in company with new-comers and their own posterity. Chapter XXIX.)

(See

The temporary division of land in 1623 was in 1624 continued until the end of the Adventurers' contract (in 1627). The plan of leaving each individual to work as he pleased, and have the proceeds, but no more, had been highly successful, even the women and children eagerly sharing the lighter field-work, a thing before unknown. The result was an abundant crop. Indian corn became the money of the Colony; and the surplus of it caused a healthy and lively traffic, according to a business law beyond political control, as to the effect of a circulating medium of intrinsic value. The land division of 1624 is the second entry in the Plymouth records, and it affords the only clew to the passengers by the "Fortune" in 1621, and “ Anne" and "Little James " in 1623. There were ninety-seven lots, and a total area of some two hundred acres. It is pleasant to find that between Howland's and Hopkins' fields, on the south side of Town Brook,1 was one assigned to Hobomok, their most useful and faithful Indian comrade.

Captain John Smith, writing in England in 1624, mentions Plymouth as then containing about a hundred and eighty people, who had thirty-two dwelling-houses, some cattle and goats, with much swine and poultry; and that the plantation had so far cost in the vicinity of £7,000.

CHAPTER XXV.

THE PURITAN CONSPIRACY.- OLDHAM AND LYFORD.1

ALTHOUGH Oldham an had not come to unite with the

(in the "Anne," 1623) had not come to unite with the Colonists, but only desired to live near them for safety, the Pilgrims kindly gave them an invitation, which was accepted, to live in their village and share equally in its advantages.

Oldham was an uneducated man and a blusterer, but had native ability and the social position indicated by the title of Master." It is probable that the malcontent Adventurers had sent him to aid in organizing against the Congregational (or Independent) rule, the elements of disaffection which Robert Hicks and others had secretly reported to exist in strength.2

During the ensuing winter some slight show of discontent was caused by Oldham's counsels; but it was at once ended by Bradford's offer to change any one who wished from a "general" to a "particular." This ended the trouble; for the petitioners had small desire for a change-as soon as they were free to make it. Still, a small faction was kept together by Oldham's assurance that a section of the Adventurers would see that no more supplies reached the Colony, and would soon place the "particulars particulars" in power. It was therefore

1 This chapter was published by the author independently (1883), in pamphlet form, and entitled "The Puritan Conspiracy against the Pilgrim Fathers and the Congregational Church—1624. Cupples, Upham, & Co., Boston."

"Robinson was not permitted to join his people, the hope being entertained by those in authority in England that without their pastor the Plymouth emigrants might fall back into the forms and faith of the Established Church. Davis's Ancient Landmarks of Plymouth, p. 95.

with much surprise that in March (1624) they saw the ship "Charity" arrive, bringing Winslow home with ample supplies of cattle, etc. But she also brought a series of complaints, made by some returned "particulars" and others, which Bradford was called upon to answer. They were, briefly, as follows: —

"There was much religious controversy in the Colony; family exercises on Sunday were neglected; both sacraments were disused; children were not catechised, or even taught to read; many of the 'particular' members refused to work for the 'generals;' the water was not wholesome; the ground was barren, and would not bear grass ; the climate was such that salt would not preserve fish, and there was hardly a fish or wild fowl to be found; thieves abounded, and so did wolves and foxes; the Dutch were intruding on the trade; and, finally, the people were much troubled with mosquitoes!"

When the the ship returned, some months later, Bradford sent his reply, which was a fine mixture of gravity and satire:

"From the beginning, down, there had been known no controversy, public or private, on religious matters; any neglect of family duties on the Lord's day would be rebuked, if known; that they were deprived of their pastor and his ministration of the sacraments, was grievous, for when with him they had the communion every Sunday; the children generally were taught in private families, and the Colony desired at once to begin a 'common school,' for which a teacher and due support had been heretofore lacking; all the 'particulars' do work for 'generals'-willingly or unwillingly, and will be taught to work well, or the plantation will rid itself of such; the water was 'as good as any in the world,' though not like the beer and wine of London which the grumblers 'so dearly love ;' in England was no such grass, and the cattle were already 'fatt as need be,' and would there were one animal for each hundred the grass would keep; the matter of fish was too absurd, in view of the great fishing fleet which visited the coast every year; sundry thieves who had come in there had 'smarted well for it,' but if London had reared no thieves, none of them would have got over to trouble this Colony; foxes and wolves were in many good countries, but poison and traps would thin them; if the Dutch with

1624.]

OLDHAM'S CONFESSION. - LYFord.

261

commendable energy were getting a strong hold now, they would get Plymouth too if the plantation should be broken up; and, finally, men who could not endure the biting of a mosquito were too delicate for founding colonies,' but this pest was really no greater than in every new place, and in time would scarcely exist."

Soon after this arrival Master Oldham went to the authoritics with the confession that he had "done them wrong both by word and deed, and by writing into England." He had been assured that no further succor would be sent to the Colony, but the large supplies by the "Charity" showed the "eminent hand of God" to be with them; his heart smote him, and those in England should no longer use him for their purposes; he begged that the past be forgotten, and himself regarded as one of them in all things. So generous was Oldham's forgiveness that he was even invited to meet regularly with the Governor's Council of Five. He was probably sincere at the time, and his co-operation restored universal harmony.

The "Charity" had also brought Master John Lyford, — a Church of England preacher of the Puritan section, — with his wife and some four children. The plotting Adventurers had selected him as their agent. Winslow and Cushman, who knew nothing of him, opposed his going; but finally yielded for the sake of peace, writing home that they thought him "an honest, plain man, though none of the most eminent and rare." They had, however, arranged that he could have no pastoral position until the Church should see fit to choose him to one. Of course, neither they nor their comrades dreamed of the conspiracy on foot. So Lyford came at the

1 In Bradford's Mms.: ".. We would wish such to keepe at home till at least they be muskeeto proofe. Yet this place is as free as any, and experience teacheth that ye more ye land is tild, and ye woods cut downe, the fewer ther will be, and in the end scarse any at all." Bradford's latter conclusion is not wholly correct, for on Saquish and other parts where the trees have been ruthlessly cleared off, the mosquitoes are still noted for their abundance and appetite.

2 When later he left Plymouth for Nantasket, he had "a wife and children, four or five." New English Canaan.

Colony's charge, and was not only housed, given an overproportion of provisions, and provided with a servant, but, like Oldham and Elder Brewster, was invited to sit with the Council. Wily Lyford at once made his hosts ashamed,

"he so bowed and cringed unto them, and would have kissed their hands if they would have suffered him; yea, he wept and shed many tears, blessing God that had brought him to see their faces, and admiring the things they had done in their wants."

Soon he professed conversion to Congregationalism, and, making "a large confession of faith," obtained membership in their Church. He offered to altogether renounce his Episcopal ordination, declaring that he could consider himself no minister unless his new Church should re-ordain him; but Elder Brewster caused him to stop forthwith, assuring him that the Pilgrim flock required no such thing of its members as that they separate from the Church of England, but only that they separate from the world, and leave church names to care for themselves. Still, though Lyford continued to bewail the alleged corruptions with which he said his Episcopal calling had entangled him, and which burdened his conscience, he blessed God that he had now freedom to enjoy His ordinances in their purity among His people. Although not chosen pastor, he preached in turn with Elder Brewster, and all went very smoothly.

After some weeks it was noticed that Lyford and Oldham were having much privacy with those not considered in sympathy with the Church, and especially with the profane and less reputable attachés of the plantation, like John Billington, and that a faction was forming under their direction. As the "Charity" was about to go home, it was noticed that Lyford kept writing a great number of letters, and in that connection was often whispering to his followers things which seemed to give them much secret amusement. With the disaffection

1 Neither require we of any of ours, in the confession of their faith, that they either renounce or in one word contest with the Church of England. — John Robinson, Apology, 52.