For, first, let us compare the Quaker women with the Quaker men. Now it generally happens in the world, that men have more literary knowledge than women, but this is not so generally the case in this society. As the women here are not taken from their books, like the men, at an early age, and put into trade, they have no bar, like these, to the farther improvement of their minds. They advance often in the acquisition of knowledge, while the latter, in consequence of their attention to business, are kept stationary. Hence it almost uniformly happens, that they are quite as well informed, and that they have as great a variety of knowledge as these, so that they suffer no disparagement, as the women of the world do, by a comparison with the other s.e.x.
Neither will the Quaker women be considered as deficient in knowledge, if compared with women of other religious denominations. It is too much the practice, but particularly in the higher circles, to educate females for shew. We too seldom see a knowledge of the domestic duties. To dance well, to sing well, and to play well, these are the usual accomplishments that are insisted on, and they are insisted upon with an earnestness, as if they included all the valuable purposes of life. Thus the best part of youth is spent in the acquirement of trivial things: or rather the acquirement of such things takes up so much time, as to leave but little for the moral and intellectual improvement of the mind.
The great object, on the other hand, of the education of the Quaker females, is utility and not shew. They are taught domestic economy, or the cares and employments of a house. They are taught to become good wives and good mothers. Prohibited the attainments of music and dancing, and many of the corruptive amus.e.m.e.nts of the world, they have ample time for the improvement of the understanding. Thus they have in general as good an education as other females, as far as literary acquirements are concerned; so that, whether they are compared with Quaker men, or with the other women of the island, they will not incur the imputation of a deficiency of knowledge.
It must be obvious too, that the money-getting spirit, which the world has fixed upon as a trait in the character of some of the men, can seldom be a trait in that of the women of this society. For men are the princ.i.p.als in trade. They lay their plans for the getting of money. They see the acc.u.mulating surplus rise. They handle it. They count it. They remember it. The women, on the other hand, see it only in the disposition of their husbands or parents, who make probably a larger allowance for domestic wants or gratifications than before. Hence a charge cannot be so frequently brought against them of a want of that spiritual mindedness, which is the great characteristic of Quakerism, as they have but little to do with the mammon of the world.
To these exceptions in Quaker women from the reputed imperfections of Quaker men, I cannot help adding in this place, that the females of this society are peculiarly distinguishable for that which has been at all times considered as one of the brightest ornaments of their s.e.x. Modesty is particularly conspicuous in their looks and in their whole outward demeanour. It is conspicuous in their conversation. It is conspicuous also in their dress. And here it may not be improper to observe, that, whatever objections may be made to the Quaker apparel, it is estimable, as far as it gives this appearance of modesty to the females who wear it, or rather as far as it hinders them from wearing the loose and indelicate garments, which are frequently worn, without any scruple, by many of the females of the world.
SECT. II.
_Quaker women, besides their private, have a public character--Low light in which women have been held--Importance given them by chivalry--and by the revival of learning in Europe--and by the introduction of Christianity--but still held in an inferior light--Quakers have given them their due importance in society--Influence of their public character on their minds._
The Quaker women, independently of their private, have that which no other body of women have, a public character. This is a new era in female history. I shall therefore make a few observations on this, before I proceed to another subject.
It is melancholy, when we look into the history of women, to see the low estimation in which they have been held from the earliest times. It is possible, because they have not possessed the strength of const.i.tution, that they may have been thought not to have had the intellect of men. It is possible, because domestic cares and the rearing of children have been consigned to them, that other occupations may not have been considered as falling within the province of their stations. But whatever may have been the causes, polygamy or concubinage has unquestionably been the greatest, in hindering women from occupying an useful, dignified, and important station in society. This custom has held them up as little better than slaves, or than living toys or play-things. And this custom has prevailed over a great portion of the globe from times of the earliest antiquity to the present day.
Among the many circ.u.mstances which contributed to give importance to women in Europe, we may reckon the introduction of chivalry. Honour and humanity were the characteristics of this inst.i.tution. Hence weakness was to be protected by it. And as weakness was more particularly the lot of women, so these became more peculiarly the objects of its care. Hence women began to feel a consequence, which had been hitherto denied them.
They were treated with politeness and tenderness by all, and men began to be even solicitous of their applause. But though this was the case, chivalry did not elevate them beyond a certain height. It rendered a polite attention to them essential. But this attention was an homage to the weakness of females, and not to their intellect. It presupposed no capacity of usefulness in them, for every thing, in fact, was to be done for them, and they were to do but little for themselves.
The revival of learning in the twelfth century was another cause of adding to the importance of women. As men became more learned, they began to respect the power of the human understanding. They began to be acquainted, by means of history, with the talents of women in former ages. They began to give a better education to their families. These circ.u.mstances produced a more enlarged opinion of female genius. Hence learning became an instrument of giving new consequence to women. But it gave it to them on a principle different from that of chivalry: for whereas chivalry insisted upon a polite attention to them on account of the weakness of their const.i.tutions, learning insisted upon it on account of the strength of their understanding, or because they were intellectual and reasonable beings. But that which contributed most to make women important in society, was the introduction of the Christian religion. By the mild spirit which it diffused, it produced a certain suavity of behaviour towards them. By the abolition of polygamy it allowed of no division of a man"s love among many women, but limited it to one. Thus it made one woman dearer than another, and of course every individual woman of consequence. By the abolition of polygamy, it added to their consequence again, by raising them from the rank of slaves to that of the companions of men. This importance it increased again by the inculcation of specific duties towards them, and by the doctrine, that, as all, without exception, were equally accountable for their actions, and the Divine Being was no respecter of persons, so all, whether men or women, were of equal importance in his sight.
But though Christianity has operated, as it always will, where it is felt in the heart, to the production of a tender attention to women, and to the procuring of an honourable station for them in society, we have yet to lament, that this operation has not been more general, considering our public profession of this religion, than we find it at the present day. Women are still seldom appreciated as they ought to be.
They are still weighed in a different scale from men. Their education is still limited, as if their understandings, notwithstanding the honourable testimony which history has borne concerning them, were incapable of high attainments. If homage be paid to their beauty, very little is paid to their opinions. Limits also are a.s.signed to the sphere of their utility. To engage in other pursuits than they do would be thought strange. In short, the education they receive marks the inferior situation for which they are considered to be designed. Its tendency is mostly to outward shew. Formed like dolls or play-things, which are given to children to captivate by outside appearances, they are generally rendered incapable of exhibiting great talents, or of occupying an important station in life.
But it seems to have been reserved for the Quakers us a religious body, to insist upon that full practical treatment and estimation of women, which ought to take place wherever Christianity is professed. They have accordingly given to the females of their own society their proper weight in the scale of created beings. Believing them to have adequate capacities, and to be capable of great usefulness, they have admitted them to a share in the administration of almost all the offices which belong to their religious discipline, so that, independently of their private, they have a public character, like the men.
In the first volume, I had occasion to observe, when treating on the subject of the discipline, that representatives were chosen by the men out of their own body to the different meetings which were then named.
Just so it is with the Quaker women. Representatives are appointed out of these by the other women on similar occasions. I stated also that, at certain times, the men a.s.sembled by themselves; that they discussed the business that came before them; that they replied to those who supported opposite opinions to their own; and that the young men were present during these discussions. So it is with the women. They sit in council by themselves. They argue and reply in like manner. The young females are also present. I stated also, that during these meetings of the men, one of them held the office of drawing up and recording the minutes of the proceedings or resolutions that had taken place. The women also appoint one of their own body to the same office. I stated again, that, in these meetings of the men, some were chosen as a committee to act in particular cases. So also are women chosen to act as a committee by their own meetings. I explained the nature of the office of overseer, and I observed that there were overseers among the men. There are also overseers among the women. I explained the nature of the office of elder, and I observed that there were elders among the men. The women have their elders likewise. The men were said to preach as in other societies. The women are permitted to preach also. In short, if the men consider themselves to be qualified for any office belonging their religious discipline, they believe their women to be equally capable of holding the same. No distinction is made as to the powers of usefulness between the men and the women of this society. There are few offices held by men, but there is a corresponding one for those of the other s.e.x.[41]
[Footnote 41: The princ.i.p.al exceptions are, that they are not correspondents, arbitrators, legislators, or on committees of appeal.]
The execution of these and other, public offices, by which the Quaker women have an important station allotted them in society, cannot but have an important influence on their minds. It gives them, in fact, a new cast of character. It imparts to them, in the first place, a considerable knowledge of human nature. It produces in them thought, and foresight, and judgment. It creates in them a care and concern for the distressed. It elevates their ideas. It raises in them a sense of their own dignity and importance as human beings, which sets them above every thing that is little and trifling, and above all idle parade and shew.
Fond as they are of the animal creation, you do not see them lavishing their caresses on lap-dogs, to the contempt of the poor and miserable of their own species. You never see them driving from shop to shop to make up a morning"s amus.e.m.e.nt, by examining and throwing out of order the various articles of tradesmen, giving them great trouble, and buying nothing in return. You never find them calling upon those whom they know to be absent from their homes, thus making their mimic visits, and leaving their useless cards. Nothing, in short, so ridiculous or degrading, is known among them. Their pursuits are rational, useful, and dignified. And they may be said in general to exhibit a model for the employment of time, worthy of the character they profess.
MISCELLANEOUS PARTICULARS RELATIVE TO THE QUAKERS
_Quakers a happy people--Subordinate causes of this happiness--namely, their comfortable situation--their attachment to domestic life--their almost constant employment--this happiness not broken like that of others, by an interruption of the routine of const.i.tuted pleasures--or by anger and other pa.s.sions or by particular enquiries and notions about religion._
If a person were to judge of the Quakers by the general gravity of their countenances, and were to take into consideration, at the same time, the circ.u.mstance, that they never partook of the amus.e.m.e.nts of the world, in which he placed a part of his own pleasures, he would be induced to conclude, that they had dull and gloomy minds, and that they could not be upon the whole a happy people. Such a conclusion, however, would be contrary to the fact. On my first acquaintance with them I was surprised, seeing the little variety of their pursuits, at the happiness which they appeared to enjoy, but as I came to a knowledge of the const.i.tution and state of the society, the solution of the problem became easy.
It will not be difficult to develope the subordinate causes of this happiness.[42] To shew the first of these, I shall view the society in the three cla.s.ses of the rich, the middle, and the poor. Of the rich, I may observe, that they are not so affluent in general as the rich of other bodies. Of the middle, that they are upon the whole in better circ.u.mstances than others of the same cla.s.s in life. Of the poor, that they are not so poor as others in a similar condition. Now the rich in the Quaker society have of course as many of the comforts of life in their power as they desire. The middle cla.s.ses in this society have more of these than the middle cla.s.ses of other denominations. The poor in the same society have also more of these, in consequence of the handsome provision which is made for them, than others in a similar situation with themselves. There is therefore upon the whole a greater distribution of the comforts of life, among all the ranks of this society, than is to be found in any other community, in proportion to their numbers. But this superior state, in point of comfortable circ.u.mstances, ought to be undoubtedly a source of superior happiness.
For where the comforts of life are wanting, it is in vain to suppose men can be happy, unless their minds are more than usually comforted by their religion.
[Footnote 42: Religion, which includes positive virtues, and an absence from vices, joined to a peaceful conscience and a well grounded hope of a better life, is the first and greatest cause of happiness, and may belong to all. But I confine myself, in this chapter, to such causes only as may be called subordinate, and in which the Quakers are more particularly concerned.]
Another source of their happiness may be found in their domestic situation. The Quakers, as I have observed before, in consequence of denying themselves the pleasures of the world, have been obliged to cherish those which are found in domestic life. In the fashionable world, men and their wives seldom follow their pleasures together. They resemble the little wooden figures of the man and the woman, which, by moving backwards and forwards in a small painted house, denote the changes of the weather. While one of these is within, the other is out of doors. But this is not the case with the Quakers. The husband and wife are not so easily separable. They visit generally together. They are remarked as affectionate. You never hear of intrigues among them.
They are long in each others society at a time, and they are more at home than almost any other people. For neither the same pleasures, nor the same occupations, separate these as others. The husband is never seen at a play, nor at a tavern, nor at a dance. Neither the naval nor the military profession summons him abroad. He is seldom concerned in voyages as a mariner. Hence he must of necessity be much at home. Add to this, that the Quakers have generally families, with the power of providing for them. But these circ.u.mstances render their homes agreeable to them, and increase their domestic delights.
A third source of the happiness of the Quakers arises from the circ.u.mstance of their being almost constantly employed. Few are so miserable as those who have nothing to do, or who, unable to find employment, feel a dull vacuum in their time. And the converse of this proposition is equally true, that the time of those flies pleasantly away, who can employ it rationally. But there is rarely such a being among the Quakers as a lazy person, gaping about for amus.e.m.e.nt. Their trades or callings occupy the greater portion of their time. Their meetings of discipline, as has been already shewn, occupy their time again. The execution of the various offices to which they may be appointed, such as of overseers, or elders, or committee-men, or arbitrators in disputes, occupies more. Few Quakers, but particularly the more respectable, have many vacant hours. And here it may not be improper to remark, that the discipline of the society, organized as it is, is productive of a cheerful and friendly intercourse of the members, or of a sociable manner of spending their time, one with another. The monthly meetings usually bring two or three particular meetings together. The members of these, when they have dispatched their business, retire to the houses of their friends, where they take their refreshment, and indulge in the pleasures of conversation. The quarterly meetings again bring the monthly meetings of the county into one. Here again, when the business is over, they partake of a similar repast.
Hence a renewal of conversation and of friendship. The yearly meeting again brings many, from the quarterly together. And here the Quakers from all parts of the kingdom have an opportunity of seeing and conversing with one another. I may add too, that many individuals in the interim, who travel, whether on business or on pleasure, or on religious errands, enlarge this friendly intercourse; for few Quakers pa.s.s through the towns where Quakers live, without calling upon these, so that there are many sources within the customs and const.i.tution of the society, that are productive of cheerful hours.[43]
[Footnote 43: It may be mentioned here, that the Quakers acknowledge their relations to a much farther degree of consanguinity, than other people. This relationship, where it can be distinctly traced, is commemorated by the appellation of cousin. This custom therefore is a cause of endearment when they meet, and of course of additional pleasure.]
But here it will probably be said, that these sources of happiness, which have been hitherto described, are common to many others. I grant they are to individuals, but not to communities at large. No society has probably so many of the comforts of life in its power, number for number, and rank for rank, as that of the Quakers. None probably so wholly domestic. None, where the members of it have such frequent intercourse with each other, or where they are so connected in the bonds of brotherly love, and none, as far as I know men, who have such constant employment for their time.
Having explained some of those, which may be considered as positive sources of happiness to the Quakers, I shall now shew what may be causes of unhappiness to others, and that the Quakers seldom partake of these.
Such an exposition, however strange it may appear at the first sight, will be materially to the point. For though an exemption from the causes of the uneasiness of others can never be admitted as a proof of the existence of positive enjoyment among the Quakers, yet if the latter have solid sources of happiness of their own, and these are not in any material degree diminished by the causes of the uneasiness of the former, there will be left to them, because there will be no drawback, a certain portion of happiness with less alloy. And here it is obvious at the first sight, that the Quakers have not the same, nor so many wants as others, with respect to their pleasures, and that they do not admit the same things to be component parts of them. Hence they have not the same causes of uneasiness from the chance of interruption. Hence also their happiness is more in their own power. What individual can annihilate the comforts which arise from their own industry, or their domestic enjoyments, or their friendly intercourse with each other, or their employments, which arise from their discipline, and from their trade and callings? But how easily are many of the reputed enjoyments of the world to be broken? Some people place their happiness in a routine of const.i.tuted pleasures. In proportion as these have been frequently resorted to, they will have got into the habit as the necessary enjoyments of life. Take away then from persons in such habits the power of these their ordinary gratifications, and you will make them languid, and even wretched. There will be a wide chasm, which they will not know how to fill up; a dull vacuum of time, which will make their existence insipid; a disappointment, which will carry with it a lacerating sting.
In some of the higher circles of life, accustomed to such rounds of pleasure, who does not know that the Sunday is lamented as the most cruel interrupter of their enjoyments?--No shopping in the morning--no theatre or route in the evening--Nothing but dull heavy church stares them in the face. But I will not carry this picture to the length to which I am capable. I shall only observe that, where persons adopt a routine of const.i.tuted pleasures, they are creating fict.i.tious wants for themselves, and making their own happiness subject to interruption, and putting it into the power of others. The Quakers, however, by the total rejection of all the amus.e.m.e.nts included in the routine alluded to, know nothing of the drawbacks or disadvantages described.
The Quakers again are exempt from several of the causes of uneasiness, which attach to the world at large. Some go to the gaming-table, and ruin themselves and their families, and destroy the peace of their minds. But the Quakers are never found injuring their fortunes or their happiness by such disreputable means.
Others disturb the harmony of their lives by intemperate sallies of pa.s.sion. It has been well observed, that, whatever may be the duration of a man"s anger, so much time he loses of the enjoyment of his life.
The Quakers, however, have but few miserable moments on this account. A due subjugation of the pa.s.sions has been generally instilled into them from early youth. Provocation seldom produces in them any intemperate warmth, or takes away, in any material degree, from the apparent composure of their minds.
Others again, by indulging their anger, are often hurried into actions of which the consequences vex and torment them, and of which they often bitterly repent. But the Quakers endeavour to avoid quarrelling, and therefore they often steer clear of the party and family feuds of others. They avoid also, as much as possible, the law, so that they have seldom any of the lawsuits to hara.s.s and disturb them, which interrupt the tranquillity of others by the heavy expence, and by the lasting enmities they occasion.
The Quakers again are exempt from many of the other pa.s.sions which contribute to the unhappiness of the world at large. Some men have an almost boundless ambition. They are desirous of worldly honours, or of eminent stations, or of a public name, and pursue these objects in their pa.s.sage through life with an avidity which disturbs the repose of their minds. But the Quakers scarcely know any such feeling as that of ambition, and of course scarcely any of the torments that belong to it.
They are less captivated by the splendour of honours than any other people, and they had rather live in the memory of a few valuable friends, than be handed down to posterity for those deeds, which generally const.i.tute the basis of public character.
Others again, who cannot obtain these honourable distractions, envy those who possess them. They envy the very coronet upon the coach, as it pa.s.ses by. But the Quakers can have no such feelings as these. They pa.s.s in their pilgrimage through life regardless of such distinctions, or they estimate them but as the baubles of the, day. It would be folly therefore to suppose, that they could be envious of that which they do not covet.
The Quakers again are exempt from some of the occasions of uneasiness which arise to others from considerations on the subject of religion.
Some people, for example, pry into what are denominated mysteries. The more they look into these, the less they understand them, or rather, the more they are perplexed and confounded. Such an enquiry too, while it bewilders the understanding, generally affects the mind. But the Quakers avoid all such curious enquiries as these, and therefore they suffer no interruption of their enjoyment from this source. Others again, by the adoption of gloomy creeds, give rise frequently to melancholy, and thus lay in for themselves a store of fuel for the torment of their own minds. But the Quakers espouse no doctrines, which, while they conduct themselves uprightly, can interrupt the tranquillity of their lives. It is possible there may be here and mere an instance where their feelings may be unduly affected, in consequence of having carried the doctrine of the influence of the Spirit, as far as it relates to their own condition, beyond its proper bounds. But individuals, who may fell into errors of this nature, are, it is to be hoped, but few; because any melancholy, which may arise from these causes, must be the effect, not of genuine Quakerism, but of a degenerate superst.i.tion.
CHAP. II.
_Good, which the Quakers have done as a society upon earth--by their general good example--by shewing that persecution for religion is ineffectual--by shewing the practicability of the subjugation of the will of man--the influence of Christianity on character--the inefficacy of capital punishments--the best object of punishment--the practicability of living, either in a private or a public capacity, in harmony and peace--the superiority of the policy of the Gospel over the policy of the world._
When we consider man as distinguished from other animals by the rational and spiritual faculties which he possesses, we cannot but conceive it to be a reproach to his nature, if he does not distinguish himself from these, or, if he does not leave some trace behind him, that he has existed rationally and profitably both to himself and others. But if this be expected of man, considered abstractedly as man, much more will it be expected of him, if he has had the advantages of knowing the doctrines of Christianity, and the sublime example of the great Author of that religion. And the same observation, I apprehend, will hold true with respect to societies of men. For if they have done no good during their existence, we cannot see how they can escape censure, or that it would not have been better that they had not existed at all. This consideration leads me to enquire, what good the Quakers have done since their inst.i.tution, as a society, upon earth.
It was said of the Quakers in George Fox"s time, after their character had been established, that, "if they did not stand, the nation would run into debauchery." By this I apprehend it was meant, that it was a desirable thing to have a people to look up to, who, residing in the "midst of a vicious community, professed to be followers of that which was right, and to resist the current of bad example in their own times; or that such a people might be considered as a leaven, that might leaven the whole lump, but that, if this leaven were lost, the community might lose one of its visible incitements to virtue. Now in this way the Quakers have had a certain general usefulness in the world. They have kept more, I apprehend, to first principles, than any other people. They have afforded a moral example. This example ought to have been useful to others. To those who were well inclined, it should have been as a torch to have lighted up their virtue, and it should have been a perpetual monument for reproof to others, who were entering upon a career of vice.
The first particular good, after the general one now stated, which the Quakers have done, has been, that they have shewn to those who have been spectators of their conduct, that all persecution for matters of religion, as it is highly criminal in the eyes of the Supreme Being, so it is inadequate to the end proposed. This proposition, indeed, seems to be tolerably Well understood at the present day. At least they whose minds have been well informed, acknowledge it. The history of martyrdom, by which we learn how religion soars above all suffering, how the torments inflicted on the body are unable to reach the mind, how the moral Governor of the world reigns triumphant upon earth, how tyranny and oppression fall prostrate before virtue, losing their malignant aim, has been one, among other causes, of this knowledge. But as history is known but to few, and is not remembered by all, the Quakers are particularly useful by holding up the truth of the proposition to our daily sight, that is, by the example they continue to afford us of bearing their testimony in all cases where the civil magistrate is concerned on the one hand, and their consciences on the other.