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A Son of the Forest and Other Writings by Apess, William Published by Univ of Massachusetts Pr (1997) Paperback
Designed especially for classroom use, this book brings together the best known works of the nineteenth-century Indian writer William Apess, including the first extended autobiography by a Native American. The text is drawn from On Our Own Ground, which was named a Choice Outstanding Academic Book. Barry O'Connell has written a new introduction for this abbreviated edition.
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First published January 1, 1997
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About the author
William Apess
34 books15 followers1798-1839, also known as William Apes. Methodist preacher, writer and political activist of Pequot and mixed heritage. His book A Son of the Forest was among the first published autobiographies by a Native American.
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Displaying 1 - 20 of 20 reviews
September 9, 2025
what is the originary violence? the violence behind the violence? what is impression; is it permanent or does it fade? and why is spiritual conversion a violent experience?
June 12, 2015
Another reviewer called William Apess's A Son of the Forest a "lost classic" and I agree entirely. This collection of 3 writings -- "A Son of the Forest," "The Experiences of Five Christian Indians," and "Eulogy on King Philip" -- all written in the 1830s, should be required reading for any college course that focuses on American Indian history or America during the early 19th century.
This book is "teachable" in many ways, and editor Barry O'Connell deserves kudos for providing biographical details and historical context that greatly facilitate an understanding of Apess and his work. Importantly, "A Son of the Forest" (the first text of the three) can be read as a Christian conversion narrative, a slave (actually, indentured servant) narrative, a soldier's memoir, a sentimental novel, or a political tract. O'Connell helps us understand all these contexts. I would add that the Early National Period, a time when the American Constitution and Bill of Rights were being written, our national government was being formed, and when America defended itself against British encroachment, was an era steeped in discussions of the nature of humanity and civil liberties. Other important backdrops are African American slavery and abolition, as well as the removal of various Eastern American Indian tribes (the well-known Cherokee being only one of many), which lent real urgency to Apess's arguments for Native rights.
For someone born in the late 1700s, Apess has very modern sensibilities. Sociologists who are studying or teaching about internalized racism will no doubt get mileage from passages in "A Son of the Forest" about the beating young Apess received from his grandmother and the self-loathing he felt as a child (pgs. 5-6, 10). American Indian Studies scholars will appreciate his anger over whites seizing Native land and the national myth about Pilgrim righteousness (pg. 16, 18, 30-31, 108-114). Even psychologists and social workers may gain insights from Apess's ongoing struggle with alcoholism, for he points toward the despair and environmental factors which lead him to drink (pg. 23, 33). At the same time, the gradual unfolding of personal pride -- especially the point, at age 18, when he becomes "determined to have my rights this time, and forever after" (pg. 37) -- situates Apess alongside Frederick Douglass in the civil rights literature, too.
Although readers might find evangelical passages tedious to read, they are very important toward understanding the conflict some American Indians felt (and feel) toward a religion that disenfranchises some and empowers others. For Apess, Christianity provides an argument for equality and a motivation for personal accountability that little else does: "I felt convinced that Christ had died for all mankind; that age, sect, color, country, or situation made no difference. I felt assured that I was included in the plan of redemption with all my brethren. No one can conceive with what joy I hailed this new doctrine, as it was called. It removed all my excuses, and I freely believed that all I had to do was to look in faith upon the Lamb of God, who made himself a free-will offering for unregenerated and wicked souls, upon the cross. My spirits were depressed, my crimes where arrayed before me; and no tongue can tell the anguish of soul I felt. After meeting, I returned home with a heavy heart, determined to seek the salvation of my soul" (pg. 67-68). This theme is amplified in the political speech "Eulogy for King Philip," where Apess pointedly asks "have you the folly to think that the white man, being one in fifteen or sixteen, are the only beloved images of God?" and proclaims "My image is of God. I am not a beast" (pg. 97, 106). Yet, at the same time, the inability of Apess to obtain a desired position within the Methodist Church reveals the racism within its leadership (pg. 53). Far from being an isolated incident, the conflict arises again and again. Along with Apess's "Eulogy of King Philip," which centers on the paradox, notable are the words of Hannah Caleb, who notes that Christianity is difficult to adopt at first, because of the "great inconsistency" with Christian "precepts" that racism represents (pg. 85).
In addition to supporting history and social sciences courses, A Son of the Forest -- especially the "A Son of the Forest" autobiography and the "Eulogy of King Philip" speech -- can also be used profitably to teach writing techniques. One thing that makes them so powerful is Apess's rhetorical strategy of interrogating the reader -- repeatedly asking him or her to consider the injustice of the circumstances and experiences he describes. Given the great potential A Son of the Forest has, I am very surprised I did not encounter during my college years. Highly recommended!
This book is "teachable" in many ways, and editor Barry O'Connell deserves kudos for providing biographical details and historical context that greatly facilitate an understanding of Apess and his work. Importantly, "A Son of the Forest" (the first text of the three) can be read as a Christian conversion narrative, a slave (actually, indentured servant) narrative, a soldier's memoir, a sentimental novel, or a political tract. O'Connell helps us understand all these contexts. I would add that the Early National Period, a time when the American Constitution and Bill of Rights were being written, our national government was being formed, and when America defended itself against British encroachment, was an era steeped in discussions of the nature of humanity and civil liberties. Other important backdrops are African American slavery and abolition, as well as the removal of various Eastern American Indian tribes (the well-known Cherokee being only one of many), which lent real urgency to Apess's arguments for Native rights.
For someone born in the late 1700s, Apess has very modern sensibilities. Sociologists who are studying or teaching about internalized racism will no doubt get mileage from passages in "A Son of the Forest" about the beating young Apess received from his grandmother and the self-loathing he felt as a child (pgs. 5-6, 10). American Indian Studies scholars will appreciate his anger over whites seizing Native land and the national myth about Pilgrim righteousness (pg. 16, 18, 30-31, 108-114). Even psychologists and social workers may gain insights from Apess's ongoing struggle with alcoholism, for he points toward the despair and environmental factors which lead him to drink (pg. 23, 33). At the same time, the gradual unfolding of personal pride -- especially the point, at age 18, when he becomes "determined to have my rights this time, and forever after" (pg. 37) -- situates Apess alongside Frederick Douglass in the civil rights literature, too.
Although readers might find evangelical passages tedious to read, they are very important toward understanding the conflict some American Indians felt (and feel) toward a religion that disenfranchises some and empowers others. For Apess, Christianity provides an argument for equality and a motivation for personal accountability that little else does: "I felt convinced that Christ had died for all mankind; that age, sect, color, country, or situation made no difference. I felt assured that I was included in the plan of redemption with all my brethren. No one can conceive with what joy I hailed this new doctrine, as it was called. It removed all my excuses, and I freely believed that all I had to do was to look in faith upon the Lamb of God, who made himself a free-will offering for unregenerated and wicked souls, upon the cross. My spirits were depressed, my crimes where arrayed before me; and no tongue can tell the anguish of soul I felt. After meeting, I returned home with a heavy heart, determined to seek the salvation of my soul" (pg. 67-68). This theme is amplified in the political speech "Eulogy for King Philip," where Apess pointedly asks "have you the folly to think that the white man, being one in fifteen or sixteen, are the only beloved images of God?" and proclaims "My image is of God. I am not a beast" (pg. 97, 106). Yet, at the same time, the inability of Apess to obtain a desired position within the Methodist Church reveals the racism within its leadership (pg. 53). Far from being an isolated incident, the conflict arises again and again. Along with Apess's "Eulogy of King Philip," which centers on the paradox, notable are the words of Hannah Caleb, who notes that Christianity is difficult to adopt at first, because of the "great inconsistency" with Christian "precepts" that racism represents (pg. 85).
In addition to supporting history and social sciences courses, A Son of the Forest -- especially the "A Son of the Forest" autobiography and the "Eulogy of King Philip" speech -- can also be used profitably to teach writing techniques. One thing that makes them so powerful is Apess's rhetorical strategy of interrogating the reader -- repeatedly asking him or her to consider the injustice of the circumstances and experiences he describes. Given the great potential A Son of the Forest has, I am very surprised I did not encounter during my college years. Highly recommended!
July 4, 2019
Within antebellum America, the identity of the Native Americans was stereotypical and having an original and genuine voice from the people, for the people, gave William Apess an advantage over many of the Native American literary views from that time until now. The written word is a powerful tool. The reality of being a product of a mixed marriage, a diluted blood quantum, Apess voice is crucial because he is the direct descent of two worlds. Apess had the insight to understand that the progressive new world (his father’s world) would diminish his mother’s world. The encroachment on the Native Americans was apparent to him through first-hand accounting of his youth and the ability to articulate his vision on paper for others to understand that humanity comes in all colors. The fact that he is a direct descendant of King Phillip of the Pequod tribe lends a unique perspective on the intrinsic responsibility Apess felt obligated to share. What I noticed in his autobiography is Apess’ upbringing is very reflective to many Alaska Natives. Alaska is one of the last areas richly populated by the first people in America. There is considerable abuse in rural Alaska and significant alcoholism that parallels the histories he lived. It is a real and essential topic that mirrors contemporary Native Americans today. I understand what it means to live with alcoholism. I have family members that suffer from the disease, as well as a brother that recently died from alcoholism. I recognize the impact it can have on a child and Apess’ response to the infection, sharing his agonizing plight through the constrictive nature of addiction was a surprise within the text. I thought what I would pick up on was the self-identity aspect of the book, something prevalent through this course; however, I was bemused to see that it was the similarities of my personal life that reflects Apess’ which stuck out. Nonetheless, his plight with alcoholism is not shared, luckily, unlike him; I didn’t have to face that inner demon myself.
February 10, 2018
An important historical document. Super religious, super dull.
February 5, 2023
Read for the three week of Indigenous Literature. It was interesting to learn the active role that Apess took in addressing colonial discourse esp. in comparison to Samson Occom (another traditionally educated Native American Preacher) who lived only 60 years earlier. The displacement that Apess expresses within his own family and mistreatment from white men shows a complicated dynamic in his search for belonging.
February 27, 2023
Glad I read it, but not very interesting.
Okay wait, I'm bumping this to a three after our class discussion, because our teacher brought up some really interesting points about his political statements in response to a poem by Bryant we also read, and now I appreciate it more, although it still wasn't necessarily very enjoyable.
Okay wait, I'm bumping this to a three after our class discussion, because our teacher brought up some really interesting points about his political statements in response to a poem by Bryant we also read, and now I appreciate it more, although it still wasn't necessarily very enjoyable.
September 28, 2021
Although Apess clearly wanted to cohere all early Native tribes into some comprehensive political bloc, he finds no other way to do this besides pandering to European civilization. Cool historical document. It made me order imagined communities
April 23, 2020
Wildly boring. I wish I could say it was enjoyable but it was honestly just meh.
January 30, 2024
Probably the easiest read of a book written nearly 200 years ago
February 18, 2025
Painful to read, but an important historical record.
Read
September 6, 2025School.
May 15, 2016
William Apess (1798-1839) was a native Pequot who traveled extensively around New England, first as a soldier and itinerant laborer, and later as a Methodist preacher. This book describes his personal experience, with a heavy emphasis on anti-native prejudice and the hypocrisy of white Christians. Apess' theme centers on the premise that all people are God's children, and thus racism is incompatible with Christian belief.
A Son of the Forest is Apess' autobiography, covering the period from his birth until 1829, by which time he had been licensed as a Methodist preacher after several years of unlicensed practice. He describes his miserable childhood, complete with beatings and twice being sold into indentured servitude. The narrative picks up speed when he and another boy, John Miner, run away and make their way to New York City. Apess joined the U.S. Army at the age of 15 and participated in the invasion of Canada (his depiction of the Battle of Lake Champlain is thrilling). After the War of 1812 he wandered for years, taking work anywhere he could find it.
All throughout his life he repeatedly veered between despair at his own sinfulness (particularly his affection for rum) and ecstacy at the promise of eternal salvation. This sort of manic-depressive cycle becomes increasingly tedious to read about, particularly since A Son of the Forest is designed as a protracted sermon. Apess repeatedly makes the argument that racism is inherently unChristian and berates white Christians for failing to live up to their principles. He offers himself as an example of the good that salvation can do for a poor, depraved Indian. (This example is somewhat undercut by his frequent backsliding.) His basic point is powerful and he has plenty of evidence to back it up, but the narrative is disorganized and falls into the telling-not-showing school of writing. His book might have been more effective if the lesson were integrated better into the action. People love a story, but they ignore a lecture.
The Experiences of Five Christian Indians of the Pequot Tribe, with its addendum An Indian's Looking-Glass for the White Man, is a sort of oral history of the influence of religion on the Pequot natives. The longest section is by Apess himself, and summarizes his autobiography. There is a shorter autobiography by his wife, Mary Apess, whose life experiences sound similar to William's. Then there are three short descriptions of conversion experiences which Apess has gathered from among his flock. The concluding essay is probably the best part of the entire volume. This is where he makes his political point, clearly, concisely and using effective language. This is the way the entire autobiography should have been written.
The last document in the book, Eulogy on King Philip, is the text of a speech that Apess delivered near the end of his life. It's a reasonably accurate description of the events surrounding King Philip's War in 1675-76, when the native inhabitants of New England tried to drive the whites into the sea. Apess emphasizes Philip's humanity and honor, in constrast to the "Pilgrims" who frequently committed atrocities. The history well-told and exciting, but the moralizing that precedes and follows it is dull.
Apess is a better writer than I expected; his text is still readily readable 185 years after he wrote it. He is a superb essayist (tightly focused, persuasive and logical) but a weak storyteller (he often loses the thread of his narrative and seems to have no real aim in his autobiography). His concern with social justice resonates with modern readers and his personal honesty makes him a sympathetic figure. The book is well worth reading, if only for a perspective we rarely hear about in history classes, but be prepared for a lot of slogging through points of religious doctine.
A Son of the Forest is Apess' autobiography, covering the period from his birth until 1829, by which time he had been licensed as a Methodist preacher after several years of unlicensed practice. He describes his miserable childhood, complete with beatings and twice being sold into indentured servitude. The narrative picks up speed when he and another boy, John Miner, run away and make their way to New York City. Apess joined the U.S. Army at the age of 15 and participated in the invasion of Canada (his depiction of the Battle of Lake Champlain is thrilling). After the War of 1812 he wandered for years, taking work anywhere he could find it.
All throughout his life he repeatedly veered between despair at his own sinfulness (particularly his affection for rum) and ecstacy at the promise of eternal salvation. This sort of manic-depressive cycle becomes increasingly tedious to read about, particularly since A Son of the Forest is designed as a protracted sermon. Apess repeatedly makes the argument that racism is inherently unChristian and berates white Christians for failing to live up to their principles. He offers himself as an example of the good that salvation can do for a poor, depraved Indian. (This example is somewhat undercut by his frequent backsliding.) His basic point is powerful and he has plenty of evidence to back it up, but the narrative is disorganized and falls into the telling-not-showing school of writing. His book might have been more effective if the lesson were integrated better into the action. People love a story, but they ignore a lecture.
The Experiences of Five Christian Indians of the Pequot Tribe, with its addendum An Indian's Looking-Glass for the White Man, is a sort of oral history of the influence of religion on the Pequot natives. The longest section is by Apess himself, and summarizes his autobiography. There is a shorter autobiography by his wife, Mary Apess, whose life experiences sound similar to William's. Then there are three short descriptions of conversion experiences which Apess has gathered from among his flock. The concluding essay is probably the best part of the entire volume. This is where he makes his political point, clearly, concisely and using effective language. This is the way the entire autobiography should have been written.
The last document in the book, Eulogy on King Philip, is the text of a speech that Apess delivered near the end of his life. It's a reasonably accurate description of the events surrounding King Philip's War in 1675-76, when the native inhabitants of New England tried to drive the whites into the sea. Apess emphasizes Philip's humanity and honor, in constrast to the "Pilgrims" who frequently committed atrocities. The history well-told and exciting, but the moralizing that precedes and follows it is dull.
Apess is a better writer than I expected; his text is still readily readable 185 years after he wrote it. He is a superb essayist (tightly focused, persuasive and logical) but a weak storyteller (he often loses the thread of his narrative and seems to have no real aim in his autobiography). His concern with social justice resonates with modern readers and his personal honesty makes him a sympathetic figure. The book is well worth reading, if only for a perspective we rarely hear about in history classes, but be prepared for a lot of slogging through points of religious doctine.
February 25, 2014
I read this for my 3300 American Lit Survey class. It definitely isn't the most interesting book in the world. However, it is a wonderful rebuke of the Native American stereotypes I've grown up seeing in pictures, that which depict the "noble savage." Here we have a highly articulate "Son of the Forest" who is serious about his Christian faith and unafraid to tell other "Christians" that base salvation on skin color that they're doing it wrong. Cool read for my collection.
February 11, 2015
Apess' biography does an excellent job of both displaying the hardships encountered by Natives in the early 19th century (not that things got much better) and reversing ideas of civilization/savagery and nature/nurture that were used to justify such treatment. "An Indian's Looking Glass for the White Man" is a real gem.
July 5, 2009
Something of a lost classic. Apess was a pequot Indian adopted and raised by a white family. a la Frederick Douglass, he takes up the defense of his people,and,particularly,the historical judgement of pequot leader Metacomet aka "King Philip".
September 30, 2011
Apess makes several good points about the hardships of being a Native American in 19th century America, but it's so overshadowed by evangelical Christian writing that it was impossible for me to enjoy his memoir at all.
February 14, 2011
READ THIS READ THIS READ THIS
September 21, 2008
Old, tedious writing. But it defies stereotypes and is a good metaphor for America.
September 13, 2009
I didn't enjoy this too much. I learned a lot and it was a relatively easy read, but it wasn't particularly engaging. The content itself was decent, but the writing was dry.
Read
October 21, 2013For ENGH 655, I had to read "A Son of the Forest" and "Eulogy on King Philip."
Displaying 1 - 20 of 20 reviews