Impressions of Depictions and their Relationship to One Another

As we have discussed in class, this form of contemporary literature found instant success among the literati of its time. Narrations like Mary Rowlandson’s, were perhaps among the first illustrations of the collective American struggle, and this depiction of struggle was well supported by both a visible oppressor and sufferer; Or, to a certain extent, an intention to depict a clear, and unambiguous protagonist and antagonist with an eventual goal of demonstrating evidence that proves Puritan and American society (and all that it stands for) can in fact prevail. Furthermore, the two were neither biblical nor metaphorical depictions for their respective sides in this effort. Attributable to these dynamics in the story, it’s easy to identify with the rationale of our ancestors, and to hypothesize what aspects made these Native American captive stories so enthralling and successful.

This “fundamental fiction,” as it was referred to during class discussion on Thursday, is presented with equally fundamental literary devices -- each of which dealing with the proper narrative experience, and how this narrative experience/transformation/perseveration can underline the current human experience it stands for and relates to. In Mary’s narration, we have many subtle but active ingredients at work, within the fiber of her experience.

It is important to note that the two forces that collide in this narration are, at least superficially, viewed to be direct opposites of each other in what they stand for. Mary, the Puritan, wealthy housewife is a beacon of truth and complete innocence. She is completely vulnerable to her Native American counterparts who at this time demonstrate the most potent, human threat to everything that Puritan society stands for. But as we have mentioned in class discussion, opposition is an extremely necessary evil in establishing Puritan allegiance; opposition is important and resistance is vital. Keeping this incentive in mind, here we have a narration that is in fact fueled by oppression, ultimately comprising a story that preaches endurance and preservation in the company of the most unflinching of illustrations. It is this visible depiction that exists in the first hand narration, that made this account, and what it stands for, so well received.

However, there are certainly holes in these intended depictions of undeniable good and bad. As we mentioned in class, we have several shades of gray in this proposed black and white picture. Between Mary’s eating of raw bear meat or smoking tobacco and the noticeably humanitarian moments of her “oppressors” savagery and humanism remains unbiased to either party every so often. Nevertheless, I argue that it isn’t necessarily what’s on paper or what these two parties may be in actuality that concerned Puritan ideals, what seemed more captivating (ha puns…) is what the two were anticipated to encompass and also, what had the most lasting effect.

Young Goodman Brown

The weary everyman, trapped by of his own allegiance to wrongdoing, for reasons we can’t, or he can’t fully understand. This is Young Goodman Brown’s dilemma. His story is a think piece, but it’s more than just the cautionary tale that it may initially be presumed to be, denouncing those who choose to stroll on Satan’s path and whatnot. The greatest defeat was not Goodman’s loss to evil, it was his loss of himself that lead to the loss of his faith and of his right to prosperity. It’s precisely this concept is what proves to be the largest setback with much of the Puritan thought, while instinctively and in quintessence these were a people of the absolute greatest of intentions, their focus was always triumph over evil. Their enemy, and their scapegoat, was and always must be the devil and his wicked manipulation of the downtrodden. From the get-go it was, in Brown’s eyes a challenge, “With Heaven above and Faith below, I will yet stand firm against the devil!” (p. 70) Well I’ve got news for you, if you want to take the devil head on, that’s your funeral and it’s as effective as punching under water. It does no good to swing at a target that you can’t see, instead (oh…boxing metaphors) just take the hits your given and endure for later rounds…that was crap. And notice throughout this entire aggressive endeavor, the longer he treads to defy the devil, the farther from faith he ultimately strays. To truly seek redemption, the path to righteousness or whatever your own, personal intentions are, the focus should be more introspective, accepting the presence of evil in the world and our necessity to endure despite our temptations or frailties. This was Goodman Brown’s largest mistake, but not mine.

On Witchcraft

When reading the excerpts selected in Cotton Mather’s On Witchcraft, it becomes truly apparent just how many dimensions of New England-Puritan society Mather wishes to expose. Rather than dismissing his “transgressing” constituents further into the pits of hell or thrusting the more dedicated servants of God upon some type of pedestal of morality, he seems to try to shed light upon all citizens involved in his society’s struggle amid Christian ethics and susceptible vulnerability in addition to the effect that evil, or more specifically, Satan has on this vulnerability. He approaches not simply the inconclusively erroneous outcome that follows the subjection to Satan and his way but he sympathizes with the state of his manipulated comrades likewise, admitting that the work of Satan is truly an art-form. “Things by Diabolick Aids which they procure by the use of those wicked Forms and Arts, that the Devil imparted unto his Confederates.” (p. 19) His bewitchment is “Interwoven” and sewn into the subconscious, “Enchanting”, blinding the insensible, “Magical Tricks”, deceiving those who seek production of the work of some form of morality. The effort of the devil is more or less admirable is this sense; while his consequence on Mather’s community is imposing, infectious, and intrusive, how he managed to transmit his prey proves to be noteworthy. Ultimately, by deconstructing and exposing the methods of the Devil, through this subtle acknowledgement of why some of his neighbors indulge in his ways, Mather addresses his opposition with open eyes and an open heart which proves to strengthen his arguments.
Mather draws a fine distinction in this piece, clarifying who the true enemy is in this predicament: not simply Satan himself but the inability to defy the wiles of the Satanist effect. In an attempt to salvage some shred of morality in a civilization torn between the almost blind allegiance to either God or Satan, Mather proves to be devoted to acknowledging the inevitability of the human influence on each of these allegiances. “The Witches have not only imitated, but some of them acknowledge that they have plotted the Representations of innocent persons, to cover and shelter themselves in their Witchcrafts. Now, although our good God has hithero generally preserved us from the abuse therein designed by the Devils’ for us, yet who of us can exactly state How far our God for our Chastisement permit the Devil to proceed in such Abuse?” (p. 18) It is how his society responds to the pitfalls of evil, Satan, or what-have-you that proves to be most problematic. Not just with the sinners, but with how those who stand unwavering with their Puritan background respond to these sinners.
Given the stakes, it seems imperative in times of such blatant wrongdoing to seek the source of such actions, such ideologies. It seems to be of the utmost importance to recognize why the opposition of “evil” was trounced by action that, when taken in retrospect, proved to be no less than barbaric.

In one historical account referenced in a work by Marion L. Starkey promptly entitled "The Devil Massachusetts" he illustrates first hand accounts of the life and death of one Giles Cory. Cory was one of few who refused to stand trial and face false accusations of witchcraft. The penalty for refusing to stand for trial was death by pressing under heavy stones. It was a punishment never before seen--or ever again inflicted--in the colony of Massachusetts. On Monday, September 19, Corey was stripped naked, a board placed upon his chest, and then--while his neighbors watched--heavy stones and rocks were piled on the board. Corey pleaded to have more weight added, so that his death might come quickly.

Samuel Sewall reported Corey's death: "About noon, at Salem, Giles Corey was press'd to death for standing mute.” (Starkey, 223) Robert Calef, in his report of the event, added a gruesome detail: Giles's "tongue being prest out of his mouth, the Sheriff with his cane forced it in again, when he was dying." (Starkey, 232) Judge Jonathan Corwin ordered Corey buried in an unmarked grave on Gallows Hill.

Corey is often seen as a martyr who "gave back fortitude and courage ratherthan spite and bewilderment." His very public death played a role in building public opposition to the witchcraft trials.

If we address such dilemmas at its root, we can then truly begin to see signs of progress as we try to weed them out so to speak. Even as Mather recognizes its “deep Root” and hot it “fill(ed) the land”, it appears to be crucial that the mindset needed to alleviate these evils is one that is both focused on fixing the problem, while also admitting to why, perhaps, such evil can be provoked in the first place. On Witchcraft is a work devoted to the problems that faced his society, but more how these problems seemed to fit within the answer to each or these problems methodically. “The Devil has made us like a Troubled Sea, and the Mire and Mud begins now also to heave up apace. Even Good and Wise Men suffer themselves to fall into their Paroxysms; and the Shake which the Devil is now giving us, fetches up the Dirt which before lay still at the Bottom of our sinful Hearts.” (p. 21) But as he elaborates on this concept, he reflects that, yes, grime, infectiousness, wrongdoing, temptation, filth etc lies right in the middle of our faces daily, and that these are burdens we must face regularly. Yet, ultimately, we should have to face them daily, for these burdens are precisely what reinforce our ability to look beyond the filth, in our definitive pursuit of peace and happiness. It is only when we address these burdens with fear or with resistance when we truly fail to overcome.