SECTION VI.

Thirdly, against the alteration of the names of the days and months-People, it is said, do not necessarily pay homage to idols, who continue in the use of the ancient names—If the Quaker-principles, also, were generally adopted on this subject, language would be thrown into confusion-Quakers, also by attempting to steer clear of idolatry, fall into itReplies of the Quakers to these objections. THE next objections for consideration, which are made against the language of the Society, are those, which relate to their alteration of the names of the Days and the Months. These objections are commonly made, when the language of the Quakers becomes a subject of conversation with the world.

"There is great absurdity, it is said, in supposing that persons pay any respect to Heathen idols, who retain the use of the ancient names of the divisions of time. How many thousands are there, who know nothing of their origin! The common people of the country know none of the reasons why the months. and days are called as they are. The middle classes are mostly ignorant of the same. They, who are well informed on the subject, never once think, when they mention the months and days, on the reason of the rise of their names. Indeed the almost hourly use of those names secures, the oblivion of their origin. Who, when he speaks of Wednesday and Thursday, thinks that these were the days

sacred to Woden and Thor? But there can be no idolatry, where there is no intention to idolize."

"Great weakness, it is said again, is manifested by the Quakers, in quarrelling with a few words in the language, and in living at peace with others, which are equally objectionable. Every reason, it is said, must be a weak one, which is not universal. But if some of the reasons given by the Quakers were universally applied, they would throw language into as much confusion as the builders of Babel. The word Smith, for example, which is the common name of many families, ought to be objected to by this rule, if the person, to whom it belongs, happens to be a carpenter. And the word Carpenter, which is likewise a family-name, ought to be objected to, if the person so called should happen to be a smith. And, in this case, men would be obliged to draw lots for numbers, and to be called by the numerical ticket, which they should draw."

"It is objected, again, to the Quakers, that by attempting to steer clear of idolatry they fall into it. They are considered to be genuine idolaters in this case. The blind Pagan imagined a moral being, either heavenly or infernal, to inhere in a log of wood or a block of stone. The Quakers, in like manner, imagine a moral being, Truth or Falsehood, to exist in a lifeless word, and this independently of the sense in which it is spoken, and in which it is known that it will be understood. What is this, it is said, but a species of idolatry, and a degrading superstition?"

The Quakers would reply to these observations: First, that they do not charge others with idolatry

in the use of these names, who know nothing of their origin, or who feel no impropriety in their use.

Secondly, that if the principle, upon which they found their alterations in language, cannot, on account of existing circumstances, be followed in all cases, there is no reason why it should not be followed where it can. In the names of men, it would be impossible to adopt it. Old people are going off, and young people are coming up, and people of all descriptions are themselves changing; and a change of names to suit every person, condition, and qualification, would be impossible.

Thirdly, that they pay no more homage or obeisance to words, than the obeisance of truth. There is always a propriety in truth, and an impropriety in falsehood. And in proportion as the names of things accord with their essences, qualities, properties, characters, and the like, they are more or less proper. September, for example, is not an appropriate name, if its meaning be inquired into, for the month which it represents: but the Ninth Month is, and the latter appellation will stand the test of the strictest inquiry.

They would say, again, that this, as well as the other alterations in their language, has had a moral influence on the Society, and has been productive of moral good. In the same manner as the dress, which they received from their ancestors, has operated as a guardian or preservative of virtue, so has the language which they received from them also. This language has made the world overseers: of the conduct of the Society. A Quaker is known

by it as much as by his dress. It operates, by discovering him, as a check upon his actions. It keeps him, also, like the dress, distinct from others. And the Quakers believe that they can never keep up their Christian discipline, except they keep clear of the spirit of the world. Hence it has been considered as of great importance to keep up the plain language. And this importance has been further manifested by circumstances, that have taken place within the pale of the Society. For, in the same manner as they, who begin to depart from the simplicity of dress, are generally in a way to go off among the world, so are those, who depart from the simplicity of the language. Each deviation is a sign of a temper for desertion. Each deviation brings them in appearance nearer to the world. But the nearer they resemble the world in this respect, the more they are found to mix with it. They are of course the more likely to be seduced from the wholesome prohibitions of the Society. The language, therefore, of the Quakers has grown up insensibly as a wall of partition, which could not now, it is contended, be taken away, without endangering the innocence of their youth.

SECTION VII.

Advantages and disadvantages of the system of the Quaker-language—Disadvantages are, that it may lead to superstition and hypocrisy-Advantages are, that it excludes flattery-is founded upon truth -promotes truth, and correctness in the expression of ideas-Observation of Hobbes-would be the most perfect model for an universal calendar-The use or disuse of this system may, either of them, be made beneficial to morality.

I HAVE now given to the reader the objections that are usually made to the alterations, which the Quakers have introduced into the language of the country, as well as the replies which they themselves would make to these objections. I shall solicit the continuance of his patience a little longer or till I have made a few remarks of my own upon this subject.

It certainly becomes people, who introduce great peculiarities into their system, to be careful that these are well founded, and to consider how far they may bring their minds into bondage, or what moral effects they may produce on their character in a course of time.

On the reformed language of the Society it may be observed, that both advantages and disadvan tages may follow, according to the due or undue estimation, in which individuals may hold it.