A few words as to the prevalent ideas in respect to French cookery.

Having heard much of it, with no very distinct idea of what it is, our people have somehow fallen into the notion that its _forte_ lies in high spicing--and so when our cooks put a great abundance of clove, mace, nutmeg, and cinnamon into their preparations, they fancy that they are growing up to be French cooks. But the fact is, that the Americans and English are far more given to spicing than the French. Spices in our made dishes are abundant, and their taste is strongly p.r.o.nounced. Living a year in France one forgets the taste of nutmeg, clove, and allspice, which abounds in so many dishes in America. The English and Americans deal in _spices_, the French in _flavors_--flavors many and flue, imitating often in their delicacy those subtle blendings which nature produces in high-flavored fruits. The recipes of our cookery-books are most of them of English origin, coming down from the times of our phlegmatic ancestors, when the solid, burly, beefy growth of the foggy island required the heat of fiery condiments, and could digest heavy sweets. Witness the national recipe for plum-pudding: which may be rendered: Take a pound of every indigestible substance you can think of, boil into a cannon-ball, and serve in flaming brandy. So of the Christmas mince-pie, and many other national dishes. But in America, owing to our brighter skies and more fervid climate, we have developed an acute, nervous delicacy of temperament far more akin to that of France than of England.

Half of the recipes in our cook-books are mere murder to such const.i.tutions and stomachs as we grow here. We require to ponder these things, and think how we, in our climate and under our circ.u.mstances, ought to live; and in doing so, we may, without accusation of foreign foppery, take some leaves from many foreign books.

XIV.

EARLY RISING

There is no practice which has been more extensively eulogized in all ages than early rising; and this universal impression is an indication that it is founded on true philosophy. For it is rarely the case that the common sense of mankind fastens on a practice as really beneficial, especially one that demands self-denial, without some substantial reason.

This practice, which may justly be called a domestic virtue, is one which has a peculiar claim to be styled American and democratic. The distinctive mark of aristocratic nations is a disregard of the great ma.s.s, and a disproportionate regard for the interests of certain privileged orders. All the customs and habits of such a nation are, to a greater or less extent, regulated by this principle. Now the ma.s.s of any nation must always consist of persons who labor at occupations which demand the light of day. But in aristocratic countries, especially in England, labor is regarded as the mark of the lower cla.s.ses, and indolence is considered as one mark of a gentleman. This impression has gradually and imperceptibly, to a great extent, regulated their customs, so that, even in their hours of meals and repose, the higher orders aim at being different and distinct from those who, by laborious pursuits, are placed below them. From this circ.u.mstance, while the lower orders labor by day and sleep at night, the rich, the n.o.ble, and the honored sleep by day, and follow their pursuits and pleasures by night.

It will be found that the aristocracy of London breakfast near midday, dine after dark, visit and go to Parliament between ten and twelve at night, and retire to sleep toward morning. In consequence of this, the subordinate cla.s.ses who aim at gentility gradually fall into the same practice. The influence of this custom extends across the ocean, and here, in this democratic land, we find many who measure their grade of gentility by the late hour at which they arrive at a party. And this aristocratic folly is growing upon us, so that, throughout the nation, the hours for visiting and retiring are constantly becoming later, while the hours for rising correspond in lateness.

The question, then, is one which appeals to American women, as a matter of patriotism and as having a bearing on those great principles of democracy which we conceive to be equally the principles of Christianity. Shall we form our customs on the a.s.sumption that labor is degrading and indolence genteel? Shall we a.s.sume, by our practice, that the interests of the great ma.s.s are to be sacrificed for the pleasures and honors of a privileged few? Shall we ape the customs of aristocratic lands, in those very practices which result from principles and inst.i.tutions that we condemn? Shall we not rather take the place to which we are ent.i.tled, as the leaders, rather than the followers, in the customs of society, turn back the tide of aristocratic inroads, and carry through the whole, not only of civil and political but of social and domestic life, the true principles of democratic freedom and equality? The following considerations may serve to strengthen an affirmative decision.

The first relates to the health of a family. It is a universal law of physiology, that all living things flourish best in the light.

Vegetables, in a dark cellar, grow pale and spindling. Children brought up in mines are always wan and stunted, while men become pale and cadaverous who live under ground. This indicates the folly of losing the genial influence which the light of day produces on all animated creation.

Sir James Wylie, of the Russian imperial service, states that in the soldiers" barracks, three times as many were taken sick on the shaded side as on the sunny side; though both sides communicated, and discipline, diet, and treatment were the same. The eminent French surgeon, Dupuytren, cured a lady whose complicated diseases baffled for years his own and all other medical skill, by taking her from a dark room to an abundance of daylight.

Florence Nightingale writes: "Second only to fresh air in importance for the sick is light. Not only daylight but direct sunlight is necessary to speedy recovery, except in a small number of cases.

Instances, almost endless, could be given where, in dark wards, or wards with only northern exposure, or wards with borrowed light, even when properly ventilated, the sick could not be, by any means, made speedily to recover."

In the prevalence of cholera, it was invariably the case that deaths were more numerous in shaded streets or in houses having only northern exposures than in those having sunlight. Several physicians have stated to the writer that, in sunny exposures, women after childbirth gained strength much faster than those excluded from sunlight. In the writer"s experience, great nervous debility has been always immediately lessened by sitting in the sun, and still more by lying on the earth and in open air, a blanket beneath, and head and eyes protected, under the direct rays of the sun.

Some facts in physiology and natural philosophy have a bearing on this subject. It seems to be settled that the red color of blood is owing to iron contained in the red blood-cells, while it is established as a fact that the sun"s rays are metallic, having "vapor of iron" as one element. It is also true that want of light causes a diminution of the red and an increase of the imperfect white blood-cells, and that this sometimes results in a disease called _leucoemia_, while all who live in the dark have pale and waxy skins, and flabby, weak muscles.

Thus it would seem that it is the sun that imparts the iron and color to the blood. These things being so, the customs of society that bring sleeping hours into daylight, and working and study hours into the night, are direct violations of the laws of health. The laws of health are the laws of G.o.d, and "sin is the transgression of law."

To this we must add the great neglect of economy as well as health in subst.i.tuting unhealthful gaslight, poisonous, anthracite warmth, for the life-giving light and warmth of the sun. Millions and millions would be saved to this nation in fuel and light, as well as in health, by returning to the good old ways of our forefathers, to rise with the sun, and retire to rest "when the bell rings for nine o"clock."

The observations of medical men, whose inquiries have been directed to this point, have decided that from six to eight hours is the amount of sleep demanded by persons in health. Some const.i.tutions require as much as eight, and others no more than six hours of repose. But eight hours is the maximum for all persons in ordinary health, with ordinary occupations. In cases of extra physical exertions, or the debility of disease, or a decayed const.i.tution, more than this is required. Let eight hours, then, be regarded as the ordinary period required for sleep by an industrious people like the Americans.

It thus appears that the laws of our political condition, the laws ofthe natural world, and the const.i.tution of our bodies, alike demand that we rise with the light of day to prosecute our employments, and that we retire in time for the requisite amount of sleep.

In regard to the effects of protracting the time spent in repose, many extensive and satisfactory investigations have been made. It has been shown that, during sleep, the body perspires most freely, while yet neither food nor exercise are ministering to its wants. Of course, if we continue our slumbers beyond the time required to restore the body to its usual vigor, there is an unperceived undermining of the const.i.tution, by this protracted and debilitating exhalation. This process, in a course of years, readers the body delicate and less able to withstand disease, and in the result shortens life. Sir John Sinclair, who has written a large work on the Causes of Longevity, states, as one result of his extensive investigations, that he has never yet heard or read of a single case of great longevity where the individual was not an early riser. He says that he has found cases in which the individual has violated some one of all the other laws of health, and yet lived to great age; but never a single instance in which any const.i.tution has withstood that undermining consequent on protracting the hours of repose beyond the demands of the system.

Another reason for early rising is, that it is indispensable to a systematic and well-regulated family. At whatever hour the parents retire, children and domestics, wearied by play or labor, must retire early. Children usually awake with the dawn of light, and commence their play, while domestics usually prefer the freshness of morning for their labors. If, then, the parents rise at a late hour, they either induce a habit of protracting sleep in their children and domestics, or else the family are up, and at their pursuits, while their supervisors are in bed.

Any woman who a.s.serts that her children and domestics, in the first hours of day, when their spirits are freshest, will be as well regulated without her presence as with it, confesses that which surely is little for her credit. It is believed that any candid woman, whatever may be her excuse for late rising, will concede that if she could rise early it would be for the advantage of her family. A late breakfast puts back the work, through the whole day, for every member of a family; and if the parents thus occasion the loss of an hour or two to each individual who, but for their delay in the morning, would be usefully employed, they alone are responsible for all this waste of time.

But the practice of early rising has a relation to the general interests of the social community, as well as to that of each distinct family.

All that great portion of the community who are employed in business and labor find it needful to rise early; and all their hours of meals, and their appointments for business or pleasure, must be accommodated to these arrangements. Now, if a small portion of the community establish very different hours, it makes a kind of jostling in all the concerns and interests of society. The various appointments for the public, such as meetings, schools, and business hours, must be accommodated to the ma.s.s, and not to individuals. The few, then, who establish domestic habits at variance with the majority, are either constantly interrupted in their own arrangements, or else are interfering with the rights and interests of others. This is exemplified in the case of schools. In families where late rising is practiced, either hurry, irregularity, and neglect are engendered in the family, or else the interests of the school, and thus of the community, are sacrificed. In this, and many other matters, it can be shown that the well-being of the bulk of the people is, to a greater or less extent, impaired by this self-indulgent practice. Let any teacher select the unpunctual scholars--a cla.s.s who most seriously interfere with the interests of the school--and let men of business select those who cause them most waste of time and vexation, by unpunctuality; and it will be found that they are generally among the late risers, and rarely among those who rise early. Thus, late rising not only injures the person and family which indulge in it, but interferes with the rights and convenience of the community; while early rising imparts corresponding benefits of health, prompt.i.tude, vigor of action, economy of time, and general effectiveness both to the individuals who practice it and to the families and community of which they are a part.

CHAPTER XV.

DOMESTIC MANNERS.

Good manners are the expressions of benevolence in personal intercourse, by which we endeavor to promote the comfort and enjoyment of others, and to avoid all that gives needless uneasiness. It is the exterior exhibition of the divine precept, which requires us to do to others as we would that they should do to us. It is saying, by our deportment, to all around, that we consider their feelings, tastes, and conveniences, as equal in value to our own.

Good manners lead us to avoid all practices which offend the taste of others; all unnecessary violations of the conventional rules of propriety; all rude and disrespectful language and deportment; and all remarks which would tend to wound the feelings of others.

There is a serious defect in the manners of the American people, especially among the descendants of the Puritan settlers of New England, which can never be efficiently remedied, except in the domestic circle, and during early life. It is a deficiency in the free expression of kindly feelings and sympathetic emotions, and a want of courtesy in deportment. The causes which have led to this result may easily be traced.

The forefathers of this nation, to a wide extent, were men who were driven from their native land by laws and customs which they believed to be opposed both to civil and religious freedom. The sufferings they were called to endure, the subduing of those gentler feelings which bind us to country, kindred, and home; and the constant subordination of the pa.s.sions to stern principle, induced characters of great firmness and self-control. They gave up the comforts and refinements of a civilized country, and came as pilgrims to a hard soil, a cold clime, and a heathen sh.o.r.e. They were continually forced to encounter danger, privations, sickness, loneliness, and death; and all these their religion taught them to meet with calmness, fort.i.tude, and submission.

And thus it became the custom and habit of the whole ma.s.s, to repress rather than to encourage the expression of feeling.

Persons who are called to constant and protracted suffering and privation are forced to subdue and conceal emotion; for the free expression of it would double their own suffering, and increase the sufferings of others. Those, only, who are free from care and anxiety, and whose minds are mainly occupied by cheerful emotions, are at full liberty to unveil their feelings.

It was under such stern and rigorous discipline that the first children in New England were reared; and the manners and habits of parents are usually, to a great extent, transmitted to children. Thus it comes to pa.s.s, that the descendants of the Puritans, now scattered over every part of the nation, are predisposed to conceal the gentler emotions, while their manners are calm, decided, and cold, rather than free and impulsive. Of course, there are very many exceptions to these predominating characteristics.

Other causes to which we may attribute a general want of courtesy in manners are certain incidental results of our domestic inst.i.tutions.

Our ancestors and their descendants have constantly been combating the aristocratic principle which would exalt one cla.s.s of men at the expense of another. They have had to contend with this principle, not only in civil but in social life. Almost every American, in his own person as well as in behalf of his cla.s.s, has had to a.s.sume and defend the main principle of democracy--that every man"s feelings and interests are equal in value to those of every other man. But, in doing this, there has been some want of clear discrimination. Because claims based on distinctions of mere birth, fortune, or position, were found to be injurious, many have gone to the extreme of inferring that all distinctions, involving subordinations, are useless. Such would wrongfully regard children as equals to parents, pupils to teachers, domestics to their employers, and subjects to magistrates--and that, too, in all respects.

The fact that certain grades of superiority and subordination are needful, both for individual and public benefit, has not been clearly discerned; and there has been a gradual tendency to an extreme of the opposite view which has sensibly affected our manners. All the proprieties and courtesies which depend on the recognition of the relative duties of superior and subordinate have been warred upon; and thus we see, to an increasing extent, disrespectful treatment of parents, by children; of teachers, by pupils; of employers, by domestics; and of the aged, by the young. In all cla.s.ses and circles, there is a gradual decay in courtesy of address.

In cases, too, where kindness is rendered, it is often accompanied with a cold, unsympathizing manner, which greatly lessens its value; while kindness or politeness is received in a similar style of coolness, as if it were but the payment of a just due.

It is owing to these causes that the American people, especially the descendants of the Puritans, do not do themselves justice. For, while those who are near enough to learn their real character and feelings can discern the most generous impulses, and the most kindly sympathies, they are often so veiled behind a composed and indifferent demeanor, as to be almost entirely concealed from strangers.

These defects in our national manners it especially falls to the care of mothers, and all who have charge of the young, to rectify; and if they seriously undertake the matter, and wisely adapt means to ends, these defects will be remedied. With reference to this object, the following ideas are suggested.

The law of Christianity and of democracy, which teaches that all men are born equal in rights, and that their interests and feelings should be regarded as of equal value, seems to be adopted in aristocratic circles, with exclusive reference to the cla.s.s in which the individual moves. The courtly gentleman addresses all of his own cla.s.s with politeness and respect; and in all his actions, seems to allow that the feelings and convenience of these others are to be regarded the same as his own. But his demeanor to those of inferior station is not based on the same rule.

Among those who make up aristocratic circles, such as are above them are deemed of superior, and such as are below of inferior, value. Thus, if a young, ignorant, and vicious c.o.xcomb happens to have been born a lord, the aged, the virtuous, the learned, and the well-bred of another cla.s.s must give his convenience the precedence, and must address him in terms of respect. So sometimes, when a man of "n.o.ble birth" is thrown among the lower cla.s.ses, he demeans himself in a style which, to persons of his own cla.s.s, would be deemed the height of a.s.sumption and rudeness.

Now, the principles of democracy require that the same courtesy which we accord to our own circle shall be extended to every cla.s.s and condition; and that distinctions of superiority and subordination shall depend, not on accidents of birth, fortune, or occupation, but solely on those mutual relations which the good of all cla.s.ses equally require.

The distinctions demanded in a democratic state are simply those which result from relations that are common to every cla.s.s, and are for the benefit of all.

It is for the benefit of every cla.s.s that children be subordinate to parents, pupils to teachers, the employed to their employers, and subjects to magistrates. In addition to this, it is for the general well-being that the comfort or convenience of the delicate and feeble should be preferred to that of the strong and healthy, who would suffer less by any deprivation; that precedence should be given to their elders by the young; and that reverence should be given to the h.o.a.ry head.

The rules of good-breeding, in a democratic state, must be founded on these principles. It is indeed a.s.sumed that the value of the happiness of each individual is the same as that of every other; but as there must be occasions where there are advantages which all can not enjoy, there must be general rules for regulating a selection. Otherwise, there would be constant scrambling among those of equal claims, and brute force must be the final resort; in which case, the strongest would have the best of every thing. The democratic rule, then, is, that superiors in age, station, or office have precedence of subordinates; age and feebleness, of youth and strength; and the feebler s.e.x, of more vigorous man. [Footnote: The universal practice of this nation, in thus giving precedence to woman has been severely commented on by foreigners, and by some who would transfer all the business of the other s.e.x to women, and then have them treated like men. But we hope this evidence of our superior civilization and Christianity may increase rather than diminish.]

There is, also, a style of deportment and address which is appropriate to these different relations. It is suitable for a superior to secure compliance with his wishes from those subordinate to him by commands; but a subordinate must secure compliance with his wishes from a superior by requests. (Although the kind and considerate manner to subordinates will always be found the most effective as well as the pleasantest, by those in superior station.) It is suitable for a parent, teacher, or employer to admonish for neglect of duty; but not for an inferior to adopt such a course toward a superior. It is suitable for a superior to take precedence of a subordinate, without any remark; but not for an inferior, without previously asking leave, or offering an apology.

It is proper for a superior to use language and manners of freedom and familiarity, which would be improper from a subordinate to a superior.

The want of due regard to these proprieties occasions a great defect in American manners. It is very common to hear children talk to their parents in a style proper only between companions and equals; so, also, the young address their elders; those employed, their employers; and domestics, the members of the family and their visitors, in a style which is inappropriate to their relative positions. But courteous address is required not merely toward superiors; every person desires to be thus treated, and therefore the law of benevolence demands such demeanor toward all whom we meet in the social intercourse of life.

"Be ye courteous," is the direction of the apostle in reference to our treatment of _all_.

Good manners can be successfully cultivated only in early life and in the domestic circle. There is nothing which depends so much upon _habit_ as the constantly recurring proprieties of good breeding; and if a child grows up without forming such habits, it is very rarely the case that they can be formed at a later period. The feeling that it is of little consequence how we behave at home if we conduct ourselves properly abroad, is a very fallacious one. Persons who are careless and ill-bred at home may imagine that they can a.s.sume good manners abroad; but they mistake. Fixed habits of tone, manner, language, and movements can not be suddenly altered; and those who are ill-bred at home, even when they try to hide their bad habits, are sure to violate many of the obvious rules of propriety, and yet be unconscious of it.

And there is nothing which would so effectually remove prejudice against our democratic inst.i.tutions as the general cultivation of good-breeding in the domestic circle. Good manners are the exterior of benevolence, the minute and constant exhibitions of "peace and good-will;" and the nation, as well as the individual, which most excels in the external demonstration, as well as the internal principle, will be most respected and beloved.