A Story.
Once there was a ship which sailed with a large company on board. There were the captain, the officers, and the sailors, and a company of soldiers. There was also a large number of gentlemen and ladies, and there were several families of children, returning
from school to their parents, with the persons who had the care of them. There was also a number of servants to the gentlemen and ladies.
After they had been some time at sea, a dreadful storm came on, the ship sprung a leak, they all got into the ship’s boats, and then she sunk to the bottom with all their possessions. After a great deal of trouble, their boats succeeded in all reaching a neighbouring, unknown shore. Their misfortunes soon reached the ears of the king of that country, who was a very generous and kind man. His dominions had just been desolated by a pestilence, which in some cases had swept off whole families. The king had all these strangers conveyed to a large estate whose owner, with all his family, had perished in the pestilence. On this estate was a large and magnificent palace, with gardens, and orchards, and parks, and a great extent of fields for cultivation. Within the palace were fine furniture, and rich clothing, and a great quantity of food of all kinds. The out-houses, also, were supplied with fine horses and beautiful carriages. All this estate, with its palace and treasures, was given to these
strangers, on two conditions; the first was, that they should never have any kind of intercourse with the people of the land, but take care of themselves and do all their own work. The second was, that all the company should consider and treat each other as “free and equal.” Children and servants, soldiers and sailors, were to have the same right to every thing in the palace, as any one else had, and no person was to be superior in rights to another, in any respect whatever. All were “free and equal;” all were equally entitled to “life, liberty and the pursuit of happiness,” in any way each thought best for himself. On these two conditions, this company took possession of this noble estate, and all its treasures.
Immediately on entering the palace, they commenced ransacking the whole establishment, and every one was trying to get the best of every thing. All wanted the pleasantest rooms, and the handsomest clothes, and the best articles of food. Each person claimed that he had as good a right to the best of every thing as any one else, and no one was willing to give up his rights. The children liked to use the
nicest china and cut glass to play with, and the cakes and sweetmeats for their food; the servants liked the silks and satins for dress, and the sailors and soldiers liked the fine parlours with their light carpets and silk curtains and sofas, to smoke and eat in. And if any of the company tried to control them, insult and abuse were showered down, for thus taking away the rights and liberties of others. Very soon quarrels began, and these grew worse and worse, until they came to blows, and there was constant fighting for every thing. The result was this; the servants, the soldiers and the sailors were the strongest, and so they got possession of the best of every thing. The richest clothing, the finest rooms, and the best food were all taken by them. The captain, officers and gentlemen were the next strongest, and they got the next best. The women and children were the weakest, and so they were obliged to put up with the poorest of every thing.
But after they had thus divided their possessions, the question then was, who should do the work? All wanted to sit in the parlours, and walk in the gardens, and eat their meals,
and ride in their carriages; but nobody wanted to cook, or wash, or sweep, or plough, or take care of horses. And yet all this work must be done, or they would be destitute of the necessaries and comforts of life. At first, the strongest tried to force the weakest to work for them, and for a while, it seemed as if the poor women and children, who had little strength to resist, would be made slaves to the strong.
But they declared that nobody had a right to make them work, and that they would go with their complaints to the king, if their rights were thus invaded.
Thus matters went on, till all the carpets were covered with filth, all the dishes were dirty, all the clothing was soiled and torn, and every thing about the estate was fast going to destruction.
Meantime the soldiers, sailors and servants, who had the most strength, were constantly domineering over the others, and quarrelling and fighting among themselves. The children were beaten and abused, the ladies insulted, and all kinds of oppression practised.
There was universal contention, fear, distress and ill will. All the decent and well meaning persons declared, that they would gladly exchange this palace for a hovel, with nothing but potatoes to eat, and straw to sleep on, if they could thus gain quiet and peace. In this company was a venerable old clergyman, with white locks, a benevolent countenance, and kind and pleasant manners. Soon after the scenes of riot and abuse commenced, he retired to a hay loft for refuge; and here he was often visited for counsel and sympathy, by the suffering and sorrowful. One day a pale and sweet looking lady came to him, in great distress. Her little Ellen, her beautiful and only child, was sick. She told the minister she could not get a comfortable bed, nor a quiet room, that her servant whom she had hired to wait on her during the voyage would do nothing to help her, that she had watched by her child day and night till her strength was all gone, that when she tried to prepare suitable food for herself and her sick child, some rude sailor or soldier would come along and snatch it away, that she was sick, hopeless and exhausted, and that
she and her child must perish for want of rest and food, unless she could get some pity and help.
This good minister had long been hoping that a time would arrive, when the whole company would be brought, by their own wants and the sufferings of all around them, to feel that they must adopt another course, and he now thought the time had probably come.
By the aid of several of his friends, he succeeded in getting the whole company together. He then recounted to them all the blessings and comforts that had been bestowed on them by the benevolent king. He pointed out the waste, destruction, and misery that had followed, and painted in tender and plaintive tones, the suffering and sorrow that had come upon the weak and helpless. He described the angry and revengeful passions that had distracted those, who had by fighting gained the best of every thing, and showed them that all they had gained had never given them any peace or happiness. He then pointed out the evils that were threatening them for the future.
Their granary was fast running low, and
yet nothing was done towards raising another crop. Their furniture and clothing were fast going to destruction, and yet nothing was done to repair the waste, or to provide a new supply. He told them that famine and want of all kinds were now at hand, and they must make up their minds what was to be done.
They were all greatly moved by his wisdom and eloquence, and with one consent agreed to do whatever he would recommend. He then took a Bible out of his pocket, and told them that the God who made them, wished all his creatures to be happy, that he alone knew what was best for them, and that in that blessed book he had revealed the rules to guide them in all circumstances. He then proposed that for the six months to come, until a harvest could be gathered in, they should agree to take the rules which God had given them for their guide. To this all consented, and they then appointed the minister to study the Bible for them, and to point out in all emergencies what were its rules. The minister consented to do this.
He then advised them, first to cleanse the
palace, its furniture and their clothing, and to put all things, as nearly as possible, in the order in which they first found them. They followed this advice, and, when all was accomplished, came together again for farther directions.
Then the minister told them, that God required all his creatures, when living together, to act, not to gain all the good things that each one wanted, but to do that which was for the greatest good of the whole. He then read from the Bible all the passages he had collected, in which this grand principle was taught. He then asked them, if they would agree to take the following rule for their guide in deciding all questions of property, of labour, and of rights and privileges, viz. that every one shall do that which will secure the most comfort, convenience and enjoyment to the whole company. This they all consented should be the rule to guide them in every thing. The minister then told them that the first thing they must do was to provide the food and comforts necessary to life and health. For this purpose, some must plough and sow and work, day after day, in the
fields. Now it was best for all the company that the strongest and healthiest should do this, for if the delicate and weak undertook it, instead of providing food by their labour, they would all become sick, and have to be nursed and waited upon by the rest. For this reason it was decided, that the men should do the out-door work, and that the women and children should do the lighter work in the house. The minister then pointed out the fact, that the king had given them a noble palace with every variety of furniture and clothing. But in the palace were some very beautiful rooms and some very plain ones; some of the furniture was costly and elegant, and some was very common; some of the clothing was of the most delicate light silks and muslins, and some was strong, dark, and fitted for hard service.
Now it was manifest that those who did the hardest and dirtiest work, needed the stoutest and darkest clothes, and that if any body wore the delicate muslins and silks, it should be those whose employments would least injure them. In regard to a choice of rooms too, it was best and most convenient, that those who
did the dirty work should inhabit the rooms most convenient to their work, and those furnished so that they would be least injured by the use of persons whose feet and clothing were often soiled by their work. The most elegantly furnished rooms were those most easily soiled and injured, and therefore the general good required, that they should be occupied by those whose work and dress would least injure them. He showed them, that, if instead of this arrangement, the persons who did the hardest and most soiling work, should use the finest clothing and nicest rooms, very soon their clothing and furniture would be gone, and the company would be obliged to work to make more. As a matter of convenience and economy, therefore, he inquired whether it was not for the general good, that those who did the hardest work should take the plainest apartments and the strongest clothing. This all decided would be best, and yet, some said that it seemed hard, that those who had to do the least agreeable work, should have the least agreeable rooms and the plainest clothing too. But they all concluded that it never would do
to wash dishes and cook and plough and dig, in muslin and satin dresses; and so they concluded that the arrangement which would make their clothes and furniture last the longest should be adopted.
But then the question came up, How shall we decide who shall do the harvest work, and wear the plainest clothing, and take the least agreeable rooms?
In this dilemma, the minister recommended that they should appeal to God, who was the wisest Being, and a Just and Holy Judge. He told them the way to appeal to God was, by casting lots. To this all agreed, and so when the lots were prepared, the company all stood up and uncovered their heads, while the minister then called upon God.
“Oh Thou, who art our Father, our Judge and our King, decide for us by these lots, what our portions shall be, and when thou hast thus decided, incline our hearts to submit to thy will, and with patience and cheerfulness, to perform the duties of the station in which we are placed.”
After this prayer they all drew their lots to
decide their employments, and then took the clothing, rooms and conveniences, as they had before decided, would be for the good of all.
The minister then pointed out the necessity of having overseers to each kind of work, who should direct and superintend others. He described the waste, confusion and trouble that would follow, if every one went to work on the farm where he pleased, and did his work in any way he pleased. And so in the housekeeping, he showed what discomfort and confusion would follow, if each one did her work at any time, or in any manner she liked, with no system or order, and with no one to plan or direct.
It was then concluded, that it was for the general good, that each kind of work should have an overseer, and that the overseers should spend their whole time in planning and directing others about their work, while the rest should obey their directions. Some seemed to think that it was rather hard, that some should have nothing to do but go about and see that other people kept at work, but after some talk, they all concluded that the work never
would be done properly any other way, and so they consented that this arrangement should be made. Then came up the question, who should be the workers and who the overseers. On talking this over it was agreed, that those who knew the most, should be appointed to direct the rest. Accordingly the best cook was made overseer of the cooking, the best gardener overseer of the garden, and thus in every kind of work, the one who understood the most about it, was appointed to direct the rest.
It was then proposed, that as there would be sickness among the people, there should be some men selected to read and study about the diseases of the country, who should attend upon the sick, to see that they were properly nursed.
It was also decided, that those who were best qualified to teach and govern the children, should take charge of them, and spend their time in teaching them.
The minister then told them, that though now, after so much suffering for want of order, industry, and harmony, they were all willing to do as they had agreed, yet when they came
to go to work, many would become discontented, and would not submit to these regulations. They would then declare that the king gave them this estate, on condition that all should be free and equal, that this rule was not obeyed, for that some lived without doing any hard work, and had the best rooms and the best clothes and ruled over others. They would then declare, that they would not submit to it, and would take the rooms and clothes given to others, and neglect their work. Then others would follow their example, and soon every thing would go back to the confusion and misery they had been experiencing. He told them also, that there were many cases which would arise, when they would need more particular rules than any yet agreed on.
After talking over this matter, they finally agreed to this plan. They chose out from among the company some of the best and wisest men, whose business it should be to make all the rules necessary in any emergency, and all these rules were to be written down, so that all could read them. These men also were to decide what punishment should be
inflicted on any who violated these rules. They then appointed another set of men who were to be judges, when any one was accused of breaking these rules, to decide whether they deserved punishment. Another set of men were appointed as officers of justice, to see that these penalties were inflicted. After this, the whole company requested the good minister to spend his time in going around to all parts of the estate, to talk with every body, and to use all his persuasion and influence to lead all to be contented, industrious and obedient to the rules. When these arrangements were made, all went to work harmoniously and cheerfully. The fields were tilled and reaped, the food was cooked, the clothes were washed, ironed and mended, the rooms and furniture were kept clean and in order, and every thing went on pleasantly. Those who had the best rooms and clothes and the easiest work, tried to make it pleasant and comfortable to those who did the work. They felt that they had the best of every thing, not because they were better than the others, but because it was for the general good of all. And those who did the work,
and had the least agreeable accommodations, felt that it was God who appointed their lot, and that it was as proper for them to be there as for any of the rest. And they all felt so pleased and thankful for having escaped from such scenes of misrule and misery, that every one was content with his lot. They felt that by submitting to rules that were made for the good of all, each one had his own situation made more comfortable than it could be by any other method. And so they went on, day after day, in comfort and peace.
LETTER II.
A conversation between the clergyman and a domestic.
My Friends:
In my former letter I told you how the good minister succeeded in persuading the shipwrecked company to adopt the rules given in the Bible, and the comfort and prosperity that followed this course. I also told you that the minister was requested by the company to spend all his time in visiting every part of the estate, to converse with all who were disposed to be discontented, or indolent, or unsubmissive to the rules.
I will now tell you a little about the way this good man managed to promote peace, contentment, and industry. In the first place they all agreed to come together one day each week to hear the minister explain those rules in the Bible that taught them the duties they owed to God, to themselves and to their neighbours.
Many of them had never been properly instructed in their duties, and were entirely ignorant of the Bible. So, on these days of meeting, he used to spend a part of the time in reading portions of the Bible and in proving its Divine authority. He told them when it was written, and how it was collected and preserved, and how it was safely and correctly transmitted to them. He showed them too, that it contained not only rules for making them happy in this world, but that it taught them that they were to live forever after their bodies died, and that their eternal happiness depended on the character and habits they formed in this short life. He described the character they must form in order to be happy in the eternal world, and painted all the happiness that would follow to those who formed such a character, and the dreadful miseries that would come upon all who died without forming such a character. He also took great pains, at these times, to teach them how to perform all their daily duties properly, and showed them that this was one way to form that character that fitted them to die.
Sometimes he preached on the duty and advantages of industry and economy; sometimes on the ways to promote cheerfulness, and contentment; sometimes on the duties owed to overseers and rulers; sometimes on the advantages of system, order and neatness; sometimes on the duty of taking proper care of the health, and the ways in which it should be done; sometimes on the duty of kind, courteous, and respectful manners; sometimes on the duty of improving their minds by reading and study. Indeed there was no duty which he found they were in any danger of neglecting, that he did not teach them the proper way of performing it. And after teaching any of these duties, he always knelt down with them, and prayed to God to help all of them to obey the rules he had given, on all these subjects. For this good man never found that they needed instruction on any duty, when he could not find a plenty of rules and directions about the matter in the Bible.
After preaching to them thus, when all together, he used to go around, and talk with every one separately, and find out whether or not each was trying to follow his advice.
One day after he had been down in the fields, talking to some of the farmers, he came up through one of the beautiful gardens, and as he passed a white marble fountain, he found one of the girls who worked in the kitchen, sitting under the shade by it, looking discontented and sullen. So he went up to her and spoke in a kind and pleasant way, and then the following conversation took place.
“Well, Sarah,” said he, “what makes you look so displeased and uncomfortable?”
Sarah. It is because I do not think I am fairly treated. I cannot see, for my part, why I have not as good a right to sit up in the parlours to sew and read, when I have got my work done, as the girls who are allowed to sit there. They are no better than I am, and yet they wear fine clothes, and sit in beautiful rooms, and have nothing to do but sew on fine things. And here I have to stay in the kitchen and work, work, work all day long, and wear homely clothes, and have the poorest rooms, and be ordered about by others, instead of doing as I please. And just now, when I went up to sit a little while with those who were sewing
up in the parlours, the head cook came and called me down, and told me never to go up and sit in the parlours again.
Minister. And did she tell you any reason for what she required?
Sarah. Why yes, she said she wanted me to be where she could call me when she needed my help, and that my shoes and frock would dirty the stair carpet, and the parlour carpets and sofas, and that if I went up all the rest that worked in the kitchen would go up too, and this would make work and trouble, and that she never could keep things going on well in the kitchen, if this was allowed. But I cannot see why we cannot be allowed to go up sometimes, when we have no work to do—I am sure I am as nice and careful as any of the girls up stairs.
Minister. So you are, Sarah. But do you think Peggy and Susan are as nice as you?
Sarah. Mercy on us!—I guess you would not think so, if you could see their greasy frocks and aprons, and their dirty shoes.
Minister. Well—Sarah, don’t you suppose they think they are nice enough?
Sarah. Yes, I suppose so—for when I tell them to fix up and look clean and nice, they only laugh at me, and say they are not going to wash and fuss and prink up as I do every day.
Minister. Well, suppose you were allowed to go and sit in the parlours every day, would not Peggy and Susan think they had as good a right to do so as you, and would not they be angry and discontented because the head cook was partial to you and unjust to them?
Sarah. Well, I suppose they would.
Minister. Sarah, do you not have time to sew and read, after your work is done, as much as you wish?
Sarah. Oh yes, we have a good deal of time for ourselves.
Minister. Is not your chamber a comfortable one, and do you not have all the comforts and conveniences you need?
Sarah. Oh yes. I am sure I never, when I was at my dear home, had such a comfortable and pleasant chamber and good bed, and all sorts of comforts.
Minister. And do you not have as good food as the girls who sit in the parlour?
Sarah. Oh yes—quite as good—I have never complained about that.
Minister. And who do you love most, and like to talk to the best?
Sarah. I like Emily who works with me the most of any one, she is so kind and obliging, and as cheerful and merry as a lark.
Minister. Do you like any of those who sit in the parlour and sew, as well as you like Emily?
Sarah. Oh no, sir—not half so well. They are all so proud because they have such nice clothes, and sit in such fine rooms, that I cannot bear them.
Minister. Well then, my good Sarah, it appears that you have a good and pleasant room of your own to stay in, and a good bed, and good food, and even more comforts and conveniences than you had at your own home. And you have time to read and sew, and books given you to read, and you have the friend you love best, to work with you, and all that I can find out that troubles you is, that you cannot go up and sit in fine rooms, where every body is dressed better than you, among people
that you say are so proud you cannot bear them. It does not seem to me that this is any very great evil, and if you will follow my advice you will soon get over this trouble. Now I want you, first, to think over these things. Somebody had got to do the work in the kitchen, or all the company would be uncomfortable and hungry. It is just as right and proper for you to do it, as for any body else. If your lot had been drawn by one of the girls in the parlour, she would have been in your place, and you perhaps in hers, and then you would not have thought about the matter as you do now.
You are doing a great deal of good in the place where you are. The head cook tells me that you are always up in good season, neat and tidy, quick and obliging, and that it is a great comfort to her to have so capable and good a girl to help her. And I do not suppose there is a person in the whole company that does more good than you do, or contributes more to the comfort and enjoyment of the whole family.
And it is God, my dear child, who put you in your lot, and he it is that requires you to be
obedient to those that have rule, and to be cheerful, industrious and content with your lot. Think of these things when you feel troubled, and go and pray to God to help you put away all proud, and envious, and discontented feelings, and then I am sure you will never feel or look so troubled about this matter again.
Now Sarah was a good, and generous, and grateful girl, and when the minister talked so kindly to her, she told him she had been feeling wrong, and that she would try to follow his advice. And then when he shook hands with her, and gave her his blessing, she told him that he was the best and kindest friend she had in the world.
And so she went in to her work, and soon the good man heard her chatting and singing with her friend Emily, as cheerful and busy as a bee.
LETTER III.
Difficulties experienced by the shipwrecked company, and how these were remedied.
My Friends:
In the following letter I shall tell you of some trouble that these shipwrecked persons met, in following out their new plan of life.
After they had spent several months in doing up the work which past neglect had made needful, and after the harvest was gathered in, the good minister found many evils coming upon them, for want of enough work to keep them all busy. Idleness is the parent of a thousand evils and vices, and therefore something he saw must be devised, in order to keep all hands employed.
The company came together to talk over this matter. At this meeting it was stated that their clothing and furniture were going to destruction even with careful use, and that as more must be provided soon, this might afford
employment to idle hands. It was then urged by some of the company that they should take what wool they could get from their sheep, and what flax they could raise, and make a kind of coarse and strong cloth called linsey woolsey, and then all might dress alike, and thus there would be no more trouble about some having better clothes than others. But it soon was shown that this would not remedy the difficulty about employment. For such coarse and strong clothing would last so long, that all those who now had employment in making and mending and refitting and in doing fine sewing, would be thrown out of employ.
At length it was agreed that an embassy should be sent to the king, to request him to let the company trade with at least one store on their borders, where they might exchange the products of their lands for clothing and furniture. This request was granted, on this condition, that each individual might bring all he raised himself, and get whatever he wanted, but that no one should take any thing that he did not pay for with the fruits of his own labour.
After this arrangement was made, a great
change took place in the palace. Those who were diligent, active and bright, discovered various ways of raising large crops, or of making ingenious articles, which they exchanged at the store for such furniture and clothing as they liked. But those who were dull, or lazy, or vicious, did not succeed in raising the means to buy new things, and were obliged to put up with old or very cheap ones. Sometimes those who lived in the finest rooms would agree to give up those rooms to those who were most successful, in order to share in some of their profits. And thus it came about that many who had the plainest rooms, and clothing, and furniture, by their industry and enterprise, finally came to possess the finest rooms and handsomest clothing and furniture. And so on the other hand, some of those who at first by lot had gained the best of every thing, were driven by their ignorance or indolence, to take the poorest of every thing.
These changes at first produced great discontent. But the good minister took unwearied pains to convince the discontented ones, that though some evils came from having some
persons gain so much superior advantages, yet on the whole, it was far better than to have them hold property in common, and all fare alike. For, as he showed them, a great part of mankind are disposed to be careless and indolent, and would never exert themselves, unless some great advantage was to be gained by care and industry. For this reason, it is a great advantage to every body to have persons around them, who own beautiful, or convenient things that can be gained by themselves only by intelligence and industry. For thus every one will be stimulated to improve his mind, and employ his time diligently.
On the contrary, if every body dressed and ate and fared just alike, whether they were industrious or not, the stimulus to exertion would be taken away, and many would become lazy, ignorant and vicious. These teachings of the minister were effectual in most cases, so as to preserve harmony and peace.
But another difficulty arose, that caused still more trouble. The company was so large, that they could not all sit together in one parlour, nor all eat together at one table; and very
often the question came up, as to who should associate together. The minister taught them that this was a point where every man had a right to consult his own taste and feelings. No person had a right to go and visit another person’s room when he was not wanted, and every one might decide for himself what company he would have visit him, and who he would not have as a friend or companion. By following this rule, it came about that persons whose tastes, pursuits, and characters were most alike, became most interested in each other, and thus they found it pleasantest to eat together and to sit in the same parlour. Thus those who, either by lot, or by their intelligence and industry, gained the finest clothes and furniture, and had similar employments and habits, formed one circle by themselves. In like manner those who worked together in the fields became best acquainted, and they formed another circle. And thus, too, those who worked in the kitchen became best acquainted and associated together.
But the good minister found many hard feelings coming up from this state of things. For
those who had the most talents, and the finest clothing and furniture, began to take airs of superiority, and to treat the others with discourtesy and disrespect, while those who had less advantages grew envious, jealous and discontented. It was a very difficult matter to rectify the wrong state of feeling on both sides. Though the minister taught those who had the most advantages, that they should set an example, to all the rest, of gentleness, humility and courtesy, he could not prevent some of them from appearing haughty and proud, nor induce them to treat all persons with respect and courtesy, whatever were their employment or appearance.
And it was just as difficult to make those who were less fortunate, feel kindly towards those who were better off than themselves. They all insisted that none should visit them in their rooms, or eat with their circle, unless their company was wanted, but when other people used the same privilege and excluded them they felt grieved and offended. They were so unreasonable as to insist that nobody should treat them as they were determined to treat
others. And though the minister laboured more to make them feel and act reasonably about this than for any thing else, he often sighed over his poor success.
LETTER IV.
The manner in which this story illustrates the state of things in this country.
My Friends:
I will now point out some respects in which you will see that the people of this nation are situated very much like the shipwrecked travellers. In the first place then, we have received from God, that great and benevolent King over all, a noble country, filled with an abundance of all kinds of treasures. And the two conditions on which we enjoy it are, first, that we shall take care of ourselves, and do our own work, and, secondly, that we shall all be “free and equal,” and all “equally entitled to life, liberty, and the pursuit of happiness,” in any way that each one may think best for himself.
We also are bound by the same grand rule that was adopted by the shipwrecked company, that, every one shall do that which will secure
the most enjoyment to the whole company, and not that which each one likes best. It is according to this rule that all our laws are made, which restrain men from seeking their own pleasure by sacrificing the public good. And our laws are made by men appointed by the people for the purpose, and executed by judges and officers appointed by the people, from among themselves. In this also we resemble the company in the story.
The question as to who shall work, and what kind of work each one shall do, and who shall have the best rooms and furniture and clothes, is also settled just as it was in the story.
For by common agreement women are appointed to work in the house, and men to work out doors.
Then it is God decides what our lot shall be when we are born into the world. God determines who shall be born of poor parents and who of rich, and this decides what kind of work each one shall do, and what kind of accommodations and furniture each shall possess. It was thus in the story. By casting lots, the company gave to God the business of deciding
what stations and employments each should take, and this determined what clothes and accommodations each should take. But more depends on our intelligence, industry, and virtue, than on the particular lot in which we are born, so that the people in this country are in exactly the situation of the shipwrecked company after they began to trade at the store. Though some few keep the place they got by the lot of birth, almost every thing depends on intelligence, skill, industry and virtue. In this country, any man who is well educated, active, skillful and industrious can become comparatively rich. Of course, in this land, men have more inducements to become well educated, virtuous, and industrious than the people of any other nation on earth.
In like manner, each kind of work has overseers appointed to direct others. Who these overseers shall be, in most cases, also, is decided on the same plan as in the story. Those who know the most, generally, become overseers. In cases where persons hire laborers to work on farms, or in their families, then the master of the house, or the farm, is the overseer, and directs
those he hires, because they agree, for a reward, to do as he directs. But in almost all trades and professions, it is those who know the most, who rise to stations where they are overseers to others.
This is a great benefit to all the community, because it is an encouragement to all persons to improve their minds, and to be industrious in acquiring skill and knowledge.
In this country too, we have men who spend all their time in studying about diseases and in attending to the sick, and others who educate the young, and others who discharge the duties performed by the good minister in the story.
And we find among us too, some people who think that it would be much better for us if every body earned money for the common stock, instead of laying it out for themselves, so that nobody should have any handsomer rooms, or furniture, or clothing than all the others have. Such persons think it would be wise to give up carpets, sofas, china, glass and all ornaments, and to have every body live very plainly, and all fare just alike.
But the great body of the people know better than this. They see that if all the manufactories of carpets, sofas, glass, china, silks, muslins and ornaments were stopped, that all the persons now employed in making, and in trading in these articles, would be thrown out of employ, and having nothing to do, would become lazy and wicked.
They, therefore, conclude that it is best that all kinds of rich and beautiful things should be made, in order to keep one set of persons busy in making them, and another set busy in earning money to buy them. This view of the subject should keep persons from complaining that so many needless and extravagant things are made and sold. It is true that many are thus tempted to buy more than is wise or right, yet on the whole, great good results to the community. For if nobody bought any thing but what was barely necessary to life and comfort, half the world would become lazy beggars, for want of something to do. In this country, also, we find the same trouble that the good minister in the story saw among his people. For everywhere we find persons associating together in
different classes, that refuse to admit other classes to join them. Thus, domestics form one class, farmers another, mechanics another, merchants another, and literary persons another. Now, in some parts of the country, all these classes mingle together, without any distinctions of class. But this is not generally the case. For, in most places, we find various circles who consider themselves as above or below others, in certain respects, and who are very apt to feel wrong towards each other on this account. Thus domestics in a family will often feel very much above persons who are mulattos, and refuse to eat or associate with them, and yet they think it very hard if mechanics’ wives and daughters have the same sort of feelings towards them. In like manner, mechanics’ daughters and sempstresses refuse to eat or to associate with domestics, and yet they think it very wrong if merchants’ or lawyers’ daughters refuse to associate with them. And even in those circles who call themselves the very first, the same feeling is often to be met. I have been in places where there was a rich and fashionable set, that felt above every other
class, and yet there was another class who called themselves literary, who felt quite as much above the fashionable set, whom they called the vulgar rich, and whom they would not associate with, even if urged to do so.
Now it cannot be denied that there often is something wrong on both sides in these cases. For all should be allowed to choose who shall associate with them, and who shall not, and none should feel wronged or injured, because others do not wish to have them come into their circle. Every one should grant to others the same right as he claims for himself. No one has a right to force his company on us, when we do not wish it, and we have no right to claim that others shall admit us into their circle, unless they wish it.
But the great mischief is, that those who feel above another set, are very apt to treat those they fancy to be below them, with discourtesy or contempt, while those who feel below others, are apt to indulge in suspicious, envious, or revengeful feelings.
How has it been with you who read this? Are there not persons whom you refuse to associate
with, and would you not be offended if they were set to eat at the same table with you? And yet have you not felt angry when others have used the same right in regard to you? Is not this a place where you very much need the golden rule, “Do unto others as ye would that others should do unto you?”
LETTER V.
Reasons for regarding the station of a domestic as honourable and respectable.
My Friends:
The preceding letters were designed to give you some general views of the state of things in this country, and of the station which you are called to occupy. I will now point out reasons for regarding your station and employment as honourable and respectable.
It is sometimes the case that persons will speak of the place of a domestic as the humblest and least desirable of any; and some young girls will go into shops and manufactories, and work much longer, and for lower wages, because they fancy that it is more respectable than the place of a domestic. And not unfrequently “shop girls” and “factory girls” will show much pride and folly, in shunning the society of domestics, and in treating them with disrespect and contempt, as if they were
very much below themselves. All these things are owing to a want of correct notions as to the real usefulness and respectability of this important station in life. And I will now point out the reasons for considering your situation as far more honourable, desirable, and useful than that of a sempstress, a shop girl, or a factory girl; and even as superior in respectability to that of many persons who consider themselves as belonging to the “very first society.”
There are two things that make a station honourable; one is the power to do good, and the other is using this power in the right manner.
Why is the office of a king or queen the most honourable of any in the nation? Because it secures the most power to confer benefits and enjoyment on others? Why is the station of a president, a governor, or a judge so honourable? Because they have great power given them to use for the happiness of others. Why is the office of a minister of the gospel honourable? Because his education, character and office give him great powers to do good. Why are rich men considered more honourable than poor?
Because their money gives them power to increase the happiness of others. They can give employment to the poor, can give custom to the shopkeepers and tradesmen, can bestow money on charitable objects, can secure a superior education, and many other agreeable things that make it pleasant to others to associate with them. Why are persons of talent and learning honourable? Because their talents and knowledge give them power in various ways to promote their own interest and to do good to others.
The mere possession, then, of a power to do good, is what makes one station more honourable than another. But another thing that makes a station honourable, is the actual using of this power in doing good.
If kings and queens are selfish and wicked, and use their power to oppress their people, they are never as much honoured as when they use it to do good.
If presidents, governors, and judges use their power to do evil, they are not honoured like those who use it to do good. If a minister of the gospel uses his influence to do harm
rather than good, he is more despised than he is honoured. If rich people spend their wealth in selfish indulgences, or in harmful vices, they are not honoured as they would be, if they spent it for useful and benevolent purposes. If persons who have talents and learning, spend their time and influence to do evil, they are not honoured or respected as they would be, if they employed them to do good.
Now I think you clearly see, that the two things which make a station honourable are, the power to do good, and the use of this power in a proper manner. If, then, I can show that domestics have great power to do good given them, and that they really use this power in doing good, I shall prove that the station of a domestic is an honourable and respectable one. And if I can show that domestics have more power, and actually do more good, than many who think themselves above them, I shall prove, too, that they have the more honourable and respectable station. I will therefore point out the power of doing good which is given to domestics. In the first place, then, they do more than any other class of persons to sustain
that most important institution of God, the family state. How much benefit and comfort mankind receive through this institution, few of us can realize. To help you to do so, just imagine the state of things in this country, if all the homes in the land were broken up, and all classes of persons herded together in common, like flocks of animals.
In this case the father and husband would have no quiet home to go to for comfort, and the mother would have no house of her own where she could train her children. Every child, too, would be turned out into the community to take care of itself, with no parents to watch over it by day and night, no brothers and sisters to sleep and play with, no regular meal to call all the children together around their kind parents.
In a cold and selfish world, without guardians, without a home, without parental restraint and tenderness, each young child would go into the common herd, to grow up selfish, unhappy, unloving and unloved.
Instead of this, God ordains that parents shall have a home of their own, where they can
have their children to themselves, to train them up in love and peace and plenty. And one main support of this blessed institution of family and home is, those domestics who are hired to do the chief labours of the family. Just take away from this country all the cooks, chambermaids, waiters, washers, and house cleaners, and what would be the result? The fathers could not leave their business to do the family work, the mothers would not have strength to do it, and the family state would be broken up. And thus unnumbered miseries and crime would come in floods upon the land.
The position and the work of a domestic, then, are among the most useful, the most important and the most honourable. They have a power given them to do good and to save from evil, not surpassed by that of any other class in the community. Let any one select the class of persons that could be dispensed with last of all, and it would be found that lawyers, merchants, doctors, and ministers would all be given up, before every family would agree to give up all aid from cooks,
washers, nurses and every kind of hired service in the family.
But, in addition to the power thus given to domestics in sustaining the family state, they have another most important position of usefulness. This relates to the power they exercise in forming the characters of young children. The period of life from infancy to twelve years old, is the time in which the foundations of future character are laid. During this time, children are in the society of domestics almost as much as they are with their parents, and in many cases, they talk with those hired to take care of them much more than they do with their parents. Children are creatures of imitation and sympathy, and they soon learn to think, and feel and act like those around them. Of course domestics are constantly exerting a powerful influence in forming the opinions, tastes, habits, and character of children, more so, probably, than any other class in the community. To estimate this power properly, we must remember that the happiness of children depends almost entirely on the character they form. If they learn to control their appetites,
to be honest, truthful, benevolent, and industrious, they will be useful and happy in future life. If they do not learn to control their appetites, if they learn to be deceitful, dishonest, selfish and irritable, they certainly will be unhappy and unprosperous. And our whole nation is to be made up of children, whose happiness and prosperity will depend, to a great degree, on the influences exerted over them by domestics in early life. And the next generation is to depend, for happiness and prosperity, on the manner in which the present generation is trained. And the next after that, depends in like manner, on the one before it, so that the influence which domestics exert on one generation of children is to go down to generation after generation, for hundreds of years.
And yet, this is not half of the mighty power, which is given to domestics to use, either for good or for evil. All these children, who from generation to generation are thus influenced in character, by domestics who take care of them, are to live forever, and their happiness for endless ages, is to depend on the character
which they form in this life! Oh eternity! eternity! who can estimate the power of those who are doing so much, in forming the character of beings who can never, never die!
Another particular in which domestics have great power is, the influence they exert in making home pleasant to husbands and sons. In a family where most of the work is done regularly and well, by domestics, the mother has time to take good care of her children, and her mind is cheerful and free from excessive cares. In this case, the husband and sons find a comfortable and pleasant home, and are not tempted to resort to dangerous amusements abroad. But when every thing is going wrong in the kitchen and nursery, the wife and mother is perplexed and harassed, and often is low-spirited or irritable. The father and sons, when they come home, find the house in disorder, their food ill cooked and served, their linen out of order, their beds uncomfortable, the housekeeper gloomy, the children unregulated, and every thing seems to drive them off to look for a more cheerful and comfortable resort. Many and many a
husband and son has thus been driven to temptations and snares, that have drawn them and their families to misery and ruin.
Another power for doing good given to domestics is, their opportunities for comforting and relieving the sick. Sickness always makes a great deal of work, and were it not for domestics, the sick would suffer greatly for want of nursing and many comforts. No persons owe more to domestics than those who, by sickness, are deprived of all power to take care of themselves. I might point out other particulars in which domestics have it in their power to do great good, but surely enough has been presented to show, that if great power to do good is what entitles persons to be called honourable, then domestics have a pre-eminent claim.
But it has been shown, that it is not only the power to do good, but the actual use of this power that entitles a person to honour and respect. Here, also, domestics will be found to have a claim equal to that of any other class of persons. It will be found, that there are individuals in every class of society, who do not use their power well. There are bad kings and
bad governors, bad rich men and bad learned men, and sometimes there are bad ministers of the gospel. So, also, there are bad domestics. But, as a class, I believe domestics use their power for the benefit, rather than the injury of society, as much so as any other class. Most of the work, that is necessary to sustain the family state, is actually done by them, the sick are taken care of by their help, children are nursed and taken care of by them, and the comfort of a family is promoted by their services, to a degree never realized till their help is gone.
No class in the community do more in promoting the comfort, health, and prosperity of society than domestics. It thus appears, that they are an honourable and respectable class in society, not only because they have great power to do good, but because they actually use this power beneficially, to a very great extent.
LETTER VI.
The reasons why the station of a domestic is not regarded as so honourable as it really is.
My Friends:
It is probable that, while reading the previous letter, you have thought to yourselves, but why, if domestics are so honourable in station and office, are they not regarded so? Why are they not treated with honour and respect? Why is their situation spoken of as one of the lowest and least honourable?
I will point out some of the reasons for this.
One reason is, the remains of aristocratic notions in our country, which lead people to feel that labour is degrading, and to honour persons, rather for the kind of work they are employed in, than for their character.
I will first explain what I mean by aristocratic notions. We are descended from the English nation, and their plan of government is exactly opposite to ours. I have shown you
that our plan of government is like that adopted by the shipwrecked company. Nobody is required to give up any thing, or to do any thing but what is for the good of the whole community. Though our lot in life is decided by the God of Heaven, yet we make our own rules and laws, choose our own rulers and overseers, and nobody is obliged to do any thing, which is not as necessary for his own good, as it is for the good of all the rest.
But in aristocratic lands, it is very much as it was in the story when the strongest, by fighting, got the best of every thing, while the weakest were obliged to take the poorest of every thing. In England all the power is in the hands of the queen, a few nobles, and a small portion of the richest and best educated people, and for age after age it has been so. In consequence of this, the laws and customs of that nation have been made to benefit this small portion of the nation, so that most of the wealth has been accumulated in their hands, while the great body of the people are miserably poor.
The wealth is so unequally divided, that while some receive incomes from their parents,
or from the king or queen, large enough to support whole villages, thousands around them, though ever so industrious and virtuous, cannot earn more than a few cents a day by twelve or fourteen hours of hard labour.
This has been the state of things in England for hundreds of years. In consequence of this, those who have had the most wealth have lived in ease and indolence, and have considered labour as degrading. The rich and the noble have felt as if it was the business of poor and ignorant people to toil, and that living in indolence was a privilege, and the mark to distinguish the gentleman and the lady, from the vulgar and low born.
As we are descended from that nation, we have inherited a good deal of this feeling, so that even now, when a woman lives in perfect idleness, it is very common to say, that she “is living like a lady, with nothing to do but enjoy herself.” So we often find that a lounging, ignorant coxcomb, if he happens to have money to enable him to dress well, is called “a gentleman;” while a man of ten times the sense, education and usefulness is not so regarded,
because he works with his hands for his own support. But things are gradually altering in this country, in regard to this matter, and it is becoming more and more honourable to work, and more and more discreditable to be useless and idle.
Yet a great change is to be accomplished before all aristocratic notions are so shaken off, that a man or woman will be honoured for usefulness, good manners, good sense and good principles, without any regard to the kind of work by which a livelihood is earned. When this time comes, if a woman has a refined education, good manners, and good principles, she will be as much honoured and respected as a domestic, as she would be in any other sphere of life.
Another reason why the station of a domestic is not regarded as honourable is, because most persons have wrong ideas about doing good and being useful.
To understand this, you will observe that when ladies have a great deal of money and leisure, they spend the greater part of their time in dressing, visiting, reading, and enjoying
themselves in various ways. And yet if they take one afternoon in a week to go around and visit the poor and sick—if they distribute tracts, and give a very small portion of their income for benevolent purposes, they are spoken of as remarkably useful persons, and are honoured because they do so much good.
But if a woman goes around day after day to help mothers make up clothes for their children, or if a woman works from morning till night in the kitchen, to make a family comfortable, this is not called doing good. Though the sempstress and domestic spend the whole of their time in earning their own support, and at the same time, contribute more than almost any class of persons to the comfort and enjoyment of others, they are not spoken of as persons who are living to do good. But if a woman is supported by the labour of others, and spends the most of her time in occupations that merely gratify herself, and not one tenth part of her time or money, in a way that benefits others, still she is commended and admired as one who is eminent for “doing good.”
Now this is a mistaken mode of estimating
usefulness. Those who are constantly doing something to promote the comfort of others should feel that they are “doing good,” as their daily business; while those who give only odd intervals for the benefit of others, and seek their own pleasure the rest of the time, should feel that they are the least useful part of the community. According to this, when the young ladies of a family, who have wealth, education and leisure, spend most of their time in seeking their own amusement, then those domestics, who toil all day in the kitchen for the comfort of others, are the most useful persons; and if they perform their duties properly, deserve to be the most respected and esteemed.
The last reason why the station of domestics is not regarded as honourable is, that the persons who have been in this station have, ordinarily, been persons destitute of education and good manners. This has been more their misfortune than their fault, and it is a difficulty not easily remedied. But it is very certain that a person who has a good education and good manners, is deserving of more respect, and always will receive more respect, than one
who is ignorant, rude, vulgar and ill-mannered. And if all the domestics in this land were suddenly changed into refined, well bred, well educated persons, you would find that there would be as sudden a change in public feeling, and then the station of a domestic would be regarded as genteel, honourable, and respectable, far more than it now is.
This is an advantage rather than an evil, for it tends to influence domestics to improve their minds and cultivate their manners, so that they may be worthy of the respect and honour which they would thus secure.
LETTER VII.
Reasons why the station of a domestic is a desirable one, and superior to that of a sempstress, a shop girl, or a factory girl.
My Friends:
I will now point out some of the reasons for considering your situation in life a desirable one, and far superior in advantages to many employments usually regarded as more respectable.
To understand this properly, we must bear in mind that our happiness, here and hereafter, depends chiefly on the character which we form. A woman that is selfish, irritable, proud, indolent and ambitious, can never be happy. Give her wealth and leisure, and beauty, and high standing in society, and a superior education, and all the comforts and luxuries that wealth secures, and yet she will be discontented and unhappy. She will always find some
one richer, or handsomer, or better educated, or more admired than herself. She will always find something about her different from what she wishes, that will make her fretful and irritable. This, with her pride and selfishness, will lead people to dislike and talk against her, so that while she is longing for love and admiration, she will receive dislike and detraction, and this will mortify and vex her. She will be too indolent to find employment to occupy her mind, and thus time will hang heavy, and life will become a burden—a constant scene of disappointment and trouble.
But change this woman’s character, and make her gentle, kind, and obliging to all around her; make her active, industrious, neat and orderly; give her that piety which influences the mind to be self-denying and benevolent to others, contented with our lot, and cheerful and resigned to all that God appoints, and such a woman will be happy in any circumstances.
Let such a one become a domestic, and she will go around, kindly and patiently ministering to the wants of all in the house, keeping
every thing comfortable and in order, and giving kind words, and tender sympathy to the troubles of others. Such a one will be loved and respected by all, and will constantly be receiving expressions of good will, esteem and affection. Her time, filled up with useful and benevolent deeds, will glide along, as on angels’ wings; while looking forward to Heaven as her sure and happy home, all the little troubles of life will seem light, and all its comforts will be doubled in value.
If, then, our happiness depends so much on the character we form, when we calculate the advantages of any situation, we should take into account the influence it will have on our character. Now there are some respects in which I think the situation of domestics very favourable to the formation of a good character.
In the first place, it is a situation in which persons form a habit of submitting their will to the will of another, with readiness and cheerfulness. You will always find that children who are never governed, and who therefore never learn to give up their wills readily and cheerfully, generally grow up to be forward,
imperious, headstrong and reckless. They go out into a world where nobody will indulge and humour them as their parents have done. On the contrary every body is looking out for their own rights and interests, and none are disposed to put up with their imperious airs and selfish demands. In consequence of this, they are always getting into trouble, always irritated, always discontented. If they had been trained to give up their wills to others cheerfully and readily, in early life, half these troubles would have been escaped.
Besides this, we must remember that both in this life and forever, we have got to learn to be happy in giving up our wills to the Great Maker and Father of all, and the more we are trained to submission of the will, the easier this first and greatest of all duties will become.
A person, then, who goes into a family and agrees, for a suitable compensation, to do the work, under the direction of those who hire, is in a state of constant training, which has a most beneficial tendency in preparing for future life, both here and in another world. Such a person will find it far easier to give up
to her fellow creatures and sincerely to pray, “Not my will but thine be done,” than one who never has been subjected to any such control.
It has often and truly been said, that those only know how to command, who have learned to obey. In proof of this, we always find that none make such hard masters, or such severe and unreasonable parents, as those who have never practised the duty of subordination themselves. In this happy country, domestics have as fair a prospect as any class of persons of becoming heads of a family, when others will have to be controlled by them. And nothing so efficiently prepares them for such a station, as having been themselves placed in the position which a domestic holds.
Another very great advantage gained in domestic service is, learning how to perform all the work of a family in a proper manner. A female domestic has a chance to observe how the mother governs children, and to take warning by her mistakes, and profit by her good example. She has a chance to be with children,
and to learn how to manage their little faults, and bear with their follies.
She learns the proper modes of cooking food, of arranging a house, of taking care of furniture, and of doing all the various kinds of work which in future life she must either do herself, or else direct others to do.
She learns various modes of economizing, and of systematizing work. She acquires a habit of taking care of others, and of providing for their comforts and wants, so as to qualify her for these benevolent services when she has a family of her own.
She also has an employment that is healthful, because it demands a great deal of exercise, most of it within doors, and not in any way injurious. She also has regular daily business, and is obliged to be industrious—and a habit of industry is one of the truest sources of contentment and happiness.
Besides this, a domestic is brought into contact with a great variety of tempers, and learns to accommodate, and to govern her temper and tongue as she never could do without this kind of trial.
A domestic, too, is in a situation in which she is, all the time, called on to give up her own ease and time to promote the comfort of others, and this tends to make the duty of self-denying benevolence, more easy to learn. This is the great duty which Jesus Christ came to teach us by his precepts and example, and the more we can imitate him in this, the more we shall be prepared to serve and enjoy him in that world where he has gone, and where he invites us to prepare ourselves to come, by imitating him.
It thus appears that if a domestic is ever to be married, she is going through exactly the best training possible, to prepare her to conform her will and wishes to those of her husband, to train up her children well, and to become a neat, industrious and economical housekeeper. If she is not to be married, she is forming a character that is best calculated to raise up around her, in the families where she labours, sincere and valuable friends, who will make her old age easy and respectable. And whatever may be her future earthly lot, she is under the best kind of training to make
her a submissive, benevolent and self denying Christian, and thus to fit her for her eternal home.
I will now show some of the reasons why the employment of a sempstress, a shop girl, and a factory girl are inferior in advantages and respectability to that of a domestic.
In all of these employments, a young woman has only one thing to do, from morning to night, and the kind of work she does in no way tends to improve her character, or to prepare her for domestic life. She is not constantly doing various kinds of work, under the direction of another, thus learning patience, submission, diligence and faithfulness. She is not learning how to economize, or keep house, or take care of children. She is not acquiring a habit of ministering to the wants and comforts of others. In most cases she has a sedentary employment, that keeps her from the exercise and fresh air, so needful to good health. She is thrown out of the circle of family friendships, and the safe asylum of domestic life, and is often brought into contact with selfish and vicious persons, whose influence tends to injure
her tastes and morals, and in many cases to blast her reputation and character forever. In general, she cannot have as much time as domestics can gain, to take care of her clothes, or to read, and thus improve her mind.
I have known cases, where young girls have left the place of a domestic in a good family, to go to shops or manufactories, who, after the trial, have returned with broken down health, to mourn over those influences, which had done even more evil to the mind, than had been inflicted on the body.
If I had a young sister, who must earn her own support by the labor of her hands, I would first look for a place for her as a domestic in a kind, well educated and Christian family, as the safest, the happiest, the most useful place I could find.
And I should consider the sedentary, homeless employment of a sempstress, or the still more dangerous and injurious employments, of the shop or manufactory, as every way inferior in advantages and respectability. And I trust a time will come, when all those most interested in the matter, will view this subject in the same light.
LETTER VIII.
The importance of raising the respectability of the station of a domestic, in public estimation, and the mode by which it can be done.
My Friends:
I have in previous letters shown, that the station of a domestic is honourable and respectable; and that it is a far more desirable situation than that of many deemed superior to it. I have also shown some of the reasons why it is not regarded as so honourable and respectable as it ought to he.
I now wish to point out some of the reasons why it is very important, both to employers and to domestics, that this employment should be raised, in general estimation, to that honour and respectability which really belongs to it.
To understand the subject properly, you must bear in mind these things. This nation is now more prosperous than any other in the world, and almost any man of intelligence,
industry, and honesty, can, after a few years, gain so much wealth that he can afford to hire a domestic to help his wife. Such men, when young, are frequently marrying persons who are domestics. In this way it comes about, that the number of domestics is diminishing, and the number of those who wish to hire domestics is increasing. Domestics are constantly changing to be the mistresses of families, who wish to hire domestics themselves.
At the same time, women can be hired so much cheaper than men, that it is becoming more and more common to hire women to do what in past times was done by men in shops, stores, and manufactories. And though, in many cases, no greater wages are gained than domestics secure, yet as these places are considered superior in respectability, many who would otherwise go to service in families, prefer such places, even when they work longer and for less wages. But in some cases, women have far higher wages offered than are ever given to domestics.
These causes are operating constantly to
diminish the number of domestics, until, in some parts of the country, many ladies cannot hire any person to do their family work on any terms, and though they are very wealthy, they are obliged to do all their own work. And the more prosperous this country grows, the more this scarcity of domestics will increase, unless something is done to remedy the difficulty.
And this will be the greater misfortune, because most young women, who have wealthy parents, are brought up in such a way, that they have a delicate constitution that cannot bear hard labour. When, therefore, they are married, not being able to hire domestics, their health and strength fail under the care and labours that come upon them; they lose their courage and spirits, life becomes a burden, and often, they drag out a weary life, or sink to an early grave. This brings anxiety, trouble, and care on husbands and fathers, and when the comforts of home are gone, the road to vice is near, while children, turned off for want of time, are still greater sufferers. Since I have travelled so much in this nation, I have been
greatly distressed at the amount of care, anxiety and sorrow that oppress so many thousands, for want of proper aid from domestics. It is therefore of the greatest consequence to employers, that the station of a domestic should be so raised in comfort and respectability, that it will be regarded as a desirable situation by the thousands that are now employed in work injurious to themselves.
It is quite as important to all who must labour with their hands for a livelihood, that the station of a domestic should be regarded as a respectable and desirable one. I have shown how much superior this situation is to that of a shop or a manufactory, and it would be a great blessing to the young women of this nation, who earn their livelihood, if they so regarded it.
It is a matter, then, that equally interests all classes in society to inquire, How shall the station and employment of a domestic be raised in public estimation, so as to be regarded honourable and respectable, as much so as it deserves to be?
Now this can be accomplished only by
having both sides try to bring it about. On the side of employers, pains must be taken to render the situation of domestics agreeable and comfortable, and to secure for them time and means to gain a good education and a comfortable support. And many intelligent persons are now feeling the importance of this. I have heard many gentlemen say, “When we get good domestics, we must pay them so well, and treat them so well, that they will feel that they cannot improve their condition by any change.” And I have seen many sensible women acting according to this advice.
But as this book is not designed for employers, but for domestics, I will confine myself to pointing out the modes by which you can contribute to raise the respectability of your situation.
To give you my views more clearly, I will describe a domestic who does the work in a family where I have resided.
In the first place, she always dresses herself neatly, and yet in a style fitting the work she has to do, while she keeps her chamber and kitchen in such neat order, and there is
such a look of comfort and respectability about her and all her concerns, that every one likes to see her in her kitchen. Then she is intelligent and well educated, at least enough so to know that it is lady-like to be respectful and polite to every body. If any person comes into her kitchen, she offers a chair, and treats them with the same politeness that is shown by the lady of the house to her visitors.
Then she always does all her work well. Her bread is always the best, her meats are well cooked, her vegetables served hot and in the neatest order. She is economical and careful, too, so that nothing is wasted by neglect. She is not set in her own ways, but is always ready to do any kind of work that her employer wishes done, and to do it in the manner requested.
When the children come into the kitchen, if she has time and it is convenient, she makes it pleasant to them, but if they give her trouble, as she has authority given her to do this, she decidedly, but kindly, requires their instant departure.
She is so prudent, kind, and discreet, that
the lady who employs her can, at any time, leave the care of her family and her children with her, and feel entirely at ease, knowing that every thing will be done in the best manner during her absence. And in times of sickness, she always looks to her kitchen for the tender sympathy and watchful care, which she never fails to find.
In the evenings, this domestic employs herself in the care of her own wardrobe, and finds some leisure time to read the books and papers that are abundantly supplied. In this way she stores her mind with useful and entertaining knowledge, so that this, with her native sense and shrewdness, makes her society agreeable and valued by the best educated persons.
It is true she has her frailties—for who is perfect? But these excellencies seem so to cover them over, that they are almost forgotten. Now the consequence of all this is, that more pains is taken in that family, to make this domestic comfortable and contented than is given to almost any other person. She is always treated with respect and kindness, and as she is never unreasonable in her requests, whatever she
expresses a desire for, is always secured for her if possible. Her chamber, her kitchen, and all her comforts are carefully provided for, and the children would no more invade her rights, or treat her with disrespect, than they would treat their parents thus.
Now, I believe there are hundreds in this land, who, if they could get such a domestic as this, would agree to pay her almost any thing she, or any one would think of asking. Money, if it could secure such a domestic, would be of little account, with the multitudes, who now find that wealth cannot secure for them the services needed to make home comfortable.
You will now understand why I would advise, as the surest way of raising the respectability of your employment, to raise the character of domestics. Whenever a time comes in which such a domestic as the one I have described, is a fair picture of the whole class, it is very certain that the respect and regard that should be given to this employment, never will be withheld.
I have heard ladies of great good sense, and in the highest circles in our land, talk in
this manner: “Now if I only could find domestics who are intelligent, well-bred, neat in dress and person, and who so understand the proprieties of their station as to set a good example to my children, I should not have the least objection to their sitting in my parlour, or at my table, whenever it was convenient, nor to treating them in all respects as the friends and companions of my children. But such domestics we cannot find.”
This single remark will show to you the reason why there often is a necessity of making so much difference between the situation of employers and domestics, as is generally seen in the most wealthy and intelligent circles. Parents, in the best society, wish to have their children trained so as to appear properly in the circles in which they move. For this end they strive to make them neat in dress and person, polite and respectful in manners, particularly in the use of refined and grammatical language, and careful to observe propriety in their behaviour at table and in society. Now if they could get domestics who would set a good example before their children, in these
respects, it would be very agreeable to them to have them in the parlour and at table with the children, whenever it was convenient. But if domestics neglect their person, if their dress is negligent and untidy, if they are rough and coarse in their manners, and rude and disrespectful in address, if they use incorrect language and neglect the rules of propriety at table and in society, there is a very good reason for excluding them from the table and parlour, where their example would injure children and be offensive and disagreeable to visitors.
And it is a benefit to domestics that such feelings exist, for it tends to encourage them to try to be neat, tidy, well-bred and well educated. If there were no advantages to be gained by a good education and good manners, no one would try to gain them. This is one reason why God has appointed it, that the more we improve in these respects, the more our estimation in society, and our comfort in all respects will be increased.
On the subject of having domestics sit in the parlour and eat with the family these things must be taken into consideration. There are
some families who live in such a way that it is perfectly convenient for them, to have the one who cooks and waits on table, eat and sit with the family. And then, if the character and manners of a domestic are suitable, there is no reason why this practice should not be adopted. But there is another class of persons, whose style of living is such, that it would be very inconvenient to have the one who cooks and waits on table sit and eat with the family. In such families one person is needed during meals to attend to matters in the kitchen, and another person to change dishes and carry food back and forth, and if these persons sat at table there would be constant disorder and confusion in jumping up from table to perform these services, while a dress suitable for kitchen work would not be suitable at a table where company is often entertained. Besides this, the master of a family often is so engaged in business that the only time he can see his wife and children together is at meals, and then he wishes to be at liberty to talk freely, as he could not do, if every stranger he hires must come to his family meal.
For these reasons, even if domestics were ever so well educated and well bred, there are reasons why it would be more agreeable and convenient to have the family eat and sit by themselves, and domestics eat and sit in the kitchen. And when domestics do become intelligent, and well educated, they will have sense enough to feel, that the place where they sit or eat, has nothing to do with their respectability. They will see that it is most convenient to sit and eat in the kitchen, and they will choose to do so themselves, and never think that it is any hardship, or any thing that implies, that they are not as good and as respectable as any other members of the family.
It is because domestics do not consider these things, that they sometimes feel that it is all owing to pride, that their employers do not have their domestics share the parlour and family meal. Now I do not doubt that there are some employers that have a foolish pride of this sort, which is as unworthy of a Christian, as it is of a republican people. But so far as I have observed, it is among those who
have the least claims to be considered as well bred and well educated.
The more education and good sense a person has, the more it is seen that respectability depends not on the employment, but on the character of a person. And those who put on the most airs of aristocracy and superiority, are generally those who have risen from circumstances where they had no chance to gain the education and good breeding, that would have taught them better.
But in most cases, among well educated and sensible persons, the great reason for having domestics have a separate sitting-room and tables is, that it is more convenient to the family, and in most cases, it is also most convenient and agreeable to domestics themselves.
When domestics cannot dress and appear like the family, and when their education and manners do not qualify them for the society that visits the family, in most cases, they themselves would prefer to sit and to eat in the kitchen, and would regard it as a great trial to be obliged to sit and eat with the family.
LETTER IX.
On the duties of subordination. Rules of the Bible. Respectful manners the mark of a lady.
My Friends:
I have shown that the chief way in which the station of a domestic is to be raised in public estimation, is by raising the character of those who occupy this situation. I have shown also, that it is by the formation of a right character, that we are to secure true happiness both in this and in a future life. You will therefore understand the propriety of my attempting to point out the course which you need to take in order to form the right character, and also the proper manner of performing your various duties in life.
In attempting this, I will first direct your attention to what are called the duties of subordination.
By this I mean those duties owed by all
persons to those who have authority, or any right to control and direct them. We all of us know that no kind of work can be well done, unless there are overseers to direct those who work. For this reason, every kind of business is managed by persons, who have authority to control others. The rulers of a nation have a right to direct others in all points where the laws require them so to do. The captain of a ship has authority to command all his hands. The master of a store, or shop, has a right to control all who work in his employ. The teacher of a school has a right to command his scholars in all matters pertaining to his school. The master and mistress of a family, too, have a right to control their children, and also all those persons whom they hire to do their work, in all matters relating to this work.
In all these cases, those who are entitled to direct others should be treated with respect by those who are under their control; and in all those matters where they have a right to command, they should be cheerfully and exactly obeyed.
This duty is constantly, and often enjoined
by God in his Holy Word. “Submit yourselves to every ordinance of man for the Lord’s sake.” “Obey those that have rule over you.” “Render therefore to all their dues, fear to whom fear, and honour to whom honour is due.”
It is because the duties of subordination are so important to the happiness of those who are to be controlled, as well as to society at large, that God so often and so earnestly urges these duties in the Bible. And we cannot fully realize the force of these directions, unless we bear in mind the state of things that existed when they were written.
In the first place, the kings and rulers over the people, in those times when these directions were given, were not those appointed by themselves, who were to rule according to laws made by the people for their own good, as is the case in this country. Instead of this, the rulers were bad men and cruel tyrants, who by the help of their soldiers gained power and authority by mere strength. And in the family state, the domestics were not, as in this country, persons who for a reward agree to perform the work of the family. On the contrary,
they were white men and women, who were forced against their will into servitude, and driven by stripes and cruelties to work for their masters. Some of these white slaves, it is probable, were from England, the land of our forefathers.
Now what were the directions given by God to subjects, and to domestics, in these circumstances? He did not tell them, that because their rulers and masters were bad men, and had gained power in a wrong way, that they might refuse to obey. On the contrary, God saw that it was best, whenever men gain the power over others, that the weaker ones should submit and obey. He teaches us that the power which men gain over each other in this way, is permitted by God. In Prov. 8: 15, 16, God says, “By me kings rule, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” This teaches us, that in whatever way it may be, that men gain power to rule over others, so long as they really hold this power, it is by the permission of God. Though he may disapprove of the men, and of the means they use to get power, yet so long
as they hold the power, He sees that it is best for all they govern, to submit and obey. Thus In Eccles. 5: 19, it is said: “Where the word of a king is, there is power, and who may say to him, what doest thou?” Again, in Daniel 2: 20, it is written, “Blessed be the name of God for ever and ever: for wisdom and might are his: and he changeth the times and the seasons; He removeth kings, and setteth up kings.” Dan. 4: 32, “The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.” Thus it appears that it is by God’s will and appointment, that even bad men gain power to rule over others. And when they have gained this power, the following texts show what God requires in regard to the honour and obedience to be rendered to them.
In Matt. 22: 21, when some men came to Christ asking him whether it was their duty to pay tribute to Cæsar, who was the cruel tyrant then ruling over them. To this, Christ replied, after looking at the tribute money, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” This means, render to Cæsar what
he has power to require, just as you render your duties to God.
The Apostle Peter, by God’s authority, also teaches thus, 1 Peter 2: 13, 14, “Submit yourselves to every ordinance of man for the Lord’s sake, whether it be to kings as supreme, or unto governors, as unto them that are sent by him, for the punishment of evil doers. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.”
This command teaches us that we are to submit to every ordinance of man for the Lord’s sake. That is, when men have power to make laws, customs and ordinances, we must submit to them for the Lord’s sake—that is, in order to please and obey God. The only cases where it is right to resist is, when we are commanded to do what is sinful. It was on this principle that our forefathers, for a long time, obeyed the laws of the king of England; even when they were bad laws. But as soon as the people found they had power to make their own laws, they appointed rulers of their own, and then they ceased to obey the king of England, who had not power to force them to do it; and obeyed
their own rulers, who had power given them to govern by the people. As soon, then, as it is found, that men have power given them to rule, God requires those under them to submit and obey for the Lord’s sake. This is the wisest and safest way, for it saves from constant fighting and quarrels. In the story of the shipwrecked company, we can see that it would have been better for them all, to submit to be governed by one man, even if he was a bad man, than to continue in the state of uproar, disorder and oppression that existed when there was none to rule over them.
The same sort of directions also, were given by God to domestics.
At the time these were written in the Bible, men and women were made servants by force, and their masters had power to whip, starve and murder them without punishment. God saw, that in this case, it was safest and best for servants, as well as for the whole community, that they should submit to those who had this power. Accordingly the Apostle Paul, by authority from God, gives these directions, Eph. 6: 5, “Servants, be obedient to them that are
your masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ, doing the will of God from the heart. With good will doing service, as to the Lord, and not to men, knowing that whatsoever good thing a man doeth, the same shall be received of the Lord, whether he be bond or free.” Here, those who were held in the most cruel bondage, were required, so long as they were in the power of their masters, to submit, and not only to serve them, but to do service “with good will,” “as to the Lord.” That means, feel kindly to your masters, and do them good, for the sake of obeying and pleasing Jesus Christ.
Again, the same apostle writes, Col. 3: 22, “Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing God. And whatsoever ye do, do it heartily, as to the Lord, and not to men, knowing that ye shall receive the reward of the inheritance, for ye serve the Lord Christ.” Again, Paul, when teaching Titus how to perform his duties as a minister of Christ, directs thus, Titus 2: 9, “Exhort servants to be
obedient to their own masters, and to please them well in all things; not answering again; not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.”
Another Apostle thus commands, by the authority of God, 1 Peter 2: 18, 19, “Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, if a man, for conscience toward God, endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults ye take it patiently? But, if when ye do well, and suffer for it, ye take it patiently, this is acceptable to God. For even hereunto ye were called; because Christ also suffered for us, leaving us an example that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to Him that judgeth righteously.”
Now, consider that these directions were given to persons, taken contrary to their own
wishes and the wishes of their parents, and subjected to the most degrading servitude, without any compensation. Such were required by God to “be obedient in all things,” to “please their masters well in all things;” not to answer again when reproved; not to purloin; but to show all good fidelity; to do service with good will, and not only to the good and gentle, but also to the froward; and to do all this, not for the sake of pleasing men, but to please Christ.
Now, if all this was demanded of those who were made to serve by force, what must be the duty of those who by their own will, or by the will of parents, go into a family to serve for a fair compensation previously agreed upon? They go into a family, where the house and all its furniture belong to their employers, who therefore, not only have power but a perfect right to direct how they shall be used. They put themselves freely under the direction of their employers, and agree to do their work as they wish it to be done, and they receive a reward for this service. Their employers are appointed by God, as the rulers and overseers of the family, and those they hire are under
obligation to obey, in all matters relating to family work, just as a citizen is under obligations to obey rulers, when they administer the laws of the state. The master and mistress of a family are rulers of their house, just as magistrates are rulers of the people.
A gentleman of the highest standing for wealth, intelligence, and honour, obeys his rulers in all points where they have a right to direct, whether the laws are good or bad, whether the rulers are wise or foolish. So long as the people, who have the power, make such laws and appoint such rulers, he submits and obeys until he and others can get the laws and rulers changed. And every intelligent man feels that he is honoured in paying this respect to laws and rulers.
It should be just so in the family state. Whether the rulers of a family are wise or foolish, whether they make good or bad rules about their work, domestics, as long as they agree to serve them, should submit to their directions. If they do not like the rulers, or the laws of the family, still they honour themselves
in obeying, until they can have a chance to change overseers and rules.
And all those directions, which were given to persons forced to service against their own wishes, are much more binding on those, who of their own accord put themselves under the direction of the rulers of a family. “Obey them that have the rule over you” is the law of God, given to domestics in the family state, as much as it is to subjects in the political state. And the only way to be freed from this obligation is, to give up your place and relation as a domestic in a family.
There is another duty owed to those who have rule over us, that in this country is not properly realized by any, except it may be by the most sensible and intelligent part of the community. It is the duty of treating all who are our superiors either in age, character, or station with respect. The Bible requires us to “honour our father and mother,” whether they are good or bad, wise or foolish. It requires us to “render honour to whom honour is due.” It requires us ever to “be courteous” whatever
may be the situation of those we have to deal with.
Now the rulers and overseers of a family are placed in a situation where they are entitled to respectful treatment from all in their household, whatever may be their own character. It is of the utmost importance that children be trained to treat their parents, and all who have rule over them, or who are in any way their superiors, with respect, and this is the chief reason why it is so important for domestics to do the same, so as to set a proper example to children. And all well educated and intelligent persons so well understand the importance of rendering respectful language and manners to all who are their superiors, either in age, relationship, or station, that they always feel themselves honoured by doing it.
See that well bred gentleman! He is the governor of the state, the most learned man at the bar, the most wealthy man in the place, one whom every one honours for his talents and virtues. He is also the head and master of his own family, in which resides his father, broken down in mind by the decay of age. The aged
father enters the room, and the learned and wise politician, the master of the house and the governor of the state, rises with respect, speaks to him with the greatest reverence, gives him the first place of honour and comfort, and ever treats his opinions and wishes with deference and respect. This is because this old man is his superior in age and relationship, and every one admires the son for his good breeding and sense of propriety. This same governor goes into the street and meets a worthy and respectable man, who supports himself by the labour of his hands. The governor bows to him, and addresses him with a respectful air and manner. This is because the man has a character which entitles him to respect, and all admire the governor, for his good breeding in rendering this respect.
Take another case. This governor goes out of office, and a person of small talents and little worth, by popular arts, succeeds him. There is a grand military parade, and the new governor is reviewing the troops, while the late governor is an officer under him. This former governor steps out of his ranks to the
present governor and says, “Will your excellency allow me to go away a short time on some important business?” The governor replies, “Not at present, sir; I am about to order a manœuvre and shall need your aid.” The gentleman bows respectfully to the governor, returns to his place, and instead of feeling degraded, he feels honoured in thus setting an example of respectful obedience to one, who for the time is his superior, and has rule over him. And all observers honour him, far more than they would if he had looked angry, or refused to obey his superior in command. Real gentlemen pride themselves on rendering strict obedience, and respectful language and manners to all, who are in any manner their superiors in office or relationship.
In like manner, real well bred ladies, feel it to be for their own credit to treat those with courtesy or respect, who have any claims either of character or relationship, or office. See that wealthy, well educated and well bred lady! A worthy, respectable woman comes into her house to bring home some work that she was hired to do. The lady salutes her
with courtesy and respect, offers her a seat, and treats her with the same politeness of manner as she would render to the highest lady in the land. And every observer feels that this is one mark of her good breeding, which entitles her to the name of a “real lady.”
Look now at that young woman! Why does every one call her vulgar and ill bred? It is because she goes up with a careless and disrespectful air to all she meets, and her tone and manner seem to say, “I am as good as you, and I mean to let you know it.” She tells just what she thinks about them, and their conduct, contradicts their opinions flatly, and makes no effort to show that she has any respect for them or their notions. Look now at her young companion, whom all admire for lady-like manners. She always speaks in a modest and respectful tone, treats all with courtesy and respect, seems to be thinking of the convenience and comfort of others as much as of her own, and always avoids what will make those around her feel uneasy or uncomfortable. These are the manners of a lady, and if a domestic feels any ambition to be thought a well
bred lady, she can gain this character in no way so surely as by adopting this style of manners.
On this point I would commend to your notice that “golden rule” so good to direct in all our pursuits: “Do unto others as you would that others should do unto you.”
Now if you ever have a family yourself, and have persons to help you, would you not think it right and proper that they should do your work as you wished it done?—and would you not feel that it was proper that your children should treat you with respect, and that your domestics should set them a proper example in this particular? No doubt you would, and therefore do unto your employers as you would that others should do unto you, if your circumstances are changed and you become employer instead of domestic.
There is an advantage to yourselves in doing this, that you are not apt to realize. A habit is the ease we acquire in doing any thing by frequently practising it. Now, as one of the chief indications of good breeding is polite and respectful manners, if you practise this mode of address to your employers, you are
gradually forming a habit that will make such a mode of address easy and natural. This will be qualifying you to appear with advantage among well bred and well educated people. Now it very often happens, in this country, that a woman who goes to service, marries a sensible, industrious and business man, who, after some years, acquires that wealth and influence that bring him and his family to associate with the best educated and best bred people in the place where he lives. In this case, a person, who in the capacity of a domestic, has cultivated the manners proper for a domestic, will find that they are exactly the manners that fit her to appear like a well bred lady, in the higher sphere to which she has risen.
On the contrary, a domestic, who is rude and disrespectful in her mode of address, and unwilling to appear as if she honoured and respected those who have the rule over a family, never can appear otherwise than as a coarse and vulgar person, however much her husband’s wealth and character may raise her in society. It is therefore as much for your own advantage, as it is for that of your employers and their
children, that you cultivate a habit of respectful address, and of cheerful obedience to those who hire your services.
LETTER X.
On Visiting, Company, and Religious Meetings. On going out, and having company. Religious meetings. A story to illustrate.
There are some particulars where domestics feel that their employers have no right to control them, and on these points I hope you will allow me, as a friend, to offer a little advice.
You perhaps may feel that it is your own concern what company you visit, and who visit you, and that, after your work is done, you have a right to go where you please without asking leave of your employers.
But here I wish you would try yourselves by “the golden rule.” Suppose you to look forward to a time when you are the mistress of a family, and hire persons to help you do the work, would you not in such a case feel thus: I have hired these persons and pay them for their time, and they have agreed to do my
family work at the time and in the way I wish. Now they cannot know, without asking, when I can spare them and when I shall need their help. There are always times when, if the regular work of the day is done up, some extra work, or some sickness, or other causes, may make it needful for them to stay at home. Therefore, I think it right to expect that those I hire will not either go out, or invite company to come and see them, without first inquiring of me whether it will be convenient. Do you not think you should feel and think thus? Now, therefore, whatsoever ye would that others should do unto you, do ye the same unto them. In obedience, therefore, to this law of Christ, I would advise you never to go out anywhere, and never to invite persons to visit you, without first inquiring of the mistress of the family whether it will be convenient to her.
In regard to selecting your companions, remember the Word of God, “He that walketh with the wise shall be wise, but the companion of fools shall be destroyed.” There is nothing that so much influences our character and happiness, as the companions we associate with,
and therefore it is of the utmost consequence that you find your associates among the most respectable, amiable, and conscientious persons, and that you shun the society of the gay, thoughtless and unprincipled.
There is another point where domestics feel that their employers have no right to control, and this still more demands your attention, in order that you may do what is right and best for yourselves. I refer to the frequent attendance on evening meetings, and the late hours which are sometimes the consequence of this. Now what I wish you to reflect on, in reference to this, I can best exhibit by relating another story.