Читать книгу A Portraiture of Quakerism (Vol. 1-3) - Thomas Clarkson - Страница 28

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Diversions of the field—diversions of the field forbidden—general thoughtlessness on this subject—sentiments of Thomson—sentiments of George Fox—of Edward Burroughs—similar sentiments of Cowper—law of the society on the subject.

The diversions of the field are usually followed by people, without any consideration, whether they are justifiable, either in the eye of morality or of reason. Men receive them as the customs of their ancestors, and they are therefore not likely to entertain doubts concerning their propriety. The laws of the country also sanction them; for we find regulations and qualifications on the subject. Those also who attend these diversions, are so numerous, and their rank, and station, and character, are often such, that they sanction them again by their example, so that few people think of making any inquiry, how far they are allowable as pursuits.

But though this general thoughtlessness prevails upon this subject, and though many have fallen into these diversions as into the common customs of the world, yet benevolent and religious individuals have not allowed them to pass unnoticed, nor been backward in their censures and reproofs.

It has been matter of astonishment to some, how men, who have the powers of reason, can waste their time in galloping after dogs, in a wild and tumultuous manner, to the detriment often of their neighbours, and to the hazard of their own lives; or how men, who are capable of high intellectual enjoyments, can derive pleasure, so as to join in shouts of triumph, on account of the death of an harmless animal; or how men, who have organic feelings, and who know that other living creatures have the same, can make an amusement of that, which puts brute-animals to pain.

Good poets have spoken the language of enlightened nature upon this subject. Thomson in his Seasons, introduces the diversions of the field in the following manner.

"Here the rude clamour of the sportsman's joy,

The gun fast-thund'ring, and the winded horn,

Would tempt the muse to sing the rural game."

But further on he observes,

"These are not subjects for the peaceful muse;

Nor will she stain with such her spotless song;

Then most delighted, when she social sees

The whole mix'd animal-creation round.

Alive and happy; 'Tis not joy to her

This falsely cheerful barbarous game of death."

Cowper, in his task, in speaking in praise of the country, takes occasion to express his disapprobation of one of the diversions in question.

"They love the country, and none else, who seek

For their own sake its silence and its shade,

Delights, which who would leave, that has a heart

Susceptible of pity, or a mind,

Cultur'd, and capable of sober thought,

For all the savage din of the swift pack

And clamours of the field? Detested sport

That owes its pleasures to another's pain,

That feeds upon the sobs and dying shrieks

Of harmless nature, dumb, but yet endued

With eloquence, that agonies inspire

Of silent tears, and heart-distending sighs!

Vain tears alas! and sighs, that never find

A corresponding tone in jovial souls!"

In these sentiments of the poets the Quakers, as a religious body, have long joined. George Fox specifically reprobated hunting and hawking, which were the field diversions of his own time. He had always shewn, as I stated in the introduction, a tender disposition to brute-animals, by reproving those, who had treated them improperly in his presence. He considered these diversions, as unworthy of the time and attention of men, who ought to have much higher objects of pursuit. He believed also, that real christians could never follow them; for a christian was a renovated man, and a renovated man could not but know the works of creation better, than to subject them to his abuse.

Edward Burroughs, who lived at the same time, and was an able minister of the society, joined George Fox in his sentiments with respect to the treatment of animals. He considered that man in the fall, or the apostate man, had a vision so indistinct and vitiated that he could not see the animals of the creation, as he ought, but that the man, who was restored, or the spiritual christian, had a new and clear discernment concerning them, which would oblige him to consider and treat them in a proper manner.

This idea of George Fox and of Edward Burroughs seems to have been adopted or patronized by the Poet Cowper.

"Thus harmony, and family accord,

Were driven from Paradise; and in that hour

The seeds of cruelty, that since have swell'd

To such gigantic and enormous growth,

Were sown in human natures fruitful soil.

Hence date the persecution and the pain,

That man inflicts on all inferior kinds,

Regardless of their plaints. To make him sport,

To gratify the frenzy of his wrath,

Or his base gluttony, are causes good,

And just, in his account, why bird and beast

Should suffer torture—"

Thus the Quakers censured these diversions from the first formation of their society, and laid down such moral principles with respect to the treatment of animals, as were subversive of their continuance. These principles continued to actuate all true Quakers, who were their successors; and they gave a proof, in their own conduct, that they were influenced by them, not only in treating the different animals under their care with tenderness, but in abstaining from all diversions in which their feelings could be hurt. The diversions however, of the field, notwithstanding that this principle of the brute-creation had been long recognized, and that no person of approved character in the society followed them, began in time to be resorted to occasionally by the young and thoughtless members, either out of curiosity, or with a view of trying them, as means of producing pleasure. These deviations, however from the true spirit of Quakerism became at length known. And the Quakers, that no excuse might be left to any for engaging in such pursuits again, came to a resolution in one of their yearly meetings, giving advice upon the subject in the following words.

⁸"We clearly rank the practice of hunting and shooting for diversion with vain sports; and we believe the awakened mind may see, that even the leisure of those whom providence hath permitted to have a competence of worldly goods, is but ill filled up with these amusements. Therefore, being not only accountable for our substance, but also for our time, let our leisure be employed in serving our neighbour, and not in distressing the creatures of God for our amusement."

I shall not take upon me to examine the different reasons upon which we find the foundation of this law. I shall not enquire how far a man's substance, or rather his talent, is wasted or misapplied, in feeding a number of dogs in a costly manner, while the poor of the neighbourhood may be starving, or how far the galloping after these is in the eye of christianity a misapplication of a person's time. I shall adhere only to that part of the argument, how far a person has a right to make a ⁹pleasure of that, which occasions pain and death to the animal-creation: and I shall shew in what manner the Quakers argue upon this subject, and how they persuade themselves, that they have no right to pursue such diversions, but particularly when they consider themselves as a body of professing christians.