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Baltimore, Md. (Maryland, United States) (search for this): chapter 16
rofessed infidels: It is impossible, he exclaimed with the ardor of a bigot, to estimate the depravity and wickedness of those who, at the present day, reject the Gospel of Jesus Christ, etc. A year and a half later while editing the Genius in Baltimore, he held uncompromisingly to the stern Sabbatical notions of the Puritans. A fete given to Lafayette in France on Sunday seemed to him an act of sheer religious desecration. The carrying of passengers and the mails on the Sabbath provoked hislently denunciatory of contemporary religion, the severity of his judgment against the skepticism of the times had not been materially modified. He still regarded the unbeliever with narrow distrust and dislike. When, after his discharge from Baltimore jail, he was engaged in delivering his message on the subject of slavery, and was seeking an opportunity to make what he knew known to the people of Boston, he was forced, after vainly advertising for a hall or meetinghouse in which to give hi
New England (United States) (search for this): chapter 16
eformer and to the reform. That of the younger man cast a gloom over anti-slavery circles in New England; for at the time of his death he was the secretary and general agent of the Massachusetts Soc church, he had been a narrow and even an intolerant believer in the creed and observances of New England orthodoxy. Words failed him in 1828 to express his abhorrence of a meeting of professed infiers and the mails on the Sabbath provoked his energetic reprobation. He was in all points of New England Puritanism, orthodox of the orthodox. Subsequently he began to see things in a different l Society, and therefore one of Garrison's stanchest supporters. The reform instituted by the New England Society, in respect of the character of its membership, was quickly adopted by the Massachuseinish the influence and sacred character of their order, published, in August of 1837, in the New England Spectator an acrid arraignment of editor and paper, upon five several charges, designed to br
South Scituate (Massachusetts, United States) (search for this): chapter 16
directly afterward to high words and thumping blows. The love of David and Jonathan which once united Garrison and Phelps, has died. Garrison and Stanton meet and only exchange civilities. They, too, have become completely alienated, and so on down the long list of the goodliest fellowship . . . whereof this land holds record. To a sweet and gentle spirit like Samuel J. May, the acrimony and scenes of strife among his old associates was unspeakably painful. Writing to Garrison from South Scituate, May i, 1839, he touches thus upon this head: I now think I shall not go to New York next week. In the first place, I cannot afford the expense . . . But I confess, I do not lament my inability to go so much as I should do if the prospect of an agreeable meeting was fairer. I am apprehensive that it will be not so much an anti-slavery as anti-Garrison and anti-Phelps meeting, or anti-board-of-managers and antiexecutive committee meeting. Division has done its work, I fear, effectually
Carolina City (North Carolina, United States) (search for this): chapter 16
n mid-sea, was capsized by one of these gusty side-winds. Both Weld and Whittier endeavored to dissuade the sisters from mooting the question of women's rights at all, and to urge them to devote their voice and pen to the main principle exclusively. But Angelina confesses that our judgment is not convinced, and we hardly know what to do about it, for we have just as high an opinion of Brother Garrison's views, and he says go on. The influence of Weld and Whittier finally prevailed with Carolina's high-souled daughters, and they refrained from further agitation of the subject of Women's rights lest they should thereby injure the cause of the slave. But the leaven of equality was not so effectually disposed of. It had secured permanent lodgment in the anti-slavery body, and the fermentation started by it, went briskly on. Such progress did the principle of women's rights make among the Eastern Abolitionists, especially among those of Massachusetts, that in the spring of 1838 the
France (France) (search for this): chapter 16
ant believer in the creed and observances of New England orthodoxy. Words failed him in 1828 to express his abhorrence of a meeting of professed infidels: It is impossible, he exclaimed with the ardor of a bigot, to estimate the depravity and wickedness of those who, at the present day, reject the Gospel of Jesus Christ, etc. A year and a half later while editing the Genius in Baltimore, he held uncompromisingly to the stern Sabbatical notions of the Puritans. A fete given to Lafayette in France on Sunday seemed to him an act of sheer religious desecration. The carrying of passengers and the mails on the Sabbath provoked his energetic reprobation. He was in all points of New England Puritanism, orthodox of the orthodox. Subsequently he began to see things in a different light. As the area of his experience extended it came to him that living was more than believing, that it was not every one who professed faith in Jesus had love for him in the heart; and that there were many w
Ohio (Ohio, United States) (search for this): chapter 16
s coadjutors, and the loss of it seemed irreparable. Afflicted as he was, the leader was nevertheless cheered by the extraordinary progress of the movement started by him. The growth and activity of Abolitionism were indeed altogether phenomenal. In February, 1837, Ellis Gray Loring estimated that there were then eight hundred anti-slavery societies in the United States, that an anti-slavery society had been formed in the North every day for the last two years, and that in the single State of Ohio there were three hundred societies, one of which had a membership of four thousand names. The moral agitation was at its height. The National Society had hit upon a capital device for increasing the effectiveness of its agents and lecturers. This was to bring them together in New York for a few weeks' study of the slavery question under the direction of such masters as Theodore D. Weld, Beriah Green, Charles Stuart, and others. All possible phases of the great subject, such as, What
Pittsburgh (Pennsylvania, United States) (search for this): chapter 16
m to preserve its vitality or prove its existence. This important change in Mr. Garrison's religious convictions became widely known in the summer of 1836 through certain editorial strictures of his upon a speech of Dr. Lyman Beecher, at Pittsburgh, on the subject of the Sabbath. The good doctor was cold enough on the question of slavery, which involved not only the desecration of the Sabbath, but of the souls and bodies of millions of human beings. If Christianity was truly of divine orly position was one of extreme conservatism. As late as 1830, he shared the common opinions in regard to woman's sphere, and was strongly opposed to her stepping outside of it into that occupied by man. A petition of seven hundred women of Pittsburgh, Pa., to Congress in behalf of the Indians gave his masculine prejudices a great shock. This is, in our opinion, he declared, an uncalled for interference, though made with holiest intentions. We should be sorry to have this practice become gen
Harvard (Massachusetts, United States) (search for this): chapter 16
rily be weakened, by all such attempts to enforce or prove its sanctity. This pious but rational handling of the Sabbath question gave instant offence to the orthodox readers of the Liberator. For it was enough in those days to convict the editor of rank heresy. From one and another of his subscribers remonstrances came pouring in upon him. A young theological student at Yale ordered his paper stopped in consequence of the anti-Sabbatarian views of the editor. A Unitarian minister at Harvard, Mass., was greatly cut up by reason thereof, and suddenly saw what before he did not suspect. I had supposed you, he wrote in his new estate, a very pious person, and that a large proportion of the Abolitionists were religious persons. I have thought of you as another Wilberforce-but would Wilberforce have spoken thus of the day on which the Son of God rose from the dead? Garrison's query in reply--Would Wilberforce have denied the identity of Christ with the Father? --was a palpabl
Massachusetts (Massachusetts, United States) (search for this): chapter 16
the first irruption of strife which it caused proceeded from without, came from the church or rather from the clergy of the Orthodox Congregational churches of Massachusetts. This clerical opposition to the idea of women's rights found expression in the celebrated Pastoral letter, issued by the General Association of Ministers of fermentation started by it, went briskly on. Such progress did the principle of women's rights make among the Eastern Abolitionists, especially among those of Massachusetts, that in the spring of 1838 the New England Anti-Slavery Society voted to admit women to equal membership with men. This radical action was followed by a clerids over the matter need not here be determined. This fact is clear that the arrangement was rescinded by the New York management, and their agents thrown into Massachusetts. This action only added fuel to a fire which was fast assuming the proportions of a conflagration. All the anti-Garrisonians formed themselves into a new ant
United States (United States) (search for this): chapter 16
ty which he brought into his office was of the greatest value where there was such a distinct deficiency in that respect among his coadjutors, and the loss of it seemed irreparable. Afflicted as he was, the leader was nevertheless cheered by the extraordinary progress of the movement started by him. The growth and activity of Abolitionism were indeed altogether phenomenal. In February, 1837, Ellis Gray Loring estimated that there were then eight hundred anti-slavery societies in the United States, that an anti-slavery society had been formed in the North every day for the last two years, and that in the single State of Ohio there were three hundred societies, one of which had a membership of four thousand names. The moral agitation was at its height. The National Society had hit upon a capital device for increasing the effectiveness of its agents and lecturers. This was to bring them together in New York for a few weeks' study of the slavery question under the direction of suc
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