When, after the Garrison riot, Mr. Garrison issued his appeal to the citizens of Boston, Angelina's anti-slavery enthusiasm was fully aroused. On the 30th of March of that year (1835) she wrote a letter to Mr. Garrison,—as brave a letter as was ever penned by the hand of woman. In it occur these thrilling words:—
If, she says, persecution is the means which God has ordained for the accomplishment of this great end, Emancipation, then, in dependence upon him for strength to bear it, I feel as if I could say, Let It Come! for it is my deep, solemn, deliberate conviction that this is a cause worth dying for. I say so from what I have seen, heard, and known in a land of slavery, where rests the darkness of Egypt, and where is found the sin of Sodom. Yes! Let it come—let us suffer, rather than insurrections should arise.
Mr. Garrison published the letter in the "Liberator" to the surprise of Angelina and the great displeasure and grief of her Quaker friends, and of her sister, Sarah, as well. But Angelina was not dismayed. In 1836 she wrote her "Appeal to Southern Women," and sent it to New York, where it was published as a pamphlet of thirty-six pages. Mr. Elizur Wright spoke of it, at the time, as "a patch of blue sky breaking through the storm-cloud of public indignation which had gathered so black over the handful of anti-slavery workers." The praise was not exaggerated. The pamphlet produced the most profound sensation wherever it was read.
Soon after its publication the sisters went to New York and there openly identified themselves with the members of the American Anti-Slavery Society; and also of the Female Anti-Slavery Society. The account of the first assembly of women, not Quakers, in a public place in America, addressed by American women, as given in these pages, is deeply interesting and touching from its very simplicity. We, who are so accustomed to hear women speak to promiscuous audiences on any and every subject, will naturally smile at the following memoranda by Angelina:—
We went home to tea with Julia Tappan, and Brother Weld was all anxiety to hear about the meeting. Julia undertook to give some account, and among other things mentioned that a warm-hearted abolitionist had found his way into the back part of the meeting, and was escorted out by Henry Ludlow. Weld's noble countenance instantly lighted up, and he exclaimed: "How supremely ridiculous to think of a man's being shouldered out of a meeting for fear he should hear a woman speak!"....
In the evening a colonizationist of this city came to introduce an abolitionist to Lewis Tappan. We women soon hedged in our expatriation brother, and held a long and interesting argument with him until near ten o'clock. He gave up so much that I could not see what he had to stand on when we left him.
After closing their meetings in New York the sisters held similar ones in New Jersey, all of which were attended only by women. From thence they went up the North River with Gerrit Smith, holding audiences at Hudson and Poughkeepsie. At the latter place they spoke to an assembly of colored people of both sexes, and this was the first time Angelina ever addressed a mixed audience.
The woman's rights agitation, while entirely separate from abolitionism, owes its origin to the interest this subject excited in the hearts and minds of American women; and to Sarah and Angelina Grimké must be accorded the credit of first making the woman question one of reform. They wrote and spoke often on the theme. Public feeling grew strong against them, and at last the Congregational ministers of Massachusetts saw proper to pass a resolution of censure against the sisters! This resolution was issued as a "Pastoral Letter," which, in the light and freedom of the present day, must be regarded as a most extraordinary document.
Whittier's muse found the "Pastoral Letter" a fitting theme for its vigorous, sympathetic utterances. The poem thus inspired is perhaps one of the very best among his many songs of freedom. It will be remembered as beginning thus:—