Lies My Teacher Told Me (13 page)

These considerations prompt me to believe that the Pilgrim leaders probably ended up in
Massachusetts on purpose. But evidence for any conclusion is , soft. Some historians
believe Gorges took credit for landing in Massachusetts after the fact. Indeed, the May/Sower may have had no specific destination. Readers might be fascinated if textbook authors
presented two or more of the various possibilities, but, as usual, exposing students to
historical controversy is I taboo. Each textbook picks just one reason and presents it as
fact.

L Among the Pilgrims' sources of information about New England were probably the maps of
Samuel de Champlain, inducting this chart of Patuxet (Plymouth) when it was still an
Indian village, before the plague of 1617.

Only one of the twelve textbooks adheres to the hijacking possibility. “The New England
landing came as a rude surprise for the bedraggled and tired [non-Pilgrim] majority on
board the Mayflower” says Land ofPromise. “[They] had joined the expedition seeking economic opportunity in the Virginia tobacco
plantations.” Obviously, these passengers were not happy at having been taken elsewhere,
especially to a shore with no prior English settlement to join. “Rumors of mutiny spread
quickly.” Promise then ties this unrest to the Mayflower Compact, giving its readers a fresh interpretation
of why the colonists adopted the agreement and why it was so democratic: “To avoid rebellion, the Pilgrim leaders made a remarkable concession to the other colonists. They issued
a call for every male on board, regardless of religion or economic status, to join in the
creation of a 'civil body politic.'” The compact achieved its purpose: the majority
acquiesced.

Actually, the hijacking hypothesis does not show the Pilgrims in such a bad light. The
compact provided a graceful solution to an awkward problem.

Although hijacking and false representation doubtless were felonies then as now, the
colony did survive with a lower death rate than Virginia, so no permanent harm was done.
The whole story places the Pilgrims in a somewhat dishonorable light, however, which may
explain why only one textbook selects it.

The “navigation error” story lacks plausibility: the one parameter of ocean travel that
sailors could and did measure accurately in that era was latitudedistance north or south
from rhe equator. The “storms” excuse is perhaps still less plausible, for if a storm blew
them off course, when the weather cleared they could have turned southward again, sailing
out to sea to bypass any shoals. They had plenty of food and beer, after all.51 But storms and pilot error leave the Pilgrims pure of heart, which may explain why the
other eleven textbooks choose one of the two.

Regardless of motive, the Mayflower Compact provided a democratic basis for the Plymouth
colony Since the framers of our Constitution in fact paid the compact little heed,
however, it hardly deserves the attention textbook authors lavish on it. But textbook
authors clearly want to package the Pilgrims as a pious and moral band who laid the
antecedents of our democratic traditions. Nowhere is this motive more embarrassingly
obvious than in John Garraty's American History. “So far as any record shows, this was the first time in human history that a group of
people consciously created a government where none had existed before,” Here Garraty
paraphrases a Forefathers' Day speech, delivered in Plymouth in 1802, in which John Adams
celebrated “the only instance in human history of that positive, original social compact.”
George Willison has dryly noted that Adams was “blinking several salient factsabove all,
the circumstances that prompted the compact, which was plainly an instrument of minority
rule.” Of course, Garraty's paraphrase also exposes his ignorance of the Republic of Iceland,
the Iroquois Confederacy, and countless other polities antedating 1620. Such an account
simply invites students to become ethnocentric.

In their pious treatment of the Pilgrims, history textbooks introduce the archetype of
American exceptionalism. According to Tbt American Pageant, “This rare opportunity for a great social and political experiment may never come again.” The American Way declares, “The American people have created a unique nation.” How is America exceptional?
Surely we're exceptionally good. As Woodrow Wilson put ic, “America is the only idealistic nation in the world.”" And the
goodness started at Plymouth Rock, according to our textbooks, which view the Pilgrims as
Christian, sober, democratic, generous to the Indians, Godthanking. Such a happy portrait can be painted only by omitting the facts about the
plague, the possible hijacking, and the Indian relations.

For that matter, our culture and our textbooks underplay or omit Jamestown and the
sixteenth-century Spanish settlements in favor of Plymouth Rock as the archetypal
birthplace of the United States. Virginia, according to T. H. Breen, “ill-served later
historians in search of the mythic origins of American culture,” Historians could hardly tout Virginia as moral in intent; in the words of the first
history of Virginia written by a Virginian: “The chief Design of all Parties concern'd was
to fetch away the Treasure from thence, aiming more at sudden Gain, than to form any
regular Colony.”“ The Virginians' relations with the Indians were particularly unsavory:
in contrast to Scjuanto, a volunteer, the British in Virginia took Indian prisoners and
forced them to teach colonists how to farm.” In 1623 the British indulged in the first use
of chemical warfare in the colonies when negotiating a treaty with tribes near the
Potomac River, headed by Chiskiack. The British offered a toast “symbolizing eternal
friendship,” whereupon the chief, his family, advisors, and two hundred followers dropped
dead of poison." Besides, the early Virginians engaged in bickering, sloth, even
cannibalism. They spent their early days digging random holes in the ground, haplessly
looking for gold instead of planting crops. Soon they were starving and digging up putrid
Indian corpses to eat or renting themselves out to Indian families as servantshardly the
heroic founders that a great nation requires.

Textbooks indeed cover the Virginia colony, and they at least mention the Spanish
settlements, but they devote 50 percent more space to Massachusetts. As a result, and
due also to Thanksgiving, of course, students are much more likely to remember the
Pilgrims as our founders.59 They are then embarrassed when I remind them of Virginia and the Spanish, for when
prompted students do recall having heard of both. But neither our culture nor our text
books give Virginia the same archetypal status as Massachusetts. That is why almost all my
students know the name of the Pilgrims' ship, while almost no students remember the names
of the three ships that brought the British to Jamestown. (For the next time you're on Jeopardy, they were the Susan Constant, the Discovery, and the Goodspeed)

Despite having ended up many miles from other European enclaves, the Pilgrims hardly
“started from scratch” in a “wilderness.” Throughout southern New England, Native
Americans had repeatedly burned the underbrush, creating a parklike environment. After
landing at Provincetown, the Pilgrims assembled a boat for exploring and began looking
around for their new home.

They chose Plymouth because of its beautiful cleared fields, recently planted in corn, and
its useful harbor and “brook of fresh water.” It was a lovely site for a town. Indeed,
until the plague, it had been a town, for “New Plimoth” was none other than Squanto's
village of Patuxet! The invaders followed a pattern: throughout the hemisphere Europeans
pitched camp right in the middle of Native populationsCu;co, Mexico City, Natchez,
Chicago. Throughout New England, colonists appropriated Indian cornfields for their
initial settlements, avoiding the backbreaking labor of clearing the land of forest and
rock.60 (This explains why, to this day, the names of so many towns throughout the region
Marshfield, Springfield, Deerfieldend in field) “Errand into the wilderness” may have made a lively sermon title in 1650, a popular book
title in 1950, and an archetypal textbook phrase in 1990, but it was never accurate. The
new settlers encountered no wilderness: “in this bay wherein we live,” one colonist
noted in 1622, “in former time hath lived about two thousand Indians.”

Moreover, not all the Native inhabitants had perished, and the survivors now facilitated
British settlement. The Pilgrims began receiving Indian assistance on their second full
day in Massachusetts. A colonist's journal tells of sailors discovering two Indian houses:

Having their guns and hearing nobody, they entered the houses and found the people were
gone. The sailors took some things but didn't dare stay. . . . We had meant to have left
some beads and other things in the houses as a sign of peace and to show we meant to trade
with them. But we didn't do it because we left in such haste. But as soon as we can meet
with the Indians, we will pay them well for what we took.

It wasn't only houses that the Pilgrims robbed. Our eyewitness resumes his story:

We marched to the place we called Cornhill, where we had found the corn before. At another
place we had seen before, we dug and found some more com, two or three baskets full, and a
bag of beans. ... In all we had about ten bushels, which will be enough for seed. It was
with God's help that we found this corn, for how else could we have done it, without
meeting some Indians who might trouble us.

From the start, the Pilgrims thanked God, not the Indians, for assistance chat the! latter
had (inadvertently) provided-setting a pattern for later thanksgivingiH Our journalist continues:

The next morning, we found a place like a grave. We decided to dig it up. We found first a
mat, and under thai a fine bow, ... We also found bowls, trays, dishes, and things like
that. We took several of the prettiest things to carry away with us, and covered the
body up again,

A place “like a grave”! Although Karen Kupperman says the Pilgrims continued to rob graves
for years, more help came from a live Indian, Squanto. Here my students return to familiar turf,
for they have all learned the Squanto legend. Land ofPromise provides a typical account:

Squanto had learned their language, he explained, from English fishermen who ventured
into the New England waters each summer. Squanto taught the Pilgrims how to plant corn,
squash, and pumpkins. Would the small band of settlers have survived without Squanto's
help? We cannot say. But by the fall of 1621, colonists and Indians could sit down to
several days of feast and thanksgiving to God (later celebrated as the first Thanksgiving).

What do the books leave out about Squanto? First, how he learned English. According to
Ferdinando Gorges, around 1605 a British captain stole Squanto, who was then still a boy,
along with four Penobscots, and took them to England. There Squanto spent nine years,
three in the employ of Gorges. At length, Gorges helped Squanio arrange passage back to
Massachusetts. Some historians doubt that Squanto was among the five Indians stolen in
1605.M All sources agree, however, that in 1614 a British slave raider seized Squanto and two
dozen fellow Indians and sold them into slavery in Malaga, Spain. What happened next makes
Ulysses look like a homebody. Squanto escaped from slavery, escaped from Spain, and made
his way back to England. After trying to get home via Newfoundland, in 1619 he talked
Thomas Dermer into taking him along on his next trip to Cape Cod.

It happens that Squanto's fabulous odyssey provides a “hook” into the plague story, a hook
that our textbooks choose not to use. For now Squanto set foot again on Massachusetts soil
and walked to his home village of Patuxet, only to make the horrifying discovery that “he
was the sole member ofhis village still alive. All the others had perished in the epidemic
two years before,”65 No wonder Squanto threw in his lot with the Pilgrims.

Squanto's travels acquainted him with more of the world than any Pilgrim encountered. He
had crossed the Atlantic perhaps six times, twice as a British captive, and had lived in
Maine, Newfoundland, Spain, and England, as well as Massachusetts.

Now that is a story worth telling! Compare the pallid account in Land of Promise: “He had learned their language from English fishermen.”

As translator, ambassador, and technical advisor, Squanto was essential io the survival of
Plymouth in its first two years. Like other Europeans in America, the Pilgrims had no idea
what to eat or how to raise or find it until Indians showed them. William Bradford called
Squanto “a special instrument sent of God for their good beyond their expectation. He
directed them how to set their corn, where to take fish, and to procure other commodities,
and was also their pilot to bring them to unknown places for their profit.” Squanto was
not the Pilgrims' only aide: in the summer of 1621 Massasoit sent another Indian, Hobomok,
to live among the Pilgrims for several years as guide and ambassador.

“Their profit” was the primary reason most Mayflower colonists made the trip. As Robert Moore has pointed out, “Textbooks neglect to analyze
the profit motive underlying much of our history.”67 Profit too came from the Indians, by way of the fur trade, without which Plymouth would
never have paid for itself. Hobomok helped Plymouth set up fur trading posts at the mouth
of the Penob scot and Kennebec rivers in Maine; in Aptucxet, Massachusetts; and in Windso
Connecticut.08 Europeans had neither the skill nor the desire to “go boldly where none dared go before,”
They went to the Indians.

All this brings us to Thanksgiving. Throughout the nation every fall, elementary school
children reenact a little morality play, The First Thanksgiving, as our national origin myth, complete with Pilgrim hats made out of construction paper
and Indian braves with feathers in their hair. Thanksgiving is the occasion on which we
give thanks to God as a nation for the blessings that He [sic] hath bestowed upon us. More than any other celebration, more even than such overtly
patriotic holidays as Independence Day and Memorial Day, Thanksgiving celebrates our
ethnocentrism. We have seen, for example, how King James and the early Pilgrim leaders
gave thanks for the plague, which proved to them that God was on their side. The
archetypes associated with ThanksgivingGod on our side, civilization wrested from
wilderness, order from disorder, through hard work and good Pilgrim character
traits-continue to radiate from our history textbooks. More than sixty years ago, in an
analysis of how American history was taught in the 1920s, Bessie Pierce pointed out the
political uses to which Thanksgiving is put: “For these unexcelled blessings, the pupil
is urged to follow in the footsteps of his forbears, to offer unquestioning obedience to
the law of the land, and to carry on the work begun.”