A Manual of American Literature. Various
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the study of literature, they turned with eagerness to the ancient classics; read them freely; quoted them with apt facility. Though their new home was but a province, their minds were not provincial: they had so stalwart and chaste a faith in the ideas which brought them to America as to think that wherever those ideas were put into practice, there was the metropolis. In the public expression of thought they limited themselves by restraints which, though then prevalent in all parts of the civilised world, now seem shameful and intolerable: the printing-press in New England during the seventeenth century was in chains. The first was set up at Cambridge in 1639, under the auspices of Harvard College; and for the subsequent twenty-three years the president of that college was in effect responsible for the good behaviour of the terrible machine. His control of it did not prove sufficiently vigilant. The fears of the clergy were excited by the lenity that had permitted the escape into the world of certain books which tended “to open the door of heresy”; therefore, in 1662 two official licensers were appointed, without whose consent nothing was to be printed. Even this did not make the world seem safe; and two years afterward the law was made more stringent. Other licensers were appointed; excepting the one at Cambridge no printing-press was to be allowed in the colony; and if from the printing-press that was allowed, anything should be printed without the permission of the licensers, the peccant engine was to be forfeited to the government and the printer himself was to be forbidden the exercise of his profession. But even the new licensers were not severe enough. In the leading colony of New England legal restraints upon printing were not entirely removed until about twenty-one years before the Declaration of Independence.
The chief literary disadvantages of New England were, that her writers lived far from the great repositories of books, and far from the central currents of the world’s best thinking; that the lines of their own literary activity were few; and that, though they nourished their minds upon the Hebrew Scriptures and upon the classics of the Roman and Greek literatures, they stood aloof, with a sort of horror, from the richest and most exhilarating types of classic writing in their own tongue. In many ways their literary development was stunted and stiffened by the narrowness of Puritanism. Nevertheless, what they lacked in symmetry of culture and in range of literary movement, was something which the very integrity of their natures was sure to compel them, either in themselves or in their posterity, to acquire.
William Bradford.—William Bradford, of the Mayflower and Plymouth Rock, deserves the pre-eminence of being called the father of American history. After he had been in America ten years and had seen proof of the permanent success of the heroic movement in which he was a leader, his mind seems to have been possessed by the historic significance of that movement; and thenceforward for twenty years he gave his leisure to the composition of a work in which the story of the settlement of New England should be told in a calm, just, and authentic manner. The result was his History of Plymouth Plantation. There is no other document upon New England history that can take precedence of this either in time or in authority. Governor Bradford wrote of events that had passed under his own eye, and that had been shaped by his own hand; and he had every qualification of a trustworthy narrator. His mind was placid, grave, well-poised; he was a student of many books and of many languages; and being thus developed both by letters and by experience, he was able to tell well the truth of history as it had unfolded itself during his own strenuous and benignant career. His history is an orderly, lucid, and most instructive work; it contains many tokens of its author’s appreciation of the nature and requirements of historical writing; and though so recently—1855—published in a perfect form, it must henceforth take its true place at the head of American historical literature, and win for its author the patristic dignity that we have ascribed to him.
John Winthrop.—In the early spring of 1630, a fleet of four vessels sailed out into the sea from a beautiful harbour in the Isle of Wight, their prows pointed westward. On board that fleet were the greatest company of wealthy and cultivated persons that have ever emigrated in any one voyage from England to America. They were prosperous English Puritans. Foremost among them in intellectual power and in weight of character was John Winthrop, already chosen Governor of the Massachusetts Company, and qualified by every personal trait to be the conductor and the statesman of the new Puritan colony of Massachusetts Bay. Immediately upon going on board ship he began a piece of writing, which he continued to work at not only during the rest of the voyage but during the rest of his life, and which is a treasure beyond price among our early historic memorials—The History of New England. His plan was to jot down significant experiences in the daily life of his company, not only while at sea but after their arrival in America. For almost twenty years the story went forward, from 1630 until a few weeks before the writer’s death in 1649. It is quite evident that Winthrop wrote what he did with the full purpose of having it published as a history; but he wrote it amid the hurry and weariness of his unloitering life, with no anxiety about style, with no other purpose than to tell the truth in plain and honest fashion. There is one portion of this History that has acquired great celebrity: it is the one embodying Winthrop’s speech, in 1645, in the general court, on his being acquitted of the charge of having exceeded his authority as deputy-governor. One passage of it, containing Winthrop’s statement of the nature of liberty, is of pre-eminent merit, worthy of being placed by the side of the weightiest and most magnanimous sentences of John Locke or Algernon Sidney. A distinguished American publicist has declared that this is the best definition of liberty in the English language, and that in comparison with it what Blackstone says about liberty seems puerile.1
Descriptions of Nature.—A delightful group of writings belonging to our earliest age is made up of those which preserve for us, in the very words of the men themselves, the curiosity, the awe, the bewilderment, the fresh delight, with which the American Fathers came face to face for the first time with the various forms of nature and of life in the New World. Examples of this class of writings were produced by the early men of Virginia; and among the founders of New England there was no lack of the same sensitiveness to the vast, picturesque, and novel aspects of nature which they encountered upon the sea and the land, in their first journeys hither. The evidence of this fact is scattered thick through all their writings, in letters, sermons, histories, poems; while there remain several books, written by them immediately after their arrival here, describing in the first glow of elated feeling the vision that unfolded itself before them of the new realms of existence upon which they were entering.
Theological Writers.—Without doubt, the sermons produced in New England during the colonial times, and especially during the seventeenth century, are the most authentic and characteristic revelations of the mind of New England for all that wonderful epoch. The theological and religious writings of early New England may not now be readable; but they are certainly not despicable. They represent an enormous amount of subtile, sustained, and sturdy brain-power. They are, of course, grave, dry, abstruse, dreadful; to our debilitated attentions they are hard to follow; in style they are often uncouth and ponderous; they are technical in the extreme; they are devoted to a theology that yet lingers in the memory of mankind only through certain shells of words long since emptied of their original meaning. Nevertheless, these writings are monuments of vast learning, and of a stupendous intellectual energy both in the men who produced them and in the men who listened to them. Of course they can never be recalled to any vital human interest. They have long since done their work in moving the minds of men. Few of them can be cited as literature. In the mass, they can only be labelled by the antiquarians and laid away upon shelves to be looked at occasionally as curiosities of verbal expression, and as relics of an intellectual condition gone for ever. They were conceived by noble minds; they are themselves noble. They are superior to our jests. We may deride them, if we will; but they are not derided.
Of all the great preachers who came to New England in our first age, there were three who, according to the universal opinion of their contemporaries, towered above all others—Thomas Hooker, Thomas Shepard, John Cotton. These three could be compared with one another; but with them could be compared no one else. They stood apart, above rivalry, above envy. In personal traits they differed; they were alike in bold and energetic thinking, in massiveness of erudition, in a certain overpowering personal persuasiveness, in the gift of fascinating and resistless pulpit oratory.
“The Simple Cobbler of Agawam.”—Soon after his arrival in Massachusetts, Nathaniel Ward became minister to a raw settlement of