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Browsing named entities in a specific section of Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 1. Search the whole document.

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Simeon S. Jocelyn (search for this): chapter 13
d. Beriah Green is manly, eloquent, vigorous, devotional. May is persuasive, zealous, overflowing with the milk Rev. S. J. May. of human kindness. Cox is diffusive, sanguine, magnificent, Rev. S. H. Cox. grand. Bourne thunders and lightens. Phelps is one great, Rev. G. Bourne. clear, infallible argument—demonstration itself. Jocelyn is full of heavenly-mindedness, and feels and speaks and acts Rev. A. A. Phelps. with a zeal according to knowledge. Follen is chaste, Rev. S. S. Jocelyn. profound, and elaborately polished. Goodell is perceptive, analytical, expert and solid. Child (David L.) is generously Rev. C. Follen. indignant, courageous, and demonstrative. His lady combines Wm. strength with beauty, argumentation with persuasiveness, Goodell. greatness with humility. Birney is collected, courteous, L. M. Child. dispassionate—his fearlessness excites admiration, his J. G. Birney. conscientiousness commands respect. Of the foregoing list, w
Joshua Coffin (search for this): chapter 13
d in New York the colored people responded with gifts of money, and with Ms. Jan. 5, 1834, to G. W. Benson. promises of more extensive subscriptions to the paper, which in the former city were vigorously followed up by Arnold Buffum, with Joshua Coffin as an active canvasser. For a time things went swimmingly, Buffum Ms. Jan. 29, 1834, to W. L. G. found that the fraudulent non-delivery of the former carriers had disgusted the local subscribers, but upon his assurance that this should not happen again they gave in their renewals in large numbers. His dependence on Coffin, however, was fatal. That voluble and huge personification of good humor was the last person to import business strictness into any enterprise, and especially into one so loosely conducted at headquarters. Neither of the partners had any aptitude for bookkeeping. Brother Knapp, you know, writes Mr. Garrison to G. W. Benson, Nov. 30, 1835, resembles me very closely in his habits of procrastination. Indeed
Poland (search for this): chapter 13
er Come thrilling to our hearts in vain? To us whose fathers scorned to bear The paltry menace of a chain? What! shall we send, with lavish breath, Our sympathies across the wave, Where Manhood, on the field of death, Strikes for his freedom or a grave? Shall prayers go up, and hymns be sung For Greece, the Moslem fetters spurning, And millions hail with pen and tongue Our light on all her altars burning? Shall Belgium feel, and gallant France, By Vendome's pile and Schoenbrun's wall, And Poland, gasping on her lance, The impulse of our cheering call? And shall the slave, beneath our eye, Clank o'er our fields his hateful chain? And toss his fettered arms on high, And groan for Freedom's gift, in vain? Just God! and shall we calmly rest, The Christian's scorn,—the heathen's mirth,— Content to live the lingering jest And byword of a mocking Earth? Shall our own glorious land retain That curse which Europe scorns to bear? Shall our own brethren drag the chain Which not even Russia'
Wendell Phillips (search for this): chapter 13
ndanger the safety of the Lib. 4.195. Union, asked: Do you wish instruction from an Englishman? and invited a rally at the hall that evening, to convince Southerners that their rights would not be interfered with by their Northern brethren. The mob found the premises empty, but took possession, and adopted resolutions, framed by three of the foremost citizens of Lowell, Including John P. Robinson and Thomas (afterwards Judge) Hopkinson, leading lawyers. From the latter's office Wendell Phillips had lately gone to be admitted to the bar at Concord. Mass. (Crowley's Lowell, p. 119). embodying the sense of the placard, though condescending to deplore the existence of slavery as a blot on the reputation of our otherwise free country. In Boston, after this, no other hall could be found for Mr. Thompson but that of the New England Anti-Slavery Lib. 4.199. Society, though some churches, particularly the Methodist, were yet open to him. Meantime, after having enjoyed the hospit
Orson S. Murray (search for this): chapter 13
ir treatment in Providence. Not a meeting-house could they obtain in that city! Alas! there's none so poor would do them reverence. Even in this city it was with the utmost difficulty they could find a place in which to exhibit those young humbugs, the two African princes, and their emancipation scheme, which is the greatest humbug of all! They could get into no churches but the Methodist—not even into Park Street! Now let them ask, with a sneer, What have abolitionists done? The Rev. Orson S. Murray writes to Mr. Garrison (Ms. Oct. 11, 1834) of Congregational clergymen in Vermont who would no longer take up collections for the Colonization Society. This unfriendly reception of the colonizationists, however, was a sacrifice of real to outward logic. The people of Boston should know no difference between immediate abolition and Colonization, if they are calculated to destroy the harmony which should subsist between the North and the South (Commercial Gazette, in Lib. 4.123.
Prudence Crandall (search for this): chapter 13
Two of his daughters became Friends through convincement. Religion, philanthropy and hospitality moulded the family life at Friendship's Valley, as Prudence Crandall had gratefully denominated the Benson place, which lay on both sides of the Norwich and Worcester road, in an intervale at the foot of the long hill separating Bt letter to S. J. May, July 28, 1834, Mr. Garrison says (Ms): In reply to your favor of the 24th, my partner joins with me in consenting to print an edition of Miss Crandall's [defense], as large as the one proposed by you, at our own risk. As to the profits that may arise from the sale of the pamphlet, we do not expect to make an. had been collected for the colored Manual Labor School, while to Mr. Thompson had been entrusted a splendid silver salver, elegant books, and other gifts for Miss Crandall from the ladies of Glasgow and Edinburgh, by whom chiefly his own expenses were borne. Mr. Garrison had procured for both Englishmen the official invitation o
Americans (search for this): chapter 13
uld now be foolish and unjust to throw stones at the abolitionists for seeking foreign coadjutors, it would be at least as foolish and unjust to make it a reproach to the rest of the American people, that they felt the dragging of foreigners into the most difficult and important question of their politics to be an insult (Schimpf), and that they did not regard this question simply from the point of view of human beings (Menschen), or citizens of the world, but, before all, approached it as Americans. See in Lib. 4.201 the Boston Courier's approval of the Salem Gazette, which called Thompson an itinerant stirrer up of strife, and declared. The pride of our countrymen will not long submit to foreign interference. This dictum is open to the comment that the cosmopolitan vagueness and extravagance of the Declaration of Independence on which the abolitionists relied for their own justification, was designed to command universal assent, and has, in fact, as a seminal principle, neve
Obadiah Holmes (search for this): chapter 13
e Society, at Ibid., 2.484. its organization in 1829. Reared in the Baptist faith, his views had gravitated towards those of the Society of Friends, to whose principles respecting war, slavery, and oaths he became a convert. This was rather a case of reversion than of conversion, for the affinity between the early Friends and the Baptists was very strong (see Tallack's George Fox, the Friends and the early Baptists). One of Mr. Benson's ancestors, on the maternal side, was that Rev. Obadiah Holmes who was publicly whipt in Boston, in 1651, for holding service at the bedside of an invalid brother Baptist, and whose account of his behavior under this persecution (in Clarke's Newes from New England) shows how little he differed in spirit and in manne from the equally outraged Quakers. He cherished their spirit, dressed very much in their style, and generally [while in Providence] attended their religious meetings. Two of his daughters became Friends through convincement. Relig
George Fox (search for this): chapter 13
hrough the efforts of S. J. May, and died its president; and was likewise an officer of the Windham County Temperance Society, at Ibid., 2.484. its organization in 1829. Reared in the Baptist faith, his views had gravitated towards those of the Society of Friends, to whose principles respecting war, slavery, and oaths he became a convert. This was rather a case of reversion than of conversion, for the affinity between the early Friends and the Baptists was very strong (see Tallack's George Fox, the Friends and the early Baptists). One of Mr. Benson's ancestors, on the maternal side, was that Rev. Obadiah Holmes who was publicly whipt in Boston, in 1651, for holding service at the bedside of an invalid brother Baptist, and whose account of his behavior under this persecution (in Clarke's Newes from New England) shows how little he differed in spirit and in manne from the equally outraged Quakers. He cherished their spirit, dressed very much in their style, and generally [while in
Sidney Willard (search for this): chapter 13
Boston abolitionists. It is dated Cambridge, October 23, 1835—a year later than the foregoing: When I saw how outrageously Garrison and some others Memoir, pp. 366, 367. were abusing this great cause, mismanaging it by their unreasonable violence, and by what I thought unchristian language, and a convention was proposed in Massachusetts, I joined a few gentlemen in Cambridge Twenty-three in number, most if not all Unitarians. The first four names on the list were Henry Ware, Sidney Willard, Charles Follen, H. Ware, Jr. Further on came W. H. Channing, Charles T. Brooks, Frederick H. Hedge, etc. (see the preamble and Constitution in A. B. Muzzey's Reminiscences and memorials, p. 294). in an association for the purpose of inquiring whether something might not be done to moderate the tone they were using, and prevent the mischief which we thought likely to ensue. We were foolish enough to imagine that we might possibly exert some favorable influence. We attempted it, and of
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