How To Behave: A Pocket Manual Of Republican Etiquette, And Guide To Correct Personal Habits Part 4

You desire to be a person of "good standing" in society. How _do_ you stand? We refer now to the artistic or esthetic point of view. If you are awkward, you are more likely to manifest your awkwardness in standing than in walking. Do you know where to put your feet and what to do with your hands? In the absence of any better rule or example, try to forget your limbs, and let them take care of themselves. But observe the att.i.tudes which sculptors give to their statues; and study also those of children, which are almost always graceful, because natural. Avoid, on the one hand, the stiffness of the soldier, and, on the other, the ape-like suppleness of the dancing-master; and let there be no straining, no fidgeting, no uneasy s.h.i.+fting of position.

You should stand on _both_ feet, bearing a little more heavily on one than the other. The same general principles apply to the sitting posture. This may be either graceful, dignified, and elegant, or awkward, abject, and uncouth. The latter cla.s.s of qualities may be got rid of and the former acquired, and depend upon it, it is a matter of some consequence which of them characterizes your position and movements. Walking is not so difficult an accomplishment as standing and sitting, but should receive due attention. It has a very close connection with character, and either of them may be improved or deteriorated through the other. A close observer and a sensible and trustworthy monitor of their own s.e.x thus enumerates some of the common faults of women in their "carriage," or manner of walking:

"Slovenliness in walking characterizes some. They go shuffling along, precisely as if their shoes were down at the heel--"slipshod"--and they could not lift up their feet in consequence. If it is dusty or sandy, they kick up the dust before them and fill their skirts with it. This is exceedingly ungraceful. If I were a gentleman, I really do not think I could marry a lady who walked like this; she would appear so very undignified, and I could not be proud of her.

"Some have another awkwardness. They lift up their feet so high that their knees are sent out before them showing the movement through the dress. They always seem to be leaving their skirts behind them, instead of carrying them gracefully about them. Some saunter along so loosely they seem to be hung on wires; others are as stiff as if they supposed only straight lines were agreeable to the eye; and others, again, run the chin forward considerably in advance of the breast, looking very silly and deficient in self-respect.

"Sometimes a lady walks so as to turn up her dress behind every time she puts her foot back, and I have seen a well-dressed woman made to look very awkward by elevating her shoulders slightly and pus.h.i.+ng her elbows too far behind her. Some hold their hands up to the waist, and press their arms against themselves as tightly as if they were glued there; others swing them backward and forward, as a business man walks along the street. _Too short_ steps detract from dignity very much, forming a mincing pace; too long steps are masculine.

"Some walk upon the ball of the foot very flatly and clumsily; others come down upon the heel as though a young elephant was moving; and others, again, ruin their shoes and their appearance by walking upon the side of the foot. Many practice a stoop called the Grecian bend, and when they are thirty, will pa.s.s well, unless the face be seen, for fifty years' old."

Gymnastics, dancing, and the military drill are excellent auxiliaries in the work of physical training, though all of them may be, and constantly are, abused. We can not ill.u.s.trate their application here.

They will receive the attention they deserve in "Hints toward Physical Perfection," already referred to as in preparation.

IV.--SELF-COMMAND.

Without perfect self-control you are constantly liable to do something amiss, and your other social qualifications will avail little. You must not only be fully conscious who you are, what you are, where you are, and what you are about, but you must also have an easy and complete control of all your words and actions, and feel _at home_ wherever you are. You are liable to lose this self-command either through bashfulness or excitement. The former is one of the greatest obstacles with which a majority of young people have to contend. It can be overcome by _resolute effort_ and the cultivation of self-respect and self-reliance. Do not allow it to keep you out of society. You will not conquer it by such a course. You might as reasonably expect to learn to swim without going into the water.

V.--OBSERVATION.

One of the best means of improvement in manners is observation. In company, where you are in doubt in reference to any rule or form, be quiet and observe what others do, and govern your conduct by theirs; but except in mere external forms, beware of a servile imitation. Seek to understand the principles which underlie the observances you witness, and to become imbued with the spirit of the society (if good) in which you move, rather than to copy particulars in the manners of any one.

VI.--PRACTICAL LESSONS.

But the most important instrumentality for the promotion of the externals of good manners is constant practice in the actual every-day intercourse of society; and without this our instructions and your study will both be thrown away. Begin now, to-day, with the next person you meet or address.

IV.

FUNDAMENTAL PRINCIPLES.

Courtesy is the beautiful part of morality, justice carried to the utmost, rect.i.tude refined, magnanimity in trifles.--_Life Ill.u.s.trated._

I.--MANNERS AND MORALS.

Good manners and good morals are founded on the same eternal principles of right, and are only different expressions of the same great truths. Both grow out of the necessities of our existence and relations. We have individual rights based on the fact of our individual being; and we have social duties resulting from our connection, in the bonds of society, with other individuals who have similar rights. Morals and manners alike, while they justify us in a.s.serting and maintaining our own rights, require us scrupulously to respect, in word and act, the rights of others. It is true that the former, in the common comprehension of the term, is satisfied with simple justice in all our relations, while the latter often requires something more than the strictest conscientiousness can demand--a yielding of more than half the road--an exercise of the sentiment of benevolence, as well as of equity; but the highest morality really makes the same requisition, for it includes politeness, and recognizes deeds of kindness as a duty.

II.--RIGHTS.

In this country we need no incitements to the a.s.sertion and maintenance of our rights, whether individual or national. We are ready at all times to do battle for them either with the tongue, the pen, or the sword, as the case may require. Even women have discovered that _they_ have rights, and he must be a bold man indeed who dares call them in question. Yes, we all, men, women, and children, have rights, and are forward enough in claiming then. Are we equally ready to respect the rights of others?

III.--DUTIES.

Out of rights grow duties; the first of which is to live an honest, truthful, self-loyal life, acting and speaking always and everywhere in accordance with the laws of our being, as revealed in our own physical and mental organization. It is by the light of this fact that we must look upon all social requirements, whether in dress, manners, or morals. All that is fundamental and genuine in these will be found to harmonize with universal principles, and consequently with our primary duty in reference to ourselves.

1. _The Senses._

Whenever and wherever we come in contact with our fellow-men, there arises a question of rights, and consequently of duties. We have alluded incidentally to some of them, in speaking of habits and dress.

The senses of each individual have their rights, and it is your duty to respect them. The eye has a claim upon you for so much of beauty in form, color, arrangement, position, and movement as you are able to present to it. A French author has written a book, the aim of which is to show that it is the duty of a pretty woman to look pretty. It is the duty of _all_ women, and all men too, to look and behave just as well as they can, and whoever fails in this, fails in good manners and in duty. The ear demands agreeable tones and harmonious combinations of tones--pleasant words and sweet songs. If you indulge in loud talking, in boisterous and untimely laughter, or in profane or vulgar language, or sing out of tune, you violate its rights and offend good manners. The sense of smell requires pleasant odors for its enjoyment.

Fragrance is its proper element. To bring the fetid odor of unwashed feet or filthy garments, or the stench of bad tobacco or worse whisky, or the offensive scent of onions or garlics within its sphere, is an act of impoliteness. The sense of taste asks for agreeable flavors, and has a right to the best we can give in the way of palatable foods and drinks. The sense of feeling, though less cultivated and not so sensitive as the others, has its rights too, and is offended by too great coa.r.s.eness, roughness, and hardness. It has a claim on us for a higher culture.

2. _The Faculties._

And if the senses have their rights, we must admit that the higher faculties and feelings of our nature are at least equally dowered in this respect. You can not trespa.s.s upon one of them without a violation of good manners. We can not go into a complete exposition of the "bill of rights" of each. You can a.n.a.lyze them for yourself, and learn the nature of their claims upon you. In the mean time, we will touch upon a point or two here and there.

3. _Opinions._

Each person has a right to his or her opinions, and to the expression of them _on proper occasions_, and there is no duty more binding upon us all than the most complete and respectful toleration. The author of "The Ill.u.s.trated Manners Book" truly says:

"_Every denial of, or interference with, the personal freedom or absolute rights of another, is a violation of good manners._ He who presumes to censure me for my religious belief, or want of belief; who makes it a matter of criticism or reproach that I am a Theist or Atheist, Trinitarian or Unitarian, Catholic or Protestant, Pagan or Christian, Jew, Mohammedan, or Mormon, is guilty of rudeness and insult. If any of these modes of belief make me intolerant or intrusive, he may resent such intolerance or repel such intrusion; but the basis of all true politeness and social enjoyment is the mutual tolerance of personal rights."

4. _The Sacredness of Privacy._

Here is another pa.s.sage from the author just quoted which is so much to the point that we can not forbear to copy it:

"One of the rights most commonly trespa.s.sed upon const.i.tuting a violent breach of good manners, is the right of privacy, or of the control of one's own person and affairs. There are places in this country where there exists scarcely the slightest recognition of this right. A man or woman bolts into your house without knocking. No room is sacred unless you lock the door, and an exclusion would be an insult. Parents intrude upon children, and children upon parents. The husband thinks he has a right to enter his wife's room, and the wife would feel injured if excluded, by night or day, from her husband's.

It is said that they even open each other's letters, and claim, as a right, that neither should have any secrets from the other.

"It in difficult to conceive of such a state of intense barbarism in a civilized country, such a denial of the simplest and most primitive rights, such an utter absence of delicacy and good manners; and had we not been a.s.sured on good authority that such things existed, we should consider any suggestions respecting them needless and impertinent.

"Each person in a dwelling should, if possible, have a room as sacred from intrusion as the house is to the family. No child, grown to years of discretion, should be outraged by intrusion. No relation, however intimate, can justify it. So the trunks, boxes, packets, papers, and letters of every individual, locked or unlocked, sealed or unsealed, are sacred. It is ill manners even to open a book-case, or to read a written paper lying open, without permission expressed or implied.

Books in an open case or on a center-table, cards in a card-case, and newspapers, are presumed to be open for examination. Be careful where you go, what you read, and what you handle, particularly in private apartments."

This right to privacy extends to one's business, his personal relations, his thoughts, and his feelings. _Don't intrude_; and always "mind your own business," which means, by implication, that you must let other people's business alone.

5. _Conformity._

You must conform, to such an extent as not to annoy and give offense, to the customs, whether in dress or other matters, of the circle in which you move. This conformity is an implied condition in the social compact. It is a practical recognition of the right of others, and shows merely a proper regard for their opinions and feelings. If you can not sing in tune with the rest, or on the same key, remain silent.

You may be right and the others wrong but that does not alter the case. Convince them, if you can, and bring them to your pitch, but never mar even a low accord. So if you can not adapt your dress and manners to the company in which you find yourself, the sooner you take your leave the better. You may and should endeavor, in a proper way, to change such customs and fas.h.i.+ons as you may deem wrong, or injurious in their tendency, but, in the mean time, you have no right to violate them. You may choose your company, but, having chosen it, you must conform to its rules til you can change them. You are not compelled to reside in Rome; but if you choose to live there, you must "do as the Romans do."

The rules which should govern your conduct, as an isolated individual, were such a thing as isolation possible in the midst of society, are modified by your relations to those around you. This life of ours is a complex affair, and our greatest errors arise from our one-side views of it. We are sovereign individuals, and are born with certain "inalienable rights;" but we are also members of that larger individual society, and our rights can not conflict with the duties which grow out of that relation. If by means of our non-conformity we cause ourselves to be cut off, like an offending hand, or plucked out, like an offending eye, our usefulness is at once destroyed.

It is related of a certain king that on a particular occasion he turned his tea into his saucer, contrary to his custom and to the etiquette of society, because two country ladies, whose hospitalities he was enjoying, did so. That king was a _gentleman_; and this anecdote serves to ill.u.s.trate an important principle; namely, that _true politeness and genuine good manners often not only permit, but absolutely demand, a violation of some of the arbitrary rules of etiquette_.

The _highest law_ demands complete HARMONY in all spheres and in all relations.