The Gentleman and Lady's Book of Politeness and Propriety of Deportment Part 1

The Gentleman and Lady's Book of Politeness and Propriety of Deportment, Dedicated to the Youth of Both s.e.xes.

by Elisabeth Celnart.

PREFACE.

The present work has had an extensive circulation in France, the country which we are accustomed to consider as the genial soil of politeness; and the publishers have thought it would be rendering a useful service on this side of the Atlantic to issue a translation of it.

Some foreign visitors in our country, whose own manners have not always given them a right to be censors of others, have very freely told us what we ought _not_ to do; and it will be useful to know from respectable authority, what is done in polished society in Europe, and, of course, what we _ought to do_, in order to avoid all just censure.

This object, we are confident, will be more effectually accomplished by the study of the principles and rules contained in the present volume, than by any other of the kind.

By persons who are deemed competent judges in such a case, this little work has been p.r.o.nounced to be one of the most useful and practical works extant upon the numerous and delicate topics which are discussed in it. We are aware, that a man can no more acquire the ease and elegance of a finished gentleman, by any manual of this kind, than in the fine arts he could become a skilful painter or sculptor by studying books alone, without practice. It is, however, equally true, that the _principles_ of Politeness may be studied, as well as the principles of the arts. At the same time, intercourse with polite society, in other words, _practice_, as in the case of the arts, must do the rest.

The reader will find in this volume some rules founded on customs and usages peculiar to France and other countries, where the Roman Catholic religion is established. But it was thought better to retain them in the work, than to mutilate it, by making such material alterations as would have been occasioned by expunging every thing of that description. In our liberal and tolerant country, these peculiarities will give offence to none; while to many, their novelty, at least, will be interesting.

The Translator.

_Boston, May 6, 1833._

PART I.

INTRODUCTION.

_Of Propriety of Deportment, and its Advantages._

Propriety of deportment, or _bienseance_, is a happy union of the moral and the graceful; it should be considered in two points of view, and ought therefore to direct us in our important duties, as well as our more trifling enjoyments. When we regard it only under this last aspect, some contend that mere intercourse with the world gives a habit and taste for those modest and obliging observances which const.i.tute true politeness; but this is an error. Propriety of deportment, is the valuable result of a knowledge of one's-self, and of respect for the rights of others; it is a feeling of the sacrifices which are imposed on self-esteem by our social relations; it is, in short, a sacred requirement of harmony and affection. But the usage of the world is merely the gloss, or rather the imitation of propriety: since instead of being like that, based upon sincerity, modesty and courtesy, it consists, in not being constant in anything, and in amusing itself by playing off its feelings and ridicule, against the defects and excellences of others, provided that this is done with grace, and is never carried so far as to wound the self-esteem of any one. Thanks to custom, it is sufficient in order to be recognised as amiable, that he who is the subject of a malicious pleasantry may laugh as well as the author of it. The usage of the world is therefore often nothing more than a skilful calculation of vanity, a futile game, a superficial observance of form, a false politeness which would lead to frivolity or perfidy, did not true politeness animate it with delicacy, reserve and benevolence. Would that custom had never been separated from this virtuous amiableness! We should then never see well-intentioned and good people suspicious of politeness; and when victims to the deceitful, justly exclaim with bitterness, _This is your man of politeness_; nor should we ever have made a distinction between the fixed principles of virtue, and what is fit and expedient. The love of good, in a word, virtue, is then the soul of politeness; the feeling of a just harmony between our interest and our social relations, is also indispensable to this agreeable quality. Excessive gaiety, extravagant joy, great depression, anger, love, jealousy, avarice, and generally all the pa.s.sions, are too often dangerous shoals to propriety of deportment.

Moderation in everything is so essential, that it is even a violation of propriety itself to affect too much the observance of it.

It is to propriety, its justice and attractions, that we owe all the charm, I might almost say, the being able to live in society. At once the effect and cause of civilization, it avails itself of the grand spring of the human mind, self-love, in order to purify and enn.o.ble it; to subst.i.tute for pride and all those egotistical or offensive feelings which it generates, benevolence, with all the amiable and generous sentiments, which it inspires. In an a.s.sembly of truly polite people, all evil seems to be unknown; what is just, estimable, and good, or what we call fit or suitable, is felt on all sides; and actions, manners and language alike indicate it. Now if we place in this select a.s.sembly, a person who is a stranger to the advantages of a polite education, he will at once be made sensible of the value of it, and will immediately desire to display the same urbanity by which he has himself been pleased.

If politeness is necessary in general, it is not less so in particular cases. Neither rank, talents, fortune, nor beauty, can dispense with this amenity of manners; nor can any thing inspire regard or love, without that graceful affability, that mild dignity, that elegant simplicity, which make the name of _Frenchman_ synonymous with _amiable_, and make Paris dear, to whatever has understanding and taste. If all the world feels the truth of the verse which is now a proverb,

Cette grace plus belle encors que la beaute,[1]

every one also is sensible, that grace in conferring a favor, affects us more than the favor itself, and that a kind smile, and an affectionate tone, penetrate the heart more deeply than the most brilliant elocution.

As to the technical part of politeness, or forms alone, the intercourse of society, and good advice, are undoubtedly useful; but the grand secret of never failing in propriety of deportment, is to have an intention of always doing what is right. With such a disposition of mind, exactness in observing what is proper, appears to all to possess a charm and influence; and then not only do mistakes become excusable, but they become even interesting from their thoughtlessness and navete.

After the manner of St. Augustine, who used to say, _Love G.o.d, and then do what you wish_, we would say to those, just making their debut in society, Be modest, benevolent, and do not distress yourself on account of the mistakes of your inexperience; a little attention, and the advice of a friend, will soon correct these trifling errors. Such a friend, I wish to be to you. In undertaking to revise, and almost entirely remodel, the _Manual of Good Society_, I have wished and have engaged to be useful to you. A more methodical arrangement of the work, more precise and varied details, in short, important applications to all conditions and circ.u.mstances of life, I venture to believe, will make this treatise worthy of its design.

[1] That grace, which is more beautiful than beauty itself.--_T._

CHAPTER I.

_Of propriety of conduct in relation to religious duties._

We have said, that propriety ought to preside over the sublimest instructions of morality, as it also regulates the gayest movements of pleasure. We proceed first, therefore, to consider religious deportment.

SECTION I.

_Of respectful deportment at Church._

Religious sentiment is the great, perhaps the only difference which we find between man and other animals. However it may absorb you by its depth, exalt you with delight, or withdraw from you in misfortune, this mysterious and sublime sentiment ought always to command your respect.

Therefore, without objecting to particular differences of wors.h.i.+p, never enter a church without submitting to the requirements of religion.[2]

Observe silence, or at least speak seldom, and in a low voice; uncover yourself; advance with a slow and grave step; stop, at the same time making an inclination of your body, if any ceremony engages the a.s.sembly. Whether the church be Jewish, Catholic, or Protestant, recollect, that in this place men honor the Creator of the Universe; that here they seek consolation in their troubles, and pardon of their sins.

If you visit a church or any similar edifice, from curiosity, endeavor to do it out of the time of service. Contemplate silently the pictures, monuments, &c.; beware of imitating those vandals, who deface with their obscure and ephemeral names those monuments which are destined to endure for ages. Do not like them forget, that the only thing which you can expect is a smile of contempt from all enlightened friends of the arts.

Do not wait till the keepers remind you of the remuneration due to their kindness in conducting you; offering it to them with your thanks on taking leave; and in order to this, be always provided with small change. The respect due to the place requires us to abstain from everything which resembles the cares of business.

I have thus far spoken only the language of toleration, and of religious wors.h.i.+p in general, but I am now going to use that of faith and devotion. Let the neatness and modesty of your apparel, and your discreet and respectful deportment, show that you perceive what is due to the house of G.o.d. Incline your body on entering; take the holy water;[3] then advance by the shortest way, and without precipitation, to the place which you are to occupy; if possible, do not change it; neither put yourself in the pa.s.sage, nor carry the chairs to a distance; take two together, to avoid turning your seat as circ.u.mstances may require in the course of the ceremony.[4]

If the services have commenced, place yourself in the rear, in order not to disturb those present by your coming. The same motive ought to prevent your going away before the end, except from pressing necessity.

If you are accompanied by a lady to whom you owe deference, advance and present to her the holy water; prepare two chairs for her, and place yourself near. In leaving church, clear the pa.s.sage for her; carry her prayer-book, present her again with the holy water, and hold the door open to let her pa.s.s. Indeed, these two last marks of politeness should be shown indiscriminately by well-bred people to any who happen to be near them, in entering or leaving the church. Kind regards towards our neighbors are a worthy accompaniment of devotion.

If on a crowded occasion you have two chairs, it is well to offer one of them to those who have none; a man ought even to give up his own to a lady who might be standing. Every one knows that it is contrary to the sanct.i.ty of the place, to walk in a church as upon a public promenade; to convene there as in a private house; to cast on one side and the other looks of curiosity; to have a mien which displays uneasiness or weariness; to balance yourself upon the seat, or shake in an annoying manner that of the person before you; to carry with you dogs, packets, &c.

During the sermon, it is necessary to endeavor to make no noise, and to bow with profound respect every time the preacher p.r.o.nounces the sacred name of Jesus Christ.[5]

Whether you give or withhold an offering to the mendicants of either s.e.x, they should be answered by a kind salutation.

It is entirely contrary to religious propriety to press forward, in going to the altar; you ought to wait in silence your turn, without trying to supplant those before you; however, should you have any urgent motives, you can make them known with mildness and politeness. Disputes which arise with regard to this, are at the same time an absurdity and impiety.

When you take a place at the holy table, you should lay aside gloves, book, cane, &c. It is well for ladies to cover themselves with a veil half drawn; it is a mark of reverence as well as modesty.

[2] The directions which here follow, are obviously intended for those who profess the Catholic religion; but most of them are also applicable to other denominations of Christians.--_T._

[3] This refers to the usage in Catholic churches, in which the consecrated or holy water is kept in a vase, appropriated to the purpose, near the entrance and in other parts of the church.--_T._

[4] These directions are more particularly applicable to Catholic churches in foreign countries, where it is not the general custom, as in the United States, to have pews. The whole floor is an open area, and supplied with chairs; each person, during service takes two, one of which he sits in, and places the other before him to kneel upon. This custom of using chairs, however, is not universal even in Europe; and the author observes, in a note, that it were to be wished that in all parts of France they would adopt the custom observed at Havre, Dieppe, and other cities of Normandy, where, instead of having chairs, the churches are furnished throughout with fixed seats or benches, by which means the service is conducted with much more order and decorum.--_T._

[5] This latter direction is more particularly applicable to Catholic usage.--_T._