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 constitution, 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 circumstances which contributed to give importance to women in Europe, we may reckon the introduction of chivalry. Honour and humanity were the characteristics of this institution. 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 circumstances 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 constitutions, 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 assigned 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 assembled 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 sex.[41]
[Footnote 41: The principal 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 amusement, 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.