Anne Bradstreet and Her Time Part 4

All things within this fading world hath end, Adversity doth still our joys attend; No tyes so strong, no friends so dear and sweet But with death's parting blow is sure to meet.

The sentence past is most irrevocable A common thing, yet oh, inevitable; How soon, my Dear, death may my steps attend, How soon 't may be thy Lot to lose thy friend!

We both are ignorant, yet love bids me These farewell lines to recommend to thee, That when that knot's untyed that made us one, I may seem thine, who in effect am none.

And if I see not half my dayes that's due, What nature would, G.o.d grant to yours and you; The many faults that well you know I have, Let be interred in my oblivious grave; If any worth or virtue were in me, Let that live freshly in thy memory, And when thou feel'st no grief as I no harms, Yet love thy dead, who long lay in thine arms: And when thy loss shall be repaid with gains Look to my little babes my dear remains, And if thou love thyself, or loved'st me, These O protect from step-Dames injury.

And if chance to thine eyes shall bring this verse, With some sad sighs honor my absent Herse; And kiss this paper for thy love's dear sake Who with salt tears this last farewell did take.

--_A. B._

CHAPTER V.

OLD FRIENDS AND NEW.

In spite of the fits of depression evident in most of the quotations thus far given, there were many alleviations, as life settled into more tolerable conditions, and one chief one was now very near. Probably no event in the first years of Anne Bradstreet's life in the little colony had as much significance for her as the arrival at Boston in 1633, of the Rev. John Cotton, her father's friend, and one of the strongest influences in the lives of both English and American Puritans. She was still living in Cambridge and very probably made one of the party who went in from there to hear his first sermon before the Boston church. He had escaped from England with the utmost difficulty, the time of freedom allowed him by King James who admired his learning, having ended so thoroughly that he was hunted like an escaped convict.

Fearless and almost reckless, the Colonial ministers wondered at his boldness, a brother of Nathaniel Ward saying as he and some friends "spake merrily" together: "Of all men in the world, I envy Mr. Cotton of Boston, most; for he doth nothing in way of conformity, and yet hath his liberty, and I do everything in that way and cannot enjoy mine."

The child born on the stormy pa.s.sage over, and who in good time became Anne Bradstreet's son-in-law, marrying her daughter Dorothy in 1654, appeared with the father and mother at the first public service after his arrival, and before it was positively decided that he should remain in Boston. The baptism, contrary to the usual custom of having it take place, not later than ten days after birth, had been delayed, and Winthrop gives a characteristic picture of the scene: "The Lord's day following, he (Mr. Cotton) exercised in the afternoon, and being to be admitted, he signified his desire and readiness to make his confession according to order, which he said might be sufficient in declaring his faith about baptism (which he then desired for their child, born in their pa.s.sage, and therefore named Seaborn). He gave two reasons why he did not baptize it at sea (not for want of fresh water, for he held sea-water would have served): 1st, because they had no settled congregation there; 2d, because a minister hath no power to give the seals, but in his own congregation."

Some slight question, as to whether Boston alone, or the colony at large should be taxed for his support was settled with little difficulty, and on Sept. 10, another gathering from all the neighboring towns, witnessed his induction into the new church a ceremony of peculiar solemnity, preceded by a fast, and followed by such feasting as the still narrow stores of the people admitted.

No one can estimate the importance of this occasion, who does not realize what a minister meant in those first days, when the sermon held for the majority the sole opportunity of intellectual stimulus as well as spiritual growth. The coming of John Cotton to Boston, was much as if Phillips Brooks should bestow himself upon the remotest English settlement in Australia, or a missionary station in northern Minnesota, and a ripple of excitement ran through the whole community. It meant keener political as well as religious life, for the two went side by side. Mather wrote later of New England: "It is a country whose interests were most remarkably and generally enwrapped in its ecclesiastical circ.u.mstances," and he added: "The gospel has evidently been the making of our towns."

It was the deacons and elders who ruled public affairs, always under direction of well-nigh supreme authority vested in the minister. There was reason for such faith in them. "The objects of much public deference were not unaware of their authority; they seldom abused it; they never forgot it. If ever men, for real worth and greatness, deserved such pre-eminence, they did; they had wisdom, great learning, great force of will, devout consecration, philanthropy, purity of life. For once in the history of the world, the sovereign places were filled by the sovereign men. They bore themselves with the air of leaderships; they had the port of philosophers, n.o.blemen and kings. The writings of our earliest times are full of reference to the majesty of their looks, the awe inspired by their presence, the grandeur and power of their words."

New England surely owes something of her gift of "ready and commanding speech," to these early talkers, who put their whole intellectual force into a sermon, and who thought nothing of a prayer lasting for two hours and a sermon for three or even four.

Nathaniel Ward, whose caustic wit spared neither himself nor the most reverend among his brethren, wrote in his "Simple Cobbler": "We have a strong weakness in New England, that when we are speaking, we know not how to conclude. We make many ends, before we make an end.... We cannot help it, though we can; which is the arch infirmity in all morality. We are so near the west pole, that our longitudes are as long as any wise man would wish and somewhat longer. I scarce know any adage more grateful than '_Grata brevitas_'."

Mr. Cotton was no exception to this rule, but his hearers would not have had him shorter. It was, however, the personality of the man that carried weight and nothing that he has left for a mocking generation to wonder over gives slightest hint of reason for the spell he cast over congregations, under the cathedral towers, or in the simple meeting house in the new Boston. The one man alive, who, perhaps, has gone through his works conscientiously and hopefully, Moses Coit Tyler, writes of John Cotton's works: "These are indeed clear and cogent in reasoning; the language is well enough, but that is all. There are almost no remarkable merits in thought or style. One wanders through these vast tracts and jungles of Puritanic discourse--exposition, exhortation, logic- chopping, theological hair-splitting--and is unrewarded by a single pa.s.sage of eminent force or beauty, uncheered even by the felicity of a new epithet in the objurgation of sinners, or a new tint in the landscape-painting of h.e.l.l."

Hubbard wrote, while he still lived: "Mr. Cotton had such an insinuating and melting way in his preaching, that he would usually carry his very adversary captive, after the triumphant chariot of his rhetoric," but "the chariot of his rhetoric ceased to be triumphant when the master himself ceased to drive it," and we shall never know the spell of his genius. For one who had shown himself so uncompromising in action where his own beliefs were concerned, he was singularly gentle and humble. Followed from his church one day, by a specially sour and peevish fanatic, who announced to him with a frown that his ministry had become dark and flat, he replied:

"Both, brother--it may be both; let me have your prayers that it may be otherwise."

Such a nature would never revolt against the system of spiritual cross-questioning that belonged to every church, and it is easy to see how his hold on his congregation was never lost, even at the stormiest episode in his New England career.

The people flocked to hear him, and until the removal to Ipswich, there is no doubt that Anne Bradstreet and her husband met him often, and that he had his share in confirming her faith and stimulating her thought. Dudley and he remained friends to the end, and conferred often on public as well as private matters, but there are no family details save the record of the marriage in later years, which united them all more closely, than even their common suffering had done.

Health alone, or the want of it, gave sufficient reason for at least a shadow of gloom, and there were others as substantial, for fresh changes were at hand, and various circ.u.mstances had brought her family under a general criticism against which Anne Bradstreet always revolted. Minute personal criticism was the order of the day, considered an essential in holding one another in the straight path, and the New England relish for petty detail may have had its origin in this religious gossip. As usual the first trouble would seem to have arisen from envy, though undoubtedly its originator strenuously denied any such suspicion. The houses at Cambridge had gradually been made more and more comfortable, though even in the beginning, they were the rudest of structures, the roofs covered with thatch, the fire-places generally made of rough stones and the chimneys of boards plastered with clay. To shelter was the only requisite demanded, but Dudley, who desired something more, had already come under public censure, the governor and other a.s.sistants joining in the reproach that "he did not well to bestow such cost about wainscotting and adorning his house in the beginning of a plantation, both in regard to the expense, and the example."

This may have been one of the "new customs" at which poor Anne's "heart rose, for none of the company, not even excepting the governor, had come from as stately and well-ordered a home as theirs, the old castle still testifying to the love of beauty in its ancient owners." Dudley's excuse was, however, accepted, "that it was for the warmth of his house, and the charge was but little, being but clapboards nailed to the wall in the form of wainscot."

The disagreement on this question of adornment was not the only reason why a removal to Ipswich, then known as Agawam, may have seemed desirable. Dudley, who was some thirteen years older than the Governor, and whose capacity for free speech increased with every year, had criticised sharply the former's unexpected removal to Boston, and placable as Winthrop always was, a little feeling had arisen, which must have affected both families. The first open indication of Dudley's money-loving propensities had also been made a matter of discussion, and was given "in some bargains he had made with some poor members of the same congregation, to whom he had sold seven bushels and a half of corn, to receive ten for it after harvest, which the governor and some others held to be oppressing usury."

Dudley contested the point hotly, the governor taking no "notice of these speeches, and bore them with more patience than he had done upon a like occasion at another time," but the breach had been made, and it was long before it ceased to trouble the friends of both. With all his self-sacrifice, Dudley desired leadership, and the removal to Ipswich gave him more fully the position he craved, as simply just acknowledgment of his services to the Colony, than permanent home at Cambridge could have done.

Objections were urged against the removal, and after long discussion waxing hotter and hotter Dudley resigned, in a most Puritan fit of temper, leaving the council in a pa.s.sion and "clapping the door behind him." Better thoughts came to all. The gentle temper of both wife and daughter quieted him, and disposed him to look favorably upon the letter in which the council refused to accept his resignation, and this was the last public occasion upon which such scandal arose. But Ipswich was a safe harbor, and life there would hold fewer thorns than seemed sown in the Cambridge surroundings, and we may feel sure, that in spite of hardships, the long-suffering Anne and her mother welcomed the change, when it had once been positively decided upon.

The most serious objection arose from the more exposed situation of Ipswich and the fact that the Indians were becoming more and more troublesome. The first year, however, pa.s.sed in comparative quiet. A church was organized, sermons being the first necessity thought of for every plantation, and "Mr. Wilson, by leave of the congregation of Boston whereof he was pastor, went to Agawam to teach the people of that plantation, because they had yet no minister," to be succeeded shortly by Nathaniel Ward, a man of most intense nature and personality, who must have had marked effect on every mind brought under his influence. A worker of prodigious energy, he soon broke down, and after two years of pastorship, left Ipswich to become a few years later, one of the commission appointed to frame laws for the Colony and to write gradually one of the most distinctive books in early American literature, "The Simple Cobbler of Agawam." That he became the strong personal friend of the Bradstreet family was natural, for not only were they of the same social status, but sympathetic in many points, though Simon Bradstreets' moderation and tolerant spirit undoubtedly fretted the uncompromising Puritan whose opinions were as stiff and incisive as his way of putting them. An extensive traveller, a man of ripe culture, having been a successful lawyer before the ministry attracted him, he was the friend of Francis Bacon, of Archbishop Usher and the famous Heidelberg theologian, David Pareus. He had travelled widely and knew men and manners, and into the exhortations and expoundings of his daily life, the unfoldings of the complicated religious experience demanded of every Puritan, must have crept many a reminiscence of old days, dear to the heart of Anne Bradstreet, who, no matter what theory she deemed it best to follow, was at heart, to the end of her life a monarchist. We may know with what interest she would listen, and may fancy the small Simon and Dorothy standing near as Puritan discipline allowed, to hear tales of Prince Rupert, whom Nathaniel Ward had held as a baby in his arms, and of whom he wrote what we may be sure he had often said: "I have had him in my arms; . . . I wish I had him there now. If I mistake not, he promised then to be a good prince; but I doubt he hath forgot it. If I thought he would not be angry with me, I would pray hard to his Maker to make him a right Roundhead, a wise-hearted Palatine, a thankful man to the English; to forgive all his sins, and at length to save his soul, notwithstanding all his G.o.d-d.a.m.n-me's."

Even in these early days, certain feminine pomps and vanities had emigrated with their owners, and much disconcerted the energetic preacher. Anne Bradstreet had no share in them, her gentle simplicity making her always choose the least obtrusive form of speech and action, as well as dress, but she must have smiled over the fierceness with which weaker sisters were attacked, and perhaps have sought to change the att.i.tude of this chronic fault- finder; "a sincere, witty and valiant grumbler," but always a grumbler, to whom the fashions of the time seemed an outrage on common sense. He devotes a separate section of his book to them, and the delinquencies of women in general because they were "deficients or redundants not to be brought under any rule," and therefore not ent.i.tled to "pester better matter with such stuff,"

and then announces that he proposes, "for this once to borrow a little of their loose-tongued liberty, and mis-spend a word or two upon their long-waisted but short-skirted patience." "I honor the woman that can honor herself with her attire," he goes on, his wrath rising as he writes; "a good text always deserves a fair margent, but as for a woman who lives but to ape the newest court- fashions, I look at her as the very gizzard of a trifle, the product of a quarter of a cipher, the epitome of nothing; fitter to be kicked, if she were of a kickable substance, than either honored or humored. To speak moderately, I truly confess, it is beyond the ken of my understanding to conceive how those women should have any true grace or valuable virtue, that have so little wit as to disfigure themselves with such exotic garbs, as not only dismantles their native, lovely l.u.s.tre, but transclouts them into gaunt bar-geese, ill-shapen, shotten sh.e.l.l-fish, Egyptian hieroglyphics, or at the best into French flirts of the pastry, which a proper English woman should scorn with her heels. It is no marvel they wear trails on the hinder part of their heads; having nothing it seems in the forepart but a few squirrels' brains to help them frisk from one ill-favored fashion to another.... We have about five or six of them in our colony; if I see any of them accidentally, I cannot cleanse my fancy for a month after.... If any man think I have spoken rather merrily than seriously, he is much mistaken; I have written what I write, with all the indignation I can, and no more than I ought."

Let it be remembered, that these ladies with "squirrels brains,"

are the "grandmothers" whose degenerate descendants we are daily accused of being. It is an old tune, but the generations have danced to it since the world began, each with a profound conviction of its newness, and their own success in following its lead. Nor was he alone in his indignation, for even in the midst of discussions on ordnance, and deep perplexities over unruly settlers, the grave elders paused, and as Winthrop records:

"At the lecture in Boston a question was propounded about veils.

Mr. Cotton concluded, that where (by the custom of the place) they were not a sign of the woman's subjection, they were not commanded by the apostle. Mr. Endecott opposed, and did maintain it by the general arguments brought by the apostle. After some debate, the governor, perceiving it to grow to some earnestness, interposed, and so it brake off." Isaiah had protested, before Nathaniel Ward or the Council echoed him, but if this is the att.i.tude the st.u.r.dy preacher held toward the women of his congregation, he must have found it well to resign his place to his successor, also a Nathaniel, Nathaniel Rogers, one of the row of "nine small children," still to be seen in the New England Primer, gazing upon the martyr, John Rogers, the famous preacher of Dedham, whose gifts of mind and soul made him a shining mark for persecution, and whose name is still honored in his descendants.

Of less aggressive and incisive nature than Nathaniel Ward, he was a man of profound learning, his son and grandson succeeding him at Ipswich, and the son, who had accompanied him from England becoming the President of Harvard College. His sympathy with Simon Bradstreet's moderate and tolerant views, at once brought them together, and undoubtedly made him occasionally a thorn in the side of Governor Dudley, who felt then, precisely the same emotions as in later life were chronicled in his one attempt at verse:

"Let men of G.o.d in Courts and Churches watch, O'er such as do a Toleration hatch, Lest that ill egg bring forth a c.o.c.katrice To poison all with Heresie and Vice."

Nathaniel Rogers has left no written memorial save a tract in the interest of this most objectionable toleration, in which, while favoring liberty and reformation, he censured those who had brought false charges against the king, and as a result, was accused of being one of the king's agents in New England. Anne Bradstreet's sympathies were even more strongly with him than those of her husband, and in the quiet listening to the arguments which went on, she had rarest opportunity for that gradual acc.u.mulation of real worldly wisdom to be found in many of her "Reflections" in prose.

At present there was more room for apprehension than reflection.

Indian difficulties were more and more pressing, and in Sept., 1635, the General Court had included Ipswich in the order that no dwelling-house should be more than half a mile from the meeting- house, it being impossible to guard against the danger of coming and going over longer s.p.a.ce. The spring of 1636-7 brought still more stringent care. Watches were kept and no one allowed to travel without arms. The Pequot war was the culmination for the time, the seed of other and more atrocious conflicts to come, and whatever the judgment of to-day may be on the causes which brought such results, the terror of the settlers was a very real and well- grounded fact. As with Deerfield at a later date, they were protected from Indian a.s.saults, only by "a rude picketted fort.

Sentinels kept guard every night; even in the day time, no one left his door-steps without a musket; and neighborly communication between the houses was kept up princ.i.p.ally by underground pa.s.sages from cellar to cellar."

Mr. Daniel Dennison, who had married Anne Bradstreet's sister, was chosen captain for Ipswich and remained so for many years. As the Indians were driven out, they concentrated in and about New Hampshire, which, being a frontier colony, knew no rest from peril day and night, but it was many years before any Ma.s.sachusetts settler dared move about with freedom, and the perpetual apprehension of every woman who dreaded the horrible possibilities of Indian outrage, must have gone far toward intensifying and grinding in the morbid sensitiveness which even to-day is part of the genuine New England woman's character. The grim details of expeditions against them were known to every child. The same impatience of any word in their favor was shown then, as we find it now in the far West, where their treachery and barbarity is still a part of the story of to-day, and Johnson, in his "Wonder- Working Providence," gives one or two almost incredible details of warfare against them with a Davidic exultation over the downfall of so pestilent an enemy, that is more Gothic than Christian.

"The Lord in mercy toward his poor churches, having thus destroyed these b.l.o.o.d.y, barbarous Indians, he returns his people in safety to their vessels, where they take account of their prisoners. The squaws and some young youths they brought home with them; and finding the men to be deeply guilty of the crimes they undertook the war for, they brought away only their heads."

Such retribution seemed just and right, but its effect on Puritan character was hardly softening, and was another unconscious factor in that increasing ratio of hatred against all who opposed them, whether in religious belief, or in the general administration of affairs. In these affairs every woman was interested to a degree that has had no parallel since, unless it may be, on the Southern side during our civil war. Politics and religion were one, and removal to Ipswich had not deadened the interest with which they watched and commented on every fluctuation in the stormy situation at "home," as they still called England, Cotton taking active part in all discussions as to Colonial action.

It was at this period that she wrote the poem, "A Dialogue between Old England and New," which holds the political situation at that time. Many of the allusions in the first edition, were altered in the second, for as Charles II. had then begun his reign, loyalty was a necessity, and no strictures upon kings could be allowed.

The poem, which is rather a summary of political difficulties, has its own interest, as showing how thoroughly she had caught the spirit of the time, as well as from the fact that it was quoted as authority by the wisest thinkers of the day, and regarded with an awe and admiration we are hardly likely to share, as the phenomenal work of a phenomenal woman.

A DIALOGUE BETWEEN OLD ENGLAND AND NEW, CONCERNING THEIR PRESENT TROUBLES.

_Anno_, 1642.

_NEW ENGLAND_.

Alas, dear Mother, fairest Queen and best, With honour, wealth and peace happy and blest; What ails thee hang thy head and cross thine arms?

And sit i' th' dust, to sigh these sad alarms?

What deluge of new woes thus overwhelme The glories of thy ever famous Realme?

What means this wailing tone, this mournful guise?

Ah, tell thy daughter, she may sympathize.

_OLD ENGLAND._

Art ignorant indeed of these my woes?

Or must my forced tongue my griefs disclose?

And must myself dissect my tatter'd state, Which mazed Christendome stands wond'ring at?

And thou a child, a Limbe, and dost not feel My fainting weakened body now to reel?

This Physick purging portion I have taken, Will bring Consumption, or an Ague quaking, Unless some Cordial, thou fetch from high, Which present help may ease my malady.

If I decease, dost think thou shalt survive?

Or by my wasting state dost think to thrive?

Then weigh our case, if't be not justly sad; Let me lament alone, while thou art glad.