A History of American Literature. Boynton Percy Holmes

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СКАЧАТЬ English Canaan.”

      Read from “The Simple Cobler of Aggawam” for any evidence of Nathaniel Ward’s residence in America; decide on the degree to which the work is English and the degree to which it is colonial.

      Compare the attitude toward Ireland of Nathaniel Ward in this work and of Jonathan Swift in his “Modest Proposal.”

      Make comparisons in diction from a corresponding number of pages in “The Simple Cobler” and in Carlyle’s “Sartor Resartus.”

      CHAPTER II

      THE EARLIEST VERSE

      Although it is generally said of the Puritans that they were actually hostile to all the arts, there is abundant proof that they had a liking for verse and a widespread inclination to try their hands at it. They wrote memorial verses of the most intricate and ingenious sorts, sometimes carving them in stone as epitaphs. There is less verse sprinkled through the unregenerate Morton’s “Canaan” than there is in the intolerant Ward’s “Cobler.” The old conservative never wrote more wisely than in this so-called “song”:

      They seldom lose the field, but often win,

      Who end their Warres, before their Warres begin.

      Their Cause is oft the worse, that first begin,

      And they may lose the field, the field that win.

      In Civil Warres ’twixt Subjects and their King,

      There is no conquest got, by conquering.

      Warre ill begun, the onely way to mend,

      Is t’end the Warre before the Warre do end.

      They that will end ill Warres, must have the skill,

      To make an end by Rule, and not by Will.

      In ending Warres ’tween Subjects and their Kings,

      Great things are sav’d by losing little things.

      The first whole volume in English printed in the Western Hemisphere (printing of Spanish books in Mexico had long preceded) was “The Bay Psalm Book,” Cambridge, 1640. This represented a conscientious attempt to put into the service of worship a literal translation of the Psalms. The worst passages are all too frequently cited as evidence of the inability of the Puritans to compose or appreciate good verse. And this in spite of the often-quoted and charmingly written prose comment in the editors’ preface:

      If therefore the verses are not alwayes so smooth and elegant as some may desire or expect; let them consider that God’s Altar needs not our pollishings: Ex. 20. for wee have respected rather a plaine translation, then to smooth our verses with the sweetness of any paraphrase, and soe have attended Conscience rather than Elegance, fidelity rather then poetry, in translating the hebrew words into english language, and David’s poetry into english meetre; that soe wee may sing in Sion the Lords songs of prayse according to his owne will; untill hee take us from hence and wipe away all our teares, & bid us enter into our masters joye to sing eternall Halleluliahs.

      Some historians, moreover, seem to derive satisfaction from quoting passages from Michael Wigglesworth’s (1631-1705) “Day of Doom” as added proof that the Puritans were never able to write verse that was beautiful or even graceful. It must be admitted that this grave and pretentious piece of work was hardly more lovely than the name of the author. Wigglesworth was a devoted Puritan who came to America at the age of seven; graduated from Harvard College; qualified to practice medicine; and then became a preacher, serving, with intermissions of ill health, as pastor in Malden, Massachusetts, from 1657 until his death in 1705. He was a gentle, kindly minister, unfailing in his care for both the bodies and the souls of his parishioners.

      He had the “lurking propensity” for verse-writing which was common among the men of his time, but instead of venting it merely in the composing of acrostics, anagrams, and epitaphs, he dedicated it to the Lord in the writing of a sort of rimed sermon on the subject of the Day of Judgment. The full title reads, “The Day of Doom or, a Description Of the Great and Last Judgment with a short discourse about Eternity. Eccles. 12. 14. For God shall bring every work into judgment with every secret thing, whether it be good, or whether it be evil.” It was printed, probably in Cambridge, Massachusetts, in 1662. The poem is composed of two hundred and twenty-four eight-line stanzas. After an invocation and the announcement of the day of doom, the dead come from their graves before the throne of Christ. There the “sheep” who have been chosen for salvation are placed on the right, and the wicked “goats” come in groups to hear the judge’s verdict. These include hypocrites, civil, honest men, those who died in youth before they were converted, those who were misled by the example of the good, those who did not understand the Bible, those who feared martyrdom more than hell-torment, those who thought salvation was hopeless, and, finally, those who died as babes. All are sternly answered from the throne, and all are swept off to a common eternal doom except the infants, for whom is reserved “the easiest room in hell.”

      Two facts should be remembered in criticizing “The Day of Doom” as poetry. The first is that Wigglesworth wrote it consciously as a teacher and preacher and not as a poet. In his introduction he said:

      Reader, I am a fool

      And have adventurèd

      To play the fool this once for Christ,

      The more his fame to spread.

      If this my foolishness

      Help thee to be more wise,

      I have attainèd what I seek,

      And what I only prize.

      The second point is that in writing a rimed sermon for Christian worshipers he had a model supplied him in the popular “Bay Psalm Book,” which had appeared some twenty years before and which was familiar to all the people who were likely to be his readers. The translators of the 121st Psalm wrote, for example:

      1   I to the hills lift up mine eyes,

      from whence shall come mine aid

      2   Mine help doth from Jehovah come,

      which heav’n and earth hath made.

      And Wigglesworth took up the strain with

      No heart so bold, but now grows cold,

      and almost dead with fear;

      No eye so dry but now can cry,

      and pour out many a tear.

      To any modern reader the use of this light-footed meter for so grave a subject seems utterly ill-considered, and the whole idea of the day of doom as he presented it seems so unnatural as to be amusing. But Wigglesworth was trying to write a rimed summary of what everybody thought, in a meter with which everybody was familiar, and he was unqualifiedly successful. A final verdict on Michael Wigglesworth is often superciliously pronounced on the basis of this one poem, or, if any further attention is conceded him, the worst of his remaining output is produced for evidence that he and all Puritan preachers were clumsy and prosaic verse-writers.

      Yet in the never-quoted lines immediately following “The Day of Doom” – a poem without a title, on the vanity of human wishes – Michael Wigglesworth gave proofs of human kindliness and of poetic power. In these earnest lines Wigglesworth showed a mastery of fluent verse, a control of poetic imagery, and a gentle yearning for the souls’ welfare of his parishioners which is the utterance of the pastor rather than of the theologian. For a moment God ceases to be angry, Christ stands pleading without the gate, and the good pastor utters a poem upon the neglected theme “The Kingdom of Heaven is within you”:

      Fear your great Maker with a child-like awe,

      Believe СКАЧАТЬ