History of American Literature. Reuben Post Halleck
"Never to do anything, which, if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him."
"Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God's."
He earnestly tried to keep these resolutions until the end. After a successful pastorate of twenty-three years at Northampton, the church dismissed him for no fault of his own.
Like Dante, he was driven into exile, and he went from Northampton to the frontier town of Stockbridge, where he remained for seven years as a missionary to the Indians. His wife and daughters did their utmost to add to the family income, and some contributions were sent him from Scotland, but he was so poor that he wrote his books on the backs of letters and on the blank margins cut from newspapers. His fame was not swallowed up in the wilderness. Princeton College called him to its presidency in 1757. He died in that office in 1758, after less than three months' service in his new position. His wife was still in Stockbridge when he passed away. "Tell her," he said to his daughter, "that the uncommon union which has so long subsisted between us has been of such a nature as I trust is spiritual, and therefore will continue forever." In September of the same year she came to lie beside him in the graveyard at Princeton.
In 1900, the church that had dismissed him one hundred and fifty years before placed on its walls a bronze tablet in his memory, with the noble inscription from Malachi ii., 6.
As a writer, Jonathan Edwards won fame in three fields. He is (1) America's greatest metaphysician, (2) her greatest theologian, and (3) a unique poetic interpreter of the universe as a manifestation of the divine love.
His best known metaphysical work is The Freedom of the Will (1754). The central point of this work is that the will is determined by the strongest motive, that it is "repugnant to reason that one act of the will should come into existence without a cause." He boldly says that God is free to do only what is right. Edwards emphasizes the higher freedom, gained through repeated acts of the right kind, until both the inclination and the power to do wrong disappear.
As a theologian, America has not yet produced his superior. His Treatise concerning the Religious Affections, his account of the Great Awakening, called Faithful Narrative of the Surprising Work of God, and Thoughts on the Revival, as well as his more distinctly technical theological works, show his ability in this field. Unfortunately, he did not rise superior to the Puritan custom of preaching about hell fire. He delivered on that subject a sermon which causes modern readers to shudder; but this, although the most often quoted, is the least typical of the man and his writings. Those in search of really typical statements of his theology will find them in such specimens as, "God and real existence is the same. God is and there is nothing else." He was a theological idealist, believing that all the varied phenomena of the universe are "constantly proceeding from God, as light from the sun." Such statements suggest Shelley's lines, which tell how
" … the one Spirit's plastic stress
Sweeps through the dull dense world compelling there
All new successions to the forms they wear."
Dr. Allen, Edwards's biographer and critic, and a careful student of his unpublished, as well as of his published, writings, says, "He was at his best and greatest, most original and creative, when he described the divine love." Such passages as the following, and also the one quoted on page 51, show this quality:—
"When we behold the fragrant rose and lily, we see His love and purity.
So the green trees and fields and singing of birds are the emanations of
His infinite joy and benignity. The easiness and naturalness of trees and
vines are shadows of His beauty and loveliness."
His favorite text was, "I am the Rose of Sharon and the Lily of the valleys," and his favorite words were "sweet and bright."
ENGLISH LITERATURE OF THE PERIOD
The great English writers between the colonization of Jamestown in 1607 and the outbreak of the French and Indian War in 1754 are: (1) JOHN MILTON (1608–1674), the great poetic spokesman of Puritan England, whose Comus is addressed to those, who:—
" … by due steps aspire To lay their just hands on that golden key That opes the palace of eternity,"
whose Sonnets breathe a purposeful prayer to live this life as ever in his great Taskmaster's eye, and whose Paradise Lost is the colossal epic of the loss of Eden through sin; (2) JOHN BUNYAN (1628–1688), whose Pilgrim's Progress addressed itself in simple, earnest English to each individual human being, telling him what he must do to escape the City of Destruction and to reach the City of All Delight; (3) JOHN DRYDEN (1631–1700), a master in the field of satiric and didactic verse and one of the pioneers in the field of modern prose criticism; (4) ALEXANDER POPE (1688–1744), another poet of the satiric and didactic school, who exalted form above matter, and wrote polished couplets which have been models for so many inferior poets; (5) the essayists, RICHARD STEELE (1672–1729) and JOSEPH ADDISON (1672–1719), the latter being especially noted for the easy, flowing prose of his papers in the Spectator; (6) JONATHAN SWIFT (1667–1745), a master of prose satire, whose Gulliver's Travels has not lost its fascination; (7) DANIEL DEFOE (1661?-1731) whose Robinson Crusoe continues to increase in popularity; (8) SAMUEL RICHARDSON (1689–1761), and HENRY FIELDING (1707–1754), the two great mid-eighteenth-century novelists.
The colonial literature of this period was influenced only in a very minor degree by the work of these men, for a generation usually passed before the influence of contemporary English authors appeared in American literature. In the next chapter, we shall see evidences of the influence of Pope. Benjamin Franklin will tell us how Bunyan and Addison were his teachers, and the early fiction will show its indebtedness to the work of Samuel Richardson.
LEADING HISTORICAL FACTS
Virginia and Massachusetts produced the most of our colonial literature. There were, however, thirteen colonies stretched along the seaboard from Georgia (1733), the last to be founded, to Canada. Although these colonies were established under different grants or charters, and although some had more liberty and suffered less from the interference of England than others, it is nevertheless true that every colony was a school for a self-governing democracy. No colonies elsewhere in the world had the same amount of liberty. This period was a necessary preparation for the coming republic.
We must not suppose that there was complete liberty in those days. Such a state has not been reached even in the twentieth century. The early government of Virginia was largely aristocratic; that of Massachusetts, theocratic. Virginia persecuted the Puritans. The early settlers of Massachusetts drove out Roger Williams and hanged Quakers. New York persecuted those who did not join the Church of England. The central truth, however, is that these thirteen colonies were making the greatest of all world experiments in democracy and liberty.
The important colony of New Netherland (New York) was settled by the Dutch early in the seventeenth century. They established an aristocracy with great landed estates along the Hudson. The student of literature is specially interested in this colony because Washington Irving (p. 112) has invested it with a halo of romance. He shows us the sturdy Knickerbockers, the Van Cortlands, the Van Dycks, the Van Wycks, and other chivalrous Dutch burghers, sitting in perfect silence, puffing their pipes, and thinking of nothing for hours together in those "days of simplicity and sunshine." For literary reasons it is well that this was not made an English colony until the Duke of York took possession of it in 1664.
At the beginning of the eighteenth century, the colonists in the middle and northern part of the country divided their energies almost equally between trade and agriculture. At the South, agriculture was the chief occupation and tobacco and rice were the two leading staples. These were produced principally by the labor of negro slaves. There were also many indentured servants at the South, where the dividing lines between the different classes were most strongly marked.
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