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Lydia Maria Child, Isaac T. Hopper: a true life 58 0 Browse Search
Harper's Encyclopedia of United States History (ed. Benson Lossing) 46 0 Browse Search
Thomas Wentworth Higginson, John Greenleaf Whittier 40 0 Browse Search
George Bancroft, History of the United States from the Discovery of the American Continent, Vol. 2, 17th edition. 30 0 Browse Search
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 2 18 0 Browse Search
James Parton, Horace Greeley, T. W. Higginson, J. S. C. Abbott, E. M. Hoppin, William Winter, Theodore Tilton, Fanny Fern, Grace Greenwood, Mrs. E. C. Stanton, Women of the age; being natives of the lives and deeds of the most prominent women of the present gentlemen 18 0 Browse Search
The writings of John Greenleaf Whittier, Volume 6. (ed. John Greenleaf Whittier) 16 0 Browse Search
The writings of John Greenleaf Whittier, Volume 5. (ed. John Greenleaf Whittier) 16 0 Browse Search
George Bancroft, History of the United States from the Discovery of the American Continent, Vol. 3, 15th edition. 14 0 Browse Search
Cambridge History of American Literature: volume 3 (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.) 10 0 Browse Search
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Browsing named entities in Thomas Wentworth Higginson, John Greenleaf Whittier. You can also browse the collection for Quaker (Missouri, United States) or search for Quaker (Missouri, United States) in all documents.

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Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 1: childhood (search)
type of life he had studied in New England history,--none better,--but what real awe did it impose on him who had learned at his mother's knee to seek the wilderness with William Penn or to ride through the howling mobs with Barclay of Ury? The Quaker tradition, after all, had a Brahminism of its own which Beacon Street in Boston could not rear or Harvard College teach. To this special privilege John Greenleaf Whittier was born in Haverhill, Mass., on Dec. 17, 1807. The founder of the namve and bay The ducks' black squadron anchored lay, And heard the wild geese calling loud Beneath the gray November cloud. Then, haply with a look more grave And soberer tone, some tale she gave From painful Sewell's ancient tome, Beloved in every Quaker home, Of faith fire-winged by martyrdom, Or Chalkley's Journal, old and quaint,-- Gentlest of skippers, rare sea-saint!-- Or his uncle told of the lore of fields and brooks. Himself to Nature's heart so near That all her voices in his ear Of b
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 2: school days and early ventures (search)
ds, and to suggest puzzling doubts and queries. When a wrong was to be righted or an evil to be remedied, he was readier to act than any young man I ever knew, and was very wise in his action, shrewd, sensible, practical. The influence of his Quaker bringing — up was manifest. I think it was always his endeavour To render less The sum of human wretchedness. This, I say, was his stedfast endeavour, in spite of an inborn love of teasing. He was very modest, never conceited, never egotistew to Whittier, he himself having gone to Lexington, Ky., to write the Life of Henry Clay, who was expecting a nomination for the Presidency. Nothing in the relation between Prentice and Whittier — the reckless man of the world and the shy young Quaker — seems quite so amusingly inappropriate as Prentice's first letter to him, ere they had even met. It runs thus: Whittier, I wish you were seated by my side, for I assure you that my situation, just now, is very much to my particular satisf<
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 5: the school of mobs (search)
e off amidst the yells and shots of the infuriated crowd. They left the city by the way of Hookset Bridge, the other avenues being guarded, and hurried in the direction of Haverhill. In the morning they stopped to refresh themselves and their tired horse. While at breakfast they found that ill news travels fast, and gets worse as it goes; for the landlord told them that there had been an abolition meeting at Haverhill the night before, and that George Thompson, the Englishman, and a young Quaker named Whittier, who had brought him, were both so roughly handled that they would never wish to talk abolition again. When the guests were about to leave, Whittier, just as he was stepping into the carriage, said to the landlord, My name is Whittier, and this is George Thompson. The man opened his eyes and mouth with wonder as they drove away. When they arrived at Haverhill they learned of the doings of the mob there, and the fortunate escape of their friend May. Underwood's Whittier, p
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 6: a division in the ranks (search)
hat very able woman, Mrs. Lydia Maria Child, always differed from Garrison and his more intimate followers in the view they took of the Rev. Dr. William Ellery Channing, to whom Whittier had written, of his own impulse, in early youth, a serious appeal urging him to enter strenuously upon the antislavery agitation. Whittier was, it must be remembered, addressing one incomparably his superior at that time, in prominence and influence, as in years. It was a bold letter to be written by a shy Quaker youth of twenty-six to a man more than twice his years, for Channing was then almost fifty-four. A yet unknown man, Whittier was offering counsel to the most popular clergyman in Boston. Written in 1834, the letter long preceded Channing's Faneuil Hall speech of 1837, which first clearly committed him to the antislavery movement; and it still farther preceded his work on slavery in 1841, which identified him with the enterprise and made him, in the minds of the more moderate, its recognis
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 7: Whittier as a social reformer (search)
spirit he was unwilling to insert in his Songs of three centuries Mrs. Howe's Battle hymn of the republic, but as he wrote to his assistant editor, I got over my Quaker scruples, or rather stifled them, and put in the Battle hymn. He adds that he cannot do justice to Campbell's works in this series, but we can't print his war per at one time expressed to a member of the Massachusetts Historical Society his intention to prepare a full and exhaustive history of the relation of Puritan and Quaker in the seventeenth century, but there seems no evidence that he followed up this project. There was undoubtedly in Whittier, amid all his quietness of life, thds, as that saint of the rather godless sect of dynamiters and atheists — a grand figure. Besides the general spirit of freedom which Whittier imbibed with his Quaker blood and training, he had also in his blood the instincts of labour, which tended to the elevation of the labouring class. This I know well, for I lent a hand,
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 8: personal qualities (search)
Chapter 8: personal qualities That acute, if not always impartial, observer, Mr. George W. Smalley, says of the most famous of modern English Quakers, John Bright, There was no courtlier person than this Quaker, none whose manners were more perfect. ... If there had been no standard of good manners, he would have created one. . . . Swift said, Whosoever makes the fewest persons uneasy is the best-bred man in the company. London letters, I. 124. Tried by this last standard, at least, Whhey would have listened just as attentively if Balaam's animal had spoken? The element of humour, which early showed itself in Whittier, was undoubtedly one influence which counteracted whatever element of narrowness was to be derived from his Quaker training. One sees how a fine mind may be limited in influence through the want of humour when considering such a case as that of the Rev. Dr. William Ellery Channing, for instance, whose writings, otherwise powerful, have gradually diminished i
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 9: Whittier at home (search)
rhood. It was but a short walk or drive of a few miles from my residence to his home; or, better still, it implied a sail or row up the beautiful river, passing beneath the suspension bridge at Deer Island, to where the woods called The Laurels spread themselves on one side, and the twin villages of Salisbury and Amesbury on the other. ... To me, who sought Whittier for his poetry as well as his politics, nothing could have been more delightful than his plain abode with its exquisite Quaker neatness. His placid mother, rejoicing in her two gifted children, presided with few words at the hospitable board, whose tablecloth and napkins rivalled her soul in whiteness; and with her was the brilliant Lizzie, so absolutely the reverse, or complement, of her brother that they seemed between them to make one soul. She was as plain in feature as he was handsome, except that she had a pair of great, luminous dark eyes, always flashing with fun or soft with emotion, and often changing wi
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 10: the religious side (search)
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
Thomas Wentworth Higginson, John Greenleaf Whittier, Chapter 12: Whittier the poet (search)
rrimac Valley, five miles out from the market-town of Haverhill, where all things were elementary and of the plainest cast. The training of the Friends made his boyhood more simple, otherwise it mattered little whether he derived from Puritan or Quaker sources. Still it was much, in one respect, to be descended from Quakers and Huguenots used to suffer and be strong for conscience’ sake. It placed him years in advance of the comfortable Brahmin class, with its blunted sense of right and wron the resort of many pilgrims, as steadily renewed his song. The poem in which Stedman finds the highest claim to have been made by Whittier as a natural balladist is the following:-- Cassandra Southwick It is a story of 1658, of a young Quaker girl sentenced in Boston, for her religion, to be transported to Virginia, and there sold as a slave. She is brought from prison to where the merchant ships are at anchor, and the ship-men are asked who will take charge of her. This is what f
Thomas Wentworth Higginson, John Greenleaf Whittier, Index. (search)
memorial of mob period, 65; a leader of the Disunionists, 68; Garrison's tribute to, 72; his tribute to Garrison, 72-75; differs from Garrison, 75; writes to Channing, 75; first edition of poems, 76; moves to Amesbury, 77; service to freedom, 77; Quaker principle, 78; interest in reform, 80; his Tent on the beach, 81, 82; his conscientiousness, 82; writes The King's Missive, 83; elected a member of the Massachusetts Historical Society, 83, 176; his argument about the King's Missive, 84-86; interumor, 103, 104; seriousness of early poems, 103; compared with Whitman, 106; pleasure in tending fire, 109; R. S. Rantoul's delineation of, 110; acquaintance with fellow-authors, 110-112; his heroes, 112, 113; Hayne's poem on, 113, 114; a liberal Quaker, 115-117; fondness for Rossetti's ballad of Sister Helen, 117-118; his relation to Society of Friends, 118-124; his interpretation of The Inward Light, 124-126; his interest in spiritualism, 126, 127; his thoughts on spiritual subjects, 127, 130;