’Certainly you show no spirit of harshness towards this country in general.  I think your tone most kindly.  But many passages are deformed by intemperance of epithet. * * Would your heart, could you but investigate the matter, approve such overstatement, such a crude, intemperate tirade as you have been guilty of about Mr. Alcott,—­a true and noble man, a philanthropist, whom a true and noble woman, also a philanthropist, should have delighted to honor; whose disinterested and resolute efforts, for the redemption of poor humanity, all independent and faithful minds should sustain, since the “broadcloth” vulgar will be sure to assail them; a philosopher, worthy of the palmy times of ancient Greece; a man whom Carlyle and Berkely, whom you so uphold, would delight to honor; a man whom the worldlings of Boston hold in as much horror as the worldlings of ancient Athens did Socrates.  They smile to hear their verdict confirmed from the other side of the Atlantic, by their censor, Harriet Martineau.

’I do not like that your book should be an abolition book.  You might have borne your testimony as decidedly as you pleased; but why leaven the whole book with it?  This subject haunts us on almost every page.  It is a great subject, but your book had other purposes to fulfil.

’I have thought it right to say all this to you, since I felt it.  I have shrunk from the effort, for I fear that I must lose you.  Not that I think all authors are like Gil Bias’ archbishop.  No; if your heart turns from me, I shall still love you, still think you noble.  I know it must be so trying to fail of sympathy, at such a time, where we expect it.  And, besides, I felt from the book that the sympathy between us is less general than I had supposed, it was so strong on several points.  It is strong enough for me to love you ever, and I could no more have been happy in your friendship, if I had not spoken out now.’

SPIRITUAL LIFE.

’You question me as to the nature of the benefits conferred upon me by Mr. E.’s preaching.  I answer, that his influence has been more beneficial to me than that of any American, and that from him I first learned what is meant by an inward life.  Many other springs have since fed the stream of living waters, but he first opened the fountain.  That the “mind is its own place,” was a dead phrase to me, till he cast light upon my mind.  Several of his sermons stand apart in memory, like landmarks of my spiritual history.  It would take a volume to tell what this one influence did for me.  But perhaps I shall some time see that it was best for me to be forced to help myself.’

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