How to Behave: A Pocket Manual of Republican Etiquette, and Guide to Correct Personal Habits. Wells Samuel Roberts
upon house and equipage. It is shown in the avidity with which every new work is bought and read which pretends to lay down the laws that govern the behavior of circles supposed to be, par excellence, polite. It is shown in the fact, that, next to calling a man a liar, the most offensive and stinging of all possible expressions is, 'You are no gentleman!'"
He claims that this is a national trait, and expresses the belief that every uncorrupt American man desires to be, and to be thought, a gentleman; that every uncorrupt American woman desires to be, and to be thought, a lady.
"But," he adds, "the instinct of courtesy is not enough, nor is opportunity equivalent to possession. The truth is palpable, that our men are not all gentlemen, nor our women all ladies, nor our children all docile and obliging. In that small and insignificant circle which is called 'Society,' which, small and insignificant as it is, gives the tone to the manners of the nation, the chief efforts seem to be, to cleanse the outside of the platter, to conceal defects by gloss and glitter. Its theory of politeness and its maxims of behavior are drawn from a state of things so different from that which here prevails, that they produce in us little besides an exaggerated ungracefulness, a painful constraint, a complete artificiality of conduct and character. We are trying to shine in borrowed plumes. We would glisten with foreign varnish. To produce an effect is our endeavor. We prefer to act, rather than live. The politeness which is based on sincerity, good-will, self-conquest, and a minute, habitual regard for the rights of others, is not, we fear, the politeness which finds favor in the saloons upon which the upholsterer has exhausted the resources of his craft. Yet without possessing, in a certain degree, the qualities we have named, no man ever did, and no man ever will, become a gentleman. Where they do not bear sway, society may be brilliant in garniture, high in pretension, but it is intrinsically and incurably vulgar!"
The utility of good manners is universally acknowledged perhaps, but the extent to which genuine courtesy may be made to contribute to our success as well as our happiness is hardly realized. We can not more satisfactorily illustrate this point than by quoting the following lesson of experience from the Autobiography of the late Dr. Caldwell, the celebrated physician and phrenologist:
"In the year 1825 I made, in London, in a spirit of wager, a decisive and satisfactory experiment as to the effect of civil and courteous manners on people of various ranks and descriptions.
"There were in a place a number of young Americans, who often complained to me of the neglect and rudeness experienced by them from citizens to whom they spoke in the streets. They asserted, in particular, that as often as they requested directions to any point in the city toward which they were proceeding, they either received an uncivil and evasive answer, or none at all. I told them that my experience on the same subject had been exceedingly different: that I had never failed to receive a civil reply to my questions—often communicating the information requested: and that I could not help suspecting that their failure to receive similar answers arose, in part at least, if not entirely, to the plainness, not to say the bluntness, of their manner in making their inquiries. The correctness of this charge, however, they sturdily denied, asserting that their manner of asking for information was good enough for those to whom they addressed themselves. Unable to convince them by words of the truth of my suspicions, I proposed to them the following simple and conclusive experiment:
"'Let us take together a walk of two or three hours in some of the public streets of the city. You shall yourselves designate the persons to whom I shall propose questions, and the subjects also to which the question shall relate; and the only restriction imposed is, that no question shall be proposed to any one who shall appear to be greatly hurried, agitated, distressed, or any other way deeply preoccupied, in mind or body, and no one shall speak to the person questioned but myself.'
"My proposition being accepted, out we sallied, and to work we went; and I continued my experiment until my young friends surrendered at discretion, frankly acknowledging that my opinion was right, and theirs, of course was wrong; and that, in our passage through life, courtesy of address and deportment may be made both a pleasant and powerful means to attain our ends and gratify our wishes.
"I put questions to more than twenty persons of every rank, from the high-bred gentleman to the servant in livery, and received in every instance a satisfactory reply. If the information asked for was not imparted, the individual addressed gave an assurance of his at being unable to communicate it.
"What seemed to surprise my friends was, that the individuals accosted by me almost uniformly imitated my own manner. If I uncovered my head, as I did in speaking to a gentleman, or even to a man of ordinary appearance and breeding, he did the same in his reply; and when I touched my hat to a liveried coachman or waiting man, his hat was immediately under his arm. So much may be done, and such advantages gained, by simply avoiding coarseness and vulgarity, and being well bred and agreeable. Nor can the case be otherwise. For the foundation of good breeding is good nature and good sense—two of the most useful and indispensable attributes of a well-constituted mind. Let it not be forgotten, however, that good breeding is not to be regarded as identical with politeness—a mistake which is too frequently, if not generally, committed. A person may be exceedingly polite without the much higher and more valuable accomplishment of good breeding."
Believing that the natural qualities essential to the character of the gentleman or the lady exist in a high degree among our countrymen and countrywomen, and that they universally desire to develop these qualities, and to add to them the necessary knowledge of all the truly significant and living forms and usages of good society, we have written the work now before you. We have not the vanity to believe that the mere reading of it will, of itself, convert an essentially vulgar person into a lady or a gentleman; but we do hope that we have furnished those who most need it with available and efficient aid; and in this hope we dedicate this little "Manual of Republican Etiquette" to all who are, or would be, in the highest sense of these terms,
HOW TO BEHAVE
I.
PERSONAL HABITS
Attention to the person is the first necessity of good manners.—Anon.
I.—WHERE TO COMMENCE
If you wish to commence aright the study of manners, you must make your own person the first lesson. If you neglect this you will apply yourself to those which follow with very little profit. Omit, therefore, any other chapter in the book rather than this.
The proper care and adornment of the person is a social as well as an individual duty. You have a right to go about with unwashed hands and face, and to wear soiled and untidy garments, perhaps, but you have no right to offend the senses of others by displaying such hands, face, and garments in society. Other people have rights as well as yourself, and no right of yours can extend so far as to infringe theirs.
But we may safely assume that no reader of these pages wishes to render himself disgusting or even disagreeable or to cut himself off from the society of his fellow-men. We address those who seek social intercourse and desire to please. They will not think our words amiss, even though they may seem rather "personal;" since we have their highest good in view, and speak in the most friendly spirit. Those who do not need our hints and suggestions under this head, and to whom none of our remarks may apply, will certainly have the courtesy to excuse them for the sake of those to whom they will be useful.
II.—CLEANLINESS
"Cleanliness is akin to godliness," it is said. It is not less closely related to gentility. First of all, then, keep yourself scrupulously clean—not your hands and face merely, but your whole person, from the crown of your head to the sole of your foot. Silk stockings may hide dirty feet and ankles from the eye, but they often reveal themselves to another sense, when the possessor little dreams of such an exposure. It is far better to dress coarsely and out of fashion and be strictly clean, than to cover a dirty skin with the finest and richest clothing. A coarse shirt or a calico dress is not necessarily vulgar, but dirt is essentially so. We do not here refer, of course, to one's condition while engaged in his or her industrial occupation. Soiled hands and even a begrimed face are badges of honor in the field, the workshop, or the kitchen, but in a country in which soap