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The use of the name Adam is not incidental to this theme. April Morning is full of biblical allusions, and Adam is not only the first man in the Bible, but the only man who has no childhood. Adam’s sudden promotion to adulthood is the novel’s emotional center. There is something of a bait-and-switch in the first four chapters, in that the reader is led to believe the novel will track the relationship between Adam and his father. When that storyline abruptly terminates, the reader is effectively confused and disoriented, a literary technique that helps the reader experience Adam’s own internal chaos in the moment. The remainder of the book uses the battle and Adam’s reflections to depict the experience of boyhood giving way to manhood, largely through trauma and loss.
April Morning wears this theme on its sleeve, so to speak. There is no subtlety to it, which is not to say it is heavy handed, but rather that the other characters in the story generally realize what is happening to Adam and speak of it directly, even as Adam himself realizes it and informs the reader through his internal narrations of how he is adjusting and growing vis-à-vis the death of his father. Solomon Chandler is the first adult to speak to Adam after his father’s death, and he states outright, “you’ve lost your youth and come to manhood, all in a few hours, Adam Cooper. Oh, that’s painful. That is indeed” (115). Adam demurs, saying he is not yet an adult, but Solomon tells him to be patient.
In the space of a single day Adam sees his father murdered, his community attacked, and his own life threatened; he even sees himself attempting to kill another man in the field of battle. All these events give Adam insight into the human condition, in addition to a degree of strength and courage he did not possess before. Yet it is not battle or wisdom that sounds the death knell of Adam’s childhood, but rather the presence of Granny, Sarah, and Levi. His family will require of him a level of responsibility that is undeniable and, unlike the battle, a daily reality. When speaking of his mother after the battle, Adam narrates, “For her, I had to be a man with terrible urgency; there was no time to dream about the games I had played on the common” (193).
Adam accepts this reality in the end, but not happily. He is fearful of what the future holds and resents that his childhood has ended so capriciously and with such terrible finality. Nevertheless, there is a consistent undercurrent of optimism with regard to Adam’s future. His youth and the trauma of seeing his father cut down are offset by the strength of his mother and Granny, and by the stabilizing presence of Joseph and Ruth Simmons, both of whom love Adam in their own way, and both of whom pledge to stand by him as he enters this new stage of life.
The Cooper family as a whole take pride in their literacy and their philosophical approach to life. Granny and Sarah Cooper represent the older world of the Puritans (although no Christian sect is ever mentioned by name) who were highly educated and analytical, but who prized faith and revelation above all, and for whom the Bible was the measuring rod of truth. Moses and Adam are more skeptical of divine revelation. Moses’s antipathy toward God comes out in a rather aggressive fashion when he accuses God of being “beyond the bounds of reason” (12) while saying grace at dinner. Moses’s preference for truth through reason and logic is drawn out when Joseph Simmons comes by to discuss a document he is working on about human rights. Moses convinces Joseph to strip out any theological content, replacing it with natural reasoning instead.
Intriguingly, these epistemological divides do not define the quality of the relationships between characters. So it is that Granny and Adam have a tight bond even though they argue about faith, and Adam and Moses are always at loggerheads despite their shared disregard for faith.
Fast sprinkles some biblical hints into the text that highlight the characters’ rejection of the Christian faith. When Sarah tells Adam that Moses took the time to memorize a whole book of the Bible when he was young, it sounds like piety on the surface, but the book is Lamentations, one of the most despondent works of the Bible, and one that ends with an open question about whether God will ever again bless the Israelites. Likewise, when Adam goes to the Simmons home, the book they first ask him to read is Job, another book that sharply questions the goodness and motives of God.
There is some agreement found between the two camps of thought, in that they both identify certain folk practices as superstition and condemn them as ignorant or blasphemous. The spell that Adam casts to ward off evil at the well is called “foolishness” (17) by Granny and roundly condemned by Moses as well.
Additionally, Granny, Sarah, and the reverend are all treated sympathetically; they are kind people and even have some wisdom, but their faith is either practically ineffectual or simply unable to bear the weight of Adam’s questioning. It is reason that carries the day, every time, in Fast’s narrative. During the battle Solomon turns to the Bible to support his vengeful emotions; the reverend regrets the whole affair and counsels sorrow and repentance. It is Joseph Simmons who brings reason to bear, assuring Adam that the whys and wherefores are secondary to the simple fact that they are defending their land, and now that war has begun they are obligated to see it through to the end.
It would be oversimplifying and misleading to characterize April Morning as either pacifist or militant, but Fast takes great pains to sketch out a fulsome philosophy of warfare and of violence in general.
The elaboration of this theme begins with Moses, who hates guns and prefers a verbal debate over a physical one, in keeping with his passion for reasoned discourse. Moses’s rejection of violence is mirrored in his wife Sarah’s chastisement of Levi when he asks Adam how many British he has killed. Sarah grounds her disapproval in her faith, saying it is not appropriate in a “decent Christian home” (174) to delight in the death of others. This is all the more powerful a statement given that her husband died that very morning from a British gunshot.
The Coopers, then, are unified in their rejection of violence as a morally positive, or even neutral, means of resolving disputes, regardless of their motivations or reasoning.
Yet the Coopers are not pacifistic. It is Moses who urges the Committeemen to muster on the common with their firearms. Even though he believes it unlikely that the British will attack them, Moses is still willing to present the threat of violence to dissuade the British army from their plan of action. Furthermore, Moses had been assisting his community in organizing and creating a militia from the very beginning.
For Sarah’s part, when she is lamenting the loss of life battle, she states that it must have been “the awful hand of Jehovah” (174) that struck down the soldiers. This is a standard Puritan/Calvinist approach to difficult events. The violence may be awful, even sinful, but it was the will of God to punish the British soldiers in this fashion. She will not celebrate war but accepts that God may occasion one for greater purposes.
Continuing with this theme, Adam’s coming-of-age experience demands that he make some hard choices about the British soldiers. He must decide if he should kill them and, more importantly, whether he should hate them. Adam is distressed to the point of physical sickness when he sees the gory byproduct of war. He then witnesses a couple of events (the looting of the dead soldier and the care for the wounded one) that spark sympathy for the soldiers he is fighting against. These emotions, coupled with Joseph Simmons’s guidance that eschews hatred in favor of reasoned resistance, creates in Adam a philosophy that reflects his parents’ views. Adam sees the wisdom in Joseph’s words that the war is inevitable and must now be fought. He will not shirk from the fight, but he will take no pleasure in it, nor will he delight in the death of anyone, friend or foe.