A Portraiture of Quakerism (Vol. 1-3). Thomas Clarkson
OF THE QUAKERS.
CHAP.I.
Moral Education of the Quakers—amusements necessary for youth—Quakers distinguish between the useful and the hurtful—the latter specified and forbidden.
When the blooming spring sheds abroad its benign influence, man feels it equally with the rest of created nature. The blood circulates more freely, and a new current of life seems to be diffused, in his veins. The aged man is enlivened, and the sick man feels himself refreshed. Good spirits and cheerful countenances succeed. But as the year changes in its seasons, and rolls round to its end, the tide seems to slacken, and the current of feeling to return to its former level.
But this is not the case with the young. The whole year to them is a kind of perpetual spring. Their blood runs briskly throughout. Their spirits are kept almost constantly alive; and as the cares of the world occasion no drawback, they feel a perpetual disposition to cheerfulness and to mirth. This disposition seems to be universal in them. It seems too to be felt by us all; that is, the spring, enjoyed by youth, seems to operate as spring to maturer age. The sprightly and smiling looks of children, their shrill, lively, and cheerful voices, their varied and exhilarating sports, all these are interwoven with the other objects of our senses, and have an imperceptible, though an undoubted influence, in adding to the cheerfulness of our minds. Take away the beautiful choristers from the woods, and those, who live in the country, would but half enjoy the spring. So, if by means of any unparalleled pestilence, the children of a certain growth were to be swept away, and we were to lose this infantile link in the chain of age, those, who were left behind, would find the creation dull, or experience an interruption in the cheerfulness of their feelings, till the former were successively restored.
The bodies, as well as the minds of children, require exercise for their growth: and as their disposition is thus lively and sportive, such exercises, as are amusing, are necessary, and such amusements, on account of the length of the spring which they enjoy, must be expected to be long.
The Quakers, though they are esteemed an austere people, are sensible of these wants or necessities of youth. They allow their children most of the sports or exercises of the body, and most of the amusements or exercises of the mind, which other children of the island enjoy; but as children are to become men, and men are to become moral characters, they believe that bounds should be drawn, or that an unlimited permission to follow every recreation would be hurtful.
The Quakers therefore have thought it proper to interfere on this subject, and to draw the line between those amusements, which they consider to be salutary, and those, which they consider to be hurtful. They have accordingly struck out of the general list of these such, and such only, as, by being likely to endanger their morality, would be likely to interrupt the usefulness, and the happiness, of their lives. Among the bodily exercises, dancing, and the diversions of the field, have been proscribed; among the mental, music, novels, the theatre, and all games of chance, of every description, have been forbidden. These are the principal prohibitions, which the Quakers have made on the subject of their moral education. They were suggested, most of them, by George Fox, but were brought into the discipline, at different times, by his successors.
I shall now consider each of these prohibitions separately, and I shall give all the reasons, which the Quakers themselves give, why, as a society of Christians, they have, thought it right to issue and enforce them.
CHAP. II … SECT. I.
Games of chance—Quakers forbid cards, dice, and other similar amusements—also, concerns in lotteries—and certain transactions in the stocks—they forbid also all wagers, and speculations by a monied stake—the peculiar wisdom of the latter prohibition, as collected from the history of the origin of some of the amusements of the times.
When we consider the depravity of heart, and the misery and ruin, that are frequently connected with gaming, it would be strange indeed, if the Quakers, as highly professing Christians, had not endeavoured to extirpate it from their own body.
No people, in fact, have taken more or more effectual measures for its suppression. They have proscribed the use of all games of chance, and of all games of skill, that are connected with chance in any manner. Hence cards, dice, horse-racing, cock-fighting, and all the amusements, which come under this definition, are forbidden.
But as there are certain transactions, independently of these amusements, which are equally connected with hazard, and which individuals might convert into the means of moral depravity and temporal ruin, they have forbidden these also, by including them under the appellation of gaming.
Of this description are concerns in the lottery, from which all Quakers are advised to refrain. These include the purchase of tickets, and all insurance upon the same.
In transactions of this kind there is always a monied stake, and the issue is dependent upon chance. There is of course the same fascinating stimulus as in cards, or dice, arising from the hope of gain. The mind also must be equally agitated between hope and fear; and the same state of desperation may be produced, with other fatal consequences, in the event of loss.
Buying and selling in the public stocks of the kingdom is, under particular circumstances, discouraged also. Where any of the members of the society buy into the stocks, under the idea, that they are likely to obtain better security, or more permanent advantages, such a transfer of their property is allowable. But if any were to make a practice of buying or selling, week after week, upon speculation only, such a practice would come under the denomination of gaming. In this case, like the preceding, it is evident, that money would be the object in view; that the issue would be hazardous; and, if the stake or deposit were of great importance, the tranquillity of the mind might be equally disturbed, and many temporal sufferings might follow.
The Quakers have thought it right, upon the same principle, to forbid the custom of laying wagers upon any occasion whatever, or of reaping advantage from any doubtful event, by a previous agreement upon a monied stake. This prohibition, however, is not on record, like the former, but is observed as a traditional law. No Quaker-parent would suffer his child, nor Quaker-schoolmaster the children entrusted to his care, nor any member another, to be concerned in amusements of this kind, without a suitable reproof.
By means of these prohibitions, which are enforced, in a great measure, by the discipline, the Quakers have put a stop to gaming more effectually than others, but particularly by means of the latter. For history has shewn us, that we cannot always place a reliance on a mere prohibition of any particular amusement or employment, as a cure for gaming, because any pastime or employment, however innocent in itself, may be made an instrument for its designs. There are few customs, however harmless, which avarice cannot convert into the means of rapine on the one hand, and of distress on the other.
Many of the games, which are now in use with such pernicious effects to individuals, were not formerly the instruments of private ruin. Horse-racing was originally instituted with a view of promoting a better breed of horses for the services of man. Upon this principle it was continued. It afforded no private emolument to any individual. The by-standers were only spectators. They were not interested in the victory. The victor himself was remunerated not with money, but with crowns and garlands, the testimonies of public applause. But the spirit of gaming got hold of the custom, and turned it into a private diversion, which was to afford the opportunity of a private prize.
Cock-fighting, as we learn from Ælian, was instituted by the Athenians, immediately after their victory over the Persians, to perpetuate the memory