Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

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BECOMING AMERICA REVOLUTIONARY AND EARLY NATIONAL PERIOD LITERATURE To him that believeth, all things are possible, but to them that are unbelieving, nothing is pure, —Titus i. 15. During this period we remained at Cadiz until our ship got laden. We sailed about the 4th of November; and having a good passage, we arrived in London the month following, to my comfort, with heart-felt gratitude to God, for his rich and unspeakable mercies. On my return, I had but one text which puzzled me, or that the devil endeavoured to buet me with, viz. Rom. xi. 6. and as I had heard of the Rev. Mr. Romaine, and his great knowledge in the Scriptures, I wished to hear him preach. One day I went to Blackfriars church, and, to my great satisfaction and surprise, he preached from that very text. He very clearly shewed the dierence between human works and free election, which is according to God’s sovereign will and pleasure. These glad tidings set me entirely at liberty, and I went out of the church rejoicing, seeing my spots were those of God’s children. I went to Westminster chapel, and saw some of my old friends, who were glad when they perceived the wonderful change that the Lord had wrought in me, particularly Mr. G. Smith, my worthy acquaintance, who was a man of a choice spirit, and had great zeal for the Lord’s service. I enjoyed his correspondence till he died in the year 1784. I was again examined in that same chapel, and was received into church-fellowship amongst them: I rejoiced in spirit, making melody in my heart to the God of all my mercies. Now my whole wish was to be dissolved, and to be with Christ—but, alas! I must wait mine appointed time. 3.11.2 Reading and Review Questions 1. How are Equiano’s experiences as a slave unique to him? Do these dierences qualify or diminish the signicance of his autobiography in terms of Abolitionist eorts? Why or why not? 2. How, if at all, does Equiano accommodate himself to Western culture? What does he “gain” through this accommodation? What does he “lose?” 3. How does Equiano distinguish the way that whites treat each other from the way that whites treat blacks? What behaviors to whites repeat among both groups, and why? What behaviors are dierent, and why? What’s the eect of this dierence? 4. What comments does Equiano make on Western institutions, such as the law and Christianity? Why? 5. How, if at all, does life change for Equiano after he purchases his freedom? Why? Page | 556
BECOMING AMERICA REVOLUTIONARY AND EARLY NATIONAL PERIOD LITERATURE 3.12 JUDITH SARGENT MURRAY (1751–1820) Hailing from a wealthy sea merchant family, Judith Sargent Murray received an education unusual for women of her era. Along with her brother Winslow, Murray was tutored by a clergyman in classical languages and mathematics. Like women of her era, though, she endured the joys and vicissitudes of marriage and childbirth. She married her rst husband, Captain John Stevens, in 1769. A sailor who traded goods, Stevens suered economic catastrophes from the Revolutionary War and died a debtor in the West Indies. Murray’s second marriage, to the Reverend John Murray (1741–1815), proved a spiritual and intellectual partnership to which Image 3.18 | Judith Sargent Murray she remained devoted even after his Artist | John Singleton Copley Source | Wikimedia Commons death. They had two children, with only License | Public Domain a daughter surviving infancy. Unlike women of her era, Murray wrote and published a number of works, including poems, essays, and plays. Her later writing activities remained primarily within the relative position of wife, as she edited her husband John Murray’s letters, sermons, and autobiography. Yet her more enduring and inuential writing uniquely focused on women as individuals with claim to rights equal to that of men. With logic, scientic method, and wit, Murray targeted societal constructs that both assumed and imposed on women their “inferiority,” adversely aecting their spiritual and mental well-being. Murray advocated equal education as an important means to correcting these wrongs. She also took conviction from her universalist faith through which she advocated the need for women to hold themselves in reverence. The Gleaner (1798) proved to be her most protable work. She used various pseudonyms for her writing, including the male pseudonym of Vigilius, or the Gleaner, from which the title of this collection derived. At its conclusion, Murray put aside this pseudonym and presented her true self to her readers, pointing to gender biases when she explained her “deception” as due to her doubts of her works being taken seriously if known from the start as written by a woman. In 1820, she died in Natchez, Mississippi, in her daughter’s home. Page | 557
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B E C O M I N G AMERICA An Explorat
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TABLE OF C ONTENTS PART ONE: PRE- A
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1Pre- and Early Colonial Literature
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Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

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