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LETTERS TO PERSONS
WHO ARE ENGAGED IN
DOMESTIC SERVICE.
BY
MISS CATHERINE E. BEECHER.
NEW YORK:
PUBLISHED BY LEAVITT & TROW,
194 Broadway.
MDCCCXLII.
Entered according to Act of Congress, in the year 1842, by
JOHN F. TROW,
in the Clerk’s Office of the District Court of the Southern District
of New-York.
University Press:
JOHN F. TROW, PRINTER,
114 Nassau-street,
New-York.
TO AMERICAN LADIES.
My Countrywomen:
Will you aid me in an attempt to benefit a most useful, a most
important, and yet a much neglected portion of our fellow citizens? I
can accomplish little without your aid; with it, I trust much may be
done.
Have you ever heard any instructions from the pulpit addressed to the
class for whom I now write? Have you ever read a printed sermon, or a
tract suited and designed to instruct _Americans_ of this class, on
the topics presented in this book? Have you not felt how important it
is that this class, who have so much influence on domestic enjoyment,
and on the character of children, should be properly instructed in the
duties of their station, and yet how difficult it is to address them
acceptably, or to find books that answer for this purpose?
These things have been urged on my attention by benevolent ladies,
who have felt these difficulties, and who complain that, while those
they hire can find books enough which treat on the duties of their
_employers_, they seldom find instructions in regard to the peculiar
duties of their own station. I have made an attempt to remedy this
deficiency, so far as my ability extends. But a great difficulty meets
me. The persons for whom I write, have few opportunities to know what
issues from the press, and seldom buy books. It is others, who, from a
spirit of philanthropy and benevolence, must procure such advantages
for them, or they will seldom be secured. I would therefore appeal to
all benevolent and Christian ladies, whose eye may rest on this page,
and ask if each will not secure the reading of this book to at least
_one_ of those for whom it is written. If housekeepers will supply
those they hire, if travellers and visitors will use this, to present
as a token of good will to those who serve them, where they temporarily
sojourn, if on New-Years and Christmas, this may be remembered as a
suitable present to those who do so much to aid on festive occasions,
then, if this book is fit for the end designed, there will be many who
will be joined, in the best of all fellowship, with their friend and
countrywoman,
The Author.
CONTENTS.
LETTER I. PAGE
The station of domestics important, respectable, and
advantageous to themselves. A story to illustrate the
state of things in this country 9
LETTER II.
A conversation between the clergyman and a domestic 27
LETTER III.
Difficulties experienced by the shipwrecked company,
and how these were remedied 36
LETTER IV.
The manner in which this story illustrates the state
of things in this country 43
LETTER V.
Reasons for regarding the station of a domestic as
honourable and respectable 51
LETTER VI.
The reasons why the station of a domestic is not
regarded as so honourable as it really is 62
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 69
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 78
LETTER IX.
On the duties of subordination. Rules of the Bible.
Respectful manners the mark of a lady 91
LETTER X.
On Visiting, Company, and Religious Meetings. On going
out, and having company. Religious Meetings. A story to
illustrate 110
LETTER XI.
Importance of health to domestics. Modes by which they
injure health 126
LETTER XII.
_On Dress, Manners and Language._—Dress should be
conformed to means and to occupations. Rules of good
manners 142
LETTER XIII.
Trials of domestics and remedy for these trials.
Fault-finding. Want of comforts and conveniences, &c. 153
LETTER XIV.
_On Economy._—Economy a duty to all. Modes of
economizing 172
LETTER XV.
_On the Care of Children._—Patience very needful.
Offering rewards. Never shame children for their faults.
Never deceive them. Set an example of honesty and
modesty 180
LETTER XVI.
On Cooking 193
LETTER XVII.
On setting tables. Washing and ironing, and other house
work 213
LETTER XVIII.
The Way to be Happy 228
LETTERS
TO
Persons engaged in Domestic Service.
LETTER I.
The station of domestics important, respectable, and
advantageous to themselves. A story to illustrate the state of
things in this country.
My Friends:
I have travelled a good deal in various parts of this country, and
by visiting in a large number of families, I have been led to feel a
great interest in the welfare of persons in your situation. And as
my friends think that I could write something which might be useful
and interesting to you, I have concluded to try, and have, therefore,
prepared this small volume for your use. I trust you will find, that I
have, at least, one good qualification for writing a book for you, and
that is, a real interest in those I address, and a sincere desire to
do all I can to promote their usefulness and happiness.
I think that much of the trouble felt by persons in your situation of
life, would be very much lessened, if a right view were taken of the
respectability, usefulness, and advantages of the station you occupy.
I do not think you are aware either of the good you can do to others,
or of the benefits you may receive yourselves, in your employment.
And I do not think you understand the real respectability which
belongs to your situation. I therefore wish to give you some views on
these points, that I hope may tend to make you more useful, and more
contented with your lot. This I think I can do in the most agreeable
way by relating the following tale.
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_.