to death and destruction in their most hide

ous form, or to recover any already entered, before retreat becomes impossible; if it should sooth the tumults of one uneasy bosom, or should it, in any instance, promote the happiness, or lessen the misery, of my fellow-creatures and countrymen, then would my labour answer all its purpose, and obtain the end for which it was designed.

CHAP. XI.

Henry visits the Quakers' meeting.-They do not escape

his criticism. He lashes their follies, but admires their origin, and thinks their principles admirable in the conduct of civil life.-Description of a female preacher, holding forth on a tripod.-Question, is it imposture or impiety, or a mixture of both.-Characteristic features of Quakerism.-Interesting researches and curious facts.

TO complete the observations of Henry, on the religious features of the city of Bath,

it is proper to observe, that the Society of Friends, called Quakers, did not escape his criticism; and, as his remarks are sprinkled with some novelty, I am proud to believe the reader will find them worthy of attentention,

The radical origin of the Quakers is so little understood, that I shall commence with Henry's thoughts upon that subject. It is very naturally traced to that period of religious disquietude, in which the Church of England was established. The general idea of reform was the rejection of outward ceremonies; but of the degree to which this rejection should be carried, it could not but happen, that almost every man who thought for himself must have had a different opinion: hence it happened, that among the advocates for spiritual religion there were dissenters of every class; and, of these, For seems to have aimed at the highest refinement.

Whatever may have been, or may be, the

notions of individuals among this "Society of Friends," as they denominate themselves, the broad principles of their religion were acknowledged by Henry to be, unquestionably, the most admirable that can be adopted by mankind, and the only ones, it was not thought too much by Henry to say, that can constitute society, and regulate human life, on the principles laid down by the Teacher of Nazareth. In analyzing the principles of the religion of the Druids, Henry was struck with the surprizing coincidence between these and those of the Quakers. And he observed, that this sect originally appeared under the name of Seekers, and very generally, if not first, in South Wales. For it was known that George Fox arranged his system, after availing himself of the experience and labours of William Erbury and Walter Cradock, natives of that part of Wales where the bardic institution was preferred. And it was in Henry's own recollection, that the Welsh

Welsh Quakers still hold their meetings in the open air, mostly in a circular enclosure called Monevent.

This idea is also supported by others, as well as Henry, who express an opinion, that the more the matter is considered, the more probable it will appear, that the masterly policy with which the Quaker sect is internally organized and governed, was not the contrivance of so obscure an individual as George Fox; and on this probability, every particular that can illustrate the obscure history of the ancient priesthood of northern Europe must be the more interesting. From Henry's studies he formed a very pleasing opinion of the Druids, as well as a strict analogy of their lives to the inflexible morality of the Quakers. The Cambrian nations were represented to him as divided into the bards and the unlettered. To the bard it was forbidden to bear arms, or to become a party in a dispute; nor was a naked weapon even to be held exposed in his presence. If a bard appeared in his white

coloured robe, even between armies in the heat of action, both parties would instantly desist. Diodorus Siculus alludes to this fact, but attributes it mistakingly to the harmony of their lyres. The bards were divided into Bards Braint, who were the civil magistrates or judges, and Bards Druid, who were the priests of the community. The Braints wore sky-blue and the Druids white robes. To the bards were attached an executive power, named Ovydd, also distinguished by a peculiar habit, a green one, and forming an order to which the laity thought it honourable to belong. All these classes were selected, at the pleasure of the bards, from among the awenyddion or pupils. The elections were made publicly, at a gorsedd, or meeting of bards, which was held every three months, at fixed places, in the open air. The place was set apart by forming a circle of stones, within which the bards stood bare-footed and bare-headed, to recite the bardic traditions, laws, &c. The ceremony used on opening a meeting con