ON ECONOMY OF TIME AND EXPENSES.
_On Economy of Time._
The value of time, and our obligation to spend every hour for some
useful end, are what few minds properly realize. And those, who have the
highest sense of their obligations in this respect, sometimes greatly
misjudge in their estimate of what are useful and proper modes of
employing time. This arises from limited views of the importance of some
pursuits, which they would deem frivolous and useless, but which are,
in reality, necessary to preserve the health of body and mind, and those
social affections, which it is very important to cherish. Christianity
teaches, that, for all the time afforded us, we must give account to
God; and that we have no right to waste a single hour. But time, which
is spent in rest or amusement, is often as usefully employed, as if it
were devoted to labor or devotion. In employing our time, we are to make
suitable allowance for sleep, for preparing and taking food, for
securing the means of a livelihood, for intellectual improvement, for
exercise and amusement, for social enjoyments, and for benevolent and
religious duties. And it is the _right apportionment_ of time, to these
various duties, which constitutes its true economy.
In making this apportionment, we are bound by the same rules, as relate
to the use of property. We are to employ whatever portion is necessary
to sustain life and health, as the first duty; and the remainder we are
so to apportion, that our highest interests, shall receive the greatest
allotment, and our physical gratifications, the least.
The laws of the Supreme Ruler, when He became the civil as well as the
religious Head of the Jewish theocracy, furnish an example, which it
would be well for all attentively to consider, when forming plans for
the apportionment of time and property. To properly estimate this
example, it must be borne in mind, that the main object of God, was, to
preserve His religion among the Jewish nation; and that they were not
required to take any means to propagate it among other nations, as
Christians are now required to extend Christianity. So low were they, in
the scale of civilization and mental developement, that a system, which
confined them to one spot, as an agricultural people, and prevented
their growing very rich, or having extensive commerce with other
nations, was indispensable to prevent their relapsing into the low
idolatries and vices of the nations around them.
The proportion of time and property, which every Jew was required to
devote to intellectual, benevolent, and religious purposes, was as
follows:
In regard to property, they were required to give one tenth of all their
yearly income, to support the Levites, the priests, and the religious
service. Next, they were required to give the first fruits of all their
corn, wine, oil, and fruits, and the first-born of all their cattle, for
the Lord's treasury, to be employed for the priests, the widow, the
fatherless, and the stranger. The first-born, also, of their children,
were the Lord's, and were to be redeemed by a specified sum, paid into
the sacred treasury. Besides this, they were required to bring a
freewill offering to God, every time they went up to the three great
yearly festivals. In addition to this, regular yearly sacrifices, of
cattle and fowls, were required of each family, and occasional
sacrifices for certain sins or ceremonial impurities. In reaping their
fields, they were required to leave unreaped, for the poor, the corners;
not to glean their fields, olive-yards, or vineyards; and, if a sheaf
was left, by mistake, they were not to return for it, but leave it for
the poor. When a man sent away a servant, he was thus charged: "Furnish
him liberally out of thy flock, and out of thy floor, and out of thy
wine-press." When a poor man came to borrow money, they were forbidden
to deny him, or to take any interest; and if, at the sabbatical, or
seventh, year, he could not pay, the debt was to be cancelled. And to
this command, is added the significant caution, "Beware that there be
not a thought in thy wicked heart, saying, the seventh year, the year of
release, is at hand; and thine eye be evil against thy poor brother, and
thou givest him nought; and he cry unto the Lord against thee, and it be
sin unto thee. Thou shalt surely give him," "because that for this thing
the Lord thy God shall bless thee in all thy works, and in all that thou
puttest thine hand unto." Besides this, the Levites were distributed
through the land, with the intention that they should be instructors and
priests in every part of the nation. Thus, one twelfth of the people
were set apart, having no landed property, to be priests and teachers;
and the other tribes were required to support them liberally.
In regard to the time taken from secular pursuits, for the support of
religion, an equally liberal amount was demanded. In the first place,
one seventh part of their time was taken for the weekly sabbath, when no
kind of work was to be done. Then the whole nation were required to
meet, at the appointed place, three times a year, which, including their
journeys, and stay there, occupied eight weeks, or another seventh part
of their time. Then the sabbatical year, when no agricultural labor was
to be done, took another seventh of their time from their regular
pursuits, as they were an agricultural people. This was the amount of
time and property demanded by God, simply to sustain religion and
morality within the bounds of that nation. Christianity demands the
spread of its blessings to all mankind, and so the restrictions laid on
the Jews are withheld, and all our wealth and time, not needful for our
own best interest, is to be employed in improving the condition of our
fellow-men.
In deciding respecting the rectitude of our pursuits, we are bound to
aim at some practical good, as the ultimate object. With every duty of
this life, our benevolent Creator has connected some species of
enjoyment, to draw us to perform it. Thus, the palate is gratified, by
performing the duty of nourishing our bodies; the principle of curiosity
is gratified, in pursuing useful knowledge; the desire of approbation is
gratified, when we perform benevolent and social duties; and every other
duty has an alluring enjoyment connected with it. But the great mistake
of mankind has consisted in seeking the pleasures, connected with these
duties, as the sole aim, without reference to the main end that should
be held in view, and to which the enjoyment should be made subservient.
Thus, men seek to gratify the palate, without reference to the question
whether the body is properly nourished; and follow after knowledge,
without inquiring whether it ministers to good or evil.
But, in gratifying the implanted desires of our nature, we are bound so
to restrain ourselves, by reason and conscience, as always to seek the
main objects of existence--the highest good of ourselves and others; and
never to sacrifice this, for the mere gratification of our sensual
desires. We are to gratify appetite, just so far as is consistent with
health and usefulness; and the desire for knowledge, just so far as will
enable us to do most good by our influence and efforts; and no farther.
We are to seek social intercourse, to that extent, which will best
promote domestic enjoyment and kindly feelings among neighbors and
friends; and we are to pursue exercise and amusement, only so far as
will best sustain the vigor of body and mind. For the right
apportionment of time, to these and various other duties, we are to give
an account to our Creator and final Judge.
Instead of attempting to give any very specific rules on this subject,
some modes of economizing time will be suggested. The most powerful of
all agencies, in this matter, is, that habit of system and order, in all
our pursuits, which has been already pointed out. It is probable, that a
regular and systematic employment of time, will enable a person to
accomplish thrice the amount of labor, that could otherwise be
performed.
Another mode of economizing time, is, by uniting several objects in one
employment. Thus, exercise, or charitable efforts, can be united with
social enjoyments, as is done in associations for sewing, or visiting
the poor. Instruction and amusement can also be combined. Pursuits like
music, gardening, drawing, botany, and the like, unite intellectual
improvement with amusement, social enjoyment, and exercise.
With housekeepers, and others whose employments are various and
desultory, much time can be saved by preparing employments for little
intervals of leisure. Thus, some ladies make ready, and keep in the
parlor, light work, to take up when detained there; some keep a book at
hand, in the nursery, to read while holding or sitting by a sleeping
infant. One of the most popular female poets of our Country very often
shows her friends, at their calls, that the thread of the knitting,
never need interfere with the thread of agreeable discourse.
It would be astonishing, to one who had never tried the experiment, how
much can be accomplished, by a little planning and forethought, in thus
finding employment for odd intervals of time.
But, besides economizing our own time, we are bound to use our influence
and example to promote the discharge of the same duty by others. A woman
is under obligations so to arrange the hours and pursuits of her family,
as to promote systematic and habitual industry; and if, by late
breakfasts, irregular hours for meals, and other hinderances of this
kind, she interferes with, or refrains from promoting regular industry
in, others, she is accountable to God for all the waste of time
consequent on her negligence. The mere example of system and industry,
in a housekeeper, has a wonderful influence in promoting the same
virtuous habit in others.
_On Economy in Expenses._
It is impossible for a woman to practise a wise economy in expenditures,
unless she is taught how to do it, either by a course of experiments, or
by the instruction of those who have had experience. It is amusing to
notice the various, and oftentimes contradictory, notions of economy,
among judicious and experienced housekeepers; for there is probably no
economist, who would not be deemed lavish or wasteful, in some respects,
by another and equally experienced and judicious person, who, in some
different points, would herself be as much condemned by the other. These
diversities are occasioned by dissimilar early habits, and by the
different relative value assigned, by each, to the various modes of
enjoyment, for which money is expended.
But, though there may be much disagreement in minor matters, there are
certain general principles, which all unite in sanctioning. The first,
is, that care be taken to know the amount of income and of current
expenses, so that the proper relative proportion be preserved, and the
expenditures never exceed the means. Few women can do this, thoroughly,
without keeping regular accounts. The habits of this Nation, especially
among business-men, are so desultory, and the current expenses of a
family, in many points, are so much more under the control of the man
than of the woman, that many women, who are disposed to be systematic in
this matter, cannot follow their wishes. But there are often cases, when
much is left undone in this particular, simply because no effort is
made. Yet every woman is bound to do as much as is in her power, to
accomplish a systematic mode of expenditure, and the regulation of it by
Christian principles.
The following are examples of different methods which have been adopted,
for securing a proper adjustment of expenses to the means.
The first, is that of a lady, who kept a large boarding-house, in one of
our cities. Every evening, before retiring, she took an account of the
expenses of the day; and this usually occupied her not more than fifteen
minutes, at a time. On each Saturday, she made an inventory of the
stores on hand, and of the daily expenses, and also of what was due to
her; and then made an exact estimate of her expenditures and profits.
This, after the first two or three weeks, never took more than an hour,
at the close of the week. Thus, by a very little time, regularly devoted
to this object, she knew, accurately, her income, expenditures, and
profits.
Another friend of the writer, lives on a regular salary. The method
adopted, in this case, is to calculate to what the salary amounts, each
week. Then an account is kept, of what is paid out, each week, for
rent, fuel, wages, and food. This amount of each week is deducted from
the weekly income. The remainders of each week are added, at the close
of a month, as the stock from which is to be taken, the dress,
furniture, books, travelling expenses, charities, and all other
expenditures.
Another lady, whose husband is a lawyer, divides the year into four
quarters, and the income into four equal parts. She then makes her
plans, so that the expenses of one quarter shall never infringe on the
income of another. So resolute is she, in carrying out this
determination, that if, by any mischance, she is in want of articles
before the close of a quarter, which she has not the means for
providing, she will subject herself to temporary inconvenience, by
waiting, rather than violate her rule.
Another lady, whose husband is engaged in a business, which he thinks
makes it impossible for him to know what his yearly income will be, took
this method:--She kept an account of all her disbursements, for one
year. This she submitted to her husband, and obtained his consent, that
the same sum should be under her control, the coming year, for similar
purposes, with the understanding, that she might modify future
apportionments, in any way her judgement and conscience might approve.
A great deal of uneasiness and discomfort is caused, to both husband and
wife, in many cases, by an entire want of system and forethought, in
arranging expenses. Both keep buying what they think they need, without
any calculation as to how matters are coming out, and with a sort of
dread of running in debt, all the time harassing them. Such never know
the comfort of independence. But, if a man or woman will only calculate
what their income is, and then plan so as to know that they are all the
time living within it, they secure one of the greatest comforts, which
wealth ever bestows, and what many of the rich, who live in a loose and
careless way, never enjoy. It is not so much the amount of income, as
the regular and correct apportionment of expenses, that makes a family
truly comfortable. A man, with ten thousand a year, is often more
harassed, for want of money, than the systematic economist, who supports
a family on only six hundred a year. And the inspired command, "Owe no
man any thing," can never be conscientiously observed, without a
systematic adaptation of expenses to means.
As it is very important that young ladies should learn systematic
economy, in expenses, it will be a great benefit, for every young girl
to begin, at twelve or thirteen years of age, to make her own purchases,
and keep her accounts, under the guidance of her mother, or some other
friend. And if parents would ascertain the actual expense of a
daughter's clothing, for a year, and give the sum to her, in quarterly
payments, requiring a regular account, it would be of great benefit in
preparing her for future duties. How else are young ladies to learn to
make purchases properly, and to be systematic and economical? The art of
system and economy can no more come by intuition, than the art of
watchmaking or bookkeeping; and how strange it appears, that so many
young ladies take charge of a husband's establishment, without having
had either instruction or experience in one of the most important duties
of their station!
The second general principle of economy, is, that, in apportioning an
income, among various objects, the most important should receive the
largest supply, and that all retrenchments be made in matters of less
importance. In a previous chapter, some general principles have been
presented, to guide in this duty. Some additional hints will here be
added, on the same topic.
In regard to dress and furniture, much want of judgement and good taste
is often seen, in purchasing some expensive article, which is not at all
in keeping with the other articles connected with it. Thus, a large
sideboard, or elegant mirror, or sofa, which would be suitable only for
a large establishment, with other rich furniture, is crowded into too
small a room, with coarse and cheap articles around it. So, also,
sometimes a parlor, and company-chamber, will be furnished in a style
suitable only for the wealthy, while the table will be supplied with
shabby linen, and imperfect crockery, and every other part of the house
will look, in comparison with these fine rooms, mean and niggardly. It
is not at all uncommon, to find very showy and expensive articles in the
part of the house visible to strangers, when the children's rooms,
kitchen, and other back portions, are on an entirely different scale.
So in regard to dress, a lady will sometimes purchase an elegant and
expensive article, which, instead of attracting admiration from the eye
of taste, will merely serve as a decoy to the painful contrast of all
other parts of the dress. A woman of real good taste and discretion,
will strive to maintain a relative consistency between all departments,
and not, in one quarter, live on a scale fitted only to the rich, and in
another, on one appropriate only to the poor.
Another mistake in economy, is often made, by some of the best-educated
and most intelligent of mothers. Such will often be found spending day
after day at needlework, when, with a comparatively small sum, this
labor could be obtained of those who need the money, which such work
would procure for them. Meantime, the daughters of the family, whom the
mother is qualified to educate, or so nearly qualified, that she could
readily keep ahead of her children, are sent to expensive
boarding-schools, where their delicate frames, their pliant minds, and
their moral and religious interests, are relinquished to the hands of
strangers. And the expense, thus incurred, would serve to pay the hire
of every thing the mother can do in sewing, four or five times over. The
same want of economy is shown in communities, where, instead of
establishing a good female school in their vicinity, the men of wealth
send their daughters abroad, at double the expense, to be either
educated or spoiled, as the case may be.
Another species of poor economy, is manifested in neglecting to acquire
and apply mechanical skill, which, in consequence, has to be hired from
others. Thus, all the plain sewing will be done by the mother and
daughters, while all that requires skill will be hired. Instead of this,
others take pains to have their daughters instructed in mantuamaking,
and the simpler parts of millinery, so that the plain work is given to
the poor, who need it, and the more expensive and tasteful operations
are performed in the family. The writer knows ladies, who not only make
their own dresses, but also their caps, bonnets, and artificial flowers.
Some persons make miscalculations in economy, by habitually looking up
cheap articles, while others go to the opposite extreme, and always buy
the best of every thing. Those ladies, who are considered the best
economists, do not adopt either method. In regard to cheap goods, the
fading colors, the damages discovered in use, the poorness of material,
and the extra sewing demanded to replace articles lost by such causes,
usually render them very dear, in the end. On the other hand, though
some articles, of the most expensive kind, wear longest and best, yet,
as a general rule, articles at medium prices do the best service. This
is true of table and bed linens, broadcloths, shirtings, and the like;
though, even in these cases, it is often found, that the coarsest and
cheapest last the longest.
Buying by wholesale, and keeping a large supply on hand, are economical
only in large families, where the mistress is careful; but in other
cases, the hazards of accident, and the temptation to a lavish use, will
make the loss outrun the profits.
There is one mode of economizing, which, it is hoped, will every year
grow more rare; and that is, making penurious savings, by getting the
poor to work as cheap as possible. Many amiable and benevolent women
have done this, on principle, without reflecting on the want of
Christian charity thus displayed. Let every woman, in making bargains
with the poor, conceive herself placed in the same circumstances,
toiling hour after hour, and day after day, for a small sum, and then
deal with others as she would be dealt by in such a situation. _Liberal
prices_, and _prompt payment_, should be an invariable maxim, in dealing
with the poor.
The third general principle of economy, is, that all articles should be
so used, and taken care of, as to secure the longest service, with the
least waste. Under this head, come many particulars in regard to the use
and preservation of articles, which will be found more in detail in
succeeding chapters. It may be proper, however, here to refer to one
very common impression, as to the relative obligation of the poor and
the rich in regard to economy. Many seem to suppose, that those who are
wealthy, have a right to be lavish and negligent in the care of
expenses. But this surely is a great mistake. Property is a talent,
given by God, to spend for the welfare of mankind; and the needless
waste of it, is as wrong in the rich, as it is in the poor. The rich are
under obligations to apportion their income, to the various objects
demanding attention, by the same rule as all others; and if this will
allow them to spend more for superfluities than those of smaller means,
it never makes it right to misuse or waste any of the bounties of
Providence. Whatever is no longer wanted for their own enjoyment, should
be carefully saved, to add to the enjoyment of others.
It is not always that men understand the economy of Providence, in that
unequal distribution of property, which, even under the most perfect
form of government, will always exist. Many, looking at the present
state of things, imagine that the rich, if they acted in strict
conformity to the law of benevolence, would share all their property
with their suffering fellow-men. But such do not take into account, the
inspired declaration, that "a man's life consisteth not in the
abundance of the things which he possesseth," or, in other words, life
is made valuable, not by great possessions, but by such a character as
prepares a man to enjoy what he holds. God perceives that human
character can be most improved, by that kind of discipline, which
exists, when there is something valuable to be gained by industrious
efforts. This stimulus to industry could never exist, in a community
where all are just alike, as it does in a state of society where every
man sees, possessed by others, enjoyments, which he desires, and may
secure by effort and industry. So, in a community where all are alike as
to property, there would be no chance to gain that noblest of all
attainments, a habit of self-denying benevolence, which toils for the
good of others, and takes from one's own store, to increase the
enjoyments of another.
Instead, then, of the stagnation, both of industry and of benevolence,
which would follow the universal and equable distribution of property,
one class of men, by superior advantages of birth, or intellect, or
patronage, come into possession of a great amount of capital. With these
means, they are enabled, by study, reading, and travel, to secure
expansion of mind, and just views of the relative advantages of moral,
intellectual, and physical enjoyments. At the same time, Christianity
imposes obligations, corresponding with the increase of advantages and
means. The rich are not at liberty to spend their treasures for
themselves, alone. Their wealth is given, by God, to be employed for the
best good of mankind; and their intellectual advantages are designed,
primarily, to enable them to judge correctly, in employing their means
most wisely for the general good.
Now, suppose a man of wealth inherits ten thousand acres of real estate:
it is not his duty to divide it among his poor neighbors and tenants. If
he took this course, it is probable, that most of them would spend all
in thriftless waste and indolence, or in mere physical enjoyments.
Instead, then, of thus putting his capital out of his hands, he is bound
to retain, and so to employ, it, as to raise his neighbors and tenants
to such a state of virtue and intelligence, that they can secure far
more, by their own efforts and industry, than he, by dividing his
capital, could bestow upon them.
In this view of the subject, it is manifest, that the unequal
distribution of property is no evil. The great difficulty is, that so
large a portion of those who hold much capital, instead of using their
various advantages for the greatest good of those around them, employ
the chief of them for mere selfish indulgences; thus inflicting as much
mischief on themselves, as results to others from their culpable
neglect. A great portion of the rich seem to be acting on the principle,
that the more God bestows on them, the less are they under obligation to
practise any self-denial, in fulfilling his benevolent plan of raising
our race to intelligence and holiness.
There are not a few, who seem to imagine that it is a mark of gentility
to be careless of expenses. But this notion, is owing to a want of
knowledge of the world. As a general fact, it will be found, that
persons of rank and wealth, abroad, are much more likely to be
systematic and economical, than persons of inferior standing in these
respects. Even the most frivolous, among the rich and great, are often
found practising a rigid economy, in certain respects, in order to
secure gratifications in another direction. And it will be found so
common, among persons of vulgar minds, and little education, and less
sense, to make a display of profusion and indifference to expense, as a
mark of their claims to gentility, that the really genteel look upon it
rather as a mark of low breeding. So that the sort of feeling, which
some persons cherish, as if it were a degradation to be careful of small
sums, and to be attentive to relative prices, in making purchases, is
founded on mistaken notions of gentility and propriety.
But one caution is needful, in regard to another extreme. When a lady
of wealth, is seen roaming about in search of cheaper articles, or
trying to beat down a shopkeeper, or making a close bargain with those
she employs, the impropriety is glaring to all minds. A person of wealth
has no occasion to spend time in looking for extra cheap articles; her
time could be more profitably employed in distributing to the wants of
others. And the practice of beating down tradespeople, is vulgar and
degrading, in any one. A woman, after a little inquiry, can ascertain
what is the fair and common price of things; and if she is charged an
exorbitant sum, she can decline taking the article. If the price be a
fair one, it is not becoming in her to search for another article which
is below the regular charge. If a woman finds that she is in a store
where they charge high prices, expecting to be beat down, she can
mention, that she wishes to know the lowest price, as it is contrary to
her principles to beat down charges.
There is one inconsistency, worthy of notice, which is found among that
class, who are ambitious of being ranked among the aristocracy of
society. It has been remarked, that, in the real aristocracy of other
lands, it is much more common, than with us, to practise systematic
economy. And such do not hesitate to say so, when they cannot afford
certain indulgences. This practice descends to subordinate grades; so
that foreign ladies, when they come to reside among us, seldom hesitate
in assigning the true reason, when they cannot afford any gratification.
But in this Country, it will be found, that many, who are most fond of
copying aristocratic examples, are, on this point, rather with the
vulgar. Not a few of those young persons, who begin life with parlors
and dresses in a style fitting only to established wealth, go into
expenses, which they can ill afford; and are ashamed even to allow, that
they are restrained from any expense, by motives of economy. Such a
confession is never extorted, except by some call of benevolence; and
then, they are very ready to declare that they cannot afford to bestow
even a pittance. In such cases, it would seem as if the direct opposite
of Christianity had gained possession of their tastes and opinions. They
are ashamed to appear to deny themselves; but are very far from having
any shame in denying the calls of benevolence.