a truce to these fancies, and back again to our essay.
If liberty in a house is a comfort to a husband, it is a necessity to children. When we say liberty, we do not mean license. We do not mean that Master Johnny be allowed to handle elegant volumes with bread-and-butter fingers, or that little Miss be suffered to drum on the piano, or practice line-drawing with a pin on varnished furniture. Still it is essential that the family parlors be not too fine for the family to sit in—too fine for the ordinary accidents, haps and mishaps of reasonably well-trained children. The elegance of the parlor where papa and mamma sit and receive their friends should wear an inviting, not a hostile and bristling, aspect to little people. Its beauty and its order gradually form in the little mind a love of beauty and order, and the insensible carefulness of regard.
Nothing is worse for a child than to shut him up in a 47 room which he understands is his, because he is disorderly—where he is expected, of course, to maintain and keep disorder. We have sometimes pitied the poor little victims who show their faces longingly at the doors of elegant parlors, and are forthwith collared by the domestic police and consigned to some attic apartment, called a playroom, where chaos continually reigns. It is a mistake to suppose, because children derange a well-furnished apartment, that they like confusion. Order and beauty are always pleasant to them as to grown people, and disorder and defacement are painful; but they know neither how to create the one nor to prevent the other—their little lives are a series of experiments, often making disorder by aiming at some new form of order. Yet, for all this, I am not one of those who feel that in a family everything should bend to the sway of these little people. They are the worst of tyrants in such houses: still, where children are, though the fact must not appear to them, nothing must be done without a wise thought of them.
Here, as in all high art, the old motto is in force, “Ars est celare artem.” Children who are taught too plainly, by every anxious look and word of their parents, by every family arrangement, by the impressment of every chance guest into the service, that their parents consider their education as the one important matter in creation, are apt to grow up fantastical, artificial, and hopelessly self-conscious. The stars cannot stop in their courses, even for our personal improvement, and the sooner children learn this the better. The great art is to organize a home which shall move on with a strong, wide, generous movement, where the little people shall act themselves out as freely and impulsively as can consist with the comfort of the whole, and where the anxious watching and planning for them shall be kept as secret from them as possible.
It is well that one of the sunniest and airiest rooms in 48 the house be the children’s nursery. It is good philosophy, too, to furnish it attractively, even if the sum expended lower the standard of parlor luxuries. It is well that the children’s chamber, which is to act constantly on their impressible natures for years, should command a better prospect, a sunnier aspect, than one which serves for a day’s occupancy of the transient guest. It is well that journeys should be made or put off in view of the interests of the children; that guests should be invited with a view to their improvement; that some intimacies should be chosen and some rejected on their account. But it is not well that all this should, from infancy, be daily talked out before the child, and he grow up in egotism from moving in a sphere where everything from first to last is calculated and arranged with reference to himself. A little appearance of wholesome neglect combined with real care and never ceasing watchfulness has often seemed to do wonders in this work of setting human beings on their own feet for the life journey.
Education is the highest object of home, but education in the widest sense—education of the parents no less than of the children. In a true home the man and the woman receive, through their cares, their watchings, their hospitality, their charity, the last and highest finish that earth can put upon them. From that they must pass upward, for earth can teach them no more.
The home education is incomplete unless it include the idea of hospitality and charity. Hospitality is a Biblical and apostolic virtue, and not so often recommended in Holy Writ without reason. Hospitality is much neglected in America for the very reasons touched upon above. We have received our ideas of propriety and elegance of living from old countries, where labor is cheap, where domestic service is a well-understood, permanent occupation, adopted cheerfully for life, and where of course there is such a subdivision of labor as insures great thoroughness in all its 49 branches. We are ashamed or afraid to conform honestly and hardily to a state of things purely American. We have not yet accomplished what our friend the Doctor calls “our weaning,” and learned that dinners with circuitous courses and divers other Continental and English refinements, well enough in their way, cannot be accomplished in families with two or three untrained servants, without an expense of care and anxiety which makes them heart-withering to the delicate wife, and too severe a trial to occur often. America is the land of subdivided fortunes, of a general average of wealth and comfort, and there ought to be, therefore, an understanding in the social basis far more simple than in the Old World.
Many families of small fortunes know this—they are quietly living so—but they have not the steadiness to share their daily average living with a friend, a traveler, or guest, just as the Arab shares his tent and the Indian his bowl of succotash. They cannot have company, they say. Why? Because it is such a fuss to get out the best things, and then to put them back again. But why get out the best things! Why not give your friend what he would like a thousand times better—a bit of your average home life, a seat at any time at your board, a seat at your fire? If he sees that there is a handle off your teacup, and that there is a crack across one of your plates, he only thinks, with a sigh of relief, “Well, mine aren’t the only things that meet with accidents,” and he feels nearer to you ever after; he will let you come to his table and see the cracks in his teacups, and you will condole with each other on the transient nature of earthly possessions. If it become apparent in these entirely undressed rehearsals that your children are sometimes disorderly, and that your cook sometimes overdoes the meat, and that your second girl sometimes is awkward in waiting, or has forgotten a table propriety, your friend only feels, “Ah, well, other people have trials as 50 well as I,” and he thinks, if you come to see him, he shall feel easy with you.
“Having company” is an expense that may always be felt; but easy daily hospitality, the plate always on your table for a friend, is an expense that appears on no accounts book, and a pleasure that is daily and constant.
Under this head of hospitality, let us suppose a case. A traveler comes from England; he comes in good faith and good feeling to see how Americans live. He merely wants to penetrate into the interior of domestic life, to see what there is genuinely and peculiarly American about it. Now here is Smilax, who is living, in a small, neat way, on his salary from the daily press. He remembers hospitalities received from our traveler in England, and wants to return them. He remembers, too, with dismay, a well-kept establishment, the well-served table, the punctilious, orderly servants. Smilax keeps two, a cook and chambermaid, who divide the functions of his establishment between them. What shall he do? Let him say, in a fair, manly way, “My dear fellow, I’m delighted to see you. I live in a small way, but I’ll do my best for you, and Mrs. Smilax will be delighted. Come and dine with us, so and so, and we’ll bring in one or two friends.” So the man comes, and Mrs. Smilax serves up such a dinner as lies within the limits of her knowledge and the capacities of her servants. All plain, good of its kind, unpretending, without an attempt to do anything English or French—to do anything more than if she were furnishing a gala dinner for her father or returned brother. Show him your house freely, just as it is, talk to him freely of it, just as he in England showed you his larger house and talked to you of his finer things. If the man is a true man, he will thank you for such unpretending, sincere welcome; if he is a man of straw, then he is not worth wasting Mrs. Smilax’s health and spirits for, in unavailing efforts to get up a foreign dinner-party.
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A man who has any heart in him values a genuine, little bit of home more than anything else you can give him. He can get French cooking at a restaurant; he can buy expensive wines at first-class hotels, if he wants them; but the traveler, though ever so rich and ever so well-served at home, is, after all, nothing but a man as you are, and he is craving something that doesn’t seem like an hotel—some bit of real, genuine heart life. Perhaps he would