Part 14

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.