Mary Rowlandson's Captivity Narrative as Joban Allegory

In the grand tradition of the American narrative, I begin this paper with a personal narrative of my own, which will lay the foundation for my argument. Making allegorical connections is something that anyone who has been raised in a strict Christian, Bible-based environment could easily make. As a matter of fact, it is a connection that those who, like Mary Rowlandson, myself, and others, could easily make at any number of difficult situations in our lives. Hence, religious allegory, and more specifically biblical allegory, becomes a kind of second consciousness or extended metaphor for such people's lives. My personal experience with allegorical consciousness is essential in making the case that Mary Rowlandson's captivity narrative serves as a Joban allegory.

I was born in Southeastern Kentucky and am the son of a Pentecostal preacher. My father's family believes in Holiness Pentecostalism and has practiced the religion since the early 1900's. Holiness Pentecostalism is not easily described by any means. However, it can be characterized by the following basic beliefs: Jesus is the son of God and belief in his resurrection saves the soul from eternal damnation, but to be assured of salvation one must be literally baptized by the Holy Ghost and receive a supernatural conversion experience. Furthermore, after an individual has been legitimately saved from their sins, they must separate themselves from the world and live a sinless life. For my family this meant abstinence from any sort of corrupting influence such as television, non-Christian music, dancing, sporting events, alcohol, bawdy language, and any contact with people who enjoyed such activities. Life for us was dedicated to a monk-like existence of meditation, prayer, and fasting.