Applying a science studies approach to early American literature means focusing on how early modern settler colonialism in the Americas, with all its violence and exploitation, was a knowledge-producing machine. Enslavers and colonizers stole the skills, labor, and resources from enslaved Africans and Indigenous peoples, and in the process forged many of the empirical practices, forms of measurement and categorization, and stratification between types of expertise that we typically recognize as constituting scientific work. Research in early American literature investigates the complexity of particular representations of natural phenomena and traces their circulation within or against powerful narratives that organized culture. This shows how contemporary scientific understandings of natural phenomena are historically and culturally determined and calls attention to the settler colonial work scientific expertise can continue to do in the present and contributing to the project of imagining alternative uses for it. This chapter argues for an approach to reading nature in early American literature that is modeled on acts of translation rather than processes of decoding. This difference is as subtle as it is essential for opening up the present to simultaneous scrutiny as critics confront an archive produced by the violent structures of the past.

Chapter 6 traces the appearance of the Bible as a series of legal or forensic documents (book, scroll, certificate) in part one of Pilgrim’s Progress (1678) and then as a series of entertaining things (food, digestive, mirror) in part two (1684). The shift in appearance from legal document to entertaining thing shows Bunyan’s fiction moving through channels already carved out by the circulation of the scriptures in late-seventeenth-century England: a literary channel in which the Bible was held to be the supreme book of wisdom; a legal channel in which the Bible was used to justify state authority; and a domestic channel in which the Bible was used to speak the language of intimacy. This chapter also touches on writing about the Bible by John Locke, Thomas Jefferson, and Mary Rowlandson to show how Bunyan uses scripture not to imagine life-after-death in the Celestial City but life on the outskirts of that City, here in this world.