ON ECONOMY OF TIME AND EXPENSES.

A Treatise on Domestic Economy; For the Use of Young Ladies at Home and at School by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. ON ECONOMY OF TIME AND EXPENSES.

CHAPTER XVI. 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.

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