The Digger Movement in the Days of the Commonwealth Part 8

Some six weeks later, on May 10th, yet another pamphlet appeared from the same part of the country, ent.i.tled:

"A DECLARATION OF THE WELL-AFFECTED IN THE COUNTY OF BUCKINGHAMs.h.i.+RE:[84:1]

Being a Representation of the Middle Sort of Men within the three Chilterne Hundreds of Disborough, Burnum and Stoke, and part of Ailsbury Hundred, whereby they declare their Resolution and Intentions, with a Removal of their Grievances."

This is a very short pamphlet, of some seven pages, in which these "Middle Sort of Men" state that they had waited for eight years for redress of their grievances, but finding them still continue, and expecting little good from the Parliament and the Grandees of the Army, "finding the Grandees of the Army to be the men that hinder both the honest soldiery that stand for absolute freedom, and doth imprison and put them to death that are for Just Principles of Common Right and Equity, so that those honest men are by those proud Commanders persecuted by the name of Levellers...."[85:1]

"Therefore we declare our intentions that the World may take notice of our principles, which are for Common Right and Freedom. And therefore--

"1. We do protest against all Arbitrary Courts, Terms, Lawyers, Impropriators, Lords of Manors, Patents, Privileges, Customs, Tolls, Monopolisers, Incroachers, Enhancers, etc., or any other interest-parties, whose powers are arbitrary, etc., as not to allow or suffer ourselves to be inslaved by any of those parties, but shall resist, as far as lawfully we can, all their Arbitrary Proceedings.

"2. We protest against the whole Norman Power, as being too intolerable a burden any longer to bear.

"3. We protest against paying Tythes, Tolls, Customs, etc.

"4 We protest against any coming to Westminster Terms, or to give any money to the Lawyers, but will endeavour to have all our Controversies ended by 2, 3 or 12 men of our own neighborhood, as before the Norman Conquest.

"5. We protest against any trial by a Martial Court as arbitrary, tyrannical and wicked, and not for a Free People to suffer in times of peace.

"6. We shall help to aid and a.s.sist the Poor to the regaining all their Rights, dues, etc., that do belong unto them, and are detained from them by any Tyrant whatsoever.

"7. And likewise will further and help the said Poor to manure, dig, etc., the said Commons, and to sell those woods growing thereon to help them to a stock, etc.

"8. All well affected persons that joyn in Community in G.o.d's way, as those Acts 2. v. 44, and desire to manure, dig and plant in the waste grounds and commons, shall not be troubled or molested by any of us, but rather furthered therein.

"We desire to go by the Golden Rule of Equity, viz., To do to all men as we would they should do to us, and no otherwise: and as we would tyrannise over none, so we shall not suffer ourselves to be slaves to any whosoever."

That such views were not restricted to "the Levellers" may be inferred from the very similar demands made in "A Pet.i.tion of the Officers engaged for Ireland," and presented to the House of Commons in July of the same year (see Whitelocke, p. 413), from which we take the following: "That proceedings in law may be in English, cheap, certain, etc., and all suits and differences first to be arbitrated by three neighbours, and if they cannot determine it, then to certify the Court."

They also "humbly pray"--"That t.i.thes may be taken away, and Two s.h.i.+llings in the Pound paid for all lands, out of which the Ministers to be maintained and the Poor." This, we should think, was the first pet.i.tion to the House of Commons in favour of the Taxation of Land Values.

In fact, religious and political speculation, as well as dissatisfaction and discontent, were rife amongst the active and thoughtful of the people, as well as in the Army. On the 17th of the previous month, some of the soldiers, who, according to Gardiner,[87:1] "had resolved not to leave England till the demands of the Levellers [the political Levellers] had been granted--300 in Hewson's regiment alone," had refused to go to Ireland, and had been promptly cas.h.i.+ered. On April 24th a dispute about pay in one of the troops of Whalley's regiment had resulted "in some thirty of the soldiers seizing the colours and refusing to leave their quarters." It was not till Cromwell and Fairfax appeared on the scene that they submitted. Fifteen of their number were carried to Whitehall, where, on the 26th, a Court-martial condemned six of them to death. "Cromwell, however, pleaded for mercy, and in the end all were pardoned with the exception of Robert Lockyer, who was believed to have been their leader." Lockyer, Gardiner continues, "though young in years, had fought gallantly through the whole of the war. He was a thoughtful, religious man, beloved by his comrades, who craved for the immediate establishment of liberty and democratic order. As such he had stood up for _The Agreement of the People_ on Corkbush Field," when another trooper of a similar character, named Arnold, had been shot to death, "and he now entertained against his commanding officers a prejudice arising from other sources than the mere dispute about pay, which influenced natures less n.o.ble than his own.... On the 27th, Lockyer, firmly believing himself to be a martyr to the cause of right and justice, was led up Ludgate Hill to the open s.p.a.ce in front of St.

Paul's, and there, after expostulating with the firing party for their obedience to their officers in a deed of murder, he was shot to death."

Lockyer's funeral took place on the 29th, and was the occasion of a remarkable demonstration, of which we take the following account from the pages of Whitelocke's _Memorial of English Affairs_ (p. 399):

"Mr. Lockier a Trooper who was shot to death by Sentence of the Court Martial was buried in this manner. About one thousand went before the Corps, and five or six in a file, the Corps was then brought with six Trumpets sounding a Soldier's Knell, then the Trooper's Horse came clothed all over in mourning and led by a Footman. The Corps was adorned with bundles of Rosemary, one half stained with blood, and the Sword of the deceased with them. Some thousands followed in Ranks and Files, all had Sea-green and black Ribbon tied on their Hats and to their b.r.e.a.s.t.s, and the Women brought up the Rear. At the new Church Yard in Westminster some thousands more of the better sort met them, who thought not fit to march through the City. Many looked on this Funeral as an Affront to the Parliament and Army; others called them Levellers, but they took no notice of any of them."

In view of such a manifestation of the state of public opinion, we cannot be surprised that Winstanley's eloquent and impressive appeals awoke a responsive echo in the minds of many who would have shrunk from following his example, or even from publicly avowing his creed.

Moreover, the miserable condition of the ma.s.ses of the agricultural population, of which we shall give some startling evidence later on, must have prepared a soil favourable to his self-imposed mission, to awaken them to a knowledge both of their rights and of their duties.

Especially welcome must have been doctrines in accordance with their simple religious beliefs, as well as with their ancient and well-founded traditions of certain inalienable rights to the use of the land: rights that, as they well knew, had been filched from them under cover of laws they had no voice in making, which they did not understand, and which were enforced upon them by the power of the sword and gallows. We must remember, however, that though the landholders had succeeded in impoveris.h.i.+ng, they had not yet succeeded in degrading the people; some remnant of the old English spirit was still left, and the Civil War had re-awakened the old English craving for freedom, liberty, and equity.

The landholders, in their attempt to emanc.i.p.ate themselves from the control of the Crown, had kindled a fire amongst the people before which they quailed; small wonder, then, that about this time they began to wish, to intrigue and to struggle for the re-establishment of the Monarchy. From the time of Henry the Eighth the condition of the English labourers had steadily worsened; it was left to the landholders after the Restoration to complete their enslavement and degradation. When considering Winstanley's or any other similar doctrines, the student would do well to bear in mind Professor Thorold Rogers'

conclusions,[89:1]--conclusions arrived at after a lifelong study of the question,--that--"I contend that from 1563 to 1824, a conspiracy, concocted by the law and carried out by parties interested in its success, was entered into, to cheat the English workmen of his wages, to tie him to the soil, to deprive him of hope, and to degrade him into irremediable poverty." Or, as he elsewhere expresses it[89:2]--"For more than two centuries and a half the English law, and those who administered the law, were engaged in grinding down the English workman to the lowest pittance, in stamping out every expression or act which indicated any organised discontent, and in multiplying penalties upon him when he thought of his natural rights."

FOOTNOTES:

[79:1] King's Pamphlets. British Museum, Press Mark E 475 (11).

[83:1] King's Pamphlets. British Museum, Press Mark, E. 548 (33).

[84:1] King's Pamphlets. British Museum, Press Mark, E. 555.

[85:1] About this time, or a little later, there appeared in London an interesting manifesto from some of the disbanded soldiers, the copy of which in the British Museum (Press Mark, 4152. b.b. 109) bears no date, but is addressed as follows: "To the Generals and Captains, Officers and Soldiers of this present Army. The Just and Equal Appeal, and the state of the Innocent Cause of us, who have been turned out of your Army for the exercise of our pure Consciences, who are now persecuted amongst our Brethren under the name of Quakers." Wherein they declare that "The first cause and ground of our engagement in the late wars against the Bishops and Prelates, and against Kings and Lords, and the whole body of oppressors: our first engagement, we say, against these was justly and truly upon that account of purchasing and obtaining Liberties in Civil Rights, and also in matters of Conscience in the exercise of the wors.h.i.+p of G.o.d.... And we can safely say that the Liberty of Conscience and the True Freedom of the Nations from all their oppressions was the mark at which we aimed, and the harbour for which we hoped and the rest proposed in our minds as the absolute end of our long and weary travel."

[87:1] _History of the Protectorate_, vol. i. pp. 50, 51.

[89:1] _Six Centuries of Work and Wages_, p. 398.

[89:2] _Socialism and Land._ Essay in a Quarterly Review, _Subjects of the Day_, part ii. p. 52.

CHAPTER IX

THE DIGGERS' MANIFESTOES

"Take notice, That England is not a Free People till the Poor that have no land have a free allowance to dig and labor the Commons, and so live as comfortably as the Land Lords that live in their Inclosures. For the people have not laid out their monies and shed their blood that their Land Lords, the Norman Power, should still have its liberty and freedom to rule in tyranny, but that the Oppressed might be set free, prison doors opened, and the Poor People's heart comforted by an universal consent of making the Earth a Common Treasury, that they may live together united by brotherly love into one spirit, and having a comfortable livelihood in the Community of one Earth their Mother."--WINSTANLEY, _The True Levellers Standard Advanced_.

By the publication of his earlier pamphlets, Winstanley seems to have attracted a small band of earnest disciples, eager by their actions to declare their adherence to the principles he had so fearlessly and eloquently proclaimed. However, before taking the steps they had decided on, they deemed it necessary openly and frankly to declare their intentions to the world, more especially to those whose individual or cla.s.s interests would be likely to be affected thereby. Hence early in 1649, probably in the last days of March or the beginning of April, they issued a pamphlet, signed by some 46 of them, which seems mainly from Winstanley's pen, ent.i.tled:

"A DECLARATION FROM THE POOR OPPRESSED PEOPLE OF ENGLAND:[90:1]

Directed to all that call themselves or are called Lords of Manors through this Nation, that have begun to cut, or that through fear of Covetousness do intend to cut down the woods and trees that grow upon the Commons and Waste Land."

The pamphlet opens with the following vigorous and pertinent words:

"We whose names are subscribed, do in the name of all the poor oppressed people of England, declare unto you that call yourselves Lords of Manors and Lords of the Land, that, in regard the King of Righteousness, our Maker, hath enlightened our hearts so far as to see that the Earth was not made purposely for you to be Lords of it, and we to be your Slaves, Servants and Beggars, but it was made to be a common livelihood to all.... And further, in regard the King of Righteousness hath made us sensible of our burthens, and the cries and groanings of our hearts are come before Him, we take it as a testimony of love from Him, that our hearts begin to be freed from slavish fear of men such as you are, and that we find Resolutions in us, grounded upon the Inward Law of Love one towards another, to dig and plough up the Commons and Waste Land through England; and that our conversations shall be so unblamable that your Laws shall not reach to oppress us any longer, unless you by your Laws will shed the innocent blood that runs in our veins."

Subsequently they protest against the Lords of Manors controlling the use and taking the profit of the Commons, hindering the people from supplying their wants as regards "Woods, Heath, Turf or Turfeys in places about the Commons," and continue defiantly:

"Therefore we are resolved to be cheated no longer, nor to be held under the slavish fear of you no longer, seeing the Earth was made for us as well as for you. And if the Common Land belong to us who are the poor oppressed, surely the woods that grow upon the Commons belong to us likewise. Therefore we are resolved to try the uttermost in the light of Reason to know whether we shall be Free-men or Slaves. If we lie still and let you steal away our birthrights, we perish; and if we pet.i.tion, we perish also, though we have paid taxes, given free-quarter, and have ventured our lives to preserve the Nation's freedom as much as you, and therefore, by the Law of Contract with you, freedom in the land is our portion as well as yours, equal with you. And if we strive for Freedom, and your murdering, governing Laws destroy us, we can but perish."

"Therefore we require and we resolve to take both Common Land and Common Woods to be a livelihood for us, and look upon you as equal with us, not above us, knowing very well that England, the Land of our Nativity, is to be a Common Treasury of Livelihood to all, without respect of persons.

"So then, we declare unto you that do intend to cut our Common Woods and Trees, that you shall not do it, unless it be for a stock for us, and we to know of it by a public declaration abroad, that the poor oppressed, who live thereabouts, may take it and employ it for their public use: Therefore take notice, we have demanded it in the name of the Commons of England, and of all the Nations of the world, it being the righteous freedom of the Creation."

They then warn all wood-buyers against purchasing from those who would dispose of such wood for their own private advantage, again emphasising their contention that they would take it only to provide a common stock for all. Then they appeal to the Great Council of England for protection and encouragement, urging that august body to fulfil the promises so freely made, at the outbreak of the Civil War, to induce them and others to espouse the Parliament's cause. Apparently they did not expect much from them, as their appeal commences in the following somewhat hesitating manner:

"And we hope we may not doubt (at least we expect) that they that are called the Great Council and Powers of England, who so often have declared themselves by promises and by covenants, and have confirmed them by mult.i.tude of fasting days, and devout protestations to make England a free people, upon condition they would pay moneys and adventure their lives against the successor of the Norman Conqueror, under whose oppressing power England was enslaved. And we look upon that freedom promised to be the inheritance of all, without respect of persons. And this cannot be unless the Land of England be freely set at liberty from proprietors and becomes a Common Treasury to all her children, as every portion of the Land of Canaan was the common livelihood of such and such a Tribe, and of every member of that Tribe, without exception, neither hedging in any, nor hedging out.

"We say we hope we need not doubt of their sincerity to us herein, and that they will not gainsay our determinate course. Howsoever, their actions will prove to the view of all either their sincerity or their hypocrisy. We know what we speak is our privilege and that our cause is righteous; and if they doubt of it, let them but send a child for us to come before them, and we will make it manifest some ways."

They then advance the grounds for their demands in the following incisive words:

"_First_, By the National Covenant, which yet stands in force to bind Parliament and People to be faithful and sincere before the Lord G.o.d Almighty, wherein every one in his several place hath covenanted to preserve and seek the liberty each of other without respect of persons.

"_Secondly_, By the late victory over King Charles we do claim this our privilege to be quietly given us out of the hands of Tyrant Government, as our bargain and contract with them. For the Parliament promised if we would pay taxes, and give free-quarter, and adventure our lives against Charles and his party, whom they called the common enemy, they would make us a free people.[93:1]