A Portraiture of Quakerism, Volume 1 | Page 2

defined the objects of dress as a Christian people--at length incorporated it into their discipline--hence their present dress is only a less deviation from that of their ancestors, than that of other people_.
SECT. III.--_Objections of the world to the Quaker dress--those examined--a comparison between the language of Quakerism and of Christianity on this subject--opinion of the early Christians upon it._

CHAPTER II.
_Furniture--the Quakers use plain furniture--reasons for their singularities in this respect._

CHAPTER III.
SECT. I.--_Language--Quakers have altered the common language--substitution of Thou for You--reasons for this change--opinions of many learned men concerning it._
SECT. II.--_Various other alterations made--as in titled of address--and of honour--reasons for these changes._
SECT. III.--_Another alteration--as in the names of the days and the months--reasons for this change--various new phrases also introduced._
SECT. IV.--_Objections by the world against the alteration of Thou for You._
SECT. V.--_Against that of titles of address and honour._
SECT. VI.--_Against that of the names of the days and months._
SECT. VIII.--_Advantages and disadvantages of these alterations by the Quaker language._

CHAPTER IV.
_Address--common personal gestures or worldly ceremonies of address forbidden--no exception in favour of royalty--reasons against the disuse of these._

CHAPTER V.
_Manners and conversation--hospitality and freedom in Quakers' houses--their conversation more limited than that of others--subjects of conversation examined in our towns--and in the metropolis--extraordinary circumstance that takes place occasionally in the company of the Quakers._

CHAPTER VI.
_Customs before meals--ancients made an oblation to Vesta--moderns have substituted grace--account of a Quaker-grace._

CHAPTER VII.
_Customs at and after meals--Quakers never drink healths or toasts--various reasons for their disuse of these customs--and seldom allow women to retire after dinner and leave the men drinking--Quakers a sober people._

INTRODUCTION.
MOTIVES FOR THE UNDERTAKING--ORIGIN OF THE NAME OF QUAKERS--GEORGE FOX, THE FOUNDER OF THE SOCIETY-SHORT HISTORY OF HIS LIFE.
From the year 1787, when I began to devote my labours to the abolition of the slave trade, I was thrown frequently into the company of the people, called Quakers, these people had been then long unanimous upon this subject. Indeed they had placed it among the articles of their religious discipline. Their houses were of course open to me in all parts of the kingdom. Hence I came to a knowledge of their living manners, which no other person, who was not a Quaker, could have easily obtained.
As soon as I became possessed of this knowledge, or at least of so much of it, as to feel that it was considerable, I conceived a desire of writing their moral history. I believed I should be able to exhibit to the rest of the world many excellent customs, of which they were ignorant, but which it might be useful to them to know. I believed too, that I should be affording to the Quakers themselves, some lessons of utility, by letting them see, as it were in a glass, the reflection of their own images. I felt also a great desire, amidst these considerations, to do them justice; for ignorance and prejudice had invented many expressions concerning them, to the detriment of their character, which their conduct never gave me reason to suppose, during all my intercourse with them, to be true.
Nor was I without the belief, that such a history might afford entertainment to many. The Quakers, as every body knows, differ more than even many foreigners do, from their own countrymen. They adopt a singular mode of language. Their domestic customs are peculiar. They have renounced religious ceremonies, which all other christians, in some form or other, have retained. They are distinguished from all the other islanders by their dress. These differences are great and striking. And I thought therefore that those, who were curious in the development of character, might be gratified in knowing the principles, which produced such numerous exceptions from the general practices of the world.
But though I had conceived from the operation of these sentiments upon my mind, as long ago as I have stated, a strong desire to write the moral history of the Quakers, yet my incessant occupations on the subject of the slave-trade, and indisposition of body afterwards, in consequence of the great mental exertions necessary in such a cause, prevented me from attempting my design. At length these causes of prevention ceased. But when, after this, the subject recurred, I did not seem to have the industry and perseverance, though I had still the inclination left, for the undertaking. Time, however, continued to steal on, till at length I began to be apprehensive, but more particularly within the last two years, that, if I were to delay my work much longer, I might not live to begin it at all. This consideration operated upon me. But I was forcibly struck by another, namely, that, if I were not to put my hand to the task, the Quakers would probably continue to be as little known to their fellow-citizens, as they are at