other: life is too short and truth too important for us to do otherwise. It seems to me that you have not fully apprehended the purport and spirit of my letter to the Anti-Slavery Society. I willingly, in this view of the matter, withdraw the letter.1 I, however, differ from you (if I understand you) in some points very considerably; but as I perceive that you misapprehend me somewhat, it is quite possible that I do not fully understand you. My note to you was hasty—not fully elaborated. It is difficult in letter-writing for people to come to a full appreciation of sentiments on a very extensive and somewhat complicated subject; and this leads me to say that the most satisfactory part of your letter is that in which you allow us to hope for the pleasure of seeing you at our house. Allow me to give a more tangible shape to the anticipation by proposing that any day this week or next, after closing your daily labors, you should take the cars for Andover and pass one night under the shelter of the ‘Cabin.’ Then I shall be pleased to show you many memorials of the kindness of English friends shown to the cause of the slave through me. I will then frankly lay before you all my views, and perhaps when you see all that is before my mind, you will then think differently of my letter, and perhaps you will succeed in leading me to think differently on many points. I am open to conviction, and hope to learn something daily. May I trouble you to bring the manuscript of my letter, of which your beautifully written epistle makes me sufficiently ashamed. Writing is to me, in my present state of health, such an effort that I am sadly ashamed of many things which I send out simply because I have not strength to copy them.
Harriet Beecher Stowe to W. L. Garrison.[Andover], Cabin, December 12, 1853.2 On one point I confess myself to be puzzled. Why are Wright, etc., so sensitive to the use of the term ‘infidel’? If3 I understand H. Wright's letters in the Liberator, he openly professes to be what is called commonly an infidel. Names are given for conveniencea sake—such as Unitarian, Baptist, Universalist, Infidel. They mark the belief of the individual. If
This text is part of:
Table of Contents:
Chapter 1 : re-formation and Reanimation.— 1841 .
Chapter 2 : the Irish address.— 1842 .
Chapter 3 : the covenant with death. — 1843 .
Chapter 4 : no union with slaveholders! — 1844 .
Chapter 5 : Texas .— 1845 .
Chapter 6 : third mission to England .— 1846 .
Chapter 7 : first Western tour.— 1847 .
Chapter 8 : the Anti-Sabbath Convention .— 1848 .
Chapter 9 : Father Mathew .— 1849 .
Chapter 10 : the Rynders Mob .— 1850 .
Chapter 11 : George Thompson , M. P.— 1851 .
Chapter 12 : Kossuth .— 1852 .
Chapter 13 : the Bible Convention.— 1853 .
Chapter 14 : the Nebraska Bill .— 1854 .
Chapter 15 : the Personal Liberty Law .— 1855 .
Chapter 16 : Fremont .— 1856 .
Chapter 17 : the disunion Convention.— 1857 .
Chapter 18 : the irrepressible Conflict.— 1858 .
Chapter 19 : John Brown .— 1859 .
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