Literature, Principally Belletristic - University of Tennessee, Knoxville
Literature, Principally Belletristic - University of Tennessee, Knoxville
Literature, Principally Belletristic - University of Tennessee, Knoxville
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· <strong>Literature</strong>, <strong>Principally</strong> <strong>Belletristic</strong> .<br />
life, the study <strong>of</strong> the classics to bring aesthetic delight or to learn the prob<br />
lems <strong>of</strong> practical government, the kind <strong>of</strong> loneliness that leads the country<br />
gentleman to communicate with his pen. In other words, the last <strong>of</strong> the<br />
seventeenth-century letter writers goes far toward explaining the mind<br />
and manners and mode <strong>of</strong> expression <strong>of</strong> the eighteenth-century southern<br />
epistolarians, who in some sense culminate in Thomas Jefferson or even in<br />
the urbanite South Carolinian Henry Laurens.<br />
THE PERSONAL JOURNAL, AUTOBIOGRAPHY, AND WILL<br />
Close to the letter as personal expression or revelation are the journal<br />
diary, the autobiography, and the preamble to the last will and testament.<br />
Though the seventeenth century was in Old England the age <strong>of</strong> great<br />
diaries such as those <strong>of</strong> Samuel Pepys and John Evelyn, and <strong>of</strong> the spiritual<br />
autobiography such as that <strong>of</strong> John Bunyan, and in New England the<br />
age <strong>of</strong> Samuel Sewall's diary and Puritan spiritual narrative, in the southern<br />
British colonies the personal revelation was much less frequent and dis<br />
tinguished. When it did occur, it was usually secular, with the exception<br />
<strong>of</strong> those Quaker journals written in and concerning experiences in the<br />
lower Atlantic provinces, and parts <strong>of</strong> the legal testaments <strong>of</strong> many kinds<br />
<strong>of</strong> people. The resident Quaker such as John Grave, who wrote devo<br />
tional verse, the devout puritan-Anglican clergyman Alexander Whitaker<br />
cut <strong>of</strong>f in his youth, the Jesuit fathers <strong>of</strong> Maryland, and many another<br />
Chesapeake or Carolina immigrant may have kept journals describing<br />
or explaining their physical and spiritual lives, but only a few secular<br />
diurnal records survive, with some tantalizing fragments, to indicate that<br />
in the seventeenth century the southern colonial methodically recorded the<br />
wants <strong>of</strong> his age or his personal behavior or his probing <strong>of</strong> his own con<br />
science and consciousness. Dozens <strong>of</strong> New England autobiographies or<br />
journals for this period remain, but it is not until the eighteenth century<br />
that southern writings in these genres were preserved so carefully that a<br />
few have been brought down to us.20<br />
Most extant southern journals or diaries <strong>of</strong> the first century do reflect<br />
directly the characteristic interests and behavior <strong>of</strong> the settlers. One <strong>of</strong> the<br />
earliest is the journal <strong>of</strong> Captain Henry Fleet <strong>of</strong> Virginia and Maryland,<br />
fur trader and sailor who may have come to the older province as early as<br />
1621, had been captured by Indians, and may have traveled with them as<br />
far as the Great Lakes. He was the principal negotiator between the red men<br />
and Lord Baltimore's expedition when it arrived in 1634 in the Ark and<br />
the Dove. His manuscript journal beginning July 4, r631, and now lo<br />
cated in the Lambeth Palace Library, describes his voyage in that year from<br />
England to Virginia and to the Potomac River, then to New England and