The Great Ideas Today 1965 bibliography of Philosophy and Religion

John E. Smith wrote the overview article. Here is his bibliography:

The Proper Business and Future of Philosophy

Adler, Mortimer J. The Conditions of Philosophy. New York: Atheneum Publishers, 1965.

Lewis, H. D. (editor). Clarity is Not Enough. New York: Humanities Press, Inc., 1964.

Philosophical Questions About Science

Bar-Hillel, Yehoshua, et al. Logic and Language. New York: Humanities Press, Inc., 1963.

Baumrin, Bernard (editor). Philosophy of Science. New York: Interscience Publishers, Inc., 1963.

Colodny, Robert (editor). Frontiers of Science and Philosophy. Pittsburgh: University of Pittsburgh Press, 1963.

Crombie, Alistair C. (editor). Scientific Change. New York: Basic Books, Inc., 1963.

Hesse, Mary B. Forces and Fields. London: Thomas Nelson & Sons, Ltd., 1961.

Kuhn, Thomas S. The Structure of Scientific Revolutions. Chicago: University of Chicago Press, 1964.

McMullin, Ernan (editor). The Concept of Matter. Notre Dame, Ind.: University of Notre Dame, 1963.

Sellars, Wilfred S. Science, Perception and Reality. New York: Humanities Press, Inc., 1963.

Smart, John J. . Philosophy and Scientific Realism. New York: Humanities Press, Inc., 1963.

The Importance of Past Philosophy

Gilson, Etienne, and Langan, Thomas. Modern Philosophy; Descartes to Kant. New York: Random House, Inc., 1963.

Gilson, Etienne, Langan, Thomas, and Maurer, Armand A. Recent Philosophy; Hegel to the Present. New York: Random House, Inc., 1964.

Randall, John H., Jr. The Career of Philosophy: From the Middle Ages to the Enlightenment. New York: Columbia University Press, 1964.

Issues in Religion and Ethics

Hartshorne, Charles. The Logic of Perfection. LaSalle, Ill.: Open Court Publishing Co., 1964.

Kung, Hans. The Council, Reform, and Union. New York: Sheed and Ward, Inc., 1964.

Miller, Samuel H., and Wright, G. Ernest, (editors). Ecumenical Dialogue at Harvard; The Roman Catholic-Protestant Colloquium. Cambridge: Harvard University Press, 1964.

Niebuhr, H. Richard. The Responsible Self. New York: Harper & Row, Publishers, Inc., 1963.

Thielicke, Helmut. The Ethics of Sex. Translated by John W. Doberstein. New York: Harper & Row, Publishers, Inc., 1964.

Tillich, Paul. Christianity and the Encounter of the World Religions. New York: Columbia University Press, 1963.

Tillich, Paul. Morality and Beyond. New York: Harper & Row, Publishers, Inc., 1963.

Tillich, Paul. Systematic Theology, 3 vols. Chicago: University of Chicago Press; Vol. 1, 1951; Vol. 2, 1957; Vol. 3, 1963.

Existentialism and Human Purpose

Merleau-Ponty, Maurice. In Praise of Philosophy. Translated by James M. Edie and John D. Wild. Evanston, Ill.: Northwestern University Press, 1963.

Wild, John D. Existence and the World of Freedom. Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1963.



The Great Ideas Today 1965 bibliography of Literature

Stephen Spender wrote the Literature overview article for 1965. Here is the bibliography of works cited. Links to available editions at amazon (amz) are offered in parentheses.


Auchincloss, Louis. The Rector of Justin. Boston: Houghton Mifflin Co., 1964. (amz)

Bellow, Saul. Herzog. New York: The Viking Press, Inc., 1964. (amz)

Braine, John. The Jealous God. Boston: Houghton Mifflin Co., 1964. (amz)

Burroughs, William S. Nova Express. New York: Grove Press, Inc., 1964. (amz)

Carter, John Stewart. Full Fathom Five. Boston: Houghton Mifflin Co. 1965. (amz)

Golding, William. The Spire. New York: Harcourt, Brace & World, Inc., 1964. (amz)

Isherwood, Christopher. A Single Man. New York: Simon and Schuster, Inc., 1964. (amz)

Kerouac, Jack. Desolation Angels. New York: Coward-McCann, Inc., 1964. (amz)

Mailer, Norman. An American Dream. New York: The Dial Press, Inc., 1965. (amz)

Powell, Anthony. The Valley of Bones. London: William Heinemann, Ltd., 1964. (amz)

Storey, David. Radcliffe. New York: Coward-McCann, Inc., 1964. (amz)

Taylor, Elizabeth. The Soul of Kindness. New York: The Viking Press, Inc., 1964. (amz)

Waterhouse, Keith. Jubb. New York: G. P. Putnam’s Sons, 1964. (amz)

Wilson, Angus. Late Call. New York: The Viking Press, Inc., 1965. (amz)



Beckett, Samuel. How It Is. New York: Grove Press, Inc., 1964. (amz)

Berryman, John. 77 Dream Songs. New York: Farrar, Straus & Giroux, Inc., 1964. (amz)

Hall, Donald. A Roof of Tiger Lilies. New York: The Viking Press, Inc., 1964. (amz)

Jarrell, Randall. The Lost World. New York: The Macmillan Co., 1965. (amz)

Larkin, Philip. The Whitsun Weddings. New York: Random House, Inc., 1964. (amz)

Lowell, Robert. For the Union Dead. New York: Farrar, Straus & Giroux, Inc., 1964. (amz)

Roethke, Theodore. The Far Field. New York: Doubleday & Co., Inc., 1964. (amz)

Shapiro, Karl. The Bourgeois Poet. New York: Random House, Inc., 1964. (amz)

Sitwell, Dame Edith. Taken Care Of. New York: Atheneum, 1965. (amz)


The Great Ideas Today 1966 bibliography of Literature

Susan Sontag wrote the overview article for the 1966 Literature category, found on pages 146-190. Here is the bibliography of works cited. When available, links to amazon listings are provided in parentheses (amz).

Ashberry, John. Rivers and Mountains. New York: Holt, Rinehart & Winston, 1966. (amz)

Auden, W. H. The Dyer’s Hand. New York: Random House, Inc., 1962. (amz)

Auden, W. H. About the House. London: Faber & Faber, 1966. (amz)

Barth, John. The Floating Opera. New  York: Appleton-Century-Crofts, Inc. 1956. (amz)

Blanchot, Maurice. “The Athenaeum,” Art and Literature, No. 6 (Autumn, 1965), pp. 149-60.

Blechman, Burt. The Octopus Papers. New York: Horizon Press, 1965. (amz)

Borges, Jorge Luis. Ficciones. Translated by Anthony Kerrigan et al. New York: Grove Press, Inc., 1962. (amz)

Borges, Jorge Luis. Labyrinths. New York: New Directions, 1962. (amz)

Burroughs, William S. Naked Lunch. New York: Grove Press, Inc. 1962. (amz)

Burroughs, William S. Nova Express. New York: Grove Press, Inc. 1964. (amz)

Burroughs, William S. The Soft Machine. New York: Grove Press, Inc. 1966. (amz)

Burroughs, William S. Interview, “The Art of Fiction” XXXVI. The Paris Review, No. 35 (Autumn, 1965), pp. 13-59.

Calisher, Hortense. Journal from Ellipsia. Boston: Little, Brown & Co., 1965. (amz)

Capote, Truman. In Cold Blood. New York: Random House, Inc., 1966. (amz)

Daisne, Johan. The Man Who Had His Hair Cut Short. Translated by S. J. Sackett. New York: Horizon Press, 1965. (amz)

Edel, Leon, and Ray, Gordon N. (eds.) Henry James and H. G. Wells. Urbana: University of Illinois Press, 1958. (amz)

Elliott, George P. In the World. New York: The Viking Press, Inc., 1965. (amz)

Foucault, Michel. Madness and Civilization. Translated by Richard Howard. New York: Pantheon Books Inc., 1965. (amz)

Gadda, Carlo Emilio. That Awful Mess on Via Merulana. Translated by William Weaver. New York: George Braziller, Inc., 1965. (amz)

Gass, William H. Omensetter’s Luck. New York: New American Library, 1966. (amz)

Greene, Graham. The Comedians. New York: The Viking Press, Inc., 1966. (amz)

James, Henry. The Art of the Novel (Critical Prefaces). New York: Charles Scribner’s Sons, 1935. (amz)

Jarry, Alfred. Selected Works, ed. Roger Shattuck and Simon Watson Taylor. New York: Grove Press, Inc., 1965. (amz)

Matthiessen, Peter. At Play in the Fields of the Lord. New York: Random House, Inc., 1965. (amz)

Merrill, James. The (Diblos) Notebook. New York: Atheneum Publishers, 1965. (amz)

Murdoch, Iris. The Red and the Green. New York: The Viking Press, Inc., 1965. (amz)

McLuhan, Marshall. The Gutenberg Galaxy. Toronto: University of Toronto Press, 1962. (amz)

McLuhan, Marshall. Understanding Media. New York: McGraw-Hill, Inc., 1964. (amz)

McLuhan, Marshall. “Notes on Burroughs,” The Nation, Vol. 199, No. 21 (December 28, 1964), pp. 5176-19.

Nabokov, Vladimir. Nikolai Gogol. New York: New Directions, 1944. (amz)

Nabokov, Vladimir. Lolita. New York: G. P. Putnam’s Sons, Inc., 1958. (amz)

Nabokov, Vladimir. The Eye. Translated by Dmitri Nabokov in collaboration with the author. New York: Phaedra Pubs., Inc., 1965. (amz)

Nabokov, Vladimir. The Waltz Invention. Translated by Dmitri Nabokov. New York: Phaedra Pubs., Inc., 1966. (amz)

Nadeau, Maurice. The History of Surrealism. Translated by Richard Howard. New York: The Macmillan Co., 1965. (amz)

O’Connor, Flannery. Everything That Rises Must Converge. New York: Farrar, Straus & Giroux, Inc., 1965. (amz)

Percy, Walker. The Moviegoer. New York: Alfred A. Knopf, Inc., 1961. (amz)

Plath, Sylvia. Ariel. London: Faber & Faber, Ltd., 1965. (amz)

Rahv, Philip. The Myth and the Powerhouse. New York: Farrar, Straus & Giroux, Inc., 1965. (amz)

Réage, Pauline (pseudonym). The Story of O. Translated by Sabine D’Estrée. New Y ork: Grove Press, Inc., 1966. (amz)

Riding, Laura. “A Last Lesson in Geography,” Art and Literature, No. 6 (Autumn, 1965), pp. 28-43.

Riding, Laura. Progress of Stories. Majorca: The Seizin Press, and London: Constable & Co., Ltd., 1936. (amz)

Riding, Laura. Contemporaries and Snobs. London: Jonathan Cape, 1928. (amz)

Robbe-Grillet, Alain. For a New Novel. Translated by Richard Howard. New York: Grove Press, Inc., 1965. (amz)

Sade, Th Marquis De. The Complete Justine, Philosophy in the Bedroom, and Other Writings. Compiled and Translated by Richard Seaver and Austryn Wainhouse. (With Introductions by Jean Paulhan and Maurice Blanchot.) New York: Grove Press, 1965. (amz)

Sarraute, Nathalie. The Planetarium. Translated by Maria Jolas. New York: George Braziller, Inc., 1960. (amz)

Sarraute, Nathalie. The Age of Suspicion. Translated by Maria Jolas. New York: George Braziller, Inc., 1963. (amz)

Sartre, Jean Paul. What is Literature? Translated by Bernard Frechtma. New York: Philosophical Lib, Inc., 1949. (amz)

Sontag, Susan. The Benefactor. New York: Farrar, Straus, & Giroux, Inc., 1963. (amz)

Stein, Gertrude. Lectures in America. Boston: Beacon Press, Inc., 1957. (amz)

Trilling, Lionel. The Liberal Imagination. New York: The Viking Press, Inc., 1950. (amz)

Trilling, Lionel. Beyond Culture. New York: The Viking Press, Inc., 1965. (amz)

Weiss, Peter. The Persecution and Assassination of Marat as Performed by the Inates of the Asylum of Charenton under the Direction of the Marquis of Sade. English version by Geoffrey Skelton; verse adaptation by Adrian Mitchell, New York: Atheneum Publishers, 1966. (amz)










Narrative of the Life of Frederik Douglass, Appendix

I find, since reading over the foregoing Narrative, that I have, in several instances, spoken in such a tone and manner, respecting religion, as may possibly lead those unacquainted with my religious views to suppose me an opponent of all religion. To remove the liability of such misapprehension, I deem it proper to append the following brief explanation. What I have said respecting and against religion, I mean strictly to apply to the slaveholding religion of this land, and with no possible reference to Christianity proper; for, between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of “stealing the livery of the court of heaven to serve the devil in.” I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families,—sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the Poor Heathen! All For The Glory Of God And The Good Of Souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies and souls of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise. Continue reading

Narrative of the Life of Frederick Douglass, Chapter 11

I now come to that part of my life during which I planned, and finally succeeded in making, my escape from slavery. But before narrating any of the peculiar circumstances, I deem it proper to make known my intention not to state all the facts connected with the transaction. My reasons for pursuing this course may be understood from the following: First, were I to give a minute statement of all the facts, it is not only possible, but quite probable, that others would thereby be involved in the most embarrassing difficulties. Secondly, such a statement would most undoubtedly induce greater vigilance on the part of slaveholders than has existed heretofore among them; which would, of course, be the means of guarding a door whereby some dear brother bondman might escape his galling chains. I deeply regret the necessity that impels me to suppress any thing of importance connected with my experience in slavery. It would afford me great pleasure indeed, as well as materially add to the interest of my narrative, were I at liberty to gratify a curiosity, which I know exists in the minds of many, by an accurate statement of all the facts pertaining to my most fortunate escape. But I must deprive myself of this pleasure, and the curious of the gratification which such a statement would afford. I would allow myself to suffer under the greatest imputations which evil-minded men might suggest, rather than exculpate myself, and thereby run the hazard of closing the slightest avenue by which a brother slave might clear himself of the chains and fetters of slavery. Continue reading

Narrative of the Life of Frederick Douglass, Chapter 10

I had left Master Thomas’s house, and went to live with Mr. Covey, on the 1st of January, 1833. I was now, for the first time in my life, a field hand. In my new employment, I found myself even more awkward than a country boy appeared to be in a large city. I had been at my new home but one week before Mr. Covey gave me a very severe whipping, cutting my back, causing the blood to run, and raising ridges on my flesh as large as my little finger. The details of this affair are as follows: Mr. Covey sent me, very early in the morning of one of our coldest days in the month of January, to the woods, to get a load of wood. He gave me a team of unbroken oxen. He told me which was the in-hand ox, and which the off-hand one. He then tied the end of a large rope around the horns of the in-hand ox, and gave me the other end of it, and told me, if the oxen started to run, that I must hold on upon the rope. I had never driven oxen before, and of course I was very awkward. I, however, succeeded in getting to the edge of the woods with little difficulty; but I had got a very few rods into the woods, when the oxen took fright, and started full tilt, carrying the cart against trees, and over stumps, in the most frightful manner. I expected every moment that my brains would be dashed out against the trees. After running thus for a considerable distance, they finally upset the cart, dashing it with great force against a tree, and threw themselves into a dense thicket. How I escaped death, I do not know. There I was, entirely alone, in a thick wood, in a place new to me. My cart was upset and shattered, my oxen were entangled among the young trees, and there was none to help me. After a long spell of effort, I succeeded in getting my cart righted, my oxen disentangled, and again yoked to the cart. I now proceeded with my team to the place where I had, the day before, been chopping wood, and loaded my cart pretty heavily, thinking in this way to tame my oxen. I then proceeded on my way home. I had now consumed one half of the day. I got out of the woods safely, and now felt out of danger. I stopped my oxen to open the woods gate; and just as I did so, before I could get hold of my ox-rope, the oxen again started, rushed through the gate, catching it between the wheel and the body of the cart, tearing it to pieces, and coming within a few inches of crushing me against the gate-post. Thus twice, in one short day, I escaped death by the merest chance. On my return, I told Mr. Covey what had happened, and how it happened. He ordered me to return to the woods again immediately. I did so, and he followed on after me. Just as I got into the woods, he came up and told me to stop my cart, and that he would teach me how to trifle away my time, and break gates. He then went to a large gum-tree, and with his axe cut three large switches, and, after trimming them up neatly with his pocketknife, he ordered me to take off my clothes. I made him no answer, but stood with my clothes on. He repeated his order. I still made him no answer, nor did I move to strip myself. Upon this he rushed at me with the fierceness of a tiger, tore off my clothes, and lashed me till he had worn out his switches, cutting me so savagely as to leave the marks visible for a long time after. This whipping was the first of a number just like it, and for similar offences. Continue reading

Narrative of the Life of Frederick Douglass, Chapter 9

I have now reached a period of my life when I can give dates. I left Baltimore, and went to live with Master Thomas Auld, at St. Michael’s, in March, 1832. It was now more than seven years since I lived with him in the family of my old master, on Colonel Lloyd’s plantation. We of course were now almost entire strangers to each other. He was to me a new master, and I to him a new slave. I was ignorant of his temper and disposition; he was equally so of mine. A very short time, however, brought us into full acquaintance with each other. I was made acquainted with his wife not less than with himself. They were well matched, being equally mean and cruel. I was now, for the first time during a space of more than seven years, made to feel the painful gnawings of hunger—a something which I had not experienced before since I left Colonel Lloyd’s plantation. It went hard enough with me then, when I could look back to no period at which I had enjoyed a sufficiency. It was tenfold harder after living in Master Hugh’s family, where I had always had enough to eat, and of that which was good. I have said Master Thomas was a mean man. He was so. Not to give a slave enough to eat, is regarded as the most aggravated development of meanness even among slaveholders. The rule is, no matter how coarse the food, only let there be enough of it. This is the theory; and in the part of Maryland from which I came, it is the general practice,—though there are many exceptions. Master Thomas gave us enough of neither coarse nor fine food. There were four slaves of us in the kitchen—my sister Eliza, my aunt Priscilla, Henny, and myself; and we were allowed less than a half of a bushel of corn-meal per week, and very little else, either in the shape of meat or vegetables. It was not enough for us to subsist upon. We were therefore reduced to the wretched necessity of living at the expense of our neighbors. This we did by begging and stealing, whichever came handy in the time of need, the one being considered as legitimate as the other. A great many times have we poor creatures been nearly perishing with hunger, when food in abundance lay mouldering in the safe and smoke-house, and our pious mistress was aware of the fact; and yet that mistress and her husband would kneel every morning, and pray that God would bless them in basket and store! Continue reading

Narrative of the Life of Frederick Douglass, Chapter 8

In a very short time after I went to live at Baltimore, my old master’s youngest son Richard died; and in about three years and six months after his death, my old master, Captain Anthony, died, leaving only his son, Andrew, and daughter, Lucretia, to share his estate. He died while on a visit to see his daughter at Hillsborough. Cut off thus unexpectedly, he left no will as to the disposal of his property. It was therefore necessary to have a valuation of the property, that it might be equally divided between Mrs. Lucretia and Master Andrew. I was immediately sent for, to be valued with the other property. Here again my feelings rose up in detestation of slavery. I had now a new conception of my degraded condition. Prior to this, I had become, if not insensible to my lot, at least partly so. I left Baltimore with a young heart overborne with sadness, and a soul full of apprehension. I took passage with Captain Rowe, in the schooner Wild Cat, and, after a sail of about twenty-four hours, I found myself near the place of my birth. I had now been absent from it almost, if not quite, five years. I, however, remembered the place very well. I was only about five years old when I left it, to go and live with my old master on Colonel Lloyd’s plantation; so that I was now between ten and eleven years old.

We were all ranked together at the valuation. Men and women, old and young, married and single, were ranked with horses, sheep, and swine. There were horses and men, cattle and women, pigs and children, all holding the same rank in the scale of being, and were all subjected to the same narrow examination. Silvery-headed age and sprightly youth, maids and matrons, had to undergo the same indelicate inspection. At this moment, I saw more clearly than ever the brutalizing effects of slavery upon both slave and slaveholder.

After the valuation, then came the division. I have no language to express the high excitement and deep anxiety which were felt among us poor slaves during this time. Our fate for life was now to be decided. we had no more voice in that decision than the brutes among whom we were ranked. A single word from the white men was enough—against all our wishes, prayers, and entreaties—to sunder forever the dearest friends, dearest kindred, and strongest ties known to human beings. In addition to the pain of separation, there was the horrid dread of falling into the hands of Master Andrew. He was known to us all as being a most cruel wretch,—a common drunkard, who had, by his reckless mismanagement and profligate dissipation, already wasted a large portion of his father’s property. We all felt that we might as well be sold at once to the Georgia traders, as to pass into his hands; for we knew that that would be our inevitable condition,—a condition held by us all in the utmost horror and dread.

I suffered more anxiety than most of my fellow-slaves. I had known what it was to be kindly treated; they had known nothing of the kind. They had seen little or nothing of the world. They were in very deed men and women of sorrow, and acquainted with grief. Their backs had been made familiar with the bloody lash, so that they had become callous; mine was yet tender; for while at Baltimore I got few whippings, and few slaves could boast of a kinder master and mistress than myself; and the thought of passing out of their hands into those of Master Andrew—a man who, but a few days before, to give me a sample of his bloody disposition, took my little brother by the throat, threw him on the ground, and with the heel of his boot stamped upon his head till the blood gushed from his nose and ears—was well calculated to make me anxious as to my fate. After he had committed this savage outrage upon my brother, he turned to me, and said that was the way he meant to serve me one of these days,—meaning, I suppose, when I came into his possession.

Thanks to a kind Providence, I fell to the portion of Mrs. Lucretia, and was sent immediately back to Baltimore, to live again in the family of Master Hugh. Their joy at my return equalled their sorrow at my departure. It was a glad day to me. I had escaped a worse than lion’s jaws. I was absent from Baltimore, for the purpose of valuation and division, just about one month, and it seemed to have been six.

Very soon after my return to Baltimore, my mistress, Lucretia, died, leaving her husband and one child, Amanda; and in a very short time after her death, Master Andrew died. Now all the property of my old master, slaves included, was in the hands of strangers,—strangers who had had nothing to do with accumulating it. Not a slave was left free. All remained slaves, from the youngest to the oldest. If any one thing in my experience, more than another, served to deepen my conviction of the infernal character of slavery, and to fill me with unutterable loathing of slaveholders, it was their base ingratitude to my poor old grandmother. She had served my old master faithfully from youth to old age. She had been the source of all his wealth; she had peopled his plantation with slaves; she had become a great grandmother in his service. She had rocked him in infancy, attended him in childhood, served him through life, and at his death wiped from his icy brow the cold death-sweat, and closed his eyes forever. She was nevertheless left a slave—a slave for life—a slave in the hands of strangers; and in their hands she saw her children, her grandchildren, and her great-grandchildren, divided, like so many sheep, without being gratified with the small privilege of a single word, as to their or her own destiny. And, to cap the climax of their base ingratitude and fiendish barbarity, my grandmother, who was now very old, having outlived my old master and all his children, having seen the beginning and end of all of them, and her present owners finding she was of but little value, her frame already racked with the pains of old age, and complete helplessness fast stealing over her once active limbs, they took her to the woods, built her a little hut, put up a little mud-chimney, and then made her welcome to the privilege of supporting herself there in perfect loneliness; thus virtually turning her out to die! If my poor old grandmother now lives, she lives to suffer in utter loneliness; she lives to remember and mourn over the loss of children, the loss of grandchildren, and the loss of great-grandchildren. They are, in the language of the slave’s poet, Whittier,—

     "Gone, gone, sold and gone
     To the rice swamp dank and lone,
     Where the slave-whip ceaseless swings,
     Where the noisome insect stings,
     Where the fever-demon strews
     Poison with the falling dews,
     Where the sickly sunbeams glare
     Through the hot and misty air:—
     Gone, gone, sold and gone
     To the rice swamp dank and lone,
     From Virginia hills and waters—
     Woe is me, my stolen daughters!"

The hearth is desolate. The children, the unconscious children, who once sang and danced in her presence, are gone. She gropes her way, in the darkness of age, for a drink of water. Instead of the voices of her children, she hears by day the moans of the dove, and by night the screams of the hideous owl. All is gloom. The grave is at the door. And now, when weighed down by the pains and aches of old age, when the head inclines to the feet, when the beginning and ending of human existence meet, and helpless infancy and painful old age combine together—at this time, this most needful time, the time for the exercise of that tenderness and affection which children only can exercise towards a declining parent—my poor old grandmother, the devoted mother of twelve children, is left all alone, in yonder little hut, before a few dim embers. She stands—she sits—she staggers—she falls—she groans—she dies—and there are none of her children or grandchildren present, to wipe from her wrinkled brow the cold sweat of death, or to place beneath the sod her fallen remains. Will not a righteous God visit for these things?

In about two years after the death of Mrs. Lucretia, Master Thomas married his second wife. Her name was Rowena Hamilton. She was the eldest daughter of Mr. William Hamilton. Master now lived in St. Michael’s. Not long after his marriage, a misunderstanding took place between himself and Master Hugh; and as a means of punishing his brother, he took me from him to live with himself at St. Michael’s. Here I underwent another most painful separation. It, however, was not so severe as the one I dreaded at the division of property; for, during this interval, a great change had taken place in Master Hugh and his once kind and affectionate wife. The influence of brandy upon him, and of slavery upon her, had effected a disastrous change in the characters of both; so that, as far as they were concerned, I thought I had little to lose by the change. But it was not to them that I was attached. It was to those little Baltimore boys that I felt the strongest attachment. I had received many good lessons from them, and was still receiving them, and the thought of leaving them was painful indeed. I was leaving, too, without the hope of ever being allowed to return. Master Thomas had said he would never let me return again. The barrier betwixt himself and brother he considered impassable.

I then had to regret that I did not at least make the attempt to carry out my resolution to run away; for the chances of success are tenfold greater from the city than from the country.

I sailed from Baltimore for St. Michael’s in the sloop Amanda, Captain Edward Dodson. On my passage, I paid particular attention to the direction which the steamboats took to go to Philadelphia. I found, instead of going down, on reaching North Point they went up the bay, in a north-easterly direction. I deemed this knowledge of the utmost importance. My determination to run away was again revived. I resolved to wait only so long as the offering of a favorable opportunity. When that came, I was determined to be off.



Narrative of the Life of Frederick Douglass