Maids Wives and Bachelors Part 12

Certainly they have. Not very obvious ones perhaps, but all-pervading and ever-persistent in their character; since there is no day--scarcely an hour--of our lives in which we are not, either pa.s.sively or consciously, subject to their influences. Our cravings after elegance of form, glimmer and shimmer of light and color, insensibly elevate and civilize us; and the men and women condemned to the monotony of bare walls and unpicturesque surroundings--whether they be devotees in cells, or felons in dungeons--are the less human for the want of these things. The want, then, is a direct moral evil, and a cause of imperfection.

The desire for beautiful surroundings is a natural instinct in a pure mind. How tenaciously people who live in dull streets, and who never see a sunrise, nor a mountain peak, nor an unbroken horizon, cling to it is proved on all sides of us by the picturesqueness which many a mechanic's wife imparts to her little twelve-feet-square rooms. And it is wonderful with what slender materials she will satisfy this hunger of the eye for beauty and color. A few brightly polished tins, the many-shaded patchwork coverlets and cushions, the gay stripes in the rag carpet, the pot of trailing ivy or scarlet geranium, the shining black stove, with its glimmer and glow of fire and heat, are made by some subtle charm of arrangement both satisfactory and suggestive.

In spite of all arguments about the economy of "boarding," who does not respect the men or women who, at all just sacrifices, eschew a boarding-house and make themselves a home?

A man without a home has cast away an anchor; an atmosphere of uncertainty clings about him; he advertises his tendency to break loose from wholesome restraints. So strongly is the force of this home influence now perceived that the wisest of our merchants refuse to employ boys and women without homes, while the universal preference is in favor of men who have a.s.sumed the head of the house, and thus given hostage to society for their good behavior.

But a house is not a _home_ till it is swept and garnished, and contains not only the wherewithal to refresh the body, but also something for the comfort of the heart, the elevation of the mind, and the delight of the eye.

If we would fairly estimate the moral power of furniture, let us consider how attached it is possible for us to become to it. There are chairs that are sacred objects to us: the large, easy one, in which some saint sat patiently waiting for the angels; the little high chair which was some darling baby's throne till he "went away one morning;"

the low rocker, in which mother nursed the whole family of stalwart sons and lovely daughters.

Ask any practised student or writer how much he loves his old desk, with its tidy pigeon-holes and familiar conveniences. Have they not many a secret between them that they only understand? Are they not familiar? Could they be parted without great sorrow and regrets?

Nothing is more certain than that we do stamp ourselves upon dead matter, and impart to it a kind of life. Is there a more pathetic picture than that of d.i.c.kens's study after his death? Yet no human figure is present; there is nothing but furniture, the desk on which he wrote those wonderful stories, and the empty chair before it.

Nothing but the empty chair and the confidential desk to speak for the dead master; but how eloquently they do it!

Our furniture ought, therefore, to be easy and familiar. We cannot give our hearts to what is uncomfortable, no matter how quaint or rich it may be. And though it is always pleasant to have colors and forms a.s.sorted with perfect taste, it is not desirable to have the effect so perfect that we are afraid to make use of it, lest we destroy it. No furniture ought to be so fine that we dare not light a fire for fear of smoking it, or let the sunshine in for fear of fading it. In such rooms we do not lounge and laugh and eat and rest and live,--we only exist.

The proper character of drawing-rooms is that of gayety and cheerfulness. This is attained by light tints, and brilliant colors and gilding; but the brightest colors and the strongest contrasts must be on the furniture, not on the walls and ceilings. These must be subordinate in coloring, or the effect will be theatrical and vulgar.

The dining-room ought to be one of the pleasantest in the house; but it is generally in the bas.e.m.e.nt. It ought to be a room in which there is nothing to remind us of labor or exertion, for we have gone there to eat and to be refreshed. A few flowers, a dish of fruits, snowy linen and china, glittering gla.s.s and silver, a pleasant blending of warm and neutral tints are essentials. For ornaments, rare china, Indian vases, Eastern jars suggestive of fine pickles or rare sweetmeats, and a few pictures on the walls, representing only pleasant subjects, and large enough to be examined without exertion, are the best.

Advantages of locality, a refined diner will always perceive and appropriate. Thus I used to dine frequently with a lady and gentleman who in the spring always altered the position of the table, so that while eating they could look through the large open windows, and see the waving apple-blossoms and breathe the perfumed air, and listen to the evening songs of the birds. Bedrooms should be light, cleanly, and cheerful; greater contrasts are admissible between the room and the furniture, as the bed and window-curtains form a sufficient ma.s.s to balance a tint of equal intensity upon the walls. For the same reason gay and bright carpets are often pleasant and ornamental.

Staircases, lobbies, and vestibules should be cool in tone, simple in color, and free from contrasts. Here the effects are to be produced by light and shadow, rather than by color. Every one must have noticed that some houses as soon as the doors are opened look bright and cheerful, while others are melancholy and dull. The difference is caused by the good or bad taste with which they are papered. Yet who shall say what events may arise from such a simple thing as the first impressions of an important visitor? And these impressions may involuntarily receive their primal tone from a light, cheerful, or dull, dark hall paper.

All rooms open to the public must have a certain air of conventional arrangement; but the parlor in every home ought to be a room of character and individuality. Here is the very shrine and sanctuary of the Lares and Penates. Here is the grandmamma's chair and knitting, and mamma's work-basket, and the sofa on which papa lounges and reads his evening paper. Here are Annie's flowers and Mary's easel and Jack's much-abused cla.s.s-books. Here the girls practise and the boys rig their ship and mamma looks serious over the house books. In this room the picture papers lie around, every one's favorite volume is on the table, and the walls are sacred to the family portraits. In this room the family councils are held and the dear invalids nursed back to life. Here the boys come to say "good-bye" when they go away to school or to business. Here the girls, in their gay party-dresses, come for papa's final bantering kiss and mamma's last admiration and admonition. Ah, this room!--this dear, untidy, unfashionable parlor!

It is the citadel of the household, the very _heart of the home_.

None can deny the influence which childhood's home has over them, even unto their h.o.a.ry-hairs; the memory of a happy, comfortable one is better than an inheritance. The girls and boys who leave it have a positive ideal to realize. There is no speculation in their efforts; they _know_ that home is "Sweet Home." But in all their imaginings chairs and tables and curtains and carpets have a conspicuous place.

This life is all we have to front eternity with, therefore nothing that touches it is of small consequence. It is something to the body to have comfortable and appropriate household surroundings, it is much more to the mind. Is there any one whose feelings and energies are not depressed by a cold, comfortless, untidy room? And who does not feel a positive exaltation of spirit in the glow of a bright fire and the cosey surroundings of a prettily furnished apartment?

G.o.d has not made us to differ in this respect. A pleasant home is the dream and hope of every good man and woman. As Traddles and his dear little wife used to please themselves by selecting in the shop windows their contemplated service of silver, so also many honest, hopeful toilers fix upon the chairs and curtains that are to adorn their homes long before they possess them. The dream and the object is a great gain morally to them. Perhaps they might have other ones, but it is equally possible that the possession of this very furniture is the very condition that makes higher ones possible.

Depend upon it "A Society for the Improved Furnishing of Poor Men's Homes" would be a step taken in the seven-leagued boots for _the elevation of poor men's and women's lives_.

People Who Have Good Impulses

There is a raw material in humanity--often very raw--called impulse, or enthusiasm; and some people are very proud of possessing this spasmodic excellence. They talk glibly of their "good impulses," their "n.o.ble impulses," their "generous impulses," but the fact is that the majority of impulses are neither good nor n.o.ble; while they are, of all guides in human affairs, the most questionable. For impulses do not come from settled principles, but rather from a loose habit of mind--a mind just drifting along, and ready to accept any new suggestion as an "impulse," an "inspiration," a "command." We believe far too readily the cant about emotion, and erratic genius, and suffer ourselves to be imposed upon by fussy, impulsive people; for if we are at all allied with such, it is impossible to escape imposition; since we have to be patient enough for two, and so bear an undue burden of civility and good manners.

It may be said that such a discipline is not to be despised, and could be made a lesson of spiritual grace. But if we are not sick, why should we take medicine? Lessons G.o.d sets us, He helps us to learn, but there are no promises for those who impose penance upon themselves. And it is a penance to a.s.sociate with impulsive, fussy persons; for no matter how good their impulses are, they are simply nowhere--as far as n.o.ble, enduring work is concerned--beside well-considered plans, carried out by cool, consistent people, who know what can be done and do it,--just as much next year as this year; just as well in one place as in another.

Ministers of the gospel know this fact perhaps better than any other mortals. They are constantly finding out how uncertain a quant.i.ty good impulses are to depend upon. For they have not the habit of materializing into good actions; they are evanescent pretenders to righteousness; they tell more flattering tales than ever Hope told.

All too soon the practical, calm minister discovers that impulse and enthusiasm are but rudimentary virtues, and seldom available for any real, good work. The men of service, either in spiritual or temporal work, are men whom nothing hurries or flurries; who are never in haste, and never too late. They are not men of impulse, but of consideration. Whether they are going to deliver a sermon or keep a momentous appointment, to get a high office or a sum of money, or merely to catch an express train, they are perfectly cool, and always in time. Of course, impulsive people keep appointments and catch trains, but oh, what a fuss they make about it!

Unfortunately, calm, grand natures are not of indigenous growth, and we do not do all we might to cultivate them. If we took more time to think, we should be less impulsive, more reasonable, less shallow. If we made less haste, we should make more speed. "Slow and sure win the race" is a proverb embodying a great truth. Fussy, impulsive people never get at the bottom of things, never give an impartial judgment, never are masters of any difficult situation; for the power of deliberation, of staving off personal likes and dislikes, of waiting, of knowing when to wait and when to move,--are powers invariably linked with a cool head and a clear, calm will. But none of these grand qualities come at the call of impulse. Even good impulses are of no practical value until they crystallize into good deeds. Without this result the impulse or the intention to do great things may be a serious spiritual danger; the soul may satisfy itself with its impulses and designs, and rest upon them; forgetting what place of ineffectual regret is paved with good intentions.

In a certain sense it is true that the power of taking things in a cool, practical way is often an affair of the pulse, and so many beats, more or less, per minute, make a person fussy or serene. But it is only true in measure. Forethought and preparation--realizing what is likely to happen, and what is best to be done--are great helps to keeping cool and calm. The will also can work miracles. I believe in the will because I believe that the human will is G.o.d's grace. Those who say, "I cannot" are those who think, "I will not." Besides which there are heavenly powers that wait to help our infirmities. Paul did not hesitate to pray for the removal of his physical infirmity, and the "sufficient grace" that was promised him will be just as freely given to us. Indeed, I may rest the question here, for this is our great consolation: one cannot say too much of the Divine help. It will keep all in perfect peace that trust in it.

Worried to Death

To say "we are worried to death" is a common expression; but do we really comprehend the terrible truth of the remark? Do we realize that the hounds of care and anxiety and fretful inability may actually tear and torment us into paresis, or paralysis, or dementia, and as virtually worry us to death, as a collie dog worries a sheep, or a cat worries a mouse? And yet, if we are Christian men and women, worrying is just the one thing not needful; for there are more than sixty admonitions in the Bible against it; and the ground is so well covered by them that between the first "Fear not" and the last, every unnecessary anxiety is met, and there is not a legitimate subject for worrying left.

Are we troubled about meat and money matters? We are told to "consider the fowls of the air; they sow not, neither do they reap nor gather into barns; yet your Heavenly Father feedeth them. Are ye not much better than they?"

Have we some malignant enemy to fight? Fear not! "If G.o.d be for us, who can be against us?"

Are we in sorrow? "I, even I, am He that comforteth you."

Are we in doubt and perplexity? "I will bring the blind by a way that they know not. I will lead them in paths they have not known. I will make darkness light before them, and crooked things straight."

Do we fear that our work is beyond our strength? "He giveth power to the faint; and to them that have no might, He increaseth strength."

Are we sick? He has promised to make all our bed in our sickness.

Do we fear death? He has a.s.sured us that in the valley and shadow of death He will be with us.

Is the worry not for ourselves, but for wife and children that will be left without support and protection? Even this last anxiety is provided for. "Leave thy fatherless children to me, and let thy widows trust in me, and I will preserve them alive."

Now, if we really believe that G.o.d made these promises, how shameful is our distrust! Do we think that G.o.d will not keep His word? Do we doubt His good-will toward us? When He says that He will make all things work together for our good, is the Holy One lying to our sorrowful hearts? Thirty years ago I was thrown helpless, penniless, and friendless upon these a.s.surances of G.o.d; and in thirty years He has never broken a promise. He is a G.o.d that keepeth both mercy and truth. I believe in His goodness. I trust in His care. I would not, by worrying, tell Him to His face that He either has not the power or the good-will to help and comfort me.

Worriers live under a very low sky. They allow nothing for probabilities and "G.o.dsends." They suffer nothing to go by faith. All times and all places supply them with material. In summer, it is the heat and the dogs and the hydrophobia. In winter, it is the cold, and the price of coal. They take all the light and comfort out of home pleasures; and abroad their complaints are endless. Yet to argue with worriers is of little use; convince them at every point, and the next moment they return to their old aggravating, vaporing _credo_.

What remains for them then? They must pray to G.o.d, and help themselves. Egotism and selfishness are at the bottom of all worrying.

If they will just remember that there is no reason why they should be exempted from the common trials of humanity, they may step at once on to higher ground; for even worrying is humanized, when it is no longer purely selfish and personal.

It is usually idle people who worry. Men and women whose every hour is full of earnest business do not try to put two hours' care and thought into one. Even a positive injury or injustice drops easily from an honestly busy man. He has not time to keep a catalogue of his wrongs, and worry about them. He simply casts his care upon Him who has promised to care for him--for his health, and wealth, and happiness, and good name; for all the events of his life, and for all the hopes of his future.

Worriers would not like to see written down all the doubtful things they have said of G.o.d, and all the ill-natured things they have said of men; besides, they might consider that they are often righteously worried, and only suffering the due reward of some folly of their own.

Would it not be better to ask G.o.d to put right what they have put wrong; to lay hold of all that is good in the present; to refuse to look forward to any possible change for the worse? I know a good man who, when he feels inclined to worry over events, takes a piece of paper and writes his fears down, and so faces "the squadron of his doubts,"--finding generally that they vanish as they are mustered.

Come, let us take Cheerfulness as a companion. Let us say farewell to Worrying. Cheerfulness will bid us ignore perplexities and annoyances; and help us to rise above them. G.o.d loves a cheerful liver; and when we consider the sin and sorrow, the poverty and ignorance, on every side of us, we may well hold our peace from all words but those of grat.i.tude and thanksgiving. Worrying is self-torment. It is always preparing "for the worst," and yet never fit to meet it. Cheerfulness is a kind of magnanimity; it listens to no repinings; it outlooks shadows; it turns necessity to glorious gain; and so breathing on every gift of G.o.d, Hope's perpetual joy, it enables us, mid pleasant yesterdays, and confident to-morrows,--

To travel on life's common way, In cheerful G.o.dliness.

The Grapes We Can't Reach