Chapter XI: Part 11

In New England, Connecticut and Rhode Island, which had suffered comparatively little from the despotism of James, readily recovered such minor rights as they had been deprived of. There was a dispute between Fitz-John Winthrop and Fletcher as to the command of the local militia, the former, with his fellow colonists, demanding that the control be kept by the colony; Winthrop went to England and got confirmation of his plea; and from the people, on his return, the governorship. There were a score and a half of flourishing towns in Connecticut, each with its meeting house and school. Little Rhode Island recovered its charter, whether the original or a duplicate. An act was pending in England to abrogate all colonial charters, and was backed by the strong mercantile influence; but the French war caused it to go over. Lord Cornbury, and Joseph Dudley, the Massachusetts-born traitor, did their best to get a royal governor for these colonies, but they failed; though Dudley, at the instance of Cotton Mather, was afterward made governor of Massachusetts.

But no son of Massachusetts has so well deserved the condemnation of history as Cotton Mather himself. Such political sins as his advocacy of Dudley, and his opposition to the revival of the old charter, are trifling; they might have been the result of ordinary blindness or selfishness merely; but his part in the witchcraft delusion cannot be so accounted for. In his persecution of the accused persons he was actuated by a spirit of inflamed vanity and malignity truly diabolic; and if there can be a crime which Heaven cannot forgive, assuredly Cotton Mather steeped himself in it. He was a singular being; yet he represented the evil tendencies of Puritanism; they drained into him, so to say, until he became their sensible incarnation. In his person, at last, the Puritans of Massachusetts beheld united every devilish trait to which the tenets of their belief could incline them; and the hideousness of the spectacle so impressed them that, from that time forward, any further Cotton Mathers became impossible. There is no feature in Mather's case that can be held to palliate his conduct. He had the best education of the time, coming, as he did, from a line of scholars, and out-Heroding them in the variety and curiousness of his accomplishments, and in the number of his published "works"--three hundred and eighty-three. Nothing that he produced has any original value; but his erudition was enormous. Of "Magnalia," his chief and representative work, it has been said that "it is a heterogeneous and polyglot compilation of information useful and useless, of unbridled pedantry, of religious adjuration, biographical anecdotes, political maxims, and theories of education.... Indeed, it contains everything except order, accuracy, sobriety, proportion, development, and upshot." This man, born in 1663, was not yet thirty years of age when his campaign against the witches began; indeed, he had given a hint of his direction some years earlier. In his multifarious reading he had become acquainted with all existing traditions and speculations concerning witchcraft, and his profession as minister in the Calvinist communion predisposed him to investigate all accessible details concerning the devil. He was passionately hungry for notoriety and conspicuousness: Tydides melior patre was the ambition he proposed to himself.

A huge memory, stored with the promiscuous rubbish of libraries, and with facts which were transformed into rubbish by his treatment of them, was combined in him with a diseased imagination, and a personal vanity almost surpassing belief. His mental shallowness and consequent restlessness rendered anything like original thought impossible to him; and the faculty of intellectual digestion was not less beyond him. It is probable that curiosity was the motive which originally drew him to the study of witchcraft; a vague credence of such things was common at the time; and in France and England many executions for the supposed crime had taken place. Mather had no convictions on the subject; he was incapable of convictions of any kind; and the revelation of his private diary shows that at the very time he was wallowing in murders, and shrieking out for ever more victims, he was in secret doubting the truth of all religion, and coquetting with atheism. But men of no religious faith are prone to superstitions; the man who denies God is the first to seek for guidance from the stars. Suppose there should be a devil?--was Mather's thought. It is not to be wondered at that such a man should be fascinated by the notion; and we may perhaps concede to Mather that, if at any time in his career he approached belief in anything, the devil was the subject of his belief. Had his character been genuine and vigorous, such a belief would have led him to plunge into witchcraft, not as a persecutor, but as a performer; he would have aimed to be chief at the witches' Sabbath, and to have rioted in the terrible powers with which Satan's children were credited. But he was far from owning this bold and trenchant fiber: though he could not believe in God, he dared not defy Him; and still he could not refrain from dabbling in the forbidden mysteries. Moreover, there was an obscure and questionable faculty inherent in certain persons, unaccountable on any recognized natural grounds, which gave support to the witchcraft theory. We call this faculty hypnotism now; and physiology seeks to connect it with the nervous affections of hysteria and epilepsy. At all times, and in all quarters of the earth, manifestations of it have not been wanting; and in Africa it has for centuries existed as a so-called religious cult, to which in this country the name of Hoodooism or Voodooism has been applied. It is a savage form of devil worship, including snake-charming, and the lore of fetiches and charms; and its professors are able to produce abnormal effects, within certain limits, upon the nerves and imaginations of their clients or victims. Among the negro slaves in Massachusetts in 1692, and the negro-Indian mongrels, there were persons able to exercise this power. They attracted the attention of Cotton Mather.

Gradually, we may suppose, the idea took form in his mind that if he could not be a witch himself, he might gain the notoriety he craved by becoming the denouncer of witchcraft in others. Ministers in that day still had great influence in New England, and had grasped at temporal as well as spiritual sway, maintaining that the former should rightly involve the latter. What a minister said, had weight; what so well-known a minister as Cotton Mather said, would carry conviction to many. If Mather could procure the execution of a witch or two, it could not fail to add greatly to his spiritual glory and ascendency. It is, of course, not to be imagined that he had any conception, beforehand, of the extent to which the agitation he was about to begin would be carried. But when evil is once let loose, it multiplies itself and gains impetus, and rages like a fire. The only thing for Mather to do was to keep abreast of the mischief which he had created. If he faltered or relented, he would be himself destroyed. He was whirled along with the foul storm by a mingling of terror, malice, vanity, triumph and fascination: as repulsive and dastardly a figure as has ever stained the records of our country. He was ready to sacrifice the population of Massachusetts rather than confess that the deeds for which he was responsible were based on what, in his secret soul, he unquestionably felt was a delusion. For though he may have half-believed in witchcraft while it presented itself to him as a theory, yet as soon as he had reached the stage of actual examinations and court testimony, he could not fail to perceive that the theory was utterly devoid of reasonable foundation; that convictions could not be had except by aid of open perjury, suppression and intimidation. Yet Cotton Mather scrupled not to put in operation these and other devices; to hound on the magistrates, to browbeat and sophisticate the juries, and to scream threats, warnings and self-glorifications from the pulpit. Needs must, when the devil drives. Had he paused, had he even held his peace, that noose, slimy with the death-sweat of a score of innocent victims, would have settled greedily round his own guilty neck, and strangled his life. But Cotton Mather was too nimble, too voluble, too false and too cowardly for the gallows; he lived to a good age, and died in the odor of sanctity.

Immediately after the news of William's accession was known in New England, Mather opposed the restoration of the ancient charter, because it would have interfered with the plans of his personal political ambition. He caused the presentation of an address to the king, purporting to represent the desire of the majority of reputable citizens of Boston, placing themselves at the royal disposal, without suggesting that the charter rights be revived. Cotton Mather's father, Increase, was the actual agent to England; but it was the views of Cotton Mather rather than his own that he submitted to his majesty. The blatant hypocrite had dominated his father. The king gave Massachusetts a new charter which was entirely satisfactory to the petitioners, for it took away the right of the people to elect their own officers and manage their own affairs, and made the king the fountain of power and honor. It was identical with all charters of royal colonies, except that the council was elected jointly by the people and by its own members. Sir William Phips, at Increase Mather's suggestion, was made governor, and William Stoughton lieutenant-governor. The members of the council were "every man of them a friend to the interests of the churches," and of Cotton Mather. He did not conceal his delight. "The time for favor is come, yea, the set time is come! Instead of my being made a sacrifice to wicked rulers, my father-in-law, with several related to me, and several brethren of my own church, are among the council. The governor is not my enemy, but one whom I baptized, and one of my own flock, and one of my dearest friends.--I obtained of the Lord that He would use me to be a herald of His kingdom now approaching." Such was the attitude of Cotton Mather regarding the political outlook. Obviously the field was prepared for him to achieve his crowning distinction as champion of God against the devil in Massachusetts. In February of the next year he found his first opportunity.

There was in Salem a certain Reverend Samuel Parris who had a daughter, a niece, and a negro-Indian servant called Tituba. The children were about twelve years of age, and much in Tituba's society. Parris was an Englishman born, and was at this time forty-one years old; he had left Harvard College without a degree, had been in trade in Boston, and had entered the ministry and obtained the pastorship of the Congregational church at Danvers, then a part of Salem, three or four years before. He had not lived at peace with his people; he had quarreled bitterly with some of them, and the scandal had been noised abroad. He was a man of brutal temper, and without moral integrity. These were the dramatis personae employed by Cotton Mather in the first scene of his hideous farce.

The children, at the critical age between childhood and puberty, were in a condition to be readily worked upon; it is the age when the nervous system is disorganized, the moral sense unformed, and the imagination ignorant and unbridled. Many children are liars and deceivers, and self-deceivers, then, who afterward develop into sanity and goodness. But these unhappy little creatures were under the fascination of the illiterate and abnormal mongrel, and she secretly ravished and fascinated them with her inexplicable powers and obscure devices. Their antics aroused suspicions in the coarse and perhaps superstitious mind of Parris; he catechised them; the woman's husband told what he knew; and Parris beat her till she consented to say she was a witch. Such phenomena could only be due to witchcraft. The cunning and seeming malignity of the children would tax belief, were it not so familiar a fact in children; and notable also was their histrionic ability. They were excited by the sensation they aroused, and vain of it; they were willing to do what they could to prolong it. But they hardly needed to invent anything; more than was necessary was suggested to them by questions and comments. They were quick to take hints, and improve upon them. Sarah Good, Martha Cory, Rebecca Nourse, and all the rest, must be their victims; but God will forgive the children, for they know not what they do. Presently, the contagion spread; though, upon strict examination of the evidence, not nearly so far as was supposed. Hundreds were bewildered and terrified, as well they might be; the magistrates--Stoughton, Sewall, John Hathorne, poor Octogenarian Bradstreet, Sir William Phips--these and others to whom it fell to investigate and pronounce sentence--let us hope that some, if not all of them, truly believed that their sentences were just. "God will give you blood to drink!" was what Sarah Good said to Noyes, as she stood on the scaffold. But why may they not have believed they were in the right? There was Cotton Mather, the holy man, the champion against the Evil One, the saint who walked with God, and daily lifted up his voice in prayer and defiance and thanksgiving--he was ever at hand, to cross-question, to insinuate, to surmise, to bluster, to interpret, to terrify, to perplex, to vociferate: surely, this paragon of learning and virtue must know more about the devil than any mere layman could pretend to know; and they must accept his assurance and guidance. "I stake my reputation," he shouted, "upon the truth of these accusations." And he pointedly prayed that the trial might "have a good issue." When Deliverance Hobbs was under examination, she did but cast a glance toward the meeting house, "and," cries the Reverend gentleman, in an ecstasy of indignation, "immediately a demon, invisibly entering the house, tore down a part of it!" No wonder a man so gifted as he, was conscious of a certain gratification amid all the horrors of the diabolic visitation, for how could he regard it otherwise than as--in his own words--"a particular defiance unto myself!" Such was the pose which he adopted before his countrymen: that of a semi-divine, or quite Divine man, standing between his fellow creatures and the assaults of hell. And then Cotton Mather would go home to his secret chamber, and write in his diary that God and religion were perhaps, after all, but an old wives' tale.

Parris, as soon as he comprehended Mather's drift, ably seconded him. He had his own grudges against his neighbors to work off, and nothing could be easier. All that was needed was for one of the children, or any one else, to affirm that they were afflicted, and perhaps to foam at the mouth, or be contorted as in a fit, and to accuse whatever person they chose as being the cause of their trouble. Accusation was equivalent to condemnation; for to deny it, was to be subjected to torture until confession was extorted; if the accused did not confess, he or she was, according to Cotton Mather, supported by the evil one, and being a witch, must die. If they did confess, they were spared or executed according to circumstances. If any one expressed any doubt as to the justice of the sentence, or as to the existence of witchcraft, it was proof that that person was a witch. The only security was to join the ranks of the afflicted. In the course of a few months a reign of terror was established, and hundreds of people, some of them citizens of distinction, were in jail or under suspicion. Twenty were hanged on Witches' Hill, west of the town of Salem, while Cotton Mather sate comfortably by on his horse, and assured the people that all was well, and that the devil could sometimes assume the appearance of an angel of light--as, indeed, he might have good cause to believe. But the mass of the people were averse from bloodshed, and none too sure that these executions were other than murders; and when the wife of Governor Phips was accused, the frenzy had passed its height. It was perceived that the community, or a part of it, had been stampeded by a panic or infatuation. They had done and countenanced things which now seemed impossible even to themselves. How could they have condemned the Reverend George Burroughs on the ground that he had exhibited remarkable physical strength, and that the witnesses against him had pretended dumbness? "Why is the devil so loth to have testimony borne against you?" Judge Stoughton had asked; and Cotton Mather had said "Enough!" But was it enough, indeed? If a witness simply by holding his peace can hang a minister of blameless life, who may escape hanging by a witness who will talk? It was remembered that Parris had been Burroughs's rival, and instrumental in his conviction; and now that the frenzy was past it was easy to point out the relation between the two facts. There, too, was the venerable Giles Cory, who had been pressed to death, not for pleading guilty, nor yet for pleading not guilty, but for declining to plead at all. There, once more, was John Willard, to whom the duty of arresting accused witches had been assigned; he, as a person of common sense and honesty, had intimated his disbelief in the reality of witchcraft by refusing to arrest; and for this, and no other crime, had he been hanged. Had it really come to this, then--that one must die for having it inferred, from some act of his, that he held an opinion on the subject of witchcraft different from that announced by Mather and the magistrates?--It had come to precisely that, in a community who were exiles in order to secure liberty to have what opinions they liked. Then, it was time that the witchcraft persecutions came to an end; and they did, as abruptly as they had begun. Mather, indeed, and a few more, frightened lest the people, in their recovered sanity, should turn upon them for an accounting, strove their best to keep up the horror; but it was not to be. No more convictions could be obtained. In February of 1693, Parris was banished from Salem; others, except Stoughton, who remained obdurate, made public confession of error. But Cotton Mather, the soul of the whole iniquity, shrouded himself in a cuttle-fish cloud of turgid rhetoric, and escaped scot-free. So great was the power of theological prestige in New England two hundred years ago.

There is little doubt that the sincere believers in the witchcraft delusion were very scanty. The vast majority of the people were simply victims of moral and physical cowardice. They feared to exchange views with one another frankly, lest their interlocutor turn out an informer. They repeated, parrot-like, the conventional utterances--the shibboleths--of the hour, and thus hid from one another the real thoughts which would have scotched the mania at the outset. Once plant mutual suspicion and dread among a people, and, for a time, you may drive them whither you will. It was by that means that the Council of Ten ruled in Venice, the Inquisition in Spain, and the Vehmgericht in Germany; and it was by that means that Cotton Mather enslaved Salem. The episode is a stain on the fair page of our history; but Cotton Mather was the origin and agent of it; Parris may have voluntarily assisted him, and some or all of the magistrates and others concerned may have been his dupes; but beyond this handful, the support was never more than perfunctory. The instant the weight of dread was lightened everybody discovered that everybody else had believed all along that the whole thing was either a delusion or a fraud. Until then, they had none of them had the courage to say so--that was all. And let us not be scornful: the kind of courage that _would_ say so is the very rarest and highest courage in the world.

But though Cotton Mather is almost or entirely chargeable with the guilt of the twenty murders on Witches' Hill, not to mention the incalculable agony of soul and domestic misery incidentally occasioned, yet it must not be forgotten that he was of Puritan stock and training, and that false and detestable though his individual nature doubtless was, his crimes, but for Puritanism, could not have taken the form they did. Puritanism was prone to brood over predestination, over the flames of hell, and him who kept them burning; it was severe in repressing natural expressions of gayety; it was intolerant of unlicensed opinions, and it crushed spontaneity and innocent frivolity. It aimed, in a word, to deform human nature, and make of it somewhat rigid and artificial. These were some of the faults of Puritanism, and it was these which made possible such a monstrosity as Cotton Mather. He was, in a measure, a creature of his time and place, and in this degree we must consider Puritanism as amenable, with him, at the bar of history. It is for this reason solely that the witchcraft episode assumes historical importance, instead of being a side-scene of ghastly picturesqueness. For the Puritans took it to heart; they never forgot it; it modified their character, and gave a favorable turn to their future. Gradually the evil of their system was purged out of it, while the good remained; they became less harsh, but not less strong; they were high-minded, still, but they abjured narrowness. They would not go so far as to deny that the devil might afflict mankind, but they declared themselves unqualified to prove it. There began in them, in short, the dawn of human sympathies, and the growth of spiritual humility. Cotton Mather, with all that he represented, sinks into the mire; but the true Puritan arises, and goes forward with lightened heart to the mighty destiny that awaits him.

As for bluff Sir William Phips, he is better remembered for his youthful exploits of hoisting treasure from the fifty-year-old wreck of a Spanish galleon, in the reign of King James, and of building with some of the proceeds his "fair brick house, in the Green Lane of Boston," than for his administration of government during his term of office. He was an uneducated, rough-handed, rough-natured man, a ship-carpenter by trade, and a mariner of experience; statesmanship and diplomacy were not his proper business. A wise head as well as a strong hand was needed at the helm of Massachusetts just at that juncture. But he did not prevent the legislature from passing some good laws, and from renewing the life of New England towns, which had been suppressed by Andros. The new charter had greatly enlarged the Massachusetts domain, which now extended over the northern and eastern regions that included Maine; but, as we shall presently see, the obligation to defend this territory against the French and Indians cost the colony much more than could be recompensed by any benefit they got from it. Phips captured Port Royal, but failed to take Quebec. The legislature, advised by the public-spirited Elisha Cooke, kept the royal officials in hand by refusing to vote them permanent salaries or regular revenues. Bellomont succeeded Phips, and Dudley, in 1702, followed Bellomont, upon the solicitation of Cotton Mather; who long ere this, in his "Book of Memorable Providences," had shifted all blame for the late tragic occurrences from his own shoulders to those of the Almighty. Dudley retained the governorship till 1715. The weight of what authority he had was on the side of restricting charter privileges; but he could produce no measurable effect in retarding the mighty growth of liberty. We shall not meet him again.

New Hampshire fully maintained her reputation for intractability; and the general drift of colonial affairs toward freedom was so marked as to become a common subject of remark in Europe. Some of the best heads there began to suggest that such a consummation might not be inexpedient. But before England and her Colonies were to try their strength against one another, there were to occur the four colonial wars, by which the colonists were unwittingly trained to meet their most formidable and their final adversary.

CHAPTER TENTH

FIFTY YEARS OF FOOLS AND HEROES

When thieves fall out, honest men come by their own. The first clause of this sentence may serve to describe the Colonial Wars in America; the second, to point the moral of the American Revolution.

Columbus, and the other great mariners of the Fifteenth and Sixteenth Centuries, might claim for their motives an admixture, at least, of thoughts higher than mere material gain: the desire to enlarge knowledge, to win glory, to solve problems. But the patrons and proprietors of the adventurers had an eye single to profit. To make money was their aim. In overland trading there was small profit and scanty business; but the opening of the sea as a path to foreign countries, and a revelation of their existence--and of the fortuitous fact that they were inhabited by savages who could not defend themselves--completely transformed the situation.

Ships could bring in months more, a hundred-fold more, merchandise than caravans could transport in years; and the expenses of carriage were minimized. Goods thus placed in the market could be sold at a vast profit. This was the first obvious fact. Secondly, this profit could be made to inure exclusively to that country whose ships made the discovery, by the simple device of claiming, as integral parts of the kingdom, whatever new lands they discovered; the ships of all other nations could then be forbidden to trade there. Thirdly, colonists could be sent out, who would serve a double use:--they would develop and export the products of the new country; and they would constitute an ever-increasing market for the exports of the home country.

Such was the ideal. To realize it, three things were necessary: first, that the natives--the "heathen"--should be dominated, and either converted or exterminated; next, that the fiat of exclusion against other nations should be made good; and finally (most vital of all, though the last to be considered), that the colonists themselves should forfeit all but a fraction of their personal interests in favor of the monopolists at home.

Now, as to the heathen, some of them, like the Caribbeans, could be--and by Spanish methods, they were--exterminated. Others, such as the Mexican and Central and South American tribes, could be in part killed off, in part "converted" as it was called. Others again, like the Indians of North America, could neither be converted nor exterminated; but they could be in a measure conciliated, and they could always be fought. The general result was that the natives co-operated to a certain extent in providing articles for export (chiefly furs), and on the other hand, delayed colonization by occasionally massacring the first small groups of colonists. In the long run however most of them disappeared, so far as power either for use or for offense was concerned.

The attempt of the several colonizing powers to make their rivals keep out of their preserves was not successful. Piracy, smuggling, privateering, and open war were the answers of the nations to one another's inhibitions, though, all the while, none of them questioned the correctness of the excluding principle. Each of them practiced it themselves, though trying to defeat its practice by others. Portugal, the first of the foreign-trading and monopolizing nations, was early forced out of the business by more powerful rivals; Holland was the first to call the principle itself in question, and to fight in the cause of free commerce; though even she had her little private treasure-box in Java. Spain's commerce was, during the next centuries, seriously impaired by the growing might of England. France was the next to suffer; and finally England, after meeting with much opposition from her own colonies, was called upon to confront a European coalition; and while she was putting forth her strength to overcome that, her colonies revolted, and achieved their independence. Such was the history and fate of the colonial system; though Spain still retained much of her American possessions (owing to peculiar conditions) for years afterward.

But England might have retained her settlements too, so far as Europe was concerned; the real cause of her discomfiture lay in the fact that her colonists were mainly people of her own blood, all of them with an inextinguishable love of liberty, which was fostered and confirmed by their marriage with the wilderness; and many of whom were also actuated by considerations of religion and conscience, the value of which they placed above everything else. They wished to be "loyal," but they would not surrender what they termed innate rights; they would not be taxed without representation, nor be debarred from manufacturing; nor consent to make England their sole depot and source of supplies. They would not surrender their privilege to be governed by representatives elected by themselves. England, as we have seen, contended against this spirit by all manner of more or less successful enactments and acts of despotism; until at last, near the opening of the Eighteenth Century, it became evident to a few far-seeing persons on both sides that the matter could only be settled by open force. But this method of arbitrament was postponed for half a century by the Colonial Wars, which made of the colonists a united people, and educated them, from farmers and traders, into a military nation. Then the war came, and the United States was its consequence.

The Colonial Wars were between England on one side, and Spain and France on the other. Spain was not a serious foe, or obstacle; England had no special hankering after Florida and Mexico, and she knew nothing about the great Californian region. But France harried her on the north, and pushed her back on the west, the first collisions in this direction occurring at the Alleghanies and along the Ohio River. France had discovered, claimed, and in a certain sense occupied, a huge wedge of the present United States: an area which (apart from Canada) extended from Maine to Oregon, and down in converging lines to the Gulf of Mexico. They called it Louisiana. The story of the men who explored it is a story of heroism, devotion, energy and sublime courage perhaps unequaled in the history of the world. But France failed to follow up these men with substantial colonies. Colonies could not help the fur trade at the north, and the climate there was anything but attractive; and mishaps of various kinds prevented the colonizing of the great Mississippi valley. There was a little French settlement near the mouths of that river, the descendants of which still give character to New Orleans; but the rest of the enormous triangle was occupied chiefly by missionaries and trappers, and, during the wars, with the operating military forces. France would have made a far less effective resistance than she did, had she not observed, from the first, the policy of allying herself with the Indian tribes, and even incorporating them with herself. All converted Indians were French citizens by law; the French soldiers and settlers intermarried to a large extent with the red men, and the half-breed became almost a race of itself. The savages took much more kindly to the picturesque and emotional Church of Rome than to the gloomy severities of the Puritan Calvinists; the "praying Indians" were numerous; and the Cross became a real link between the red men and the white. This fact was of immense value in the wars with the English; and had it not been for the neutrality or active friendliness of a group of tribes whom the Jesuit missionaries had failed to win, the English colonies might have been quite obliterated. The policy of employing savages in warfare between civilized states was denounced then and afterward; it led to the perpetration of sickening barbarities; but it was France's only chance, and, speaking practically, it was hardly avoidable. Besides, the English did not hesitate to enlist Indians on their side, when they could. Had the savages fought after the manner of the white men, it would have been well enough; but on the contrary, they imposed their methods upon the whites; and most of the conflicts had more of the character of massacres than of battles. Women and children were mercilessly slain, or carried into captivity. But it must be remembered that the American continent, at that time, did not admit of such tactics as were employed in Europe--as Braddock found to his cost; operations must be chiefly by ambuscade and surprise; when the town or the fort was captured, it was not easy to restrain the wild men; and if they plied the tomahawk without regard to sex or age, the white soldiers, little less savage, readily learned to follow their example. After all, the wars were necessarily for extermination, and there is no better way to exterminate a people--as Spain has uniformly shown from the beginning to the end of her history--than by murdering their women and children. They are "innocent," no doubt, so far as active hostilities are concerned; but they breed, or become, men and thereby threaten the future. Moreover, not a few of the women did deeds of warlike valor themselves. It was a savage time, and war has its hideous side always, and in this period seemed to have hardly any other.

The pioneering on this continent of the Spanish and the French, though in itself a captivating story, cannot properly be dwelt on in a history of the growth of the American principle. Ponce de Leon traversed Florida in the first quarter of the Sixteenth Century, hunting for the Fountain of Immortality, and finding death. Hernando de Soto wandered over the area of several of our present Southern States, and discovered the lower reaches of the Mississippi; he was a man of blood, and his blood was shed. Some score of years later Spaniards massacred the Huguenot colony at St. Augustine, and built that oldest of American cities. Beyond this, on the Atlantic slope, they never proceeded, having enough to do further south. But they lay claim, even in these closing years of the Nineteenth Century, to the entire American continent--"if they had their rights."

The French began their American career with an Italian employé, Verrazano, who spied out the coast from Florida to Newfoundland in 1524. Then Cartier peered into the wide mouth of the St. Lawrence, and tried to get to India by that route, but got no further than the present Montreal. In the next century, Champlain, one of the great explorers and the first governor of Canada, laid the corner-stone of Quebec; it became at once the center of Canadian trade which it has ever since remained. This was in 1608. In respect of enterprise as explorers, the French easily surpassed the farm-loving, home-building, multiplying colonists of England. But England took advantage of French discoveries, and stayed, and prevailed. God makes men help each other in their own despite.

Richelieu said in 1627 that the name, New France, designated the whole continent of America from the North Pole down to Florida. The Jesuits, who arose as a counteracting force to Luther and the Reformation, supplanted the Franciscans as missionaries among the heathen, and performed what can only be called prodigies of self-sacrifice and intrepidity. Loyola was a worthy antagonist of Calvin, and the first achievements of his followers were the more striking. But the magnificent exploits of these men were not the preliminary of commensurate colonization. The spirit of Calvin inspired large bodies of men and women to establish themselves in the wilderness in order to cultivate his doctrines without interference; the spirit of Loyola embodied no new religious principle; it simply kindled individuals to fresh exertions to promulgate the unchanging dogmas of the Roman Church. The Jesuits were leaders without followers; their mission was to bring the Church to the heathen, and the heathen into the Church; and the impressiveness of their activity was due to the daring and faith which pitted units against thousands, and refused to accept defeat. They were the knight-errantry of religion. The fame of their deeds inspired enthusiasm in France, so that noble women gave up their luxurious lives, for the sake of planting faith in the inhospitable immensities of the Canadian forests; but the mass of the common people were not stimulated or attracted; the profits of the fur-trade employed but a handful; and the blood of the Jesuit martyrs--none more genuine ever died--was poured out almost without practical results. Our estimate of human nature is exalted; but there are no happy communities to-day which owe their existence to the Jesuit pioneers. The priests themselves were wifeless and childless, and the family hearthstone could not be planted on the sites of their immolations and triumphs. Nor were the disciples of Loyola aided, as were the Calvinists, by persecution at home. All alike were good Catholics. But had the Jesuits advocated but a single principle of human freedom, France might have been mistress of America to-day.

So, under the One Hundred Assistants, as the French colonizing Company of the early Seventeenth Century was called, missions were dotted throughout the loneliness and terror of the wilderness; Breboeuf and Daniel did their work and met their fate; Raymbault carried the cross to Lake Superior; Gabriel Dreuilettes came down the Kennebec; Jogues was tortured by the Mohawks; Lallemand shed his blood serenely; Chaumont and Dablon built their chapel where now stands Syracuse; and after all, there stood the primeval forests, pathless as before, and the red men were but partially and transiently affected. The Hundred Assistants were dissolved, and a new colonial organization was operating in 1664; soldiers were sent over, and the Jesuits, still unweariedly in the van, pushed westward to Michigan, and Marquette and Joliet, two young men of thirty-six and twenty-seven, discovered the Mississippi, and descended it as far as Des Moines; but still, all the inhabitants of New France could easily have mustered in a ten-acre field. Then, in 1666 came Robert Cavelier La Salle, a cadet of a good family, educated in a Jesuit seminary, but destined to incur the enmity of the order, and at last to perish, not indeed at their hands, but in consequence of conditions largely due to them. The towering genius of this young man--he was but just past his majority when he came to Montreal, and he was murdered by his treacherous traveling companion, Duhaut, on a branch of Trinity River in Texas, before he had reached the age of five and forty--his indomitable courage, his tact and firmness in dealing with all kinds of men, from the Grand Monarch to the humblest savage, his great thoughts and his wonderful exploits, his brilliant fortune and his appalling calamities, both of which he met with an equal mind:--these qualities and the events which displayed them make La Salle the peer, at least, of any of his countrymen of that age. What must be the temper of a man who, after encountering and overcoming incredible opposition, after being the victim of unrelenting misfortune, including loss of means, friends, and credit, of deadly fevers, of shipwreck,--could rise to his feet amid the destruction of all that he had labored for twenty years to build up, and confidently and cheerfully undertake the enterprise of traveling on foot from Galveston in Texas to Montreal in Canada, to ask for help to re-establish his colony? It is a formidable journey to-day, with all the appliances of steam and the luxury of food and accommodation that science and ingenuity can frame; it would be a portentous trip for the most accomplished modern pedestrian, assisted though he would be by roads, friendly wayside inns and farms, maps of the route, and hobnailed walking boots. La Salle undertook it with thousands of miles of uncharted wilderness before him, through tribes assumed to be hostile till they proved themselves otherwise, with doubtful and quarreling companions, and shod with moccasins of green hide. Even of the Frenchmen whom he might meet after reaching Illinois, the majority, being under Jesuit influence, would be hostile. But he had faced and conquered difficulties as great as these, and he had no fear. At the time the scoundrel Duhaut shot him from ambush, he was making hopeful progress. But it was decreed that France was not to stay in America. La Salle discovered the Ohio and the Illinois, built Fort Crevecoeur, and started a colony on the coast of Texas; he received a patent of nobility, and lost his fortune and his life. The pathos of such a death lies in the consideration that his plans died with him. It was the year before the accession of William of Orange; and the first war with France began two years later.

France, after all drawbacks, was far from being a foe to be slighted. The English colonists outnumbered hers, but hers were all soldiers; they had trained the Indians to the use of firearms, had taught them how to build forts, and by treating them as equals, had won the confidence and friendship of many of them. The English colonies, on the other hand, had as yet no idea of co-operation; each had its own ideas and ways of existence; they had never met and formed acquaintance with one another through a common congress of representatives. They were planters, farmers and merchants, with no further knowledge of war than was to be gained by repelling the attacks of savages, and retaliating in kind. They had the friendship of the Five Nations, and they received help from English regiments. But the latter had no experience of forest fighting, and made several times the fatal mistake of undervaluing their enemy, as well as clinging to impracticable formations and tactics. The English officers did not conceal their contempt for the "provincial" troops, who were not, indeed, comely to look at from the conventional military standpoint, but who bore the brunt of the fighting, won most of the successes, and were entirely capable of resenting the slights to which they were unjustly subjected. What was quite as important, bearing in mind what was to happen in 1775, they learned to gauge the British fighting capacity, and did not fear, when the time came, to match themselves against it.

King William's War lasted from 1689 to 1697. Louis XIV. had refused to recognize William as a legitimate king of England, and undertook to champion the cause of the dethroned James. The conduct of the war in Europe does not belong to our inquiry. The proper course for the French to have adopted in America would have been to encourage the English colonies to revolt against the king; but the statesmanship of that age had not conceived the idea of colonial independence. Besides, the colonies would not at that epoch have fallen in with the scheme; they might have been influenced to rise against a Stuart, but not against a William. There was no general plan of campaign on either side. There was no question as yet about the western borders. There was but one point of contact of New France and the English colonies--the northern boundaries of New England and New York. The position of the English, strung along a thousand miles of the Atlantic coast, did not favor concentration against the enemy, and still less was it possible for the latter, with their small force, to march south and overrun the country. What could be done then? Obviously, nothing but to make incursions across the line, after the style of the English and Scottish border warfare. Nothing could be gained, except the making of each other miserable. But that was enough, since two kings, neither of whom any of the combatants had seen, were angry with each other three thousand miles away. Louis does not admit the right of William, doesn't he?--says the Massachusetts farmer to the Canadian coureur des bois; and without more ado they fly at each others' throats.

The successes, such as they were, were chiefly on the side of the French. Small parties of Indians, or of French and Indians combined, would steal down upon the New York and New England farms and villages, suddenly leap out upon the man and his sons working in their clearings, upon the woman and her children in the hut: a whoop, a popping of musket shots and whistling of arrows, then the vicious swish and crash of the murderous tomahawk, followed by the dexterous twist of the scalping-knife, and the snatching of the tuft of hair from the bleeding skull. That is all--but, no: there still remains a baby or two who must be caught up by the leg, and have its brains dashed out on the door-jamb; and if any able-bodied persons survive, they are to be loaded with their own household goods, and driven hundreds of miles over snows, or through heats, to Canada, as slaves. Should they drop by the way, as Mrs. Williams did, down comes the tomahawk again. Or perhaps a Mrs. Dustin learns how to use the weapon so as to kill at a blow, and that night puts her knowledge to the proof on the skulls of ten sleeping savages, and so escapes. Occasionally there is a more important massacre, like that at Schenectady, or Deerfield. But these Indian surprises are not only revolting, but monotonous to weariness, and, as they accomplished nothing but a given number of murders, there is nothing to be learned from them. They are meaningless; and we can hardly imagine even the Grand Monarch, or William of Orange, being elated or depressed by their details.

There were no French farms or small villages to be attacked in requital, so it was necessary for the English to proceed against Port Royal or Quebec. The aged but bloodthirsty Frontenac was governor of Canada at this time, and proved himself able (aided by the imbecility of the attack) to defend it. In March of 1690 a sort of congress had met at Albany, which sent word to the several colonial governors to dispatch commissioners to Rhode Island for a general conference for adopting measures of defense and offense.

The delegates met in May or the last of April, at New York, and decided to conquer Canada by a two-headed campaign; one army to go by way of Lake Champlain to Montreal, while a fleet should proceed against Quebec. Sir William Phips of Massachusetts was off to Port Royal within four weeks, and took it without an effort, there being hardly any one to defend it. But Leisler of New York and Winthrop of Connecticut quarreled at Lake Champlain, and that part of the plan came to a disgraceful end forthwith. A month or so later, Phips was blundering pilotless into the St. Lawrence, with two thousand Massachusetts men on thirty-four vessels. Their coming had been prepared for, and when they demanded the surrender of the impregnable fortress, with a garrison more numerous than themselves, they were answered with jeers; and it is painful to add that they turned round and set out for home again without striking a blow. A storm completed their discomfiture; and when Phips at last brought what was left of his fleet into harbor, he found the treasury empty, and was forced to issue paper money to pay his bills.

No further talk of "On to Quebec" was heard for some time. Port Royal was retaken by a French vessel. Parties of Indians, encouraged by the Jesuits, again stole over the border and did the familiar work. Schuyler, on the English side, succeeded in making a successful foray in 1691; and a fort was built at Pemaquid--to be taken, five years afterward, by Iberville and Castin. In 1693 an English fleet, which had been beaten at Martinique, came to Boston with orders to conquer Canada; but as it was manned by warriors half of whom were dying of malignant yellow fever, Canada was spared once more. The only really formidable enemies that Frontenac could discover were the Five Nations, whom he tried in vain to frighten or to conciliate. He himself, at the age of seventy-four, headed the last expedition against them, in the summer of 1696. It returned without having accomplished anything except the burning of villages and the laying waste of lands. The following year peace was signed at Ryswick, a village in South Holland. France had done well in the field and by negotiations; but England had sustained no serious reverses, and having borrowed money from a group of private capitalists, whom it chartered as the Bank of England in 1694, was financially stronger than ever. Louis accepted the results of the English Revolution, but kept his American holdings; and the boundaries between these and the English colonies were not settled. The Five Nations were not pacified till 1700. The French continued their occupation of the Mississippi basin, and in 1699 Lemoine Iberville sailed for the Mississippi, and built a fort on the bay of Biloxi. Communication was now established between the Gulf of Mexico and Quebec. The English, through the agency of a New Jerseyman named Coxe, and a forged journal of exploration by Hennepin, tried to get a foothold on the great river, but the attempt was fruitless. Fruitless, likewise, were French efforts to find gold, or, indeed, to establish a substantial colony themselves in the feverish Louisiana region. Iberville caught the yellow plague and never fully recovered; and the desert-girded fort at Mobile seemed a small result for so much exertion.

In truth, on both sides of the Atlantic, peace existed nowhere except on the paper signed at Ryswick; and in 1702 William saw that he must either fight again, or submit to a union between France and Spain, Louis XIV. becoming, by the death without issue of the Spanish king, sovereign of both countries, to the upsetting of the European balance of power. Spain had become a nonentity; she had no money, no navy, no commerce, no manufactures, and a population reduced by emigration, and by the expulsion of Jews and Moors, to about seven millions: nothing remained to her but that "pride" of which she was always so solicitous, based as it was upon her achievements as a robber, a murderer, a despot and a bigot. She now had no king, which was the least of her losses, but gave her the power of disturbing Europe by lapsing to the French Bourbons.

William himself was close to death, and died before the opening year of the war was over. Louis was alive, and was to remain alive for thirteen years longer; but he was sixty-four, was becoming weary and discouraged, and had lost his ministers and generals. On the English side was Marlborough; and the battle of Blenheim, not to speak of the European combination against France, showed how the game was going. But the peace of Utrecht in 1713, though it lasted thirty years, was not based on justice, and could not stand. Spain was deprived of her possessions in the Netherlands, but was allowed to keep her colonies, and the loss of Gibraltar confirmed her hatred of England. Belgium, Antwerp and Austria were wronged, and France was insulted by the destruction of Dunkirk harbor. England embarked with her whole heart in the African slave trade, securing the monopoly of importing negroes into the West Indies for thirty years, and being the exclusive dealer in the same commodity along the Atlantic coast. Half the stock in the business was owned by the English people, and the other half was divided equally between Queen Anne and Philip of Spain. The profits were enormous. Meanwhile the treaty between Spain and England allowed and legitimatized the smuggling operations of the latter in the West Indies, a measure which was sure to involve our colonies sooner or later in the irrepressible conflict. England, again, got Hudson's Bay, Newfoundland, Nova Scotia, but not the Mississippi valley, from France. Boundary lines were not accurately determined; and could not be until the wars between 1744 and 1763 finally decided these and other matters in England's favor. The most commendable clause in the treaty was the one inserted by Bolingbroke that defined contraband, and the rights of blockade, and laid down the rule that free ships should give freedom to goods carried in them.

Anne, a daughter of James II., but a partisan of William, succeeded him in 1702 at the age of thirty-seven; she was herself governed by the Marlboroughs and Mrs. Mashamam--an intelligent woman of humble birth, who became keeper of her majesty's privy purse. The war which the queen inherited, and which was called by her name, lasted till the final year of her reign. Only New England on the north and Carolina on the south were participants in the fray on this side, and no great glory or advantage accrued to either. New York was sheltered by the neutrality of the Five Nations, and Pennsylvania, Virginia and the rest were beyond the reach of French operations.