Let us look a little more closely at the evidence on both sides.

In the fourth chapter of the seventh book of Cotton Mather's "Magnalia"

we have a specimen of Quaker rant. After stating that he is opposed to the capital punishment of Quakers, but advises shaving of the head, or blood-letting, the proud and scornful old doctor concludes as follows:--

"_Reader_, I can foretell what usage I shall find among the _Quakers_ for this chapter of our _church-history_; for a worthy man that writes of them has observed, _for pride and hypocrisie, and h.e.l.lish reviling against the painful ministers of Christ, I know no people can match them_. Yea, prepare, friend _Mather_, to be a.s.saulted with such language as _Fisher_ the Quaker, in his pamphlets, does bestow upon such men as _Dr. Owen; thou fiery fighter and green-headed trumpeter; thou hedgehog and grinning dog; thou b.a.s.t.a.r.d that tumbled out of the mouth of the Babilonish bawd; thou mole; thou tinker; thou lizzard; thou bell of no metal, but the tone of a kettle; thou wheelbarrow; thou whirlpool; thou whirlegig.

O thou firebrand; thou adder and scorpion; thou louse; thou cow-dung; thou moon-calf; thou ragged tatterdemallion; thou Judas; thou livest in philosophy and logick which are of the devil_. And then let _Penn_ the Quaker add, Thou gormandizing Priest, one of the abominable tribe; _thou bane of reason, and beast of the earth; thou best to be spared of mankind; thou mountebank priest_. These are the very words, (I wrong them not!) which they vomit out against the best men in the _English_ nation, that have been so hardy as to touch their _light within_: but let the _quills_ of these _porcupines_ fly as fast as they will, I shall not feel them! Yea, every _stone_ that these _Kildebrands_ throw at me, I will wear as a _pearl_."

As an offset to this quaint and amusing tirade, and to the charges of Dr. Ellis, one may read the following words of Whittier, and, by striking a general average between all the speakers, get a tolerable approximation to the exact truth. Mr. Whittier says:--

"Nor can it be said that the persecution grew out of the 'intrusion,' 'indecency,' and 'effrontery' of the persecuted.

"It owed its origin to the settled purpose of the ministers and leading men of the colony to permit no difference of opinion on religious matters. They had banished the Baptists, and whipped at least one of them. They had hunted down Gorton and his adherents; they had imprisoned Dr. Child, an Episcopalian, for pet.i.tioning the General Court for toleration. They had driven some of their best citizens out of their jurisdiction, with Ann Hutchinson, and the gifted minister, Wheelwright. Any dissent on the part of their own fellow-citizens was punished as severely as the heresy of strangers.

"The charge of 'indecency' comes with ill-grace from the authorities of the Ma.s.sachusetts Colony. The first Quakers who arrived in Boston, Ann Austin and Mary Fisher, were arrested on board the ship before landing, their books taken from them and burned by the constable, and they themselves brought before Deputy Governor Bellingham, in the absence of Endicott. This astute magistrate ordered them to be _stripped naked and their bodies to be carefully examined, to see if there was not the Devil's mark on them as witches_. They were then sent to the jail, their cell window was boarded up, and they were left without food or light, until the master of the vessel that brought them was ordered to take them to Barbadoes. When Endicott returned, he thought they had been treated too leniently, and declared that he would have had them whipped.

"After this, almost every town in the province was favored with the spectacle of aged and young women stripped to the middle, tied to a cart-tail and dragged through the streets and scourged without mercy by the constable's whip. It is not strange that these atrocious proceedings, in two or three instances, unsettled the minds of the victims. Lydia Wardwell of Hampton, who, with her husband, had been reduced to almost total dest.i.tution by persecution, was summoned by the church of which she had been a member to appear before it to answer to the charge of non-attendance. She obeyed the call by appearing in the unclothed condition of the sufferers whom she had seen under the constable's whip. For this she was taken to Ipswich and stripped to the waist, tied to a rough post, which tore her bosom as she writhed under the lash, and severely scourged to the satisfaction of a crowd of lookers-on at the tavern. One, and only one, other instance is adduced in the person of Deborah Wilson of Salem. She had seen her friends and neighbors scourged naked through the street, among them her brother, who was banished on pain of death. She, like all Puritans, had been educated in the belief of the plenary inspiration of Scripture, and had brooded over the strange 'signs' and testimonies of the Hebrew prophets. It seemed to her that the time had arrived for some similar demonstration, and that it was her duty to walk abroad in the disrobed condition to which her friends had been subjected, as a sign and warning to the persecutors. Whatever of 'indecency' there was in these cases was directly chargeable upon the atrocious persecution. At the door of the magistrates and ministers of Ma.s.sachusetts must be laid the insanity of the conduct of these unfortunate women.

"But Boston, at least, had no voluntary G.o.divas. The only disrobed women in its streets were made so by Puritan sheriffs and constables, who dragged them amidst jeering crowds at the cart-tail, stripped for the lash, which in one instance laid open with a ghastly gash the bosom of a young mother!"[29]

[Footnote 29: Mr. Whittier stated to a member of the Ma.s.sachusetts Historical Society that it was his intention "at some time to prepare a full and exhaustive history of the relations of Puritan and Quaker in the seventeenth century." It may be added that the newspaper articles quoted above, with the several replications of their authors, may all be found in the Proceedings of the Ma.s.sachusetts Historical Society for 1880-81 (see the index of that volume).]

We may conclude this discussion by giving a few instances of Quaker persecutions, in addition to those mentioned by Mr. Whittier. In England the members of the sect suffered a whole Jeremiad of woes: they were dragged through the streets by the hair of the head, incarcerated in loathsome dungeons, beaten over the head with muskets, pilloried, whipped at the cart's-tail, branded, their tongues bored with red-hot irons, and their property confiscated to the State. One First Day, George Fox went into the "steeple-house" of Tickhill. "I found," he says in his Journal, "the priest and most of the chief of the parish together in the chancel. I went up to them and began to speak; but they immediately fell upon me; the clerk got up with his Bible, as I was speaking, and struck me in the face with it, so that my face gushed out with blood, and I bled exceedingly in the steeple-house. The people cried, 'Let us have him out of the church.' When they had got me out, they beat me exceedingly, threw me down, and threw me over a hedge. They afterwards dragged me through a house into the street, stoning and beating me as they dragged me along; so that I was all over besmeared with blood and dirt. They got my hat from me, which I never had again."

Fox was at various times thrust into dungeons filled ankle-deep with ordure, and was shot at, beaten with stones and clubs, etc.

One evening he pa.s.sed through Cambridge: "When I came into the town, the scholars, hearing of me, were up and exceeding rude. I kept on my horse's back, and rode through them in the Lord's power; but they unhorsed Amor Stoddart before he could get to the inn. When we were in the inn, they were so rude in the courts and in the streets, that the miners, colliers, and carters could never be ruder. The people of the house asked us what we would have for supper. 'Supper!' said I, 'were it not that the Lord's power is over them, these rude scholars look as if they would pluck us in pieces and make a supper of us.' They knew I was so against the trade of preaching, which they were there as apprentices to learn, that they raged as bad as ever Diana's craftsmen did against Paul."

In the declaration made by the Quakers to Charles II. it appears that in New England, up to that time, "thirty Quakers had been whipped; twenty-two had been banished on pain of death if they returned; twenty-five had been banished upon the penalty of being whipped, or having their ears cut, or being branded in the hand if they returned; three had their right ears shorn off by the hangman; one had been branded in the hand with the letter H; many had been imprisoned; many fined; and three had been put to death, and one (William Leddra) was soon after executed."

Besse, in his "Sufferings of the Quakers," states that one William Brand, a man in years, was so brutally whipped by an infuriated jailer, in Salem, that "His Back and Arms were bruised and black, and the Blood hanging as it were in Bags under his Arms, and so into one was his Flesh beaten that the Sign of a particular Blow could not be seen." And the surgeon said that "His Flesh would rot from off his Bones e'er the bruized Parts would be brought to digest." To all this must be added the humiliating fact that four persons were hanged on Boston Common for the crime of being Quakers. Their names were Marmaduke Stephenson, William Robinson, William Leddra, and Mary Dyer.

CHAPTER V.

POEMS BY GROUPS.

Besides "The King's Missive," Whittier has written numerous other Quaker poems, the finest of which are "Ca.s.sandra Southwick," "The Old South,"

and the spirited, ringing ballad of "The Exiles." In the first two of these the poet shows a delicate intuition into the feelings that might have prompted the Quaker women who witnessed for the truth in Boston two hundred years ago.

There is nothing in American literature, unless it be the anti-slavery papers of Th.o.r.eau, which equals the sevenfold-heated moral indignation of Whittier's poems on slavery,--a wild melody in them like that of Highland pibrochs; now plaintively and piteously pleading, and now burning with pa.s.sion, irony, satire, scorn; here glowing with tropical imagery, as in "Toussaint L'Ouverture," and "The Slaves of Martinique,"

and there rising into lofty moral atmospheres of faith when all seemed dark and hopeless. Every one knows the power of a "cry" (a song like "John Brown's Body," or a pithy sentence or phrase) in any great popular movement. There can be no doubt that Whittier's poems did as much as Garrison's editorials to key up the minds of people to the point required for action against slavery. Some of these anti-slavery pieces still possess great intrinsic beauty and excellence, as, for example, "Toussaint L'Ouverture," "The Farewell," "The Slave Ships," and "The Slaves of Martinique." In these four productions there is little or none of the dreary didacticism of most of the anti-slavery poems, but a simple statement of pathetic, beautiful fact, which is left to make its own impression. Another powerful group of these slavery poems is const.i.tuted by the scornful, mock-congratulatory productions, such as "The Hunters of Men," "Clerical Oppressors," "The Yankee Girl," "A Sabbath Scene," "Lines suggested by Reading a State Paper wherein the Higher Law is Invoked to Sustain the Lower One," and "The Pastoral Letter."[30] The sentences in these stanzas cut like knives and sting like shot. The poltroon clergy, especially, looks pitiful, most pitiful, in the light of Whittier's n.o.ble scorn and contempt.

[Footnote 30: "The Pastoral Letter" was an idiotic manifesto of the clergy of Ma.s.sachusetts aimed at the Grimke sisters.]

"Randolph of Roanoke" is a n.o.ble tribute to a political enemy by one who admired in him the man. The long poem, "The Panorama," must be considered a failure, poetically speaking. Its showman's pictures and preachings do not get hold of our sympathies very strongly.

The Tyrtaean fire in Whittier was so thoroughly kindled by the anti-slavery conflict that it has never wholly gone out. All through his life his hand has instinctively sought the old war-lyre whenever a voice was to be raised in honor of Freedom. The formal close of the anti-slavery period with him may be said to be marked by "Laus Deo," a triumphant, almost ecstatic shout of joy uttered on hearing the bells ring when the Const.i.tutional Amendment abolishing slavery was pa.s.sed.

Naturally, the war poems of a Quaker--and even of our martial Whittier--could not be equal to his peace poems. Still there are many strong pa.s.sages in the lyrics written by Whittier during the civil war of 1861-65. At first he counsels that we allow disunion rather than kindle the lurid fires of fratricidal war:--

"Let us press The golden cl.u.s.ter on our brave old flag In closer union, and, if numbering less, Brighter shall shine the stars which still remain."

_A Word for the Hour._

So he wrote in January, 1861. But afterward he becomes a pained but sadly approving spectator of the inevitable conflict:--

"Then Freedom sternly said: 'I shun No strife nor pang beneath the sun, When human rights are staked and won.

The moor of Marston felt my tread, Through Jersey snows the march I led, My voice Magenta's charges sped.'"

_The Watchers._

As a Friend, he and his brethren could not personally engage in war. But they could minister to the sick and dying, and care for the slave.

"THE SLAVE IS OURS!"

he says,--

"And we may tread the sick-bed floors Where strong men pine, And, down the groaning corridors, Pour freely from our liberal stores The oil and wine."

_Anniversary Poem._

"Barbara Frietchie" is, of course, the best of these war lyrics. The "Song of the Negro Boatmen" was set to music and sung from Maine to California during the war days:--

"De yam will grow, de cotton blow, We'll hab de rice an' corn; O nebber you fear, if nebber you hear De driver blow his horn!"

After "Voices of Freedom," in the complete edition of Whittier's poems, come a cl.u.s.ter of Biblical, or Old Testament poems,--"Palestine,"

"Ezekiel," "The Wife of Manoah to her Husband," "The Cities of the Plain," "The Crucifixion," and "The Star of Bethlehem." The best of these, perhaps, are "Cities of the Plain," and "Crucifixion,"--the former intense and thrilling in style, and suggesting the "Sennacherib"

and "Waterloo" of Byron; the latter a high, solemn chant, and well calculated to touch the religious heart. Whittier has drawn great refreshment and inspiration from the thrice-winnowed wheat and the living-water wells of Old Testament literature.

Allusion has already been made to the hymns of our poet. Hymn-book makers have had in his poems a very quarry to work. The hymn tinkers, too, have not spared Whittier even while he was alive, and many of his sacred lyrics have been "adapted" after the manner of hymn-book makers.

Dr. Martineau's "Hymns of Praise" (1874) contains seven of Whittier's religious songs; the "Unitarian Hymn and Tune Book" (1868) also has seven; the Plymouth Collection (1855) has eleven, and Longfellow and Johnson's "Hymns of the Spirit" (1864) has twenty-two.

The Ess.e.x minstrel has written quite a number of children's poems, such as "The Robin," "Red Riding Hood," and "King Solomon and the Ants." He has also compiled two books of selections for children, as has already been mentioned.

Like many authors, Whittier has been attracted, in the autumn of his life, to the rich fields of Oriental literature. His Oriental poems show careful and sympathetic study of eastern books. "The Two Rabbis" and "Shah Akbar" are especially fine. The little touch in the former of "the small weeds that the bees bow with their weight" is a very pretty one.

In "The King's Missive" we have a few "Oriental Maxims," being paraphrases of translations from the Sanscrit. "The Dead Feast of the Kol-Folk," and "The Khan's Devil," are also included in the same volume.

Mr. Whittier has also made successful studies in Norse literature, for which his beautiful ballads, the "Dole of Jarl Thorkell," "Kallundborg Church," and "King Volmer and Elsie" are vouchers.