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College Hill (Pennsylvania, United States) (search for this): chapter 1
hornton road. It was about four in the afternoon. It had rained among the hills about the Notch, and cleared off. The sun, there sombred at that early hour, as towards his setting, was pouring his most glorious light upon the naked peaks, and they casting their mighty shadows far down among the inaccessible woods that darken the hollows that stretch between their bases. A cloud was creeping up to perch and rest awhile on the highest top of Great Haystack. Vulgar folks have called it Mount Lafayette, since the visit of that brave old Frenchman in 1825 or 1826. If they had asked his opinion, he would have told them the names of mountains could n't be altered, and especially names like that, so appropriate, so descriptive, and so picturesque. A little hard white cloud, that looked like a hundred fleeces of wool rolled into one, was climbing rapidly along up the northwestern ridge, that ascended to the lonely top of Great Haystack. All the others were bare. Four or five of them,—
Maine (Maine, United States) (search for this): chapter 1
the grimness of Puritanism for leagues around it. In the midst of such a community, and partaking of all its influences, Robert Dinsmore, the author of the poem I have quoted, was born, about the middle of the last century. His paternal ancestor, John, younger son of a Laird of Achenmead, who left the banks of the Tweed for the green fertility of Northern Ireland, had emigrated to New England some forty years before, and, after a rough experience of Indian captivity in the wild woods of Maine, had settled down among his old neighbors in Londonderry. Until nine years of age, Robert never saw a school. He was a short time under the tuition of an old British soldier, who had strayed into the settlement after the French war, at which time, he says in a letter to a friend, I learned to repeat the shorter and larger catechisms. These, with the Scripture proofs annexed to them, confirmed me in the orthodoxy of my forefathers, and I hope I shall ever remain an evidence of the truth o
Northampton (United Kingdom) (search for this): chapter 1
as his conversion from spiritual death to life. When he first heard Tennent, regarding him as the greatest as well as the best of men, he made up his mind to study theology with him; but just before the commencement at which he was to take his degree, the elder Edwards preached at New Haven. Struck by the power of the great theologian, he at once resolved to make him his spiritual father. In the winter following, he left his father's house on horseback, on a journey of eighty miles to Northampton. Arriving at the house of President Edwards, he was disappointed by hearing that he was absent on a preaching tour. But he was kindly received by the gifted and accomplished lady of the mansion, and encouraged to remain during the winter. Still doubtful in respect to his own spiritual state, he was, he says, very gloomy, and retired most of the time in his chamber. The kind heart of his amiable hostess was touched by his evident affliction. After some days she came to his chamber, an
Salisbury, N. H. (New Hampshire, United States) (search for this): chapter 1
als. Now, who dares quote from the Herald of Freedom? He wrote for humanity, as his biographer justly says, not for fame. He wrote because he had something to say, and true to nature, for to him nature was truth; he spoke right on, with the artlessness and simplicity of a child. He was born in Plymouth, New Hampshire, in the sixth month of 1794,—a lineal descendant from John Rogers, of martyr-memory. Educated at Dartmouth College, he studied law with Hon. Richard Fletcher, of Salisbury, New Hampshire, now of Boston, and commenced the practice of it in 1819, in his native village. He was diligent and successful in his profession, although seldom known as a pleader. About the year 1833, he became interested in the anti-slavery movement. His was one of the few voices of encouragement and sympathy which greeted the author of this sketch on the publication of a pamphlet in favor of immediate emancipation. He gave us a kind word of approval, and invited us to his mountain home, on
Florence, S. C. (South Carolina, United States) (search for this): chapter 1
captive a fitting reward, And never may fortune the fetters remove Of a heart that is thine in the bondage of love! In his Dream, a fragment of some length, Placido dwells in a touching manner upon the scenes of his early years. It is addressed to his brother Florence, who was a slave near Matanzas, while the author was in the same condition at Havana. There is a plaintive and melancholy sweetness in these lines, a natural pathos, which finds its way to the heart:– Thou knowest, dear Florence, my sufferings of old, The struggles maintained with oppression for years; We shared them together, and each was consoled With the love which was nurtured by sorrow and tears. But now far apart, the sad pleasure is gone, We mingle our sighs and our sorrows no more; The course is a new one which each has to run, And dreary for each is the pathway before. But in slumber our spirits at least shall commune, We will meet as of old in the visions of sleep, In dreams which call back early days,
Rupert (Vermont, United States) (search for this): chapter 1
gine that, in the assemblies of the primitive Quakers, such stirring battle-cries and warlike tropes, even when employed in enforcing or illustrating the doctrines of peace, must have made many a stout heart to beat quicker, under its drab coloring, with recollections of Naseby and Preston; transporting many a listener from the benches of his place of worship to the ranks of Ireton and Lambert, and causing him to hear, in the place of the solemn and nasal tones of the preacher, the blast of Rupert's bugles, and the answering shout of Cromwell's pikemen: Let God arise, and let his enemies be scattered! Of this class was John Roberts. He threw off his knapsack, and went back to his small homestead, contented with the privilege of supporting himself and family by daily toil, and grumbling in concert with his old campaign brothers at the new order of things in Church and State. To his apprehension, the Golden Days of England ended with the parade on Blackheath to receive the restored
Walney Island (United Kingdom) (search for this): chapter 1
people drink; and that the draught had the power to change a Presbyterian or Independent into a Quaker at once; that, in short, the Arch-Quaker, Fox, was a wizard, and could be seen at the same moment of time riding on the same black horse, in two places widely separated! He had scarcely commenced his exhortations, before the mob, excited by such stories, assailed him. In the early summer of the year we hear of him in Appleby jail. On his release, he fell in company with George Fox. At Walney Island, he was furiously assaulted, and beaten with clubs and stones; the poor priest-led fishermen being fully persuaded that they were dealing with a wizard. The spirit of the man, under these circumstances, may be seen in the following extract from a letter to his friends, dated at Killet, in Lancashire, the 30th of 8th Month, 1652:— Dear friends! Dwell in patience, and wait upon the Lord, who will do his own work. Look not at man who is in the work, nor at any man opposing it; but res
Windham (New Hampshire, United States) (search for this): chapter 1
have done well at ciphering also, had he not fallen in love with Molly Park. At the age of eighteen he enlisted in the Revolutionary army, and was at the battle of Saratoga. On his return he married his fair Molly, settled down as a farmer in Windham, formerly a part of Londonderry, and before he was thirty years of age became an elder in the church, of the creed and observances of which he was always a zealous and resolute defender. From occasional passages in his poems, it is evident thatr manner, that he was accustomed to Feed on thoughts which voluntary move Harmonious numbers. Peace to him! A score of modern dandies and sentimentalists could ill supply the place of this one honest man. In the ancient burial-ground of Windham, by the side of his beloved Molly, and in view of the old meeting-house, there is a mound of earth, where, every spring, green grasses tremble in the wind and the warm sunshine calls out the flowers. There, gathered like one of his own ripe she
Iowa (Iowa, United States) (search for this): chapter 1
hich they had enjoyed under a Constitution framed by Franklin and Rush. Perhaps the most shameful exhibition of its spirit was made in the late Rhode Island struggle, when the free suffrage convention, solemnly calling heaven and earth to witness its readiness to encounter all the horrors of civil war, in defence of the holy principle of equal and universal suffrage, deliberately excluded colored Rhode Islanders from the privilege of voting. In the Constitutional Conventions of Michigan and Iowa, the same party declared all men equal, and then provided an exception to this rule in the case of the colored inhabitants. Its course on the question of excluding slavery from Texas is a matter of history, known and read of all. After such exhibitions of its practice, its professions have lost their power. The cant of democracy upon the lips of men who are living down its principles is, to an earnest mind, wellnigh insufferable. Pertinent were the queries of Eliphaz the Temanite, Shal
Cromwell (Kentucky, United States) (search for this): chapter 1
an answer as we could expect, says Baxter, insomuch that old Mr. Ash burst out into tears of joy. Who doubts that the profligate King avenged himself as soon as the backs of his unwelcome visitors were fairly turned, by coarse jests and ribaldry, directed against a class of men whom he despised and hated, but towards whom reasons of policy dictated a show of civility and kindness? There is reason to believe that Charles II., had he been able to effect his purpose, would have gone beyond Cromwell himself in the matter of religious toleration; in other words, he would have taken, in the outset of his reign, the very steps which cost his successor his crown, and procured the toleration of Catholics by a declaration of universal freedom in religion. But he was not in a situation to brave the opposition alike of Prelacy and Presbyterianism, and foiled in a scheme to which he was prompted by that vague, superstitious predilection for the Roman Catholic religion which at times struggled
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