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South Carolina (South Carolina, United States) (search for this): chapter 11
in the Society of Friends, of which he always remained a faithful member. In trying to solve the problem, how far he felt himself strictly bound by the usages of his Society, the following anecdote, as told by Mr. Pickard, is suggestive. On the night before the burning of Pennsylvania Hall in 1838, in Philadelphia, as an antislavery headquarters, there occurred the marriage of Angelina Grimke to Theodore D. Weld, both being afterwards prominent antislavery reformers. Miss Grimke was a South Carolina Quakeress, who had liberated her own slaves, and was thenceforward known far and wide as an antislavery lecturer, but her proposed husband was not a Quaker. At the time of her wedding, Whittier, who then edited the Freeman, was invited to attend; but as she was marrying out of society, he did not think it fitting that he should be present at the ceremony. He nevertheless reconciled it with his conscience to escort a young lady to the door, and to call on the wedded pair, next day, with
Quaker (Missouri, United States) (search for this): chapter 11
d Light as the Society of Friends did, could follow it, even to the selection of good texts. He was a firm but liberal Quaker, would carry out to the utmost the original standard, regarded as useless the division between Orthodox and Hicksite, andquite reconciled to the new departures in manner and observance which have marked the last twenty years. When asked as to Quaker variations from the ordinary grammar, he replied, according to Mrs. Claflin:-- It has been the manner of speech of Yet the manner in which historic extremes have so often met was never more strangely exhibited than in a fact in early Quaker tradition revealed by Whittier to Mrs. Fields. In speaking of Rossetti and his extraordinary medieval ballad of Sister Hhigher thought and life. This letter, hitherto unpublished, from one of the most gifted and cultivated associates in his Quaker years, reveals to us indirectly this mood of his, and is well worth printing because it mirrors his own mood. It may be
Worcester (Massachusetts, United States) (search for this): chapter 11
ll at Newport at the very time described by him (1870) to have seen incidents which almost burlesqued the ancient faith, as when a schoolgirl of fourteen sat eating candy busily during the exercises, and on hearing the stentorian voice of a Western revivalist to Stand up for Jesus, put her candy down on the seat beside her, rose and bore her testimony, and then want back eagerly to her candy, once more; or when the ablest and most justly influential of the society, the late Edward Earle of Worcester, rose toward the end of the meeting and proposed that after the custom of their fathers they should take a few silent moments. He had scarcely sat down when one of the same New Lights rose behind him and struck up a rousing camp-meeting song, in which all silent thought vanished. It was under just such provocations as these that Whittier wrote, these were the charges against which Whittier protested; and, as will be seen, in the same just and moderate tone which usually marked his writin
Newport (Rhode Island, United States) (search for this): chapter 11
or of the Friends' Review in Philadelphia, in reference to the changes then beginning, and maturing later, and destined to transform so greatly the whole society. Those who were acquainted with that body in its earlier state, and saw the steps by which it was, in the judgment of its reformers, modernised and invigorated, can well understand the point of view of Whittier, who certainly represented not merely its most elevated, but its most practical and progressive side. I remember well at Newport at the very time described by him (1870) to have seen incidents which almost burlesqued the ancient faith, as when a schoolgirl of fourteen sat eating candy busily during the exercises, and on hearing the stentorian voice of a Western revivalist to Stand up for Jesus, put her candy down on the seat beside her, rose and bore her testimony, and then want back eagerly to her candy, once more; or when the ablest and most justly influential of the society, the late Edward Earle of Worcester, ros
Pennsylvania (Pennsylvania, United States) (search for this): chapter 11
Chapter 10: the religious side Whittier, as has already been seen, was born and brought up in the Society of Friends, of which he always remained a faithful member. In trying to solve the problem, how far he felt himself strictly bound by the usages of his Society, the following anecdote, as told by Mr. Pickard, is suggestive. On the night before the burning of Pennsylvania Hall in 1838, in Philadelphia, as an antislavery headquarters, there occurred the marriage of Angelina Grimke to Theodore D. Weld, both being afterwards prominent antislavery reformers. Miss Grimke was a South Carolina Quakeress, who had liberated her own slaves, and was thenceforward known far and wide as an antislavery lecturer, but her proposed husband was not a Quaker. At the time of her wedding, Whittier, who then edited the Freeman, was invited to attend; but as she was marrying out of society, he did not think it fitting that he should be present at the ceremony. He nevertheless reconciled it with
New Jersey (New Jersey, United States) (search for this): chapter 11
I remember him, illustrating the tremendous encounter of Christian in the valley where Apollyon straddled over the whole breadth of the way. There was another print of the enemy which made no slight impression upon me. It was the frontispiece of an old, smoked, snuff-stained pamphlet, the property of an elderly lady, who had a fine collection of similar wonders, wherewith she was kind enough to edify her young visitors, containing a solemn account of the fate of a wicked dancing party in New Jersey, whose irreverent declaration, that they would have a fiddler if they had to send to the lower regions after him, called up the fiend himself, who forthwith commenced playing, while the company danced to the music incessantly, without the power to suspend their exercise, until their feet and legs were worn off to the knees! The rude wood-cut represented the demon fiddler and his agonised companions literally stumping it up and down in cotillons, jigs, strathspeys, and reels. He would hav
New England (United States) (search for this): chapter 11
e hint; nothing, in kindness and good feeling sent, comes amiss to me, whether it be unmerited praise, or deserved reproof. Thy friend. 4th day morning. We know from Whittier's own statement that while his parents governed by love rather than by fear, yet even he did not fail to encounter in childhood terrors on the supernatural side. Books brought them, if they had no other source, as we find revealed, for instance, in this reminiscence, forming a part of his Supernaturalism in New England: -- How hardly effaced are the impressions of childhood! Even at this day, at the mention of the evil angel, an image rises before me like that with which I used especially to horrify myself in an old copy of Pilgrim's progress. Horned, hoofed, scaly, and fire-breathing, his caudal extremity twisted tight with rage, I remember him, illustrating the tremendous encounter of Christian in the valley where Apollyon straddled over the whole breadth of the way. There was another print of
Amesbury (Massachusetts, United States) (search for this): chapter 11
dressed to the editor of the Friends' Review in Philadelphia, in reference to certain changes of principle and practice in the Society then beginning to be observable, but which have since more than justified the writer's fears and solicitude. Amesbury, 2nd mo., 1870. To the Editor of the Review. Esteemed Friend,--I have been hitherto a silent, I have not been an indifferent, spectator of the movements now going on in our religious Society. Perhaps from lack of faith, I have been quite toor was written. I am sorry it did not fall to the lot of a more fitting hand; and can only hope that no consideration of lack of qualification on the part of its writer may lessen the value of whatever testimony to truth shall be found in it. Amesbury, 3d mo., 1870.Whittier's Prose works, III. 305, 306, 309, 310, 313, 314. By the testimony of all, Whittier's interpretation of The Inward Light included no vague recognition of high impulse, but something definite, firm, and extending into
Burlington (New Jersey, United States) (search for this): chapter 11
f in verse more frankly than any other of the poets, thus concentrating into one utterance of words what others, Holmes for instance, might distribute over a hundred scattered talks. He has never done this, however, with undue self-consciousness, but simply, frankly, and with an acute and delicate comprehension of his own traits. His poem My namesake, written in 1853, is the most elaborate of these delineations, and was addressed to his young namesake, Francis Greenleaf Allinson, of Burlington, N. J. These are some of the many verses:--And thou, dear child, in riper days When asked the reason of thy name, Shalt answer; ‘One 'twere vain to praise Or censure bore the same.’ Some blamed him, some believed him good, The truth lay doubtless 'twixt the two; He reconciled as best he could Old faith and fancies new. In him the grave and playful mixed, And wisdom held with folly truce, And Nature compromised betwixt Good fellow and recluse. He loved his friends, forgave his foes; And, if h
Gate (search for this): chapter 11
lf, my hope is always associated with dread, like the glowing of a star through mist. I feel, indeed, that Love is victorious, that there is no dark it cannot light, no depth it cannot reach; but I imagine that, between the Seen and the Unseen, there is a sort of neutral ground, a land of shadow and mystery, of strange voices and undistinguished forms. There are some, as Charles Lamb says, who stalk into futurity on stilts, without awe or self-distrust. Mrs. Fields's Whittier, p. 91. Judge Gate also writes me in regard to Whittier's supposed interest in spiritual manifestations, as follows:-- In regard to spiritualism. I think it can be truly said that Mr. Whittier was not a believer in spiritualism, but he acknowledged that there was something about it which he could not explain and did not understand. He frequently related the following incident. When in Boston, at the hotel one evening he met an old friend who was interested in spiritualism, and he asked Mr. Whittier
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