Archive for the ‘American Literature’ Category

Webinar Vignettes

Thursday, January 21st, 2010

Peter will return soon with the end of his marriage saga–It promises to be interesting.

Meanwhile, I want to offer a few vignettes from my webinars. The first is re: The Red Badge of Courage by Stephen Crane.

This impressive novel is one of the few unchallenged classics of modern American literature. Stephen Crane’s immense talent is everywhere evident in his great work. This is not to say, though, that Crane’s vision is correct. No, Crane’s novel is full of Naturalism–a germinating and menacing world view still spreading across America. The Naturalistic stories and novels of Stephen Crane truly mark the maturation of modernity. Major revealing features of modernity are an unrestrained, individual freedom–the goal of which is to liberate one from all restrictions, constraints, traditions, and all social patterning–all of which are ipso facto presumed to be dehumanizing. Modernity has a contempt for other viewpoints. Ironically in its nihilistic pursuit of tolerance it becomes intolerant! Modernity is reductionist Naturalism. What does the word “reductionist” mean? Yes, Crane’s works are wholly modern in both philosophy and technique. While remnants of Romanticism may be found in the poems of Dickinson and Whitman, and some in Melville, none remains in Crane. At one point Henry faces death and “he had been to touch the great death, and found that, after all, it was but the great death. He was a man.” The man Crane and his contemporaries create is not the man created in the image of God, the man who is precious and vital, but a man in a mob, a man who has no future. Crane offers his reader no salvation, no hope. Crane only validates the now, the sensory touch, the empirical.

Since the fall of the Berlin Wall, by the way, Many historians argue that we are in a post-modern era. Now, many Americans are suspicious of science and any authority. This viewpoint has as a central credo: “Anything goes if I believe it sincerely.” Stephen Crane brought us well along on this slippery trail.

In the scheme of things The Red Badge of Courage and Naturalism ushered in a new philosophical era. It was one of the genuinely new cultural events in American history. It was not to be the last.

Passports to Regions

Thursday, August 6th, 2009

In THE SCARLET LETTER, Ch. 18, a crisis has arisen. Dimmesdale has just discovered that his boarder, Dr. Chillingsworth, is actually the husband of Hester Prynne and a diabolical, evil man, committed to destroying Dimmesdale. But, in the face of his lover, and good friend, Hester Prynne, there is hope and joy. Hester is undeterred by the exigencies of life–she has lived isolated from human company for 8 years. She has grown closer to her God and more secure in her consciousness.

ARTHUR DIMMESDALE gazed into Hester’s face with a look in which hope and joy shone out, indeed, but with fear betwixt them, and a kind of horror at her boldness, who had spoken what he vaguely hinted at, but dared not speak.

But Hester Prynne, with a mind of native courage and activity, and for so long a period not merely estranged, but outlawed, from society, had habituated herself to such latitude of speculation as was altogether foreign to the clergyman. She had wandered, without rule or guidance, in a moral wilderness; as vast, as intricate and shadowy, as the untamed forest, amid the gloom of which they were now holding a colloquy that was to decide their fate. Her in tellect and heart had their home, as it were, in desert places, where she roamed as freely as the wild Indian in his woods. For years past she had looked from this estranged point of view at human institutions, and whatever priests or legislators had established; criticizing all with hardly more reverence than the Indian would feel for the clerical band, the judicial robe, the pillory, the gallows, the fireside, or the church. The tendency of her fate and fortunes had been to set her free. The scarlet letter was her passport into regions where other women dared not tread. Shame, Despair, Solitude! These had been her teachers,—stern and wild ones,,—and they had made her strong, but taught her much amiss.

She had “had habituated herself to such latitude of speculation as was altogether foreign to the clergyman. ” Do you know any saints like this? A man or a woman of such strength and character that he or she can be trusted with anything? That person is a great friend.

“Shame, Despair, Solitude! These had been her teachers,—stern and wild ones,—and they had made her strong, but taught her much amisss.’ Life had made Hester strong but not bitter.

I propose that these are the very best friens to have. Friends whose “tendency of her fate and fortunes has been to set her free.”

The protagonist in A SEPARATE PEACE is having a conversation with a good friend, a friend who is injured. The injured friend shares some incredibl e thing about life with the protagonist. The protagonist argues with his injured and friend and asks him, “How do you know this thing to be true?”

“How do I know it is true?” the friend retorts. “I know it is true because I have suffered.”

I thank God for the hard times that He gives me and for friends to walk through them with me. I thank God for the people I know who have “passports to regions” I have never been but am sure some day I shall surely go.

The Cry of Modern Man

Thursday, July 30th, 2009

BECAUSE I could not stop for Death,
He kindly stopped for me;
The carriage held but just ourselves
And Immortality.

We slowly drove, he knew no haste,
And I had put away
M y labor, and my leisure too,
For his civility.

We passed the school where children played
At wrestling in a ring;
We passed the fields of gazing grain,
We passed the setting sun.

We paused before a house that seemed
A swelling of the ground;
The roof was scarcely visible,
The cornice but a mound.

Since then ’t is centuries; but each
Feels shorter than the day
I first surmised the horses’ heads
Were toward eternity.

Emily Dickinson, a 19th century recluse, was the first modern American poet. She wrote in free verse and she discussed topics often ignored (e.g., birds on sidewalks). She also wrote about death.

Many think that Dickinson refused to commit her life to Christ. Perhaps that haunted her her whole life. I think so. When I read her poems I hear that forlorn cry.

Dickinson presages the cry of modern man—a cry for relevance and meaning and life in the midst of inhumanity.

IF I should die,
And you should live,
And time should gurgle on,
And morn should beam,
And noon should burn,
As it has usual done;
If birds should build as early,
And bees as bustling go,—”
One might depart at option
From enterprise below!
’T is sweet to know that stocks will stand
When we with daisies lie,
That commerce will continue,
And trades as briskly fly.
It makes the parting tranquil
And keeps the soul serene,
That gentlemen so sp rightly
Conduct the pleasing scene!

I am so glad I know who my Redeemer is! He snatches me from the tentativeness of modernity!

YOU CAN RELIVE THE PAST

Wednesday, July 15th, 2009

Gatsby, on Nick’s assertion that he can’t repeat the past: “Can’t repeat the past?” he cried incredulously. “Why of course you can. ”

Nick, the sardonic narrator of THE GREAT GATSBY is telling the romantic Gatsby that he cannot relive the past.

And, in a sense Nick is right. We cannot change the past. Or is Gatsby right . . .

After everything is said and done, the historian only is studying the past. He cannot really change the past. Theories about the past come and go, and change with each generation. However, the past is past. It is over. Historians will debate about history, but they can never change history.

God alone can change history. When a person is reborn, his present, future, and, yes, even his past is changed. History is literally rewritten. He is a new creation. That bad choice, that sin, that catastrophe is placed under the blood of the Lamb and everything starts fresh and new. A new history for a new person.

Let me illustrate. 150 years ago my great-great-great grandfather was a slave owner in Eastern Tennessee whose passion was to kill Yankees. From that inheritance, like most white southerners who grew up in the 1960s, I grew up to mistrust, even to hate African-Americans. Like so many people captured by their history and culture, my present and future became my past. However, when I was a senior in high school, Jesus Christ became my Lord and Savior. My attitudes changed. It took time but prejudices disappeared. Ultimately, I married my New Jersey wife and we have three African-American adopted children–whose ancestors, by the way, may have been owned by my great-great-great uncle! My children’s children–African-American children–are my grandchildren. Imagine! Quite literally, my history has been rewritten. It has been changed irrevocably by my decision to invite Jesus Christ to be Savior of my life. In a real sense, family prejudice and death existing for generations ended in this generation. The destructive, historical cycle that was part of my history has ended. No one, nothing can do that but the Lord. History has been rewritten! My prayer is that if you do not know this God who can change history–even your history–that these history units may encourage you to invite Jesus Christ into your heart as Savior.

I feel sorry for a people who are trapped in time, like Nick, and cannot believe that change is possible.

The Birthmark

Wednesday, July 8th, 2009

In 19th century romantic author Nathaniel Hawthorne’s short story “The Birthmark” scientist Alymer cannot believe how blessed he is. He is married to the most beautiful woman in the world. Georgianna is perfect–except for one minor defect–a birthmark (SeeSee Stobaugh, AMERICAN LITERATURE)..

Alymer, while he loves Georgianna dearly, cannot stand the fact that she is not perfect.

“Ah, upon another face perhaps it might,” replied her husband; “but never on yours. No, dearest Georgiana, you came so nearly perfect from the hand of Nature that this slightest possible defect, which we hesitate whether to term a defect or a beauty, shocks me, as being the visible mark of earthly imperfection.”

This is a similar storyline in romantic literature (e.g., FRANKENSTEIN by M. Shelley): a cold scientist messes with “nature” to advance “scientific knowledge.” He/she, however, does so at his own peril. Inevitably, the scientist creates a monster and/or destroys the innocent host.

To base one’s life on epistemology (i.e., knowledge) rather than the spirit (or faith) inevitably leads to heart ache. Even the pagan Plato saw that–when he argued for a “form” that transcended thee beauty of an “object.”

Alymer is modern America. He, we, dare to live our lives in cold rationalism, and we dare to ignore the God who is in control of everything. We live our lives as if there are no consequences. In other words, we are trying to be “god.”

“Aylmer,” resumed Georgiana, solemnly, “I know not what may be the cost to both of us to rid me of this fatal birthmark. Perhaps its removal may cause cureless deformity; or it may be the stain goes as deep as life itself. Again: do we know that there is a possibility, on any terms, of unclasping the firm gripe of this little hand which was laid upon me before I came into the world?”

Inevitably Georgiana will die. Frankenstein will be created. They will destroy us.

Alas! it was too true! The fatal hand had grappled with the mystery of life, and was the bond by which an angelic spirit kept itself in union with a mortal frame. As the last crimson tint of the birthmark–that sole token of human imperfection–faded from her cheek, the parting breath of the now perfect woman passed into the atmosphere, and her soul, lingering a moment near her husband, took its heavenward flight. Then a hoarse, chuckling laugh was heard again! Thus ever does the gross fatality of earth exult in its invariable triumph over the immortal essence which, in this dim sphere of half development, demands the completeness of a higher state. Yet, had Alymer reached a profounder wisdom, he need not thus have flung away the happiness which would have woven his mortal life of the selfsame texture with the celestial. The momentary circumstance was20too strong for him; he failed to look beyond the shadowy scope of time, and, living once for all in eternity, to find the perfect future in the present.

America listen well: The momentary circumstance was too strong for him; he failed to look beyond the shadowy scope of time, and, living once for all in eternity, to find the perfect future in the present.

I Stand Here Ironing

Friday, July 3rd, 2009

“I Stand Here Ironing,” by Tillie Olson is a heart wrenching story of what life is like for folks trying to raise their children without the benefit of home schooling, without the benefit of our Lord.

I stand here ironing, and what you asked me moves tormented back and forth with the iron. “I wish you would manage the time to come in and talk with me about your daughter. I’m sure you can help me understand her. She’s a youngster who needs help and whom I’m deeply interested in helping.”

This mom has no dreams left for her daughter.

Who needs help,……Even if I came, what good would it it do? You think because I am her mother I have a key, or that in some way you could use me as a key? She has lived for nineteen years. There is all that life that has happened outside of me, beyond me.

And when is there time to remember, to sift, to weigh, to estimate, to total? I will start and there will be an interruption and I will have to gather it all together again. Or I will become engulfed with all I did or did not do, with what should have been and what cannot be helped.

Haven’t we all felt the same way?

The problem is public school, adolescence–they all conspiredd to draw this mom’s daughter away from her. “Now suddenly she [her daughter] was Somebody, and as imprisoned=2 0in her difference as she had been in anonymity.”

Imprisoned in her difference as she had been in anonymity.

Finally her mom cries,

I will never total it all. I will never come to say: She was a child seldom smiled at. Her father left me before she was a year old. I had to work her first six years when there was work, or I sent her home and to his relatives. There were tears she had care she hated. She was dark and thin and foreign-looking in a world where the prestige went to blondness and curly hair and dimples, she was slow where glibness was prized. She was a child of anxious, not proud, love. We were poor and could not afford for her the soil of easy growth. I was a young mother, I was a distracted mother. There were other children pushing up, demanding. Her younger sister seemed all that she was not. There were years she did not want me to touch her. She kept too much in herself, her life was such she had to keep too much in herself. My wisdom came too late. She has much to her and probably little will come of it. She is a child of her age, of depression, of war, of fear.

Perhaps that is what we home school parents are doing–we aree snatching our children from their “age” and offering them another “age” another “world..”

Once upon a time Karen and I raised four home schooled children. God knows that we could have been20better teachers, probably better parents. But one thing is for sure: we loved our children and in our home they found a safe place to grow up.

Walter Wanegerin argues that the most important present we can give our children is a “name.” We name our children as we raise them. Karen and I hope that we named our children “good,” “pleasant,” “precious,” and “beloved.” What names are you giving your children?

Let her be. So all that is in her will not bloom – but in how many does it? There is still enough left to live by. Only help her to know – help make it so there is cause for her to know – that she is more than this dress on the ironing board, helpless before the iron.

We are not helpless! We serve an awesome powerful God who loves us more than we can love ourselves. At baptism he gave us a name and said it was good.

When you are ironing at the ironing board . . . think about that.

A Wagner Matinee

Thursday, July 2nd, 2009

“A Wagner Matinee,” by Willa Cather is a powerful but heart wrenching message about loss and gain.

The protagonist, an aunt of the narrator Clark, has come home to Boston to attend a funeral. She has lived most of her life in the Great Plains of Nebraska.

When she returned to her duties in Boston, Howard followed her, and the upshot of this inexplicable infatuation was that she eloped with him, eluding the reproaches of her family and the criticisms of her friends by going with him to the Nebraska frontier. Carpenter, who, of course, had no money, had taken a homestead in Red Willow County, fifty miles from the railroad. There they had measured off their quarter section themselves by driving across the prairie in a wagon, to the wheel of which they had tied a red cotton handkerchief, and counting off its revolutions. They built a dugout in the red hillside, one of those cave dwellings whose inmates so often reverted to primitive conditions. Their water they got from the lagoons where the buffalo drank, and their slender stock of provisions was always at the mercy of bands of roving Indians. For thirty years my aunt had not been further than fifty miles from the homestead.

She loved Howard, she still loves Howard. But she had to give up so much! An accomplished pianist, she had not been to an Opera or Concert in three decades.

But this kind old lady, who did not play in Philadelphia or Boston or New York, played for Clark, the narrator, and changed his life.

I owed to this woman most of the good that ever came my way in my boyhood, and had a reverential affection for her. During the years when I was riding herd for my uncle, my aunt, after cooking the three meals–the first of which was ready at six o’clock in the morning-and putting the six children to bed, would often stand until midnight at her ironing board, with me at the kitchen table beside her, hearing me recite Latin declensions and conjugations, gently shaking me when my drowsy head sank down over a page of irregular verbs. It was to her, at her ironing or mending, that I read my first Shakespeare’, and her old textbook on mythology was the first that ever came into my empty hands. She taught me my scales and exercises, too–on the little parlor organ, which her husband had bought her after fifteen years, during which she had not so much as seen any instrument, but an accordion that belonged to one of the Norwegian farmhands. She would sit beside me by the hour, darning and counting while I struggled with the “Joyous Farmer,” but she seldom talked to me about music, and I understood why. She was a pious woman; she had the consolations of religion and, to her at least, her martyrdom was not wholly sordid.

It was not easy, for sure. His old aunt struggled.

Once when I had been doggedly beating out some easy passages from an old score of Euryanthe I had found among her music books, she came up to me and, putting her hands over my eyes, gently drew my head back upon her shoulder, saying tremulously, “Don’t love it so well, Clark, or it may be taken from you. Oh, dear boy, pray that whatever your sacrifice may be, it be not that.”

Home school, parents, what have you given up to do what you do? Has it been worth it? I think so.

Clark takes his aunt to a Wagner afternoon opera. It was wonderful! But it was not real. What was real was Nebraska and Howard.

I understood. For her, just outside the door of the concert hall, lay the black pond with the cattle-tracked bluffs; the tall, unpainted house, with weather-curled boards; naked as a tower, the crook-backed ash seedlings where the dishcloths hung to dry; the gaunt, molting turkeys picking up refuse about the kitchen door.

Does home schooling feel that way? Oh it is exciting enough at the state conventions and on Monday morning. But what about Friday morning when no one has his essay written and Tuesday night when you discover that your daughter forgot to make supper and Thursday noon when you find you misplaced the CD story you had planned for lunch?

That is when in Nebraska you need a Wagnerian Opera to remind you of where you have come and where you are going

Self in 1958

Wednesday, July 1st, 2009

“Self In 1958,” was written by lonely, unhappy, unfulfilled Anne Sexton but it could be written for 2009.

What is reality?
I am a plaster doll; I pose
With eyes that cut open without landfall or nightfall
Upon some shellacked and grinning person,
Eyes that open, blue, steel, and close.
Am I approximately an I. Magnum transplant?
I have hair, black angel,
Black-angel-stuffing to comb,
Nylon legs, luminous arms
And some advertised clothes.
I live in a doll’s house
With four chairs,
A counterfeit table, a flat roof
And a big front door.
Many have come to such a small crossroad.
There is an iron bed,
(Life enlarges, life takes aim)
A cardboard floor,
Windows that flash open on someone’s city,
And little more.
Someone plays with me,
Plants me in the all-electric kitchen,

Is this what Mrs. Rombauer said?

Someone pretends with me

I am walled in solid by their noise…
Or puts me upon their straight bed.
They think I am me!
Their warmth? Their warmth is not a friend!
They pry my mouth for their cups of gin
And their stale bread.
What is reality
To this synthetic doll
Who should smile, who should shift gears,
Should spring the doors open in a wholesome disorder,
And have no evidence of ruin or fears?
But I would cry,
Rooted into the wall that
Was once my mother,
If I could remember how
And if I had the tears.

What is reality?

To many in this generation that remains an unanswered question.

What is reality?
I pose as a plaster doll,
With eyes and nothing to look at,
Seeing shellacked and grinning person,

Eyes that open and close, colors blue and steel
I am the size of an I?
I have black angel hair,
Nylon legs, luminous arms
And some advertised clothes.
I live in a doll’’s house
With four chairs,
A counterfeit table, a flat roof
And a big front door.
Some come to a small crossroad.
There is an iron bed,
(Life enlarges, life takes aim)
A cardboard floor,
Windows that flash open at the neighbors
And little more.
Someone plays with me,
Plants me in the all-electric kitchen,
It this what Mrs. Rombauer said?
Someone pretends with me
I am use to there noises
Or lays me on there bed.
I think I am a doll.
Warmth is not a friend to me!
They open my mouth for their cups to fit
And their stale bread.

What is reality

To this synthetic doll

The Associated Press calls this new generation “The Entitlement Generation,” and they are storming into schools, colleges, and businesses all over the country. They are today’s young people, a new generation with sky-high expectations and a need for constant praise and fulfillment. This new generation may be tolerant, confident, open-minded, and ambitious but it is also cynical, depressed, lonely, and anxious.

Generation Me disregards rules. 88% of public high school students regularly cheat. We are all equals of course. No one is in charge. They are an army of one: me. We will all be famous. We are entitled to it. 80% of Generation Me have sex before they leave high school.

The sad thing is, though, that Dr. Twenge found that Generation Me is more unhappy than any other generation.

Should I smile, should I shift gears,
Should I open the doors in a wholesome disorder,
And show no evidence of fears?
But I would cry,
Put into the wall that
My mother lies
If I could remember how
And if I had the tears.

We know who we are, don’t we? We serve a living, loving, awesome God. Who loved us enough to send His only Begotten Son. It is time . . .

Emily Dickinson’s Poems

Tuesday, June 30th, 2009

My life closed twice before its close;
My life closed twice before its close;
It yet remains to see
If Immortality unveil A third event to me,
So huge, so hopeless to conceive, As these that twice befell.
Parting is all we know of heaven, And all we need of hell.

Emily Dickinson (Stobaugh, AMERICAN LIT) uses the metaphor of death to describe the catastrophe that two terrible events caused. Were these the death of two friends? Two unrequited loves? We really don’t know.

What matters is that the pain of these events was so sharp that Dickinson feels as if her life ended. Loss exacerbates Dickinson’s already fragile metaphysics.

What happens after death, in immortality? Well we know, don’t we?

The last two lines of this poem present a powerful paradox; parting is heaven to some and hell to others. We part with those who die and–hopefully–go to heaven, which is, ironically, an eternal happiness for them; however, we who are left behind suffer the pain (hell) of their deaths (parting).

Is there any comfort in this poem? Not if one is the realist Emily Dickinson whose cold New England intellectualism offers scant protection against the frigid exigencies of death! It is fun20to talk about birds walking on sidewalks as long as one does not have to think about ultimate things.

But we all have to think about ultimate things once in a while. In “a while” for most of us is death. Where will you spend eternity? If the Lord Jesus is your Savior you know where you will spend eternity.

Contrast this tentativeness with Dickinson’s New England predecessor Edward Taylor (From “I Prepare a Place”):

But thats not all: Now from Deaths realm, erect, Thou gloriously gost to thy Fathers Hall:
And pleadst their Case preparst them place well dect
All with thy Merits hung. Blesst Mansions all.
Dost ope the Doore locks fast ‘gainst Sins that so These Holy Rooms admit them may thereto.

I like to read Emily Dickinson’s poems. I like to drink vanilla milk shakes too. But not too many and never for nourishment and life. How about you?

Literature Curricula Contents – 3

Tuesday, April 14th, 2009

BLOG THREE

American Literature

Puritanism and Native American Voices
(The New Land to 1750)
Navajo Tribe
The Navajo Origin Legend (oral legend)
Iroquois Tribe
The Iroquois Constitution (circa 1570)
*Bradford, William (1590-1657)
The History of the Plymouth Plantation (1620)
Smith, John (1580-1631)
Bradstreet, Anne (1612–1672)
“Upon the Burning of Our House”
“TO My Dear Loving Husband”
Edwards, Esther (1732-1758)
“Diary Entri es” (1743)
Edwards, Jonathan (1703-1758)
Religious Affections (1754)
Sinners in the Hands of an Angry God (1745)
The Revolutionary Period
(1750-1800)
*Franklin, Benjamin (1706-1790)
; The Autobiography of Benjamin Franklin
Wheatly, Phillis (1753-1784)
“On Being Brought to America from Africa”
“To His Excellency General Washington”
Henry, Patrick (1736–1799)
Speech in the Virginia Convention (1775)
Jefferson, Thomas (1743-1826)
The Declaration of Independence (1776)
Adams, Abigail (1744-1798)
Letter to Her Daughter from the New White House (1800)
A Growing Nation
(1800-1840)
Bryant, William Cullen (1794-1878)
“Thanatopsis” (1811)
Irving, Washington (1783-1859)
“The Devil and Tom Walker” (1824)
“The Legend of Sleepy Hollow” (1820)
Poe, Edgar Allan (1809-1894)
“The Fal l of the House of Usher”
The Tell Tale Heart

Romanticism: New England Renaissance
(1840-1855)
Hawthorne, Nathaniel (1804-1864)
“The Birthmark” (1843)
The Scarlet Letter (1850)

Longfellow, Henry Wadsworth (1807-1882)
“Paul Revere’s Ride”
Holmes, Oliver Wendell (1809-1894)
“The Chambered Nautilus”
“The Last Leaf”
Lowell, James Russell (1819-1891)
“Selection from Biglow Papers”
Whittier, John Greenleaf (1807-1892)
“The Barefoot Boy”
Dickenson, Emily (1830-1886)
“Emancipation”
“I’m Nobody, Who Are You?”
Emerson, Ralph Waldo (1803-1882)
Poems
*Thoreau, Henry David (1817-1862)
Walden (1854)
“Civil Disobedience” (1866)
*Melville, Herman (1819-1891)
Billy Budd (1924)
Division War and Reconciliation
(1855-1865)
Whitman, Walt (1819-1892)
“O Captain, My Captain”

Negro Spiri tuals
“Go Down Moses”
“Deep River”
“Roll Jordan, Roll”
“Swing Low, Sweet Chariot”
Lincoln, Abraham (1809-1865)
“The Gettysburg Address” (1863)
Chief Joseph of the Nez Perce (1840-1904)
“I Will Fight No More Forever” (1877 Surrender) -movie
*Douglass, Frederick (1818-1895)
Narrative of the Life of Frederick Douglass
Realism, Naturalism and the Frontier
(1865-1915)
*Twain, Mark (Samuel Clemens) (1835-1910)
The Adventures of Huckleberry Finn (1884)
*Crane, Stephen (1871-1900)
Red Badge of Courage (1895)
Harte, Bret (1836-1902)
“The Outcasts of Poker Flat” (1869)
Masters, Edgar Lee (1868 -1950)
“Lucinda Matlock” (1916)
Robinson, Edwin Arlington (1869-1935)
“Richard Cory” (1897)
“Cassandra” (1921)
“Mr. Flood’s Party” (1921)
The Modern Age: Late Romanticism/Naturalism
(1915-1946)
*Warton, Edith (1862-1937)
Ethan Frome (1922)
20th Century Poetry:
*Pound, Ezra (1885-1972)
Eliot, T.S. (1888 – 1965)
“Prufrock” (1915)
“Hippopotamus” (1920)
“The Wasteland” (1922)

Stevens, Wallace (1879-1955)
*Cummings, E.E. (1894-1962)
Crane, Hart (1899-1932)
“The Bridge” (1930)
“Voyages” (1923)
“At Melville’s Tomb (1926)
Milay, Edna St. Vincent (1892-1950)
“Harp Weaver”
“God’s World”
“Renascence”
Moore, Marianne (1887-1972)
Hughes, Langston (1902-1967)
A New Song (1933)
*Frost, Robert (1874-1963)
“The Road Not Taken” (1916)
“Fire and Ice” (1916)
“Once by the Pacific” (1916)
“Stopping by Woods on a Snowy Evening” (1922)
“Nothing Gold Can Stay” (1923)
“Death of a Hired Hand”
*Hemingway, Ernest (1899-1961)
A Farewell to Arms (1929)

*Faulkner, William (1897-1962)
The Unvanquished (1938)

*Hurston, Zora Neale (1901-1960)
Their Eyes Were Watching God (1937)
*Steinbeck, John (1902-1968)
The Pearl (1947)

The Modern Age: Realism/Naturalism
(1946-1960)
20th Century Drama:
*O’Neill, Eugene Gladstone (1888-1953)
The Emperor Jones (1924)
*Hellman, Lillian (1905-1984)
The Little Foxes (1939)
*Williams, Tennessee (1911-1983)
The Glass Menagerie (1945)

*Miller, Arthur (1915-2005)
The Crucible (1953)
*Knowles, John (1926-2001)
A Separate Peace (1959)
*O’Conner, Flannery (1925-1964)
“Everything That Rises Must Converge” (1965)
*Welty, Eudora (1909-2001)
“A Worn Path” (1940)
*Porter, Katherine Anne (1890-1980)
“The Jilting of Granny Weatherall” (1930)
Contemporary Writers
(1960-Present)
*Potok, Chiam (1929-2002)
The Chosen (1967)

*Burns, Olive Ann (1924-1990)
Cold Sassy Tree (1984)

*NOT PROVIDED IN TEXT.