19th C. Italian Etiquette vs American... cont.

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 "How Italians Educate Their Children:

A regimen which gives prominence to fine manners, free intercourse of the different classes in Italy, and why it pays to be polite."

I do not think that Mr. Jarves had any Italian offspring like Madoonna in mind when he wrote his 1880 article on Italian parenting and etiquette, but still, she is sending his message, "Italians do it better," all the same ~ The talent, or "smartness" which finds success in any chosen line is considered to be the most enviable quality children can show. Absorbed in their own business or pleasure, they are disinclined to make time, as do Italian and French fathers, to instruct and initiate their children in the customs and wisdom of the world, while winning their confidence in multiform sympathetic ways.

The sincerity of affection of American fathers for their children cannot be questioned, but the quality of its practical manifestation as a whole is open to comment. American fathers are too reserved and undemonstrative; two little given to intimate association with the joys, chagrins, and personal training of their children. From want of practice they do not know how, as do European fathers, to participate in their lives and become their confidential companions. They are over-solicitous to see them on an independent, self-made footing early in life, working out their own careers prematurely, in their separate responsibility, while relieving them of theirs in the matter.

The talent, or “smartness” which finds success in any chosen line is considered to be the most enviable quality children can show. Absorbed in their own business or pleasure, they are disinclined to make time, as do Italian and French fathers, to instruct and initiate their children in the customs and wisdom of the world, while winning their confidence in multiform sympathetic ways. A New-England father, cold and commanding in deportment, when not forgetful and indifferent; austere and abrupt and speech, if not taciturn and careless, bountifully provides the means of education, comfort, and entertainment of his offspring, and is prompt to enunciate Lycurgian rules and abstract apothegms for their guidance by already physically and mentally over-taxed mothers, or those whom he liberally pays to vicariously execute the most needful of his own duties, in the inculcation of those habits and principles on which the future welfare of his family depends. 

Hence, between American fathers and sons there is less free intercourse and affectionate courtesy, with intermingling of pleasures and interests, than in European families. Domestic life has more centrifugal than centripetal force. In infancy there is begotten a restraint which tinges all subsequent intercourse between them, and leaves uncomfortable associations on both sides. This state of domestic life is more a defect of the head than heart, chiefly arising from the neglect to cultivate those endearing habits and manners which should be the crowning grace of intellectual accomplishments and parental authority.

The tact with which cultivated Italians pay compliments is equal to their fastidious sense of personal beauty. Nothing elicits more heartfelt admiration than grace or brightness, particularly in children. The most common place are noticed, while any special attraction gets enthusiastically praised. Their quick eyes, even in adults, seize on any distinguishing feature, if it be only a well shaped ear or nose, or other minor organ, and cordially praise that, politely ignoring the homely ones out of consideration of the feelings of their possessor. Their aesthetic sympathies are so keen that they detect charms which untrained senses overlook. They are much less prone than Anglo-Saxons to see only defects and crudely condense them into one sweeping condemnation of absolute ugliness or badness, with no discrimination of mitigating or compensating details. 

In social intercourse they are less inclined to the superficial, impressive, and wholesale prejudices of people of coarser fibre and colder hearts, in regard to persons of unprepossessing appearance. Instead, they charitably discover something to recommend the most forbidding in looks, if, like themselves, well bred, while their respect to age is particularly commendable. Whether this conduct springs from charity of heart or policy of head, it is certainly good breeding. 

The habit of considering others sometimes brings unexpected results. There lived in Florence some years back and Irish painter of merit, who was on the verge of starvation from inability to sell his works. One evening as it so happened that the journal he had taken up at a café to distract him was asked for by a stranger. He immediately handed it to the inquirer, saying another would serve his purpose as well. This led to an acquaintance, which ended in his selling all of his Winter's work to his new friend, who was an amateur, and placing him at once in a comfortable position. 

Another more remarkable instance is the following: An elderly gentleman, partially paralyzed, was traveling by himself in a railway carriage, in which was a young lady, unknown to him. Accidentally dropping the newspaper he was reading, and finding it difficult to recover it, she promptly assisted him, following it up by other little services and pleasant conversation. When the train stopped she considerately assisted him out. He begged her address, which she gave him, and soon the incident faded out of her mind. 

A year afterward, to her astonishment, she received a letter from the old gentleman's lawyer with the intelligence that he had died, and bequeathed her $150,000, "because of her politeness to a stranger." This was indeed casting her bread of civility on the waters of life to some purpose, and forcibly illustrates the power of "politesse de coeur," as the French aptly designate this humane accomplishment.

Matthew Arnold defines civilization as the “humanizing of man in society.” Politeness is one of the most efficient agents in affecting this transmutation of human nature. Poetry, music, painting, and sculpture or even less direct agencies in its improvement, for polite manners are apostolic in their proselytizing functions. No supreme civilization is reached, however, on a single line of progress. To form a complete, well-rounded humanity, scope must be given to every healthful aspiration and no faculty left to lie dormant. The ideal race is yet to be created out of the perfections of all. Hebrewism has given us religion, the spiritual aspects of faith, sacrifice, obedience, duty, and worship as its supreme ideal; Hellenism, the might of philosophy, beauty, and mind in heroic guise of earthly mold; Rome, The power of unity and supremacy of law. 

Germany now proffers inquiry, scientific analysis, and thought; the Latin races, their sensitiveness to beautiful form and behavior; their delicacy of apprehension and technical touch; England, her broad eclecticism, practical skill, and resolute utilitarianism, while inventive, receptive America, the mosaic of nations, opens her doors with the impartial welcome to all but benign influences. Let us hope that humanities highest polish and finest amalgamation will finally be ours. But to secure, this something besides a deep-seated passion for beauty, abstract truth, or prosaic utility is required. 

Progress toward the ideal to be lasting, must be as deeply rooted in the heart as the head. It's complete code exists only in the divine principles of the gospel of Jesus Christ, who is the most beautiful manifestation of spirit in the flesh vouchsafed to men. He was the complete gentleman. His perfect brotherhood, gentleness, truth, sympathy, sacrifice, intuition, forbearance, courtesy, kindness to women and children; His energy, courage, and righteous anger; His devotion to His one great object, the alleviation of life's miseries, succor of the afflicted, healing of the sick, regeneration of all man; His exalted, purifying doctrines and practice- all this, combined with an aesthetic temperament that made Him, the most radical of reformers, enjoy nature and art, wear fine apparel, and come "eating and drinking;" a Saviour appreciating the refinements and blessings of life, not despising and fearing them like a misery-coveting, cowardly ascetic; this makes Jesus, after 18th centuries of example, still the "first gentleman" of all time, universal Teacher and ideal man of humanity. 

From “How Italians Train Their Youth,” an article originally published in the NY Times, sent from Florence, Italy, August 10, 1880, by James Jackson Jarves

🍽️Etiquette Enthusiast, Maura J. Graber of The RSVP Institute of Etiquette, is the Site Editor for Etiquipedia© Etiquette Encyclopedia

Etiquette and 19th C. Italian Youth

“The Grand Duchess sent for her daughter, a girl of 17, who had been to her first ball the night before, but was not yet considered as having ‘come out.’After presenting her, during the chat that ensued she was required by her mother to stand, while we remained seated, which to my American notions and experience of the homage paid by their elders to our young girls, seemed to me quite an awkward and painful reversal of the proper order of things.” 

How Italians Educate Their Children:

A regimen which gives prominence to fine manners, free intercourse of the different classes in Italy, and why it pays to be polite.   

Where every one obeys its rules it allows a more familiar and genial intercourse between all ages and conditions of society...

Italian children are drilled in society manners as soon as they can toddle about. Especially are they taught deference and polite attention to ladies and older persons. Complimentary phrases of speech, and an easy, graceful demeanor become as natural to them in a short time as to their parents. Too much stress in comparison with more important things in no doubt is attached to etiquette alone. But where every one obeys its rules it allows a more familiar and genial intercourse between all ages and conditions of society than when there is no prescribed code of manners to emeliorate social contrast and protect individual position, and everybody is on the defensive lest the artificial barriers of differing social positions be invaded.

A state of society in consequence has been long established that admits and encourages pleasant but respectful familiarity between the varied ranks of the population. I will illustrate the practical working of this system in Italy. One of the ancient palaces in my vicinity is occupied by several families of the nobility. In the upper story there is a girl's school for children of the better classes. The daughter of the porter of the palace is received in it without pay, given the same advantages as the daughters of the Countesses and the Marquises her father served, and, treated precisely the same by all, is spared those petty but spirit-wounding reminders of social distinctions and pretensions with which

Anglo-Saxon girls delight to afflict those they assume to look down upon. Another school girl, of similarly humble position, is frequently invited by one of the noble ladies to be the companion of her daughter when she visits her villa during the vacations, partaking of all her privileges. Of course, such familiar intercourse can exist with mutual advantage, and no confusion of the essential proprieties of life, only in a country where society is on an established basis, and the refinement, and polish that belong more particularly to the more favored individuals extend to the less fortunate and become the rule of all. 

19th century Italian women with their children ~ “Italian children are drilled in society manners as soon as they can toddle about. Especially are they taught deference and polite attention to ladies and older persons.”

Royalty is perhaps the most rigid of all the ranks in exacting obedience in children to those rules of etiquette which are considered proper to their age, without regard to their future position. On one occasion, when, by request, I had called on the sister of one of the great sovereigns of Europe, the conversation turned on children. The Grand Duchess sent for her daughter, a girl of 17, who had been to her first ball the night before, but was not yet considered as having "come out." After presenting her, during the chat that ensued she was required by her mother to stand, while we remained seated, which to my American notions and experience of the homage paid by their elders to our young girls, seemed to me quite an awkward and painful reversal of the proper order of things. But I am now persuaded that the European system of discipline of youth, in parting it in seasoned self-restraint, and deference to age, is more salutary to character than the license to self-indulgence not only tolerated but encouraged in America.

Anglo-Saxons, for sanitary reasons, do not permit their children to keep late hours with their elders, eat late meals and go to late amusements, as do Italians, no doubt prematurely maturing the minds and customs of their offspring at the expense of health. Apart from these cogent considerations, the habit of constant familiar intercourse with their parents and elders gives them a quiet, respectful demeanor, and puts them at their ease in any society. Early accustomed to be noticed and praised for good looks, behavior, or points of dress, they seek to emulate the aesthetic style of the adult society of which they make a part.

Socially, an accomplished Italian is, undoubtedly, more or less of an actor, but in legitimately seeking to please he pays a complement to society and an homage to virtue.

According to our ideas, no doubt they often seem tame and colorless, or else unnaturally restrained in one direction and developed in another; but they are early fitted for their future positions without disturbance to the social machinery about them. At their ease and self-reliant in society, when Anglo-Saxon children would be constrained or awkward, they lose much in other respects, in force of character, independence, and self judgment, where initiative action is required, in which essential points American youth excel. The social restraints, narrowness of intercourse, and excessive formula of etiquette a fashionable Italian life, with its extremes of bigotry or atheistical materialism, would ill suit the Anglo-Saxon freer spirit, greater breadth of view and latitude of personal action.

Socially, an accomplished Italian is, undoubtedly, more or less of an actor, but in legitimately seeking to please he pays a complement to society and an homage to virtue. There are instances, doubtless, in which skillful acting is a hypocritical pretense to cover up some base end, but such are the exceptions to a general rule of politeness which is based on the genuine disposition to please and be pleased in social intercourse.

Article Originally Published in the NY Times, Sent From Florence, Italy, 

August 10, 1880, by James Jackson Jarves

Etiquette Enthusiast, Maura J. Graber, is the Site Editor for the Etiquipedia© Etiquette Encyclopedia

Etiquette in Japan's Edo Era

Above: A page from the government-approved morals education textbook 'Watashitachi no Doutoku' ('Our Morals'), for 5th- and 6th-graders, describes behaviors said to be from the Edo Period. In recent years, many Japanese public schools have begun programs teaching Edo period etiquette to the students. The board of education in the city of Moriya, Ibaraki Prefecture, launched a pilot project to teach Moriya shigusa, which is inspired by Edo shigusa, to its elementary and junior high schools. The city has created a booklet that includes 24 “encouraged” behaviors to be used in its public elementary and junior high schools. US government officials in Japan during the Edo period noted the many differences in Western etiquette and Japanese etiquette; "Great inconveniences will of course be experienced by us in furnishing the necessary rooms and accommodations for so large an accession to our numbers, and especially when some will be of the highest rank, and therefore require special attention and conveniences; while all speak an unknown language, and are so unlike to ourselves in dress, in food and in manners. The Japanese, however, are distinguished for simplicity of manners, and simplicity with neatness in dress, and simplicity in diet..." Sources: Japan Times and New York Times

Jeddo, Saturday, Oct. 8, 1859

"You and your readers have been apprised long since, that, according to a provision in the treaty concluded by Mr. Harris between the United States and Japan in June, 1858, two Japanese Commissioners were to be sent to Washington in a national vessel, and at the expense of the United States, the object being to make a good impression upon the Japanese upon their first introduction into the comity of nations, and with whom the United States are destined to conduct an important commerce through the enterprise of our countrymen in California and Oregon. 

It was conditional in the treaty that the Commissioners should leave Japan on the 22d day of February; and as rumors were rife, and universally credited, that the Japanese would never fulfill the condition, it was necessary for Commodore Tatnall to visit Jeddo, and ascertain to a certainty whether the Commissioners would be ready to go at the appointed time, as also to urge an earlier day for their departure, in case they should go, since so much expense would be incurred, and discomfort experienced, by the officers and crew of the Powhatan, should their long-cherished hopes be blasted. For these reasons, leaving Shanghai Sept. 17, we cast anchor before the great and unknown City of Jeddo, Wednesday, Oct. 5, having stopped a few days at Nagasaki.

Daimyo were the most powerful feudal rulers from the 10th century to the middle 19th century in Japan, and were subordinate only to the Shogun. 

Having spent some days under the hospitable roof of Mr. Harris, I have learned all the particulars respecting the Commissioners and their future movements. There are two parties in Japan -- the Progressives and Old Fogies; the men who are attached to the institutions, the customs and the non-intercourse policy of their fathers; and others who see advantages in commerce and intercourse with other nations, or else think it is better to yield gracefully to circumstances, and freely do what they soon must do from necessity. The Emperor is always a mere cypher, and now is a boy only 16 years old, but in fact as important and influential as other Emperors, however venerable the age they attained. A Council of six members is selected from the hereditary princes, of whom there are 360, who are to the Japanese government very much what the House of Commons is to the English. The Emperor may select his Council of State from these Daimais (sic), or princes, and they may pursue the course they please, but unless it also pleases the Daimias, and they refuse to sanction it, the Emperor is obliged to dismiss them and appoint others.

Townsend Harris was a minor politician, a successful NYC merchant, and the first United States Consul General to Japan. He negotiated what is known as the "Harris Treaty" between the US and Japan. He is credited as the diplomat who first opened the Empire of Japan to culture and foreign trade during the Edo period in Japan, 1603-1868. After learning that the Japanese had a large group of men attending to them during the negotiations, Mr. Harris explained that American taste and etiquette are unlike Japanese, and that even our greatest men had no retinue so large.

When the treaty was proposed it encountered violent opposition in the Council, though it was finally sanctioned; while the majority of the Princes denounced it on all occasions, some of them declaring, as they touched their hands to the two swords which every one always carries, that it would be better to perish manfully, standing by the sacred institutions and policy of their fathers, than to open their beautiful and happy country to foreign nations, of whom they needed nothing, as centuries of seclusion had shown, when they had whatever immaterial things their wants required, and, besides, uninterrupted peace and safety. The Emperor, like Queen Victoria, was obliged to succumb to the tempest his Ministers had raised, and, dismissing them, appoint a new Board from the opposite party. Opposed, as the new Cabinet is, to the policy of the treaty, they feel obliged to observe it, which is a circumstance highly in commendation of their integrity; and when Mr. Harris inquired of them, the other day, at the request of Com. Tatnall, whether the two Commissioners would proceed to the United States under his flag, they replied that two new Commissioners had just been appointed, who would certainly be ready to embark at the specified time, but not sooner.

At first, 81 persons of different classes had been appointed to accompany them, of whom two were censors, or, in other words, spies upon the Commissioners, two lieutenant-governors, eight generals and colonels, two interpreters, or Japanese, who can speak Dutch, and perhaps some little English, two physicians, and forty servants. Mr. Harris told them that American taste and etiquette are unlike Japanese, and that even our greatest men had no retinue; so large a suite would, therefore, in no measure contribute to the honor of the Commissioners, but probably, on the contrary, would be an annoyance and disadvantage to them. They informed Mr. Harris that they had struck off ten from the list, and we earnestly hope that there will be a still greater reductio ab absurdo (or "reduction to absurdity".)

Great inconveniences will of course be experienced by us in furnishing the necessary rooms and accommodations for so large an accession to our numbers, and especially when some will be of the highest rank, and therefore require special attention and conveniences; while all speak an unknown language, and are so unlike to ourselves in dress, in food and in manners. The Japanese, however, are distinguished for simplicity of manners, and simplicity with neatness in dress, and simplicity in diet; and we hope to make a pleasant voyage with them across the Pacific to Panama, where they will cross the Isthmus and take passage in a vessel provided by the Government. In the meantime we shall be making our way around the Horn, and hope for a pleasant reunion with our Japanese friends on our own soil. May our country prove to be as interesting to them as theirs has been to us.

Leaving Jeddo in a few days, we shall run down to Shanghai and Hong Kong, and having taken in coal and provisions, return to this port, and, making all the necessary arrangements for the accommodation of the Japanese dignitaries and attendants, be ready to take a last farewell of Japan and its unequaled scenery on Feb. 22, at the first gleam of morning. We now seek the rising and not the setting sun."

Examples of Edo Era Etiquette in Japan

One example of Edo-style etiquette advocated is kasa kashige (umbrella-leaning), the practice by people passing others on a narrow street to tilt their umbrellas slightly away from each other to avoid getting others wet.

The compassion demonstrated in kasa kashige is at the root of Edo shigusa. But it’s not about imposing a certain behavior on people. . . . It’s about having the mind to care for others . . . (to) show compassion for others.

The merchant practice of kobushi ukase, which refers to the behavior of moving over on a bench to make space for others.

Proponents believe these traditions, which are not documented on paper and have been handed down only verbally, were on the brink of extinction until a man known for his pseudonym Mitsuakira Shiba, whose background is little known but who, legend has it, was a descendant of an Edo merchant, started a campaign to restore the Edo Period practices in the 1970s, based on what he had heard from his grandfather.

Some say Edo-style etiquette is not backed up by historical evidence, and that teaching such behavior as if it were a part of the nation’s history may distort Japanese moral education, which includes teaching not to lie to others.

“Lessons of Edo shigusa are indeed ethically sound . . . but that doesn’t mean they can tell a lie,” or otherwise children may mistakenly consider lying is OK as long as it is good for people, said Minoru Harada, an author and independent researcher of pseudohistory.

Source ~ Japan Times

Etiquette Enthusiast, Maura J. Graber, is the Site Editor  for the Etiquipedia© Etiquette Encyclopedia.  

Etiquette, Culture and Character

"Man is the only animal that laughs and weeps; for he is the only animal that is struck with the difference between what things are, and what they ought to be." William Hazlitt

There are people that we do not like, though we may have known them long, and have no fault to find with them, 'their appearance, as we say, is so much against them.' That is not all, if we could find it out. There is, generally, a reason for this prejudice; for nature is true to itself. They may be very good sort of people too, in their way, but still something is the matter. There is a coldness, a selfishness, a levity, an insincerity, which we cannot fix upon any particular phrase or action, but we see it in their whole persons and deportment. 

One reason that we do not see it in any other way may be, that they are all the time trying to conceal this defect by every means in their power. There is, luckily, a sort of second sight in morals: we discern the lurking indications of temper and habit a long while before their palpable effects appear. I once used to meet with a person at an ordinary, a very civil, good-looking man in other respects, but with an odd look about his eyes, which I could not explain, as if he saw you under their fringed lids, and you could not see him again: this man was a common sharper. 

The greatest hypocrite I ever knew was a little, demure, pretty, modest-looking girl, with eyes timidly cast upon the ground, and an air soft as enchantment; the only circumstance that could lead to a suspicion of her true character was a cold, sullen, watery, glazed look about the eyes, which she bent on vacancy, as if determined to avoid all explanation with yours. I might have spied in their glittering, motionless surface the rocks and quicksands that awaited me below! We do not feel quite at ease in the company or friendship of those who have any natural obliquity or imperfection of person. The reason is, they are not on the best terms with themselves, and are sometimes apt to play off on others the tricks that nature has played them. 

This, however, is a remark that, perhaps, ought not to have been made. I know a person to whom it has been objected as a disqualification for friendship, that he never shakes you cordially by the hand. I own this is a damper to sanguine and florid temperaments, who abound in these practical demonstrations and 'compliments extern.' The same person who testifies the least pleasure at meeting you, is the last to quit his seat in your company, grapples with a subject in conversation right earnestly, and is, I take it, backward to give up a cause or a friend. Cold and distant in appearance, he piques himself on being the king of good haters, and a no less zealous partisan. The most phlegmatic constitutions often contain the most inflammable spirits—a fire is struck from the hardest flints. 

And this is another reason that makes it difficult to judge of character. Extremes meet; and qualities display themselves by the most contradictory appearances. Any inclination, in consequence of being generally suppressed, vents itself the more violently when an opportunity presents itself: the greatest grossness sometimes accompanies the greatest refinement, as a natural relief, one to the other; and we find the most reserved and indifferent tempers at the beginning of an entertainment, or an acquaintance, turn out the most communicative and cordial at the end of it. Some spirits exhaust themselves at first: others gain strength by progression. Some minds have a greater facility of throwing off impressions—are, as it were, more transparent or porous than others. Thus the French present a marked contrast to the English in this respect.  

A Frenchman addresses you at once with a sort of lively indifference: an Englishman is more on his guard, feels his way, and is either exceedingly reserved, or lets you into his whole confidence, which he cannot so well impart to an entire stranger. Again, a Frenchman is naturally humane: an Englishman is, I should say, only friendly by habit. His virtues and his vices cost him more than they do his more gay and volatile neighbours. An Englishman is said to speak his mind more plainly than others,—yes, if it will give you pain to hear it. He does not care whom he offends by his discourse: a foreigner generally strives to oblige in what he says. 

The French are accused of promising more than they perform. That may be, and yet they may perform as many good-natured acts as the English, if the latter are as averse to perform as they are to promise. Even the professions of the French may be sincere at the time, or arise out of the impulse of the moment; though their desire to serve you may be neither very violent nor very lasting. I cannot think, not withstanding, that the French are not a serious people; nay, that they are not a more reflecting people than the common run of the English. Let those who think them merely light and mercurial explain that enigma, their everlasting prosing tragedy. 

The English are considered as comparatively a slow, plodding people. If the French are quicker, they are also more plodding. See, for example, how highly finished and elaborate their works of art are! How systematic and correct they aim at being in all their productions of a graver cast! 'If the French have a fault,' as Yorick said, 'it is that they are too grave.' With wit, sense, cheerfulness, patience, good-nature, and refinement of manners, all they want is imagination and sturdiness of moral principle! Such are some of the contradictions in the character of the two nations, and so little does the character of either appear to have been understood!  

Nothing can be more ridiculous indeed than the way in which we exaggerate each other's vices and extenuate our own. The whole is an affair of prejudice on one side of the question, and of partiality on the other. Travellers who set out to carry back a true report of the case appear to lose not only the use of their understandings, but of their senses, the instant they set foot in a foreign land. The commonest facts and appearances are distorted and discoloured. They go abroad with certain preconceived notions on the subject, and they make everything answer, in reason's spite, to their favourite theory. 

In addition to the difficulty of explaining customs and manners foreign to our own, there are all the obstacles of wilful prepossession thrown in the way. It is not, therefore, much to be wondered at that nations have arrived at so little knowledge of one another's characters; and that, where the object has been to widen the breach between them, any slight differences that occur are easily blown into a blaze of fury by repeated misrepresentations, and all the exaggerations that malice or folly can invent! 

This ignorance of character is not confined to foreign nations: we are ignorant of that of our own countrymen in a class a little below or above ourselves. We shall hardly pretend to pronounce magisterially on the good or bad qualities of strangers; and, at the same time, we are ignorant of those of our friends, of our kindred, and of our own. We are in all these cases either too near or too far off the object to judge of it properly. 

From "Table-Talk" a Regency Era collection of essays by the English cultural critic and social commentator William Hazlitt. Originally published as two volumes, the first appeared in 1821

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Gilded Age Etiquette of Evening Parties

“Versailles” was a Gilded Age flatware pattern. This pattern was a “multi-motif, figural pattern” which made it very popular. The Gilded Age unofficially is believed to be the period between 1870-1900, though many people count the period all the way up to the U.S. involvement in WWI. “Gilding” is to cover, or coat, with gold, as many silver items were at the time. The period also got its name from the title of a book. “The Gilded Age: A Tale of Today” was an 1873 novel by Mark Twain and Charles Dudley Warner.

EVENING PARTIES
Evening parties are of various kinds, and more or less ceremonious, as they are more or less fashionable. Their object is or should be social enjoyment, and the manners of the company ought to be such as will best promote it. A few hints, therefore, in addition to the general maxims of good behavior already laid down, will suffice.                  

A married man should never accept an invitation from a lady in which his wife is not included. 

1. Invitations
Having accepted an invitation to a party, never fail to keep your promise, and especially do not allow bad weather, of any ordinary character, to prevent your attendance. A married man should never accept an invitation from a lady in which his wife is not included.

2. Salutations
When you enter a drawing-room where there is a party, you salute the lady of the house before speaking to any one else. Even your most intimate friends are enveloped in an opake (sic) atmosphere until you have made your bow to your entertainer. You then mix with the company, salute your acquaintances, and join in the conversation. You may converse freely with any person you meet on such an occasion, without the formality of an introduction.

The Vanderbilts at a Gilded Age, fancy dress, costume ball. The Vanderbilts were one of the richest American families at the time. 

3. Conversation 

When conversation is not general, nor the subject sufficiently interesting to occupy the whole company, they break up into different groups. Each one converses with one or more of his neighbors on his right and left. We should, if we wish to speak to any one, avoid leaning upon the person who happens to be between. A gentleman ought not to lean upon the arm of a lady’s chair, but he may, if standing, support himself by the back of it, in order to converse with the lady partly turned toward him. The members of an invited family should never be seen conversing one with another at a party. 

French leave is a leave of absence, without announcing one’s departure. This includes leaving a party without bidding farewell to the host. With food and entertainment like that of the Gilded Age, would one really want to leave early? An not thank the host and hostess?!?

4. French Leave 

If you desire to withdraw before the party breaks up, take “French leave” — that is, go quietly out without disturbing any one, and without saluting even the mistress of the house, unless you can do so without attracting attention. The contrary course would interrupt the rest of the company, and call for otherwise unnecessary explanations and ceremony. 

5. Sports and Games 

Among young people, and particularly in the country, a variety of sports or plays, as they are called, are in vogue. Some of them are fitting only for children; but others are more intellectual, and may be made sources of improvement as well as of amusement. Entering into the spirit of these sports, we throw off some of the restraints of a more formal intercourse; but they furnish no excuse for rudeness.  

You must not forget your politeness in your hilarity, or allow yourself to “take liberties,” or lose your sense of delicacy and propriety. The selection of the games or sports belongs to the ladies, though any person may modestly  propose any amusement, and ask the opinion of others in reference to it. The person who gives the party will exercise her prerogative to vary the play, that the interest may be kept up.   

If this were the proper place, we should enter an earnest protest against the promiscuous kissing which sometimes forms part of the performances in some of these games, but it is not our office to proscribe or introduce observances, but to regulate them. No true gentleman will abuse the freedom which the laws of the game allows; but if required, will delicately kiss the hand, the forehead, or, at most, the cheek of the lady. A lady will offer her lips to be kissed only to a lover or a husband, and not to him in company. 

A lady will offer her lips to be kissed only to a lover or a husband, and not to him in company. 

 

The French code is a good one: “Give your hand to a gentleman to kiss, your cheek to a friend, but keep your lips for your lover.” Never prescribe any forfeiture which can wound the feelings of any of the company, and “pay” those which may be adjudged to you with cheerful promptness. — From “How to Behave,” 1887

 🍽Etiquette Enthusiast, Maura J. Graber of The RSVP Institute of Etiquette, is the Site Editor for the Etiquipedia© Etiquette Encyclopedia

A Gilded Age Etiquette Primer

Ice Cream Fork in the Love Disarmed Pattern. The silver pattern is the most ornate of the Art Nouveau period: The Gilded Age unofficially is believed to be the period between 1870-1900, though many people count the period up to the U.S. involvement in WWI. Others say the era continued on until 1929 and the start of the Great Depression. “Gilding” is to cover, or coat, with gold, as many silver items were at the time. The period also got its name from the title of a book. “The Gilded Age: A Tale of Today” was an 1873 novel by Mark Twain and Charles Dudley Warner 

You may, as a general rule, decline invitations to dinner parties without any breach of good manners, and without giving offense, if you think that neither your enjoyment nor your interests will be promoted by accepting; or you may not go into what is technically called “society” at all, and yet you are liable, at a hotel, on board a steamer, or on some extraordinary occasion, to be placed in a position in which ignorance of dinner etiquette will be very mortifying and the information contained in this section be worth a hundred times the cost of the book.

We now proceed to note the common routine of a fashionable dinner, as laid down in books and practiced in polite society. On some points usage is not uniform, but varies in different countries, and even in different cities in the same country, as well as in different circles in the same place. For this reason you must not rely wholly upon this or any other manners book, but, keeping your eyes open and your wits about you, wait and see what others do, and follow the prevailing mode.

You must go to a dinner party in “full dress.” Just what this is, is a question of time and place. Strictly interpreted, it allows gentlemen but little choice. 

1. Invitations
Invitations to a dinner are usually issued several days before the appointed time—the length of time being proportioned to the grandeur of the occasion. On receiving one, you should answer at once, addressing the lady of the house. You should either accept or decline unconditionally, as they will wish to know whom to expect, and make their preparations accordingly.

2. Dress
You must go to a dinner party in "full dress." Just what this is, is a question of time and place. Strictly interpreted, it allows gentlemen but little choice. A black dress coat and trowsers (sic), a black or white vest and cravat, white gloves, and pumps and silk stockings were formerly rigorously insisted upon. But the freedom-loving "spirit of the age" has already made its influence felt even in the realms of fashion, and a little more latitude is now allowed in most circles.

The “American Gentleman's Guide” enumerates the essentials of a gentleman's dress for occasions of ceremony in general, as follows: “A stylish, well-fitting cloth coat, of some dark color and of unexceptionable quality, nether garments to correspond, or in warm weather, or under other suitable circumstances, white pants of a fashionable material and make, the finest and purest linen, embroidered in white, if at all; a cravat and vest of some dark or neutral tint, according to the physiognomical peculiarities of the wearer and the prevailing mode; an entirely fresh-looking, fashionable black hat, and carefully-fitted modish boots, white gloves, and a soft, thin, white handkerchief.” 

A lady's “full dress” is not easily defined, and fashion allows her greater scope for the exercise of her taste in the selection of materials, the choice of colors, and the style of making. Still, she must “be in the fashion.”

3. Punctuality
Never allow yourself to be a minute behind the time. The dinner can not be served till all the guests have arrived. If it is spoiled through your tardiness, you are responsible not only to your inviter (sic), but to his outraged guests. Better be too late for the steamer or the railway train than for a dinner!

4. Going to the Table
When dinner is announced, the host rises and requests all to walk to the dining-room, to which he leads the way, having given his arm to the lady who, from age or any other consideration, is entitled to precedence. Each gentleman offers his arm to a lady, and all follow in order. If you are not the principal guest, you must be careful not to offer your arm to the handsomest or most distinguished lady.

5. Arrangement of Guests
Where rank or social position are regarded (and where are they not to some extent?), the two most distinguished gentlemen are placed next the mistress of the house, and the two most distinguished ladies next the master of the house. The right hand is especially the place of honor. If it is offered to you, you should not refuse it. It is one of the first and most difficult things properly to arrange the guests, and to place them in such a manner that the conversation may always be general during the entertainment. If the number of gentlemen is nearly equal to that of the ladies, we should take care to intermingle them. We should separate husbands from their wives, and remove near relations as far from one another as possible, because being always together they ought not to converse among themselves in a general party.

The Vanderbilt's grand residence on Fifth Avenue in New York, taken on Easter Sunday, when everyone was strolling on “parade.” 

6. Duties of the Host
To perform faultlessly the honors of the table is one of the most difficult things in society; it might indeed be asserted, without much fear of contradiction, that no man has as yet ever reached exact propriety in his office as host. When he receives others, he must be content to forget himself; he must relinquish all desire to shine, and even all attempts to please his guests by conversation, and rather do all in his power to let them please one another. Help ladies with a due appreciation of their delicacy, moderation, and fastidiousness of their appetites; and do not overload the plate of any person you serve. 

Never pour gravy on a plate without permission. It spoils the meat for some persons. Do not insist upon your guests partaking of particular dishes; never ask persons more than once, and never put anything by force upon their plates. It is extremely ill-bred, though extremely common, to press one to eat of anything. 

The host should never recommend or eulogize any particular dish; his guests will take it for granted that anything found at his table is excellent. The most important maxim in hospitality is to leave every one to his own choice and enjoyment, and to free him from an ever-present sense of being entertained. You should never send away your own plate until all your guests have finished.

The second course is fish, which is to be eaten with a fork, and without vegetables. Obviously, these are for the fish course, however they would have only been used by the parvenus or those with “new money.” 

7. Duties of the Guests
Gentlemen must be assiduous but not officious in their attentions to the ladies. See that they lack nothing, but do not seem to watch them. If a “grace” is to be asked, treat the observance with respect. Good manners require this, even if veneration fails to suggest it. 

Soup will come first. You must not decline it; because nothing else can be served till the first course is finished, and to sit with nothing before you would be awkward. But you may eat as little of it as you choose. The host serves his left-hand neighbor first, then his right hand, and so on till all are served. Take whatever is given you, and do not offer it to your neighbor; and begin at once to eat. You must not suck soup into your month, blow it, or send for a second plate.

The second course is fish, which is to be eaten with a fork, and without vegetables. The last part of this injunction does not, of course, apply to informal dinners, where fish is the principal dish. Fish, like soup, is served but once. When you have eaten what you wish, you lay your fork on your plate, and the waiter removes it. 

The third course brings the principal dishes—roast and boiled meats, fowl, etc., which are followed by game. There are also side dishes of various kinds. At dessert, help the ladies near you to whatever they may require. Serve strawberries with a spoon, but pass cherries, grapes, or peaches for each to help himself with his fingers. You need not volunteer to pare an apple or a peach for a lady, but should do so, of course, at her request, using her fork or some other than your own to hold it.

We have said in our remarks on table manners in general, in a previous chapter, that in sending your plate for anything, you should leave your knife and fork upon it. For this injunction we have the authority of most of the books on etiquette, as well as of general usage. There seems also to be a reason for the custom in the fact, that to hold them in your hand would be awkward, and to lay them on the table-cloth might soil it; but the author of the "American Gentleman's Guide," whose acquaintance with the best usage is not to be questioned, says that they should be retained, and either kept together in the hand, or rested upon your bread, to avoid soiling the cloth. 

Eat deliberately and decorously (there can be no harm in repeating this precept), masticate your food thoroughly, and beware of drinking too much ice-water. If your host is not a “temperance man,” that is, one pledged to total abstinence, wine will probably be drunk. You can of course decline, but you must do so courteously, and without any reflection upon those who drink. You are not invited to deliver a temperance lecture. Where finger-glasses are used, dip the tips of your fingers in the water and wipe them on your napkin; and wet a corner of the napkin and wipe your mouth. Snobs sometimes wear gloves at table. It is not necessary that you should imitate them. 

The French fashion of having the principal dishes carved on a side-table, and served by attendants, is now very generally adopted at ceremonious dinners in this country, but few gentlemen who go into company at all can safely count upon never being called upon to carve, and the art is well worth acquiring. 

Ignorance of it sometimes places one in an awkward position. You will find directions on this subject in almost any cook-book; you will learn more, however, by watching an accomplished carver than in any other way. Do not allow yourself to be too much engrossed in attending to the wants of the stomach, to join in the cheerful interchange of civilities and thoughts with those near you. 

We must leave a hundred little things connected with a dinner party unmentioned; but what we have said here, together with the general canons of eating laid down in Chapter VI, (Section 7, “Table Manners”), and a little observation, will soon make you a proficient in the etiquette of these occasions, in which, if you will take our advice, you will not participate very frequently. An informal dinner, at which you meet two or three friends, and find more cheer and less ceremony, is much to be preferred. — From “How to Behave,” 1887

 🍽Etiquette Enthusiast, Maura J. Graber of The RSVP Institute of Etiquette, is the Site Editor for the Etiquipedia© Etiquette Encyclopedia

Etiquette for Balls, Cotillions, Dances

When taking a woman wearing evening dress to a ball or dance, a man should provide a carriage. 

CARRIAGES: When taking a woman wearing evening dress to a ball or dance, a man should provide a carriage. A man should secure his carriage− check when leaving his carriage. It is safer to take wraps and coats to the house in case of accidents.

DRESS: Evening dress is worn by men and women.

DINNER INVITATIONS. The hostess issues two sets of invitations−−one for those invited to both dinner and dance, and one for those invited to the dance only.

For the former, the hostess should use her usual engraved dinner cards, with the written words: Dancing at eleven, and for the latter her usual engraved At Home cards, with the written words: Dancing at eleven.

A less formal way is to use, instead of the At Home card, a Mr. and Mrs. card, or Mrs. and Miss card, with the following written in the lower left−hand corner: Dancing at ten. March the second. R. S. V. P.

INVITATIONS. These should be acknowledged by an acceptance, or declined, with a note of regret within one week.

On being introduced to a woman, he may ask her for a dance, and he should be prompt in keeping his appointment.

MEN and ASKING A WOMAN TO DANCE: A man asks for the privilege of a dance, either with the daughter of the hostess or with any guest of the latter or any young woman receiving with her.

On being introduced to a woman, he may ask her for a dance, and he should be prompt in keeping his appointment.

It is her privilege to end the dance, and, when it is ended, he should conduct her to her chaperone, or, failing that, he should find her a seat−−after which he is at perfect liberty to go elsewhere.

If for any cause a man has to break his engagements to dance, he should personally explain the matter to every woman with whom he has an engagement and make a suitable apology.

DEBUTANTE: At a debutante's reception the first partner is selected by the mother, usually the nearest and dearest friend, who dances but once, and the others follow.

INVITATIONS: Invitations to balls or assemblies should be answered immediately; if declined, the ticket should be returned. A man should call or leave cards a few days before the affair.

SUPPER: At balls and assemblies where small tables are provided, a man should not sit alone with his partner, but make up a party in advance, and keep together.

If a patroness asks a man to sit at her table, she should provide a partner for him. At supper the senior patroness leads the way, escorted by the man honored for the occasion.

If one large table is provided, the men, assisted by the waiters, serve the women. When small tables are used the patronesses generally sit by themselves, and the guests group themselves to their own satisfaction. 

 Patroness Lady Catherine de Bourgh ~ With a Patroness like the fictional Lady Catherine de Bourgh, who needs enemies?!

PATRONESSES: Their duties are varied and responsible−−among them, the subscription to the expenses of the entertainments.

The patronesses should be divided into various committees to attend to special duties −−as, music, caterers, supper arrangements, the ball−room, and all other details.

While affairs of this kind could be left in the hands of those employed to carry out the details, it is better and safer for each committee to follow the various matters out to the smallest details.

Those devising new features and surprises for such an occasion will give the most successful ball. The one most active and having the best business ability should take the lead.

Lists should be compared, in order to avoid duplicate invitations.The tickets should be divided among the patronesses, who, in turn, distribute them among their friends. The patronesses should be at the ball−room in ample time before the arrival of the guests, to see that all is in readiness.

They should stand together beside the entrance to welcome the guests. They should see, as far as possible, that the proper introductions are made, and that every one is enjoying the evening, their own pleasure coming last.

If time permits, a hasty introduction to the patroness beside her may be made by a patroness, but it should not be done if there is the slightest possibility of blocking up the entrance.

A nod of recognition here and there, or a shake of the hands with some particular friend, is all that is necessary. Prolonged conversation should be avoided.

A patroness should not worry over the affair, or leave anything to be done at the last minute. If she has to worry, she should not show it, lest she interfere with the pleasure of others.

They should be the last to leave as well as the first to arrive, to see that the affair closes brilliantly.

SUPPER: The senior patroness leads the way to supper, escorted by the man honored for the occasion.

If one large table is provided, the men, assisted by the waiters, serve the women. When small tables are used, the patronesses generally sit by themselves, and the guests group themselves to their own satisfaction.

If a patroness asks a man to sit at her table, she should provide a partner for him, and in case of a previous engagement, he should notify her by mail.

WOMEN: A woman should always keep any engagement made, if possible. If, for a good reason, it is desired to break one, she should do so in ample time to enable the man to secure a partner.

It is bad form to refuse one partner for a dance and to accept another for the same dance afterward. After refusing to dance, a woman should lose that dance unless previously engaged.

A woman may refuse to dance at a public entertainment.

A young woman chaperoned should not accept a man's invitation, unless he first asks permission of her chaperone.

It is not good taste to keep late hours at an informal dance.

In round dances the man supports the woman with his right arm around the waist, taking care not to hold her too closely. Her right hand is extended, held by his left hand, and her left hand is on his arm or shoulder, her head erect.

When tired, the woman should indicate a desire to stop dancing.When the dancing ends, the woman takes her partner's arm and strolls about a few minutes. He then conducts her to her seat by her chaperone, and, after a few remarks, excuses himself.

When supper is announced, and the young woman and her chaperone are in conversation with the man who danced with her last, they should accept his offer as escort if they are not already provided with one.

If a woman is without escort when supper is announced, she must rely upon attendants or members of the host's family.

At balls and assemblies where small tables are provided for the supper, the woman should not sit alone at a table with her partner, but she should have others present also.

DEBUTANTE: At a debutante's reception the first partner is selected by the mother, usually the nearest and dearest friend, who dances but once with her, and the others follow.

DANCES (FORMAL):

A man should seek out those women who, for some reason, are neglected by selfish men, especially unmarried women, and invite them to dance.

HOST: When supper is announced, the host leads the way with his partner, followed by hostess and escort, the rest following.

HOSTESS: She should limit the number of guests to the capacity of the house.

Invitations should include more men than women, for some men may not attend, and of those who do come, some may not dance.

An awning and carpet should be spread from curb to steps. The man stationed at the curb should open carriage doors for arriving and departing guests, distribute carriage− checks, and tell the drivers at what hour to return.

The servant opening the door directs the guests to their respective dressing−rooms.

A small orchestra should be provided and concealed behind palms or flowers.

In the absence of polished floors, carpets should be covered with linen crash, tightly and securely laid, in order to stand the strain of dancing.

Friends may assist in taking care of the guests, making introductions, etc.

SUPPER: Supper may be served at one large table or many small ones, as desired.

DANCES (INFORMAL): Dances of this character lack all possible formality. The invitations may be written or verbal.

Piano music is all that is required, played by one of the family or a professional.

Refreshments of a suitable nature are provided. See also Chaperone. Dances.


DANCING:

At balls all men should dance, and those who do not, have no place there, though invited. "In inviting a lady to dance with you, the words, "Will you honor me with your hand for a quadrille?" or, "Shall I have the honor of dancing this set with you?" are more used now than "Shall I have the pleasure?" or, "Will you give me the pleasure of dancing with you?" If she answers that she is engaged, merely request her to name the earliest dance for which she is not engaged, and when she will do you the honor of dancing with you." Samuel R. Wells

Before asking a chaperoned woman to dance, the man should ask permission of her chaperone.

A man should pay especial attention to the women of the house, and invite them to dance as early as possible.

A man should seek out those women who, for some reason, are neglected by selfish men, especially unmarried women, and invite them to dance.

Men should keep engagements a few minutes
before each dance.

If for some good reason it is desired to break an engagement, it should be done so as to leave ample time for the other to secure a partner for that dance.

In round dances, the man supports the woman with right arm about her waist, taking care not to hold her too closely. His left hand holds her right one, both extended.

The woman should indicate when she desires to stop dancing.

All persons should be at a formal dance not later than half an hour after the hour set.

A man should secure his carriage−check. It is safer to take wraps and coats to the house in case of accidents.

GLOVES: Gloves should be worn at formal dances, and should be put on before entering the room.

SHAKING HANDS: It is not customary to shake hands at formal dances.

SMOKING: Smoking should not be allowed in the dressing−room, but a special room should be provided. Men who dance should not smoke until leaving the house. 

Young women should be chaperoned at all formal dances by their mother...

WOMEN. The time for the formal dance is indicated on the invitation, and all should be there not later than half an hour after the time set.

At private dances the maid takes and calls for the young woman in the absence of a male escort.

Young women should be chaperoned at all formal dances by their mother or others.

Introductions should be made as much as possible before the dancing begins.  —From "The Book of Good Manners"

Etiquette Enthusiast, Maura J. Graber, is the Site Editor for the Etiquipedia© Etiquette Encyclopedia