"Formai questa famigliaSol colla mia virtu.""I built myself this familysolely by my own merit."
"Formai questa famigliaSol colla mia virtu."
"I built myself this familysolely by my own merit."
The performances concluded with a satirical poem given by a layman, and describing the indignation of an elegant ecclesiastic at the visit of a man in poor and shabby clothes. His complaint is answered by a friend, who remarks:—
La vostra eccellenzaVorrebbe tutti i poverelli ricchi."Your Excellencywould have every poor fellow rich."
La vostra eccellenzaVorrebbe tutti i poverelli ricchi."
Your Excellencywould have every poor fellow rich."
The presence of the celebrated phrenologist, George Combe, in Rome at this time added much to Dr. Howe's enjoyment of the winter, and to mine. His wife was a daughter of the great actress, Mrs. Siddons, and was a person of excellent mind and manners. Observing that she always appeared in black, I asked one day whether she was in mourning for a near relative. She replied, rather apologetically, that she adopted this dress on account of its convenience, and that English ladies, in traveling, often did so.
I remember that Fanny Kemble, who was a cousin of Mrs. Combe, once related the followinganecdote to Dr. Howe and myself: "Cecilia [Mrs. Combe] had grown up in her mother's shadow, for Mrs. Siddons was to the last such a social idol as to absorb the notice of people wherever she went, leaving little attention to be bestowed upon her daughter. This was rather calculated to sour the daughter's disposition, and naturally had that effect." Mrs. Kemble then spoke of a visit which she had made at her cousin's house after her marriage to Mr. Combe. In taking leave, she could not refrain from exclaiming, "Oh, Cecilia, how you have improved!" to which Mrs. Combe replied, "Who could help improving when living with perfection?"
Dr. Howe and Mr. Combe sometimes visited the galleries in company, viewing the works therein contained in the light of their favorite theory. I remember having gone with them through the great sculpture hall of the Vatican, listening with edification to their instructive conversation. They stood for some time before the well-known head of Zeus, the contour and features of which appeared to them quite orthodox, according to the standard of phrenology.
In this last my husband was rather an enthusiastic believer. He was apt, in judging new acquaintances, to note closely the shape of the head, and at one time was unwilling even to allow a woman servant to be engaged until, at his request,she had removed her bonnet, giving him an opportunity to form his estimate of her character or, at least, of her natural proclivities. In common with Horace Mann, he held Mr. Combe to be one of the first intelligences of the age, and esteemed his work on "The Constitution of Man" as one of the greatest of human productions.
When, in the spring of 1844, I left Rome, in company with my husband, my sisters, and my baby, it seemed like returning to the living world after a long separation from it. In spite of all its attractions, I was glad to stand once more face to face with the belongings of my own time.
We journeyed first to Naples, which I saw with delight, thence by steamer to Marseilles, and by river boat and diligence to Paris.
My husband's love of the unusual must, I think, have prompted him to secure passage for our party on board the little steamer which carried us well on our way to Paris. Its small cabin was without sleeping accommodations of any kind. As the boat always remained in some port overnight, Dr. Howe found it possible to hire mattresses for us, which, alas, were taken away at daybreak, when our journey was resumed.
Of the places visited on our way I will mention only Avignon, a city of great historic interest, retaining little in the present day to remind the traveler of its former importance. My husbandhere found a bricabrac shop, containing much curious furniture of ancient date. Among its contents were two cabinets of carved wood, which so fascinated him that, finding himself unable to decide in favor of either, he concluded to purchase both of them. The dealer of whom he bought them promised to have them packed so solidly that they might be thrown out of an upper window without sustaining any injury, adding, "Et de plus, j'écrirai là dessus 'très fragile'" (And in addition, I will mark it "very fragile"), which amused my husband. He had justified this purchase to me by reminding me that we should presently have our house to furnish. Indeed, the two cabinets proved an excellent investment, and are as handsome as ever, after much wear and tear of other household goods.
We made some stay in Paris, of which city I have chronicled elsewhere my first impressions. Among these was the pain of hearing a lecture from Philarète Chasles, in which he spoke most disparagingly of American literature, and of our country in general. He said that we had contributed nothing of value to the world of letters. Yet we had already given it the writings of Irving, Hawthorne, Emerson, Longfellow, Bryant, and Poe. It is true that these authors were little, if at all, known in France at that time; but the speaker, proposing to instruct the public, ought to haveinformed himself concerning that whereof he assumed to speak with knowledge.
Dr. Howe attended one of the official receptions of M. Guizot, who was prime minister at this time. I tried to persuade him to wear the decorations given him by the Greek government in recognition of his services in the Greek revolution, but he refused to do so, thinking such ornaments unfitting a republican. I had the pleasure of witnessing one of the last performances of the celebrateddanseuse, Madame Taglioni. She it was of whom one of the same profession said, "Nous autres, nous sautons et nous tombons, mais elle monte et elle descend." The ballet was "La Sylphide," in which she had achieved one of her earliest triumphs. Remembering this, Dr. Howe found her somewhat changed for the worse. I admired her very much, and her dancing appeared to me characterized by a perfection and finish which placed her beyond competition with more recent favorites.
I was fortunate also in seeing Mademoiselle Rachel in "La Czarina," a part which did not give full scope for her great talent. The demerits of the play, however, could not wholly overcloud the splendor of her unique personality, which at moments electrified the audience.
Our second visit to England, in the autumn of the year 1844, on the way back to our own country, was less brilliant and novel than our first, butscarcely less in interest. We had received several invitations to visit friends at their country residences, and these opened to us the most delightful aspect of English hospitality. The English are nowhere so much at home as in the country, and they willingly make their visitors at home also.
Our first visit was at Atherstone, then the residence of Charles Nolte Bracebridge, one of the best specimens of an English country gentleman of the old school. His wife was a very accomplished gentlewoman, skillful alike with pencil and with needle, and possessed of much literary culture. We met here, among other guests, Mr. Henry Reeve, well known in the literary society of that time. Mrs. Bracebridge told us much of Florence Nightingale, then about twenty-four years old, already considered a person of remarkable character. Our hosts had visited Athens, and sympathized with my husband in his views regarding the Greeks. They were also familiar with the farther East, and had brought cedars from Mount Lebanon and Arab horses from I know not where.
Atherstone was not far from Coventry. Mr. Bracebridge claimed descent from Lady Godiva, and informed me that a descendant of Peeping Tom of Coventry was still to be found in that place. He himself was lord of the manor, but had neither son nor daughter to succeed him. Hetold me some rather weird stories, one of which was that he had once waked in the night to see a female figure seated by his fireside. I think that the ghost was that of an old retainer of the family, or possibly an ancestress. An old prophecy also had been fulfilled with regard to his property. This was that when a certain piece of land should pass from the possession of the family, a small island on the estate would cease to exist. The property was sold, and the island somehow became attached to the mainland, and as an island ceased to exist.
My two sisters accompanied Dr. Howe and myself in the round of visits which I am now recording. They were young women of great personal attraction, the elder of the two an unquestioned beauty, the younger gifted with an individual charm of loveliness. They were much admired among our new friends. Thomas Appleton followed us at one of the houses in which we stayed. He told me, long afterwards, that he was asked at this time whether there were many young ladies in America as charming as the Misses Ward.
Mrs. Bracebridge in speaking to me of Florence Nightingale as a young person likely to make an exceptional record, told me that her mother rather feared this, and would have preferred the usual conventional life for her daughter. The father was a pronounced Liberal, and a Unitarian.While we were still at Atherstone, we received an invitation to pass a few days with the Nightingale family at Emblee, and betook ourselves thither. We found a fine mansion of Elizabethan architecture, and a cordial reception. The family consisted of father and mother and two daughters, both born during their parents' residence in Italy, and respectively christened Parthenope and Florence, one having first seenthe light in the city whose name she bore, the other in Naples.
FLORENCE NIGHTINGALEFLORENCE NIGHTINGALEFrom a photograph.
Of the two, Parthenope was the elder; she was not handsome, but waspiquanteand entertaining. Florence, the younger sister, was rather elegant than beautiful; she was tall and graceful of figure, her countenance mobile and expressive, her conversation most interesting. Having heard much of Dr. Howe as a philanthropist, she resolved to consult him upon a matter which she already had at heart. She accordingly requested him one day to meet her on the following morning, before the hour for the family breakfast. He did so, and she opened the way to the desired conference by saying, "Dr. Howe, if I should determine to study nursing, and to devote my life to that profession, do you think it would be a dreadful thing?"
"By no means," replied my husband. "I think that it would be a very good thing."
So much and no more of the conversation Dr. Howe repeated to me. We soon heard that MissFlorence was devoting herself to the study of her predilection; and when, years after this time, the Crimean war broke out, we were among the few who were not astonished at the undertaking which made her name world famous.
Just before our final embarkation for America, we passed a few days with the same friends at Lea Hurst, a pretty country seat near Malvern. There we met the well-known historian, Henry Hallam, celebrated also as the father of Tennyson's lamented Arthur. "Martin Chuzzlewit" had recently appeared, and I remember that Mr. Hallam read aloud with much amusement the famous transcendental episode beginning, "To be introduced to a Pogram by a Hominy." Mr. Hallam asked me whether talk of this sort was ever heard in transcendental circles in America. I was obliged to confess that the caricature was not altogether without foundation.
Soon after reaching London for the second time, we were invited to visit Dr. and Mrs. Fowler at Salisbury. The doctor was much interested in anthropology and kindred topics, and my husband found in him a congenial friend. The house was a modest one, but the housekeeping was generous and tasteful. As Salisbury was a cathedral town, the prominent people of the place naturally belonged to the Anglican Church. At the Fowlers' hospitable board we met the bishop, the dean, the rector, and the curate.
I attended several services in the beautiful cathedral, and enjoyed very much a visit to Stonehenge, which we made in company with our hosts, in a carriage drawn by two small mules. I inquired why they used mules in preference to horses, and was told that it was to avoid the tax imposed upon the latter. Stonehenge was in the district of Old Sarum, once a rotten borough, as certain places in England were termed which, with little or no population, had yet the right to be represented in Parliament. Dr. Fowler was familiar with the ancient history of the place, which, as we saw it, contained nothing but an area of desolate sand. The wonderful Druidical stones of Stonehenge commanded our attention. They are too well known to need description. Our host could throw no light upon their history, which belongs, one must suppose, with that of kindred constructions in Brittany.
Bishop Denison, at the time of our visit, was still saddened by the loss of a beloved wife. He invited us to a dinner at which his sister, Miss Denison, presided. The dean and his wife were present, the Fowlers, and one or two other guests. To my surprise, the bishop gave me his arm and conducted me to the table, where he seated me on his right. Mrs. Fowler afterwards remarked to me, "How charming it was of the bishop to take you in to dinner. As an American you haveno rank, and are therefore exempt from all questions of precedence."
Mrs. Fowler once described to me an intimate little dinner with the poet Rogers, for which he had promised to provide just enough, and no more. Each dish exactly matched the three convives. Half of a chicken sufficed for the roast. As his usual style of entertainment was very elegant, he probably derived some amusement from this unnecessary economy.
We left Salisbury with regret, Dr. Fowler giving Dr. Howe a parting injunction to visit Rotherhithe workhouse, where he himself had seen an old woman who was blind, deaf, and crippled. My husband made this visit, and wrote an account of itto Dr. Fowler.[2]He read this to me beforesending it. In the mischief of which I was then full to overflowing, I wrote a humorous travesty of Dr. Howe's letter in rhyme, but when I showed it to him, I was grieved to see how much he seemed pained at my frivolity.
Dear Sir, I went south:As far as Portsmouth,And found a most charming old woman,Delightfully voidOf all that's enjoyedBy the animal vaguely called human.She has but one jaw,Has teeth like a saw,Her ears and her eyes I delight in:The one could not hearTho' a cannon were near,The others are holes with no sight in.Her cinciput liesJust over her eyes,Not far from the bone parietal;The crown of her head,Be it vulgarly said,Is shaped like the back of a beetle.Destructiveness greatCombines with conceitIn the form of this wonderful noddle,But benev'lence, you know,And a largephiloproGive agreat inclination to coddle.
Dear Sir, I went south:As far as Portsmouth,And found a most charming old woman,Delightfully voidOf all that's enjoyedBy the animal vaguely called human.
She has but one jaw,Has teeth like a saw,Her ears and her eyes I delight in:The one could not hearTho' a cannon were near,The others are holes with no sight in.
Her cinciput liesJust over her eyes,Not far from the bone parietal;The crown of her head,Be it vulgarly said,Is shaped like the back of a beetle.
Destructiveness greatCombines with conceitIn the form of this wonderful noddle,But benev'lence, you know,And a largephiloproGive agreat inclination to coddle.
And so on.
In the autumn of 1844 we returned from our wedding journey, and took up our abode in the near neighborhood of the city of Boston, of which at intervals I had already enjoyed some glimpses. These had shown me Margaret Fuller, holding high communion with her friends in her well-remembered conversations; Ralph Waldo Emerson, who was then breaking ground in the field of his subsequent great reputation; and many another who has since been widely heard of. I count it as one of my privileges to have listened to a single sermon from Dr. Channing, with whom I had some personal acquaintance. I can remember only a few passages. Its theme must have been the divine love; for Dr. Channing said that God loved black men as well as white men, poor men as well as rich men, and bad men as well as good men. This doctrine was quite new to me, but I received it gladly.
The time was one in which the Boston community, small as it then was, exhibited great differences of opinion, especially regarding the newtranscendentalism and the anti-slavery agitation, which were both held much in question by the public at large. While George Ripley, moved by a fresh interpretation of religious duty, was endeavoring to institute a phalanstery at Brook Farm, the caricatures of Christopher Cranch gave great amusement to those who were privileged to see them. One of these represented Margaret Fuller driving a winged team attached to a chariot on which was inscribed the name of her new periodical, "The Dial," while the Rev. Andrews Norton regarded her with holy horror. Another illustrated a passage from Mr. Emerson's essay on Nature—"I play upon myself. I am my own music"—by depicting an individual with a nose of preternatural length, pierced with holes like a flageolet, upon which his fingers sought the intervals. Yet Mr. Cranch belonged by taste and persuasion among the transcendentalists.
As my earliest relations in Boston were with its recognized society, I naturally gave some heed to the views therein held regarding the transcendental people. What I liked least in these last, when I met them, was a sort of jargon which characterized their speech. I had been taught to speak plain and careful English, and though always a student of foreign languages, I had never thought fit to mix their idioms with those of my native tongue. Apropos of this, I remember thatthe poet Fitz-Greene Halleck once said to me of Margaret Fuller, "That young lady does not speak the same language that I do,—I cannot understand her." Mr. Emerson's English was as new to me as that of any of his contemporaries; but in his case I soon felt that the thought was as novel as the language, and that both marked an epoch in literary history. The grandiloquence which was common at that time now appears to me to have been the natural expression of an exhilaration of mind which carried the speaker or writer beyond the bounds of commonplace speech. The intellect of the time had outgrown the limits of Puritan belief. The narrow literalism, the material and positive view of matters highly spiritual, abstract, and indeterminate, which had been handed down from previous generations, had become irreligious to the foremost minds of that day. They had no choice but to enter the arena as champions of the new interpretation of life which the cause of truth imperatively demanded.
I speak now of the transcendental movement as I had opportunity to observe it in Boston. Let us not ignore the fact that it was a world movement. The name seems to have been borrowed from the German phraseology, in which the philosophy of Kant was termed "the transcendental philosophy." More than this, the breath which kindled among us this new flame of hope andaspiration came from the same source. For this was the period of Germany's true glory. Her intellectual radiance outshone and outlived the military meteor which for a brief moment obscured all else to human vision. The great vitality of the German nation, the indefatigable research of its learned men, its wholesome balance of sense and spirit, all made themselves widely felt, and infused fresh blood into veins impoverished by ascetic views of life. Its philosophers were apostles of freedom, its poets sang the joy of living, not the bitterness of sin and death.
These good things were brought to us piecemeal, by translations, by disciples. Dr. Hedge published an English rendering of some of the masterpieces of German prose. Longfellow gave us lovely versions of many poets. John S. Dwight produced his ever precious volume of translations of the minor poems of Goethe and Schiller. Margaret Fuller translated Eckermann's "Conversations with Goethe." Carlyle wrote his wonderful essays, inspired by the new thought, and adding to it daring novelty of his own. The whole is matter of history now, quite beyond the domain of personal reminiscence.
I have spoken of the transcendentalists and the abolitionists as if they had been quite distinct bodies of believers. Reflecting more deeply, I feel that both were features of the new movement. Inthe transcendentalists the enthusiasm of emancipated thought was paramount, while the abolitionists followed the vision of emancipated humanity. The lightning flash which illuminated the heaven of the poets and philosophers fell also on the fetters of the slave, and showed them to the thinking world as a disgrace no longer to be tolerated by civilized peoples.
I recall my first years of life in Boston as nearly touched by the sense of the unresolved discords which existed in its society. My husband was much concerned in some of the changes of front which took place at this time. An ardent friend both of Horace Mann and of Charles Sumner, he shared the educational views of the first and the political convictions of the second. In the year 1845, having been elected to serve on the Boston School Board, Dr. Howe instituted so drastic a research into the condition of the public schools as to draw upon himself much animadversion and some ill-will. Horace Mann, on the other hand, characterized this work as "one which only Sam Howe or an angel could have done."
Dr. Howe and Mr. Mann, during their travels in Europe, had become much interested in the system of training, new at that time, by which deaf-mutes were enabled to use vocal speech, and to read on the lips the words of those who addressed them. Soon after his return fromEurope, Mr. Mann published a report in which he dwelt much on the great benefit of this new departure in the education of deaf-mutes, and advocated the introduction of the system into our own schools. Dr. Howe expressed the same views, and the two gentlemen were held up to the public as disturbers of its peace. My husband disapproved of the use of signs, which, up to that time, had figured largely in the instruction of American deaf-mutes, and in their intercourse with each other. He felt that the use of language was an important condition of definite thought, and hailed the new powers conferred by the European system as a liberation of its pupils from the greatest of their disabilities, the privation of direct intercourse with their fellow creatures. His advice, privately sought and given, induced a number of parents to undertake themselves the education of their deaf children, or, at least, to have that education conducted at home, and under their own supervision. In after years such parents and children were forward in expressing their gratitude for the advice given and followed. The Horace Mann school in Boston, and the Clarke school in Northampton, attest the perseverance of the advocates of the new method of instruction, and their ultimate success.
I had formerly seen Boston as a petted visitor from another city would be apt to see it. I hadfound it altogether hospitable, and rather eager to entertain a novelty. It was another matter to see it with its consideration cap on, pondering whether to like or mislike a new claimant to its citizenship. I had known what we may term the Boston of the Forty, if New York may be called the city of the Four Hundred. I was now to make acquaintance with quite another city,—with the Boston of the teachers, of the reformers, of the cranks, and also—of the apostles. Wondering and floundering among these new surroundings, I was often at a loss to determine what I should follow, what relinquish. I endeavored to enter reasonably into the functions and amusements of general society, and at the same time to profit by the new resources of intellectual life which opened out before me. One offense against fashion I would commit: I would go to hear Theodore Parker preach. My society friends shook their heads.
"What is Julia Howe trying to find at Parker's meeting?" asked one of these one day in my presence.
"Atheism," replied the lady thus addressed.
I said, "Not atheism, but a theism."
The change had already been great, from my position as a family idol and "the superior young lady" of an admiring circle to that of a wife overshadowed for the time by the splendor of her husband's reputation. This I had accepted willingly.But the change from my life of easy circumstances and brilliant surroundings to that of the mistress of a suite of rooms in the Institution for the Blind at South Boston was much greater. The building was two miles distant from the city proper, the only public conveyance being an omnibus which ran but once in two hours. My friends were residents of Boston, or of places still more remote from my dwelling-place, and South Boston was then, as it has continued to be, a distinctly unfashionable suburb. My husband did not desire that I should undertake any work in connection with the Institution under his charge. I found its teachers pleasant neighbors, and was glad to have Laura Bridgman continue to be a member of the household.
Dr. Howe had a great fancy for a piece of property which lay very near the Institution. In due time he purchased it. We found an ancient cottage on the place, and made it habitable by the addition of one or two rooms. Our new domain comprised several acres of land, and my husband took great pleasure in laying out an extensive fruit and flower garden, and in building a fine hothouse. We removed to this abode on a lovely summer day; and as I entered the grounds I involuntarily exclaimed, "This is green peace!" Somehow, the nickname, jocosely given, remained in use. The estate still stands on legal recordsas "The Green Peace Estate." Friends would sometimes ask us, "How are you getting on at Green Beans—is that the name?" My husband was so much attached to this place that when, after a residence of many years in the city, he returned thither to spend the last years of his life, he spoke of it as "Paradise Regained."
It partly amuses, and partly saddens me to recall, at this advanced period of my life, the altogether mistaken views which I once held regarding certain sets of people in Boston, of whom I really knew little or nothing. The veil of prejudgment through which I saw them was not, indeed, of my own weaving, but I was content to dislike them at a distance, until circumstances compelled a nearer and a truer view.
I had supposed the abolitionists to be men and women of rather coarse fibre, abounding in cheap and easy denunciation, and seeking to lay rash hands on the complex machinery of government and of society. My husband, who largely shared their opinions, had no great sympathy with some of their methods. Theodore Parker held them in great esteem, and it was through him that one of my strongest imaginary dislikes vanished as though it had never been. The object of this dislike was William Lloyd Garrison, whom I had never seen, but ofwhose malignity of disposition I entertained not the smallest doubt.
THE HOME AT SOUTH BOSTONTHE HOME AT SOUTH BOSTONFrom a painting in the possession of M. Anagnos.
It happened that I met him at one of Parker's Sunday evenings at home. I soon felt that this was not the man for whom I had cherished so great a distaste. Gentle and unassuming in manner, with a pleasant voice, a benevolent countenance, and a sort of glory of sincerity in his ways and words, I could only wonder at the falsehoods that I had heard and believed concerning him.
The Parkers had then recently received the gift of a piano from members of their congregation. A friend began to play hymn tunes upon it, and those of us who could sing gathered in little groups to read from the few hymn-books which were within reach. Dr. Howe presently looked up and saw me singing from the same book with Mr. Garrison. He told me afterward that few things in the course of his life had surprised him more. From this time forth the imaginary Garrison ceased to exist for me. I learned to respect and honor the real one more and more, though as yet little foreseeing how glad I should be one day to work with and under him. The persons most frequently named as prominent abolitionists, in connection with Mr. Garrison, were Maria Weston Chapman and Wendell Phillips.
Mrs. Chapman presided with much energy and grace over the anti-slavery bazaars which were held annually in Boston through a long space of years. For this labor of love she was somewhatdecried, and thesobriquetof "Captain Chapman" was given her in derision. She was handsome and rather commanding in person, endowed also with an excellent taste in dress. I cannot remember that she ever spoke in public, but her presence often adorned the platform at anti-slavery meetings. She was the editor of the "Liberty Bell," and was a valued friend and ally of Wendell Phillips.
Of Mr. Phillips I must say that I at first regarded him through the same veil of prejudice which had caused me so greatly to misconceive the character of Mr. Garrison. I was a little softened by hearing that at one of the bazaars he had purchased a copy of my first volume of poems, with the remark, "She doesn't like me, but I like her poetry." This naturally led me to suppose that he must have some redeeming traits of character. I had not then heard him speak, and I did not wish to hear him; but I met him, also, at one of the Parker Sunday evenings, and, after a pleasant episode of conversation, I found myself constrained to take him out of my chamber of dislikes.
Mr. Phillips was entitled, by birth and education, to an unquestioned position in Boston society. His family name was of the best. He was a graduate both of Harvard College and of its Law School. No ungentlemanly act had ever tarnished his fame. His offense was that, at a critical moment,he had espoused an unpopular cause,—one which was destined, in less than a score of years, so to divide the feeling of our community as to threaten the very continuance of our national life. Oh, to have been in Faneuil Hall on that memorable day when the pentecostal flame first visited him; when he leaped to the platform, all untrained for such an encounter, and his eloquent soul uttered itself in protest against a low and sordid acquiescence in the claims of oppression and tyranny! In that hour he was sealed as an apostle of the higher law, to whose advocacy he sacrificed his professional and social interests. The low-browed, chain-bound slave had now the best orator in America to plead his cause. It was the beginning of the end. Mr. Phillips, without doubt, sometimes used intemperate language. I myself have at times dissented quite sharply from some of his statements. Nevertheless, a man who rendered such great service to the community as he did has a right to be judged by his best, not by his least meritorious performance. He was for years an unwelcome prophet of evil to come. Society at large took little heed of his warning; but when the evil days did come, he became a counselor "good at need."
I recall now a scene in Tremont Temple just before the breaking out of our civil war. An anti-slavery meeting had been announced, and ascheme had been devised to break it up. As I entered I met Mrs. Chapman, who said, "These are times in which anti-slavery people must stand by each other." On the platform were seated a number of the prominent abolitionists. Mr. Phillips was to be the second speaker, but when he stepped forward to address the meeting a perfect hubbub arose in the gallery. Shrieks, howls, and catcalls resounded. Again and again the great orator essayed to speak. Again and again his voice was drowned by the general uproar. I sat near enough to hear him say, with a smile, "Those boys in the gallery will soon tire themselves out." And so, indeed, it befell. After a delay which appeared to some of us endless, the noise subsided, and Wendell Phillips, still in the glory of his strength and manly beauty, stood up before the house, and soon held all present spellbound by the magic of his speech. The clear silver ring of his voice carried conviction with it. From head to foot, he seemed aflame with the passion of his convictions. He used the simplest English, and spoke with such distinctness that his lowest tones, almost a whisper, could be heard throughout the large hall. Yerrinton, the only man who could report Wendell Phillips's speeches, once told my husband that it was like reporting chain lightning.
On the occasion of which I speak, the unruly element was quieted once for all, and the furtherproceedings of the meeting suffered no interruption. The mob, however, did not at once abandon its intention of doing violence to the great advocate. Soon after the time just mentioned Dr. Howe attended an evening meeting, at the close of which a crowd of rough men gathered outside the public entrance, waiting for Phillips to appear, with ugly threats of the treatment which he should receive at their hands. The doors presently opened, and Phillips came forth, walking calmly between Mrs. Chapman and Lydia Maria Child. Not a hand was raised, not a threat was uttered. The crowd gave way in silence, and the two brave women parted from Phillips at the door of his own house. My husband spoke of this as one of the most impressive sights that he had ever witnessed. His report of it moved me to send word to Mr. Phillips that, in case of any recurrence of such a disturbance, I should be proud to join his body-guard.
Mr. Phillips was one of the early advocates of woman suffrage. I remember that I was sitting in Theodore Parker's reception room conversing with him when Wendell Phillips, quite glowing with enthusiasm, came in to report regarding the then recent woman's rights convention at Worcester. Of the doings there he spoke in warm eulogy. He complained that Horace Mann had written a non-committal letter, in reply to theinvitation sent him to take part in the convention. Ralph Waldo Emerson, he said, had excused himself from attendance on the ground that he was occupied in writing a life of Margaret Fuller, which, he hoped, would be considered as a service in the line of the objects of the meeting.
This convention was held in October of the year 1850, before the claims of women to political efficiency had begun to occupy the attention and divide the feeling of the American public. When, after the close of the civil war, the question was again brought forward, with a new zeal and determination, Mr. Phillips gave it the great support of his eloquence, and continued through a long course of years to be one of its mostearnest advocates.
WENDELL PHILLIPS At the age of 48WENDELL PHILLIPSAt the age of 48From a photograph lent by Francis J. Garrison, Boston.
The last time that I heard Wendell Phillips speak in public was in December, 1883, at the unveiling of Miss Whitney's statue of Harriet Martineau, in the Old South Meeting-House. Mrs. Livermore was one of the speakers of the occasion. When the stated exercises were at an end, she said to me, "Let us thank Mr. Phillips for what he has just said. We shall not have him with us long." I expressed surprise at this, and she said further, "He has heart disease, and is far from well." Soon after this followed his death, and the splendid public testimonial given in his honor. I was one of those admittedto the funeral exercises, in which friends spoke of him most lovingly. I also saw his remains lying in state in Faneuil Hall, on the very platform where, in his ardent youth, he had uttered his first scathing denunciation of the slave power and its defenders. The mournful and reverent crowd which gathered for one last look at his beloved countenance told, better than words could tell, of the tireless services which, in the interval, had won for him the heart of the community. It was a sight never to be forgotten.
I first heard of Theodore Parker as the author of the sermon on "The Transient and the Permanent in Christianity." At the time of its publication I was still within the fold of the Episcopal Church, and, judging by hearsay, was prepared to find the discourse a tissue of impious and sacrilegious statements. Yet I ventured to peruse a copy of it which fell into my hands. I was surprised to find it reverent and appreciative in spirit, although somewhat startling in its conclusions. At that time the remembrance of Mr. Emerson's Phi Beta address was fresh in my mind. This discourse of Parker's was a second glimpse of a system of thought very different from that in which I had been reared.
Not long after my marriage, being in Rome with my husband, I was interested to hear of Parker's arrival there. As Dr. Howe had some slightacquaintance with him, we soon invited him to dine with us. He was already quite bald, and this untimely blemish appeared in strange contrast with the youthful energy of his facial expression. He was accompanied by his wife, whose mild countenance, compared with his, suggested even more than the usual contrast between husband and wife. One might have said of her that she came near being very handsome. Her complexion was fair, her features were regular, and the expression of her face was very naïf and gentle. A certain want of physical maturity seemed to have prevented her from blossoming into full beauty. It was a great grief both to her and to her husband that their union was childless.
Theodore Parker's reputation had already reached Rome, and there as elsewhere brought him many attentions from scholars, and even from dignitaries of the Catholic Church. He remained in the Eternal City, as we did, through the winter, and we saw him frequently.
When, in the spring, my eldest child was born, I desired that she should be christened by Parker. This caused some uneasiness to my sisters, who were with me at the time. One of them took occasion to call upon Parker at his lodgings, and to inquire how the infant was to be christened, in what name. Our friend replied that he had never heard of any baptismal formula other than theusual one, "in the name of the Father, Son, and Holy Ghost." My sister was much relieved, and the baptism was altogether satisfactory.
This was the beginning of a family intimacy which lasted many years, ending only with Parker's life. After our return to America my husband went often to the Melodeon, where Parker preached until he took possession of the Music Hall. The interest which my husband showed in these services led me in time to attend them, and I remember as among the great opportunities of my life the years in which I listened to Theodore Parker.
Those who knew Parker only in the pulpit did not half know him. Apart from the field of theological controversy, he was one of the most sympathetic and delightful of men. I have rarely met any one whose conversation had such a ready and varied charm. His idea of culture was encyclopædic, and his reading, as might have been inferred from the size of his library, was enormous. The purchase of books was his single extravagance. One whole floor was given up to them, and in spite of this they overflowed into hall and drawing-room. He was very generous in lending them, and I often profited by his kindness in this respect.
His affection for his wife was very great. From a natural love of paradox, he was accustomed tostyle this mild creature "Bear," and he delighted to carry out this pleasantry by adorning hisétagèrewith miniature bears, in wood-carving, porcelain, and so on. His gold shirt stud bore the impress of a bear. At one Christmas time he showed me a breakfast cup upon which a bear had been painted, by his express order, as a gift for his wife. At another he granted me a view of a fine silver candlestick in the shape of a bear and staff, which was also intended for her.
To my husband Parker often spoke of the excellence of his wife's discernment of character. He would say, "My quiet little wife, with her simple intuition, understands people more readily than I do. I sometimes invite a stranger to my house, and tell her that she will find him as pleasant as I have found him. It may turn out so; but if my wife says, 'Theodore, I don't like that man; there's something wrong about him,' I always find in the end that I have been mistaken,—that her judgment was correct."
Parker's ideal of culture included a knowledge of music. His endeavors to attain this were praiseworthy, but unsuccessful. I have heard the late John S. Dwight relate that when he was a student in Harvard Divinity School, Parker, who was then his fellow student, desired to be taught to sing the notes of the musical scale. Dwight volunteered to give him lessons, and began,as is usual, by striking the dominantdoand directing Parker to imitate the sound. Parker responded, and found himself able to sing this one note; but when Dwight passed on to the second and the third, Parker could only repeat the note already sung. He had no ear for music, and his friend advised him to give up the hopeless attempt to cultivate his voice. In like manner, at an earlier date, Dr. Howe and Charles Sumner joined a singing class, but both evincing the same defect were dismissed as hopeless cases. Parker attended sedulously the concerts of classical music given in Boston, and no doubt enjoyed them, after a fashion. I remember that I once tried to explain to him the difference between having an ear for music and not having one. I failed, however, to convince him of any such distinction.
The years during which I heard him most frequently were momentous in the history of our country and of our race. They presaged and preceded grave crises on both sides of the Atlantic. In Europe was going on the ferment of ideas and theories which led to the revolutions of 1848 and the temporary upturning of states and of governments. In the United States, the seed of thought sown by prophetic minds was ripening in the great field of public opinion. Slavery and all that it involved became not only hateful butintolerable to men of right mind, and the policy which aimed at its indefinite extension was judged and condemned.
Parker at this time had need in truth of the two-edged sword of the Spirit. On the one hand he encountered the foes of religious freedom, on the other the advocates and instruments of political oppression. His sermons on theism belonged to one of these domains, those which treated of public men and measures to the other. Among these last, I remember best that on Daniel Webster, and the terrible "Lesson for the Day" which denounced Judge Loring for the part he had taken in the rendition of Anthony Burns.
The discourse which treated of Webster was indeed memorable. I remember well the solemnity of its opening sentences, and the earnest desire shown throughout to do justice to the great gifts of the great man, while no one of his public misdeeds was allowed to escape notice. The whole performance, painful as it was in parts, was very uplifting, as the exhibition of true mastery must always be. Its unusual length caused me to miss the omnibus which should have brought me to South Boston in good time for our Sunday dinner. As I entered the house and found the family somewhat impatient of the unwonted delay, I cried, "Let no one find fault! Ihave heard the greatest thing that I shall ever hear!"
At the time of the attempted rendition of the fugitive slave Shadrach a meeting was held in the Melodeon, at which various speakers gave utterance to the indignation which aroused the whole community. Parker had been the prime mover in calling this meeting. He had written for it some verses to be sung to the tune of "Scots wha hae wi' Wallace bled," and he made the closing and most important address. It was on this occasion that I first saw Colonel Higginson, who was then known as the Rev. Thomas Wentworth Higginson, pastor of a religious society in Worcester, Mass. The part assigned to him in the exercises was to read portions of Scripture appropriate to the day. This he did with excellent effect. Parker, in the course of his address, held up a torn coat, and said, "This is the coat of our brother Shadrach," reverting in his mind to the Bible story of the torn coat of Joseph over which his father grieved so sorely. As I left the hall I heard some mischievous urchins commenting upon this. "Nonsense!" cried one of them, "that wasn't Shadrach's coat at all. That was Theodore's coat." Parker was amused when I told him of this.
From time to time Parker would speak in his sermons of the position which woman should holdin a civilized community. The question of suffrage had not then been brought into prominence, and, as I remember, he insisted most upon the claim of the sex to equality of education and of opportunity. On one occasion he invited Lucretia Mott to his pulpit. On another its privileges were accorded to Mrs. Seba Smith. I was present one Sunday when he announced to his congregation that the Rev. Antoinette L. Brown would address them on the Sunday following. As he pronounced the word "Reverend," I detected an unmistakable and probably unconscious curl of his lip. The lady was, I believe, the first woman minister regularly ordained in the United States. She was a graduate of Oberlin, in that day the only college in our country which received among its pupils women and negroes. She was ordained as pastor by an Orthodox Congregational society, and has since become better known as Antoinette Brown Blackwell, astrenuous advocate of the rights of her sex, an earnest student of religious philosophy, and the author of some valuable works on this and kindred topics.