A Portraiture of Quakerism, Volume 3 / Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of Friends

by Thomas Clarkson

In looking into customs, the first that obtrudes itself upon our notice, is that of allowing to children those amusements, which, on account of the use of them, may be called gaming. A view is offered to us here, which is divested of all superstition. It is no where contended at random, in speaking against these, that their origin is objectionable. It is no where insisted upon, that there is evil in them considered abstractedly by themselves, or that they may not be used innocently, or that they may not be made the occasion of innocent mirth. The evil is candidly stated to arise from their abuse. The nature of this evil is unfolded. Thus the malevolent passions, such as anger, envy, hatred, revenge, and even avarice, are stirred up, where they should be particularly prevented, in the youthful breast. A spirit of gaming, which may be destructive of fortune, health, and morals, is engendered. A waste of time[56] is occasioned, inasmuch as other pursuits might be followed, which would be equally amusing, but conducive to the improvement of the mind. The nature of the abuse is unfolded likewise. It consists of making games of chance productive of loss and gain. Thus they hold up speedy pecuniary acquisitions, and speedy repairs of misfortune. Thus they excite hope and fear, and give birth to pain and disappointment. The prevention also of the abuse, and that alone which can be effectual, is pointed out. This consists of a separation of emolument from chance, or of the adoption of the maxim, that no youth ought to be permitted to lay a wager, or to reap advantage from any doubtful event by a previous agreement on a moneyed stake. Now if the reader be not disposed to go the length which the Quakers do, by the abolition of such amusements, he will at least have had the advantage of seeing that there may be evil in them, and where it lies, and the extent (if he will only look at the historical instances cited) to which it may proceed, and its infallible prevention or its cure.

[Footnote 56: This argument is usually applied to grown up people, but may be applicable to youth, when we consider the ingenious inventions of modern times, such as maps of dissected geography, historical and other games, which, while they afford pleasure, promote improvement.]

The next subject which offers itself to our view, is music, and this comes before us in two forms, either as it is instrumental or vocal.

With respect to instrumental, it is no where insisted upon that its origin is evil, or that it is not productive of a natural delight, or that it does not soothe and tranquilize the passions, or that it may not be innocently used, or that it may not be made, under limitations, a cheerful companion in solitude. But it is urged against it, that it does not tend, like many other studies, to the improvement of the mind; that it affords no solid ground of comfort either in solitude or affliction; that it is a sensual gratification; and that sensual gratifications, if indulged in leisure hours, take up the time which should be devoted to those of a higher nature, that is, intellectual and moral pursuits. It is urged against it again, that, if abused, it is chargeable with a criminal waste of time, and a criminal impairing of health; that this abuse, in consequence of proficiency being insisted upon (without which it ceases to be delightful) is at the present day almost inseparable from its use; and that where the abuse of a thing, either in consequence of fashion, or its own seductive nature, or any other cause, is either necessarily or very generally connected with the use of it, watchfulness to avoid it is as much a duty in Christian morals, as it is a duty against the common dangers of life.

On vocal again we observe a proper distinction attempted. We find, that the singing is no more criminal than the reading of a song, being but another mode of expressing it, and that, the morality of it therefore will depend upon the words and sentiments it contains. If these are indelicate, or unchaste, or hold out false and corruptive ideas, as has been shewn to be the case with a variety of songs, then singing may from an innocent become a vicious amusement. But it has been observed, that youth seldom make any discrimination or selection with respect to songs, but that they pick up all that come in their way, whatever may be the impropriety of the words or sentiments, which they may contain.

Now then, whether we speak of instrumental or vocal music, if the reader should not be willing totally to discard this science as the Quakers do, he will at least have learnt some good from the observation which the work will have held out to him on this subject. He will see that evil may unquestionably be produced by the cultivation of it. He will see the absolute necessity of guarding his children against the learning of it to professional precision, as it is now unfortunately taught, to the detriment of their health, and of the acquisition of more important knowledge. He will see also the necessity of great vigilance with respect to the purity of the words and sentiments which may be connected with it.

The important subject, which is brought next before us, is that of the theatre. Here we are taught, that, though dramatic pieces had no censurable origin, the best of the ancient moralists condemned them. We are taught, that, even in the most favourable light in which we can view them, they have been thought objectionable, that is, that where they have pretended to teach morality, they have inculcated rather the refined virtue of heathenism, than the strict though mild morality of the Gospel; and where they have attempted to extirpate vice, they have done it rather by making it appear ridiculous, than by teaching men to avoid it as evil, or for the love of virtue. We are taught, that, as it is our duty to love our neighbour, and to be solicitous for his spiritual welfare, we ought not, under a system which requires simplicity and truth, to encourage him to be what he is not, or to personate a character which is not his own. We are taught that it is the general tendency of the diversions of the stage, by holding out false morals and prospects, to weaken the sinews of morality; by disqualifying for domestic enjoyments, to wean from a love of home; by accustoming to light thoughts and violent excitement of the passions, to unfit for the pleasures of religion. We are taught that diversions of this nature particularly fascinate, and that, if they fascinate, they suggest repetitions. And finally we are taught, that the early Christians on their conversion, though before this time they had followed them as among the desirable pleasures of their lives, relinquished them on the principles now explained.

The next subject, which comes to us in order, is dancing. This is handed down to us, under two appearances, either as it is simple, or as it is connected with preparations and accompaniments.

In viewing it in its simple state, it is no where contended, if it be encouraged on the principle of promoting such an harmonious carriage of the body, or use of the limbs, as maybe more promotive of health, that it is objectionable, though it is supposed that it is not necessary for such purposes, and that, without music and its other usual accompaniments, it would not be pleasant. Neither is it contended that a simple dance upon the green, if it were to arise suddenly and without its usual preparations, may not be innocent, or that if may not be classed with an innocent game at play, or with innocent exercise in the fields, though it is considered, that it would hardly be worthy of those of riper years, because they who are acknowledged to have come to the stature of men, are expected to abandon amusements for pursuits of usefulness, and particularly where they make any profession of the Christian name.

In viewing it with its preparations, and with its subsequent accompaniments, as usually displayed in the ball-room, we see it in a less favourable light. We see it productive, where it is habitually resorted to, of a frivolous levity, of vanity and pride, and of a littleness of mind and character. We see it also frequently becoming the occasion of the excitement of the malevolent passions, such as anger, envy, hatred, jealousy, malice, and revenge. We find it also frequently leading to[57] indisposition. We find lastly, that, in consequence of the vexation of mind, which may arise from a variety of causes, but more particularly from disappointment and the ascendency of some of the passions that have been mentioned, more pleasure is generally perceived in the anticipation of these amusements, than in the actual taste or use of them.