Heidegger on Being Self-Concealing

Katherine Withy
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 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Heidegger on Being Self-­Concealing

OUP CORRECTED PROOF – FINAL, 09/03/22, SPi
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Heidegger on Being
Self-­Concealing
Katherine Withy

1
OUP CORRECTED PROOF – FINAL, 25/04/22, SPi

1
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© Katherine Withy 2022
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First Edition published in 2022
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 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Contents

Acknowledgements vii
List of Tables ix
Abbreviations xi
Epigraph xiii

Introduction1
1. Approaching Being as Self-­Concealing 1
2. The Taxonomy 7
3. Phusis Kruptesthai Philei17
Plank Two: Discovering 29
4. Lēthē and Earth 30
5. Excess 37
6. Essential Kruptein45
7. The Backgrounding of World 48
8. Contingent Kruptein, and Kruptesthai57
Plank One: Speaking 63
9. Lēthē64
10. How Speaking Conceals 67
Plank Three: Being and Disclosing, Part I 75
11. Disclosedness and Disclosing 75
12. Lēthē86
13. Un-­truth and Falling 91
14. Being Backgrounded 98
15. The Concealing of the Whence of Thrownness 108
16. Inauthentic Disclosing 114
17. Being, a Ground Without Why 117
Plank Four: The Ground of Being? 125
18. The Clearing 125
19. Temporality and das Ereignis128
20. The Fourth Plank 132
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

vi Contents

Plank Three: Being and Disclosing, Part II 135

21. Authentic Disclosing 136
22. The Concealing of the Whither of Thrownness 137
23. Rather and Other than Being 141
24. The Self-­Concealing of Being 146
Conclusion157
25. The Possibility of Thinking Being 157

Appendix: The Taxonomy of Phenomena of Concealing and

Concealment in Heidegger’s Work 161
Bibliography 167
Index 175
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Acknowledgements

This has been a difficult book to write. Apart from various practical
hindrances, asking the Socratic question, ‘What do you mean when
you say that being conceals itself?’ of myself, of Heidegger, and of
the secondary literature on Heidegger has frequently brought me—
as I am sure it has other readers—to aporia. For helping me to push
into and through the aporia, I thank: Jonathan Lear, for instilling in
me a philosophical super-­ego who incessantly asks, ‘But what does
it mean?’; the late John Haugeland, for instilling in me a philo­soph­
ic­al super-­ego who thinks that philosophising can happen in tables;
Dave Cerbone and two anonymous readers for Oxford University
Press, for extensively commenting on a draft of the manuscript; and
participants in the annual meetings of the International Society for
Phenomenological Studies, for ongoing philosophical inspiration
and community. I also thank: Georgetown University, for granting
me a Senior Faculty Research Fellowship in Spring 2020, which
allowed me to make significant progress on this project; my col-
leagues in the Department of Philosophy at Georgetown University,
especially Bill Blattner, for being the best colleagues that one could
hope for; Mustafa Aziz for alerting me to the passage of The
Mathnawī that I have used as an epigraph; Kessi Kuhn Brown, for
carefully checking the manuscript for typographical and gram­mat­
ical errors in the German (any errors that remain are mine); Simon
Dent, for the beautiful photograph; and Peter Momtchiloff at
Oxford University Press for supporting this project.
Oxford University Press (OUP), which has published this work,
acknowledges the material derived from The Mathnawī of Jalāl Al-­
Dīn Rūmī as edited, translated into English and commented upon
by R.A. Nicholson. This work is published by the Trustees of the
E.J.W. Gibb Memorial Trust, who have granted their consent.
OUP CORRECTED PROOF – FINAL, 09/03/22, SPi
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

List of Tables

2.1 Wrathall’s four planks of unconcealment 9

2.2 Concealment (lēthē), unconcealing, and unconcealment 11
2.3 Concealment (lēthē), self-­concealing (kruptesthai), and
other-­concealing (kruptein)15
2.4 Self-­concealing (kruptesthai) and concealment2 (possible lēthē2)16
2.5 Other-­concealing (kruptein) and concealment2 (possible lēthē2)17
8.1 Concealment (lēthē), unconcealing (alētheuein), and
unconcealment (alētheia) at the second plank 61
8.2 Phenomena of self-­concealing (kruptesthai) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at the
second plank 61
8.3 Phenomena of other-­concealing (kruptein), and some phenomena
of concealment2 (lēthē2), essential (E) and contingent (C), at the
second plank 62
10.1 Concealment (lēthē), unconcealing (alētheuein), and
unconcealment (alētheia) at the first plank 73
10.2 Phenomena of self-­concealing (kruptesthai) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at the
first plank73
10.3 Phenomena of other-­concealing (kruptein) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at the
first plank74
24.1 Concealment (lēthē), unconcealing (alētheuein), and
unconcealment (alētheia) at the third plank 154
24.2 Phenomena of self-­concealing (kruptesthai) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at the
third plank155
24.3 Phenomena of other-­concealing (kruptein) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at the
third plank 156
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

x List of Tables

A.1 Phenomena of concealment (lēthē), unconcealing (alētheuein), and

unconcealment (alētheia), at all four planks 161
A.2 Phenomena of self-­concealing (kruptesthai) and phenomena of
concealment2 (lēthē2), essential (E) and contingent (C), at all
four planks 162
A.3 Phenomena of other-­concealing (kruptein), and some phenomena
of concealment2 (lēthē2), essential (E) and contingent (C), at all
four planks 163
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Abbreviations

All works are by Martin Heidegger. Full bibliographical information is given

in the bibliography.

Abbreviations of English translations

A ‘Anaximander’s Saying’
C Contributions to Philosophy (Of the Event)
BQP Basic Questions of Philosophy: Selected ‘Problems’ of ‘Logic’
BPP The Basic Problems of Phenomenology
BWP The Beginning of Western Philosophy: Interpretation of
Anaximander and Parmenides
EGT Early Greek Thinking: The Dawn of Western Philosophy
ET The Essence of Truth: On Plato’s Cave Allegory and Theaetetus
FCM The Fundamental Concepts of Metaphysics: World, Finitude,
Solitude
FS Four Seminars
H Heraclitus: The Inception of Occidental Thinking; Logic: Heraclitus’s
Doctrine of the Logos
HI Hölderlin’s Hymn ‘The Ister’
IM Introduction to Metaphysics
L Logic: The Question of Truth
MFL The Metaphysical Foundations of Logic
NII Nietzsche, Volume II: The Eternal Recurrence of the Same
NIV Nietzsche, Volume IV: Nihilism
OECP ‘On the Essence and Concept of Phusis in Aristotle’s Physics B, 1’
OEG ‘On the Essence of Ground’
OET ‘On the Essence of Truth’
OWA ‘The Origin of the Work of Art’
P Parmenides
PR The Principle of Reason
SZ Being and Time
TB ‘Time and Being’
WM ‘What is Metaphysics?’
TT ‘The Thing’
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

xii Abbreviations

Volumes of the Gesamtausgabe

GA5 Holzwege
GA6.1 Nietzsche: Erster Band
GA6.2 Nietzsche: Zweiter Band
GA7 Vorträge und Aufsätze
GA9 Wegmarken
GA10 Der Satz vom Grund
GA12 Unterwegs zur Sprache
GA15 Seminare
GA21 Logik: Die Frage nach der Wahrheit
GA24 Die Grundprobleme der Phänomenologie
GA26 Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz
GA29/30 Die Grundbegriffe der Metaphysik: Welt, Endlichkeit, Einsamkeit
GA34 Vom Wesen der Wahrheit: Zu Platons Höhlengleichnis und Theätet
GA35 Der Anfang der abendländischen Philosophie, Auslegung des
Anaximander und Parmenides
GA40 Einführung in die Metaphysik
GA45 Grundfragen der Philosophie: Ausgewählte »Probleme« der »Logik«
GA53 Hölderlins Hymne »Der Ister«
GA54 Parmenides
GA55 Heraklit. 1. Der Anfang des abendländischen Denkens 2. Logik.
Heraklits Lehre vom Logos
GA65 Beiträge zur Philosophie (vom Ereignis)
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Epigraph

How wilt thou see red and green and russet, unless before
(seeing) these three (colours) thou see the light?
But since thy mind was lost (absorbed) in (perception of)
the colour, those colours became to thee a veil from
(debarred thee from contemplating) the light.
Inasmuch as at night those colours were hidden, thou
sawest that thy vision of the colour was (derived) from
the light.
There is no vision of colour without the external light:
even so it is with the colour of inward phantasy.
[. . .]
At night there was no light: thou didst not the see the
­colour; then it (the light) was made manifest by the op­pos­
ite of light (by darkness).
(First) comes the seeing of light, then the seeing of
­colour; and this thou knowest immediately by the opposite
of light (darkness).
[. . .]
Hidden things, then, are manifested by means of their
opposite; since God hath no opposite, He is hidden[.]1

1 Jalálu’ddín Rúmí, The Mathnawí of Jalálu’ddín Rúmí, Volume II, Book I, lines 1121-­1124,
1128-­1129, 1131.
OUP CORRECTED PROOF – FINAL, 09/03/22, SPi
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Introduction

1. Approaching Being as Self-­Concealing

Martin Heidegger’s philosophical project, both early and late, is to ask

some version of the question, ‘What’s up with being?’. This question
might be asking for any of a number of things: is there some single
account of what it takes to be an entity at all, of any sort—and if so,
what is it?; in terms of what horizon do we have access to this uni-
fied phenomenon of being?; what feature of us accounts for the fact
that we can access that?; if that unified phenomenon of being changes
over time, what drives that change?; and more. Exactly what
Heidegger is asking in his interrogation of being appears to shift as
his thought develops and he comes to new preoccupations and
insights. One of these insights, however, does not merely shift the
sense of the question of being but suggests why being might be
question-­worthy in the first place. It also indicates why asking
‘What’s up with being?’ might run into special difficulty. This is the
insight that being is self-­concealing.
That being is self-­concealing is an insight most associated with
Heidegger’s middle and later periods. It is plausibly introduced in
‘On the Essence of Truth’ (1930), where Heidegger discusses con-
cealment, untruth, and the mystery (OET: 148/GA9: 193-­194).1 It is

1 References to Heidegger’s texts, other than Being and Time, are either given in full in a
footnote or given in the body of the text with an abbreviated title of the English translation
and a page number, followed by the Gesamtausgabe volume and page number. All page refer-
ences to Being and Time are to the marginal pagination in the English translation, which
reflects the pagination of the eighth German edition of Sein und Zeit. In quoting from
translations of Heidegger’s texts, I replace ‘beings’ with ‘entities’ for ‘das Seiende’, ‘Being’
with ‘being’ for ‘das Sein’ and ‘das Seyn’, ‘anxiety’ with ‘angst’ for ‘die Angst’, ‘potentiality-­for-­
being’ with ‘ability-­to-­be’ for ‘Seinkönnen’, and ‘man’ with ‘the human being’ for ‘der Mensch’
(replacing masculine pronouns with neutral pronouns accordingly). I transliterate all Greek.

Heidegger on Being Self-­Concealing. Katherine Withy, Oxford University Press. © Katherine Withy 2022.
DOI: 10.1093/oso/9780192859846.003.0001
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

2 Introduction

plausibly anticipated in ‘What is Metaphysics?’ (1929) with the claim

that ‘being itself is essentially finite’ (WM: 95/GA9: 120). The insight
receives its most sustained treatment when Heidegger discusses
Heraclitus’s claim that phusis (i.e., being) loves to hide in his lecture
course, ‘The Inception of Occidental Thinking: Heraclitus’ (1943).
Throughout Heidegger’s later work, the self-­concealing of being is
a central and recurring theme, associated with other sig­nifi­cant
phenomena, such as lēthē or forgottenness, the forgetting of the
ontological difference, and the ungroundedness of being.
But some phenomenon of self-­concealing is present even in Being
and Time (1927). That text begins with the necessity of raising the
question of being, which has been concealed in forgottenness (SZ: 1).
Awakening the question of being means coming to experience
being as question-­worthy, and being is question-­worthy precisely
because it is both given to and withheld from us. This dynamic of
giving and withholding is what makes ontology necessarily phe-
nomenological. Phenomenology allows that which shows itself,
from itself (as a phainomenon) to be seen (SZ: 31). Being is the pri-
mary object of phenomenology—the phenomenon in the phenom-
enological sense (SZ: 31, 35)—because, while it shows itself, being
also needs something that ‘lets it be seen’ (legein) (SZ: 32). It needs
to be allowed to show itself because of its own absencing or self-­
concealing—and, equally, it needs to be allowed to show itself in its
distinctive self-­concealing.
Of course, the concealing of being at stake in Being and Time
need not be the same as, or even related to, the concealing at stake
in Heidegger’s later work. In particular, the one may be contingent
while the other is necessary and perhaps even essential to being.
There may even be multiple phenomena of concealing and conceal-
ment in both the early and the later works—and indeed, there are.
There are so many different phenomena of concealing and conceal-
ment in Heidegger’s corpus that it is difficult to determine how they
are all distinguished—and perhaps even related—and which of
them he names when he speaks of the self-­concealing of being.

I omit German terms that are included for clarification in the translation if they are not
­relevant in context. Other modifications of translations are noted.
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Approaching Being as Self-­Concealing 3

Determining what Heidegger means by ‘the self-­concealing of

being’ is my task in this book. I interpret a range of Heidegger’s
texts from over the course of his career, but my goal is not to give a
history of the idea of being’s self-­ concealing in Heidegger’s
thought—why he introduces it and when, how and why his treat-
ment of it changes or develops over time. My goal is more modest
and preliminary: to identify what phenomenon, or phenomena,
Heidegger is most plausibly talking about. I do this by surveying
various candidates for the self-­concealing of being and eliminating
what is not a self-concealing and what is not a concealing of being.
What remains should be the self-­concealing of being. My method is
accordingly less narrative than is usual in philosophical monographs
and more taxonomical: I sort the various things that Heidegger says
about concealing and concealment, cataloguing, and categorising
them.2 Having distinguished the self-­ concealing of being from
other related phenomena, I conclude by assessing what this phe-
nomenon means for the project of asking, ‘What’s up with being?’.
This book is indebted to Joan Stambaugh’s 1992 work, The
Finitude of Being, in ways that are not obvious—particularly given
that The Finitude of Being appears only once in the notes.3 First,
Stambaugh raises the question of the sense in which, for Heidegger,
being is finite, and she pursues that question by drawing distinc-
tions between various types of concealment. My project is an heir to
Stambaugh’s, and it was inspired in part by my own dissatisfaction
with her answers to the question. Second, Stambaugh’s extensive
references to the relevant Heideggerian texts that were available at
the time she was writing were an invaluable resource and starting

2 Heidegger might be taken to reject my classificatory approach as too calculative. He says

in particular with regard to concealment: ‘It would [. . .] be an error to claim that the rich
essence of concealedness [Verborgenheit] could be gained just by counting the sundry modes
of concealment [Verbergung], under the guidance of the various “word meanings”. If we
speak of “kinds” of concealment [Verbergung] we do not mean that there would be a genus,
“concealment [Verbergung] in general”, to which then, following the schema of the usual
lo­gic­al classification, various species and their sub-­species and variations would be subordi-
nated’ (P: 64/GA54: 94). But if Heidegger’s general point is that ‘the connection among the
kinds of concealedness [Verborgenheit] is a historical one’ (P: 64/GA54: 94) rather than a
lexical one, then in order to work out that history we must first distinguish among the kinds
of concealedness phenomenologically, which is precisely what I undertake to do here.
3 Joan Stambaugh, The Finitude of Being.
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

4 Introduction

point for my own research. Third, and finally, despite my intention

and all my best efforts to write a standard, chapter-­based book, this
text has insisted on being structured in a way that resembles the
structure of Stambaugh’s own book: as a series of brief topical
engagements.4 I have yet to fully understand why the material wants
to be addressed in this way, but that it does, I am sure.
Because one must start somewhere, I proceed on the basis of sev-
eral commitments and assumptions. First, I see a robust continuity
in Heidegger’s thought from early to late, notwithstanding the obvi-
ous changes and differences over time. I draw freely from texts from
all periods of his thinking. It seems to me that this interpretive
commitment is better able to help to illuminate what genuine changes
there are in Heidegger’s thought than is an initial commitment to a
radical discontinuity, which sets itself the task of building bridges
after having dug a ravine. Better, I think, to assume that the path
continues uninterrupted until one encounters an interruption.
As a result of this commitment, and second, I do not think that
being ‘is’ independently of Dasein. Some readers take this to be the
major change from Heidegger’s Being and Time-era to his middle
and later period: Heidegger realises that Being and Time was too
Dasein-­centric and that being needs to be thought independently of
Dasein.5 But, while middle and later Heidegger does indeed pursue
a less Dasein-­centric approach to thinking being, he never thinks
being as independent of Dasein.6 The two are intimately linked and

4 The brevity of some sections of this book will no doubt disappoint readers looking for
extended treatment of a favourite topic. All I can say is that I have kept my eye on the prize of
identifying the phenomenon called ‘the self-­concealing of being’.
5 Notably, Richard Capobianco (see, for example, Heidegger’s Way of Being) and William
J. Richardson, S.J., Heidegger: Through Phenomenology to Thought. Heidegger does sometimes
encourage us to read his work in this way. See, for example, Heidegger, ‘Preface’, in
Richardson, Heidegger: Through Phenomenology to Thought.
6 Heidegger does say things such as the following: ‘The thinking attempted in Being and
Time is “under way” toward bringing our thinking onto a way through which it may enter the
relation of the truth of being to the essence of the human being, toward opening up a path for
thinking on which it may explicitly ponder being itself in its truth’ (‘Introduction to “What is
Metaphysics?”’, 282). This says that the goal is to think being itself and that thinking the rela-
tionship between being and the human being is merely a step towards this goal. But notice
that Heidegger then goes on to assert that ‘the relation of being to the human essence belongs
to being itself ’ (‘Introduction to “What is Metaphysics?”’, 282), which means that thinking
‘being itself ’ always involves thinking its relationship with the human being. To be sure, the
‘truth of being does not exhaust itself in Dasein’ (‘Introduction to “What is Metaphysics?”’, 283),
 OUP CORRECTED PROOF – FINAL, 09/03/22, SPi

Approaching Being as Self-­Concealing 5

inter-­defined: being always needs Dasein and cannot ‘take place’

without it, and Dasein cannot ‘take place’ without being (and its
self-­concealing).7 I would not know how to make sense of being—
‘that on the basis of which entities are already understood’ (SZ: 6)—
wholly independently of the entity that understands being. I have
no objection to readers who are interested in making sense of such
a thing and who see in Heidegger’s work resources for doing so.
I read their work and I learn a lot from it. But I do not read
Heidegger in the same way.
Third, and hopefully least controversially, I assume that Heidegger
can be wrong—that he can mis-­state his own points, misuse his
own terminology, confuse things that should be kept distinct, and
make all the mistakes that all philosophers make sometimes.
Heidegger certainly erred politically; there is no reason to think
that he did not sometimes err philosophically and rhet­oric­al­ly, too.
Of course, attributing an error is always a last resort. But when I see
no other option, I try to charitably and respectfully note the error
and correct it. As we will see, much of what drives my argument in
this book is my attempt to understand and correct what I take to be
a rather substantial error on Heidegger’s part. I assure the reader
that I did the utmost to exhaust all other options first.
Fourth, and finally, I assume that it is phenomenologically le­git­
im­ate to attempt to illuminate the self-­concealing of being. Of course,
the goal is to bring being to light as self-­concealing and not to destroy
or undermine that self-­concealing. Calling self-­concealing ‘kruptesthai’
and being ‘phusis’, Heidegger says that ‘the kruptesthai of phusis is
not to be overcome, not to be stripped from phusis. Rather, the task
is the much more difficult one of allowing phusis, in all the purity of

but saying that being ‘is’ not independently of Dasein is not obviously inconsistent with
claiming that it is not ‘exhausted in’ Dasein. The latter does, however, require interpretation.
7 E.g., ‘the clearing of entities is this supporting ground [of our humanity] only insofar as
it is the clearing for the vacillating self-­concealment [Sichverbergen], for the entrance of being
itself into what is lighted up. On the other hand, [. . .] if the human being would not be, then
neither could this clearing come to pass. The clearing for the self-­concealing [Sichverbergen]—
truth—is the supporting ground of humanity, and humanity comes to pass only by ground-
ing and being exposed to the supporting ground as such. While the human being stands as
an entity in the openness of entities, it must also at the same time stand in a relation to what
is self-­concealing [Sichverbergenden]. The ground of humanity must therefore be grounded
through humanity as ground’ (BQP: 179/GA45: 212).
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A War Play in Three Acts
By Mansfield Scott
Twelve males, four females. Costumes, modern; scenery, a single
interior. Plays an hour and a half. Royalty, $10.00 for first, $5.00 for
subsequent performances by same cast; free for school
performance. Inspector Steele, of the Secret Service, sets his wits
against those of German emissaries in their plot against Dr.
Treadwell’s air-ship, a valuable war invention, and baffles them after
an exciting pursuit. An easy thriller, full of patriotic interest. Easy to
get up and very effective. Strongly recommended for school
performance. Originally produced by The Newton (Mass.) High
School.
Price, 35 cents
CHARACTERS
Dr. Henry Treadwell, inventor of the Giant Air-ship.
Victor Lawrence, his pretended friend—a German spy.
Harold Felton, of the United States Army.
Carleton Everton, a young Englishman.
Karl Schoneman, of the German Secret Service.
Franz Muller, his assistant.
Arthur Merrill, also of the United States Army.
Inspector Malcome Steele, of the United States Secret Service.
Henry Gootner, a German agent.
Francis Drury, one of Treadwell’s guests.
Corporal Thayer.
Private Freeman.
Ruth Treadwell, Treadwell’s daughter.
Muriel Lawrence, Lawrence’s daughter.
Mrs. Treadwell.
Margaret Linden, a friend of Ruth’s.
The Time.—America’s second summer in the war.
 The Place.—A deserted mansion on a small island near Eastport, Maine.
SYNOPSIS
Act I. The afternoon of June 10th.
Act II. The evening of September 21st.

Act III. Scene 1. The afternoon of the next day. About 1:30.
Scene 2. An hour later.

ART CLUBS ARE TRUMPS

A Play in One Act
By Mary Moncure Parker
Twelve females. Costumes of 1890 with one exception; scene, a
single easy interior. Plays thirty minutes. Describes the trials of an
ambitious woman who desired to form a club in the early days of
club life for women about thirty years ago, before the days of
telephones and automobiles. A capital play for ladies’ clubs or for
older women in general. The costumes are quaint and the picture of
life in the year of the Chicago World’s Fair offers an amusing
contrast to the present. Recommended.
Price, 25 cents
 HAMILTON
A Play in Four Acts
By Mary P. Hamlin and George Arliss
Eleven males, five females. Costumes of the period; scenery,
three interiors. Plays a full evening. Royalty for amateur performance
where an admission is charged, $25.00 for each performance.
Special royalty of $10.00 for performance by schools. This play, well
known through the performances of Mr. George Arliss still continuing
in the principal theatres, presents the builders of the foundations of
the American Republic as real people, and its story adroitly
illustrates not merely the various ability of its leading figure,
Alexander Hamilton, but the unconquerable courage and
determination that were his dominating characteristics. The vividness
with which it vitalizes the history of its period and the power with
which it emphasizes Hamilton’s most admirable and desirable
quality, make it most suitable for school use, for which special terms
have been arranged, as above. Strongly recommended.
Price, 60 cents
CHARACTERS
Alexander Hamilton.
General Schuyler.
Thomas Jefferson.
Monroe.
Giles.
Tallyrand.
Jay.
Zekiel.
Reynolds.
Colonel Lear.
First Man.

Betsy Hamilton.
Angelica Church.
 Mrs. Reynolds.
Soldier’s Wife.
Melissa.
THE SCENES
Act I.—The Exchange Coffee House in Philadelphia.
Act II.—A room in Alexander Hamilton’s house in Philadelphia. (The office of the
Secretary of the Treasury.)
Act III.—The same. (Six weeks later.)
Act IV.—A reception room in Alexander Hamilton’s house. (The next morning.)

THE MINUTE MAN

A Patriotic Sketch for Girls of the High School Age in
a Prologue and Three Episodes
By Nellie S. Messer
Thirteen girls. Costumes, modern, Colonial and of the Civil War
period. Scenery, three interiors. Plays an hour and a half. Betty and
Eleanor, typically thoughtless girls of the present day, run across the
diaries of Bess’s mother and grandmother, which relate the
experiences of girls of their age and kind at previous periods of their
country’s history, and learn a vivid lesson in patriotism. The scenes
of the past are shown in dramatic episodes visualizing the matter of
the diaries that they read. A very clever arrangement of a very
stimulating subject, strongly recommended for all occasions where
the promotion of patriotism is desired. A timely lesson strongly
enforced.
Price, 25 cents
 A. W. Pinero’s Plays
Price, 60 Cents Each

Play in Four Acts. Six males, five females.

MID-CHANNEL Costumes, modern; scenery, three
interiors. Plays two and a half hours.

THE NOTORIOUS MRS.

EBBSMITH
Drama in Four Acts. Eight males, five females. Costumes, modern; scenery,
all interiors. Plays a full evening.
Play in Four Acts. Seven males,
THE PROFLIGATE five females. Scenery, three
interiors, rather elaborate; costumes, modern. Plays a full evening.
Farce in Three Acts.
THE SCHOOLMISTRESS Nine males, seven
females. Costumes, modern; scenery, three interiors. Plays a full evening.
Pl
THE SECOND MRS. TANQUERAY ay
in Four Acts. Eight males, five females. Costumes, modern; scenery, three
interiors. Plays a full evening.
Comedy in Three Acts. Seven
SWEET LAVENDER males, four females. Scene, a
single interior; costumes, modern. Plays a full evening.
Comedy in Four Acts. Ten
THE THUNDERBOLT males, nine females.
Scenery, three interiors; costumes, modern. Plays a full evening.
Comedy in Four Acts. Six males, seven females.
THE TIMES Scene, a single interior; costumes, modern. Plays
a full evening.
Comedy in Three Acts. Eight
THE WEAKER SEX males, eight females. Costumes,
modern; scenery, two interiors. Plays a full evening.
Comedy in
A WIFE WITHOUT A SMILE Three Acts. Five
males, four females. Costumes, modern; scene, a single interior. Plays a full
evening.

Sent prepaid on receipt of price by

Walter H. Baker & Company
No. 5 Hamilton Place, Boston, Massachusetts
 The William Warren Edition of
Plays
Price, 25 Cents Each

Comedy in Five Acts. Thirteen males,

AS YOU LIKE IT four females. Costumes, picturesque;
scenery, varied. Plays a full evening.
Drama in Five Acts. Nine males, five females.
CAMILLE Costumes, modern; scenery, varied. Plays a full
evening.
Play in Five Acts. Thirteen males, three females.
INGOMAR Scenery, varied; costumes, Greek. Plays a full
evening.
Tragedy in Five Acts. Thirteen males,
MARY STUART four females, and supernumeraries.
Costumes, of the period; scenery, varied and elaborate. Plays a full evening.
Comedy in
THE MERCHANT OF VENICE Five Acts.
Seventeen males, three females. Costumes, picturesque; scenery varied.
Plays a full evening.
Play in Five Acts. Fifteen males, two females.
RICHELIEU Scenery, elaborate; costumes, of the period.
Plays a full evening.
Comedy in Five Acts. Nine males, five females.
THE RIVALS Scenery, varied; costumes, of the period. Plays
a full evening.
Comedy in
SHE STOOPS TO CONQUER Five Acts.
Fifteen males, four females. Scenery, varied; costumes, of the period. Plays
a full evening.
Comedy in Five Acts. Ten males, three females. Costumes, picturesque;
scenery, varied. Plays a full evening.
TWELFTH NIGHT; OR, WHAT YOU
WILL

Sent prepaid on receipt of price by

Walter H. Baker & Company

No. 5 Hamilton Place, Boston, Massachusetts
 Transcriber’s Notes
Changed landside to landslide in “I had been struck by a landslide”.
Changed Beech to Beach in “Palm Beach, Fla.”.
Changed air ship to air-ship in “Dr. Treadwell’s air-ship” for consistency.
The word land appears to be used as a euphemism for lawd or lord. This has not
been changed.
Minor punctuation changes have been made for consistency.
*** END OF THE PROJECT GUTENBERG EBOOK CAPTAIN
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