The Digger Movement in the Days of the Commonwealth Part 6

He then continues:

"And this is the beginning of particular interest, buying and selling the Earth from one particular hand to another, saying 'This is mine,' upholding this particular propriety by a law of government of his own making, and thereby restraining other fellow-creatures from seeking nourishment from their Mother Earth.

So that though a man was bred up in a Land, yet he must not work for himself where he would, but for him who had bought part of the Land, or had come to it by inheritance of his deceased parents, and called it his own Land. So that he who had no Land was to work for small wages for those who called the Land theirs. Thereby some are lifted up in the chair of tyranny, and others trod under the footstool of misery, as if the Earth were made for a few, and not for all men."

"As if the Earth were made for a few, and not for all men!" In these few pertinent and indignant words Winstanley strikes the keynote of all his subsequent writings, as that of those of many other later students of social problems, from John Locke,[71:1] who may be regarded as his immediate successor, to Thomas Spence, Patrick Edward Dove,[71:2] Thomas Paine,[71:3] and Henry George.

He then further emphasises his contention, in words similar to those that are to-day resounding throughout the advanced political centres of the world, as follows:

"And let all men say what they will, so long as such are Rulers as call the land theirs, upholding this particular propriety of Mine and Thine, the common people shall never have their liberty, nor the Land be ever freed from troubles, oppressions, and complainings, by reason whereof the Creator of all things is continually provoked. O thou proud, selfish, governing Adam, in this Land called England! know that the cries of the poor, whom thou layeth heavy oppressions upon, are heard."

And in the closing pa.s.sage of the chapter he formulates his social ideals in the following words:

"This is the unrighteous Adam, that dammed up the water springs of universal liberty, and brought the Creation under the curse of bondage, sorrow, and tears. But when the Earth becomes a Common Treasury, as it was in the beginning, and the King of Righteousness comes to rule in every one's hearts, then He kills the first Adam--for Covetousness thereby is killed.

"A man shall have meat and drink and clothes by his labour in freedom, and what can he desire more in Earth? Pride and Envy likewise are killed thereby; for everyone shall look upon each other as equal in the Creation, every man, indeed, being a perfect Creation of himself. And so this second Adam, Christ the Restorer, stops or dams up the running of those stinking waters of self-interest, and causes the waters of life and liberty to run plentifully in and through the Creation, making the Earth one Store House, and every man and woman to live in the Law of Righteousness and Peace, members of one household."

In a subsequent chapter (chap. vi.) he returns to this subject, and emphasises the differences of the views of the ethical-minded man and the ordinary conventional materialist, in the following suggestive pa.s.sage:

"The man of the flesh judges it a righteous thing that some men who are cloathed with the objects of the Earth, and so called rich men, whether it be got by right or wrong, should be Magistrates to rule over the poor; and that the poor should be servants, nay, rather slaves, to the rich. But the spiritual man, which is Christ, doth judge according to the light of equity and reason, that all mankind ought to have a quiet subsistence and freedom to live upon Earth; and that there should be no bondman nor beggar in all his holy mountain."

For, he contends:

"Mankind was made to live in the freedom of the spirit, not under the bondage of the flesh. For everyone was made to be a Lord over the creation of the Earth, cattle, fish, fowl, gra.s.s, trees, not anyone to be a bond-slave and a beggar under the Creation of his own kind. That so everyone, living in freedom and love in the strength of the Law of Righteousness in him, not under straits of poverty, nor bondage of tyranny one to another, might all rejoice together in righteousness, and so glorify their Maker. For surely this must dishonor the Maker of all men, that some men should be oppressing tyrants, imprisoning, whipping, hanging their fellow-creatures, men, for those very things which those very men themselves are guilty of. Let men's eyes be opened, and it appears clear enough, that the punishers have and do break the Law of Equity and Reason more or as much as those who are punished by them."

But, he adds rejoicingly, just

"As the powers and wisdom of the flesh hath filled the Earth with injustice, oppression, and complainings, by mowing the Earth into the hands of a few covetous unrighteous men, who a.s.sume a lordship over others, declaring themselves thereby to be men of the basest spirits. Even so, when the spreading of wisdom and truth fill the Earth, mankind, he will take off that bondage, and give a universal liberty, and there shall be no more complainings against oppression, poverty, or injustice."

Winstanley, however, warns his readers that "this is not to be done by the hands of a few, or by unrighteous men that would pull down the tyrannical government out of other men's hands and keep it in their own heart, as we feel this to be a burden of our age. But it is to be done by the universal spreading of the Divine Power, which is Christ in mankind, making them all to act in one spirit, and in and after one law of reason and equity."

In the next chapter (chap. viii.) Winstanley describes his peculiar state of mind at the time he first arrived at his fundamental conclusions, which he evidently regarded as directly revealed to him, in the following mystic words:

"As I was in a trance not long since, divers matters were present to my sight, which here must not be related. Likewise I heard these words--_Work together: Eat bread together: Declare this all abroad_. Likewise I heard these words--_Whosoever it is that labors in the earth--for any person or persons that lift up themselves as Lords and Rulers over others, and that doth not look upon themselves as equal to others in the Creation, the hand of the Lord shall be upon that laborer. I the Lord have spoke it and I will do it. Declare this all abroad._"

He then continues:

"After I was raised up I was made to remember very fresh what I had seen and heard, and did declare all things to them that were with me, and I was filled with abundance of quiet peace and secret joy.

And since that time those words have been like very fruitful seed, that have brought forth increase in my heart, which I am much pressed in spirit to declare all abroad."

He further explains the meaning of this revelation in the following words:

"The poor men by their labors in this time of the first Adam's government, have made the buyers and sellers of land, or rich men, to become tyrants and oppressors over them. But in the time of Israel's restoration, now beginning, when the King of Righteousness himself shall be Governor in every man, none then shall work for hire, neither shall any give hire, but everyone shall work in love, one with and for another, and eat bread together, as being members of one household, the Creation, in whom Reason rules king in perfect glory."

Under these circ.u.mstances, he contends:

"No man shall have any more land than he can labor himself,[74:1]

or have others to labor with him in love, working together, and eating bread together, as one of the tribes or families of Israel, neither giving hire nor taking hire."

After having given forcible expression to his profound contempt for all mere lip-professions of brotherhood, sympathy, and love, with which those whose actions are least in accord with the dictates of righteousness, equity, and reason are so often the most profuse, and reminding these that--"The talking of love is no love; it is the acting of love in righteousness which the Spirit Reason, our Father, delights in"; he addressed the following stirring warning to his fellow-workers:

"Therefore you dust of the earth that are trod under foot, you poor people that make both scholars and rich men your oppressors by your labors, take notice of your privilege, the Law of Righteousness is now declared. If you labor the earth and work for others that live at ease and follow the ways of the flesh, eating the bread which you get by the sweat of your brow, not of their own, know this, that the hand of the Lord shall break out upon every such hireling laborer, and you shall perish with that covetous rich man that hath held and yet doth hold the Creation under the bondage of the curse."

Winstanley then declares his intentions as to the future, which, as we shall see, he faithfully carried out, as follows:

"I have now obeyed the command of the Spirit that bid me declare all this abroad. I have declared it and I will declare it by word of mouth, I have now declared it with my pen. And when the Lord doth show unto me the place and manner, how He will have us that are called common people manure and work upon the common lands, I will then go forth and declare it by my action, to eat my bread by the sweat of my brow, without either giving or taking hire, looking upon the land as freely mine as another's. I have now peace in the Spirit, and I have an inward persuasion that the spirit of the poor shall be drawn forth ere long to act materially this Law of Righteousness."

Winstanley then proceeds to formulate the practical proposals, whereby he deemed the disinherited many might reclaim their inheritance, and that without infringing on the established rights or the property of the rich: proposals, be it remembered, which, if acted on, would have altered the whole future economic history of Great Britain. Before judging of their efficacy, we should bear in mind that at the time he was writing, before the era of Enclosure Acts, over a third of England was still common land. However, whatever opinion may be held on this point, there can be no denying the lucidity and incisiveness of his words: he says:

"But be it so that some will say, This is my land, and call such and such a parcel of land his own interest.... Therefore, if the rich still hold fast to this propriety of Mine and Thine, let them labor their own lands with their own hands. And let the common people, that say the earth is _ours_, not _mine_, let them labor together, and eat bread together upon the commons, mountains, and hills."

Such, then, was the proposal by which Winstanley deemed the relative merits of Individualism and Communism, as a system of social union, might best be tested, and which he immediately proceeded to defend in the following words:

"For as the enclosures are called such a man's land, and such a man's land, so the Commons and Heath are called the common people's. And let the world see who labor the Earth in righteousness, and those to whom the Lord gives the blessing, let them be the people that shall inherit the Earth. Whether they that hold a civil propriety, saying, This is mine, which is selfish, devilish, and destructive to the Creation; or those that hold a common right, saying, The Earth is ours, which lifts up the Creation from bondage."

Further, he contends that if his proposals were acted on--

"None can say their right is taken from them. For let the rich work alone by themselves; and let the poor work together by themselves.

The rich in their enclosures, saying, _This is mine_; and the poor upon the Commons, saying, _This is ours, the Earth and its fruits are common_. And who can be offended at the poor for doing this?

None but covetous, proud, idle, pampered flesh, that would have the poor work still for this devil (particular interest) to maintain his greatness that he may live at ease."

And after expressing his intense conviction that "Surely the Lord hath not revealed this in vain," he summarises the whole train of reasoning that had led him to his final conclusion, as follows:

"Was the Earth made for to preserve a few covetous, proud men to live at ease, and for them to bag and barn up the treasures of the Earth from others, that these may beg or starve in a fruitful land; or was it made to preserve all her children? Let Reason and the Prophets' and Apostles' writings be judge, the Earth is the Lord's, it is not to be confined to particular interests.... Did the light of Reason make the Earth for some men to engross up into bags and barns, that others might be oppressed with poverty? Surely Reason did not make that law. For the Earth is the Lord's; that is, the spreading Power of Righteousness, not the inheritance of covetous, proud flesh that dies. If any man can say that he makes corn or cattle, he may say, _That is mine_. But if the Lord made these for the use of his Creation, surely then the Earth was made by the Lord to be a Common Treasury for all, not a particular treasury for some."

Winstanley then summarises the results of the prevailing system in the following terse but telling pa.s.sage:

"Divide England into three parts, scarce one part is manured. So that here is land enough to maintain all her children, yet many die of want, or live under a heavy burden of poverty all their days.

And this misery the poor people have brought upon themselves by lifting up particular interest by their labors."

This long but most interesting chapter concludes with indicating the three steps Winstanley deemed essential for both individual and social salvation, with which our notice of this pamphlet may fittingly close:

"There are yet three doors of hope for England to escape destroying plagues.

"First, Let everyone leave off running after others for knowledge and comfort, and wait upon the Spirit, Reason, till he break forth out of the clouds of your heart and manifest himself within you.

This is to cast off the shadow of learning, to reject covetous, subtile, proud flesh that deceives all by the hearsay and traditional preaching of words, letters, and syllables without the Spirit, and to make choice of the Lord, the true teacher of everyone in their own inward experience.

"Secondly, Let everyone open his bags and barns, that all may feed upon the crops of the Earth, that the burden of poverty may be removed. Leave off this buying and selling of land, or of the fruits of the Earth, and, as it was in the light of Reason first made, so let it be in action amongst all, a Common Treasury, none enclosing or hedging in any part of the Earth, saying, _This is mine_, which is rebellion and high treason against the King of Righteousness. And let this word of the Lord be acted amongst all: _Work together; Eat bread together._{5}

"Thirdly, Leave off dominion and lordship one over another; for the whole bulk of mankind are but one living Earth. Leave off imprisoning, whipping, and killing, which are but the actings of the curse. Let those that have hitherto had no land, and have been forced to rob and steal through poverty; henceforth let them quietly enjoy land to work upon, that everyone may enjoy the benefit of his Creation, and eat his own bread with the sweat of his own brows. For surely this particular propriety of mine and thine hath brought in all misery upon people. First, it hath occasioned people to steal one from another. Secondly, it hath made laws to hang those that did steal. It tempts people to do an evil action, and then kills them for doing of it. Let all judge whether this be not a great evil.

"Well, if everyone would speedily set about the doing of these three particulars I have mentioned, the Creation would thereby be lift up out of bondage, and our Maker should have the glory of the works of His hands."

Before Winstanley found opportunity to declare in action the truths that had been revealed unto him, he found time to write yet another pamphlet, ent.i.tled _Fire in the Bush_.[78:1] In it he still further elucidates his interpretation of the story of the Creation, and his conception of the Tree of Knowledge and the Tree of Life, and reaffirms his basic contention that "All the strivings that are in mankind are for the Earth: Who shall have it? Whether some particular persons shall have it, and the rest have none; or whether the Earth shall be made a Common Treasury to all, without respect of persons?" As it traverses much the same ground as the pamphlet from which we have just quoted at such length, it really calls for no further notice from us. The following verse on its t.i.tle-page, however, seems to us worth quoting:

"The Righteous Law a government will give to whole mankind How he should govern all the Earth, and therein true peace find; This government is Reason pure, who will fill man with Love, And wording justice, without deeds, is judged by this Dove."