Online Texts for Craig White's Literature Courses

Instructor's notes to chapter 14:

For America's identity as "a community of individuals," this chapter shows how immigrant communities may arrive with ambitions to remain close and cooperative, but the American land's natural wealth and its opportunities for individualistic freemarket capitalism eventually overwhelm most plans for communalism or stable communities.

Like most American immigrants, the Pilgrims give up communal or socialist economics, preferring the profit motive and private ownership of individualistic capitalism.

The progression from commonwealth socialism to individual or family-based endeavor is difficult to read because Bradford tells the sequence of events in reverse, beginning with the outcome of "every man for himself," then returning to the community's failed experiment with a commonwealth.

Note Bradford’s knowledge of Plato’s Republic and other utopian literature beyond Biblical traditions: Christian Humanism.

from Chapter Fourteen. [Socialist Commonwealth or Individualist Capitalism? Growth and Change]

[¶14.1] All this while no supply [relief from England] was heard of, neither knew they when they might expect any. So they began to think how they might raise as much corn as they could, and obtain a better crop then they had done, that they might not still thus languish in misery. At length, after much debate of things, the Governor (with the advice of the chiefest amongst them) gave way that they should set corn every man for his own particular [each person or family with their own plot of land], and in that regard trust to themselves; in all other things to go on in the general way as before. And so assigned to every family a parcel of land, according to the proportion of their number for that end, only for present use (but made no division for inheritance), and ranged all boys and youth under some family.

[¶14.2] This had very good success; for it made all hands very industrious, so as much more corn was planted than other ways would have been by any means the Governor [Bradford] or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little-ones with them to set [plant] corn, which before would allege weakness, and inability; whom to have compelled would have been thought great tyranny and oppression.

[¶14.3] The experience that was had in this common course and condition, tried sundry [several] years, and that amongst godly and sober men, may well evince the vanity of that conceit of Plato’s and other ancients, applauded by some of after times;—that the taking away of property, and bringing in communities into a commonwealth, would make them happy and flourishing; as if they were wiser then God. For this community (so far as it was) was found to breed much confusion and discontent, and retard much employment that would have been to their benefit and comfort.

[¶14.4] For the young men that were most able and fit for labor and service did repine [complain] that they should spend their time and strength to work for other men’s wives and children, with out any recompense. The strong, or man of parts, had no more in division of victuals and clothes, then he that was weak and not able to doe a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labors, and victuals, clothes, etc., with the meaner and younger sort, thought it some indignity and disrespect unto them.

[¶14.5] And for men’s wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook [stand] it. Upon the point all being to have alike, and all to do alike, they thought themselves in the like condition, and one as good as another; and so [equal in opportunity, that is, not in outcomes], if it did not cut off those relations that God hath set amongst men, yet it did at least much diminish and take off the mutual respects that should be preserved amongst them. And would have been worse if they had been men of another condition.

[¶14.6] Let none object this is men’s corruption, and nothing to the course itself. I answer, seeing all men have this corruption in them, God in his wisdom saw another course fitter for them. [This conclusion to cooperate with nature anticipates later Enlightenment ideologies in the Declaration of Independence and elsewhere.]

[arrival of more settlers, including non-Separatists]

[¶14.7] About 14 days after came in this ship, called the Anne, whereof Mr. William Pierce was master, and about a week or 10. days after came in the pinnace [a light sailing ship] which in foul weather they lost at sea, a fine new vessel of about 44 tons, which the company had built to stay in the country. They brought about 60 persons for the general [i.e., approximately], some of them being very useful persons, and became good members to the body, and some were the wives and children of such as were here all ready. And some were so bad [sickly], as they [the Pilgrims] were fain [likely] to be at charge [responsible] to send them home [to England] again the next year. Also, besides these there came a company, that did not belong to the general body [non-Separatists, that is], but came on their particular, and were to have lands assigned them, and be for themselves, yet to be subject to the general Government; which caused some difference and disturbance amongst them, as will after appear. . . .

[¶14.8] These passengers, when they saw their [the Pilgrims’] low and poor condition ashore, were much daunted and dismayed, and according to their diverse humors were diversely affected; some wished themselves in England again; others fell a-weeping, fancying their own misery in what they saw now in others; others some pitying the distress they saw their friends had been long in, and still were under; in a word, all were full of sadness.

[¶14.9] Only some of their old friends rejoiced to see them, and that it was no worse with them, for they could not expect it should be better, and now hoped they should enjoy better days together. And truly it was no marvel they should be thus affected, for they were in a very low condition, many were ragged in apparel, and some little better then half naked; though some that were well stored before, were well enough in this regard. But for food they were all alike, save some that had got a few peas of the ship that was last here. The best dish they could present their friends with was a lobster, or a piece of fish, without bread or any thing else but a cup of fair spring water. And the long continuance of this diet, and their labors abroad, had something abated the freshness of their former complexion. But God gave them health and strength in a good measure; and showed them by experience the truth of that word, Deuteronomy 8.3. That man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord doth a man live.

[¶14.10] When I think how sadly the scripture speaks of the famine in Jacob’s time, when he said to his sons, Go buy us food, that we may live and not die (Genesis 42. 2 and 43.1), that the famine was great, or heavy in the land; and yet they had such great herds, and store of cattle of sundry kinds, which, besides flesh, must needs produce other food, as milk, butter and cheese, etc., and yet it was counted a sore affliction. Theirs [their affliction] here must needs be very great, therefore, who not only wanted the staff of bread, but all these things, and had no Egypt to go too. But God fed them out of the sea for the most part, so wonderful is his providence over his in all ages; for his mercy endureth for ever. 

[¶14.11] On the other hand the old planters were afraid that their corn, when it was ripe, should be imparted to the newcomers, whose provisions which they brought with them they feared would fall short before the year went about (as indeed it did). They came to the Governor and besought him that as it was before agreed that they should set corn for their particular [for themselves], and accordingly they had taken extraordinary pains thereabout, that they might freely enjoy the same, and they would not have a bite of the victuals now come, but wait till harvest for their own, and let the newcomers enjoy what they had brought; they would have none of it, except they could purchase any of it of them by bargain or exchange. Their request was granted them, for it gave both sides good content; for the newcomers were as much afraid that the hungry planters would have eat up the provisions brought, and they should have fallen into the like condition. 

[¶14.12] [depiction of colonial trade with England] This ship was in a short time laden with clapboard, by the help of many hands. Also they sent in her all the beaver and other furs they had, and Mr. Winslow was sent over with her, to inform of all things, and procure such things as were thought needful for their present condition. By this time harvest was come, and instead of famine, now God gave them plenty, and the face of things was changed, to the rejoicing of the hearts of many, for which they blessed God. And the effect of their particular planting was well seen, for all had, one way and other, pretty well to bring the year about, and some of the abler sort and more industrious had to spare, and sell to others, so as any general want or famine hath not been amongst them since to this day. 

[¶14.13] Those that came on their particular looked for greater matters then they found or could attain unto, about building great houses, and such pleasant situations for them, as them selves had fancied; as if they would be great men and rich, all of a sudden; but they proved castles in the air. . . .