Of Plymouth Plantation E-Book

William Bradford

• Herausgeber: William Bradford
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2016

Beschreibung

Written over a period of years by William Bradford, the leader of the Plymouth Colony in Massachusetts, Of Plymouth Plantation is regarded as the most authoritative account of the Pilgrims and the early years of the colony they founded. Written between 1630 and 1651, the journal describes the story of the Pilgrims from 1608, when they settled in the Dutch Republic on the European mainland through the 1620 Mayflower voyage to the New World, until the year 1647. The book ends with a list, written in 1651, of Mayflower passengers and what happened to them.

Leseprobe

TABLE OF CONTENTS

COVER

TITLE

COPYRIGHT

OF PLYMOUTHPLANTATION

INTRODUCTION

BOOK I

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

CHAPTER X

BOOK II

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

CHAPTER X

CHAPTER XI

CHAPTER XII

CHAPTER XIII

CHAPTER XIV

CHAPTER XV

CHAPTER XVI

CHAPTER XVII

CHAPTER XVIII

CHAPTER XIX

CHAPTER XX

CHAPTER XXI

CHAPTER XXII

CHAPTER XXIII

CHAPTER XXIV

CHAPTER XXV

CHAPTER XXVI

THE NAMES OF THOSE WHO CAME OVER FIRST IN THE MAYFLOWER

William Bradford

OF PLYMOUTHPLANTATION

Arcadia Ebooks 2016

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Copyright © William Bradford

Of Plymouth Plantation

(1920)

OF PLYMOUTHPLANTATION

INTRODUCTION

During the last four hundred years the peoples of the Western world have been busily engaged in converting their governments — often forcibly — to practical Christianity, in regard to their domestic affairs.

The new era, upon which we now enter after the Great War, opens with a crusade for the application of Christianity to international relationships.

If the modern student sets up before his mental vision a moving panorama of the history of Europe through the Middle Ages, the most striking general feature is undoubtedly the irresistible course of the growing stream of Freedom, touching and fructifying every section and institution of human life — the inevitable outcome of the evolution of Christianity made manifest in things temporal, and breaking through the ecclesiastical bounds so long set for it, as exclusively pertaining to things spiritual.

The gospel of Jesus Christ had hitherto been regarded as a religious stream pure and simple, from which might be drawn, by priestly hands alone, refreshment for the spiritual life of man, offered to him in the sacerdotal cup, in such quantity and with such admixture of doctrine as seemed fitted to his spiritual needs, by those ordained to take charge of that department of his existence — the servants of the Mediaeval Church.

Little by little Christianity discovers itself as no single stream of sacred water, limited by the shores of a prescribed religious territory. Here and there in the wider landscape it is gradually pushing a way out into the unconsecrated ground of the temporal domain, welling up through the ancient crust of Feudalism — bursting through it, submerging it, carrying it away, now gently and almost imperceptibly piecemeal, now in sweeping and irresistible torrents, passionate against its long subjection and suppression. This activity recognizes no national or geographical limits — it reveals itself now here, now there, fertilizing far distant spots of varying soil — some instantly generous to its live-giving influence, some slow to respond.

Now watch its effect upon the inhabitants of the territories through which it newly flows. Some, watching its uprising through the barren soil, stand amazed — doubtful. See them slowly approach it, and gaze upon it, awe-struck; they stoop, timorously — and drink; they pause — and stoop to drink again. Presently their singing eyes declare the secret they have won from it; a moment or two of forgetful, selfish joy — and they turn away and hurry to impart the wonderful discovery to their comrades. So by degrees they come, a straggling, jostling, motley crowd — some doubting, some fearing, some realizing.

Now see their priests hurrying, perturbed, to behold the rumoured wonder. What! The sacred river has burst its banks! Hasten to guard it from the profane thirst of the multitude, and confine it to its sacred keeping!

Impossible! Its upwelling pools and flowing tributaries are already too many — the priestly keepers now too few to preserve the discovered waters. For, as they stand watching, troubled and amazed, behold the streamlets spreading themselves ever further, breaking forth unbidden, in every direction.

They consult together. What shall be done? Counsel must be taken of their superiors, for this is too much for the lesser orders to cope with.

And so, as we watch the scene, we listen to the busy plans of princes of church and state, of Popes and Kings. Some would set about damming up these new unbiddable by-streams at their places of egress; others would divert their courses, turning them back into the parent-current.

Too late! too late!

Proclaim then, broadcast, that the people shall not drink at these waters, on pain of damnation. Meanwhile, hasten to secrete them again by some means — for if the once rare and sacred treasure, jealously guarded, comes, by superabundance, to be common and general, what function is left for the votaries consecrated to its preservation?

But — oh horrible! — here is a dignitary of the state, there even a personage of the church, who will not be led to further the vast scheme of secluding the waters of these newborn rivulets from the vulgar gaze or the profane thirst of the laity. There follow sharp rebukes and rebellious retorts, inquisitions and excommunications; factions breed, and wrangling takes the place of deliberation.

Slowly the scene’s central interest changes for us, and we find we are watching, not the miraculous birth of many waters, but battling crowds of angry partisans, surging this way and that. Now a little band of stalwarts, who strive to keep the stream open to their fellows, is routed and dispersed; now their following increases, and in due time their supporters are rallied again — sometimes to a temporary victory, with short lived reward and quick reverse, sometimes to repeated disaster and defeat. But ever the waters inevitably remain only half-guarded, and by ones and threes the people find their way to them, some stealthily, some defiantly, and drink of them — and are sealed. The little bands of stalwarts grow to great followings, and their trend is as irresistible as the source of their inspiration.

Once again the scene changes. As our eyes wander over it, we see that it is not now a matter of mere civil warfare in isolated spots; it is the nations themselves that rage furiously together; the western world is one great battleground for the opposing forces. Treaties and wars, alliances and royal marriages, all are but the flotsam and jetsam on the surface of this ever increasing, ever multiplying river, — sublime in the far-flung grandeur of its streamlets and tributaries, its still deeps and its raging cataracts — not one department of the whole landscape of human life, in all its variety, but reveals its vague new workings or its established deep-set currents.

Ah! At last we realize it: this is indeed the river of Freedom, washing away, bearing away, surely, irresistibly — quietly if it may, turbulently if it must — the worn-out earth-crust of the moribund Feudal world, giving place to the bloom and blossom of a new era in the history of Christ’s Kingdom on Earth and declaring the triumph for all time of Soul-Freedom for His people.

It was He Himself, the arch-heretic. Who first broke from the doctrinal curriculum of the priestly caste of His day, to spread His gospel of Freedom to life’s wayfarers — saint and sinner alike. The sword that He brought to break the head of the deadening, self-sufficient, Pharisaical peace, hung suspended the while over the world, awaiting the moment to strike. The sword has descended, and has severed the bonds of the centuries which roll away to give place to the new dispensation. Ex oriente lux! To-day the East itself is just awakening to the dawning of the new day. Almost we hear a voice from heaven, declaiming over the dust of the mediaeval world: “Now is Christ risen from the dead, and is become the first fruits of them that slept.”

My object in limning the foregoing sketch has been to present to the mind of the reader a setting for the ensuing remarks concerning “The History of the Plymouth Settlement,” as recorded contemporaneously by Governor Bradford, the first cause of which enterprise was one of the most important episodes in the widespread movement whose course we have just been observing, — the episode which, above all others of that epoch, has produced the weightiest consequences in the history of the world.

America was discovered by Columbus in 1492; Spain planted colonies on its shores in the 16th Century; English trading settlements were established in Virginia and elsewhere in the latter half of the same century. It is no mere claim of priority that lends historic importance to the foundation by the Pilgrim Fathers of the English colony at New Plymouth. The materialization of their objects was accomplished by the same means as formed the basis of the earlier colonies: a trading enterprise supported by merchants in the home country.

What, then, gives this particular project a prominence and significance which so utterly dwarfs its predecessors? It was the motive of its Founders. And what was that motive? Freedom of religious thought and practice, in the first place; of civil rights, in the second. It was the sublime ideal of this little band of Englishmen which gave to the New Plymouth colony (the nucleus of the other New England colonies) the honour and glory of setting its characteristic impress upon the greatest of the new nations of the world — the United States of America.

The ideal aimed at we have probably grasped from our preliminary sketch of the general movement of western civilization out of the shackles of feudalism towards religious and civil freedom. But the sacrifice involved in its consummation, — do we realize its significance? Let us try to think what it means.

Picture to yourself a group of citizens and their families, of good standing and of average education. In defiance of established law and order, and of the accepted, orthodox view of it, this little body of people pursues an ideal, vital to the peace of their souls, with a tenacity which implies certain loss of personal freedom and confiscation of property, with risk of death. Rather than be compelled to abandon the pursuit of their ideal, these people voluntarily exile themselves from England, thereby depriving themselves of loved homes and dear friends and worldly possessions. After a few years of severe hardships in Holland, their newly adopted country, the seed they are nurturing is threatened once again. It must be preserved at all costs. They gather it up and bear it across the seas — fearful seas — and plant it once more, forming a little settlement in the savage, distant land of North America. For years they defend their treasure there against every conceivable attack by Nature and by man, encouraged solely by the consciousness that the plant they are tending is God’s Truth — Freedom for each man to honour and worship God as he sees Him.

First picture this to yourself as if it were an incident of modern occurrence, and try to realize what would be its significance. Then turn your eyes upon our Pilgrims, and watch them through their persecution in mediaeval England; their flight to Holland; their hard sojourn there; their voyage across the wide seas of those days, and their settlement at New Plymouth — “in a country devoid of all civilized inhabitants, given over only to savage and brutish men, who range up and down, little differing from the wild beasts themselves. … What, then, could now sustain them but the spirit of God, and His grace? Ought not the children of their fathers rightly to say: Our fathers were Englishmen who came over the great ocean, and were ready to perish in this wilderness; but they cried unto the Lord, and He heard their voice, and looked on their adversity. … Let them therefore praise the Lord, because He is good, and His mercies endure forever. Yea, let them that have been redeemed of the Lord, show how He hath delivered them from the hand of the oppressor. When they wandered forth into the desert-wilderness, out of the way, and found no city to dwell in, both hungry and thirsty, their soul was overwhelmed in them. Let them confess before the Lord His loving kindness, and His wonderful works before the sons of men.”

As we read this paean of praise, penned by Bradford some ten or twelve years after their arrival, the reality of a sublime human sacrifice begins to shape itself in the mind, and our wonder rests upon the spiritual grandeur of the offering, rather than upon its world-wide consequences — of which the tale is not yet told.

It was from such a body of Englishmen, with their burning ideals and consuming purpose, that a new national ideal emanated, and a new nation ultimately sprang, since typically identified with their devotion to Freedom. The eyes of liberal Europe were upon this little handful of unconscious heroes and saints, taking courage from them, step by step. The same ideals of Freedom burned so clear and strong in future generations of these English colonists that they outpaced the march of the parent nation towards the same goal — and so, the episode we have just been contemplating resulted in due course in the birth of the United States of America; in the triumph of democracy in England over the vain autocracy of a foreign-born king and his corrupt government; and, above all, in the firm establishment of the humanitarian ideals for which the English-speaking races have been the historic champions, and for which the Pilgrims offered their sacrifice upon the altar of the Sonship of Man.

In the words of Governor Wolcott, at the ceremony of the gift of the manuscript of Bradford’s History, by England to America: “They stablished what they planned. Their feeble plantation became the birthplace of religious liberty, the cradle of a free Commonwealth. To them a mighty nation owns its debt. Nay, they have made the civilized world their debtor. In the varied tapestry which pictures our national life, the richest spots are those where gleam the golden threads of conscience, courage, and faith, set in the web by that little band. May God in his mercy grant that the moral impulse which founded this nation may never cease to control its destiny; that no act of any future generation may put in peril the fundamental principles on which it is based — of equal rights in a free state, equal privileges in a free church, and equal opportunities in a free school.”

For some years many have trembled for the fruits of the Pilgrims’ sacrifice. It seemed that the press of the children’s hurrying feet had raised such a dust as to obscure from them their forefather’s glorious visions and ideals. A striking absence of spiritual aspiration and a dire trend towards gross materialism seemed, for a time, all too characteristic of America. But to such as doubted or feared have come, recently, a wonderful reassurance and a renewed faith in the eternal efficacy of so sublime an offering. It is the sons of those men — their spiritual offspring — who have arisen in their millions, — here in America, there in old England, — to defend the World’s freedom. The Dean of Westminster voiced England’s feeling, and that of the world, when in the Memorial Service at Westminster Abbey for the Officers and Men of the United States Army and Navy who fell in the War, he gave thanks to God in the following words:

Their deaths have sealed the unwritten but inviolable Covenant of our common Brotherhood. Their deaths have laid the enduring foundations of the world’s hope for future peace. For their sakes we raise this day our proud thanksgiving in the great Abbey which enshrines the illustrious dust of the makers of the English-Speaking peoples. Let us render our humble and joyful praise to Almighty God that in their response to the clarion call of freedom and of justice the two Commonwealths have not been divided.

Nor have our American brothers laid down their lives in vain. They came in their hundreds of thousand from the other side of the Atlantic to vindicate the cause of an outraged humanity and a menaced liberty. The freewill offering of their sacrifice has been accepted. They have been summoned to some other and higher phase in the life of heavenly citizenship.

The mystery of suffering, sorrow and pain awaits its Divine interpretation hereafter. Not yet can we hope to see through the mist that veils the future. But the Cross is our pledge of the fruitfulness of self-sacrifice.

May America and Great Britain go forward charged with the privilege of a common stewardship for the liberties of mankind! May the glorious witness of these brave lives, whom we commemorate to-day, enrich us, whose course on earth is not yet run, with the inspiring vision of the sanctity and self-abnegation of true patriotism! The warfare against the countless forms of violence, injustice, and falsehood will never cease: may the example of our brothers exalt and purify our aims!

A few words as to the vicissitudes of the precious manuscript of this book.

As the author tells us, he began to write down this record of the affairs of the New Plymouth Settlement in the year 1630, ten years after their arrival, continuing the writing of it from time to time up to the year 1650, when he compiled the Register of Passengers on the Mayflower, their marriages, the birth of their descendants, and their deaths. In form, the original manuscript is a parchment-bound folio, measuring about 11 inches high, 8 inches wide, and 1 1/2 inches thick.

Some inscriptions on fly leaves in it, give, tersely, its ownership up to 1728. “This book was writ by Governor William Bradford, and given by him to his son Major William Bradford, and by him to his son Major John Bradford: writ by me, Samuel Bradford, March 20th, 1705.”

An entry by Thomas Prince, dated June 4th, 1728, intimates that Major John Bradford turned over the manuscript to him for the New England Library of Prints and Manuscripts, which he had been collecting since 1703, when he entered Harvard College. Since then it is supposed that sundry authors have drawn upon its material, and that Governor Hutchinson had access to it when he wrote the second volume of his History, published in 1767.

From this time all traces of its presence in New England disappear, and it was not until almost a century later that it was discovered and identified in the Library of the Bishop of London, at Fulham Palace. It is supposed that the manuscript found its way to England some time between the years 1768 and 1785, being deposited under the title of “The Log of the Mayflower,” at Fulham Palace as the Public Registry for Historical and Ecclesiastical Documents relating to the Diocese of London, and to the Colonial and other Possessions of Great Britain beyond the seas — New Plymouth being, ecclesiastically, attached to the Diocese of London.

When compiling his “History of the Protestant Episcopal Church in America,” published in 1844, Samuel Wilberforce. Bishop of Oxford, and later of Winchester, delved into the archives of Fulham Palace, and brought under contribution a number of unpublished manuscripts, from which he gave extracts. In 1855 this work fell into the hands of John Wingate Thornton, and, through him, came under the eye of Barry, the author of “The History of Massachusetts,” who recognized that the passages quoted in Wilberforce’s work must come from none other than Bradford’s long-lost annals. Charles Deane was consulted and communicated with Joseph Hunter in England, who visited Fulham Palace Library, and established incontestably the identity of “The Log of the Mayflower” with Bradford’s History. It is still unknown exactly how it found its way to London — but in all probability it was brought over during the War of Independence.

From time to time, after its discovery, representations were made to the custodians of the manuscript that it should be restored to America, where its value was inestimable, as one of the earliest records of her National History — in the words of Senator Hoar: “The only authentic history of what we have a right to consider the most important political transaction that has ever taken place on the face of the earth.” Ultimately, the Hon. Thomas F. Bayard, the first United States Ambassador to England, instigated by Senator Hoar, put the matter before the Bishop of London — Creighton — at Fulham, with the result that, after due legal sanction by the Constitutional and Episcopal Court of London, the manuscript was conveyed by Mr. Bayard to America, and formally handed over to Governor Roger Wolcott, on July 12th, 1897, for the State Archives of the Commonwealth of Massachusetts, subject to the production of a photographic facsimile being deposited at Fulham, and to the original manuscript being reasonably accessible for investigation. Its present resting place is the Massachusetts State Library.

No words could more vividly depict the feelings in the hearts of Bradford’s descendants, on the return to American soil of this precious relic by the free gift of England, than those of Senator Hoar, which I now quote:

“I do not think many Americans will gaze upon it without a little trembling of the lips and a little gathering of mist in the eyes, as they think of the story of suffering, of sorrow, of peril, of exile, of death, and of lofty triumph, which that book tells, — which the hand of the great leader and founder of America has traced on those pages. There is nothing like it in human annals since the story of Bethlehem. These English men and English women going out from their homes in beautiful Lincoln and York, wife separated from husband and mother from child in that hurried embarkation for Holland, pursued to the beach by English horsemen; the thirteen years of exile; the life at Amsterdam ‘in alley foul and lane obscure’; the dwelling at Leyden; the embarkation at Delfthaven; the farewell of Robinson; the terrible voyage across the Atlantic; the compact in the harbour; the landing on the rock; the dreadful first winter; the death roll of more than half the number; the days of suffering and of famine; the wakeful night, listening for the yell of the wild beast and the war-whoop of the savage; the building of the State on those sure foundations which no wave nor tempest has ever shaken; the breaking of the new light; the dawning of the new day; the beginning of the new life; the enjoyment of peace with liberty, — of all these things this is the original record by the hand of our beloved father and founder.”

After its discovery and identification, an edition was published in the year 1856, under the editorship of Charles Deane, by the Massachusetts Historical Society, based on a transcript made from the original document in London. A photographic facsimile of the manuscript was issued in 1896, in both London and Boston; and upon receipt of the original by the Commonwealth of Massachusetts in 1897, a resolution was passed providing for the printing and publication of a carefully collated edition, together with a report of the proceedings connected with its return from England to America. This edition was duly issued in 1901, and it is from that as a basis that I have prepared the present modernization. My purpose is obvious. To many, the reading of the mediaeval English of the original, to which all preceding editions have adhered, would be so laborious as to preclude them from becoming acquainted with it. I have endeavoured to preserve, as far as possible, the atmosphere of the time, while accurately rendering the thought in current language.

As for the writer himself, William Bradford, who, on the death of John Carver, the first Governor of the colony, a few months after their arrival, succeeded him in the Governorship, and remained the guiding genius of its destinies for over thirty years — his character, despite his utter self-repression throughout his writings, can be clearly read between the lines; his marvelous breadth of charity and tolerance; his strong, simple piety; his plain, unselfconscious goodness — all the grandest characteristics of the best traditions of puritanism seem concentrated in him.

But little is known of his life in England. He was born at the village of Austerfield, near Scrooby, in Nottinghamshire, and the baptismal entry in the registers of the church is dated March 19th, 1590. His family was of yeoman stock. The first Mrs. Bradford (Dorothy May) was drowned in the harbour soon after the arrival of the Mayflower, by falling overboard. The second wife was a Mrs. Alice Southworth, a widow, to whom, it is supposed Bradford had been attached before his and her first marriage. He wrote his proposal of marriage to her in England, and she came out to him, with two Southworth children. William Bradford died. May 9th, 1657, at 69 years of age.

His dealings in the external affairs of the colony were largely with that class of hypocritical charlatan which successfully turns to perverse account the generous religious impulses of those with whom they hold intercourse. Yet his firm hold on faith, hope, and charity never failed him; he always ascribed to them, until clear proof of dishonour was revealed, the best of motives; taking account of the possibility of misunderstanding; or, in the last resort, making allowance for human weakness in the face of temptation, and forgiving unto seventy times seven. His was the spirit given to Newton, who as he watched a murderer being led to the gallows, exclaimed: “There goes John Newton, but for the Grace of God”; or to Cromwell, in his typical exhortation, — “I beseech you, in the name of Christ, think it possible you may be mistaken.”

The reverse side of the picture shows us, indeed, the horrible hypocrisy of the pseudo-puritans of the Weston-Sherley type, who whenever ill-fortune overtook them called upon the name of the Lord in true Pharisaic fashion, — as if to bribe by flattery a frivolous Providence, — playing upon the finest qualities of forbearance and disinterestedness of such men as Bradford and his colleagues, to get advantage of them and rob them usuriously. Such parasites on the true growth of puritanism brought it into disrepute with the undiscriminating of those times, — nor have the results of their evil work (in very truth, the Sin against the Holy Ghost!) yet disappeared; for we find it in the supercilious and suspicious attitude of the orthodox towards dissent in any form, to this day.

The strong grasp of the intellectual and practical side of his and the other Pilgrims’ ideals of religious liberty, — for which, no doubt, they owed a deep debt to that splendid apostolic figure, their old pastor at Leydon, John Robinson, — is evidenced by the clear exposition of their claims, in the answer they gave to charges against them of dissembling in their declaration of conformity to the practices of the French Reformed Churches, and of undue license in differing from those professed forms of worship:

“In attempting to tie us to the French practices in every detail, you derogate from the liberty we have in Christ Jesus, The Apostle Paul would have none follow him but wherein he followed Christ; much less ought any Christian or Church in the world do so. The French may err, we may err, and other Churches may err, and doubtless do in many circumstances. That honour of infallibility belongs, therefore, only to the word of God and pure testament of Christ, to be followed as the only rule and pattern for direction by all Churches and Christians. It is great arrogance for any man or Church to think that he or they have so sounded the word of God to the bottom as to be able to set down precisely a Church’s practices without error in substance or circumstance, and in such a way that no one thereafter may digress or differ from them with impunity.”

On the other hand, it is interesting to mark Bradford’s disparagement of Utopian schemes of communal, or socialistic, forms of government. Here is his conservative argument, based on the experience of the first few years of their colonization:

“The failure of this experiment of communal service, which was tried for several years, and by good and honest men, proves the emptiness of the theory of Plato and other ancients, applauded by some of later times, — that the taking away of private property, and the possession of it in community by a commonwealth, would make a state happy and flourishing; as if they were wiser than God. For in this instance, community of property (so far as it went) was found to breed much confusion and discontent, and retard much employment which would have been to the general benefit and comfort. … If (it was thought) all were to share alike, and all were to do alike, then all were on an equality throughout, and one was as good as another; and so, if it did not actually abolish those very relations which God himself has set among men, it did at least greatly diminish the mutual respect that is so important should be preserved amongst them. Let none argue that this is due to human failing rather than to this communistic plan of life in itself. I answer, seeing that all men have this failing in them, that God in His wisdom saw that another plan of life was fitter for them.”

Thus in civil as in religious matters, Bradford’s sure instinct led him always to follow the guidance of a wise and benevolent Providence, working for the rational and natural evolution of mankind, which humanity could expedite only by a plain, unsophisticated reliance upon truth and goodness, as incarnate in the divine character and life of Christ.

If we of to-day, whether American or British, fail to appreciate the almost unearthly value of Bradford’s History, it is because we ourselves are still too close to the opening of that era in modem civilization, — yet in its early stages of development, — with which it is concerned. I believe that, among the world’s archives of contemporary chronicles of the human race, future generations will attribute to his annals a value far higher than that which we at present ascribe to any similar historic record except the Gospels themselves.

Certainly it is fitting in the present communion of interests of the Anglo-Saxon peoples, that we should refresh ourselves at the glorious founts of freedom which constitute their common heritage.

Harold Paget.

Silver Mine, Conn., 1920.

BOOK I

1608-1620

PERSECUTION AND FLIGHT FROM ENGLAND — SETTLEMENT IN HOLLAND (AT AMSTERDAM AND LEYDEN) — CROSSING TO ENGLAND AND VOYAGE TO AMERICA — LANDING AT CAPE COD AND NEW PLYMOUTH.