A Treatise on Domestic Economy; For the Use of Young Ladies at Home and at School

by Catharine Esther Beecher

It is wise, therefore, for all persons to devise a general plan, which they will at least keep in view, and aim to accomplish, and by which, a proper proportion of time shall be secured, for all the duties of life.

In forming such a plan, every woman must accommodate herself to the peculiarities of her situation. If she has a large family, and a small income, she must devote far more time to the simple duty of providing food and raiment, than would be right were she in affluence, and with a small family. It is impossible, therefore, to draw out any general plan, which all can adopt. But there are some general principles, which ought to be the guiding rules, when a woman arranges her domestic employments. These principles are to be based on Christianity, which teaches us to "seek first the kingdom of God," and to deem food, raiment, and the conveniences of life, as of secondary account. Every woman, then, ought to start with the assumption, that religion is of more consequence than any worldly concern, and that, whatever else may be sacrificed, this, shall be the leading object, in all her arrangements, in respect to time, money, and attention. It is also one of the plainest requisitions of Christianity, that we devote some of our time and efforts, to the comfort and improvement of others. There is no duty, so constantly enforced, both in the Old and New Testament, as the duty of charity, in dispensing to those, who are destitute of the blessings we enjoy. In selecting objects of charity, the same rule applies to others, as to ourselves; their moral and religious interests are of the highest moment, and for them, as well as for ourselves, we are to "seek first the kingdom of God."

Another general principle, is, that our intellectual and social interests are to be preferred, to the mere gratification of taste or appetite. A portion of time, therefore, must be devoted to the cultivation of the intellect and the social affections.

Another, is, that the mere gratification of appetite, is to be placed last in our estimate; so that, when a question arises, as to which shall be sacrificed, some intellectual, moral, or social, advantage, or some gratification of sense, we should invariably sacrifice the last.

Another, is, that, as health is indispensable to the discharge of every duty, nothing, which sacrifices that blessing, is to be allowed, in order to gain any other advantage or enjoyment. There are emergencies, when it is right to risk health and life, to save ourselves and others from greater evils; but these are exceptions, which do not militate against the general rule. Many persons imagine, that, if they violate the laws of health, in performing religious or domestic duties, they are guiltless before God. But such greatly mistake. We as directly violate the law, "thou shalt not kill," when we do what tends to risk or shorten our own life, as if we should intentionally run a dagger into a neighbor. True, we may escape any fatal or permanently injurious effects, and so may a dagger or bullet miss the mark, or do only transient injury. But this, in either case, makes the sin none the less. The life and happiness of all His creatures are dear to our Creator; and He is as much displeased, when we injure our own interests, as when we injure those of others. The idea, therefore, that we are excusable, if we harm no one but ourselves, is false and pernicious. These, then, are the general principles, to guide a woman in systematizing her duties and pursuits.

The Creator of all things, is a Being of perfect system and order; and, to aid us in our duty, in this respect, He has divided our time, by a regularly returning day of rest from worldly business. In following this example, the intervening six days may be subdivided to secure similar benefits. In doing this, a certain portion of time must be given to procure the means of livelihood, and for preparing food, raiment, and dwellings. To these objects, some must devote more, and others less, attention. The remainder of time not necessarily thus employed, might be divided somewhat in this manner: The leisure of two afternoons and evenings, could be devoted to religious and benevolent objects, such as religious meetings, charitable associations, school visiting, and attention to the sick and poor. The leisure of two other days, might be devoted to intellectual improvement, and the pursuits of taste. The leisure of another day, might be devoted to social enjoyments, in making or receiving visits; and that of another, to miscellaneous domestic pursuits, not included in the other particulars.

It is probable, that few persons could carry out such an arrangement, very strictly; but every one can make a systematic apportionment of time, and at least aim at accomplishing it; and they can also compare the time which they actually devote to these different objects, with such a general outline, for the purpose of modifying any mistaken proportions.

Without attempting any such systematic employment of time, and carrying it out, so far as they can control circumstances, most women are rather driven along, by the daily occurrences of life, so that, instead of being the intelligent regulators of their own time, they are the mere sport of circumstances. There is nothing, which so distinctly marks the difference between weak and strong minds, as the fact, whether they control circumstances, or circumstances control them.

It is very much to be feared, that the apportionment of time, actually made by most women, exactly inverts the order, required by reason and Christianity. Thus, the furnishing a needless variety of food, the conveniences of dwellings, and the adornments of dress, often take a larger portion of time, than is given to any other object. Next after this, comes intellectual improvement; and, last of all, benevolence and religion.

It may be urged, that it is indispensable for most persons to give more time to earn a livelihood, and to prepare food, raiment, and dwellings, than to any other object. But it may be asked, how much of the time, devoted to these objects, is employed in preparing varieties of food, not necessary, but rather injurious, and how much is spent for those parts of dress and furniture not indispensable, and merely ornamental? Let a woman subtract from her domestic employments, all the time, given to pursuits which are of no use, except as they gratify a taste for ornament, or minister increased varieties, to tempt the appetite, and she will find, that much, which she calls "domestic duties," and which prevent her attention to intellectual, benevolent, and religious, objects, should be called by a very different name. No woman has a right to give up attention to the higher interests of herself and others, for the ornaments of taste, or the gratification of the palate. To a certain extent, these lower objects are lawful and desirable; but, when they intrude on nobler interests, they become selfish and degrading. Every woman, then, when employing her hands, in ornamenting her person, her children, or her house, ought to calculate, whether she has devoted as much time, to the intellectual and moral wants of herself and others. If she has not, she may know that she is doing wrong, and that her system, for apportioning her time and pursuits, should be altered.