and to snuffle, "Rise, Lord, and keep us safe in our benefices, our sequestered estates, and our five per cent!" Puritanism meant something when Captain Hodgson, riding out to battle through the morning mist, turns over the command of his troop to a lieutenant, and stays to hear the prayer of a cornet, there was "so much of G.o.d in it."

Become traditional, repeating the phrase without the spirit, reading the present backward as if it were written in Hebrew, translating Jehovah by "I was" instead of "I am,"--it was no more like its former self than the hollow drum made of Zisca's skin was like the grim captain whose soul it had once contained. Yet the change was inevitable, for it is not safe to confound the things of Caesar with the things of G.o.d. Some honest republicans, like Ludlow, were never able to comprehend the chilling contrast between the ideal aim and the material fulfilment, and looked askance on the strenuous reign of Oliver,--that rugged boulder of primitive manhood lying lonely there on the dead level of the century,--as if some crooked changeling had been laid in the cradle instead of that fair babe of the Commonwealth they had dreamed. Truly there is a tide in the affairs of men, but there is no gulf-stream setting forever in one direction; and those waves of enthusiasm on whose crumbling crests we sometimes see nations lifted for a gleaming moment are wont to have a gloomy trough before and behind.

But the founders of New England, though they must have sympathized vividly with the struggles and triumphs of their brethren in the mother country, were never subjected to the same trials and temptations, never hampered with the same lumber of usages and tradition. They were not driven to win power by doubtful and desperate ways, nor to maintain it by any compromises of the ends which make it worth having. From the outset they were builders, without need of first pulling down, whether to make room or to provide material. For thirty years after the colonization of the Bay, they had absolute power to mould as they would the character of their adolescent commonwealth. During this time a whole generation would have grown to manhood who knew the Old World only by report, in whose habitual thought kings, n.o.bles, and bishops would be as far away from all present and practical concern as the figures in a fairy-tale, and all whose memories and a.s.sociations, all their unconscious training by eye and ear, were New English wholly. Nor were the men whose influence was greatest in shaping the framework and the policy of the Colony, in any true sense of the word, fanatics. Enthusiasts, perhaps, they were, but with then the fermentation had never gone further than the ripeness of the vinous stage. Disappointment had never made it acetous, nor had it ever putrefied into the turbid zeal of Fifth Monarchism and sectarian whimsey. There is no better ballast for keeping the mind steady on its keel, and saving it from all risk of _crankiness_, than business. And they were business men, men of facts and figures no less than of religious earnestness. The sum of two hundred thousand pounds had been invested in their undertaking,--a sum, for that time, truly enormous as the result of private combination for a doubtful experiment. That their enterprise might succeed, they must show a balance on the right side of the countinghouse ledger, as well as in their private accounts with their own souls. The liberty of praying when and how they would, must be balanced with an ability of paying when and as they ought. Nor is the resulting fact in this case at variance with the _a priori_ theory. They succeeded in making their thought the life and soul of a body politic, still powerful, still benignly operative, after two centuries; a thing which no mere fanatic ever did or ever will accomplish. Sober, earnest, and thoughtful men, it was no Utopia, no New Atlantis, no realization of a splendid dream, which they had at heart, but the establishment of the divine principle of Authority on the common interest and the common consent; the making, by a contribution from the free-will of all, a power which should curb and guide the free-will of each for the general good.

If they were stern in their dealings with sectaries, it should be remembered that the Colony was in fact the private property of the Ma.s.sachusetts Company, that unity was essential to its success, and that John of Leyden had taught them how unendurable by the nostrils of honest men is the corruption of the right of private judgment in the evil and selfish hearts of men when no thorough mental training has developed the understanding and given the judgment its needful means of comparison and correction. They knew that liberty in the hands of feeble-minded and unreasoning persons (and all the worse if they are honest) means nothing more than the supremacy of their particular form of imbecility; means nothing less, therefore, than downright chaos, a Bedlam-chaos of monomaniacs and bores. What was to be done with men and women, who bore conclusive witness to the fall of man by insisting on walking up the broad-aisle of the meeting-house in a costume which that event had put forever out of fashion! About their treatment of witches, too, there has been a great deal of ignorant babble. Puritanism had nothing whatever to do with it. They acted under a delusion, which, with an exception here and there (and those mainly medical men, like Wierus and Webster), darkened the understanding of all Christendom. Dr. Henry More was no Puritan; and his letter to Glanvil, prefixed to the third edition of the "Sadducismus Triumphatus," was written in 1678, only fourteen years before the trials at Salem. Bekker's "Bezauberte Welt" was published in 1693; and in the Preface he speaks of the difficulty of overcoming "the prejudices in which not only ordinary men, but the learned also, are obstinate." In Hathaway's case, 1702, Chief-Justice Holt, in charging the jury, expresses no disbelief in the possibility of witchcraft, and the indictment implies its existence. Indeed, the natural reaction from the Salem mania of 1692 put an end to belief in devilish compacts and demoniac possessions sooner in New England than elsewhere. The last we hear of it there is in 1720, when Rev. Mr. Turell of Medford detected and exposed an attempted cheat by two girls. Even in 1692, it was the foolish breath of Cotton Mather and others of the clergy that blew the dying embers of this ghastly superst.i.tion into a flame; and they were actuated partly by a desire to bring about a religious revival, which might stay for a while the hastening lapse of their own authority, and still more by that credulous scepticism of feeble-minded piety which, dreads the cutting away of an orthodox tumor of misbelief, as if the life-blood of faith would follow, and would keep even a stumbling-block in the way of salvation, if only enough generations had tripped over it to make it venerable. The witches were condemned on precisely the same grounds that in our day led to the condemnation of "Essays and Reviews."

But Puritanism was already in the decline when such things were possible.

What had been a wondrous and intimate experience of the soul, a flash into the very crypt and basis of man's nature from the fire of trial, had become ritual and tradition. In prosperous times the faith of one generation becomes the formality of the next. "The necessity of a reformation," set forth by order of the Synod which met at Cambridge in 1679, though no doubt overstating the case, shows how much even at that time the ancient strictness had been loosened. The country had grown rich, its commerce was large, and wealth did its natural work in making life softer and more worldly, commerce in deprovincializing the minds of those engaged in it. But Puritanism had already done its duty. As there are certain creatures whose whole being seems occupied with an egg-laying errand they are sent upon, incarnate ovipositors, their bodies but bags to hold this precious deposit, their legs of use only to carry them where they may safeliest be rid of it, so sometimes a generation seems to have no other end than the conception and ripening of certain germs. Its blind stirrings, its apparently aimless seeking hither and thither, are but the driving of an instinct to be done with its parturient function toward these principles of future life and power. Puritanism, believing itself quick with the seed of religious liberty, laid, without knowing it, the egg of democracy. The English Puritans pulled down church and state to rebuild Zion on the ruins, and all the while it was not Zion, but America, they were building. But if their millennium went by, like the rest, and left men still human; if they, like so many saints and martyrs before them, listened in vain for the sound of that trumpet which was to summon all souls to a resurrection from the body of this death which men call life,--it is not for us, at least, to forget the heavy debt we owe them. It was the drums of Naseby and Dunbar that gathered the minute-men on Lexington Common; it was the red dint of the axe on Charles's block that marked One in our era. The Puritans had their faults. They were narrow, ungenial; they could not understand the text, "I have piped to you and ye have not danced," nor conceive that saving one's soul should be the cheerfullest, and not the dreariest, of businesses. Their preachers had a way, like the painful Mr. Perkins, of p.r.o.nouncing the word _d.a.m.n_ with such an emphasis as left a doleful echo in their auditors' ears a good while after. And it was natural that men who captained or accompanied the exodus from existing forms and a.s.sociations into the doubtful wilderness that led to the promised land, should find more to their purpose in the Old Testament than in the New. As respects the New England settlers, however visionary some of their religious tenets may have been, their political ideas savored of the realty, and it was no Nephelococcygia of which they drew the plan, but of a commonwealth whose foundation was to rest on solid and familiar earth. If what they did was done in a corner, the results of it were to be felt to the ends of the earth; and the figure of Winthrop should be as venerable in history as that of Romulus is barbarously grand in legend.

I am inclined to think that many of our national characteristics, which are sometimes attributed to climate and sometimes to inst.i.tutions, are traceable to the influences of Puritan descent. We are apt to forget how very large a proportion of our population is descended from emigrants who came over before 1660. Those emigrants were in great part representatives of that element of English character which was most susceptible of religious impressions; in other words, the most earnest and imaginative.

Our people still differ from their English cousins (as they are fond of calling themselves when they are afraid we may do them a mischief) in a certain capacity for enthusiasm, a devotion to abstract principle, an openness to ideas, a greater aptness for intuitions than for the slow processes of the syllogism, and, as derivative from this, in minds of looser texture, a light-armed, skirmishing habit of thought, and a positive preference of the birds in the bush,--an excellent quality of character _before_ you have your bird in the hand.

There have been two great distributing centres of the English race on this continent, Ma.s.sachusetts and Virginia. Each has impressed the character of its early legislators on the swarms it has sent forth. Their ideas are in some fundamental respects the opposites of each other, and we can only account for it by an antagonism of thought beginning with the early framers of their respective inst.i.tutions. New England abolished caste; in Virginia they still talk of "quality folks." But it was in making education not only common to all, but in some sense compulsory on all, that the destiny of the free republics of America was practically settled. Every man was to be trained, not only to the use of arms, but of his wits also; and it is these which alone make the others effective weapons for the maintenance of freedom. You may disarm the hands, but not the brains, of a people, and to know what should be defended is the first condition of successful defence. Simple as it seems, it was a great discovery that the key of knowledge could turn both ways, that it could open, as well as lock, the door of power to the many. The only things a New-Englander was ever locked out of were the jails. It is quite true that our Republic is the heir of the English Commonwealth; but as we trace events backward to their causes, we shall find it true also, that what made our Revolution a foregone conclusion was that act of the General Court, pa.s.sed in May, 1647, which established the system of common schools. "To the end that learning may not be buried in the graves of our forefathers in Church and Commonwealth, the Lord a.s.sisting our endeavors, it is therefore ordered by this Court and authority thereof, that every township in this jurisdiction, after the Lord hath increased them to fifty householders, shall then forthwith appoint one within their towns to teach all such children as shall resort to him to write and read."

Pa.s.sing through some Ma.s.sachusetts village, perhaps at a distance from any house, it may be in the midst of a piece of woods where four roads meet, one may sometimes even yet see a small square one-story building, whose use would not be long doubtful. It is summer, and the flickering shadows of forest-leaves dapple the roof of the little porch, whose door stands wide, and shows, hanging on either hand, rows of straw hats and bonnets, that look as if they had done good service. As you pa.s.s the open windows, you hear whole platoons of high-pitched voices discharging words of two or three syllables with wonderful precision and unanimity. Then there is a pause, and the voice of the officer in command is heard reproving some raw recruit whose vocal musket hung fire. Then the drill of the small infantry begins anew, but pauses again because some urchin--who agrees with Voltaire that the superfluous is a very necessary thing--insists on spelling "subtraction" with an _s_ too much.

If you had the good fortune to be born and bred in the Bay State, your mind is thronged with half-sad, half-humorous recollections. The a-b abs of little voices long since hushed in the mould, or ringing now in the pulpit, at the bar, or in the Senate-chamber, come back to the ear of memory. You remember the high stool on which culprits used to be elevated with the tall paper fool's-cap on their heads, blushing to the ears; and you think with wonder how you have seen them since as men climbing the world's penance-stools of ambition without a blush, and gladly giving everything for life's caps and bells. And you have pleasanter memories of going after pond-lilies, of angling for horn-pouts,--that queer bat among the fishes,--of nutting, of walking over the creaking snow-crust in winter, when the warm breath of every household was curling up silently in the keen blue air. You wonder if life has any rewards more solid and permanent than the Spanish dollar that was hung around your neck to be restored again next day, and conclude sadly that it was but too true a prophecy and emblem of all worldly success. But your moralizing is broken short off by a rattle of feet and the pouring forth of the whole swarm,--the boys dancing and shouting,--the mere effervescence of the fixed air of youth and animal spirits uncorked,--the sedater girls in confidential twos and threes decanting secrets out of the mouth of one cape-bonnet into that of another. Times have changed since the jackets and trousers used to draw up on one side of the road, and the petticoats on the other, to salute with bow and courtesy the white neckcloth of the parson or the squire, if it chanced to pa.s.s during intermission.

Now this little building, and others like it, were an original kind of fortification invented by the founders of New England. They are the martello-towers that protect our coast. This was the great discovery of our Puritan forefathers. They were the first lawgivers who saw clearly and enforced practically the simple moral and political truth, that knowledge was not an alms to be dependent on the chance charity of private men or the precarious pittance of a trust-fund, but a sacred debt which the Commonwealth owed to every one of her children. The opening of the first grammar-school was the opening of the first trench against monopoly in church and state; the first row of trammels and pothooks which the little Shearjashubs and Elkanahs blotted and blubbered across their copy-books, was the preamble to the Declaration of Independence.

The men who gave every man the chance to become a landholder, who made the transfer of land easy, and put knowledge within the reach of all, have been called narrow-minded, because they were intolerant. But intolerant of what? Of what they believed to be dangerous nonsense, which, if left free, would destroy the last hope of civil and religious freedom. They had not come here that every man might do that which seemed good in his own eyes, but in the sight of G.o.d. Toleration, moreover, is something which is won, not granted. It is the equilibrium of neutralized forces. The Puritans had no notion of tolerating mischief. They looked upon their little commonwealth as upon their own private estate and homestead, as they had a right to do, and would no more allow the Devil's religion of unreason to be preached therein, than we should permit a prize-fight in our gardens. They were narrow; in other words they had an edge to them, as men that serve in great emergencies must; for a Gordian knot is settled sooner with a sword than a beetle.

The founders of New England are commonly represented in the after-dinner oratory of their descendants as men "before their time," as it is called; in other words, deliberately prescient of events resulting from new relations of circ.u.mstances, or even from circ.u.mstances new in themselves, and therefore altogether alien from their own experience. Of course, such a cla.s.s of men is to be reckoned among those non-existent human varieties so gravely catalogued by the ancient naturalists. If a man could shape his action with reference to what should happen a century after his death, surely it might be asked of him to call in the help of that easier foreknowledge which reaches from one day to the next,--a power of prophecy whereof we have no example. I do not object to a wholesome pride of ancestry, though a little mythical, if it be accompanied with the feeling that _n.o.blesse oblige_, and do not result merely in a placid self-satisfaction with our own mediocrity, as if greatness, like righteousness, could be imputed. We can pardon it even in conquered races, like the Welsh and Irish, who make up to themselves for present degradation by imaginary empires in the past whose boundaries they can extend at will, carrying the bloodless conquests of fancy over regions laid down upon no map, and concerning which authentic history is enviously dumb. Those long beadrolls of Keltic kings cannot tyrannize over us, and we can be patient so long as our own crowns are uncracked by the shillalah sceptres of their actual representatives. In our own case, it would not be amiss, perhaps, if we took warning by the example of Teague and Taffy. At least, I think it would be wise in our orators not to put forward so prominently the claim of the Yankee to universal dominion, and his intention to enter upon it forthwith. If we do our duties as honestly and as much in the fear of G.o.d as our forefathers did, we need not trouble ourselves much about other t.i.tles to empire. The broad foreheads and long heads will win the day at last in spite of all heraldry, and it will be enough if we feel as keenly as our Puritan founders did that those organs of empire may be broadened and lengthened by culture.[136] That our self-complacency should not increase the complacency of outsiders is not to be wondered at. As _we_ sometimes take credit to ourselves (since all commendation of our ancestry is indirect self-flattery) for what the Puritans fathers never were, so there are others who, to gratify a spite against their descendants, blame them for not having been what they could not be; namely, before their time in such matters as slavery, witchcraft, and the like. The view, whether of friend or foe, is equally unhistorical, nay, without the faintest notion of all that makes history worth having as a teacher. That our grandfathers shared in the prejudices of their day is all that makes them human to us; and that nevertheless they could act bravely and wisely on occasion makes them only the more venerable. If certain barbarisms and superst.i.tions disappeared earlier in New England than elsewhere, not by the decision of exceptionally enlightened or humane judges, but by force of public opinion, that is the fact that is interesting and instructive for us. I never thought it an abatement of Hawthorne's genius that he came lineally from one who sat in judgment on the witches in 1692; it was interesting rather to trace something hereditary in the sombre character of his imagination, continually vexing itself to account for the origin of evil, and baffled for want of that simple solution in a personal Devil.

But I have no desire to discuss the merits or demerits of the Puritans, having long ago learned the wisdom of saving my sympathy for more modern objects than Hecuba. My object is to direct the attention of my readers to a collection of doc.u.ments where they may see those worthies as they were in their daily living and thinking. The collections of our various historical and antiquarian societies can hardly be said to be _published_ in the strict sense of the word, and few consequently are aware how much they contain of interest for the general reader no less than the special student. The several volumes of "Winthrop Papers," in especial, are a mine of entertainment. Here we have the Puritans painted by themselves, and, while we arrive at a truer notion of the characters of some among them, and may accordingly sacrifice to that dreadful superst.i.tion of being usefully employed which makes so many bores and bored, we can also furtively enjoy the oddities of thought and speech, the humors of the time, which our local historians are too apt to despise as inconsidered trifles. For myself I confess myself heretic to the established theory of the gravity of history, and am not displeased with an opportunity to smile behind my hand at any ludicrous interruption of that sometimes wearisome ceremonial. I am not sure that I would not sooner give up Raleigh spreading his cloak to keep the royal Dian's feet from the mud, than that awful judgment upon the courtier whose Atlantean thighs leaked away in bran through the rent in his trunk-hose. The painful fact that Fisher had his head cut off is somewhat mitigated to me by the circ.u.mstance that the Pope should have sent him, of all things in the world, a cardinal's hat after that incapacitation. Theology herself becomes less unamiable to me when I find the Supreme Pontiff writing to the Council of Trent that "they should begin with original sin, _maintaining yet a due respect for the Emperor_." That infallibility should thus courtesy to decorum, shall make me think better of it while I live. I shall accordingly endeavor to give my readers what amus.e.m.e.nt I can, leaving it to themselves to extract solid improvement from the volumes before us, which include a part of the correspondence of three generations of Winthrops.

Let me premise that there are two men above all others for whom our respect is heightened by these letters,--the elder John Winthrop and Roger Williams. Winthrop appears throughout as a truly magnanimous and n.o.ble man in an un.o.btrusive way,--a kind of greatness that makes less noise in the world, but is on the whole more solidly satisfying than most others,--a man who has been dipped in the river of G.o.d (a surer baptism than Styx or dragon's blood) till his character is of perfect proof, and who appears plainly as the very soul and life of the young Colony. Very reverend and G.o.dly he truly was, and a respect not merely ceremonious, but personal, a respect that savors of love, shows itself in the letters addressed to him. Charity and tolerance flow so naturally from the pen of Williams that it is plain they were in his heart. He does not show himself a very strong or very wise man, but a thoroughly gentle and good one. His affection for the two Winthrops is evidently of the warmest. We suspect that he lived to see that there was more reason in the drum-head religious discipline which made him, against his will, the founder of a commonwealth, than he may have thought at first. But for the fanaticism (as it is the fashion to call the sagacious straitness) of the abler men who knew how to root the English stock firmly in this new soil on either side of him, his little plantation could never have existed, and he himself would have been remembered only, if at all, as one of the jarring atoms in a chaos of otherwise-mindedness.

Two other men, Emanuel Downing and Hugh Peter, leave a positively unpleasant savor in the nostrils. Each is selfish in his own way,--Downing with the shrewdness of an attorney, Peter with that clerical unction which in a vulgar nature so easily degenerates into greasiness. Neither of them was the man for a forlorn hope, and both returned to England when the civil war opened prospect of preferment there. Both, we suspect, were inclined to value their Puritanism for its rewards in this world rather than the next. Downing's son, Sir George, was basely prosperous, making the good cause pay him so long as it was solvent, and then selling out in season to betray his old commander, Colonel Okey, to the shambles at Charing Cross. Peter became a colonel in the Parliament's army, and under the Protectorate one of Cromwell's chaplains. On his trial, after the Restoration, he made a poor figure, in striking contrast to some of the brave men who suffered with him. At his execution a shocking brutality was shown. "When Mr Cook was cut down and brought to be quartered, one they called Colonel Turner calling to the Sheriff's men to bring Mr Peters near, that he might see it; and by and by the Hangman came to him all besmeared in blood, and rubbing his b.l.o.o.d.y hands together, he tauntingly asked, _Come, how do you like this, Mr.

Peters? How do you like this work?_"[137] This Colonel Turner can hardly have been other than the one who four years later came to the hangman's hands for robbery; and whose behavior, both in the dock and at the gallows, makes his trial one of the most entertaining as a display of character. Peter would seem to have been one of those men gifted with what is sometimes called eloquence; that is, the faculty of stating things powerfully from momentary feeling, and not from that conviction of the higher reason which alone can give force and permanence to words. His letters show him subject, like others of like temperament, to fits of "hypocondriacal melancholy," and the only witness he called on his trial was to prove that he was confined to his lodgings by such an attack on the day of the king's beheading. He seems to have been subject to this malady at convenience, as some women to hysterics. Honest John Endicott plainly had small confidence in him, and did not think him the right man to represent the Colony in England. There is a droll resolve in the Ma.s.sachusetts records by which he is "desired to write to Holland for 500_l._ worth of _peter_, & 40_l._ worth of match." It is with a match that we find him burning his fingers in the present correspondence.

Peter seems to have entangled himself somehow with a Mrs. Deliverance Sheffield, whether maid or widow nowhere appears, but presumably the latter. The following statement of his position is amusing enough: "I have sent Mrs D. Sh. letter, which puts mee to new troubles, for though shee takes liberty upon my Cossen Downing's speeches, yet (Good Sir) let mee not be a foole in Israel. I had many good answers to yesterday's worke [a Fast] and amongst the rest her letter; which (if her owne) doth argue more wisedome than I thought shee had. You have often sayd I could not leave her; what to doe is very considerable. Could I with comfort & credit desist, this seemes best: could I goe on & content myselfe, that were good.... For though I now seeme free agayne, yet the depth I know not. Had shee come over with me, I thinke I had bin quieter. This shee may know, that I have sought G.o.d earnestly, that the nexte weeke I shall bee riper:--I doubt shee gaynes most by such writings: & shee deserves most where shee is further of. If you shall amongst you advise mee to write to hir, I shall forthwith; our towne lookes upon mee contracted & so I have sayd myselfe; what wonder the charge [change?] would make, I know not." Again: "Still pardon my offensive boldnes: I know not well whither Mrs Sh. have set mee at liberty or not: my conclusion is, that if you find I cannot make an honorable retreat, then I shall desire to advance [Greek: sun Theo]. Of you I now expect your last advise, viz: whither I must goe on or of, _saluo evangelij honore_: if shee bee in good earnest to leave all agitations this way, then I stand still & wayt G.o.d's mind concerning mee.... If I had much mony I would part with it to her free, till wee heare what England doth, supposing I may bee called to some imployment that will not suit a marryed estate": (here another mode of escape presents itself, and he goes on:) "for indeed (Sir) some must looke out & I have very strong thoughts to speake with the Duitch Governor & lay some way there for a supply &c." At the end of the letter, an objection to the lady herself occurs to him: "Once more for Mrs Sh: I had from Mr Hibbins & others, her fellowpa.s.sengers, sad discouragements where they saw her in her trim. I would not come of with dishonor, nor come on with griefe, or ominous hesitations." On all this shilly-shally we have a shrewd comment in a letter of Endicott: "I cannot but acquaint you with my thoughts concerning Mr Peter since hee receaued a letter from Mrs Sheffield, which was yesterday in the eveninge after the Fast, shee seeming in her letter to abate of her affeccions towards him & dislikinge to come to Salem vppon such termes as he had written. I finde now that hee begins to play her parte, & if I mistake not, you will see him as greatly in loue with her (if shee will but hold of a little) as euer shee was with him; but he conceales it what he can as yett. The begininge of the next weeke you will heare further from him." The widow was evidently more than a match for poor Peter.

It should appear that a part of his trouble arose from his having coquetted also with a certain Mrs. Ruth, about whom he was "dealt with by Mrs Amee, Mr Phillips & 2 more of the Church, our Elder being one. When Mr Phillips with much violence & sharpnes charged mee home ... that I should hinder the mayd of a match at London, which was not so, could not thinke of any kindnes I euer did her, though shee haue had above 300_li._ through my fingers, so as if G.o.d uphold me not after an especiall manner, it will sinke me surely ... hee told me he would not stop my intended marriage, but a.s.sured mee it would not bee good ... all which makes mee reflect upon my rash proceedings with Mrs Sh." Panurge's doubts and difficulties about matrimony were not more entertainingly contradictory.

Of course, Peter ends by marrying the widow, and presently we have a comment on "her trim." In January, 1639, he writes to Winthrop: "My wife is very thankfull for her apples, & _desires much the new fashioned shooes_." Eight years later we find him writing from England, where he had been two years: "I am coming over if I must; my wife comes of necessity to New England, having run her selfe out of breath here"; and then in the postscript, "bee sure you never let my wife come away from thence without my leave, & then you love mee." But life is never pure comedy, and the end in this case is tragical. Roger Williams, after his return from England in 1654, writes to John Winthrop, Jr.: "Your brother flourisheth in good esteeme & is eminent for maintaining the Freedome of the Conscience as to matters of Beliefe, Religion, & Worship. Your Father Peters preacheth the same Doctrine though not so zealously as some years since, yet cries out against New English Rigidities & Persecutions, their civil injuries & wrongs to himselfe, & their unchristian dealing with him in excommunicating his distracted wife. All this he tould me in his lodgings at Whitehall, those lodgings which I was tould were Canterburies [the Archbishop], but he himselfe tould me that that Library wherein we were together was Canterburies & given him by the Parliament. His wife lives from him, not wholy but much distracted. He tells me he had but 200 a yeare & he allowed her 4 score per annum of it. Surely, Sir, the most holy Lord is most wise in all the trialls he exerciseth his people with.

He tould me that his affliction from his wife stird him up to Action abroad, & when successe tempted him to Pride, the Bitternes in his bozome-comforts was a Cooler & a Bridle to him." Truly the whirligig of time brings about strange revenges. Peter had been driven from England by the persecutions of Laud; a few years later he "stood armed on the scaffold" when that prelate was beheaded, and now we find him installed in the archiepiscopal lodgings. Dr. Palfrey, it appears to me, gives altogether too favorable an opinion both of Peter's character and abilities. I conceive him to have been a vain and selfish man. He may have had the bravery of pa.s.sionate impulse, but he wanted that steady courage of character which has such a beautiful constancy in Winthrop. He always professed a longing to come back to New England, but it was only a way he had of talking. That he never meant to come is plain from these letters. Nay, when things looked prosperous in England, he writes to the younger Winthrop: "My counsell is you should come hither with your family for certaynly you will bee capable of a comfortable living in this free Commonwealth. I doo seriously advise it.... G. Downing is worth 500_l_.

per annum but 4_l_. per diem--your brother Stephen worth 2000_l_. & a maior. I pray come." But when he is snugly ensconced in Whitehall, and may be presumed to have some influence with the prevailing powers, his zeal cools. "I wish you & all friends to stay there & rather looke to the West Indyes if they remoue, for many are here to seeke when they come ouer." To me Peter's highest promotion seems to have been that he walked with John Milton at the Protector's funeral. He was, I suspect, one of those men, to borrow a charitable phrase of Roger Williams, who "feared G.o.d in the main," that is, whenever it was not personally inconvenient.

William Coddington saw him in his glory in 1651: "Soe wee toucke the tyme to goe to viset Mr Petters at his chamber. I was mery with him & called him the Arch Bp: of Canterberye, in regard to his adtendance by ministers & gentlemen, & it pa.s.sed very well." Considering certain charges brought against Peter, (though he is said, when under sentence of death, to have denied the truth of them,) Coddington's statement that he liked to have "gentlewomen waite of him" in his lodgings has not a pleasant look. One last report of him we get (September, 1659) in a letter of John Davenport,--"that Mr Hugh Peters is distracted & under sore horrors of conscience, crying out of himselfe as d.a.m.ned & confessing haynous actings."

Occasionally these letters give us interesting glimpses of persons and things in England. In the letter of Williams just cited, there is a lesson for all parties raised to power by exceptional causes. "Surely, Sir, youre Father & all the people of G.o.d in England ... are now in the sadle & at the helme, so high that _non datus descensus nisi cadendo_: Some cheere up their spirits with the impossibilitie of another fall or turne, so doth Major G. Harrison ... a very gallant most deserving heavenly man, but most highflowne for the Kingdom of the Saints & the 5th Monarchie now risen & their sun never to set againe &c. Others, as, to my knowledge, the Protector ... are not so full of that faith of miracles, but still imagine changes & persecutions & the very slaughter of the witnesses before that glorious morning so much desired of a worldly Kingdome, if ever such a Kingdome (as literally it is by so many expounded) be to arise in this present world & dispensation." Poor General Harrison lived to be one of the witnesses so slaughtered. The practical good sense of Cromwell is worth noting, the English understanding struggling against Judaic trammels. Williams gives us another peep through the keyhole of the past: "It pleased the Lord to call me for some time & with some persons to practice the Hebrew, the Greeke, Latine, French & Dutch. The secretarie of the Councell (Mr Milton) for my Dutch I read him, read me many more languages. Grammar rules begin to be esteemed a Tyrannie. I taught 2 young Gentlemen, a Parliament man's sons, as we teach our children English, by words, phrazes, & constant talke, &c." It is plain that Milton had talked over with Williams the theory put forth in his tract on Education, and made a convert of him. We could wish that the good Baptist had gone a little more into particulars. But which of us knows among the men he meets whom time will dignify by curtailing him of the "Mr.," and reducing him to a bare patronymic, as being a kind by himself? We have a glance or two at Oliver, who is always interesting. "The late renowned Oliver confest to me in close discourse about the Protestants aifaires &c that he yet feard great persecutions to the protestants from the Romanists before the downfall of the Papacie," writes Williams in 1660. This "close discourse"

must have been six years before, when Williams was in England. Within a year after, Oliver interfered to some purpose in behalf of the Protestants of Piedmont, and Mr. Milton wrote his famous sonnet. Of the war with Spain, Williams reports from his letters out of England in 1656: "This diversion against the Spaniard hath turnd the face & thoughts of many English, so that the saying now is, Crowne the Protector with gould,[138] though the sullen yet cry, Crowne him with thornes."

Again in 1654: "I know the Protector had strong thoughts of Hispaniola & Cuba. Mr Cotton's interpreting of Euphrates to be the West Indies, the supply of gold (to take off taxes), & the provision of a warmer _diverticulum & receptaculum_ then N. England is, will make a footing into those parts very precious, & if it shall please G.o.d to vouchsafe successe to this fleete, I looke to hear of an invitation at least to these parts for removall from his Highnes who lookes on N. E. only with an eye of pitie, as poore, cold & useless." The mixture of Euphrates and taxes, of the transcendental and practical, prophecy taking precedence of thrift, is characteristic, and recalls Cromwell's famous rule, of fearing G.o.d _and_ keeping your powder dry. In one of the Protector's speeches,[139] he insists much on his wish to retire to a private life.

There is a curious confirmation of his sincerity in a letter of William Hooke, then belonging to his household, dated the 13th of April, 1657.

The question of the kingly t.i.tle was then under debate, and Hooke's account of the matter helps to a clearer understanding of the reasons for Cromwell's refusing the t.i.tle: "The protector is urged _utrinque_ & (I am ready to think) willing enough to betake himself to a private life, if it might be. He is a G.o.dly man, much in prayer & good discourses, delighting in good men & good ministers, self-denying & ready to promote any good work for Christ."[140] On the 5th of February, 1654, Captain John Mason, of Pequot memory, writes "a word or twoe of newes as it comes from Mr Eaton, viz: that the Parliament sate in September last; they chose their old Speaker & Clarke. The Protectour told them they were a free Parliament, & soe left them that day. They, considering where the legislative power resided, concluded to vote it on the morrow, & to take charge of the militia. The Protectour hereing of it, sent for some numbers of horse, went to the Parliament House, nayld up the doores, sent for them to the Painted Chamber, told them they should attend the lawes established, & that he would wallow in his blood before he would part with what was conferd upon him, tendering them an oath: 140 engaged." Now it is curious that Mr. Eaton himself, from whom Mason got his news, wrote, only two days before, an account, differing, in some particulars, and especially in tone, from Mason's. Of the speech he says, that it "gave such satisfaction that about 200 have since ingaged to owne the present Government." Yet Carlyle gives the same number of signers (140) as Mason, and there is a sentence in Cromwell's speech, as reported by Carlyle, of precisely the same purport as that quoted by Mason. To me, that "wallow in my blood" has rather more of the Cromwellian ring in it, more of the quality of spontaneous speech, than the "rolled into my grave and buried with infamy" of the official reporter. John Haynes (24th July, 1653) reports "newes from England of astonishing nature," concerning the dissolution of the Rump. We quote his story both as a contemporaneous version of the event, and as containing some particulars that explain the causes that led to it. It differs, in some respects, from Carlyle, and is hardly less vivid as a picture: "The Parliament of England & Councell of State are both dissolved, by whom & the manner this: The Lord Cromwell, Generall, went to the house & asked the Speaker & Bradshaw by what power they sate ther. They answered by the same power that he woare his sword.

Hee replied they should know they did not, & said they should sitt noe longer, demanding an account of the vast sommes of money they had received of the Commons. They said the matter was of great consequence & they would give him accompt in tenn dayes. He said, Noe, they had sate too long already (& might now take their ease,) for ther inriching themselves & impoverishing the Commons, & then seazed uppon all the Records. Immediatly Lambert, Livetenant Generall, & Hareson Maior Generall (for they two were with him), tooke the Speaker Lenthall by the hands, lift him out of the Chaire, & ledd him out of the house, & commanded the rest to depart, which fortwith was obeied, & the Generall tooke the keyes & locked the doore." He then goes on to give the reasons a.s.signed by different persons for the act. Some said that the General "scented their purpose" to declare themselves perpetual, and to get rid of him by ordering him to Scotland. "Others say this, that the cries of the oppressed proveiled much with him.... & hastned the declaracion of that ould principle, _Salus populi suprema lex_ &c." The General, in the heat of his wrath, himself s.n.a.t.c.hing the keys and locking the door, has a look of being drawn from the life. Cromwell, in a letter to General Fortescue (November,1655), speaks sharply of the disorders and debauchedness, profaneness and wickedness, commonly practised amongst the army sent out to the West Indies. Major Mason gives us a specimen: "It is here reported that some of the soldiers belonging to the ffleet at Boston ffell upon the watch: after some bickering they comanded them to goe before the Governour; they retorned that they were Cromwell's boyes."

Have we not, in these days, heard of "Sherman's boys"?

Belonging properly to the "Winthrop Papers," but printed in an earlier volume (Third Series, Vol. I. pp. 185-198), is a letter of John Maidstone, which contains the best summary of the Civil War that I ever read. Indeed, it gives a clearer insight into its causes, and a better view of the vicissitudes of the Commonwealth and Protectorate, than any one of the more elaborate histories. There is a singular equity and absence of party pa.s.sion in it which gives us faith in the author's judgment. He was Oliver's Steward of the Household, and his portrait of him, as that of an eminently fair-minded man who knew him well, is of great value. Carlyle has not copied it, and, as many of my readers may never have seen it, I reproduce it here: "Before I pa.s.s further, pardon me in troubling you with the character of his person, which, by reason of my nearness to him, I had opportunity well to observe. His body was well compact and strong; his stature under six feet, (I believe about two inches;) his head so shaped as you might see it a store-house and shop both, of a vast treasury of natural parts. His temper exceeding fiery, as I have known, but the flame of it kept down for the most part or soon allayed with those moral endowments he had. He was naturally compa.s.sionate towards objects in distress, even to an effeminate measure; though G.o.d had made him a heart wherein was left little room for any fear but what was due to himself, of which there was a large proportion, yet did he exceed in tenderness toward sufferers. A larger soul, I think, hath seldom dwelt in a house of clay than his was. I do believe, if his story were impartially transmitted, and the unprejudiced world well possessed with it, she would add him to her nine worthies and make that number a _decemviri_. He lived and died in comfortable communion with G.o.d, as judicious persons near him well observed. He was that Mordecai that sought the welfare of his people and spake peace to his seed. Yet were his temptations such, as it appeared frequently that he that hath grace enough for many men may have too little for himself, the treasure he had being but in an earthen vessel and that equally defiled with original sin as any other man's nature is." There are phrases here that may be matched with the choicest in the life of Agricola; and, indeed, the whole letter, superior to Tacitus in judicial fairness of tone, goes abreast of his best writing in condensation, nay, surpa.s.ses it in this, that, while in Tacitus the intensity is of temper, here it is the clear residuum left by the ferment and settling of thought. Just before, speaking of the dissolution of Oliver's last Parliament, Maidstone says: "That was the last which sat during his life, he being compelled to wrestle with the difficulties of his place so well as he could without parliamentary a.s.sistance, and in it met with so great a burthen as (I doubt not to say) it drank up his spirits, of which his natural const.i.tution yielded a vast stock, and brought him to his grave, his interment being the seed-time of his glory and England's calamity."

Hooke, in a letter of April 16, 1658, has a pa.s.sage worth quoting: "The dissolucion of the last Parliament puts the supreme powers upon difficulties, though the trueth is the Nacion is so ill spirited that little good is to be expected from these Generall a.s.semblies. They [the supreme powers, to wit, Cromwell] have been much in Counsell since this disappointment, & G.o.d hath been sought by them in the effectuall sense of the need of help from heaven & of the extreme danger impendent on a miscarriage of their advises. But our expences are so vast that I know not how they can avoyde a recurrence to another Session & to make a further tryall.... The land is full of discontents, & the Cavaleerish party doth still expect a day & nourish hopes of a Revolucion. The Quakers do still proceed & are not yet come to their period. The Presbyterians do abound, I thinke, more than ever, & are very bold & confident because some of their masterpieces lye unanswered, particularly theire _Jus Divinum Regiminis Ecclesiastici_ which I have sent to Mr.

Davenporte. It hath been extant without answer these many years [only four, brother Hooke, if we may trust the t.i.tle-page]. The Anabaptists abound likewise, & Mr Tombes hath pretended to have answered all the bookes extant against his opinion. I saw him presenting it to the Protectour of late. The Episcopall men ply the Common-Prayer booke with much more boldness then ever since these turnes of things, even in the open face of the City in severall places. I have spoken of it to the Protectour but as yet nothing is done in order to their being suppressed." It should teach us to distrust the apparent size of objects, which is a mere cheat of their nearness to us, that we are so often reminded of how small account things seem to one generation for which another was ready to die. A copy of the _Jus Divinum_ held too close to the eyes could shut out the universe with its infinite chances and changes, its splendid indifference to our ephemeral fates. Cromwell, we should gather, had found out the secret of this historical perspective, to distinguish between the blaze of a burning tar-barrel and the final conflagration of all things. He had learned tolerance by the possession of power,--a proof of his capacity for rule. In 1652 Haynes writes: "Ther was a Catechise lately in print ther, that denied the divinity of Christ, yett ther was motions in the house by some, to have it lycenced by authority. Cromwell mainly oposed, & at last it was voted to bee burnt which causes much discontent of somme." Six years had made Cromwell wiser.

One more extract from a letter of Hooke's (30th March, 1659) is worth giving. After speaking of Oliver's death, he goes on to say: "Many prayers were put up solemnly for his life, & some, of great & good note, were too confident that he would not die.... I suppose himselfe had thoughts that he should have outlived this sickness till near his dissolution, perhaps a day or two before; which I collect partly by some words which he was said to speak ... & partly from his delaying, almost to the last, to nominate his successor, to the wonderment of many who began sooner to despair of his life.... His eldest son succeedeth him, being chosen by the Council, the day following his father's death, whereof he had no expectation. I have heard him say he had thought to have lived as a country gentleman, & that his father had not employed him in such a way as to prepare him for such employment; which, he thought, he did designedly. I suppose his meaning was lest it should have been apprehended ha had prepared & appointed him for such a place, the burthen whereof I have several times heard him complaining under since his coming to the Government, the weighty occasions whereof with continuall oppressing cares had drunk up his father's spirits, in whose body very little blood was found when he was opened: the greatest defect visible was in his heart, which was flaccid & shrunk together. Yet he was one that could bear much without complaining, as one of a strong const.i.tution of brain (as appeared when he was dissected) & likewise of body. His son seemeth to be of another frame, soft & tender, & penetrable with easier cares by much, yet he is of a sweete countenance, vivacious & candid, as is the whole frame of his spirit, only naturally inclined to choler. His reception of mult.i.tudes of addresses from towns, cities, & counties doth declare, among several other indiciums, more of ability in him than could, ordinarily, have been expected from him. He spake also with general acceptation & applause when he made his speech before the Parliament, even far beyond the Lord Fynes....[141] If this a.s.sembly miss it, we are like to be in an ill condition. The old ways & customs of England, as to worshipe, are in the hearts of the most, who long to see the days again which once they saw.... The hearts of very many are for the house of the Stewarts, & there is a speech as if they would attempt to call the late King's judges into question.... The city, I hear is full of Cavaliers." Poor Richard appears to have inherited little of his father but the inclination to choler. That he could speak far beyond the Lord Fynes seems to have been not much to the purpose. Rhetoric was not precisely the medicine for such a case as he had to deal with. Such were the glimpses which the New England had of the Old. Ishmael must ere-long learn to shift for himself.

The temperance question agitated the fathers very much as it still does the children. We have never seen the anti-prohibition argument stated more cogently than in a letter of Thomas Shepard, minister of Cambridge, to Winthrop, in 1639: "This also I doe humbly intreat, that there may be no sin made of _drinking in any case one to another_, for I am confident he that stands here will fall & be beat from his grounds by his own arguments; as also that the consequences will be very sad, and the thing provoking to G.o.d & man to make more sins than (as yet is seene) G.o.d himself hath made." A principle as wise now as it was then. Our ancestors were also hara.s.sed as much as we by the difficulties of domestic service.

In a country where land might be had for the asking, it was not easy to keep hold of servants brought over from England. Emanuel Downing, always the hard, practical man, would find a remedy in negro slavery. "A warr with the Narraganset," he writes to Winthrop in 1645, "is verie considerable to this plantation, ffor I doubt whither it be not synne in us, having power in our hands, to suffer them to maynteyne the worship of the devill which their pawwawes often doe; 2lie, If upon a just warre the Lord should deliver them into our hands, wee might easily have men, woemen, & children enough to exchange for Moores, which wilbe more gaynefull pilladge for us than wee conceive, for I doe not see how wee can thrive untill wee gett into a stock of slaves sufficient to doe all our buisenes, for our childrens children will hardly see this great Continent filled with people, soe that our servants will still desire freedome to plant for them selves, & not stay but for verie great wages.

And I suppose you know verie well how wee shall maynteyne 20 Moores cheaper than one Englishe servant." The doubt whether it be not sin in us longer to tolerate their devil-worship, considering how much need we have of them as merchandise, is delicious. The way in which Hugh Peter grades the sharp descent from the apostolic to the practical with an _et cetera_, in the following extract, has the same charm: "Sir, Mr Endecot & myself salute you in the Lord Jesus &c. Wee have heard of a dividence of women & children in the bay & would bee glad of a share viz: a young woman or girle & a boy if you thinke good." Peter seems to have got what he asked for, and to have been worse off than before; for we find him writing two years later: "My wife desires my daughter to send to Hanna that was her mayd, now at Charltowne, to know if shee would dwell with us, for truly wee are so dest.i.tute (having now but an Indian) that wee know not what to doe." Let any housewife of our day, who does not find the Keltic element in domestic life so refreshing as to Mr. Arnold in literature, imagine a household with one wild Pequot woman, communicated with by signs, for its maid of all work, and take courage. Those were serious times indeed, when your cook might give warning by taking your scalp, or _chignon_, as the case might be, and