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In presenting to the public this memorial volume, its compilers deemed that a brief biographical introduction was necessary; and as a labor of love I have not been able to refuse their request to prepare it.

Lydia Maria Francis was born in Medford, Massachusetts, February 11, 1802. Her father, Convers Francis, was a worthy and substantial citizen of that town. Her brother, Convers Francis, afterwards theological professor in Harvard College, was some years older than herself, and assisted her in her early home studies, though, with the perversity of an elder brother, he sometimes mystified her in answering her questions. Once, when she wished to know what was meant by Milton's “raven down of darkness,” which was made to smile when smoothed, he explained that it was only the fur of a black cat, which sparkled when stroked! Later in life this brother wrote of her, “She has been a dear, good sister to me: would that I had been half as good a brother to her.” Her earliest teacher was an aged spinster, known in the village as “Marm Betty,” painfully shy, and with many oddities of person and manner, the never-forgotten calamity of whose life was that Governor Brooks once saw her drinking out of the nose of her tea-kettle. Her school was in her bed-room, always untidy, and she was a constant chewer [-005] of tobacco; but the children were fond of her, and Maria and her father always carried her a good Sunday dinner. Thomas W. Higginson, in “Eminent women of the age,” mentions in this connection that, according to an established custom, on the night before Thanksgiving

all the humble friends of the Francis household — Marm Betty, the washer-woman, wood-sawyer, and journeymen, some twenty or thirty in all were summoned to a preliminary entertainment. They there partook of an immense chicken pie, pumpkin pie made in milk-pans, and heaps of doughnuts. They feasted in the large, old-fashioned kitchen; and went away loaded with crackers and bread and pies, not forgetting turnovers for the children. Such plain application of the doctrine that it is more blessed to give than receive may have done more to mould the character of Lydia Maria Child of mature years than all the faithful labors of good Dr. Osgood, to whom she and her brother used to repeat the Assembly's catechism once a month.

Her education was limited to the public schools, with the exception of one year at a private seminary in her native town. From a note by her brother, Dr. Francis, we learn that when twelve years of age she went to Norridgewock, Maine, where her married sister resided. At Dr. Brown's, in Skowhegan, she first read “Waverley.” She was greatly excited, and exclaimed, as she laid down the book, “Why cannot I write a novel?” She remained in Norridgewock and vicinity for several years, and on her return to Massachusetts took up her abode with her brother at Watertown. He encouraged her literary tastes, and it was in his study that she commenced her first story, [-006] “Hobomok,” which she published in the twenty-first year of her age. The success it met with induced her to give to the public, soon after, “The rebels: a Tale of the Revolution,” which was at once received into popular favor, and ran rapidly through several editions. Then followed in close succession “The mother's book,” running through eight American editions, twelve English, and one German, “The girl's book,” the “History of women,” and the “Frugal Housewife,” of which thirty-five editions were published. Her “Juvenile Miscellany” was commenced in 1826.

It is not too much to say that half a century ago she was the most popular literary woman in the United States. She had published historical novels of unquestioned power of description and characterization, and was widely and favorably known as the editor of the “Juvenile Miscellany,” which was probably the first periodical in the English tongue devoted exclusively to children, and to which she was by far the largest contributor. Some of the tales and poems from her pen were extensively copied and greatly admired. It was at this period that the “North American review,” the highest literary authority of the country, said of her, “We are not sure that any woman of our country could outrank Mrs. Child. This lady has been long before the public as an author with much success. And she well deserves it, for in all her works nothing can be found which does not commend itself, by its tone of healthy morality and good sense. Few female writers, if any, have done more or better things for our literature in the lighter or graver departments.”

Comparatively young, she had placed herself in [-007] the front rank of American authorship. Her books and her magazine had a large circulation, and were affording her a comfortable income, at a time when the rewards of authorship were uncertain and at the best scanty.

In 1828 she married David Lee Child, Esq., a young and able lawyer, and took up her residence in Boston. In 1831-32 both became deeply interested in the subject of slavery, through the writings and personal influence of William Lloyd Garrison. Her husband, a member of the Massachusetts legislature and editor of the “Massachusetts Journal,” had, at an earlier date, denounced the project of the dismemberment of Mexico for the purpose of strengthening and extending American slavery. He was one of the earliest members of the New England Anti-Slavery Society, and his outspoken hostility to the peculiar institution greatly and unfavorably affected his interests as a lawyer. In 1832 he addressed a series of able letters on slavery and the slave-trade to Edward S. Abdy, a prominent English philanthropist. In 1836 he published in Philadelphia ten strongly written articles on the same subject. He visited England and France in 1837, and while in Paris addressed an elaborate memoir to the Societe pour l'abolition d'esclavage, and a paper on the same subject to the editor of the “Eclectic review,” in London. To his facts and arguments John Quincy Adams was much indebted in the speeches which he delivered in Congress on the Texas question.

In 1833 the American Anti-Slavery Society was formed by a convention in Philadelphia. Its numbers were small, and it was everywhere spoken against. It was at this time that Lydia Maria Child startled [-008] the country by the publication of her noble “Appeal in behalf of that Class of Americans called Africans.” It is quite impossible for any one of the present generation to imagine the popular surprise and indignation which the book called forth, or how entirely its author cut herself off from the favor and sympathy of a large number of those who had previously delighted to do her honor. Social and literary circles, which had been proud of her presence, closed their doors against her. The sale of her books, the subscriptions to her magazine, fell off to a ruinous extent. She knew all she was hazarding, and made the great sacrifice, prepared for all the consequences which followed. In the preface to her book she says, “I am fully aware of the unpopularity of the task I have undertaken; but though I expect ridicule and censure, I do not fear them. A few years hence, the opinion of the world will be a matter in which I have not even the most transient interest; but this book will be abroad on its mission of humanity long after the hand that wrote it is mingling with the dust. Should it be the means of advancing, even one single hour, the inevitable progress of truth and justice, I would not exchange the consciousness for all Rothschild's wealth or Sir Walter's fame.”

Thenceforth her life was a battle; a constant rowing hard against the stream of popular prejudice and hatred. And through it all — pecuniary privation, loss of friends and position, the painfulness of being suddenly thrust from “the still air of delightful studies” into the bitterest and sternest controversy of the age — she bore herself with patience, fortitude, and unshaken reliance upon the justice and ultimate triumph of the cause she had espoused. Her pen was [-009] never idle. Wherever there was a brave word to be spoken, her voice was heard, and never without effect. It is not exaggeration to say that no man or woman at that period rendered more substantial service to the cause of freedom, or made such a “great renunciation” in doing it.

A practical philanthropist, she had the courage of her convictions, and from the first was no mere closet moralist, or sentimental bewailer of the woes of humanity. She was the Samaritan stooping over the wounded Jew. She calmly and unflinchingly took her place by the side of the despised slave and free man of color, and in word and act protested against the cruel prejudice which shut out its victims from the rights and privileges of American citizens. Her philanthropy had no taint of fanaticism; throughout the long struggle, in which she was a prominent actor, she kept her fine sense of humor, good taste, and sensibility to the beautiful in art and nature.1 [-010] While faithful to the great duty which she felt was laid upon her in an especial manner, she was by no means a reformer of one idea, but her interest was manifested in every question affecting the welfare of humanity. Peace, temperance, education, prison reform, and equality of civil rights, irrespective of sex, engaged her attention. Under all the disadvantages of her estrangement from popular favor, her charming Greek romance of “Philothea” and her Lives of Madame Roland and the Baroness de Staiel proved that her literary ability had lost nothing of its strength, and that the hand which penned such terrible rebukes had still kept its delicate touch, and gracefully yielded to the inspiration of fancy and art. While engaged with her husband in the editorial supervision of the “Anti-slavery standard,” she wrote her admirable “Letters from New York;” humorous, eloquent, and picturesque, but still humanitarian in tone, which extorted the praise of even a pro-slavery [-011] community. Her great work, in three octavo volumes, “The progress of Religious Ideas,” belongs, in part, to that period. It is an attempt to represent in a candid, unprejudiced manner the rise and progress of the great religions of the world, and their ethical relations to each other. She availed herself of, and carefully studied, the authorities at that time accessible, and the result is creditable to her scholarship, industry, and conscientiousness. If, in her desire to do justice to the religions of Buddha and Mohammed, in which she has been followed by Maurice, Max Muller, and Dean Stanley, she seems at times to dwell upon the best and overlook the darker features of those systems, her concluding reflections should vindicate her from the charge of undervaluing the Christian faith, or of lack of reverent appreciation of its founder. In the closing chapter of her work, in which the large charity and broad sympathies of her nature are manifest, she thus turns with words of love, warm from the heart, to Him whose Sermon on the Mount includes most that is good and true and vital in the religions and philosophies of the world :--

It was reserved for Him to heal the broken-hearted, to preach a gospel to the poor, to say, “ Her sins, which are many, are forgiven, for she loved much.” Nearly two thousand years have passed away since these words of love and pity were uttered, yet when I read them my eyes fill with tears. I thank Thee, O Heavenly Father, for all the messengers thou hast sent to man ; but, above all, I thank Thee for Him, thy beloved Son! Pure lily blossom of the centuries, taking root in the lowliest depths, and receiving the light and warmth of heaven in its golden [-012] heart! All that the pious have felt, all that poets have said, all that artists have done, with their manifold forms of beauty, to represent the ministry of Jesus, are but feeble expressions of the great debt we owe Him who is even now curing the lame, restoring sight to the blind, and raising the dead in that spiritual sense wherein all miracle is true.

During her stay in New York, as editor of the “Anti-slavery standard,” she found a pleasant home at the residence of the genial philanthropist, Isaac T. Hopper, whose remarkable life she afterwards wrote. Her portrayal of this extraordinary man, so brave, so humorous, so tender and faithful to his convictions of duty, is one of the most readable pieces of biography in English literature. Thomas Wentworth Higginson, in a discriminating paper published in 1869, speaks of her eight years sojourn in New York as the most interesting and satisfactory period of her whole life. “She was placed where her sympathetic nature found abundant outlet and occupation. Dwelling in a house where disinterestedness and noble labor were as daily breath, she had great opportunities. There was no mere alms-giving; but sin and sorrow must be brought home to the fireside and the heart; the fugitive slave, the drunkard, the outcast woman, must be the chosen guests of the abode,must be taken, and held, and loved into reformation or hope.”

It would be a very imperfect representation of Maria Child which regarded her only from a literary point of view. She was wise in counsel; and men like Charles Sumner, Henry Wilson, Salmon P. Chase, and Governor Andrew availed themselves of her foresight and sound judgment of men and measures. Her [-013] pen was busy with correspondence, and whenever a true man or a good cause needed encouragement, she was prompt to give it. Her donations for benevolent causes and beneficent reforms were constant and liberal; and only those who knew her intimately could understand the cheerful and unintermitted self-denial which alone enabled her to make them. She did her work as far as possible out of sight, without noise or pretension. Her time, talents, and money were held not as her own, but a trust from the Eternal Father for the benefit of His suffering children. Her plain, cheap dress was glorified by the generous motive for which she wore it. Whether in the crowded city among the sin-sick and starving, or among the poor and afflicted in the neighborhood of her country home, no story of suffering and need, capable of alleviation, ever reached her without immediate sympathy and corresponding action. Lowell, one of her warmest admirers, in his “Fable for critics” has beautifully portrayed her abounding benevolence-

There comes Philothea, her face all aglow,
She has just been dividing some poor creature's woe,
And can't tell which pleases her most, to relieve
His want, or his story to hear and believe;
No doubt against many deep griefs she prevails,
For her ear is the refuge of destitute tales;
She knows well that silence is sorrow's best food,
And that talking draws off from the heart its black blood.

The pole, science tells us, the magnet controls,
But she is a magnet to emigrant Poles,
And folks with a mission that nobody knows,
Throng thickly about her as bees round a rose;
She can fill up the carets in such, make their scope
Converge to some focus of rational hope,
And, with sympathies fresh as the morning, their gall
Can transmute into honey,--but this is not all;
Not only for those she has solace; O, say, [-014]
Vice's desperate nursling adrift in Broadway,
Who clingest, with all that is left of thee human,
To the last slender spar from the wreck of the woman,
Hast thou not found one shore where those tired drooping feet
Could reach firm mother-earth, one full heart on whose beat
The soothed head in silence reposing could hear
The chimes of far childhood throb back on the ear?
Ah, there's many a beam from the fountain of day
That, to reach us unclouded, must pass, on its way,
Through the soul of a woman, and hers is wide ope
To the influence of Heaven as the blue eyes of Hope;
Yes, a great heart is hers, one that dares to go in
To the prison, the slave-hut, the alleys of sin,
And to bring into each, or to find there, some line
Of the never completely out-trampled divine;
If her heart at high floods swamps her brain now and then,
'T is but richer for that when the tide ebbs agen,
As, after old Nile has subsided, his plain
Overflows with a second broad deluge of grain;
What a wealth would it bring to the narrow and sour,
Could they be as a Child but for one little hour!

After leaving New York her husband and herself took up their residence in the rural town of Wayland, Mass. Their house, plain and unpretentious, had a wide and pleasant outlook; a flower garden, carefully tended by her own hands, in front, and on the side a fruit orchard and vegetable garden, under the special care of her husband. The house was always neat, with some appearance of unostentatious decoration, evincing at once the artistic taste of the hostess and the conscientious economy which forbade its indulgence to any great extent. Her home was somewhat apart from the lines of rapid travel, and her hospitality was in a great measure confined to old and intimate friends, while her visits to the city were brief and infrequent. A friend of hers, who had ample opportunities for a full knowledge of her home-life, says, “The domestic happiness of Mr. and [-015] Mrs. Child seemed to me perfect. Their sympathies, their admiration of all things good, and their hearty hatred of all things mean and evil were in entire unison. Mr. Child shared his wife's enthusiasms, and was very proud of her. Their affection, never paraded, was always manifest. After Mr. Child's death, Mrs. Child, in speaking of the future life, said, ‘ I believe it would be of small value to me if I were not united to him.’ ”

In this connection I cannot forbear to give an extract from some reminiscences of her husband, which she left among her papers, which, better than any words of mine, will convey an idea of their simple and beautiful home-life:--

In 1852 we made a humble home in Wayland, Mass., where we spent twenty-two pleasant years entirely alone, without any domestic, mutually serving each other, and dependent upon each other for intellectual companionship. I always depended on his richly stored mind, which was able and ready to furnish needed information on any subject. He was my walking dictionary of many languages, my Universal Encyclopedia.

In his old age he was as affectionate and devoted as when the lover of my youth; nay, he manifested even more tenderness. He was often singing,--

There 's nothing half so sweet in life
As Love's old dream.

Very often, when he passed by me, he would lay his hand softly on my head and murmur, “Carum caput.” . . But what I remember with the most tender gratitude is his uniform patience and forbearance with my faults. . .. He never would see anything but the bright side of my character. He always insisted upon thinking that whatever I said was the wisest and the wittiest, and that whatever I did was the best. The simplest little jeu d'esprit of mine seemed to [-016] him wonderfully witty. Once, when he said, “I wish for your sake, dear, I were as rich as Croesus,” I answered, “You are Croesus, for you are king of Lydia.” How often he used to quote that!

His mind was unclouded to the last. He had a passion for philology, and only eight hours before he passed away he was searching out the derivation of a word.

Her well-stored mind and fine conversational gifts made her company always desirable. No one who listened to her can forget the earnest eloquence with which she used to dwell upon the evidences from history, tradition, and experience, of the superhuman and supernatural; or with what eager interest she detected in the mysteries of the old religions of the world the germs of a purer faith and a holier hope. She loved to listen, as in St. Pierre's symposium of “The Coffee-house of Surat,” to the confessions of faith of all sects and schools of philosophy, Christian and pagan, and gather from them the consoling truth that our Father has nowhere left his children without some witness of himself. She loved the old mystics, and lingered with curious interest and sympathy over the writings of Bohme, Swedenborg, Molinos, and Woolman. Yet this marked speculative tendency seemed not in the slightest degree to affect her practical activities. Her mysticism and realism ran in close parallel lines without interfering with each other. With strong rationalistic tendencies from education and conviction, she found herself in spiritual accord with the pious introversion of Thomas C. Kempis and Madame Guion. She was fond of Christmas Eve stories, of warnings, signs, and spiritual intimations, her half belief in which sometimes seemed like credulity to her auditors. James Russell Lowell, in his [-017] tender tribute to her, playfully alludes to this characteristic:--

She has such a musical taste that she'll go
Any distance to hear one who draws a long bow.
She will swallow a wonder by mere might and main.

In 1859 the descent of John Brown upon Harper's Ferry, and his capture, trial, and death, startled the nation. When the news reached her that the misguided but noble old man lay desperately wounded in prison, alone and unfriended, she wrote him a letter, under cover of one to Governor Wise, asking permission to go and nurse and care for him. The expected arrival of Captain Brown's wife made her generous offer unnecessary. The prisoner wrote her, thanking her, and asking her to help his family, a request with which she faithfully complied. With his letter came one from Governor Wise, in courteous reproval of her sympathy for John Brown. To this she responded in an able and effective manner. Her reply found its way from Virginia to the New York Tribune, and soon after Mrs. Mason, of King George's County, wife of Senator Mason, the author of the infamous Fugitive Slave Law, wrote her a vehement letter, commencing with threats of future damnation, and ending with assuring her that “no Southerner, after reading her letter to Governor Wise, ought to read a line of her composition, or touch a magazine which bore her name in its list of contributors.” To this she wrote a calm, dignified reply, declining to dwell on the fierce invectives of her assailant, and wishing her well here and hereafter. She would not debate the specific merits or demerits of a man whose body was in charge of the courts, and whose reputation was sure to be in charge of posterity. [-018] “Men,” she continues, “are of small consequence in comparison with principles, and the principle for which John Brown died is the question at issue between us.” These letters were soon published in pamphlet form, and had the immense circulation of 300,000 copies.

In 1867 she published “A Romance of the Republic,” a story of the days of slavery; powerful in its delineation of some of the saddest as well as the most dramatic conditions of master and slave in the Southern States. Her husband, who had been long an invalid, died in 1874. After his death her home, in winter especially, became a lonely one; and in 1877 she began to spend the cold months in Boston. Her last publication was in 1878, when her “Aspirations of the world,” a book of selections, on moral and religious subjects, from the literature of all nations and times, was given to the public. The introduction, occupying fifty pages, shows, at three-score and ten, her mental vigor unabated, and is remarkable for its wise, philosophic tone and felicity of diction. It has the broad liberality of her more elaborate work on the same subject, and in the mellow light of life's sunset her words seem touched with a tender pathos and beauty. “All we poor mortals,” she says, “are groping our way through paths that are dim with shadows; and we are all striving, with steps more or less stumbling, to follow some guiding star. As we travel on, beloved companions of our pilgrimage vanish from our sight, we know not whither; and our bereaved hearts utter cries of supplication for more light. We know not where Hermes Trismegistus lived, or who he was; but his voice sounds plaintively human, coming up from the [-019] depths of the ages, calling out, ‘ Thou art God! and thy man crieth these things unto Thee!’ Thus closely allied in our sorrows and limitations, in our aspirations and hopes, surely we ought not to be separated in our sympathies. However various the names by which we call the Heavenly Father, if they are set to music by brotherly love, they can all be sung together.”

Her interest in the welfare of the emancipated class at the South and of the ill-fated Indians of the West remained unabated, and she watched with great satisfaction the experiment of the education of both classes in General Armstrong's institution at Hampton, Va. She omitted no opportunity of aiding the greatest social reform of the age, which aims to make the civil and political rights of woman equal to those of men. Her sympathies, to the last, went out instinctively to the wronged and weak. She used to excuse her vehemence in this respect by laughingly quoting lines from a poem entitled “The under dog in the fight” --

I know that the world, the great big world,
Will never a moment stop
To see which dog may be in the wrong,
But will shout for the dog on top.

But for me I never shall pause to ask
Which dog may be in the right;
For my heart will beat, while it beats at all,
For the under dog in the fight.

I am indebted to a gentleman who was at one time a resident of Wayland, and who enjoyed her confidence and warm friendship, for the following impressions of her life in that place :-- [-020]

On one of the last beautiful Indian summer afternoons, closing the past year, I drove through Wayland, and was anew impressed with the charm of our friend's simple existence there. The tender beauty of the fading year seemed a reflection of her own gracious spirit; the lovely autumn of her life, whose golden atmosphere the frosts of sorrow and advancing age had only clarified and brightened.

My earliest recollection of Mrs. Child in Wayland is of a gentle face leaning from the old stage window, smiling kindly down on the childish figures beneath her; and from that moment her gracious motherly presence has been closely associated with the charm of rural beauty in that village, which until very lately has been quite apart from the line of travel, and unspoiled by the rush and worry of our modern steam-car mode of living.

Mrs. Child's life in the place made, indeed, an atmosphere of its own, a benison of peace and good-will, which was a noticeable feature to all who were acquainted with the social feeling of the little community, refined, as it was too, by the elevating influence of its distinguished pastor, Dr. Sears. Many are the acts of loving kindness and maternal care which could be chronicled of her residence there, were we permitted to do so; and numberless are the lives that have gathered their onward impulse from her helping hand. But it was all a confidence which she hardly betrayed to her inmost self, and I will not recall instances which might be her grandest eulogy. Her monument is builded in the hearts which knew her benefactions, and it will abide with “the power that makes for righteousness.”

One of the pleasantest elements of her life in Wayland was the high regard she won from the people of the village, who, proud of her literary attainment, valued yet more the noble womanhood of the friend who dwelt so modestly among them. The grandeur of her exalted personal character had, in part, eclipsed for them the qualities which made her fame with the world outside. [-021]

The little house on the quiet by-road overlooked broad green meadows. The pond behind it, where bloom the lilies whose spotless purity may well symbolize her gentle spirit, is a sacred pool to her townsfolk. But perhaps the most fitting similitude of her life in Wayland was the quiet flow of the river, whose gentle curves make green her meadows, but whose powerful energy, joining the floods from distant mountains, moves, with resistless might, the busy shuttles of a hundred mills. She was too truthful to affect to welcome unwarrantable invaders of her peace, but no weary traveler on life's hard ways ever applied to her in vain. The little garden plot before her door was a sacred inclosure, not to be rudely intruded upon ; but the flowers she tended with maternal care were no selfish possession, for her own enjoyment only, and many are the lives their sweetness has gladdened forever. So she lived among a singularly peaceful and intelligent community as one of themselves, industrious, wise, and happy; with a frugality whose motive of wider benevolence was in itself a homily and a benediction.

In my last interview with her, our conversation, as had often happened before, turned upon the great theme of the future life. She spoke, as I remember, calmly and not uncheerfully, but with the intense earnestness and reverent curiosity of one who felt already the shadow of the unseen world resting upon her.

Her death was sudden and quite unexpected. For some months she had been troubled with a rheumatic affection, but it was by no means regarded as serious. A friend, who visited her a few days before her departure, found her in a comfortable condition, apart from lameness. She talked of the coming election with much interest, and of her plans for the winter. On the morning of her death (October 20, 1880) she [-022] spoke of feeling remarkably well. Before leaving her chamber she complained of severe pain in the region of the heart. Help was called by her companion, but only reached her to witness her quiet passing away.

The funeral was, as befitted one like her, plain and simple. Many of her old friends were present, and Wendell Phillips paid an affecting and eloquent tribute to his old friend and anti-slavery coadjutor. He referred to the time when she accepted, with serene self-sacrifice, the obloquy which her “Appeal” had brought upon her, and noted, as one of the many ways in which popular hatred was manifested, the withdrawal from her of the privileges of the Boston Athenaeum. Her pall-bearers were elderly, plain farmers in the neighborhood; and, led by the old white-haired undertaker, the procession wound its way to the not distant burial-ground, over the red and gold of fallen leaves, and under the half-clouded October sky. A lover of all beautiful things, she was, as her intimate friends knew, always delighted by the sight of rainbows, and used to so arrange prismatic glasses as to throw the colors on the walls of her room. Just after her body was consigned to the earth, a magnificent rainbow spanned, with its arc of glory, the eastern sky.2 [-023]

The letters in this collection constitute but a small part of her large correspondence. They have been gathered up and arranged by the hands of dear relatives and friends as a fitting memorial of one who wrote from the heart as well as the head, and who held her literary reputation subordinate always to her philanthropic aim to lessen the sum of human suffering, and to make the world better for her living. If they sometimes show the heat and impatience of a zealous reformer, they may well be pardoned in consideration of the circumstances under which they were written, and of the natural indignation of a generous nature in view of wrong and oppression. If she touched with no very reverent hand the garment hem of dogmas, and held to the spirit of Scripture rather than its letter, it must be remembered that she lived in a time when the Bible was cited in defense of slavery, as it is now in Utah in support of polygamy; and she may well be excused for some degree of impatience with those who, in the tithing of mint and anise and cummin, neglected the weightier matters of the law of justice and mercy.

Of the men and women directly associated with the beloved subject of this sketch, but few are now left to recall her single-hearted devotion to apprehended duty, her unselfish generosity, her love of all beauty and harmony, and her trustful reverence, free from pretence and cant. It is not unlikely that the surviving sharers of her love and friendship may feel the inadequateness of this brief memorial, for I close [-024] it with the consciousness of having failed to fully delineate the picture which my memory holds of a wise and brave, but tender and loving woman, of whom it might well have been said, in the words of the old Hebrew text, “Many daughters have done virtuously, but thou excellest them all.” [-025]

1 The opposition she met with from those who had shared her confidence and friendship was of course keenly felt, but her kindly and genial disposition remained unsoured. She rarely spoke of her personal trials, and never posed as a martyr. The nearest approach to anything like complaint is in the following lines, the date of which I have not been able to ascertain:--

The world that i am passing through.

Few in the days of early youth
Trusted like me in love and truth.
I've learned sad lessons from the years,
But slowly, and with many tears;
For God made me to kindly view
The world that I am passing through.
Though kindness and forbearance long
Must meet ingratitude and wrong,
I still would bless my fellow-men,
And trust them though deceived again.
God help me still to kindly view
The world that I am passing through.
From all that fate has brought to me
I strive to learn humility,
And trust in Him who rules above,
Whose universal law is love.
Thus only can I kindly view
The world that I am passing through.
When I approach the setting sun,
And feel my journey well-nigh done,
May earth be veiled in genial light,
And her last smile to me seem bright.
Help me till then to kindly view
The world that I am passing through.
And all who tempt a trusting heart
From faith and hope to drift apart,
May they themselves be spared the pain
Of losing power to trust again.
God help us all to kindly view
The world that we are passing through!

2 The incident at her burial is alluded to in a Sonnet written by William P. Andrews:--

Freedom! she knew thy summons, and obeyed
That clarion voice as yet scarce heard of men;
Gladly she joined thy red-cross service when
Honor and wealth must at thy feet be laid:
Onward with faith undaunted, undismayed
By threat or scorn, she toiled with hand and brain
To make thy cause triumphant, till the chain
Lay broken, and for her the freedmen prayed.
Nor yet she faltered; in her tender care
She took us all; and wheresoe'er she went,
Blessings, and Faith and Beauty, followed there,
E'en to the end, where she lay down content:
And with the gold light of a life more fair,
Twin bows of promise o'er her grave were blent.

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