Chapter 9 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 class 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, entitled:

"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 petition, 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 multitude 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 God 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 These three being all done by us, as well as by themselves, we claim this our bargain by the Law of Contract from them, to be a free people with them, they being chosen by us, but for a peculiar work, and for an appointed time, from among us, not to be our oppressing Lords, but servants to succour us. But these two are our weakest proofs. And yet by them, in the light of Reason and Equity that dwells in men's hearts, we shall with ease cast down all those former enslaving, Norman, reiterated Laws, in every King's reign since the Conquest, which are as thorns in our eyes and pricks in our sides, and which are called the Ancient Government of England.

"Thirdly, We shall prove we have a free right to the land of England, being born therein, as well as elder brothers, and that it is our right equal with them and they with us, to have a comfortable livelihood in the Earth, without owning any of our own kind to be either Lords or Land-Lords over us. And this we shall prove by plain text of Scripture, without exposition upon them, which the Scholars and Great Ones generally say is their rule to walk by.

"Fourthly, We shall prove it by the Righteous Law of our Creation, that mankind in all its branches is the Lord of the Earth, and ought not to be in subjection to any of his own kind without him, but to live in the light of the Law of Righteousness and Peace established in his heart."

The pamphlet concludes as follows:

"Thus in love we have declared the purpose of our hearts plainly, without flattery, expecting love and the same sincerity from you, without grumbling or quarrelling, being Creatures of your own image and mould, intending no other matter herein, but to observe the Law of Righteous Action, endeavouring to shut out of the Creation the accursed thing called Particular Propriety, which is the cause of all wars, bloodshed, theft, and enslaving Laws, that hold the people under misery.

"Signed for and in the behalf of all the poor oppressed people of England and the whole world-

Gerard Winstanley, and others, forty-six in all.

John Coulton,

John Palmer,

Thomas Star,

Samuel Webb,

John Hayman,

Thomas Edcer,

William Hogrill,"

A few days after the publication of this declaration, viz., on Sunday, April 1st, 1649, the Diggers commenced their labours on the Commons around George's Hill, in Surrey, the first results of which we have already recorded. Within a few days of Winstanley and Everard's visit to Lord Fairfax and his Council of War, they and their followers drafted yet another pamphlet, which bears date April 26th, 1649, the very day Lockyer, "The Army's Martyr," was condemned to death, and the title-page of which reads as follows:

"THE TRUE LEVELLERS STANDARD ADVANCED:95:1

or

The state of Community Opened and Presented to the Sons of Men.

by

-- Gerrard Winstanley.

William Everard. Richard Goodgroome.

John Palmer. Thomas Starre.

John South. William Hoggrill.

John Courton. Robert Sawyer.

William Taylor. Thomas Eder.

Christopher Clifford. Henry Bickerstaffe.

John Barker. John Taylor

Beginning to plant and manure the Waste Land upon Georges Hill, in the Parish of Walton, in the County of Surrey."

The pamphlet opens with a Preface by a certain John Taylor, whose name appears last on the list of signatures attached thereto, and who was probably one of Winstanley's more recent converts. In it he states that he has had "some conversation with the author of this ensuing declaration, and the persons subscribing, and by experience find them sweetly acted and guided by the everlasting Spirit, the Prince of Peace, to walk in the paths of Righteousness." "Such as these," he declares, "shall be partakers of the promise-Blessed are the meek, for they shall inherit the Earth."

The body of the pamphlet itself is headed:

"A Declaration to the Powers of England, and to all the Powers of the World, shewing the cause why the Common People of England have begun and give consent to dig up, manure, and sow corn upon George Hill in Surrey, by those that have subscribed, and thousands more that give consent."

It commences as follows:

"In the beginning of time the great Creator, Reason, made the Earth to be a Common Treasury to preserve beasts, birds, fishes and man, the Lord who was to govern this Creation. For man had dominion given him over the beasts, birds and fishes; but not one word was spoken in the beginning that one branch of mankind should rule over another.... But since human flesh began to delight himself in the objects of the Creation more than in the Spirit of Reason and Righteousness ... and selfish imagination ruling as King in the room of Reason therein, and working with Covetousness, did set up one man to teach and rule over another; and thereby the Spirit was killed, and Man was brought into bondage and became a greater slave to some of his own kind than the beasts of the field were to him. Hereupon the Earth (which was made to be a Common Treasury of Relief for all, both beasts and men) was hedged into enclosures by the Teachers and Rulers, and the others were made Servants and Slaves. And the Earth, which was made to be a Common Storehouse for all, is bought and sold and kept within the hands of a few, whereby the Great Creator is mightily dishonoured, as if He were a respecter of persons, delighting in the comfortable livelihood of some, and rejoicing in the miserable poverty and straits of others."

Winstanley then makes his appeal to those who had been entrusted with the government of the Nation, in the following touching and yet suggestive words:

"O thou Powers of England! though thou hast promised to make this people a Free People, yet thou hast so handled the matter, through thy self-seeking humour, that thou hast wrapped us up more in bondage, and oppression lies heavy upon us.... If some of you will not dare to shed your blood to maintain tyranny and oppression upon the Creation, know this, That our blood and life shall not be unwilling to be delivered up in meekness to maintain Universal Liberty, that so the Curse, on our part, may be taken off the Creation. We shall not do this by force of arms; we abhor it, for it is the work of the Midianites to kill one another, but by obeying the Lord of Hosts, by laboring the Earth in Righteousness together, to earn our bread by the sweat of our brows, neither giving hire nor taking hire, but working together and eating together as one man, or as one house in Israel restored from Bondage. And so by the power of Reason, the Law of Righteousness in us, we endeavour to lift up the Creation from that bondage of Civil Propriety which it groans under."

He again explains the work they are entered upon, and their reasons for attempting it, as follows:

"The work we are going about is this, To dig up Georges Hill and the waste grounds thereabouts, and to sow corn, and to eat our bread together by the sweat of our brows.

"And the First Reason is this, That we may work in righteousness, and lay the Foundation of making the Earth a Common Treasury for All, both Rich and Poor, That everyone that is born in the Land may be Fed by the Earth his Mother that brought him forth, according to the Reason that rules in the Creation."

Then follows this impressive declaration of the motives inspiring their actions:

"For it is showed us, That so long as we, or any other, do own the Earth to be the peculiar Interest of Lords and Land Lords, and not common to others as well as to them, we own the Curse, and hold the Creation under Bondage. And so long as we or any other do own Land Lords and Tenants, for one to call the land his, or another to hire it of him, or for one to give hire and for another to work for hire: This is to dishonour the work of Creation, as if the righteous Creator should have respect to persons, and therefore made the Earth for some and not for all. So long as we, or any other, maintain this Civil Propriety, we consent still to hold the Creation in that bondage it groans under; and so we should hinder the Work of Restoration, and sin against the Light that is given into us, and so, through fear of the flesh man, lose our peace."

And the pamphlet concludes with the following somewhat mystic words:

"Thus you Powers of England, and of the whole World, we have declared our Reasons why we have begun to dig upon George Hill in Surrey. One thing I must tell you more, which I received in voice likewise at another time; and when I received it my eye was set towards you. The words were these-Let Israel go free.

"Surely as Israel lay four hundred and thirty years under Pharaoh's bondage, before Moses was sent to fetch them out, even so Israel (the Elect Spirit spread in Sons and Daughters) hath lain three times so long already.... But now the time of Deliverance hath come.... For now the King of Righteousness is arising to rule in and over the Earth.... Therefore once more, Let Israel go free, that the Poor may labour the waste land, and suck the Breasts of their Mother Earth, that they starve not. In so doing thou wilt keep the Sabbath Day, which is a Day of Rest, sweetly enjoying the Peace of the Spirit of Righteousness, and find Peace by living among a people that live in Peace: This will be a Day of Rest which thou never knew yet.

"But I do not entreat thee, for thou art not to be entreated. But in the Name of the Lord, that hath drawn me forth to speak to thee, I, yea I say, I command thee, To let Israel go free, and quietly to gather together into the place where I shall appoint; and hold them, no longer in bondage.... But if you will not, but Pharaoh-like cry, Who is the Lord that we should obey him? and endeavour to oppose, then know, that He that delivered Israel from Pharaoh of old is the same Power still, in whom we trust, and whom we serve. For this, Conquest over thee shall be got, not by Sword or Weapon, but by my Spirit, saith the Lord of Hosts."

Such, then, were the first "official pronouncements" of the body of men known in the History of England as the Diggers, whose proud privilege it was to be the first in our native land, as against the rights of property, boldly to proclaim the rights of man. Poor in worldly goods they may have been, but they were rich in hope and in love, in broad thoughts and elevating ideals, in a firm belief in the power and ultimate triumph of the Inward Light of Equity and Reason, and in unflinching resolution, not only to proclaim the steps necessary to social salvation, but to adventure their lives and persons to lay the foundations of a better, of a more equitable and beneficial, social state than ever they knew. Certain it is that they were inspired by the highest motives that impel men to action; hence even those who may deem their views erroneous should not withhold from the men themselves their meed of respect, admiration, and sympathy. To those who deem their views true, we need make no appeal. Monuments are erected in stone, in marble, or in gold, to those whose actions in peace or in war commend themselves to their own generation; the monuments to those in advance of their times and of our times, are to be found only in the hearts of thinkers. It was but yesterday, after some two hundred and fifty years, that public sentiment tolerated the erection of a public monument to the memory of the man who delivered his country from under the tyranny of Kings. Before another similar period has passed away, a similar tribute may be paid to the memory of those who, during the same tumultuous but inspiring times, would have saved all future generations of their countrymen from under the tyranny of Land-Lords.

90:1 British Museum, Press Mark, 1027, i. 16 (3). We say "mainly from Winstanley's pen," for though the arguments are his, the style of the pamphlet, with its long, involved, never-ending sentences, so unlike Winstanley's crisp, epigrammatic, vigorous style, suggests to us that the writing was probably left to some other member of his company, or probably to a Committee appointed for the purpose.

93:1 This fairly represents the general spirit and feeling prevailing in the Model Army, who repeatedly contended, to quote the words of the Declaration of the Army of June 14th, 1647, that-"We are not a mere mercenary army hired to serve any arbitrary power of a State, but called forth and conjured by the several Declarations of Parliament to the defence of our own and the people's just Rights and Liberties; and so we took up arms in judgment and conscience to those ends, and have so continued in them, and are resolved according to your first just desires in your Declarations, and such principles as we have received from your frequent informations, and our own common sense concerning those our fundamental rights and liberties, to assert and vindicate the just power and rights of this Kingdom in Parliament for those common ends promised against all arbitrary power, violence and oppression, and against all particular parties or interests whatsoever."

95:1 King's Pamphlets. British Museum, Press Mark, E. 552. In the British Museum Catalogue the Preface is attributed to John Taylor the Water Poet; but, to judge from his other writings, this is probably an error.