View source for Music and Dancing.

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<p><em>Music</em>, <em>dancing</em>, and a truly polished and graceful manner in social fellowship, with a knowledge of those modes and forms that are founded upon a just regard of man for man, which prevail in society, are known as <em>polished accomplishments</em>. With regard to the first of these, there is but little difference of opinion; the second has many warm advocates, and many bitter and unrelenting opponents, who see in it evil, and only evil; and there are some who appear to think any serious regard to the latter, especially the making of rules for observance, a sign of weakness and folly.<br><br>
    As respects MUSIC, it is clear to us that, if a young man has any taste at all in that way, he ought by all means to cultivate it. It will not only extend greatly his own means of enjoyment, but give him the power of contributing much to the enjoyment of others. We do not think it would be wise for him to devote all his leisure time to music, to the neglect of other and graver pursuits; but there are times when the mind wearies of thought, and will be refreshed and strengthened to attempt new efforts, if its slumbering affections are awakened into life and activity by music. While words give utterance to the thoughts of the mind, music expresses its affections; and thoughts when uttered, and feelings when expressed, are in greater fullness and power. So well satisfied are we that there is great use in the cultivation of music, that we believe all men who are ignorant of the science have defects which no cultivation of the intellect alone can possibly overcome.<br><br>
    Against DANCING much has been urged, but nothing that we have seen having any basis in rational truth. It has been called sinful; but <em>nothing is sinful except what is done from evil intent. </em>Some have said that it awakens impure thoughts; but they who allege this either have impure minds or have never danced. Such is well known not to be the case. It is a frivolous waste of time, say others, and unworthy the dignity of men and women. If it is made to interfere with any duty, it is certainly a waste of time; as to the "dignity," the objection will be worth considering, when it is understood in what a man's true dignity consists.<br><br>
    It is a fact worthy of observation, that the most strenuous opposers of dancing are those who have least charity, so called, for their neighbors; and that one of these people will spend an evening in slandering upon the faults and foibles of others, and indulging in a spirit of ill-will and censoriousness — while those engaged in dancing during the time have been blessing each other with a spontaneous and generous reciprocation of the kindest feelings.<br><br>
    It is a bitter spirit, indeed, that does hot feel kindly emotions while threading the graceful mazes of a cotilion, every step and every motion of the body harmonizing with sweet music. The whole truth, in regard to the objections against dancing which prevail, lies in the fact that it is erroneously imagined that <em>all pleasures are incompatible with religion</em>, than which there cannot possibly be a greater mistake! The pleasures of sense are not evil in themselves, but good; the evil lies in their <em>perversion </em>and <em>abuse</em>. The partaking of food is a highly-gratifying sensual pleasure; but it is not evil, except where eating is abused to the injury of the health. It cannot be evil for the ear, so finely attuned, to take in the harmonies of music; although for anyone to <em>neglect all the duties of life </em>in giving himself up to the enjoyment of music — would certainly be a great evil.<br><br>
    It cannot be evil to enjoy the fragrance of sweet flowers, nor to delight in viewing an exquisite picture, or piece of statuary, or a beautiful landscape; and yet these are all pleasures of the senses, so called, though in reality the pleasures of the soul, as it looks out upon and hearkens unto the world of nature, and there sees and hears those things that correspond to affections and principles in itself. The law of our spiritual constitution is, that all things of the mind come into their fullest power and delight in the lowest or sensual plane; and all who hinder in any way this descent of the soul into the orderly plane of its activity — destroy much of its vital force, and take away its power of clear intellectual discrimination.<br><br>
    <em>Dancing is nothing more nor less than graceful movements of the body in time with music</em>, and is joined in by two, three, or a much greater number, all acting in concert. The brightening eye, the glowing cheek, and the smiling lip, attest the <em>pleasure </em>that is felt by each. A pleasure in what? In consummating an evil purpose? None will say that. There is delight, and it must be either in good or evil. Is it in evil? and if so, in what does it consist? The dancers are virtuous maidens and young men of good principles, who, to the sound of music, have arranged themselves upon the floor, and are moving their bodies in harmony with it. It is not evil, we unhesitatingly say, but good; for it is always good for the mind to flow down into external acts that are in themselves innocent, and encourage kindness and good-will from one toward another; and this is precisely what occurs in dancing. The objections against its abuse are as good as objections against the <em>abuse </em>of anything else, but no better.<br><br>
    Another use of dancing is, that it gives a young man an easier and more graceful carriage, with more freedom in his social fellowship. It also aids him in acquiring a self-possession in company, which is so necessary for the pleasure of all, yet so hard to attain in mere conversational circles.<br><br>
    By all means, take <em>lessons </em>in dancing, if you have not yet done so, we would say to every young man. Don't let an awkward bashfulness prevent your doing so; for it is one of the very best means you can adopt for its correction. You are a <em>social being</em>, and are bound to mingle in society, both for your own good and the good of others. You are under obligation to give your quota to the general enjoyment, and under a like obligation to take your own in return, for the sake of that healthy flow of spirits so essential to the right performance of all our duties in life. And, unless you have those accomplishments that are common in polite society, you can neither give nor receive all the benefits that spring from right social fellowship.<br><br>
    The <em>laws of etiquette</em>, or those conventional forms of good breeding, which prevail in society, when they are founded upon a just regard of man for man, should always be observed. Among these laws, as found in books of etiquette, are many which have in them no vital principle — which are the mere offspring of a sickly pride. They may be known from the fact that they are not based upon a generous consideration of others. These may be observed or not, as anyone thinks best; and, when among those who make it a point to observe them, we should think it wise not to interrupt the general good feeling by their violation, unless a <em>principle </em>were involved. It is not wrong in itself to drink tea from your saucer instead of your cup, nor to eat with your knife instead of your fork; still, as these are usages of polite society, a man of good common sense will observe them when in company, no matter how partial he may be to his knife and saucer.<br><br>
    We would recommend to every young man to read carefully one or more books on etiquette and good-breeding, and thereby acquaint himself with the laws that are observed in polite society. We would not, however, advise him to adopt <em>all </em>the forms and observances there laid down, but to take each one, and analyze it carefully, and see upon what it is based — pride, or the kind consideration of others; and where he finds that a violation of the law will subject anyone to unnecessary pain or annoyance, he should carefully obey it under all circumstances.<br><br>
    A true gentleman  —  that is, one who really regards with feelings of unselfish kindness his fellow-man  —  will rarely commit any glaring violation of good manners. To such a one, the study of those rules established as usages in polite society, will afford much matter for reflection, and he will readily distinguish between the good and the bad. He will find much that is the mere offspring of pride, vanity, and a imagined idea of importance; but he will find much more that is based upon a just regard of man for man.<br><br>
We were particularly struck with the closing paragraph of a book of this kind, which contains much more than a fair proportion of bad reasons for observing some very good rules. It is as follows: "Gentility is neither in birth, manner, nor fashion, but in the <em>Mind</em>. A high sense of honor — those who determination never to take a mean advantage of another — an adherence to truth, delicacy, and politeness toward those with whom you have any dealings, are the essential and distinguishing characteristics of a Gentleman."<br><br>
    This is every word true. A man may have the most accurate knowledge of all the rules of etiquette, and most carefully observe them; but if he has not the above qualities, he is not a gentleman.
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