A Portraiture of Quakerism Volume I Part 5

[6] "Domestic happiness, thou only bliss Of Paradise, that has survived the fall!

Thou art the nurse of virtue--In thine arms She smiles, appearing, as in truth she is, Heav'n-born, and destin'd to the skies again.

Thou art not known, where pleasure is ador'd, That reeling G.o.ddess, with a zoneless waist And wandering eyes, still leaning on the arm Of Novelty, her fickle, frail support; For thou art meek and constant, hating change, And finding, in the calm of truth-tried love, Joys, that her stormy raptures never yield.

Forsaking thee, what s.h.i.+pwreck have we made Of honour, dignity, and fair renown!"

[Footnote 6: COWPER.]

But if the Quakers have been accustomed to place one of the sources of their pleasures in domestic happiness, they may be supposed to be jealous of every thing that appears to them to be likely to interrupt it. But they consider dramatic exhibitions, as having this tendency.

These exhibitions, under the influence of plot, dialogue, dress, music, action, and scenery, particularly fascinate. They excite the person, who has once seen them, to desire them again. But in proportion as this desire is gratified, or in proportion as people leave their homes for the amus.e.m.e.nts of the stage, they lose their relish, and weaken their powers, of the enjoyment of domestic society: that is, the Quakers mean to say, that domestic enjoyments, and those of the theatre, may become, in time, incompatible in the same persons; and that the theatre ought, therefore, to be particularly avoided, as an enemy, that may steal them, and rob them of those pleasures, which experience has taught them to value, as I have observed before, next to the pleasures of religion.

They are of opinion also, that dramatic exhibitions not only tend, of themselves, to make home less agreeable, but that they excite a craving for stimulants, and, above all, teach a dependence upon external objects for amus.e.m.e.nt. Hence the attention of people is taken off again to new objects of pleasure, which lie out of their own families, and out of the circle of their friends.

It will not take much time to shew, that the Quakers have not been mistaken in this point. It is not unusual in fas.h.i.+onable circles, where the theatre is regularly brought into the rounds of pleasure, for the father and the mother of a family to go to a play once, or occasionally twice, a week. But it seldom happens, that they either go to the same theatre, or that they sit together. Their children are at this time left at home, under, what is considered to be, proper care, but they are probably never seen again by them till the next noon; and perhaps once afterwards in the same day, when it is more than an even chance, that they must be again left for the gratification of some new pleasure. Now this separation of fathers from mothers, and of parents from children, does not augur well of domestic enjoyments or of a love of home.

But we will trace the conduct of the parents still farther. We will get into their company at their own houses; and here we shall very soon discover, how wearisome they consider every hour, that is spent in the bosom of their families, when deprived of their accustomed amus.e.m.e.nts; and with what anxiety they count the time, when they are to be restored to their favourite rounds of pleasure. We shall find no difficulty in judging also from their conversation, the measure of their thought or their solicitude about their children. A new play is sure to claim the earliest attention or discussion. The capital style, in which an actor performed his part on a certain night, furnishes conversation for an hour. Observations on a new actress perhaps follow. Such subjects appear more interesting to such persons, than the innocent conversation, or playful pranks, of their children. If the latter are noisy, they are often sent out of the room as troublesome, though the same parents can bear the stunning plaudits, or the discordant groans and hissings of the audience at the theatre. In the mean time their children grow up, and in their turn, are introduced by their parents to these amus.e.m.e.nts, as to places, proper for the dissipation of vacant hours; till, by frequent attendances, they themselves lose an affection for home and the domestic duties, and have in time as little regard for their parents, as their parents appear to have had for them. Marrying at length, not for the enjoyment of domestic society, they and their children perpetuate the same rounds of pleasure, and the same sentiments and notions.

To these instances many indeed might be added, by looking into the family-histories of those, who are in the habit of frequenting theatres in search of pleasure, by which it would appear, that such amus.e.m.e.nts are not friendly to the cheris.h.i.+ng of the domestic duties and affections, but that, on the other hand, in proportion as they are followed, they tend to sap the enjoyments of domestic life. And here it may be observed, that of all the amus.e.m.e.nts, which go to the making up of the round of pleasures, the theatre has the greatest share in diverting from the pleasures of home. For it particularly attracts and fascinates, both from the nature, and the diversity, of the amus.e.m.e.nts it contains. It is also always open, in the season, for resort. So that if private invitations to pleasure should not come in sufficiently numerous, or should be broken off by the indisposition of the parties, who give them, the theatre is always ready to supply any vacancy, that may be occasioned in the round.

SECT. VI.

_Quakers conceive they can sanction no amus.e.m.e.nts, but such as could have originated in christian minds--exhibitions of the drama could have had, they believe, no such origin--early christians abandoned them in their conversion--arguments of the latter on this subject, as taken from Tertullian, Minucius Felix, Cyprian, Lactantius and others._

The Quakers conceive, as a christian society, that they ought to have nothing to do with any amus.e.m.e.nts, but such as christians could have invented themselves, or such as christians could have sanctioned, by becoming partakers of them. But they believe that dramatic exhibitions are of such a nature as men of a christian spirit could never have invented or encouraged, and that, if the world were to begin again, and were to be peopled by pure christians, these exhibitions could never be called into existence there.

This inference, the Quakers judge to be deducible from the nature of a christian mind. A man, who is in the habit, at his leisure hours, of looking into the vast and stupendous works of creation, of contemplating the wisdom, goodness, and power of the creator, of trying to fathom the great and magnificent plans of his providence, who is in the habit of surveying all mankind with the philosophy of revealed religion, of tracing, through the same unerring channel, the uses and objects of their existence, the design of their different ranks and situations, the nature of their relative duties and the like, could never, in the opinion of the Quakers, have either any enjoyment, or be concerned in the invention, of dramatic exhibitions. To a mind, in the habit of taking such an elevated flight, it is supposed that every thing on the stage must look little, and childish, and out of place. How could a person of such a mind be delighted with the musical note of a fiddler, the att.i.tude of a dancer, the impa.s.sioned grimace of an actor? How could the intrigue, or the love-sick tale of the composition please him? or how could he have imagined, that these could be the component parts of a christian's joys?

But this inference is considered by the Quakers to be confirmed by the practice of the early christians. These generally had been Pagans. They had of course Pagan dispositions. They followed Pagan amus.e.m.e.nts, and, among these, the exhibitions of the stage. But soon after their conversion, that is, when they had received new minds, and when they had exercised these on new and sublime subjects, or, on subjects similar to those described, or, in other words, when they had received the regenerated spirit of christians, they left the amus.e.m.e.nts of the stage, notwithstanding that, by this act of singularity in a sensual age, they were likely to bring upon themselves the odium and the reproaches of the world.

But when the early christians abandoned the theatre, they abandoned it, as the Quakers contend, not because, leaving Paganism they were to relinquish all customs that were Pagan, but because they saw in their new religion, or because they saw in this newness of their minds, reasons, which held out such amus.e.m.e.nts to be inadmissible, while they considered themselves in the light of christians. These reasons are sufficiently displayed by the writers of the second, third, and fourth centuries; and as they are alluded to by the Quakers, though never quoted, I shall give them to the reader. He will judge by these, how far the ancient coincide with the modern christians upon this subject; and how for these arguments of antiquity are applicable to modern times.

The early christians, according to Tertullian, Menucius Felix, Cyprian, Lactantius, and others, believed, that the "motives for going to these amus.e.m.e.nts were not of the purest sort. People went to them without any view of the improvement of their minds. The motive was either to see or to be seen."

They considered the manner of the drama as objectionable. They believed "that he who was the author of truth, could never approve of that which was false, and that he, who condemned hypocrisy, could never approve of him, who personated the character of others; and that those therefore, who pretended to be in love, or to be angry, or to grieve, when none of those pa.s.sions existed in their minds, were guilty of a kind of adultery in the eyes of the Supreme Being."

They considered their contents to be noxious. They "looked upon them as consistories of immorality. They affirmed that things were spoken there which it did not become christians to hear, and that things were shewn there, which it did not become christians to see; and that, while these things polluted those from whom they come, they polluted those in time, in whose sight and hearing they were shewn or spoken."

They believed also, "that these things not only polluted the spectators, but that the representations of certain characters upon the stage pointed out to them the various roads to vice, and inclined them to become the persons, whom they had seen represented, or to be actors in reality of what they had seen feigned upon the stage."

They believed again, "that dramatic exhibitions produced a frame of mind contrary to that, which should exist in a christian's breast; that there was nothing to be seen upon the stage, that could lead or encourage him to devotion; but, on the other hand, that the noise and fury of the play-house, and the representations there, produced a state of excitement, that disturbed the internal man. Whereas the spirit of a christian ought to be calm, and quiet, and composed, to fit it for the duties of religion."

They believed also, "that such promiscuous a.s.semblages of men and women were not favourable to virtue; for that the sparks of the pa.s.sions were there blown into a flame."

Tertullian, from whom some of the above opinions are taken, gives an invitation to those who were fond of public spectacles, in nearly the following terms.

Are you fond, says he, of the scenic doctrine, or of theatrical sights and compositions? We have plenty of books for you to read. We can give you works in prose and in verse. We can give you apothegms and hymns. We cannot to besure, give you fict.i.tious plots or fables, but we can give you truths. We cannot give you strophies, or the winding dances of the chorus, but we can give you simplicities, or plain and straightforward paths. Are you fond of seeing contests or trials for victory? You shall see these also, and such as are not trivial, but important. You may see, in our christian example, chast.i.ty overcoming immodesty. You may see faithfulness giving a death-wound to perfidy. You may see mercy getting the better of cruelty. You may see modesty and delicacy of sentiment overcoming impurity and impudence. These are the contests in which it becomes us christians to be concerned, and where we ought to endeavour to receive the prize.

CHAP. V.... SECT. I.

_Dancing forbidden--Greeks and Romans differed on this subject--motive on which the Greeks encouraged dancing--motive on which the moderns encouraged it--way in which the Quakers view it--the arguments which they use against it._

As the Quakers have thought it right to prohibit music, and stage-entertainments, to the society, so they have thought it proper to prohibit dancing, none of their children being allowed any instruction in the latter art.

It is remarkable that two of the most civilized nations, as well as two of the wisest men of antiquity, should have differed in their opinions with respect to dancing. The Greeks considered it as a wise and an honourable employment; and most of the nations therefore under that appellation inserted it into their system of education. The name of dancer was so honourable, as to be given to some of their G.o.ds. Statues are recorded to have been erected to good dancers. Socrates is said to have admired dancing so much, as to have learnt it in his old age.

Dancing, on the other hand, was but little regarded at Rome. It was not admitted even within the pale of accomplishments. It was considered at best as a sorry and trivial employment. Cicero says,

"Nemo, fere saltat sobrius, nisi forte insanit, neque in solitudine, neque in convivio honesto." That is, "No man dances, in private, or at any respectable entertainment, except he be drunk or mad."

We collect at least from the above statement, that people of old, who were celebrated for their wisdom, came to very different conclusions with respect to the propriety of the encouragement of this art.

Those nations among the ancients, which encouraged dancing, did it upon the principle, that it led to an agility of body, and a quickness of motion, that would be useful in military evolutions and exploits. Hence swiftness of foot was considered to be an epithet, as honourable as any that could be given to a warrior.

The moderns, on the other hand, encourage dancing, or at least defend it upon different principles. They consider it as producing a handsome carriage of the body; as leading to a graceful and harmonious use of the limbs; and as begetting an erectness of position, not more favourable to the look of a person than to his health.

That dancing produces dispositions of this sort cannot be denied, though certainly not to the extent which many have imagined. Painters, who study nature the most, and are the best judges of the appearance of the human frame, are of opinion, that modern dancing does not produce natural figures or at least such as they would choose for their respective compositions. The military exercise has quite as great a share as dancing in the production of these dispositions. And there are certainly men, who were never taught either the military exercise or dancing, whose deportment is harmonious and graceful.

The Quakers think it unnecessary to teach their children dancing, as an accomplishment, because they can walk, and carry their persons with sufficient ease and propriety without it.

They think it unnecessary also, because, however the practice of it may be consistent with the sprightliness of youth, they could never sanction it in maturer age. They expect of the members of their society, that they should abandon amus.e.m.e.nts, and subst.i.tute useful and dignified pursuits, when they become men. But they cannot consider dancing but as an employment that is useless, and below the dignity of the christian-character in persons, who have come to years of discretion. To initiate therefore a youth of twelve or thirteen years of age into dancing, when he must relinquish it at twenty, would, in their opinion, be a culpable waste of his time.

The Quakers, again, cannot view dancing abstractedly, for no person teaches or practises it abstractedly; but they are obliged to view it, in connection with other things. If they view it with its usual accompaniment of music, it would be inconsistent, they think, to encourage it, when they have banished music from their republic. If they view it as connected with an a.s.semblage of persons, they must, they conceive, equally condemn it. And here it is in fact, that they princ.i.p.ally level their arguments against it. They prohibit all members of their society from being present at b.a.l.l.s, and a.s.semblies; and they think, if their youth are brought up in ignorance of the art of dancing, that this ignorance will operate as one preventative at least against attendances at amus.e.m.e.nts of this nature.

The Quakers are as strict in their inquiry with respect to the attendances of any of their members at b.a.l.l.s, as at theatrical amus.e.m.e.nts. They consider b.a.l.l.s and a.s.semblies among the vain amus.e.m.e.nts of the world. They use arguments against these nearly similar to those which have been enumerated on the preceding subjects.

They consider them in the first place, as productive of a kind of frivolous levity, and of thoughtlessness with respect to the important duties of life. They consider them, in the second place, as giving birth to vanity and pride. They consider them, again, as powerful in the excitement of some of the malevolent pa.s.sions. Hence they believe them to be injurious to the religious interests of man; for, by depriving him of complacency of mind, and by increasing the growth of his bad feelings, they become impediments in the way of his improvement as a moral being.

SECT. II.

_Arguments of the Quakers examined--three cases made out for the determination of a moral philosopher--case the first--case the second--case the third._

I purpose to look into these arguments of the Quakers, and to see how far they can be supported. I will suppose therefore a few cases to be made out, and to be handed, one by one, to some moral philosopher for his decision. I will suppose this philosopher (that all prejudice of education may be excluded) to have been ignorant of the nature of dancing, but that he had been made acquainted with it, in order that he might be enabled to decide the point in question.

Suppose then it was reported to this philosopher that, on a certain day, a number of young persons of both s.e.xes, who had casually met at a friends house, instead of confining themselves to the room on a summers afternoon, had walked out upon the green; that a person present had invited them suddenly to dance; that they had danced to the sound of musical vibrations for an hour, and that after this they had returned to the room, or that they had returned home. Would the philosopher be able to say in this case, that there was any thing in it, that incurred any of the culpable imputations, fixed upon dancing by the Quakers?

He could hardly; I think, make it out, that there could have been, in any part of the business, any opening for the charges in question.

There appears to have been no previous preparations of extravagant dressing; no premeditated design of setting off the person; no previous methods of procuring admiration; no circ.u.mstance, in short, by which he could reasonably suppose, that either pride or vanity could have been called into existence. The time also would appear to him to have been too short, and the circ.u.mstances too limited, to have given birth to improper feelings. He would certainly see that a sort of levity would have unavoidably arisen on the occasion, but his impartiality and justice would oblige him to make a distraction between the levity, that only exhilarates, and the levity that corrupts, the heart. Nor could he conceive that the dancing for an hour only, and this totally unlooked for, could stand much in the way of serious reflection for the future.

If he were desired to cla.s.s this sudden dancing for an hour upon the green with any of the known pleasures of life, he would probably cla.s.s it with an hours exercise in the fields, or with an hours game at play, or with an hours employment in some innocent recreation.

But suppose now, that a new case were opened to the philosopher. Suppose it were told him, that the same party had been so delighted with their dance upon the green, that they had resolved to meet once a month for the purpose of dancing, and that they might not be prevented by bad weather, to meet in a public room; that they had met according to their resolution; that they had danced at their first meeting but for a short time; but that at their meetings after, wards, they had got into the habit of dancing from eight or nine at night till twelve or one in the morning; that many of them now began to be unduly heated in the course of this long exercise; that some of them in consequence of the heat in this crowded room, were now occasionally ready to faint; that it was now usual for some of them to complain the next morning of colds, others of head-achs, others of relaxed nerves, and almost all of them of a general la.s.situde or weariness--what could the philosopher say in the present case?

The philosopher would now probably think, that they acted unreasonably as human beings; that they turned night into day; and that, as if the evils of life were not sufficient in number, they converted hours, which might have been spent calmly and comfortably at home, into hours of indisposition and of unpleasant feelings to themselves. But this is not to the point. Would he or would he not say, that the arguments of the Quakers applied in the present case? It certainly does not appear, from any thing that has yet transpired on this subject, that he could, with any shadow of reason, accuse the persons, meeting on this occasion, of vanity or pride, or that he could see from any of the occurrences, that have been mentioned, how these evils could be produced. Neither has any thing yet come out, from which he could even imagine the sources of any improper pa.s.sions. He might think perhaps, that they might be vexed for having brought fatigue and la.s.situde upon themselves, but he could see no opening for serious anger to others, or for any of the feelings of malevolence. Neither could he tell what occurrence to fix upon for the production of a frivolous levity. He would almost question, judging only from what has appeared in the last case, whether there might not be upon the whole more pain than pleasure from these meetings, and whether those, who on the day subsequent to these meetings felt themselves indisposed, and their whole nervous system unbraced, were not so near the door of repentance, that serious thoughts would be more natural to them than those of a lighter kind.