A True History Of The Captivity Restoration Of Mrs Mary Rowlandson A Ministers Wife In New England

Mary Rowlandson, a Minister's wife in New England as it says underwent a cruel and inhumane treatment from the Indians that took her captive. This is a story of sorrow and pain, of faith and truth, of tears and reflections, and of grief and hopes. The Indians poured their wrath and anger against this helpless small community.As she tells us in her narrative, in the midst of it all, miraculously, one of these salvages struck her as a lost star or beam of light by offering her a Bible he had from the Medfield fight, where they committed sacking and looting. He took it from his basket and gave it to Mary and she interpreted it as a gift from her merciful God in the middle of this valley of darkness.

Classic Books Library presents this brand new edition of the “Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson” (1682). Mary Rowlandson (c. 1637-1711), nee Mary White, was born in Somerset, England. Her family moved to the Massachusetts Bay Colony in the United States, and she settled in Lancaster, Massachusetts, marrying in 1656. It was here that Native Americans attacked during King Philip’s War, and Mary and her three children were taken hostage. This text is a profound first-hand account written by Mary detailing the experiences and conditions of her capture, and chronicling how she endured the 11 weeks in the wilderness under her Native American captors. It was published six years after her release, and explores the themes of mortal fragility, survival, faith and will, and the complexities of human nature. It is acknowledged as a seminal work of American historical literature.

"Billy J. Stratton's critical examination of Mary Rowlandson's 1682 publication, The Soveraignty and Goodness of God, reconsiders the role of the captivity narrative in American literary history and national identity. With pivotal new research into Puritan minister Increase Mather's influence on the narrative, Stratton calls for a reconsideration of past scholarly work on the genre"--Provided by publisher.

Offering a variety of critical approaches to late eighteenth- and nineteenth-century Gothic literature, this collection provides a transnational view of the emergence and flowering of the Gothic. The essays expand on now well-known approaches to the Gothic (such as those that concentrate exclusively on race, gender, or nation) by focusing on international issues: religious traditions, social reform, economic and financial pitfalls, manifest destiny and expansion, changing concepts of nationhood, and destabilizing moments of empire-building. By examining a wide array of Gothic texts, including novels, drama, and poetry, the contributors present the Gothic not as a peripheral, marginal genre, but as a central mode of literary exchange in an ever-expanding global context. Thus the traditional conventions of the Gothic, such as those associated with Ann Radcliffe and Monk Lewis, are read alongside unexpected Gothic formulations and lesser-known Gothic authors and texts. These include Mary Rowlandson and Bram Stoker, Frances and Anthony Trollope, Louisa May Alcott, Elizabeth Gaskell, Theodore Dreiser, Rudyard Kipling, and Lafcadio Hearn, as well as the actors Edmund Kean and George Frederick Cooke. Individually and collectively, the essays provide a much-needed perspective that eschews national borders in order to explore the central role that global (and particularly transatlantic) exchange played in the development of the Gothic. British, American, Continental, Caribbean, and Asian Gothic are represented in this collection, which seeks to deepen our understanding of the Gothic as not merely a national but a global aesthetic.

Early modern men and women represented their lives very differently from twentieth-century autobiographers, sharing none of the current preoccupation with individuality and the unique self. The writers represented in this two-volume collection sought connections between particular events in their lives and the larger pattern of Christian salvation. The texts reproduced here are united in the way they interconnect personal experiences and feelings with scriptural passages in an attempt to understand daily life in spiritual terms. Almost all the women whose works appear in these volumes would have been considered religious radicals by their contemporaries. Living through the turbulent times of the English Revolution (1642-1660) it is unsurprising that their life writings are marked by a sense of persecution. Many of them spent time in prison: Katherine Evans, Sarah Cheevers and Barbara Blaugdane were all imprisoned for preaching the faith of The Society of Friends, while Mary Rowlandson spent several months as a captive of North American Indians. In her introduction to these writings, Elizabeth Skerpan-Wheeler provides brief biographical sketches of these writers, together with details of the publication history of each text. With the exception of Rowlandson's works, the writings in these volumes are the first complete, unabridged editions in modern times.