The First
Amendment of the Constitution
guarantees religious
freedom for all people who live in the United States.
Inclusion of this right stems from the fact that the
countries from which our ancestors hailed lacked this
freedom. Each country practiced a state religion and its
citizens were expected to adhere to that faith and pay that
church’s taxes. Initially, most
of Europe was Roman Catholic. During the late fifteenth and
sixteenth centuries, men like Jan Hus
and Martin
Luther objected to some Church practices, which led to
the Protestant
Reformation. Of course, some citizens preferred to
practice faiths other than the state religion, but they
often encountered persecution because of this.
The intersecting of religion and piracy and/or
privateering took place over many centuries. At times these
men and women championed their faith, while at other times
they rejected all parts of the state, of which religion was
one aspect. Pirates of the first quarter of the eighteenth
century fell into this latter category. They rejected any
convention of the State, including religion, because they
saw it as a way for the State to control and/or oppress the
majority of its citizens. When Samuel
Bellamy and his crew captured Captain Beer’s sloop in
1717, Bellamy explained:
. . . there is no arguing with such sniveling
Puppies, who allow Superiors to kick them about Deck at
Pleasure; and pin their Faith upon a Pimp of a Parson; a
Squab, who neither practices nor believes what he puts
upon the chuckle-headed Fools he preaches to.
(Defoe, 587)
Only when faced with their own deaths at the hangman’s
noose did some of these rogues return to the fold,
oftentimes through the ministry of clergymen who visited
them in jail with the hope of extracting their confessions
and to offer them redemption for their sins and solace
during the final moments of their lives prior to and during
their executions. Perhaps the best known of these ministers
was the Reverend
Cotton Mather, who counseled men like William
Fly, John
Phillips, and John
Quelch. Another such gentleman was the Reverend
Paul
Lorrain, the Ordinary
(prison chaplain) at Newgate
Prison.
(Left to Right: Cotton
Mather, Pirate Dancing the Hempen Jig, Old Newgate
Prison)
Christopher Scudamore, the cooper in John Quelch’s crew,
was convicted of piracy in Boston in 1704. He “requested an
extra three days to say his prayers and study the
scriptures. At the gallows, he sang the first part of the
31st Psalm through by himself.” (Travers, 48)
But what of earlier time periods? The Vikings
often raided
monasteries, but the primary target was the rich plunder
contained within the walls of these centers, rather than
because their beliefs conflicted with those of the Church.
Simon of Durham witnessed one such raid.
They came to the church of Lindisfarne,
laid everything waste with rievous plundering, trampled
the holy places with polluted feet, dug up the altars
and seized all the treasures of the holy church. They
killed some of the brothers; some they took away with
them in fetters; many they drove out, naked and loaded
with insults; and some they drowned in the sea.
In medieval times, religion played a crucial role in the
Crusades.
These holy
wars pitted European Christians against Muslims of the
Ottoman Empire. Both sides employed corsairs to attack enemy
shipping and raid coastal villages. The Barbary
corsairs came from the Algiers, Tunis, Tripoli, and
Salé along the northern coast of Africa. Whenever
Janissaries, the warriors on Barbary ships, boarded an enemy
vessel, the khodja (purser) “read out
verses from the Koran in a loud voice”.
(Earle, 44) The corsairs’ Christian counterparts came
from religious orders, most notably the Knights
of St. John of Jerusalem (eventually known as the
Knights of Malta) and the Knights
of St. Stephen. Livorno
(also known as Leghorn) was a haven for Christian corsairs
who sailed under the Duke of Tuscany’s flag. Sometimes their
raids crossed that gray line between privateering and
piracy, and both sides sometimes attacked friendly ships
rather than just those of their enemies. According to
documents dated 6 June and 11 June 1607 in the Venetian
Calendar of State Papers , the duke “receives, shelters and
caresses the worst of the English men who are proclaimed
pirates by the King.”
(Left to Right:
Viking, Knights of St John of Jerusalem, Barbary
Corsair)
Aside from the religious
element of these wars, trade and politics also played
important roles. Both sides sought not only wealth, but
also slaves.
Jewish merchants played key roles in brokering sales of
the captured men, women, and cargoes the corsairs on
either side plundered. Redemptionist orders of Catholic
priests assisted in negotiations with the rulers of the
Barbary States to repatriate these captured people to
their homelands. Other captives “turned Turk,” converted
from Christianity to Islam, to escape from slavery and
gain wealth and prestige through plundering. Following the
defeat of the Ottoman navy at the Battle
of
Lepanto in 1571, both Christian and Muslim
privateers eventually devolved into pirates. Corsairs of
the Knights of Malta continued to plunder Mediterranean
trade until Napoleon
landed on the island in 1798. The Barbary corsairs, on the
other hand, continued to plunder vessels into the first
half of the nineteenth century.
Mediterranean
Sea battle between Christians and Muslims
Priests, themselves, were more often than not the
victims of piracy, rather than pirates. One exception was Eustace
the
Monk (also known as The Black Monk). As a Benedictine,
he became Count Renault of Boulogne’s administrator. The
count accused Eustace of some crime; he fled to Jersey, one
of the Channel Islands, and was declared an outlaw. He
became a privateer in the employ of King John of England in
1205 and sailed the English Channel, demanding protection
money from ships and attacking those who opted not to pay.
In 1212 when his men attacked English towns, he fell out of
favor with the English king and changed sides, becoming a
privateer for Philip II of France. Five years later, English
forces captured Eustace off the coast of Sandwich and
executed him.
chests filled
with Aztec gold, sparkling jewelry, and religious
statues; precious jewels, including an emerald the size
of a man’s fist; even a live jaguar in a cage. In all,
the plunder was valued at more than 800,000 gold ducats
– the equivalent of a staggering 234 million dollars
today. (Konstam, World, 66)
This “find” confirmed rumors of the riches of the New
World, which enticed the English, Dutch, and French to stake
their claims of lands in the Caribbean and North and South
America. During the sixteenth and seventeenth centuries,
these interlopers sailed as privateers or pirates, depending
on whether the countries for which they sailed were at war
or not with Spain.
Raids on Spanish vessels and holdings in the Caribbean
became particularly prevalent from 1568 to 1603. While the
primary goal of these pirates and privateers remained
financial gain with minimal effort, religious zealotry also
played a vital role in the attacks. English
Sea
Dogs, Dutch
Sea Beggars, and French Huguenots
championed the Protestant faiths against Spain, defender of
Catholicism. One of the best known of the Sea Dogs was Sir
Francis Drake, Queen Elizabeth I’s “pirate.”
[He] would
have learned that salvation is a matter of absolute
faith in God, and that his actions should stem from his
faith. He would also have learned to despise the
Catholic Church, its grasping, materialistic ways made
visible in the fine altars of its cathedrals and the
rich vestments of its clergy even as it ignored the
poverty and anguish of the common man. (Dudley, 17)
Born
around 1540, he lived in a Protestant England ruled by Henry
VIII (1509-1547) and Edward
VI (1547-1553). When Mary I
ascended the throne on the death of her brother, Catholicism
became the true religion of England once again and
Protestants paid the price. During her reign, she sent many
“heretics” to fiery deaths, which earned her the nickname,
Bloody Mary. Her younger sister, Elizabeth, returned
England to the Protestant faith of her father, and Drake was
one of many privateers who zealously protected “God, Queen,
and Country.”
In 1573 he and his men captured a mule train laden with
more than fifteen tons of silver from Peruvian mines.
Lacking the means to carry this haul back to the ships, he
buried all but a few chests of gold, but they held 50,000
pieces of eight (valued at $6,000,000 today). Four years
later, Drake set off on a journey that took him around the
world. A primary objective for this voyage was to plunder
Spanish treasure on land and at sea. He attacked Valparaiso
where his men “desecrated a little chapel, stealing what
they gleefully thought of as the superstitious paraphernalia
it was decorated with.” (Coote, 147), but his biggest prize
was the Nuestra de la Concepción, an
unarmed treasure galleon, which he captured in 1579. She carried
coin chests
filled with silver, gold bars, and over 26 tons of
silver ingots. The total haul was estimated at 400,000
pieces-of-eight – the equivalent of $53 million today.
At the time it represented about half of England’s
annual income . . . (Konstam, World,
80)
While a hero in his own country, Drake was anything but
to his victims. They considered him a “heretic and pirate”,
and the Spaniards made no distinction between piracy and
privateering. In 1579 one of
his men horrified their Spanish captives when he smashed a
crucifix on a their ship before sending it into the ocean.
While at Guatalco, he forced his prisoners, including a
priest, to participate in a Protestant service. Eight years
later, Thomas
Cavendish desecrated the town’s church.
In April 1576, John
Oxenham set out on a trading voyage, but by February
of the following year, he had turned to piracy. In September
he and his men attacked the Pearl Islands off the coast of
Panama. According to Spanish reports, there was “a furious
outbreak of iconoclastic violence, with the destruction of
images and crucifixes, and the public assault and
humiliation of a friar, who was forced to wear a chamber pot
on his head.” A later report cited the “castration of two
Franciscan friars.” (Appleby, 133) This and other incidents,
whether actual or rumor, led Spaniards to take drastic
measures after capturing pirates. They eventually captured
and executed Oxenham in Lima in November 1580.
Many of the French buccaneers were Huguenots,
Protestants who were persecuted in their homeland and had
fled to the Caribbean. Since Spain was the defender of the
Catholic Church, the religion that had persecuted them,
these men waged private wars against their enemy. One city
these pirates sacked was Nombre de Dios in 1537. Four years
later they looted Margarita pearl farms. François
le Clerc (also known as Jambe de Bois or Peg Leg)
attacked villages along the coasts of Puerto Rico and
Hispaniola. In 1554 he sacked Santiago de Cuba. One of his
captains, Jacques de Sores, remained in the Caribbean after
le Clerc returned to France. Sores laid siege to Havana in
July 1555, eventually capturing it, plundering the houses
and desecrating churches, then torching the city. When he
captured a ship off the Canary Islands in 1570, he tossed
forty Jesuits overboard, whether they were alive or dead. He
also jettisoned any holy images, bibles, and relics he found
about the Portuguese vessel.
In the early decades of the next century, Diego the
Mulatto sailed with Cornelius Corneliszoon Jol (also known
as Piede Palo or Wooden Leg) and Pierre
le Grand. In 1637 Diego captured Thomas Gage, a
Catholic priest from England, on his way to Havana. Since
Diego’s mother resided there, he invited Gage to dinner and
asked him “to remember him to her, and how that for her sake
he had used well and courteously in what he did.” He also
recited a Spanish proverb: Hoy por me, mañana
for ti – Today for me, tomorrow for you. (Little, How, 81)
Jean le Vasseur, who oversaw Tortuga,
a haven for the Buccaneers, was a French Protestant with a
great hatred for all things Catholic. When Spaniards fell
into his hands they “were likely to find themselves
subjected to an Inquisition-like torture in one of his
dungeons or cages (one of which he called ‘Purgatory’).”
(Lane, 100) Although his primary motives for such treatment
involved financial gain, perhaps religion played a small
role in why he subjected these prisoners to such vile
treatment.
In contrast, when Bertrand d’Ogeron became Governor of Tortgua
in 1665, he arranged for two priests to accompany a boatload
of French maidens from France because he wanted the
buccaneers to settle down. When the women came ashore, each
buccaneer introduced himself and selected a willing woman.
The priests then sanctified their union.
Laurens
Prins, a Dutch corsair, who sailed the Caribbean and
South Sea, was more akin to le Vasseur, though, in his
treatment of Catholic clerics. In 1670 he attacked Granada
prior to joining Henry Morgan on his voyage to sack Panama.
After seizing control of Granada, Prins demanded a ransom of
70,000 pesos. “[H]e made havoc and a thousand destructions,
sending the head of a priest in a basket and saying that he
would deal with the rest of the prisoners in the same way,”
according to a Spanish account. (Earle, 151)
The buccaneers often used Petit Goave as a safe haven.
The first church there was built in 1670 and in 1685 two
Capuchin monks ministered to the Catholic residents. Few
firsthand accounts, written either by the buccaneers
themselves or their contemporaries, rarely mention how
English buccaneers worshipped, but Basil Ringrose cited two
instances in his journal.
A comrade of William
Dampier and Lionel
Wafer, he wrote on 9 January 1681:
This day was
the first Sunday that ever we kept by command and common
consent since the loss and death of our valiant
commander, Captain Sawkins. This generous-spirited man
threw the dice overboard, finding them in use on the
said day. (Esquemeling, 398)
Although
French and English buccaneers formed alliances against
Spanish towns and villages in the New World, religious
differences sometimes caused problems. On one such
expedition, Ravenau
de
Lussan, a flibustier and chronicler,
noted that although the English pirates might observe the
Sabbath and sing Psalms, they had
absolutely
no scruples, when entering churches, against knocking
down crucifixes with their sabres, firing guns and
pistols, and breaking and mutilating the images of
saints with their arms, scoffing at the veneration in
which Frenchmen hold them. (Little, Buccaneer’s, 108)
In contrast, after de Lussan and his fellow flibustiers
captured Granada, they marched to the cathedral and
celebrated with a Te Deum. They also
preferred to ask “God ardently for victory and silver”
before any plundering endeavor. (Little, Buccaneer’s, 108)
Jean-Baptiste Labat, a Dominican priest who went to the
Caribbean to replace one of the missionaries who died during
an epidemic, arrived in Martinique in 1694. In
March of that year, he presided over mass at the behest of a
flibustier captain and crew in the harbor of
Saint-Pierre. He claimed that rather than desecrating
Catholic relics, they “fired salvoes at appropriate points
during his ceremony and a portion of their booty was donated
to the Church.” (Marley, 672)
While
Catholic buccaneers might treat those who had taken holy
vows kindly, Ringrose wrote of one instance when his fellow
English buccaneers did not.
That day we
cried out all our pillage, and found that it amounted to
3,276 pieces-of-eight, which was accordingly divided by
shares amongst us. We also punished a friar, who was
chaplain to the bark aforementioned, and shot him upon
the deck, casting him overboard before he was dead.
(Esquemeling, 360)
Ringrose didn’t agree with this type of cruelty, but his
opinion wasn’t strong enough to sway his comrades.
Alexandre
Exquemelin, a pirate surgeon
who wrote The Buccaneers of America, “reported
that rovers prayed before eating – filibusters recited the Canticle
of Zachariah, the Magnificat,
and the Miserere,
while the ‘pretended reformers’ (Huguenots,
or most of the English and Dutch) read a chapter from the
Bible and recited Psalms.” Such practices, however,
pertained only to the 1660s, because later periods of
buccaneering make no mention of “formal religious practice.”
(Little, Buccaneer’s, 108)
In the final decade of the seventeenth century, some
pirates forsook the Caribbean and headed for the Indian
Ocean to plunder ships carrying Muslims on their annual
pilgrimage to Mecca. Darby Mullins was one of the few men
who remained loyal to William
Kidd and hanged with him in 1701. When he confessed to
Ordinary Lorrain, prior to his death, this Irishman revealed
“that he didn’t know that it was unlawful to plunder the
ships of Moslems.” (Zacks, 386) Philip Gosse, a pirate
historian, paraphrased Mullins’ words more succinctly:
. . . he went
to New York, where he met Captain Kidd, and was,
according to his own story, persuaded to engage in
piracy, it being urged that the robbing only of
infidels, the enemies of Christianity, was an act, not
only unlawful, but one highly meritorious. (Gosse,
229)
When these ships returned to India, they carried vast
amounts of silk, jewels, silver and gold. The greatest
haul came in 1695 when Henry Every
and his men captured the Gang-i-Sawai,
whose plundered treasure has been valued in excess of
$1,000,000.
Henry Every & the taking
of the Gang-i-Sawai
|
Woodes Rogers & family
|
In 1709 Woodes
Rogers sailed around the world on a privateering
cruise. After rounding Cape Horn, he put in at Juan
Fernandez Island. There he found Alexander
Selkirk, a privateer from William
Dampier’s expedition who had been marooned on the
island for four and a half years. In his journal Rogers
wrote:
[he]
employ’d himself in reading, singing Psalms, and
praying; so that he said he was a better Christain
while in this Solitude than ever he was before, or
than, he was afraid, he should ever be again.
(Rogers, 72)
Years later, while attempting to persuade the pirates
of New Providence to accept the King’s pardon and
retire from plundering, Rogers included literature from
the Society
of the Promotion of Christian Knowledge as part of
his arsenal. It probably wasn’t a particularly successful
technique, but knowing the pirates easily outnumbered him,
he could ill afford not to try any means necessary to
achieve his goal.
Darby Mullins wasn’t the only one who thought there was
nothing wrong with attacking non-Christian ships. In 1719
Turner Stevens, a gunner aboard George Shelvocke’s
privateer Speedwell, suggested they sail
for the Red Sea, rather than Spanish waters, because
“there could be no harm in robbing the Mahometans, whereas
the Spaniards were good Christians, whom it was a sin to
injure.” (Shelvocke, 34) Shelvocke, however, heeded his
letter of marque and attacked Spanish towns and vessels.
Oftentimes when pirates failed to receive their ransoms,
they torched the towns without caring what burned. When
Shelvocke captured Payta in 1720, he didn’t want to burn
the churches, but he did order his men to set fire to
several houses in the town.
. . . the
governor was determined not to ransom the town, and
did not care what became of it, provided the churches
were not burnt. Though I never had any intention to
destroy any place devoted to divine worship, I
answered that I should have no regard to the churches,
or anything else, when I set the town on fire. . . .
This seemed to make a great impression, and he
promised to return in three hours with the money. (Shelvocke,
92)
Whereas English pirates of the previous century observed
the Sabbath and sang Psalms, not so the pirates who
followed Howell Davis. Captain
William
Snelgrave made their acquaintance in 1718 when they
took his ship off Sierra Leone.
The
execrable oaths and blasphemies I heard among the
ship’s company, shocked me to such a degree, that in
Hell its self I thought there could not be worse; for
though many seafaring men are given to swearing and
taking God’s name in vain, yet I could not have
imagined human nature could ever so far degenerate, as
to talk in the manner those abandoned Wretches did.
(Konstam and Rickman, 36)
Nor were some pirates inclined to treat priests as the
French corsairs of Martinique had done several decades
earlier. Edward
Low, not known for his kind treatment of prisoners,
especially those audacious enough to fight back, reserved
a special punishment for two friars taken in 1722 when he
captured the Wright Galley.
. . .
because at first they shewed Inclinations to defend
themselves and what they had, the Pyrates cut and
mangled them in a barbarous Manner; particularly some
Portuguese Passengers, two of which
being Friers, they triced up at each Arm of the
Fore-Yard, but let them down again before they were
quite dead, and this they repeated several Times out
of Sport. (Defoe, 324)
In June of that year, Philip
Ashton became another captive of Ned Low’s. In his
memoir of his time with the pirates, he frequently
attributed the saving of his life to God’s intervention.
He also noted that “every thing that had the least face of
Religion and Virtue was entirely banished.” (Rediker, Between, 176)
But what of pirates in other parts of the
world? Jean-Baptiste
Tavernier, a French traveler, recounted a tale
involving Malabaris,
pirates who preyed in Indian waters. They were Muslims
with little tolerance for Christians.
I have seen
a Barefoot Carmelite Father who had been captured by
these pirates. In order to obtain his ransom speedily,
they tortured him to such an extent that his right arm
became half as short as the other, and it was the same
with one leg. (Little, Pirate, 240)
Unlike their western counterparts, Chinese pirates never
became enmeshed in religious conflicts. They did, however,
pray to dieties, called Joss, before sailing. Chang Pao, who
was Cheng
I
Sao’s lover and husband after the death of his adopted
father, had a temple constructed aboard his flagship. He and
his men gathered before each venture and burned incense and
sought signs that each would succeed. They frequently
visited temples whenever they were ashore and donated to the
priests who tended the temples.
The pirates frequently stopped at the Hui-chou’s temple,
made famous because its deity was noted for miracles. Legend
says several pirates decided to take the idol with them, but
were unable to remove it from the pedestal upon which it
sat. At least not until Chang Pao touched it. Once he did,
they had no problem transporting it to their junks.
Although the gods frequently indicated Chang Pao’s plans
would succeed, every once in awhile, they did not. Once, his
junk anchored near four guardhouses made out of mud. There
he waited for two days. One the third, the forts defending
the town fired on him, but he never returned fire because
the Joss indicated he would fail in this
endeavor. At another time in 1809, he lost three hundred men
in an attack. So he consulted the Joss,
which recommended he retreat. The day after Chang Pao ceased
the attack, strong winds permitted his men to break through
the blockade and sail away.
In 1858 Fanny Loviot published
an
account of her capture by and time with Chinese
pirates near Hong Kong. In this book she described their
evening prayer ceremony.
Every junk .
. . is furnished with an altar. On this altar they burn
small wax-lights, and offer up oblations of meat and
drink. They pray every night at the same hour, and begin
with a hideous overture played upon gongs, cymbals, and
drums covered with serpent skins.
First of all,
I saw a young Chinese come forward with two swords,
which he stuck upright in the very centre of the deck.
Beside these he then placed some saucers, a vase filled
with liquid, and a bundle of spills, made of yellow
paper, and intended for burning. A lighted lantern was
next suspended to one of the masts, and the chief fell
upon his knees before the shrine. After
chanting for some time, he took up the vase and rank;
and next proceeded, with many gesticulations, to chink a
lot of coins and medals together in his hands. The paper
spills were then lighted and carried round and round the
swords, as if to consecrate them. These ceremonies
completed, the captain rose from his knees, came down to
the after-part of the junk, waved the burning papers to
and fro, and threw them solemnly into the sea. The gongs
and drums were now played more loudly, and the chief
seemed to pray more earnestly than ever; but as soon as
the last paper was dropped, and the last spark
extinguished, the music ceased, the prayer came to an
end, and the service was over. Altogether it had taken
quite twenty minutes . . . . (Loviot, 110-111)
After reading these examples, one soon comes to the
conclusion that not all pirates forsook their beliefs in a
higher power. Some were immoral. Others zealously championed
their faiths. Still others strayed from a righteous path
until faced with death. To depict all pirates as godless men
contradicts reality. It would also be inaccurate to say that
regardless of the time period religion had little to do with
piracy. Before these men (and women) went on the account,
religion would have played an important role in their daily
lives. Just because they became pirates didn’t negate its
impact on them. William Fly, who stood trial for piracy in
1726, had several conversations with the Reverend Cotton
Mather, who wished for Fly to confess his sins. Mather
wanted Fly to forgive the man who betrayed him and equated
malice against someone as being as great a sin as lying. Fly
indicated that to forgive would be wrong: “I won’t dy with a
Lye in my mouth.” (Mather, 16) As Emily Collins pointed out
in her senior thesis on religion and piracy in the
eighteenth century, sometimes a pirate did believe, but
perhaps not according to the tenets of a particular
religion:
Fly continued
to illustrate his piety when he stated that he read The
Converted Sinners book, about piety, before he
was brought in and convicted . . . . At the same time he
stated this, Fly was holding the Bible in his hands.
Even though Fly never confessed to being a pirate or
repented his sins before his final hour, it is quite
apparent through his dialogue that he was a man who did
have knowledge and respect of religion. (Collins, 8)
For additional information, please see:
Antony, Robert J.
Pirates in the Age of Sail. W. W. Norton,
2007.
Appleby, John C. Under the Bloody Flag.
The History Press, 2009.
Bromley, J. S. “Outlaws at Sea, 1660-1720: Liberty,
Equality, and Fraternity among the Caribbean Freebooters”
in Bandits at Sea edited by C. R.
Pennell. New York University, 2001.
Collins, Emily E. Eyes on God and Gold: The Importance of
Religion during the Golden Age of Caribbean Piracy.
[unpublished thesis] University of North Carolina,
2004.
Coote, Stephen. Drake. Thomas Dunne,
2003.
Cordingly, David. Under the Black Flag.
Random House, 1995.
Defoe, Daniel. A General History of the
Pyrates. Dover, 1999.
Dudley, William G. Drake: For God, Queen,
and Plunder. Brassey’s, 2003.
Earle, Peter. The Pirate Wars. Thomas
Dunne, 2003.
Esquemeling, John. The Buccaneers of
America. Rio Grande Press, 1992.
Gosse, Philip. The Pirates’ Who’s Who.
Rio Grande Press, 1924.
Greene, Molly. Catholic Pirates and Greek
Merchants. Princeton, 2010.
Kinkor, Kenneth J. “Black Men under the Black Flag” in
Bandits
at Sea edited by C. R. Pennell. New York University,
2001.
Konstam, Angus. Piracy: The Complete
History. Osprey, 2008.
Konstam, Angus. The World Atlas of Pirates.
Lyons Press, 2009.
Konstam, Angus, and David Rickman. Pirate:
The Golden Age. Osprey, 2011.
Lane, Kris E. Pillaging the Empire.
M. E. Sharpe, 1998.
Little, Benerson. The Buccaneer’s Realm.
Potomac, 2007.
Little, Benerson. How History’s Greatest
Pirates Pillaged, Plundered, and Got Away with It.
Fair Winds Press, 2011.
Little, Benerson. Pirate Hunting.
Potomac, 2010.
Loviot, Fanny. A Lady’s Captivity among
Chinese Pirates. National Maritime Museum, 2008.
Magnus Magnusson. Vikings!
E.P. Dutton, 1980.
Marley, David F. Pirates of the Americas.
ABC-CLIO, 2010.
Mather, Cotton. The Vial Poured Out Upon
the Sea . . . . Boston, 1726.
Murray, Dian H. Pirates of the South China
Coast 1790-1810. Stanford, 1987.
Rediker, Marcus. Between the Devil and
the Deep Blue Sea. Cambridge, 1999.
Rediker, Marcus. Villains of All Nations.
Beacon Press, 2004.
Rogers, Woodes. A Cruising Voyage Round
the World. Narrative Press, 2004.
Rose, Jamaica, and Captain Michael MacLeod. The Book of Pirates. Gibbs Smith, 2010.
Sanders, Richard. If a Pirate I Must Be .
. . . Skyhorse, 2007.
Shelvocke, George. A Privateer’s Voyage
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Pirates
and Privateers
