Chapter XIII: Introduction (9)

It is obvious then, that these topics cannot easily enter into conversation, where Quakers are. Indeed, nothing so trifling, ridiculous, or disgusting, occupies their minds. The subjects, that take up their attention, are of a more solid and useful kind. There is a dignity, in general, in the Quaker-conversation, arising from the nature of these subjects, and from the gravity and decorum with which it is always conducted. It is not to be inferred from hence, that their conversation is dull and gloomy. There is often no want of sprightliness, wit, and humour. But then this sprightliness, never borders upon folly, for all foolish jesting is to be avoided, and it is always decorous. When vivacity makes its appearance among the Quakers; it is sensible, and it is uniformly in an innocent and decent dress.

In the company of the Quakers a circumstance sometimes occurs, of so peculiar a nature, that it cannot be well omitted in this place. It sometimes happens, that you observe a pause in the conversation. This pause continues. Surprized at the universal silence now prevailing, you look round, and find all the Quakers in the room apparently thoughtful. The history of the circumstance is this. In the course of the conversation the mind of some one of the persons present has been so overcome with the weight or importance of it, or so overcome by inward suggestions or other subjects, as to have given himself up to meditation, or to passive obedience to the impressions upon his mind. This person is soon discovered by the rest on account of his particular silence and gravity. From this moment the Quakers in company cease to converse. They become habitually silent, and continue so, both old and young, to give the apparently meditating person an opportunity of pursuing uninterruptedly the train of his own thoughts. Perhaps, in the course of his meditations, the subject, that impressed his mind, gradually dies away, and expires in silence. In this case you find him resuming his natural position, and returning to conversation with the company as before. It sometimes happens, however, that, in the midst of his meditations, he feels an impulse to communicate to those present the subject of his thoughts, and breaks forth, seriously explaining, exhorting, and advising, as the nature of it permits and suggests. When he has finished his observations, the company remain silent for a short time, after which they converse again as before.

Such a pause, whenever it occurs in the company of the Quakers, may be considered as a devotional act. For the subject, which occasions it, is always of a serious or religious nature. The workings in the mind of the meditating person are considered either as the offspring of a solemn reflection upon that subject, suddenly and almost involuntarily as it were produced by duty, or as the immediate offspring of the agency of the spirit. And an habitual silence is as much the consequence, as if the person present had been at a place of worship.

It may be observed, however, that such pauses seldom or never occur in ordinary companies, or where Quakers ordinarily visit one another. When they take place, it is mostly when a minister is present, and when such a minister is upon a religious visit to families of a certain district. In such a case such religious pauses and exhortations are not unfrequent. A man however may be a hundred times in the company of the Quakers, and never be present at one of them, and never know indeed that they exist at all.

CHAP. VI.

_Custom before meals--ancients formerly made an oblation to Vesta before their meals--Christians have substituted grace--Quakers agree with others in the necessity of grace or thankfulness-but do not adopt it as a devotional act, unless it comes from the heart--allow a silent pause for religious impressions on these occasions--observations on a Scotch grace._

There was a time in the early ages of Greece, when men apparently little better than beasts of prey, could not meet at entertainments, without quarrelling about the victuals before them. The memory of this circumstance is well preserved in the expressions of early writers. In process of time however, regulations began to be introduced, and quarrels to be prevented, by the institution of the office of a divider or distributer of the feast, who should carve the food into equal portions, and help every individual to his proper share. Hence the terms [Greek: Aatfrn] or equal feast, which so frequently occur in Homer, and which were in use in consequence of the division just mentioned, were made use of to shew, that the feasts, then spoken of by him, were different from those of former times. When Homer wishes to describe persons as more civilized than others, he describes them as having this equal feast. That is, men did not appear at these feasts, like dogs and wolves, and instantly devour whatever they could come at, and tear each other to pieces in the end; but they waited till their different portions of meat had been assigned them, and then ate them in amity and peace.

At the time when we find the custom of one man carving for all his guests to have been in use, we find also that another had been introduced among the same people. The Greeks, in the heroic ages, thought it unlawful to eat, till they had first offered a part of their provision to the gods. Hence oblations to Vesta, and afterwards to others, whom their superstition had defied, came into general use, so that these were always made, before the victuals on the table were allowed to be tasted by any of the guests.

These two customs, since that time, have come regularly down to the present day. Every person helps his family and his friends at his own table. But as Christians can make no sacrifices to heathen deities, we usually find them substituting thanksgiving for oblation, and giving to the Creator of the universe instead of an offering of the first fruits from their tables, an offering of gratitude from their hearts.

This oblation, which is now usually denominated grace, consists of a form of words, which, being expressive either of praise or thankfulness to God for the blessings of food, with which he continues to supply them, is repeated by the master of the family, or by a minister of the gospel if present, before any one partakes of the victuals, that are set before him. These forms, however, differ, as used by Christians. They differ in length, in ideas, in expression. One Christian uses one form, another uses another. It may however be observed, that the same Christian generally uses the same form of words, or the same grace, on the same occasion.

The Quakers, as a religious body, agree in the propriety of grace before their meals, that is in the propriety of giving thanks to the author of every good gift for this particular bounty of his providence as to the articles of their daily subsistence, but they differ as to the manner and seasonableness of it on such occasions. They think that people who are in the habit of repeating a determined form of words, may cease to feel, as they pronounce them, in which case the grace becomes an oblation from the tongue, but not from the heart. They think also that, if grace is to be repeated regularly, just as the victuals come, or as regularly and as often as they come upon the table, it may be repeated unseasonably, that is unseasonably with the state of the heart of him, who is to pronounce it; that the heart of man is not to-day as it was yesterday, nor at this hour what it was at a former, nor on any given hour alike disposed; and that if this grace is to be said when the heart is gay, or light, or volatile, it ceases to be a devotional act, and becomes at least a superflous and unmeaning, if not a censurable form.

The Quakers then to avoid the unprofitableness of such artificial graces on the one hand, and, on the other, to give an opportunity to the heart to accord with the tongue, whenever it is used in praise of the Creator, observe the following custom. When they are all seated at table, they sit in solemn silence, and in a thoughtful position, for some time. If the master of the family, during this silence, should feel any religious impression on his mind, whether of praise or thankfulness on the occasion, he gives utterance to his feelings. Such praise or thanksgiving in him is considered as a devotional act, and as the Quaker grace. But if, after having waited in silence for some time, he feels no such religious disposition, he utters no religious expression. The Quakers hold it better to say no grace, than to say that, which is not accompanied by the devotion of the heart. In this case he resumes his natural position, breaks the silence by means of natural discourse, and begins to carve for his family or his friends.

This is the ordinary way of proceeding in Quaker families, when alone, or in ordinary company. But if a minister happens to be at the table, the master of the family, conceiving such a man to be more in the habit of religious impressions than himself, or any ordinary person, looks up as it were to him, as to a channel, from whence it is possible, that such religious exercise may come. If the minister, during the solemn, silent pause, is impressed, he gives utterance as before: if not, he relieves himself from his grave and thoughtful position, and breaks the silence of the company by engaging in natural discourse. After this the company proceed to their meals.

If I were to be asked whether the graces of the Quakers were frequent, I should reply in the negative. I never heard any delivered, but when a minister was present. The ordinary grace therefore of private families consists in a solemn, silent, pause, between the time of sitting down to the table and the note of carving the victuals, during which an opportunity is given for the excitement of religious feelings. A person may dine fifty times at the tables of the Quakers, and see no other substitution for grace than this temporary silent pause.

Indeed no other grace than this can be consistent with Quaker-principles. It was coeval with the institution of the society, and must continue while it lasts. For thanksgiving is an act of devotion. Now no act, in the opinion of the Quakers, can be devotional or spiritual, except it originate from above. Men, in religious matters can do nothing of themselves, or without the divine aid. And they must therefore wait in silence for this spiritual help, as well in the case of grace, as in the case of any other kind of devotion, if they mean their praise or thanksgiving on such occasions to be an act of religion.

There is in the Quaker-grace, and its accompaniments, whenever it is uttered, an apparent beauty and an apparent solemnity, which are seldom conspicuous in those of others. How few are there, who repeat the common artificial graces feelingly, and with minds intent upon the subject! Grace is usually said as a mere ceremony or custom. The Supreme Being is just thanked in so many words, while the thoughts are often rambling to other subjects. The Quaker-grace, on the other hand, whenever it is uttered; does not come out in any mechanical form of words which men have used before, but in expressions adapted to the feelings. It comes forth also warm from the heart. It comes after a solemn, silent, pause, and it becomes therefore, under all these circumstances, an act of real solemnity and genuine devotion.

It is astonishing how little even men of acknowledged piety seem to have their minds fixed upon the ideas contained in the mechanical graces they repeat. I was one afternoon at a friends house, where there happened to be a clergyman of the Scottish church. He was a man deservedly esteemed for his piety. The company was large. Politics had been discussed some time, when the tea-things were introduced. While the bread and butter were bringing in, the clergyman, who had taken an active part in the discussion, put a question to a gentleman, who was sitting in a corner of the room. The gentleman began to reply, and was proceeding in his answer, when of a sudden I heard a solemn voice. Being surprised, I looked round, and found it was the clergyman, who had suddenly started up, and was saying grace. The solemnity, with which he spoke, occasioned his voice to differ so much from its ordinary tone, that I did not, till I had looked about me, discover who the speaker was. I think he might be engaged from three or four minutes in the delivery of this grace. I could not help thinking, during the delivery of it, that I never knew any person say grace like this man. Nor was I ever so much moved with any grace, or thought I ever saw so dearly the propriety of saying grace, as on this occasion. But when I found that on the very instant the grace was over politics were resumed; when I found that, no sooner had the last word in the grace been pronounced, than the next, which came from the clergyman himself, began by desiring the gentleman before mentioned to go on with his reply to his own political question, I was so struck with the inconsistency of the thing, that the beauty and solemnity of his grace all vanished. This sudden transition from politics to grace, and from grace to politics, afforded a proof that artificial sentences might be so frequently repeated, as to fail to re-excite their first impressions, or that certain expressions, which might have constituted devotional acts under devotional feeling, might relapse into heartless forms.

I should not wish, by the relation of this anecdote, to be understood as reflecting in the slightest manner on the practice of the Scottish church. I know well the general sobriety, diligence, piety and religious example of its ministers. I mentioned it merely to shew, that even where the religious character of a person was high, his mind, by the frequent repetition of the same forms of expression on the same occasions, might frequently lose sight of the meaning and force of the words as they were uttered, so that he might pronounce them without that spiritual feeling, which can alone constitute a religious exercise.

CHAP. VII.

_Customs at and after meals--Quakers never drink healths at dinner--nor toasts after dinner--the drinking of toasts a heathen custom--interrupts often the innocence--and leads to the intoxication of the company--anecdote of Judge Hale--Quakers sometimes in embarrassing situations on account of this omission--Quaker-women seldom retire after dinner, and leave the men drinking--Quakers a sober people._

The Quakers though they are occasionally found in the custom of saying grace, do not, as I have stated, either use it as regularly, or in the same manner as other christians.

Neither do they at their meals, or after their meals, use the same ceremonies as others. They have exploded the unmeaning and troublesome custom of drinking healths at their dinners.

This custom the Quakers have rejected upon the principle, that it has no connection with true civility. They consider it as officious, troublesome, and even embarrassing, on some occasions. To drink to a man, when he is lifting his victuals to his mouth, and by calling off his attention, to make him drop them, or to interrupt two people, who are eating and talking together, and to break the thread of their discourse, seems to be an action, as rude in its principle, as disagreeable in its effects, nor is the custom often less troublesome to the person drinking the health, than to the person whose health is drank. If a man finds two people engaged in conversation he must wait till he catches their eyes, before he can drink himself. A man may also often be put into a delicate and difficult situation, to know whom to drink to first, and whom second, and may be troubled, lest, by drinking improperly to one before another, he may either be reputed awkward, or may become the occasion of offence. They consider also the custom of drinking healths at dinner as unnecessary, and as tending to no useful end. It must be obvious that a man may wish another his health, full as much without drinking it, as by drinking it with his glass in his hand. And it must be equally obvious that wishes, expressed in this manner, can have no medicinal effect.

With respect to the custom of drinking healths at dinner, I may observe that the innovation, which the Quakers seem to have been the first to have made upon the practice of it, has been adopted by many, not out of compliance with their example, but on account of the trouble and inconveniences attending it; that the custom is not now so general as it was; that in the higher and more fashionable circles it has nearly been exploded; and that, among some of the other classes of society, it is gradually declining.

With respect to the custom of drinking toasts after dinner, the Quakers have rejected it for various reasons.

They have rejected it first, because, however desirable it may be that Christians should follow the best customs of the heathens, it would be a reproach to them to follow the worst. Or, in other words, it would be improper for men, whose religion required spirituality of thought and feeling, to imitate the heathens in the manner of their enjoyment of sensual pleasures. The laws and customs of drinking, the Quakers observe, are all of heathen origin. The similitude between these and those of modern tunes is too remarkable to be overlooked; and too striking not to warrant them in concluding, that christens have taken their model on this subject from Pagan practice.

In every Grecian family, where company was invited, the master of it was considered to be the king or president of the feast, in his own house. He was usually denominated the eye of the company. It was one of his offices to look about and to see that his guests drank their proper portions of the wine. It was another to keep peace and harmony among them. For these purposes his word was law. At entertainments at the public expence the same office existed, but the person, then appointed to it, was nominated either by lot, or by the votes of the persons present.--This custom obtains among the moderns. The master of every family at the present day presides at his own table for the same purposes. And at great and public dinners at taverns, a similar officer is appointed, who is generally chosen by the committee, who first meet for the proposal of the feast.

One of the first toasts, that were usually drank among the ancient Greeks, was to the "gods." This entirely corresponds with the modern idea of church; and if the government had been only coupled with the gods in these ancient times, it would have precisely answered to the modern toast of church and state.

It was also usual at the entertainments, given by Grecian families, to drink the prosperity of those persons, for whom they entertained a friendship, but who happened to be absent. No toast can better coincide than this, with that, which is so frequently given, of our absent friends.

It was also a Grecian practice for each of the guests to name his particular friend, and sometimes also his particular mistress. The moderns have also a parallel for this. Every person gives (to use the common phrase) his gentleman, and his lady, in his turn.

It is well known to have been the usage of the ancient Greeks, at their entertainments, either to fill or to have had their cups filled for them to the brim. The moderns do precisely the same thing. Glasses so filled, have the particular name of bumpers: and however vigilantly an ancient Greek might have looked after his guests, and made them drink their glasses filled in this manner, the presidents of modern times are equally vigilant in enforcing adherence to the same custom.

It was an ancient practice also with the same people to drink three glasses when the graces, and nine when the muses were named: and three and three times three were drank on particular occasions. This barbarous practice has fortunately not come down to the moderns to its full extent, but they have retained the remembrance of it, and celebrated it in part, by following up their toasts, on any extraordinary occasion, not with three or nine glasses of wine, but with three or nine cheers.

Among the ancients beforementioned, if any of the persons present were found deficient in drinking their proper portions, they were ordered by the president either to drink them or to leave the room. This usage has been a little altered by the moderns. They do not order those persons to leave the company, who do not comply with the same rules of drinking as the rest, but they subject them to be fined, as it is termed, that is, they oblige them to drink double portions for their deficiency, or punish them in some other manner.

From hence it will be obvious that the laws of drinking are of heathen origin; that is, the custom of drinking toasts originated, as the Quakers contend, with men of heathen minds and affections for a sensual purpose; and it is therefore a custom, they believe; which men of christian minds and affections should never follow.

The Quakers have rejected the custom again, because they consider it to be inconsistent with their christian character in other respects. They consider it as morally injurious; for toasts frequently excite and promote indelicate ideas, and thus sometimes interrupt the innocence of conversation.

They consider it as morally injurious again, because the drinking of toasts has a direct tendency to promote drunkenness.

They, who have been much in company, must have had repeated opportunities of witnessing, that this idea of the Quakers is founded in truth, men are undoubtedly stimulated to drink more than they like, and to become intoxicated in consequence of the use of toasts. If a man has no objection to drink toasts at all, he must drink that which the master of the house proposes, and it is usual in this case to fill a bumper. Respect to his host is considered as demanding this. Thus one full glass is secured to him at the outset. He must also drink a bumper to the king, another to church and state, and another to the army and navy. He would, in many companies, be thought hostile to government, if, in the habit of drinking toasts, he were to refuse to drink these, or to honour these in the same manner. Thus three additional glasses are entailed upon him. He must also drink a bumper to his own toast. He would be thought to dishonour the person, whose health he had given, if he were to fail in this. Thus a fifth glass is added to his share. He must fill a little besides to every other toast, or he is considered as deficient in respect to the person, who has proposed it. Thus many additional glasses are forced upon him. By this time the wine begins to act, when new toasts, of a new nature assail his ear, and he is stimulated to new potions. There are many toasts of so patriotic, and others of so generous and convivial a nature that a man is looked upon as disaffected, or as devoid of sentiment, who refuses them. Add to this, that there is a sort of shame, which the young and generous in particular feel in being outdone, and in not keeping pace with the rest, on such occasions. Thus toast being urged after toast, and shame acting upon shame, a variety of causes conspires at the same moment to drive him on, till the liquor at length overcomes him and he falls eventually a victim to its power.

It will be manifest from this account that the laws of drinking, by which the necessity of drinking a certain number of toasts is enjoined, by which bumpers are attached to certain classes of toasts, by which a stigma is affixed to a non-compliance with the terms, by which in fact a regular system of etiquette is established, cannot but lead, except a man is uncommonly resolute or particularly on his guard, to intoxication. We see indeed instances of men drinking glass after glass, because stimulated in this manner, even against their own inclination, nay even against the determination they had made before they went into company, till they have made themselves quite drunk. But had there been no laws of drinking, or no toasts, we cannot see any reason why the same persons should not have returned sober to their respective homes.

It is recorded of the great Sir Matthew Hale, who is deservedly placed among the great men of our country, that in his early youth he had been in company, where the party had drunk to such excess, that one of them fell down apparently dead. Quitting the room, he implored forgiveness of the Almighty for this excessive intemperance in himself and his companions, and made a vow, that he would never drink another health while he lived. This vow he kept to his dying day. It is hardly necessary for me to remark that he would never have come to such a resolution, if he had not believed, either that the drinking of toasts had produced the excesses of that day, or that the custom led so naturally to intoxication, that it became his duty to suppress it.

The Quakers having rejected the use of toasts upon the principles assigned, are sometimes placed in a difficult situation, in which there is an occasion for the trial of their courage, in consequence of mixing with others, by whom the custom is still followed.

In companies, to which they are invited in regular families, they are seldom put to any disagreeable dilemma in this respect. The master of the house, if in the habit of giving toasts, generally knowing the custom of the Quakers in this instance, passes over any Quaker who may be present, and calls upon his next neighbour for a toast. Good breeding and hospitality demand that such indulgence and exception should be given.

There are situations, however, in which their courage is often tried. One of the worst in which a a Quaker can be placed, and in which he is frequently placed, is that of being at a common room in an inn, where a number of other travellers dine and sup together. In such companies things are seldom conducted so much to his satisfaction in this respect, as in those described. In general as the bottle passes, some jocose hint is conveyed to him about the toast; and though this is perhaps done with good humour, his feelings are wounded by it. At other times when the company are of a less liberal complexion, there is a determination, soon understood among one another, to hunt him down, as if he were fair game. A toast is pressed upon him, though all know that it is not his custom to drink it. On refusing, they begin to teaze him. One jokes with him. Another banters him. Toasts both illiberal and indelicate, are at length introduced; and he has no alternative but that of bearing the banter, or quitting the room. I have seen a Quaker in such a company (and at such a distance from home, that the transaction in all probability never could have been known, had he, in order to free himself from their attacks, conformed to their custom) bearing all their raillery with astonishing firmness, and courageously struggling against the stream. It is certainly an awkward thing for a solitary Quaker to fall in such companies, and it requires considerable courage to preserve singularity in the midst of the prejudices of ignorant and illiberal men.

This custom, however, of drinking toasts after dinner, is, like the former of drinking healths at dinner, happily declining. It is much to the credit of those, who move in the higher circles, that they have generally exploded both. It may be probably owing to this circumstance, that though we find persons of this description labouring under the imputation of levity and dissipation, we yet find them respectable for the sobriety of their lives. Drunkenness indeed forms no part of their character, nor, generally speaking, is it a vice of the present age as it has been of former ages; and there seems to be little doubt, that in proportion as the custom of drinking healths and toasts, but more particularly the latter, is suppressed, this vice will become less a trait in the national character.

There are one or two customs of the Quakers, which I shall notice before I conclude this chapter.

It is one of the fashions of the world, where people meet in company, for men and women, when the dinner is over, to drink their wine together, and for the women, having done this for a short time, to retire. This custom of the females withdrawing after dinner was probably first insisted upon from an idea, that their presence would be a restraint upon the circulation of the bottle, as well as upon the conversation of the men. The Quakers, however, seldom submit to this practice. Men and women generally sit together and converse as before dinner. I do not mean by this that women may not retire if they please, because there is no restraint upon any one in the company of the Quakers; nor do I mean to say, that women do not occasionally retire, and leave the men at their wine. There are a few rich families, which, having mixed more than usual with the world, allow of this separation. But where one allows it, there are ninety-nine, who give wine to their company after dinner, who do not. It is not a Quaker-custom, that in a given time after dinner, the one should be separated from the other sex.

It is a pity that the practice of the Quakers should not have been adopted by others of our own country in this particular. Many advantages would result to those, who were to follow the example. For if women were allowed to remain, chastity of expression and decorum of behaviour would be more likely to be insured. There presence also would operate as a check upon drunkenness. Nor can there be a doubt, that women would enliven and give a variety to conversation; and, as they have had a different education from men, that an opportunity of mutual improvement might be afforded by the continuance of the two in the society of one another.

It is also usual with the world in such companies, that the men, when the females have retired, should continue drinking till tea-time. This custom is unknown to the Quakers, even to those few Quakers, who allow of a separation of the sexes. It is not unusual with them to propose a walk before tea, if the weather permit. But even in the case where they remain at the table, their time is spent rather in conversing than in drinking. They have no toasts, as I have observed, which should induce them to put the bottle round in a given time, or which should oblige them to take a certain number of glasses. The bottle, however, is usually put round, and each helps himself as he pleases. At length one of the guests, having had sufficient, declines filling his glass. Another, in a little time, declines also for the same cause. A third, after having taken what he thinks sufficient, follows the example. The wine is soon afterwards taken away, and this mostly long before the hour of drinking tea. Neither drunkenness, nor any situation approaching to drunkenness, is known in the Quaker companies. Excess in drinking is strictly forbidden by the laws of the society. It is a subject of one of their queries. It is of course a subject that is often brought to their recollection. Whatever may be the faults of the Quakers, they must be acknowledged to be a SOBER PEOPLE.

END OF THE FIRST VOLUME.