THE DIGGERS' MANIFESTOES
"Take notice, That England is not a Free People till the Poor that
have no land have a free allowance to dig and labor the Commons,
and so live as comfortably as the Land Lords that live in their
Inclosures. For the people have not laid out their monies and shed
their blood that their Land Lords, the Norman Power, should still
have its liberty and freedom to rule in tyranny, but that the
Oppressed might be set free, prison doors opened, and the Poor
People's heart comforted by an universal consent of making the
Earth a Common Treasury, that they may live together united by
brotherly love into one spirit, and having a comfortable livelihood
in the Community of one Earth their Mother."--WINSTANLEY, _The True
Levellers Standard Advanced_.
By the publication of his earlier pamphlets, Winstanley seems to have
attracted a small band of earnest disciples, eager by their actions to
declare their adherence to the principles he had so fearlessly and
eloquently proclaimed. However, before taking the steps they had decided
on, they deemed it necessary openly and frankly to declare their
intentions to the world, more especially to those whose individual or
class interests would be likely to be affected thereby. Hence early in
1649, probably in the last days of March or the beginning of April, they
issued a pamphlet, signed by some 46 of them, which seems mainly from
Winstanley's pen, entitled:
"A DECLARATION FROM THE POOR OPPRESSED PEOPLE OF ENGLAND:[90:1]
Directed to all that call themselves or are called Lords of Manors
through this Nation, that have begun to cut, or that through
fear of Covetousness do intend to cut down the woods and trees
that grow upon the Commons and Waste Land."
The pamphlet opens with the following vigorous and pertinent words:
"We whose names are subscribed, do in the name of all the poor
oppressed people of England, declare unto you that call yourselves
Lords of Manors and Lords of the Land, that, in regard the King of
Righteousness, our Maker, hath enlightened our hearts so far as to
see that the Earth was not made purposely for you to be Lords of
it, and we to be your Slaves, Servants and Beggars, but it was made
to be a common livelihood to all.... And further, in regard the
King of Righteousness hath made us sensible of our burthens, and
the cries and groanings of our hearts are come before Him, we take
it as a testimony of love from Him, that our hearts begin to be
freed from slavish fear of men such as you are, and that we find
Resolutions in us, grounded upon the Inward Law of Love one towards
another, to dig and plough up the Commons and Waste Land through
England; and that our conversations shall be so unblamable that
your Laws shall not reach to oppress us any longer, unless you by
your Laws will shed the innocent blood that runs in our veins."
Subsequently they protest against the Lords of Manors controlling the
use and taking the profit of the Commons, hindering the people from
supplying their wants as regards "Woods, Heath, Turf or Turfeys in
places about the Commons," and continue defiantly:
"Therefore we are resolved to be cheated no longer, nor to be held
under the slavish fear of you no longer, seeing the Earth was made
for us as well as for you. And if the Common Land belong to us who
are the poor oppressed, surely the woods that grow upon the Commons
belong to us likewise. Therefore we are resolved to try the
uttermost in the light of Reason to know whether we shall be
Free-men or Slaves. If we lie still and let you steal away our
birthrights, we perish; and if we petition, we perish also, though
we have paid taxes, given free-quarter, and have ventured our lives
to preserve the Nation's freedom as much as you, and therefore, by
the Law of Contract with you, freedom in the land is our portion
as well as yours, equal with you. And if we strive for Freedom, and
your murdering, governing Laws destroy us, we can but perish."
"Therefore we require and we resolve to take both Common Land and
Common Woods to be a livelihood for us, and look upon you as equal
with us, not above us, knowing very well that England, the Land of
our Nativity, is to be a Common Treasury of Livelihood to all,
without respect of persons.
"So then, we declare unto you that do intend to cut our Common
Woods and Trees, that you shall not do it, unless it be for a stock
for us, and we to know of it by a public declaration abroad, that
the poor oppressed, who live thereabouts, may take it and employ it
for their public use: Therefore take notice, we have demanded it in
the name of the Commons of England, and of all the Nations of the
world, it being the righteous freedom of the Creation."
They then warn all wood-buyers against purchasing from those who would
dispose of such wood for their own private advantage, again emphasising
their contention that they would take it only to provide a common stock
for all. Then they appeal to the Great Council of England for protection
and encouragement, urging that august body to fulfil the promises so
freely made, at the outbreak of the Civil War, to induce them and others
to espouse the Parliament's cause. Apparently they did not expect much
from them, as their appeal commences in the following somewhat
hesitating manner:
"And we hope we may not doubt (at least we expect) that they that
are called the Great Council and Powers of England, who so often
have declared themselves by promises and by covenants, and have
confirmed them by multitude of fasting days, and devout
protestations to make England a free people, upon condition they
would pay moneys and adventure their lives against the successor of
the Norman Conqueror, under whose oppressing power England was
enslaved. And we look upon that freedom promised to be the
inheritance of all, without respect of persons. And this cannot be
unless the Land of England be freely set at liberty from
proprietors and becomes a Common Treasury to all her children, as
every portion of the Land of Canaan was the common livelihood of
such and such a Tribe, and of every member of that Tribe, without
exception, neither hedging in any, nor hedging out.
"We say we hope we need not doubt of their sincerity to us herein,
and that they will not gainsay our determinate course. Howsoever,
their actions will prove to the view of all either their sincerity
or their hypocrisy. We know what we speak is our privilege and that
our cause is righteous; and if they doubt of it, let them but send
a child for us to come before them, and we will make it manifest
some ways."
They then advance the grounds for their demands in the following
incisive words:
"_First_, By the National Covenant, which yet stands in force to
bind Parliament and People to be faithful and sincere before the
Lord God Almighty, wherein every one in his several place hath
covenanted to preserve and seek the liberty each of other without
respect of persons.
"_Secondly_, By the late victory over King Charles we do claim this
our privilege to be quietly given us out of the hands of Tyrant
Government, as our bargain and contract with them. For the
Parliament promised if we would pay taxes, and give free-quarter,
and adventure our lives against Charles and his party, whom they
called the common enemy, they would make us a free people.[93:1]
These three being all done by us, as well as by themselves, we
claim this our bargain by the Law of Contract from them, to be a
free people with them, they being chosen by us, but for a peculiar
work, and for an appointed time, from among us, not to be our
oppressing Lords, but servants to succour us. But these two are our
weakest proofs. And yet by them, in the light of Reason and Equity
that dwells in men's hearts, we shall with ease cast down all those
former enslaving, Norman, reiterated Laws, in every King's reign
since the Conquest, which are as thorns in our eyes and pricks in
our sides, and which are called the Ancient Government of England.
"_Thirdly_, We shall prove we have a free right to the land of
England, being born therein, as well as elder brothers, and that it
is our right equal with them and they with us, to have a
comfortable livelihood in the Earth, without owning any of our own
kind to be either Lords or Land-Lords over us. And this we shall
prove by plain text of Scripture, without exposition upon them,
which the Scholars and Great Ones generally say is their rule to
walk by.
"_Fourthly_, We shall prove it by the Righteous Law of our
Creation, that mankind in all its branches is the Lord of the
Earth, and ought not to be in subjection to any of his own kind
without him, but to live in the light of the Law of Righteousness
and Peace established in his heart."
The pamphlet concludes as follows:
"Thus in love we have declared the purpose of our hearts plainly,
without flattery, expecting love and the same sincerity from you,
without grumbling or quarrelling, being Creatures of your own image
and mould, intending no other matter herein, but to observe the Law
of Righteous Action, endeavouring to shut out of the Creation the
accursed thing called Particular Propriety, which is the cause of
all wars, bloodshed, theft, and enslaving Laws, that hold the
people under misery.
"Signed for and in the behalf of all the poor oppressed people of
England and the whole world--
"GERARD WINSTANLEY, }
JOHN COULTON, }
JOHN PALMER, }
THOMAS STAR, }
SAMUEL WEBB, } and others, forty-six in all.
JOHN HAYMAN, }
THOMAS EDCER, }
WILLIAM HOGRILL," }
A few days after the publication of this declaration, viz., on Sunday,
April 1st, 1649, the Diggers commenced their labours on the Commons
around George's Hill, in Surrey, the first results of which we have
already recorded. Within a few days of Winstanley and Everard's visit to
Lord Fairfax and his Council of War, they and their followers drafted
yet another pamphlet, which bears date April 26th, 1649, the very day
Lockyer, "The Army's Martyr," was condemned to death, and the title-page
of which reads as follows:
"THE TRUE LEVELLERS STANDARD ADVANCED:[95:1]
OR
THE STATE OF COMMUNITY OPENED AND PRESENTED TO THE SONS OF MEN.
BY
WILLIAM EVERARD.
JOHN PALMER.
JOHN SOUTH.
JOHN COURTON.
WILLIAM TAYLOR.
CHRISTOPHER CLIFFORD.
JOHN BARKER.
GERRARD WINSTANLEY.
RICHARD GOODGROOME.
THOMAS STARRE.
WILLIAM HOGGRILL.
ROBERT SAWYER.
THOMAS EDER.
HENRY BICKERSTAFFE.
JOHN TAYLOR, etc.
Beginning to plant and manure the Waste Land upon Georges Hill, in
the Parish of Walton, in the County of Surrey."
The pamphlet opens with a Preface by a certain John Taylor, whose name
appears last on the list of signatures attached thereto, and who was
probably one of Winstanley's more recent converts. In it he states that
he has had "some conversation with the author of this ensuing
declaration, and the persons subscribing, and by experience find them
sweetly acted and guided by the everlasting Spirit, the Prince of Peace,
to walk in the paths of Righteousness." "Such as these," he declares,
"shall be partakers of the promise--_Blessed are the meek, for they
shall inherit the Earth._"
The body of the pamphlet itself is headed:
"A DECLARATION TO THE POWERS OF ENGLAND, AND TO ALL THE POWERS OF
THE WORLD, shewing the cause why the Common People of England
have begun and give consent to dig up, manure, and sow corn
upon George Hill in Surrey, by those that have subscribed, and
thousands more that give consent."
It commences as follows:
"In the beginning of time the great Creator, Reason, made the Earth
to be a Common Treasury to preserve beasts, birds, fishes and man,
the Lord who was to govern this Creation. For man had dominion
given him over the beasts, birds and fishes; but not one word was
spoken in the beginning that one branch of mankind should rule over
another.... But since human flesh began to delight himself in the
objects of the Creation more than in the Spirit of Reason and
Righteousness ... and selfish imagination ruling as King in the
room of Reason therein, and working with Covetousness, did set up
one man to teach and rule over another; and thereby the Spirit was
killed, and Man was brought into bondage and became a greater slave
to some of his own kind than the beasts of the field were to him.
Hereupon the Earth (which was made to be a Common Treasury of
Relief for all, both beasts and men) was hedged into enclosures by
the Teachers and Rulers, and the others were made Servants and
Slaves. And the Earth, which was made to be a Common Storehouse for
all, is bought and sold and kept within the hands of a few, whereby
the Great Creator is mightily dishonoured, as if He were a
respecter of persons, delighting in the comfortable livelihood of
some, and rejoicing in the miserable poverty and straits of
others."
Winstanley then makes his appeal to those who had been entrusted with
the government of the Nation, in the following touching and yet
suggestive words:
"O thou Powers of England! though thou hast promised to make this
people a Free People, yet thou hast so handled the matter, through
thy self-seeking humour, that thou hast wrapped us up more in
bondage, and oppression lies heavy upon us.... If some of you will
not dare to shed your blood to maintain tyranny and oppression
upon the Creation, know this, That our blood and life shall not be
unwilling to be delivered up in meekness to maintain Universal
Liberty, that so the Curse, on our part, may be taken off the
Creation. We shall not do this by force of arms; we abhor it, for
it is the work of the Midianites to kill one another, but by
obeying the Lord of Hosts, by laboring the Earth in Righteousness
together, to earn our bread by the sweat of our brows, neither
giving hire nor taking hire, but working together and eating
together as one man, or as one house in Israel restored from
Bondage. And so by the power of Reason, the Law of Righteousness in
us, we endeavour to lift up the Creation from that bondage of Civil
Propriety which it groans under."
He again explains the work they are entered upon, and their reasons for
attempting it, as follows:
"The work we are going about is this, To dig up Georges Hill and
the waste grounds thereabouts, and to sow corn, and to eat our
bread together by the sweat of our brows.
"And the First Reason is this, THAT WE MAY WORK IN RIGHTEOUSNESS,
AND LAY THE FOUNDATION OF MAKING THE EARTH A COMMON TREASURY FOR
ALL, BOTH RICH AND POOR, THAT EVERYONE THAT IS BORN IN THE LAND MAY
BE FED BY THE EARTH HIS MOTHER THAT BROUGHT HIM FORTH, ACCORDING TO
THE REASON THAT RULES IN THE CREATION."
Then follows this impressive declaration of the motives inspiring their
actions:
"For it is showed us, That so long as we, or any other, do own the
Earth to be the peculiar Interest of Lords and Land Lords, and not
common to others as well as to them, we own the Curse, and hold the
Creation under Bondage. And so long as we or any other do own Land
Lords and Tenants, for one to call the land his, or another to hire
it of him, or for one to give hire and for another to work for
hire: This is to dishonour the work of Creation, as if the
righteous Creator should have respect to persons, and therefore
made the Earth for some and not for all. So long as we, or any
other, maintain this Civil Propriety, we consent still to hold the
Creation in that bondage it groans under; and so we should hinder
the Work of Restoration, and sin against the Light that is given
into us, and so, through fear of the flesh man, lose our peace."
And the pamphlet concludes with the following somewhat mystic words:
"Thus you Powers of England, and of the whole World, we have
declared our Reasons why we have begun to dig upon George Hill in
Surrey. One thing I must tell you more, which I received in voice
likewise at another time; and when I received it my eye was set
towards you. The words were these--_Let Israel go free._
"Surely as Israel lay four hundred and thirty years under Pharaoh's
bondage, before Moses was sent to fetch them out, even so Israel
(the Elect Spirit spread in Sons and Daughters) hath lain three
times so long already.... But now the time of Deliverance hath
come.... For now the King of Righteousness is arising to rule in
and over the Earth.... Therefore once more, _Let Israel go free_,
that the Poor may labour the waste land, and suck the Breasts of
their Mother Earth, that they starve not. In so doing thou wilt
keep the Sabbath Day, which is a Day of Rest, sweetly enjoying the
Peace of the Spirit of Righteousness, and find Peace by living
among a people that live in Peace: This will be a Day of Rest which
thou never knew yet.
"But I do not entreat thee, for thou art not to be entreated. But
in the Name of the Lord, that hath drawn me forth to speak to thee,
I, yea I say, I command thee, _To let Israel go free, and quietly
to gather together into the place where I shall appoint; and hold
them, no longer in bondage_.... But if you will not, but
Pharaoh-like cry, _Who is the Lord that we should obey him?_ and
endeavour to oppose, then know, that He that delivered Israel from
Pharaoh of old is the same Power still, in whom we trust, and whom
we serve. For this, Conquest over thee shall be got, _not by Sword
or Weapon, but by my Spirit, saith the Lord of Hosts._"
Such, then, were the first "official pronouncements" of the body of men
known in the History of England as the Diggers, whose proud privilege it
was to be the first in our native land, as against the rights of
property, boldly to proclaim the rights of man. Poor in worldly goods
they may have been, but they were rich in hope and in love, in broad
thoughts and elevating ideals, in a firm belief in the power and
ultimate triumph of the Inward Light of Equity and Reason, and in
unflinching resolution, not only to proclaim the steps necessary to
social salvation, but to adventure their lives and persons to lay the
foundations of a better, of a more equitable and beneficial, social
state than ever they knew. Certain it is that they were inspired by the
highest motives that impel men to action; hence even those who may deem
their views erroneous should not withhold from the men themselves their
meed of respect, admiration, and sympathy. To those who deem their views
true, we need make no appeal. Monuments are erected in stone, in marble,
or in gold, to those whose actions in peace or in war commend themselves
to their own generation; the monuments to those in advance of their
times and of our times, are to be found only in the hearts of thinkers.
It was but yesterday, after some two hundred and fifty years, that
public sentiment tolerated the erection of a public monument to the
memory of the man who delivered his country from under the tyranny of
Kings. Before another similar period has passed away, a similar tribute
may be paid to the memory of those who, during the same tumultuous but
inspiring times, would have saved all future generations of their
countrymen from under the tyranny of Land-Lords.
FOOTNOTES:
[90:1] British Museum, Press Mark, 1027, i. 16 (3). We say "mainly from
Winstanley's pen," for though the arguments are his, the style of the
pamphlet, with its long, involved, never-ending sentences, so unlike
Winstanley's crisp, epigrammatic, vigorous style, suggests to us that
the writing was probably left to some other member of his company, or
probably to a Committee appointed for the purpose.
[93:1] This fairly represents the general spirit and feeling prevailing
in the Model Army, who repeatedly contended, to quote the words of the
Declaration of the Army of June 14th, 1647, that--"We are not a mere
mercenary army hired to serve any arbitrary power of a State, but called
forth and conjured by the several Declarations of Parliament to the
defence of our own and the people's just Rights and Liberties; and so we
took up arms in judgment and conscience to those ends, and have so
continued in them, and are resolved according to your first just desires
in your Declarations, and such principles as we have received from your
frequent informations, and our own common sense concerning those our
fundamental rights and liberties, to assert and vindicate the just power
and rights of this Kingdom in Parliament for those common ends promised
against all arbitrary power, violence and oppression, and against all
particular parties or interests whatsoever."
[95:1] King's Pamphlets. British Museum, Press Mark, E. 552. In the
British Museum Catalogue the Preface is attributed to John Taylor the
Water Poet; but, to judge from his other writings, this is probably an
error.