CHAP. III…..SECT. I.
Language—Quakers differ in their language from others—the first alteration made by George Fox of thou for you—this change had been suggested by Erasmus and Luther—sufferings of the Quakers in consequence of adapting this change—a work published in their defence—this presented to King Charles and others—other works on the subject by Barclay and Penn—in these the word thou shewn to be proper in all languages—you to be a mark of flattery—the latter idea corroborated by Harwell, Maresius, Godeau, Erasmus.
As the Quakers are distinguishable from their fellow-citizens by their dress, as was amply shewn in a former chapter, so they are no less distinguishable from them by the peculiarities of their language.
George Fox seemed to look at every custom with the eye of a reformer. The language of the country, as used in his own times, struck him as having many censurable defects. Many of the expressions, then in use, appeared to him to contain gross flattery, others to be idolatrous, others to be false representatives of the ideas they were intended to convey. Now he considered that christianity required truth, and he believed therefore that he and his followers, who professed to be christians in word and deed, and to follow the christian pattern in all things, as far as it could be found, were called upon to depart from all the censurable modes of speech, as much as they were from any of the customs of the world, which Christianity had deemed objectionable. And so weightily did these improprieties in his own language lie upon his mind, that he conceived himself to have had an especial commission to correct them.
The first alteration, which he adopted, was in the use of the pronoun thou. The pronoun you, which grammarians had fixed to be of the plural number, was then occasionally used, but less than it is now, in addressing an individual. George Fox therefore adopted thou in its place on this occasion, leaving the word you to be used only where two or more individuals were addressed.
George Fox however was not the first of the religious writers, who had noticed the improper use of the pronoun you. Erasmus employed a treatise in shewing the propriety of thou when addressed to a single person, and in ridiculing the use of you on the same occasion. Martin Luther also took great pains to expunge the word you from the station which it occupied, and to put thou in its place. In his Ludus, he ridicules the use of the former by the, following invented sentence, "Magister, Vosestis iratus?" This is as absurd, as if he had said in English "gentlemen art thou angry"?
But though George Fox was not the first to recommend the substitution of thou for you, he was the first to reduce this amended use of it to practice. This he did in his own person, wherever he went, and in all the works which he published. All his followers did the same. And, from his time to the present, the pronoun thou has come down so prominent in the speech of the society, that a Quaker is generally known by it at the present day.
The reader would hardly believe, if historical facts did not prove it, how much noise the introduction or rather the amended use of this little particle, as reduced to practice by George Fox, made in the world, and how much ill usage it occasioned the early Quakers. Many magistrates, before whom they were carried in the early times of their institution occasioned their sufferings to be greater merely on this account. They were often abused and beaten by others, and sometimes put in danger of their lives. It was a common question put to a Quaker in those days, who addressed a great man in this new and simple manner, "why you ill bred clown do you thou me?" The rich and mighty of those times thought themselves degraded by this mode of address, as reducing them from a plural magnitude to a singular, or individual, or simple station in life. "The use of thou, says George Fox, was a sore cut to proud flesh, and those who sought self-honour."
George Fox, finding that both he and his followers were thus subject to much persecution on this account, thought it right the world should know, that, in using this little particle which had given so much offence, the Quakers were only doing what every grammarian ought to do, if he followed his own rules. Accordingly a Quaker-work was produced, which was written to shew that in all languages thou was the proper and usual form of speech to a single person, and you to more than one. This was exemplified by instances, taken out of the scriptures, and out of books of teaching in about thirty languages. Two Quakers of the names of John Stubbs and Benjamin Furley, took great pains in compiling it: and some additions were made to it by George Fox himself, who was then a prisoner in Lancaster castle.
This work, as soon as it was published, was presented to King Charles the second, and to his council. Copies of it were also sent to the Archbishop of Canterbury, the Bishop of London, and to each of the universities. The King delivered his sentiments upon it so far as to say, that thou was undoubtedly the proper language of all nations. The Archbishop of Canterbury, when he was asked what he thought of it, is described to have been so much at a stand, that he could not tell what to say. The book was afterwards bought by many. It is said to have spread conviction, wherever it went. Hence it had the effect of lessening the prejudices of some, so that the Quakers were never afterwards treated, on this account, in the same rugged manner as they had been before.
But though this book procured the Quakers an amelioration of treatment on the amended use of the expression thou, there were individuals in the society, who thought they ought to put their defence on a better foundation, by stating all the reasons, for there were many besides those in this book, which had induced them to differ from their fellow citizens on this subject. This was done both by Robert Barclay and William Penn in works, which defended other principles of the Quakers, and other peculiarities in their language.
One of the arguments, by which the use of the pronoun thou was defended, was the same as that, on which it had been defended by Stubbs and Furley, that is, its strict conformity with grammar. The translators of the Bible had invariably used it. The liturgy had been compiled on the same principle. All addresses made by English Christians in their private prayers to the Supreme Being, were made in the language of thou, and not of you. And this was done, because the rules of the English grammar warranted the expression, and because any other mode of expression would have been a violation of these rules.
But the great argument (to omit all others) which Penn and Barclay insisted upon for the change of you, was that the pronoun thou, in addressing an individual, had been anciently in use, but that it had been deserted for you for no other purpose, than that of flattery to men; and that this dereliction of it was growing greater and greater, upon the same principle, in their own times. Hence as christians, who were not to puff up the fleshly creature, it became them to return to the ancient and grammatical use of the pronoun thou, and to reject this growing fashion of the world. "The word you, says William Penn, was first ascribed in the way of flattery, to proud Popes and Emperors, imitating the heathens vain homage to their gods, thereby ascribing a plural honour to a single person; as if one Pope had been made up of many gods, and one Emperor of many men; for which reason you, only to be addressed to many, became first spoken to one. It seemed the word thou looked like too lean and thin a respect; and therefore some, bigger than they should be, would have a style suitable to their own ambition."
It will be difficult for those, who now use the word you constantly to a single person, and who, in such use of it, never attach any idea of flattery to it, to conceive how it ever could have had the origin ascribed to it, or, what is more extraordinary, how men could believe themselves to be exalted, when others applied to them the word you instead of thou. But history affords abundant evidence of the fact.
It is well known that Caligula ordered himself to be worshipped as a god. Domitian, after him, gave similar orders with respect to himself. In process of time the very statues of the emperors began to be worshipped. One blasphemous innovation prepared the way for another. The title of Pontifex Maximus gave way at length for those of Eternity, Divinity, and the like. Coeval with these appellations was the change of the word thou for you, and upon the same principles. These changes, however, were not so disagreeable, as they might be expected to have been, to the proud Romans; for while they gratified the pride of their emperors by these appellations, they made their despotism, in their own conceit, more tolerable to themselves. That one man should be lord ever many thousand Romans, who were the masters of the world was in itself a degrading thought. But they consoled themselves by the haughty consideration, that they were yielding obedience, not to man, but to an incarnate demon or good genius, or especial envoy from heaven. They considered also the emperor as an office, and as an office, including and representing many other offices, and hence considering him as a man in the plural number, they had less objection to address him in a plural manner.
The Quakers, in behalf of their assertions on this subject, quote the opinions of several learned men, and of those in particular, who, from the nature of their respective writings, had occasion to look into the origin and construction of the words and expressions of language.
Howell, in his epistle to the nobility of England before his French and English Dictionary, takes notice, "that both in France, and in other nations, the word thou was used in speaking of one, but by succession of time, when the Roman commonwealth grew into an empire, the courtiers began to magnify the emperor, as being furnished with power to confer dignities and offices, using the word you, yea, and deifying him with more remarkable titles, concerning which matter we read in the epistles of Symmachus to the emperors Theodosius and Valentinian, where he useth these forms of speaking, Vestra Æternitas, vestrum numen, vestra serenitas, vestra Clementia, that is, your, and not thy eternity, godhead, serenity, clemency. So that the word you in the plural number, together with the other titles and compellations of honour, seem to have taken their rise from despotic government, which afterwards, by degrees, came to be derived to private persons." He says also in his History of France, that "in ancient times, the peasants addressed their kings by the appellation of thou, but that pride and flattery first put inferiors upon paying a plural respect to the single person of every superior, and superiors upon receiving it."
John Maresius, of the French Academy, in the preface to his Clovis, speaks much to the same effect. "Let none wonder, says he, that the word thou is used in this work to princes and princesses, for we use the same to God, and of old the same was used to Alexanders, Caesars, queens, and empresses. The use of the word you, when only base flatteries of men of later ages, to whom it seemed good to use the plural number to one person, that he may imagine himself alone to be equal to many others in dignity and worth, from whence it came at last to persons of lower quality."
Godeau, in his preface to the translation of the New Testament, makes an apology for differing from the customs of the times in the use of thou, and intimates that you was substituted for it, as a word of superior respect. "I had rather, says he, faithfully keep to the express words of Paul, than exactly follow the polished style of our tongue. Therefore I always use that form of calling God in the singular number not in the plural, and therefore I say rather thou than you. I confess indeed, that the civility and custom of this word, requires him to be honored after that manner. But it is likewise on the contrary true, that the original tongue of the New Testament hath nothing common with such manners and civility, so that not one of these many old versions we have doth observe it. Let not men believe, that we give not respect enough to God, in that we call him by the word thou, which is nevertheless far otherwise. For I seem to myself (may be by the effect of custom) more to honor his divine majesty, in calling him after this manner, than if I should call him after the manner of men, who are so delicate in their forms of speech."
Erasmus also in the treatise, which he wrote on the impropriety of substituting you for thou, when a person addresses an individual, states that this strange substitution originated wholly in the flattery of men.