Sabbath in Puritan New England - Alice Morse Earle

You Roxb'ry poets keep clear of the crime
Of missing to give us very good rhime.
And you of Dorchester, your verses lengthen
And with the text's own words, you will them strengthen.

The Psalms thus turned into meetre were printed at Cambridge, in the year 1640. But afterwards it was thought that a little more of art was to be employed upon them; and for that cause they were committed unto Mr. Dunster, who revised and refined this translation; and (with some assistance from Mr. Richard Lyon who being sent over by Sir Henry Mildmay as an attendant unto his, son, then a student at Harvard College, now resided in Mr. Dunster's house:) he brought it the condition wherein our churches have since used it. Now though I heartily join with those gentlemen who wish that the poetry thereof were mended, yet I must confess, that the Psalms have never yet seen a translation that I know of nearer to the Hebrew original; and I am willing to receive the excuse which our translators themselves do offer us when they say: 'If the verses are not always so elegant as some desire or expect, let them consider that God's altar needs not our pollishings; we have respected rather a plain translation, than to smooth our verses with the sweetness of any paraphrase. We have attended conscience rather than elegance, fidelity rather than ingenuity, that so we may sing in Zion the Lord's songs of praise, according unto his own will, until he bid us enter into our Master's joy to sing eternal hallelujahs.'"

I have never liked Cotton Mather so well as after reading this calm and kindly account of the production of "The Bay-Psalm-Book." He was a scholarly man, and doubtless felt keenly and groaned inwardly at the inelegance, the appalling and unscholarly errors in the New England version; and yet all he mildly said was that "it was thought that a little more of art was to be employed upon them," and that he "wishes the poetry hereof was mended." Such justice, such self-repression, such fairness make me almost forgive him for riding around the scaffold on which his fellow-clergyman was being executed for witchcraft, and urging the crowd not to listen to the poor martyr's dying words. I can even almost overlook the mysterious fables, the outrageous yarns which he imposed upon us under the guise of history.

The three reverend versifiers who turned out such questionable poetry are known to have been writers of clear, scholarly, and vigorous prose. They were all graduated at Emanuel College, Cambridge, the nursery of Puritans. Mr. Welde soon returned to England and published there two intelligent tracts vindicating the purity of the New England worship. Richard Mather was the general prose-scribe for the community; he drafted the "Cambridge Platform" and other important papers, and was clear and scholarly enough in all his work except the "Bay Psalm-Book." From his pen came the tedious, prolix preface to the work; and the first draft of it in his own handwriting is preserved in the Prince Library. The other co-worker was John Eliot, that glory of New England Puritanism, the apostle to the Indians. His name heads my list of the saints of the Puritan calendar; but I confess that when I consider his work in "The Bay Psalm-Book," I have sad misgivings lest the hymns which he wrote and published in the Indian language may not have proved to the poor Massachusetts Indians all that our loving and venerating fancy has painted them. It is said also that Francis Quarles, the Puritan author of "Divine Emblems," sent across the Atlantic some of his metrical versions of the psalms as a pious contribution to the new version of the new church in the new land.

The "little more of art" which was bestowed by the improving President Dunster left the psalms still improvable, as may be seen by opening at random at any page of the revised editions. Mr. Lyon conferred also upon the New England church the inestimable boon of a number of hymns or "Scripture-Songs placed in order as in the Bible." They were printed in that order from the third until at least the sixteenth edition, but in subsequent editions the hymns were all placed at the end of the book after the psalms. I doubt not that the Puritan youth, debarred of merry catches and roundelays, found keen delight in these rather astonishing renditions of the songs of Solomon, portions of Isaiah, etc. Those Scripture-Songs should be read quite through to be fully appreciated, as no modern Christian could be full enough of grace to sing them. Here is a portion of the song of Deborah and Barak:--

24. Jael the Kenite Hebers wife
'bove women blest shall be:
Above the women in the tent
a blessed one is she.
25. He water ask'd: she gave him milk
him butter forth she fetch'd
26. In lordly dish: then to the nail
she forth her left hand stretched.

Her right the workman's hammer held
and Sisera struck dead:
She pierced and struck his temple through
and then smote off his head.
27. He at her feet bow'd, fell, lay down
he at her feet bow'd, where
He fell: ev'n where he bowed down
he fell destroyed there.

28. Out of a window Sisera
his mother looked and said
The lattess through in coming why
so long his chariot staid?
His chariot wheels why tarry they?
29. her wise dames, answered
Yea she turned answer to herself
30. and what have they not sped?

31. The prey by poll; a maid or twain
what parted have not they?
Have they not parted, Sisera,
a party-colour'd prey
A party-colour'd neildwork prey
of neildwork on each side
That's party-colour'd meet for necks
of them that spoils divide?