Of heavenly spheres did some bright being take
Wing to his soul, and wrought to suited change
The visual nerve, and straight in outward space
Stood manifest in its celestial grace._
This passage, it is true, supposes action on the mind by a supernatural
being, but it does not suppose the outward bodily manifestation of the
angelic form described. It simply supposes the image or conception,
wrought in the mind by the supernatural agency, to _externize_ itself
through a change effected by a sympathetic action in the visual organ.
Or, in other words, it supposes the internal image to become so
distinct as to reflect itself into the retina and overcome the action
of external objects thereon; whereby the internal image is made to
appear in the field of vision as an external reality. In justification
of this idea, I am glad to have it in my power to refer to No. C. of
the Family Library, entitled “Outlines of Disordered Mental Action, by
Professor Upham, of Bowdoin College”--p. 117.
I feel that these remarks are due to the very friendly criticism which
this poem has received on the other side of the Atlantic; in which,
understanding (as I suppose) the apparition to be represented as an
external reality, the reviewer blames it as an extravagance not in
accordance with the general character of the narrative.
STANZA XLVII.
_Her well-cast anchor here--her lasting hope in Thee._
The Anchor, with the motto Hope, which formed the device on the seal of
the Colony, may be considered as having reference to the dangers and
difficulties through which the settlers had passed, and were passing at
the time it was adopted. This was done in 1663.
STANZA XLIX.
_And ages hence our children shall recite
Of thy protecting grace their Father’s sense,
And, when they name their home, proclaim Thy Providence._
Williams carried the philanthropy, which breathes in his great
principle of Soul-Liberty, into all the important acts of his life.
Although the munificent grant of Canonicus and Miantonomi had been
made to him only, he shortly after made it the common property of his
friends who joined him at Providence, reserving to himself no more than
an equal share, and receiving from them the small sum of thirty pounds,
not as purchase money, but as a remuneration for the gratuities which
he had made to the Indians out of his own estate.
“The following passage,” says Mr. Benedict, in his history of the
Baptists, “explains, in a very pleasing manner, Mr. Williams’s design
in these transactions: ‘Notwithstanding I had frequent promise from
Miantonomi, my kind friend, that it should not be land that I should
want about these bounds mentioned, provided I satisfied the Indians
there inhabiting, I having made covenant of peaceable neighborhood with
all the sachems and natives round about us, and having _in a sense
of God’s merciful Providence to me in my distress, called the place
Providence; I desired it might be for a shelter to persons distressed
for conscience. I then considered the condition of divers of my
countrymen_. I communicated my said purchase unto my loving friends,
John Throckmorton and others, who then desired to take shelter here
with me. And whereas, by God’s merciful assistance, I was procurer of
the purchase, not by moneys nor payment, the natives being so shy and
jealous that moneys could not do it, but by that language--acquaintance
and favor with the natives, and other advantages which it pleased God
to give me, and also bore the charges and venture of all the gratuities
which I gave to the great sachems and natives round about us, and
lay engaged for a loving and peaceable neighborhood with them to my
great charge and travel; it was therefore thought fit that I should
receive some consideration and gratuity.’ Thus, after mentioning the
said thirty pounds, ‘this sum I received, and in love to my friends
and _with respect to a town and place of succor for the distressed
as aforesaid_, I do acknowledge this said sum a full satisfaction,’
he went on, in full and strong terms, to confirm those lands to said
inhabitants, reserving no more to himself that an equal share with the
rest; his wife also signing the deed.”
APPENDIX.
Having in the preceding notes given some account of the principal
events which marked the life of Williams up to the time he settled at
Mooshausick, it may be agreeable to such of my readers, as have not
his biography at hand, to find here some notice of the actions which
distinguished the remainder of his days. The following summary is drawn
chiefly from Mr. Benedict’s History of the Baptists, and the Sketch of
the Life of Williams annexed to the first volume of the Rhode Island
Historical Collections.
Williams was soon joined at Providence by a number of his friends from
Salem. In a short time their number amounted to forty persons. They
then adopted a form of government, by which they admitted none to
become their associates, but such as held to the principle of Religious
Freedom.
The year following his settlement, a formidable conspiracy of the
Indians was planned against the English colonists. He gave his
persecutors information of the fact. He addressed a letter to the
Commissioners of the United Colonies, “assuring them that the country
would suddenly be all on fire, meaning by war--that by strong reasons
and arguments he could convince any man thereof that was of another
mind--that the Narragansets had been with the plantations combined with
Providence, and had solemnly settled a neutrality with them, which
fully shewed their counsels and resolutions for war.”[24] Had this plot
been carried into effect, it would probably have eventuated in the ruin
of the colonies from which he had been banished. Instead of indulging
resentment by remaining inactive, he immediately exerted himself to
bring about a dissolution of the Indian confederacy. He accomplished
what no other man in New England at that time would have attempted.
By his influence with the Narragansets, he broke up the combination,
and formed treaties between them and the United Colonies, by which the
latter had their aid in the war which followed with the Pequots.
[24] _Hutchinson’s State Papers._
The first four years that succeeded Williams’ settlement at Providence,
were necessarily occupied by him there about the affairs of the
plantations. He travelled amongst the Indians, and secured the
friendship of their chiefs and warriors. He promoted the settlement
of Rhode Island and Warwick. Much of his time must also have been
required in making provisions for the support of his family, cast out,
as they were, into the depths of a savage wilderness. Soon after his
settlement, he had embraced the leading tenets of the Baptists, and had
been baptized. He then formed a society of this order, and preached to
it; but resigned his pastoral office on his going to England to solicit
the first Charter.
Not being permitted to pass through Massachusetts in order to embark
on this voyage, he went by land to Manhattan, [New York,] then under
the Dutch. A war between the Dutch and Indians was at that time raging
with great violence. In this war, Mrs. Ann Hutchinson and family, who
had been banished from Massachusetts, had fallen victims to Indian
barbarities; and, as if every step of this remarkable man was to bear
the impress of his benevolence, he was here instrumental in pacifying
the savages, and stopping the effusion of blood. After this, he took
ship for England. Whilst on this voyage, that no time might be lost
in laying posterity under obligations to him, he composed his Key
to the Indian Languages. This, together with his Bloody Tenent, was
published on his arrival in England. Here, as agent for the colonies
of Providence, Rhode Island, and Warwick, he obtained a charter of
incorporation, signed by the Earl of Warwick, then Governor and Admiral
of the English Plantations, and by his council.
On the 17th September, 1644, he landed at Boston, bringing a letter of
recommendation to the Governor and Assistants of Massachusetts Bay,
from some of the most influential members of the Long Parliament. He
thus avoided the penalty incurred by entering their bounds. At the
first General Assembly formed under this Charter, a law was passed
establishing the most unlimited toleration in matters of conscience.
Unconfined to those who professed Christianity, its provisions extended
to the whole human family. I mention this, because it has been said
that Maryland furnishes the first example of a legislative act of this
kind. The Maryland act was passed in 1649, and its privileges extended
only to those who professed to believe in Jesus Christ.
Mr. Coddington afterwards procured a Charter, which gave him almost
unlimited authority over the islands of Narraganset bay. This caused
great discontent. It was called _Coddington’s Obstruction_. Williams
and Clark were sent to England, in 1651, to procure its revocation.
They effected the object of their mission in October, 1652. Whilst
in England, Williams resided with Sir Henry Vane, at his seat in
Lincolnshire. He returned in 1652, and brought a letter from Sir Henry,
inviting the planters to a close union. The colony, during his absence,
had been distracted by many divisions. This letter, together with the
earnest solicitations of Williams, restored harmony. He was several
times after, as well as before this, elected to the office of President
or Governor of the colony.
Williams died in 1683, at Providence, and was buried under arms, in his
family burying ground, with every testimony of respect which the colony
could manifest.
The religious sentiments of Williams seem to have become more and more
liberal as he advanced in life. Whatever rigid forms those sentiments
may have assumed, in the early part of his career, they gradually
melted down, and blended themselves in that warm and deep feeling of
universal benevolence, which had given birth to his great principle
of Soul-Liberty. The dominion of that feeling, over every other in
his breast, is sufficiently indicated by the firmness with which he
adhered to this principle in circumstances the most trying. This
feeling naturally sought for a congenial nature in other breasts, and
Williams soon learned that there were good men in all societies. He
freely joined in worship with all, and imparted his instructions to
all who were disposed to hear him. This liberality, however, was not
inconsistent with theological discussions, in which he occasionally
participated. His dispute with the Friends gave umbrage to some of that
order. It occupied two or three days, and eventuated by a publication
by Williams, entitled “George Fox digged out of his burroughs.”
Although some of this order seem, for a time, to have remembered this
dispute to his disadvantage, yet there were others who cherished for
him the kindest and most respectful feelings. Among these was Governor
Jenks, who though a Quaker, bestows the highest praise on Williams,
both as a man and a Christian.
When not engaged abroad on business of the colony, he statedly preached
to the Indians in Narraganset; and those amongst them, who would hear
no one else, were attentive to him. That branch of the Narragansets,
called the Nianticks, seem to have been an object of his peculiar care.
They were so far Christianized by his labors that they took no part in
Philip’s war, and their present existence, as the only remnant of a
once powerful people, may be traced to the effects of his ministry.
Williams retained his influence with the Indians nearly to the last
of his and their existence. While Philip was making preparation for
war, in 1671, commissioners were sent to Taunton to inquire into the
cause. Philip, suspicious of their design, remained in his camp; and
when summoned by the commissioners to meet them, he required that they
should meet him. Matters remained in this posture until Williams, then
seventy years old, with a Mr. Brown offered to become a hostage in his
camp. Philip then met the commissioners, delivered up seventy guns and
promised fidelity. This event gave the colony four years to prepare for
the final struggle.
Whilst, in 1676, this cruel and exterminating war was raging, the
Indians approached the town of Providence. Williams, it is said, on
seeing their advance, still feeling his wonted confidence in his
influence over them, took his staff and left the garrison. But some of
the old warriors on seeing him approach, advanced from the main body,
and told him, that as for themselves they would do him no harm, nor
would any amongst them who had long known him, but their young men
could not be restrained. Upon which he returned to the garrison.
ADDENDA.
LIFE’S VOYAGE.
There rose, amid the boundless flood,
A little island green;
And there a simple race abode
That knew no other scene;
Save that a vague tradition ran,
That all the starry skies
Bore up a brighter race of man,
Robed in the rainbow’s dyes.
A youth there was of ardent soul,
Who viewed the azure hue,
And saw the waves of ocean roll
Against its circle blue.
He launched his skiff, with bold intent
To seek the nations bright,
And o’er the rolling waters went,
For many a day and night.
His lusty arms did stoutly strain,
Nor soon their vigor spent:
All hope was he right soon to gain
And climb the firmament;
Where glorious forms, in garments bright,
Dipped in the rainbow’s dyes,
And streets, star-paved, should lend their light
To his enraptured eyes.
And then might he his isle regain,
Fraught with a dazzling freight,
And lead his kindred o’er the main
To that celestial state.
But, whilst he plied the bended oar,
The island left his view;
And yet afar his bark before,
The azure circle flew.
Yet flattering hope did still sustain
And give him vigor new;
But still before him o’er the main
Retired the circle blue.
Though whirlpools yawned; and tempests frowned
And beat upon his head,
And billows burst his bark around,
Hope on that phantom fed;
Nor yet had ceased his labors vain,
Had not his vigor failed,
And ’neath the fever of his brain,
His vital spirit quailed.
Then Death appeared upon the sea,
An angel fair and bright;
For he is not what mortals say--
A grim and haggard sprite.
And, “Thou dost chase,” he said, “my child!
A phantom o’er the main;
But though it has thy toils beguiled,
Thou hast not toiled in vain.
“Thou hast thus roused each slumbering might,
And framed thy soul to be
Fit now to climb yon starry height;--
Come, then, and follow me.”
HYMN BY TWILIGHT.
See the hues of evening fading
From the sky and tranquil bay;
See the groves, with deeper shading,
Brown the dale as fails the ray.
Hear the distant torrent falling,
Hear the note of whip-poor-will,
Hear the shepherd homeward calling
Flocks that bleat on lonely hill.
See yon cloud the distance glooming,
Hear its far-off thunder roar,
Hear the distant ocean’s booming
Billows beat the eternal shore.
God is in the hues of heaven
Fading from the sky and bay;
God is in the shades of even,
That chase the heavenly hues away.
God is in the torrent falling,
In the song of whip-poor-will,
In the voice of shepherd calling,
In the bleating on the hill,
In the cloud the distance glooming,
In the distant thunder’s roar,
In the far-off ocean booming
On his everlasting shore.
God! Thou art all substance wreathing
Into forms that suit thy will;
God! Thou art through all things breathing
One harmonious anthem still.
REYNARD’S SOLILOQUY.
(FROM THE SCHOOL OF QUEEN MAB.)
Halloo! halloo! Wild woodland now!
How the twinkling stars look down!
And rocky and rude is the mountain’s brow,
And dark is the forest’s frown.
Ha! ha! the dens and brambled fens
My wild eyes laugh to greet,
And over the clifts and rocky rifts
Right merrily dance my feet.
Pure is the gale, and odors rise
From the wild woodland hill;
Wo-hoo! Wo-hoo! the dark owl cries,
And shrilly the whip-poor-will;
But the deep tone of the owlet’s moan
Is a note of courage all free,
And the whip-poor-will’s trill beneath the hill
Gives music and motion to me.
The farmers’ geese are very well fed,
And fat and sleek are they;--
The blood-hound lies in his dreamy bed,
So let me seek my prey.
On drumming wings the partridge springs,
As over the brakes I fly;
But soon, like specks, the lily-white necks
Will float before my eye.
Ha! ha! I’ll pause upon this height;
The village is all in view;
The two-legged bodies are still to-night,
And I’ll the game pursue.
But hark!--I hear a sound, I fear--
’Tis surely not yet day--
O! ’tis the sound of the opening hound--
Away! away! away!
O’er bush, o’er brake, o’er rock I go,
But nearer they come, I fear;
Far off huzzas the two-legged foe--
Wow! wow!--the hounds are near.
I’ll double my track, I’ll run me back,
I’ll pother the beagles some--
Now for my den I’ll strain again,
And gain my mountain home.
A SUMMONS TO THE COUNTRY.
Is it to sit within thy stately hall,
Or tread the crowded street, thy chief delight?
From all her heights and depths though Nature call
Thee to her charms--though grove, and plain, and height,
Warble for thee--though Ocean’s stormy might
Thunder for thee--though the starred heavens sublime
Shine out for thee--though peering orient bright
O’er mountain wood, the sire of day and time
Doth call for thee--and with retiring light
Glance down his hues from their celestial clime
To lure thee forth;--yet can all these excite
In thy cold breast no chord’s responsive chime?
Still wilt thou choose a prison-yard and cell?--
Well! God forgive thy choice, for thou dost penance well.
Transcriber's Notes
The following changes have been made to the text as printed:
1. Marked footnotes have been located immediately below the stanza,
heading or paragraph to which they refer.
2. Obvious typographical errors have been corrected.
3. Page 161 (Canto 8), heading to final stanza: "LXII" changed to
"LXXII".
4. Notes, Page 185 (Canto 2): word "STANZA" prepended to heading
"XXVIII".
5. Notes, Page 186 (Canto 2): heading "STANZA XXXVII" corrected to
"STANZA XXXVIII".
6. Notes, Page 201 (Canto 5, Stanza 11, second note): reference to
"stanza xxii" corrected to "stanza xxxiii".
7. Notes, Page 202 (Canto 5): heading "STANZA LXII" corrected to
"STANZA LXIII".
The following anomalies in the printed text are noted, but no change
has been made:
1. Spelling and hyphenation within the poem have been left unchanged,
aside from obvious typographical errors.
2. Some compass directions are hyphenated within the poem, but
unhyphenated in the Notes.
3. Within the Notes, the quotes from Williams' writings retain the
archaic and sometimes variable spelling of his day.
4. Variant spellings of Native American names have not been amended.
5. Page 158 (Canto 8, Stanza 63), "And in all perils was there sure
defence": "there" in the original is a possible reading; "their" a more
likely one.
6. "Calendar" (Page 188), "Callender" (Page 196) and "Calender" (Page
203) all appear to refer to John Callender, who wrote "An Historical
Discourse ... of the Colony of Rhode-Island", first published 1739.