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# Anne Bradstreet and her time

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ANNE BRADSTREET
AND HER TIME
BY
HELEN CAMPBELL
Author of "Prisoners of Poverty," "Mrs. Herndon's Income," "Miss Melinda's Opportunity," etc.
BOSTON
D LOTHROP COMPANY
copyright, 1891,
by
D. Lothrop Company.
CHAPTER I. :
| The Old Home | 1 |
| CHAPTER II. ||
| Upheavals | 25 |
| CHAPTER III. ||
| The Voyage | 42 |
| CHAPTER IV. ||
| Beginnings | 57 |
| CHAPTER V. ||
| Old Friends and New | 47 |
| CHAPTER VI. ||
| A Theological Tragedy | 105 ​ |
| CHAPTER VII. ||
| Colonial Literary Development in the Seventeenth Century | 126 |
| CHAPTER VIII. ||
| Some Phases of Early Colonial Life | 154 |
| CHAPTER IX. ||
| Andover | 175 |
| CHAPTER X. ||
| Village Life in 1650 | 195 |
| CHAPTER XI. ||
| A First Edition | 222 |
| CHAPTER XII. ||
| Miscellaneous Poems | 248 |
| CHAPTER XIII. ||
| Chances and Changes | 266 |
| CHAPTER XIV. ||
| A Legacy | 288 |
| CHAPTER XV. ||
| The Puritan Reign of Terror | 313 |
| CHAPTER XVI. ||
| Home and Abroad | 329 |
| CHAPTER XVII. ||
| The End | 346 |
| INDEX. ||
| | 369 |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume III/Apologetic/A Treatise on the Soul/Chapter XLVII

Chapter XLVII.—Dreams Variously Classified. Some are God-Sent, as the Dreams of Nebuchadnezzar; Others Simply Products of Nature.
We declare, then, that dreams are inflicted on us mainly by demons, although they sometimes turn out true and favourable to us. When, however, with the deliberate aim after evil, of which we have just spoken, they assume a flattering and captivating style, they show themselves proportionately vain, and deceitful, and obscure, and wanton, and impure. And no wonder that the images partake of the character of the realities. But from God—who has promised, indeed, “to pour out the grace of the Holy Spirit upon all flesh, and has ordained that His servants and His handmaids should see visions as well as utter prophecies”—must all those visions be regarded as emanating, which may be compared to the actual grace of God, as being honest, holy, prophetic, inspired, instructive, inviting to virtue, the bountiful nature of which causes them to overflow even to the profane, since God, with grand impartiality, “sends His showers and sunshine on the just and on the unjust.” It was, indeed by an inspiration from God that Nebuchadnezzar dreamt his dreams; and almost the greater part of mankind get their knowledge of God from dreams. Thus it is that, as the mercy of God super-abounds to the heathen, so the temptation of the evil one encounters the saints, from whom he never withdraws his malignant efforts to steal over them as best he may in their very sleep, if unable to assault them when they are awake. The third class of dreams will consist of those which the soul itself apparently creates for itself from an intense application to special circumstances. Now, inasmuch as the soul cannot dream of its own accord (for even Epicharmus is of this opinion), how can it become to itself the cause of any vision? Then must this class of dreams be abandoned to the action of nature, reserving for the soul, even when in the ecstatic condition, the power of enduring whatever incidents befall it? Those, moreover, which evidently proceed neither from God, nor from diabolical inspiration, nor from the soul, being beyond the reach as well of ordinary expectation, usual interpretation, or the possibility of being intelligibly related, will have to be ascribed in a separate category to what is purely and simply the ecstatic state and its peculiar conditions.

## Footnotes

* ↑ Joel iii. 1.
* ↑ Matt. v. 45.
* ↑ Dan. ii. 1, etc.
# Ante-Nicene Fathers/Volume III/Apologetic/A Treatise on the Soul/Chapter XLIX

Chapter XLIX.—No Soul Naturally Exempt from Dreams.
As for those persons who suppose that infants do not dream, on the ground that all the functions of the soul throughout life are accomplished according to the capacity of age, they ought to observe attentively their tremors, and nods, and bright smiles as they sleep, and from such facts understand that they are the emotions of their soul as it dreams, which so readily escape to the surface through the delicate tenderness of their infantine body. The fact, however, that the African nation of the Atlantes are said to pass through the night in a deep lethargic sleep, brings down on them the censure that something is wrong in the constitution of their soul. Now either report, which is occasionally calumnious against barbarians, deceived Herodotus, or else a large force of demons of this sort domineers in those barbarous regions. Since, indeed, Aristotle remarks of a certain hero of Sardinia that he used to withhold the power of visions and dreams from such as resorted to his shrine for inspiration, it must lie at the will and caprice of the demons to take away as well as to confer the faculty of dreams; and from this circumstance may have arisen the remarkable fact (which we have mentioned) of Nero and Thrasymedes only dreaming so late in life. We, however, derive dreams from God. Why, then, did not the Atlantes receive the dreaming faculty from God, because there is really no nation which is now a stranger to God, since the gospel flashes its glorious light through the world to the ends of the earth? Could it then be that rumour deceived Aristotle, or is this caprice still the way of demons? (Let us take any view of the case), only do not let it be imagined that any soul is by its natural constitution exempt from dreams.

## Footnotes

* ↑ Who mentions this story of the Atlantes in iv. 184.
* ↑ In ch. xliv. p. 223.
# Ante-Nicene Fathers/Volume III/Apologetic/A Treatise on the Soul/Chapter XLIV

Chapter XLIV.—The Story of Hermotimus, and the Sleeplessness of the Emperor Nero. No Separation of the Soul from the Body Until Death.
With regard to the case of Hermotimus, they say that he used to be deprived of his soul in his sleep, as if it wandered away from his body like a person on a holiday trip. His wife betrayed the strange peculiarity. His enemies, finding him asleep, burnt his body, as if it were a corpse: when his soul returned too late, it appropriated (I suppose) to itself the guilt of the murder. However the good citizens of Clazomenæ consoled poor Hermotimus with a temple, into which no woman ever enters, because of the infamy of this wife. Now why this story? In order that, since the vulgar belief so readily holds sleep to be the separation of the soul from the body, credulity should not be encouraged by this case of Hermotimus. It must certainly have been a much heavier sort of slumber: one would presume it was the nightmare, or perhaps that diseased languor which Soranus suggests in opposition to the nightmare, or else some such malady as that which the fable has fastened upon Epimenides, who slept on some fifty years or so. Suetonius, however, informs us that Nero never dreamt, and Theopompus says the same thing about Thrasymedes; but Nero at the close of his life did with some difficulty dream after some excessive alarm. What indeed would be said, if the case of Hermotimus were believed to be such that the repose of his soul was a state of actual idleness during sleep, and a positive separation from his body? You may conjecture it to be anything but such a licence of the soul as admits of flights away from the body without death, and that by continual recurrence, as if habitual to its state and constitution. If indeed such a thing were told me to have happened at any time to the soul—resembling a total eclipse of the sun or the moon—I should verily suppose that the occurrence had been caused by God’s own interposition, for it would not be unreasonable for a man to receive admonition from the Divine Being either in the way of warning or of alarm, as by a flash of lightning, or by a sudden stroke of death; only it would be much the more natural conclusion to believe that this process should be by a dream, because if it must be supposed to be, (as the hypothesis we are resisting assumes it to be,) not a dream, the occurrence ought rather to happen to a man whilst he is wide awake.
# Araluen

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Araluen", a poem by Thomas Henry Kendall (River, myrtle rimmed, and set)
* "Araluen", a poem by Thomas Henry Kendall (Take this rose, and very gently place it on the tender, deep)
# Aran v. Zurrinach

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United States Supreme Court
222 U.S. 395
Aran v. Zurrinach
Argued: December 11, 1911. --- Decided: January 9, 1912
Mr. Francis H. Dexter for plaintiffs in error.
[Argument of Counsel from Page 395 intentionally omitted]
Messrs. N. B. K. Pettingill and Frederick L. Cornwell for defendant in error.
[Argument of Counsel from Page 396 intentionally omitted]
Mr. Chief Justice White delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Aratus

* Search for titles containing or beginning with: "Aratus."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
In the 1911 Encyclopædia Britannica:
* Aratus of Sicyon (fl. 3rd century B.C.), Greek statesman and general
* Aratus of Soli (fl. 3rd century B.C.), Greek didactic poet, author of works on astronomy and meteorology
# Arana De Villanueva v. Villanueva

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United States Supreme Court
239 U.S. 293
Arana De Villanueva v. Villanueva
Argued: November 9, 1915. --- Decided: December 6, 1915
Mr. C. W. O'Brien for appellant.
Messrs. Howard Thayer Kingsbury and Frederic R. Coudert for appellee.
Mr. Chief Justice White delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Anderson v. Johnson

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United States Supreme Court
390 U.S. 456
Anderson v. Johnson, Warden
Certiorari to the United States Court of Appeals for the Sixth Circuit
No. 700. Argued: March 6, 1968 --- Decided: March 25, 1968
371 F. 2d 84, judgment remains in effect.
J. Brad Reed argued the cause and filed a brief for petitioner.
Ed R. Davies argued the cause for respondent. With him on the brief was George F. McCanless, Attorney General of Tennessee.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Anderson v. Johnson/Opinion of the Court

* Court Documents
* Case Syllabus
* Per Curiam Opinion of the Court
United States Supreme Court
390 U.S. 456
Anderson v. Johnson
Four members of the Court would reverse. Four members of the Court would dismiss the writ as improvidently granted. Consequently, the judgment of the United States Court of Appeals for the Sixth Circuit remains in effect.
Mr. Justice MARSHALL took no part in the consideration or decision of this case.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Longden

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United States Supreme Court
14 U.S. 85
Anderson v. Longden

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Anderson v. Martin

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United States Supreme Court
375 U.S. 399
Anderson v. Martin
Argued: Nov. 20, 21, 1963. --- Decided: Jan 13, 1964
Jack Greenberg, New York City, for appellants.
Jack P. F. Gremillion, Baton Rouge, La., for appellee.
Mr. Justice CLARK delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Ante-Nicene Fathers/Volume I/Epistle to Mary the Virgin

The Epistle of Ignatius to the Virgin Mary
Her friend Ignatius to the Christ-bearing Mary.
Thou oughtest to have comforted and consoled me who am a neophyte, and a disciple of thy [beloved] John. For I have heard things wonderful to tell respecting thy [son] Jesus, and I am astonished by such a report. But I desire with my whole heart to obtain information concerning the things which I have heard from thee, who wast always intimate and allied with Him, and who wast acquainted with [all] His secrets. I have also written to thee at another time, and have asked thee concerning the same things. Fare thou well; and let the neophytes who are with me be comforted of thee, and by thee, and in thee. Amen.

## Footnotes

* ↑ Literally, “his own.” [Mary is here called χριστοτόκος, and not θεοτόκος, which suggests a Nestorian forgery.]
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. I

Chap. I.
The Lord has heard those supplications which you, my best beloved Donatus, pour forth in His presence all the day long, and the supplications of the rest of our brethren, who by a glorious confession have obtained an everlasting crown, the reward of their faith. Behold, all the adversaries are destroyed, and tranquillity having been re-established throughout the Roman empire, the late oppressed Church arises again, and the temple of God, overthrown by the hands of the wicked, is built with more glory than before. For God has raised up princes to rescind the impious and sanguinary edicts of the tyrants and provide for the welfare of mankind; so that now the cloud of past times is dispelled, and peace and serenity gladden all hearts. And after the furious whirlwind and black tempest, the heavens are now become calm, and the wished-for light has shone forth; and now God, the hearer of prayer, by His divine aid has lifted His prostrate and afflicted servants from the ground, has brought to an end the united devices of the wicked, and wiped off the tears from the faces of those who mourned. They who insulted over the Divinity, lie low; they who cast down the holy temple, are fallen with more tremendous ruin; and the tormentors of just men have poured out their guilty souls amidst plagues inflicted by Heaven, and amidst deserved tortures. For God delayed to punish them, that, by great and marvellous examples, He might teach posterity that He alone is God, and that with fit vengeance He executes judgment on the proud, the impious, and the persecutors.
Of the end of those men I have thought good to publish a narrative, that all who are afar off, and all who shall arise hereafter, may learn how the Almighty manifested His power and sovereign greatness in rooting out and utterly destroying the enemies of His name. And this will become evident, when I relate who were the persecutors of the Church from the time of its first constitution, and what were the punishments by which the divine Judge, in His severity, took vengeance on them.

## Footnotes

* ↑ [See cap. 16, infra.]
* ↑ [Let any one who visits Rome stand before the Arch of Constantine, and, while he looks upon it (as the mark of an epoch), let him at the same time behold the Colosseum close at hand, and there let him recall this noble chapter.]
# Ante-Nicene Fathers/Volume VII/Lactantius/A Treatise on the Anger of God Addressed to Donatus/Chap. XXII

Chap. XXII.—Of Sins, and the Verses of the Sibyls Respecting Them Recited.
This is what I had to say, most beloved Donatus, respecting the anger of God, that you might know how to refute those who represent God as being without emotions. It only remains that, after the practice of Cicero, I should use an epilogue by way of peroration. As he did in the Tusculan Disputations, when discoursing on the subject of death, so we in this work ought to bring forward divine testimonies, which may be believed, to refute the persuasion of those who, believing that God is without anger, destroy all religion, without which, as we have shown, we are either equal to the brutes in savageness, or to the cattle in foolishness; for it is in religion only—that is, in the knowledge of the Supreme God—that wisdom consists. All the prophets, being filled with the Divine Spirit, speak nothing else than of the favour of God towards the righteous, and His anger against the ungodly. And their testimony is indeed sufficient for us; but because it is not believed by those who make a display of wisdom by their hair and dress, it was necessary to refute them by reason and arguments. For they act so preposterously, that human things give authority to divine things, whereas divine things ought rather to give authority to human. But let us now leave these things, lest we should produce no effect upon them, and the subject should be indefinitely drawn out. Let us therefore seek those testimonies which they can either believe, or at any rate not oppose.
Authors of great number and weight have made mention of the Sibyls; of the Greeks, Aristo the Chian, and Apollodorus the Erythræan; of our writers, Varro and Fenestella. All these relate that the Erythræan Sibyl was distinguished and noble beyond the rest. Apollodorus, indeed, boasts of her as his own citizen and countrywoman. But Fenestella also relates that ambassadors were sent by the senate to Erythræ, that the verses of this Sibyl might be conveyed to Rome, and that the consuls Curio and Octavius might take care that they should be placed in the Capitol, which had then been restored under the care of Quintus Catulus. In her writings, verses of this kind are found respecting the Supreme God and Maker of the world:—
“The incorruptible and eternal Maker who dwells in the heaven, holding forth good to the good, a much greater reward, but stirring up anger and rage against the evil and unjust.”
Again, in another place, enumerating the deeds by which God is especially moved to anger, she introduced these things:—
“Avoid unlawful services, and serve the living God. Abstain from adultery and impurity; bring up a pure generation of children; do not kill: for the Immortal will be angry with every one who may sin.”
Therefore He is angry with sinners.

## Footnotes

* ↑ Immobilem.
* ↑ [Book i. concluding chapters.]
* ↑ The philosophers wore long hair and cloaks. See Instit., iii. 25. [Needlessly repeated. See p. 95, supra; also 137.]
* ↑ Præpostere, i.e., in a reversed order, putting the last first.
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died

Of the Manner in Which the Persecutors Died.
Addressed to Donatus.

## Contents

* Chap. I
* Chap. II
* Chap. III
* Chap. IV
* Chap. V
* Chap. VI
* Chap. VII
* Chap. VIII
* Chap. IX
* Chap. X
* Chap. XI
* Chap. XII
* Chap. XIII
* Chap. XIV
* Chap. XV
* Chap. XVI
* Chap. XVII
* Chap. XVIII
* Chap. XIX
* Chap. XX
* Chap. XXI
* Chap. XXII
* Chap. XXIII
* Chap. XXIV
* Chap. XXV
* Chap. XXVI
* Chap. XXVII
* Chap. XXVIII
* Chap. XXIX
* Chap. XXX
* Chap. XXXI
* Chap. XXXII
* Chap. XXXIII
* Chap. XXXIV
* Chap. XXXV
* Chap. XXXVI
* Chap. XXXVII
* Chap. XXXVIII
* Chap. XXXIX
* Chap. XL
* Chap. XLI
* Chap. XLII
* Chap. XLIII
* Chap. XLIV
* Chap. XLV
* Chap. XLVI
* Chap. XLVII
* Chap. XLVIII
* Chap. XLIX
* Chap. L
* Chap. LI
* Chap. LII
* Elucidation

## Footnotes

* ↑ [Not “the persecutors,” but only some of them. This treatise is, in fact, a most precious relic of antiquity, and a striking narrative of the events which led to the “conversion of the Empire,” so called. Its historical character is noted by Gibbon, D. and F., vol. ii. 20, n. 40.]
# Ante-Nicene Fathers/Volume VII/Lactantius/Fragments of Lactantius/General Note

General Note.
There is no ms authority for ascribing the above to Lactantius. “It does not, in the least, come up to the purity and eloquence of his style,” says Dupin; and the same candid author notes the “adoration of the cross” as fatal to any such claim.
Of the following poem, on Easter, Dupin says: “It is attributed to Venantius upon the testimony of some mss. in the Vatican Library.” This writer became known to Gregory of Tours, who died about a.d. 595, and seems to have succeeded him as bishop, dying soon after. Bede quotes his verse on St. Alban,—
“Albanum egregium fecunda Britannia profert,”
but styles him “presbyter Fortunatus.” He was the author of a poem on St. Martin, and another, In Laude Virginum. His works were edited by Brouverius, a Jesuit.

## Footnotes

* ↑ Note 18, p. 327.
* ↑ The reader will be pleased with a reference, on p. 330, infra, to the (then recent) conversion of our Saxon forefathers in Kent.
# Ante-Nicene Fathers/Volume VI/Alexander of Alexandria
## Contents

* Title Page
* Introductory Notice
* Epistles on the Arian Heresy
* Elucidations
# Ante-Nicene Fathers/Volume V/Novatian/Title Page

Novatian.
[Translated by the Rev. Robert Ernest Wallis.]
# Ante-Nicene Fathers/Volume VI

See Ante-Nicene Fathers for details of authorship.

## Contents

* Title Pages
* Introductory Notice
* Gregory Thaumaturgus
** Title Page
** Introductory Note
** Acknowledged Writings
** Dubious or Spurious Writings
* Dionysius
** Title Page
** Introductory Note
** Extant Fragments
** Exegetical Fragments
** Note by the American Editor
* Julius Africanus
** Title Page
** Introductory Notice
** The Epistle to Aristides
** Narrative of Events Happening in Persia on the Birth of Christ
** Extant Fragments of the Chronography
** The Passion of St. Symphorosa and Her Seven Sons
** Elucidations
* Anatolius and Minor Writers
** Title Page
** Introductory Notice
** Anatolius of Alexandria
** Alexander of Cappadocia
** Theognostus of Alexandria
** Pierus of Alexandria
** Theonas of Alexandria
** Phileas
** Pamphilus
** Malchion
* Archelaus
** Title Page
** Introductory Notice
** Acts of Disputation
** A Fragment of the Same Disputation
** Elucidations
** General Note
* Alexander of Lycopolis
** Title Page
** Introductory Notice
** Of the Manichaeans
** Elucidation
* Peter of Alexandria
** Title Page
** Introductory Notice
** The Genuine Acts of Peter
** Canonical Epistle
** Note by the American Editor
** Fragments from the Writings of Peter
** Elucidations
* Alexander of Alexandria
** Title Page
** Introductory Notice
** Epistles on the Arian Heresy
** Elucidations
* Methodius
** Title Page
** Introductory Notice
** Banquet of the Ten Virgins
** Concerning Free-Will
** From the Discourse on the Resurrection
** Fragments
** General Note
** Oration Concerning Simeon and Anna
** Oration on the Palms
** Fragments from the Homily on the Cross
** Other Fragments
** Two Fragments, Uncertain
** General Note
* Arnobius
** Title Page
** Introductory Notice
** Adversus Gentes
* Indexes [not included]
# Ante-Nicene Fathers/Volume VI/Alexander of Alexandria/Epistles on the Arian Heresy

Epistles on the Arian Heresy
And
the Deposition of Arius.

## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6

## Footnotes

* ↑ [a.d. 321.] Apud. Theodoritum, Hist. Eccl., book i. chap. 4.