Initial Studies in American Letters Part 1

Initial Studies in American Letters.

by Henry A. Beers.

PREFACE.

This volume is intended as a companion to the historical sketch of English literature, ent.i.tled _From Chaucer to Tennyson_, published last year for the Chautauqua Circle. In writing it I have followed the same plan, aiming to present the subject in a sort of continuous essay rather than in the form of a "primer" or elementary manual. I have not undertaken to describe, or even to mention, every American author or book of importance, but only those which seemed to me of most significance. Nevertheless I believe that the sketch contains enough detail to make it of some use as a guide-book to our literature.

Though meant to be mainly a history of American _belles-lettres_, it makes some mention of historical and political writings, but hardly any of philosophical, scientific, and technical works.

A chronological rather than a topical order has been followed, although the fact that our best literature is of recent growth has made it impossible to adhere as closely to a chronological plan as in the English sketch. In the reading courses appended to the different chapters I have named a few of the most important authorities in American literary history, such as Duyckinck, Tyler, Stedman, and Richardson. My thanks are due to the authors and publishers who have kindly allowed me the use of copyrighted matter for the appendix, especially to Mr. Park G.o.dwin and Messrs. D. Appleton & Co. for the pa.s.sages from Bryant; to Messrs. A. O. Armstrong & Son for the selections from Poe; to the Rev. E. E. Hale and Messrs. Roberts Brothers for the extract from _The Man Without a Country_; to Walt Whitman for his two poems; and to Mr. Clemens and the American Publishing Co. for the pa.s.sage from _The Jumping Frog_.

HENRY A. BEERS.

INITIAL STUDIES IN AMERICAN LETTERS.

CHAPTER I.

THE COLONIAL PERIOD.

1607-1765.

The writings of our colonial era have a much greater importance as history than as literature. It would be unfair to judge of the intellectual vigor of the English colonists in America by the books that they wrote; those "stern men with empires in their brains" had more pressing work to do than the making of books. The first settlers, indeed, were brought face to face with strange and exciting conditions--the sea, the wilderness, the Indians, the flora and fauna of a new world--things which seem stimulating to the imagination, and incidents and experiences which might have lent themselves easily to poetry or romance. Of all these they wrote back to England reports which were faithful and sometimes vivid, but which, upon the whole, hardly rise into the region of literature. "New England," said Hawthorne, "was then in a state incomparably more picturesque than at present." But to a contemporary that old New England of the seventeenth century doubtless seemed any thing but picturesque, filled with grim, hard, work-day realities. The planters both of Virginia and Ma.s.sachusetts were decimated by sickness and starvation, constantly threatened by Indian Wars, and troubled by quarrels among themselves and fears of disturbance from England. The wrangles between the royal governors and the House of Burgesses in the Old Dominion, and the theological squabbles in New England, which fill our colonial records, are petty and wearisome to read of. At least, they would be so did we not bear in mind to what imperial destinies those conflicts were slowly educating the little communities which had hardly yet secured a foothold on the edge of the raw continent.

Even a century and a half after the Jamestown and Plymouth settlements, when the American plantations had grown strong and flourishing, and commerce was building up large towns, and there were wealth and generous living and fine society, the "good old colony days when we lived under the king," had yielded little in the way of literature that is of any permanent interest. There would seem to be something in the relation of a colony to the mother-country which dooms the thought and art of the former to a helpless provincialism. Canada and Australia are great provinces, wealthier and more populous than the thirteen colonies at the time of their separation from England. They have cities whose inhabitants number hundreds of thousands, well-equipped universities, libraries, cathedrals, costly public buildings, all the outward appliances of an advanced civilization; and yet what have Canada and Australia contributed to British literature?

American literature had no infancy. That engaging _navete_ and that heroic rudeness which give a charm to the early popular tales and songs of Europe find, of course, no counterpart on our soil. Instead of emerging from the twilight of the past the first American writings were produced under the garish noon of a modern and learned age.

Decrepitude rather than youthfulness is the mark of a colonial literature. The poets, in particular, instead of finding a challenge to their imagination in the new life about them, are apt to go on imitating the cast-off literary fashions of the mother-country.

America was settled by Englishmen who were contemporary with the greatest names in English literature. Jamestown was planted in 1607, nine years before Shakespeare's death, and the hero of that enterprise, Captain John Smith, may not improbably have been a personal acquaintance of the great dramatist. "They have acted my fatal tragedies on the stage," wrote Smith. Many circ.u.mstances in _The Tempest_ were doubtless suggested by the wreck of the _Sea Venture_ on "the still vext Bermoothes," as described by William Strachey in his _True Repertory of the Wrack and Redemption of Sir Thomas Gates_, written at Jamestown, and published at London in 1610. Shakespeare's contemporary, Michael Drayton, the poet of the _Polyolbion_, addressed a spirited valedictory ode to the three shiploads of "brave, heroic minds" who sailed from London in 1606 to colonize Virginia, an ode which ended with the prophecy of a future American literature:

"And as there plenty grows Of laurel every-where-- Apollo's sacred tree-- You it may see A poet's brows To crown, that may sing there."

Another English poet, Samuel Daniel, the author of the _Civil Wars_, had also prophesied in a similar strain:

"And who in time knows whither we may vent The treasure of our tongue, to what strange sh.o.r.es . . .

What worlds in the yet unformed Occident May come refined with accents that are ours?"

It needed but a slight movement in the balances of fate, and Walter Raleigh might have been reckoned among the poets of America. He was one of the original promoters of the Virginia colony, and he made voyages in person to Newfoundland and Guiana. And more unlikely things have happened than that when John Milton left Cambridge in 1632 he should have been tempted to follow Winthrop and the colonists of Ma.s.sachusetts Bay, who had sailed two years before. Sir Henry Vane, the younger, who was afterward Milton's friend--

"Vane, young in years, but in sage counsel old"--

came over in 1635, and was for a short time governor of Ma.s.sachusetts.

These are idle speculations, and yet, when we reflect that Oliver Cromwell was on the point of embarking for America when he was prevented by the king's officers, we may, for the nonce, "let our frail thoughts dally with false surmise," and fancy by how narrow a chance _Paradise Lost_ missed being written in Boston. But, as a rule, the members of the literary guild are not quick to emigrate. They like the feeling of an old and rich civilization about them, a state of society which America has only begun to reach during the present century.

Virginia and New England, says Lowell, were the "two great distributing centers of the English race." The men who colonized the country between the Capes of Virginia were not drawn, to any large extent, from the literary or bookish cla.s.ses in the old country. Many of the first settlers were gentlemen--too many, Captain Smith thought, for the good of the plantation. Some among these were men of worth and spirit, "of good means and great parentage." Such was, for example, George Percy, a younger brother of the Earl of Northumberland, who was one of the original adventurers, and the author of _A Discourse of the Plantation of the Southern Colony of Virginia_, which contains a graphic narrative of the fever and famine summer of 1607 at Jamestown. But many of these gentlemen were idlers, "unruly gallants, packed thither by their friends to escape ill destinies," dissipated younger sons, soldiers of fortune, who came over after the gold which was supposed to abound in the new country, and who spent their time in playing bowls and drinking at the tavern as soon as there was any tavern. With these was a sprinkling of mechanics and farmers, indented servants, and the on-scourings of the London streets, fruit of press-gangs and jail deliveries, sent over to "work in the plantations."

Nor were the conditions of life afterward in Virginia very favorable to literary growth. The planters lived isolated on great estates which had water-fronts on the rivers that flow into the Chesapeake. There the tobacco, the chief staple of the country, was loaded directly upon the trading vessels that tied up to the long, narrow wharves of the plantations. Surrounded by his slaves, and visited occasionally by a distant neighbor, the Virginia country gentleman lived a free and careless life. He was fond of fox-hunting, horse-racing, and c.o.c.k-fighting. There were no large towns, and the planters met each other mainly on occasion of a county court or the a.s.sembling of the Burgesses. The court-house was the nucleus of social and political life in Virginia as the town-meeting was in New England. In such a state of society schools were necessarily few, and popular education did not exist. Sir William Berkeley, who was the royal governor of the colony from 1641 to 1677, said, in 1670, "I thank G.o.d there are no free schools nor printing, and I hope we shall not have these hundred years." In the matter of printing this pious wish was well-nigh realized. The first press set up in the colony, about 1681, was soon suppressed, and found no successor until the year 1729. From that date until some ten years before the Revolution one printing-press answered the needs of Virginia, and this was under official control. The earliest newspaper in the colony was the _Virginia Gazette_, established in 1736.

In the absence of schools the higher education naturally languished.

Some of the planters were taught at home by tutors, and others went to England and entered the universities. But these were few in number, and there was no college in the colony until more than half a century after the foundation of Harvard in the younger province of Ma.s.sachusetts. The college of William and Mary was established at Williamsburg chiefly by the exertions of the Rev. James Blair, a Scotch divine, who was sent by the Bishop of London as "commissary" to the Church in Virginia. The college received its charter in 1693, and held its first commencement in 1700. It is perhaps significant of the difference between the Puritans of New England and the so-called "Cavaliers" of Virginia, that while the former founded and supported Harvard College in 1636, and Yale in 1701, of their own motion and at their own expense, William and Mary received its endowment from the crown, being provided for in part by a deed of lands and in part by a tax of a penny a pound on all tobacco exported from the colony. In return for this royal grant the college was to present yearly to the king two copies of Latin verse. It is reported of the young Virginian gentlemen who resorted to the new college that they brought their plantation manners with them, and were accustomed to "keep race-horses at the college, and bet at the billiard or other gaming-tables."

William and Mary College did a good work for the colony, and educated some of the great Virginians of the Revolutionary era, but it has never been a large or flourishing inst.i.tution, and has held no such relation to the intellectual development of its section as Harvard and Yale have held in the colonies of Ma.s.sachusetts and Connecticut. Even after the foundation of the University of Virginia, in which Jefferson took a conspicuous part, Southern youths were commonly sent to the North for their education, and at the time of the outbreak of the civil war there was a large contingent of Southern students in several Northern colleges, notably in Princeton and Yale.

Naturally, the first books written in America were descriptions of the country and narratives of the vicissitudes of the infant settlements, which were sent home to be printed for the information of the English public and the encouragement of further immigration. Among books of this kind produced in Virginia the earliest and most noteworthy were the writings of that famous soldier of fortune, Captain John Smith.

The first of these was his _True Relation_, namely, "of such occurrences and accidents of note as hath happened in Virginia since the first planting of that colony," printed at London in 1608. Among Smith's other books the most important is perhaps his _General History of Virginia_ (London, 1624), a compilation of various narratives by different hands, but pa.s.sing under his name. Smith was a man of a restless and daring spirit, full of resource, impatient of contradiction, and of a somewhat vainglorious nature, with an appet.i.te for the marvelous and a disposition to draw the longbow. He had seen service in many parts of the world, and his wonderful adventures lost nothing in the telling. It was alleged against him that the evidence of his prowess rested almost entirely on his own testimony. His truthfulness in essentials has not, perhaps, been successfully impugned, but his narratives have suffered by the embellishments with which he has colored them; and, in particular, the charming story of Pocahontas saving his life at the risk of her own--the one romance of early Virginian history--has pa.s.sed into the realm of legend.

Captain Smith's writings have small literary value apart from the interest of the events which they describe and the diverting but forcible personality which they unconsciously display. They are the rough-hewn records of a busy man of action, whose sword was mightier than his pen. As Smith returned to England after two years in Virginia, and did not permanently cast in his lot with the settlement of which he had been for a time the leading spirit, he can hardly be claimed as an American author. No more can Mr. George Sandys, who came to Virginia in the train of Governor Wyat, in 1621, and completed his excellent metrical translation of Ovid on the banks of the James, in the midst of the Indian ma.s.sacre of 1622, "limned" as he writes "by that imperfect light which was s.n.a.t.c.hed from the hours of night and repose, having wars and tumults to bring it to light instead of the muses." Sandys went back to England for good probably as early as 1625, and can, therefore, no more be reckoned as the first American poet, on the strength of his paraphrase of the _Metamorphoses_, than he can be reckoned the earliest Yankee inventor because he "introduced the first water-mill into America."

The literature of colonial Virginia, and of the southern colonies which took their point of departure from Virginia, is almost wholly of this historical and descriptive kind. A great part of it is concerned with the internal affairs of the province, such as "Bacon's Rebellion," in 1676, one of the most striking episodes in our ante-revolutionary annals, and of which there exist a number of narratives, some of them anonymous, and only rescued from a ma.n.u.script condition a hundred years after the event. Another part is concerned with the explorations of new territory. Such were the "Westover Ma.n.u.scripts," left by Colonel William Byrd, who was appointed in 1729 one of the commissioners to fix the boundary between Virginia and North Carolina, and gave an account of the survey in his _History of the Dividing Line_, which was printed only in 1841. Colonel Byrd is one of the most brilliant figures of colonial Virginia, and a type of the Old Virginia gentleman. He had been sent to England for his education, where he was admitted to the bar of the Middle Temple, elected a Fellow of the Royal Society, and formed an intimate friendship with Charles Boyle, the Earl of Orrery.

He held many offices in the government of the colony, and founded the cities of Richmond and Petersburg. His estates were large, and at Westover--where he had one of the finest private libraries in America--he exercised a baronial hospitality, blending the usual profusion of plantation life with the elegance of a traveled scholar and "picked man of countries." Colonel Byrd was rather an amateur in literature. His _History of the Dividing Line_ is written with a jocularity which rises occasionally into real humor, and which gives to the painful journey through the wilderness the air of a holiday expedition. Similar in tone were his diaries of _A Progress to the Mines_ and _A Journey to the Land of Eden_ in North Carolina.

The first formal historian of Virginia was Robert Beverly, "a native and inhabitant of the place," whose _History of Virginia_ was printed at London in 1705. Beverly was a rich planter and large slave-owner, who, being in London in 1703, was shown by his bookseller the ma.n.u.script of a forthcoming work, Oldmixon's _British Empire in America_. Beverly was set upon writing his history by the inaccuracies in this, and likewise because the province "has been so misrepresented to the common people of England as to make them believe that the servants in Virginia are made to draw in cart and plow, and that the country turns all people black"--an impression which lingers still in parts of Europe. The most original portions of the book are those in which the author puts down his personal observations of the plants and animals of the New World, and particularly the account of the Indians, to which his third book is devoted, and which is accompanied by valuable plates. Beverly's knowledge of these matters was evidently at first hand, and his descriptions here are very fresh and interesting.

The more strictly historical part of his work is not free from prejudice and inaccuracy. A more critical, detailed, and impartial, but much less readable, work was William St.i.th's _History of the First Discovery and Settlement of Virginia_, 1747, which brought the subject down only to the year 1624. St.i.th was a clergyman, and at one time a professor in William and Mary College.

The Virginians were stanch royalists and churchmen. The Church of England was established by law, and non-conformity was persecuted in various ways. Three missionaries were sent to the colony in 1642 by the Puritans of New England, two from Braintree, Ma.s.sachusetts, and one from New Haven. They were not suffered to preach, but many resorted to them in private houses, until, being finally driven out by fines and imprisonments, they took refuge in Catholic Maryland. The Virginia clergy were not, as a body, very much of a force in education or literature. Many of them, by reason of the scattering and dispersed condition of their parishes, lived as domestic chaplains with the wealthier planters, and partook of their illiteracy and their pa.s.sion for gaming and hunting. Few of them inherited the zeal of Alexander Whitaker, the "Apostle of Virginia," who came over in 1611 to preach to the colonists and convert the Indians, and who published in furtherance of those ends _Good News from Virginia_, in 1613, three years before his death by drowning in the James River.

The conditions were much more favorable for the production of a literature in New England than in the southern colonies. The free and genial existence of the "Old Dominion" had no counterpart among the settlers of Plymouth and Ma.s.sachusetts Bay, and the Puritans must have been rather unpleasant people to live with for persons of a different way of thinking. But their intensity of character, their respect for learning, and the heroic mood which sustained them through the hardships and dangers of their great enterprise are amply reflected in their own writings. If these are not so much literature as the raw materials of literature, they have at least been fortunate in finding interpreters among their descendants, and no modern Virginian has done for the memory of the Jamestown planters what Hawthorne, Whittier, Longfellow, and others have done in casting the glamour of poetry and romance over the lives of the founders of New England.

Cotton Mather, in his _Magnalia_, quotes the following pa.s.sage from one of those election sermons, delivered before the General Court of Ma.s.sachusetts, which formed for many years the great annual intellectual event of the colony:

"The question was often put unto our predecessors, _What went ye out into the wilderness to see_? And the answer to it is not only too excellent but too notorious to be dissembled. . . . We came hither because we would have our posterity settled under the pure and full dispensations of the Gospel, defended by rulers that should be of ourselves." The New England colonies were, in fact, theocracies.

Their leaders were clergymen, or laymen whose zeal for the faith was no whit inferior to that of the ministers themselves. Church and State were one. The freeman's oath was only administered to church members, and there was no place in the social system for unbelievers or dissenters. The pilgrim fathers regarded their transplantation to the New World as an exile, and nothing is more touching in their written records than the repeated expressions of love and longing toward the old home which they had left, and even toward that Church of England from which they had sorrowfully separated themselves. It was not in any light or adventurous spirit that they faced the perils of the sea and the wilderness. "This howling wilderness," "these ends of the earth," "these goings down of the sun," are some of the epithets which they constantly applied to the land of their exile. Nevertheless they had come to stay, and, unlike Smith and Percy and Sandys, the early historians and writers of New England cast in their lots permanently with the new settlements. A few, indeed, went back after 1640--Mather says some ten or twelve of the ministers of the first "cla.s.sis" or immigration were among them--when the victory of the Puritanic party in Parliament opened a career for them in England, and made their presence there seem in some cases a duty. The celebrated Hugh Peters, for example, who was afterward Oliver Cromwell's chaplain, and was beheaded after the Restoration, went back in 1641, and in 1647 Nathaniel Ward, the minister of Ipswich, Ma.s.sachusetts, and author of a quaint book against toleration, ent.i.tled _The Simple Cobbler of Agawam_; written in America and published shortly after its author's arrival in England.

The civil war, too, put a stop to further emigration from England until after the Restoration in 1660.

The ma.s.s of the Puritan immigration consisted of men of the middle cla.s.s, artisans and husbandmen, the most useful members of a new colony. But their leaders were clergymen educated at the universities, and especially at Emmanuel College, Cambridge, the great Puritan college; their civil magistrates were also in great part gentlemen of education and substance, like the elder Winthrop, who was learned in law, and Theophilus Eaton, first governor of New Haven, who was a London merchant of good estate. It is computed that there were in New England during the first generation as many university graduates as in any community of equal population in the old country. Almost the first care of the settlers was to establish schools. Every town of fifty families was required by law to maintain a common school, and every town of a hundred families a grammar or Latin school. In 1636, only sixteen years after the landing of the Pilgrims on Plymouth Rock, Harvard College was founded at Newtown, whose name was thereupon changed to Cambridge, the General Court held at Boston on September 8, 1630, having already advanced 400 pounds "by way of essay towards the building of something to begin a college." "An university," says Mather, "which hath been to these plantations, for the good literature there cultivated, _sal Gentium_, . . . and a river without the streams whereof these regions would have been mere unwatered places for the devil." By 1701 Harvard had put forth a vigorous offshoot, Yale College at New Haven, the settlers of New Haven and Connecticut plantations having increased sufficiently to need a college at their own doors. A printing-press was set up at Cambridge in 1639, which was under the oversight of the university authorities, and afterward of licensers appointed by the civil power. The press was no more free in Ma.s.sachusetts than in Virginia, and that "liberty of unlicensed printing" for which the Puritan Milton had pleaded in his _Areopagitica_, in 1644, was unknown in Puritan New England until some twenty years before the outbreak of the Revolutionary War. "The Freeman's Oath" and an almanac were issued from the Cambridge press in 1639, and in 1640 the first English book printed in America, a collection of the psalms in meter, made by various ministers, and known as the _Bay Psalm Book_. The poetry of this version was worse, if possible, than that of Sternhold and Hopkins's famous rendering; but it is noteworthy that one of the princ.i.p.al translators was that devoted "Apostle to the Indians," the Rev. John Eliot, who, in 1661-63, translated the Bible into the Algonquin tongue. Eliot hoped and toiled a life-time for the conversion of those "salvages," "tawnies,"

"devil-worshipers," for whom our early writers have usually nothing but bad words. They have been destroyed instead of converted; but his (so ent.i.tled) _Mamusse Wunneetupanatamwe Up-Biblum G.o.d naneeswe Nukkone Testament kah wonk Wusku Testament_--the first Bible printed in America--remains a monument of missionary zeal and a work of great value to students of the Indian languages.

A modern writer has said that, to one looking back on the history of old New England, it seems as though the sun shone but dimly there, and the landscape was always dark and wintry. Such is the impression which one carries away from the perusal of books like Bradford's and Winthrop's Journals, or Mather's _Wonders of the Invisible World_--an impression of gloom, of flight and cold, of mysterious fears besieging the infant settlements scattered in a narrow fringe "between the groaning forest and the sh.o.r.e." The Indian terror hung over New England for more than half a century, or until the issue of King Philip's War, in 1670, relieved the colonists of any danger of a general ma.s.sacre. Added to this were the perplexities caused by the earnest resolve of the settlers to keep their New-England Eden free from the intrusion of the serpent in the shape of heretical sects in religion. The Puritanism of Ma.s.sachusetts was an orthodox and conservative Puritanism. The later and more grotesque out-crops of the movement in the old England found no toleration in the new. But these refugees for conscience' sake were compelled in turn to persecute Antinomians, Separatists, Familists, Libertines, Anti-pedobaptists, and later, Quakers, and still later, Enthusiasts, who swarmed into their precincts and troubled the churches with "prophesyings" and novel opinions. Some of those were banished, others were flogged or imprisoned, and a few were put to death. Of the exiles the most noteworthy was Roger Williams, an impetuous, warm-hearted man, who was so far in advance of his age as to deny the power of the civil magistrate in cases of conscience, or who, in other words, maintained the modern doctrine of the separation of Church and State. Williams was driven away from the Ma.s.sachusetts colony--where he had been minister of the church at Salem--and with a few followers fled into the southern wilderness and settled at Providence. There, and in the neighboring plantation of Rhode Island, for which he obtained a charter, he established his patriarchal rule and gave freedom of worship to all comers. Williams was a prolific writer on theological subjects, the most important of his writings being, perhaps, his _b.l.o.o.d.y Tenent of Persecution_, 1644, and a supplement to the same called out by a reply to the former work from the pen of Mr. John Cotton, minister of the First Church at Boston, ent.i.tled _The b.l.o.o.d.y Tenent Washed and made White in the Blood of the Lamb_. Williams was also a friend to the Indians, whose lands, he thought, should not be taken from them without payment, and he antic.i.p.ated Eliot by writing, in 1643, a _Key into the Language of America_. Although at odds with the theology of Ma.s.sachusetts Bay, Williams remained in correspondence with Winthrop and others in Boston, by whom he was highly esteemed. He visited England in 1643 and 1652, and made the acquaintance of John Milton.

Besides the threat of an Indian war and their anxious concern for the purity of the Gospel in their churches, the colonists were haunted by superst.i.tious forebodings of the darkest kind. It seemed to them that Satan, angered by the setting up of the kingdom of the saints in America, had "come down in great wrath," and was present among them, sometimes even in visible shape, to terrify and tempt. Special providences and unusual phenomena, like earth quakes, mirages, and the northern lights, are gravely recorded by Winthrop and Mather and others as portents of supernatural persecutions. Thus Mrs. Anne Hutchinson, the celebrated leader of the Familists, having, according to rumor, been delivered of a monstrous birth, the Rev. John Cotton, in open a.s.sembly, at Boston, upon a lecture day, "thereupon gathered that it might signify her error in denying inherent righteousness." "There will be an unusual range of the devil among us," wrote Mather, "a little before the second coming of our Lord. The evening wolves will be much abroad when we are near the evening of the world." This belief culminated in the horrible witchcraft delusion at Salem in 1692, that "spectral puppet play," which, beginning with the malicious pranks of a few children who accused certain uncanny old women and other persons of mean condition and suspected lives of having tormented them with magic, gradually drew into its vortex victims of the highest character, and resulted in the judicial murder of over nineteen people. Many of the possessed pretended to have been visited by the apparition of a little black man, who urged them to inscribe their names in a red book which he carried--a sort of muster-roll of those who had forsworn G.o.d's service for the devil's. Others testified to having been present at meetings of witches in the forest. It is difficult now to read without contempt the "evidence" which grave justices and learned divines considered sufficient to condemn to death men and women of unblemished lives. It is true that the belief in witchcraft was general at that time all over the civilized world, and that sporadic cases of witch-burnings had occurred in different parts of America and Europe.

Sir Thomas Browne, in his _Religio Medici_, 1635, affirmed his belief in witches, and p.r.o.nounced those who doubted of them "a sort of atheist." But the superst.i.tion came to a head in the Salem trials and executions, and was the more shocking from the general high level of intelligence in the community in which these were held. It would be well if those who lament the decay of "faith" would remember what things were done in New England in the name of faith less than two hundred years ago. It is not wonderful that, to the Ma.s.sachusetts Puritans of the seventeenth century, the mysterious forest held no beautiful suggestion; to them it was simply a grim and hideous wilderness, whose dark aisles were the ambush of prowling savages and the rendezvous of those other "devil-worshipers" who celebrated there a kind of vulgar Walpurgis night.

The most important of original sources for the history of the settlement of New England are the journals of William Bradford, first governor of Plymouth, and John Winthrop, the second governor of Ma.s.sachusetts, which hold a place corresponding to the writings of Captain John Smith in the Virginia colony, but are much more sober and trustworthy. Bradford's _History of Plymouth Plantation_ covers the period from 1620 to 1646. The ma.n.u.script was used by later annalists but remained unpublished, as a whole, until 1855, having been lost during the War of the Revolution and recovered long afterward in England. Winthrop's Journal, or _History of New England_, begun on shipboard in 1630, and extending to 1649, was not published entire until 1826. It is of equal authority with Bradford's, and perhaps, on the whole the more important of the two, as the colony of Ma.s.sachusetts Bay, whose history it narrates, greatly outwent Plymouth in wealth and population, though not in priority of settlement. The interest of Winthrop's Journal lies in the events that it records rather than in any charm in the historian's manner of recording them. His style is pragmatic, and some of the incidents which he gravely notes are trivial to the modern mind, though instructive as to our forefathers' way of thinking. For instance, of the year 1632: "At Watertown there was (in the view of divers witnesses) a great combat between a mouse and a snake, and after a long fight the mouse prevailed and killed the snake.

The pastor of Boston, Mr. Wilson, a very sincere, holy man, hearing of it, gave this interpretation: that the snake was the devil, the mouse was a poor, contemptible people, which G.o.d had brought hither, which should overcome Satan here and dispossess him of his kingdom." The reader of Winthrop's Journal comes every-where upon hints which the imagination has since shaped into poetry and romance. The germs of many of Longfellow's _New England Tragedies_, of Hawthorne's _Maypole of Merrymount_, and _Endicott's Red Cross_, and of Whittier's _John Underhill_ and _The Familists' Hymn_ are all to be found in some dry, brief entry of the old Puritan diarist. "Robert Cole, having been oft punished for drunkenness, was now ordered to wear a red D about his neck for a year," to wit, the year 1633, and thereby gave occasion to the greatest American romance, _The Scarlet Letter_. The famous apparition of the phantom ship in New Haven harbor, "upon the top of the p.o.o.p a man standing with one hand akimbo under his left side, and in his right hand a sword stretched out toward the sea," was first chronicled by Winthrop under the year 1648. This meteorological phenomenon took on the dimensions of a full-grown myth some forty years later, as related, with many embellishments, by Rev. James Pierpont, of New Haven, in a letter to Cotton Mather. Winthrop put great faith in special providences, and among other instances narrates, not without a certain grim satisfaction, how "the _Mary Rose_, a ship of Bristol, of about 200 tons," lying before Charleston, was blown in pieces with her own powder, being twenty-one barrels, wherein the judgment of G.o.d appeared, "for the master and company were many of them profane scoffers at us and at the ordinances of religion here." Without any effort at dramatic portraiture or character-sketching, Winthrop managed in all simplicity, and by the plain relation of facts, to leave a clear impression of many prominent figures in the first Ma.s.sachusetts immigration. In particular there gradually arises from the entries in his diary a very distinct and diverting outline of Captain John Underhill, celebrated in Whittier's poem. He was one of the few professional soldiers who came over with the Puritan fathers, such as John Mason, the hero of the Pequot War, and Miles Standish, whose _Courtship_ Longfellow sang. He had seen service in the Low Countries, and in pleading the privilege of his profession "he insisted much upon the liberty which all States do allow to military officers for free speech, etc., and that himself had spoken sometimes as freely to Count Na.s.sau." Captain Underhill gave the colony no end of trouble, both by his scandalous living and his heresies in religion. Having been seduced into Familistical opinions by Mrs. Anne Hutchinson, who was banished for her beliefs, he was had up before the General Court and questioned, among other points, as to his own report of the manner of his conversion. "He had lain under a spirit of bondage and a legal way for years, and could get no a.s.surance, till, at length, as he was taking a pipe of tobacco, the Spirit set home an absolute promise of free grace with such a.s.surance and joy as he never since doubted of his good estate, neither should he, though he should fall into sin. . . .

The Lord's day following he made a speech in the a.s.sembly, showing that as the Lord was pleased to convert Paul as he was in persecuting, etc., so he might manifest himself to him as he was taking the moderate use of the creature called tobacco." The gallant captain, being banished the colony, betook himself to the falls of the Piscataquack (Exeter, N.H.), where the Rev. John Wheelwright, another adherent of Mrs.

Hutchinson, had gathered a congregation. Being made governor of this plantation, Underhill sent letters to the Ma.s.sachusetts magistrates, breathing reproaches and imprecations of vengeance. But meanwhile it was discovered that he had been living in adultery at Boston with a young woman whom he had seduced, the wife of a cooper, and the captain was forced to make public confession, which he did with great unction and in a manner highly dramatic. "He came in his worst clothes (being accustomed to take great pride in his bravery and neatness), without a band, in a foul linen cap, and pulled close to his eyes, and standing upon a form, he did, with many deep sighs and abundance of tears, lay open his wicked course." There is a lurking humor in the grave Winthrop's detailed account of Underhill's doings. Winthrop's own personality comes out well in his Journal. He was a born leader of men, a _conditor imperii_, just, moderate, patient, wise; and his narrative gives, upon the whole, a favorable impression of the general prudence and fair-mindedness of the Ma.s.sachusetts settlers in their dealings with one another, with the Indians, and with the neighboring plantations.

Considering our forefathers' errand and calling into this wilderness, it is not strange that their chief literary staples were sermons and tracts in controversial theology. Mult.i.tudes of these were written and published by the divines of the first generation, such as John Cotton, Thomas Shepard, John Norton, Peter Bulkley, and Thomas Hooker, the founder of Hartford, of whom it was finely said that "when he was doing his Master's business he would put a king into his pocket." Nor were their successors in the second or the third generation any less industrious and prolific. They rest from their labors and their works do follow them. Their sermons and theological treatises are not literature: they are for the most part dry, heavy, and dogmatic, but they exhibit great learning, logical acuteness, and an earnestness which sometimes rises into eloquence. The pulpit ruled New England, and the sermon was the great intellectual engine of the time. The serious thinking of the Puritans was given almost exclusively to religion; the other world was all their art. The daily secular events of life, the aspects of nature, the vicissitude of the seasons, were important enough to find record in print only in so far as they manifested G.o.d's dealings with his people. So much was the sermon depended upon to furnish literary food that it was the general custom of serious-minded laymen to take down the words of the discourse in their note-books. Franklin, in his _Autobiography_, describes this as the constant habit of his grandfather, Peter Folger; and Mather, in his life of the elder Winthrop, says that "tho' he wrote not after the preacher, yet such was his _attention_ and such his _retention_ in hearing, that he repeated unto his family the sermons which he had heard in the congregation." These discourses were commonly of great length; twice, or sometimes thrice, the pulpit hour-gla.s.s was silently inverted while the orator pursued his theme even unto "fourteenthly."

The book which best sums up the life and thought of this old New England of the seventeenth century is Cotton Mather's _Magnalia Christi Americana_. Mather was by birth a member of that clerical aristocracy which developed later into Dr. Holmes's "Brahmin Caste of New England."

His maternal grandfather was John Cotton. His father was Increase Mather, the most learned divine of his generation in New England, minister of the North Church of Boston, President of Harvard College, and author, _inter alia_, of that characteristically Puritan book, _An Essay for the Recording of Ill.u.s.trious Providences_. Cotton Mather himself was a monster of erudition and a prodigy of diligence. He was graduated from Harvard at fifteen. He ordered his daily life and conversation by a system of minute observances. He was a book-worm, whose life was spent between his library and his pulpit, and his published works number upward of three hundred and eighty. Of these the most important is the _Magnalia_, 1702, an ecclesiastical history of New England from 1620 to 1698, divided into seven parts: I.

Antiquities; II. Lives of the Governors; III. Lives of Sixty Famous Divines; IV. A History of Harvard College, with biographies of its eminent graduates; V. Acts and Monuments of the Faith; VI. Wonderful Providences; VII. The Wars of the Lord--that is, an account of the Afflictions and Disturbances of the Churches and the Conflicts with the Indians. The plan of the work thus united that of Fuller's _Worthies of England_ and _Church History_ with that of Wood's _Athenae Oxonienses_ and Fox's _Book of Martyrs_.

Mather's prose was of the kind which the English Commonwealth writers used. He was younger by a generation than Dryden; but, as literary fashions are slower to change in a colony than in the mother-country, that nimble English which Dryden and the Restoration essayists introduced had not yet displaced in New England the older manner.

Mather wrote in the full and pregnant style of Taylor, Milton, Brown, Fuller, and Burton, a style ponderous with learning and stiff with allusions, digressions, conceits, anecdotes, and quotations from the Greek and the Latin. A page of the _Magnalia_ is almost as richly mottled with italics as one from the _Anatomy of Melancholy_, and the quaintness which Mather caught from his favorite Fuller disports itself in textual pun and marginal anagram and the fantastic sub-t.i.tles of his books and chapters. He speaks of Thomas Hooker as having "_angled_ many scores of souls into the kingdom of heaven," anagrammatizes Mrs.

Hutchinson's surname into "the non-such;" and having occasion to speak of Mr. Urian Oakes's election to the presidency of Harvard College, enlarges upon the circ.u.mstance as follows:

"We all know that _Britain_ knew nothing more famous than their ancient sect of DRUIDS; the philosophers, whose order, they say, was inst.i.tuted by one _Samothes_, which is in English as much as to say, an heavenly man. The _Celtic_ name, _Deru_, for an Oak was that from whence they received their denomination; as at this very day the _Welch_ call this tree _Drew_, and this order of men _Derwyddon_. But there are no small antiquaries who derive this oaken religion and philosophy from the _Oaks of Mamre_, where the Patriarch _Abraham_ had as well a dwelling as an _altar_. That _Oaken-Plain_ and the eminent OAK under which _Abraham_ lodged was extant in the days of _Constantine_, as _Isidore_, _Jerom_, and _Sozomen_ have a.s.sured us. Yea, there are shrewd probabilities that _Noah_ himself had lived in this very _Oak-plain_ before him; for this very place was called _Ogge_ [see Transcriber's Note #1 at end of chapter], which was the name of _Noah_, so styled from the _Oggyan_ (_subcineritiis panibus_) sacrifices, which he did use to offer in this renowned _Grove_. And it was from this example that the ancients, and particularly that the Druids of the nations, chose _oaken_ retirements for their studies. Reader, let us now, upon another account, behold the students of _Harvard College_, as a rendezvous of happy _Druids_, under the influences of so rare a president. But, alas! our joy must be short-lived, for on _July_ 25, 1681, the stroke of a sudden death felled the _tree_,