"What is it that has driven every American woman out of domestic service, when domestic service is full as well paid, is easier, healthier, and in many cases far more agreeable, than shop and factory work? It is, more than anything else, the influence of slavery in the South,—its insensible influence on the minds of mistresses, giving them false ideas of what ought to be the position and treatment of a female citizen in domestic service, and its very marked influence on the minds of freedom-loving Americans, causing them to choose any position rather than one which is regarded as assimilating them to slaves. It is difficult to say what are the very worst results of a system so altogether bad as that of slavery; but one of the worst is certainly the utter contempt it brings on useful labor, and the consequent utter physical and moral degradation of a large body of the whites; and this contempt of useful labor has been constantly spreading like an infection from the Southern to the Northern States, particularly among women, who, as our friend here has truly said, are by our worship and exaltation of them made peculiarly liable to take the malaria of aristocratic society. Let anybody observe the conversation in good society for an hour or two, and hear the tone in which servant-girls, seamstresses, mechanics, and all who work for their living, are sometimes mentioned, and he will see that, while every one of the speakers professes to regard useful labor as respectable, she is yet deeply imbued with the leaven of aristocratic ideas.

"In the South the contempt for labor bred of slavery has so permeated society, that we see great, coarse, vulgar lazzaroni lying about in rags and vermin, and dependent on government rations, maintaining, as their only source of self-respect, that they never have done and never will do a stroke of useful work in all their lives. In the North there are, I believe, no men who would make such a boast; but I think there are many women—beautiful, fascinating lazzaroni of the parlor and boudoir—who make their boast of elegant helplessness and utter incompetence for any of woman's duties with equal naivete. The Spartans made their slaves drunk, to teach their children the evils of intoxication; and it seems to be the policy of a large class in the South now to keep down and degrade the only working class they have, for the sake of teaching their children to despise work.

"We of the North, who know the dignity of labor, who know the value of free and equal institutions, who have enjoyed advantages for seeing their operation, ought, in true brotherliness, to exercise the power given us by the present position of the people of the Southern States, and put things thoroughly right for them, well knowing, that, though they may not like it at the moment, they will like it in the end, and that it will bring them peace, plenty, and settled prosperity, such as they have long envied here in the North. It is no kindness to an invalid brother, half recovered from delirium, to leave him a knife to cut his throat with, should he be so disposed. We should rather appeal from Philip drunk to Philip sober, and do real kindness, trusting to the future for our meed of gratitude.

"Giving equal political rights to all the inhabitants of the Southern States will be their shortest way to quiet and to wealth. It will avert what is else almost certain,—a war of races; since all experience shows that the ballot introduces the very politest relations between the higher and lower classes. If the right be restricted, let it be by requirements of property and education, applying to all the population equally.

"Meanwhile, we citizens and citizenesses of the North should remember that Reconstruction means something more than setting things right in the Southern States. We have saved our government and institutions, but we have paid a fearful price for their salvation; and we ought to prove now that they are worth the price.

"The empty chair, never to be filled; the light gone out on its candlestick, never on earth to be rekindled; gallant souls that have exhaled to heaven in slow torture and starvation; the precious blood that has drenched a hundred battlefields,—all call to us with warning voices, and tell us not to let such sacrifices be in vain. They call on us by our clear understanding of the great principles of democratic equality, for which our martyred brethren suffered and died, to show to all the world that their death was no mean and useless waste, but a glorious investment for the future of mankind.

"This war, these sufferings, these sacrifices, ought to make every American man and woman look on himself and herself as belonging to a royal priesthood, a peculiar people. The blood of our slain ought to be a gulf, wide and deep as the Atlantic, dividing us from the opinions and the practices of countries whose government and society are founded on other and antagonistic ideas. Democratic republicanism has never yet been perfectly worked out either in this or any other country. It is a splendid edifice, half built, deformed by rude scaffolding, noisy with the clink of trowels, blinding the eyes with the dust of lime, and endangering our heads with falling brick. We make our way over heaps of shavings and lumber to view the stately apartments,—we endanger our necks in climbing ladders standing in the place of future staircases; but let us not for all this cry out that the old rat-holed mansions of former ages, with their mould, and moss, and cockroaches, are better than this new palace. There is no lime-dust, no clink of trowels, no rough scaffolding there, to be sure, and life goes on very quietly; but there is the foul air of slow and sure decay.

"Republican institutions in America are in a transition state; they have not yet separated themselves from foreign and antagonistic ideas and traditions, derived from old countries; and the labors necessary for the upbuilding of society are not yet so adjusted that there is mutual pleasure and comfort in the relations of employer and employed. We still incline to class distinctions and aristocracies. We incline to the scheme of dividing the world's work into two orders: first, physical labor, which is held to be rude and vulgar, and the province of a lower class; and second, brain labor, held to be refined and aristocratic, and the province of a higher class. Meanwhile, the Creator, who is the greatest of levelers, has given to every human being both a physical system, needing to be kept in order by physical labor, and an intellectual or brain power, needing to be kept in order by brain labor. Work, use, employment, is the condition of health in both; and he who works either to the neglect of the other lives but a half-life, and is an imperfect human being.

"The aristocracies of the Old World claim that their only labor should be that of the brain; and they keep their physical system in order by violent exercise, which is made genteel from the fact only that it is not useful or productive. It would be losing caste to refresh the muscles by handling the plough or the axe; and so foxes and hares must be kept to be hunted, and whole counties turned into preserves, in order that the nobility and gentry may have physical exercise in a way befitting their station,—that is to say, in a way that produces nothing, and does good only to themselves.

"The model republican uses his brain for the highest purposes of brain work, and his muscles in productive physical labor; and useful labor he respects above that which is merely agreeable. When this equal respect for physical and mental labor shall have taken possession of every American citizen, there will be no so-called laboring class; there will no more be a class all muscle without brain power to guide it, and a class all brain without muscular power to execute. The labors of society will be lighter, because each individual will take his part in them; they will be performed better, because no one will be overburdened. In those days, Miss Jenny, it will be an easier matter to keep house, because, housework being no longer regarded as degrading drudgery, you will find a superior class of women ready to engage in it.

"Every young girl and woman, who in her sphere and by her example shows that she is not ashamed of domestic labor, and that she considers the necessary work and duties of family life as dignified and important, is helping to bring on this good day. Louis Philippe once jestingly remarked, 'I have this qualification for being a king in these days, that I have blacked my own boots, and could black them again.'

"Every American ought to cultivate, as his pride and birthright, the habit of self-helpfulness. Our command of the labors of good employees in any department is liable to such interruptions, that he who has blacked his own boots, and can do it again, is, on the whole, likely to secure the most comfort in life.

"As to that which Mr. Ruskin pronounces to be a deep, irremediable ulcer in society, namely, domestic service, we hold that the last workings of pure democracy will cleanse and heal it. When right ideas are sufficiently spread; when everybody is self-helpful and capable of being self-supporting; when there is a fair start for every human being in the race of life, and all its prizes are, without respect of persons, to be obtained by the best runner; when every kind of useful labor is thoroughly respected,—then there will be a clear, just, wholesome basis of intercourse on which employers and employed can move without wrangling or discord.

"Renouncing all claims to superiority on the one hand, and all thought of servility on the other, service can be rendered by fair contracts and agreements, with that mutual respect and benevolence which every human being owes to every other. But for this transition period, which is wearing out the life of so many women, and making so many households uncomfortable, I have some alleviating suggestions, which I shall give in my next chapter."



IV

IS WOMAN A WORKER

"Papa, do you see what the 'Evening Post' says of your New Year's article on Reconstruction?" said Jenny, as we were all sitting in the library after tea.

"I have not seen it."

"Well, then, the charming writer, whoever he is, takes up for us girls and women, and maintains that no work of any sort ought to be expected of us; that our only mission in life is to be beautiful, and to refresh and elevate the spirits of men by being so. If I get a husband, my mission is to be always becomingly dressed, to display most captivating toilettes, and to be always in good spirits,—as, under the circumstances, I always should be,—and thus 'renew his spirits' when he comes in weary with the toils of life. Household cares are to be far from me: they destroy my cheerfulness and injure my beauty.

"He says that the New England standard of excellence as applied to woman has been a mistaken one; and, in consequence, though the girls are beautiful, the matrons are faded, overworked, and uninteresting; and that such a state of society tends to immorality, because, when wives are no longer charming, men are open to the temptation to desert their firesides, and get into mischief generally. He seems particularly to complain of your calling ladies who do nothing the 'fascinating lazzaroni of the parlor and boudoir.'"

"There was too much truth back of that arrow not to wound," said Theophilus Thoro, who was ensconced, as usual, in his dark corner, whence he supervises our discussions.

"Come, Mr. Thoro, we won't have any of your bitter moralities," said Jenny; "they are only to be taken as the invariable bay-leaf which Professor Blot introduces into all his recipes for soups and stews,—a little elegant bitterness, to be kept tastefully in the background. You see now, papa, I should like the vocation of being beautiful. It would just suit me to wear point-lace and jewelry, and to have life revolve round me, as some beautiful star, and feel that I had nothing to do but shine and refresh the spirits of all gazers, and that in this way I was truly useful, and fulfilling the great end of my being; but alas for this doctrine! all women have not beauty. The most of us can only hope not to be called ill-looking, and, when we get ourselves up with care, to look fresh and trim and agreeable; which fact interferes with the theory."

"Well, for my part," said young Rudolph, "I go for the theory of the beautiful. If ever I marry, it is to find an asylum for ideality. I don't want to make a culinary marriage or a business partnership. I want a being whom I can keep in a sphere of poetry and beauty, out of the dust and grime of every-lay life."

"Then," said Mr. Theophilus, "you must either be a rich man in your own right, or your fair ideal must have a handsome fortune of her own."

"I never will marry a rich wife," quoth Rudolph. "My wife must be supported by me, not I by her."

Rudolph is another of the habitues of our chimney-corner, representing the order of young knighthood in America, and his dreams and fancies, if impracticable, are always of a kind to make every one think him a good fellow. He who has no romantic dreams at twenty-one will be a horribly dry peascod at fifty; therefore it is that I gaze reverently at all Rudolph's chateaus in Spain, which want nothing to complete them except solid earth to stand on.

"And pray," said Theophilus, "how long will it take a young lawyer or physician, starting with no heritage but his own brain, to create a sphere of poetry and beauty in which to keep his goddess? How much a year will be necessary, as the English say, to do this garden of Eden, whereinto shall enter only the poetry of life?"

"I don't know. I haven't seen it near enough to consider. It is because I know the difficulty of its attainment that I have no present thoughts of marriage. Marriage is to me in the bluest of all blue distances,—far off, mysterious, and dreamy as the Mountains of the Moon or sources of the Nile. It shall come only when I have secured a fortune that shall place my wife above all necessity of work or care."

"I desire to hear from you," said Theophilus, "when you have found the sum that will keep a woman from care. I know of women now inhabiting palaces, waited on at every turn by servants, with carriages, horses, jewels, laces, Cashmeres, enough for princesses, who are eaten up by care. One lies awake all night on account of a wrinkle in the waist of her dress; another is dying because no silk of a certain inexpressible shade is to be found in New York; a third has had a dress sent home, which has proved such a failure that life seems no longer worth having. If it were not for the consolations of religion, one doesn't know what would become of her. The fact is, that care and labor are as much correlated to human existence as shadow is to light; there is no such thing as excluding them from any mortal lot. You may make a canary-bird or a gold-fish live in absolute contentment without a care or labor, but a human being you cannot. Human beings are restless and active in their very nature, and will do something, and that something will prove a care, a labor, and a fatigue, arrange it how you will. As long as there is anything to be desired and not yet attained, so long its attainment will be attempted; so long as that attainment is doubtful or difficult, so long will there be care and anxiety. When boundless wealth releases woman from every family care, she immediately makes herself a new set of cares in another direction, and has just as many anxieties as the most toilful housekeeper, only they are of a different kind. Talk of labor, and look at the upper classes in London or in New York in the fashionable season. Do any women work harder? To rush from crowd to crowd all night, night after night, seeing what they are tired of, making the agreeable over an abyss of inward yawning, crowded, jostled, breathing hot air, and crushed in halls and stairways, without a moment of leisure for months and months, till brain and nerve and sense reel, and the country is longed for as a period of resuscitation and relief! Such is the release from labor and fatigue brought by wealth. The only thing that makes all this labor at all endurable is, that it is utterly and entirely useless, and does no good to any one in creation; this alone makes it genteel, and distinguishes it from the vulgar toils of a housekeeper. These delicate creatures, who can go to three or four parties a night for three months, would be utterly desolate if they had to watch one night in a sick-room; and though they can exhibit any amount of physical endurance and vigor in crowding into assembly rooms, and breathe tainted air in an opera-house with the most martyr-like constancy, they could not sit one half-hour in the close room where the sister of charity spends hours in consoling the sick or aged poor."

"Mr. Theophilus is quite at home now," said Jenny; "only start him on the track of fashionable life, and he takes the course like a hound. But hear, now, our champion of the 'Evening Post':—

"'The instinct of women to seek a life of repose, their eagerness to attain the life of elegance, does not mean contempt for labor, but it is a confession of unfitness for labor. Women were not intended to work,—not because work is ignoble, but because it is as disastrous to the beauty of a woman as is friction to the bloom and softness of a flower. Woman is to be kept in the garden of life; she is to rest, to receive, to praise; she is to be kept from the workshop world, where innocence is snatched with rude hands, and softness is blistered into unsightliness or hardened into adamant. No social truth is more in need of exposition and illustration than this one; and, above all, the people of New England need to know it, and, better, they need to believe it.

"'It is therefore with regret that we discover Christopher Crowfield applying so harshly, and, as we think so indiscriminatingly, the theory of work to women, and teaching a society made up of women sacrificed in the workshops of the State, or to the dustpans and kitchens of the house, that women must work, ought to work, and are dishonored if they do not work; and that a woman committed to the drudgery of a household is more creditably employed than when she is charming, fascinating, irresistible, in the parlor or boudoir. The consequence of this fatal mistake is manifest throughout New England,—in New England where the girls are all beautiful and the wives and mothers faded, disfigured, and without charm or attractiveness. The moment a girl marries, in New England, she is apt to become a drudge or a lay figure on which to exhibit the latest fashions. She never has beautiful hands, and she would not have a beautiful face if a utilitarian society could "apply" her face to anything but the pleasure of the eye. Her hands lose their shape and softness after childhood, and domestic drudgery destroys her beauty of form and softness and bloom of complexion after marriage. To correct, or rather to break up, this despotism of household cares, or of work, over woman, American society must be taught that women will inevitably fade and deteriorate, unless it insures repose and comfort to them. It must be taught that reverence for beauty is the normal condition, while the theory of work, applied to women, is disastrous alike to beauty and morals. Work, when it is destructive to men or women, is forced and unjust.

"'All the great masculine or creative epochs have been distinguished by spontaneous work on the part of men, and universal reverence and care for beauty. The praise of work, and sacrifice of women to this great heartless devil of work, belong only to, and are the social doctrine of, a mechanical age and a utilitarian epoch. And if the New England idea of social life continues to bear so cruelly on woman, we shall have a reaction somewhat unexpected and shocking.'"

"Well now, say what you will," said Rudolph, "you have expressed my idea of the conditions of the sex. Woman was not made to work; she was made to be taken care of by man. All that is severe and trying, whether in study or in practical life, is and ought to be in its very nature essentially the work of the male sex. The value of woman is precisely the value of those priceless works of art for which we build museums,—which we shelter and guard as the world's choicest heritage; and a lovely, cultivated, refined woman, thus sheltered, and guarded, and developed, has a worth that cannot be estimated by any gross, material standard. So I subscribe to the sentiments of Miss Jenny's friend without scruple."

"The great trouble in settling all these society questions," said I, "lies in the gold-washing—the cradling I think the miners call it. If all the quartz were in one stratum and all the gold in another, it would save us a vast deal of trouble. In the ideas of Jenny's friend of the 'Evening Post' there is a line of truth and a line of falsehood so interwoven and threaded together that it is impossible wholly to assent or dissent. So with your ideas, Rudolph, there is a degree of truth in them, but there is also a fallacy.

"It is a truth, that woman as a sex ought not to do the hard work of the world, either social, intellectual, or moral. These are evidences in her physiology that this was not intended for her, and our friend of the 'Evening Post' is right in saying that any country will advance more rapidly in civilization and refinement where woman is thus sheltered and protected. And I think, furthermore, that there is no country in the world where women are so much considered and cared for and sheltered, in every walk of life, as in America. In England and France,—all over the continent of Europe, in fact,—the other sex are deferential to women only from some presumption of their social standing, or from the fact of acquaintanceship; but among strangers, and under circumstances where no particular rank or position can be inferred, a woman traveling in England or France is jostled and pushed to the wall, and left to take her own chance, precisely as if she were not a woman. Deference to delicacy and weakness, the instinct of protection, does not appear to characterize the masculine population of any other quarter of the world so much as that of America. In France, les Messieurs will form a circle round the fire in the receiving-room of a railroad station, and sit, tranquilly smoking their cigars, while ladies who do not happen to be of their acquaintance are standing shivering at the other side of the room. In England, if a lady is incautiously booked for an outside place on a coach, in hope of seeing the scenery, and the day turns out hopelessly rainy, no gentleman in the coach below ever thinks of offering to change seats with her, though it pour torrents. In America, the roughest backwoods steamboat or canal-boat captain always, as a matter of course, considers himself charged with the protection of the ladies. 'Place aux dames' is written in the heart of many a shaggy fellow who could not utter a French word any more than could a buffalo. It is just as I have before said,—women are the recognized aristocracy, the only aristocracy, of America; and, so far from regarding this fact as objectionable, it is an unceasing source of pride in my country.

"That kind of knightly feeling towards woman which reverences her delicacy, her frailty, which protects and cares for her, is, I think, the crown of manhood; and without it a man is only a rough animal. But our fair aristocrats and their knightly defenders need to be cautioned lest they lose their position, as many privileged orders have before done, by an arrogant and selfish use of power.

"I have said that the vices of aristocracy are more developed among women in America than among men, and that, while there are no men in the Northern States who are not ashamed of living a merely idle life of pleasure, there are many women who make a boast of helplessness and ignorance in woman's family duties which any man would be ashamed to make with regard to man's duties, as if such helplessness and ignorance were a grace and a charm.

"There are women who contentedly live on, year after year, a life of idleness, while the husband and father is straining every nerve, growing prematurely old and gray, abridged of almost every form of recreation or pleasure,—all that he may keep them in a state of careless ease and festivity. It may be very fine, very generous, very knightly, in the man who thus toils at the oar that his princesses may enjoy their painted voyages; but what is it for the women?

"A woman is a moral being—an immortal soul—before she is a woman; and as such she is charged by her Maker with some share of the great burden of work which lies on the world.

"Self-denial, the bearing of the cross, are stated by Christ as indispensable conditions to the entrance into his kingdom, and no exception is made for man or woman. Some task, some burden, some cross, each one must carry; and there must be something done in every true and worthy life, not as amusement, but as duty,—not as play, but as earnest work,—and no human being can attain to the Christian standard without this.

"When Jesus Christ took a towel and girded himself, poured water into a basin, and washed his disciples' feet, he performed a significant and sacramental act, which no man or woman should ever forget. If wealth and rank and power absolve from the services of life, then certainly were Jesus Christ absolved, as he says: 'Ye call me Master, and Lord. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.'

"Let a man who seeks to make a terrestrial paradise for the woman of his heart,—to absolve her from all care, from all labor, to teach her to accept and to receive the labor of others without any attempt to offer labor in return,—consider whether he is not thus going directly against the fundamental idea of Christianity; taking the direct way to make his idol selfish and exacting, to rob her of the highest and noblest beauty of womanhood.

"In that chapter of the Bible where the relation between man and woman is stated, it is thus said, with quaint simplicity: 'It is not good that the man should be alone; I will make him an help meet for him.' Woman the helper of man, not his toy,—not a picture, not a statue, not a work of art, but a HELPER, a doer,—such is the view of the Bible and the Christian religion.

"It is not necessary that women should work physically or morally to an extent which impairs beauty. In France, where woman is harnessed with an ass to the plough which her husband drives,—where she digs, and wields the pick-axe,—she becomes prematurely hideous; but in America, where woman reigns as queen in every household, she may surely be a good and thoughtful housekeeper, she may have physical strength exercised in lighter domestic toils, not only without injuring her beauty, but with manifest advantage to it. Almost every growing young girl would be the better in health, and therefore handsomer, for two hours of active housework daily; and the habit of usefulness thereby gained would be an equal advantage to her moral development. The labors of modern, well-arranged houses are not in any sense severe; they are as gentle as any kind of exercise that can be devised, and they bring into play muscles that ought to be exercised to be healthily developed.

"The great danger to the beauty of American women does not lie, as the writer of the 'Post' contends, in an overworking of the physical system which shall stunt and deform; on the contrary, American women of the comfortable classes are in danger of a loss of physical beauty from the entire deterioration of the muscular system for want of exercise. Take the life of any American girl in one of our large towns, and see what it is. We have an educational system of public schools which for intellectual culture is a just matter of pride to any country. From the time that the girl is seven years old, her first thought, when she rises in the morning, is to eat her breakfast and be off to her school. There really is no more time than enough to allow her to make that complete toilet which every well-bred female ought to make, and to take her morning meal before her school begins. She returns at noon with just time to eat her dinner, and the afternoon session begins. She comes home at night with books, slate, and lessons enough to occupy her evening. What time is there for teaching her any household work, for teaching her to cut or fit or sew, or to inspire her with any taste for domestic duties? Her arms have no exercise; her chest and lungs, and all the complex system of muscles which are to be perfected by quick and active movement, are compressed while she bends over book and slate and drawing-board; while the ever active brain is kept all the while going at the top of its speed. She grows up spare, thin, and delicate; and while the Irish girl, who sweeps the parlors, rubs the silver, and irons the muslins, is developing a finely rounded arm and bust, the American girl has a pair of bones at her sides, and a bust composed of cotton padding, the work of a skillful dressmaker. Nature, who is no respecter of persons, gives to Colleen Bawn, who uses her arms and chest, a beauty which perishes in the gentle, languid Edith, who does nothing but study and read."

"But is it not a fact," said Rudolph, "as stated by our friend of the 'Post,' that American matrons are perishing, and their beauty and grace all withered, from overwork?"

"It is," said my wife; "but why? It is because they are brought up without vigor or muscular strength, without the least practical experience of household labor, or those means of saving it which come by daily practice; and then, after marriage, when physically weakened by maternity, embarrassed by the care of young children, they are often suddenly deserted by every efficient servant, and the whole machinery of a complicated household left in their weak, inexperienced hands. In the country, you see a household perhaps made void some fine morning by Biddy's sudden departure, and nobody to make the bread, or cook the steak, or sweep the parlors, or do one of the complicated offices of a family, and no bakery, cook-shop, or laundry to turn to for alleviation. A lovely, refined home becomes in a few hours a howling desolation; and then ensues a long season of breakage, waste, distraction, as one wild Irish immigrant after another introduces the style of Irish cottage life into an elegant dwelling.

"Now suppose I grant to the 'Evening Post' that woman ought to rest, to be kept in the garden of life, and all that, how is this to be done in a country where a state of things like this is the commonest of occurrences? And is it any kindness or reverence to woman, to educate her for such an inevitable destiny by a life of complete physical delicacy and incapacity? Many a woman who has been brought into these cruel circumstances would willingly exchange all her knowledge of German and Italian, and all her graceful accomplishments, for a good physical development, and some respectable savoir faire in ordinary life.

"Moreover, American matrons are overworked because some unaccountable glamour leads them to continue to bring up their girls in the same inefficient physical habits which resulted in so much misery to themselves. Housework as they are obliged to do it, untrained, untaught, exhausted, and in company with rude, dirty, unkempt foreigners, seems to them a degradation which they will spare to their daughters. The daughter goes on with her schools and accomplishments, and leads in the family the life of an elegant little visitor during all those years when a young girl might be gradually developing and strengthening her muscles in healthy household work. It never occurs to her that she can or ought to fill any of the domestic gaps into which her mother always steps; and she comforts herself with the thought, 'I don't know how; I can't; I haven't the strength. I can't sweep; it blisters my hands. If I should stand at the ironing-table an hour, I should be ill for a week. As to cooking, I don't know anything about it.' And so, when the cook, or the chambermaid, or nurse, or all together, vacate the premises, it is the mamma who is successively cook, and chambermaid, and nurse; and this is the reason why matrons fade and are overworked.

"Now, Mr. Rudolph, do you think a woman any less beautiful or interesting because she is a fully developed physical being,—because her muscles have been rounded and matured into strength, so that she can meet the inevitable emergencies of life without feeling them to be distressing hardships? If there be a competent, well-trained servant to sweep and dust the parlor, and keep all the machinery of the house in motion, she may very properly select her work out of the family, in some form of benevolent helpfulness; but when the inevitable evil hour comes, which is likely to come first or last in every American household, is a woman any less an elegant woman because her love of neatness, order, and beauty leads her to make vigorous personal exertions to keep her own home undefiled? For my part, I think a disorderly, ill-kept home, a sordid, uninviting table, has driven more husbands from domestic life than the unattractiveness of any overworked woman. So long as a woman makes her home harmonious and orderly, so long as the hour of assembling around the family table is something to be looked forward to as a comfort and a refreshment, a man cannot see that the good house fairy, who by some magic keeps everything so delightfully, has either a wrinkle or a gray hair."

"Besides," said I, "I must tell you, Rudolph, what you fellows of twenty-one are slow to believe; and that is, that the kind of ideal paradise you propose in marriage is, in the very nature of things, an impossibility,—that the familiarities of every-day life between two people who keep house together must and will destroy it. Suppose you are married to Cytherea herself, and the next week attacked with a rheumatic fever. If the tie between you is that of true and honest love, Cytherea will put on a gingham wrapper, and with her own sculptured hands wring out the flannels which shall relieve your pains; and she will be no true woman if she do not prefer to do this to employing any nurse that could be hired. True love ennobles and dignifies the material labors of life; and homely services rendered for love's sake have in them a poetry that is immortal.

"No true-hearted woman can find herself, in real, actual life, unskilled and unfit to minister to the wants and sorrows of those dearest to her, without a secret sense of degradation. The feeling of uselessness is an extremely unpleasant one. Tom Hood, in a very humorous paper, describes a most accomplished schoolmistress, a teacher of all the arts and crafts which are supposed to make up fine gentlewomen, who is stranded in a rude German inn, with her father writhing in the anguish of a severe attack of gastric inflammation. The helpless lady gazes on her suffering parent, longing to help him, and thinking over all her various little store of accomplishments, not one of which bears the remotest relation to the case. She could knit him a bead purse, or make him a guard-chain, or work him a footstool, or festoon him with cut tissue-paper, or sketch his likeness, or crust him over with alum crystals, or stick him over with little rosettes of red and white wafers; but none of these being applicable to his present case, she sits gazing in resigned imbecility, till finally she desperately resolves to improvise him some gruel, and, after a laborious turn in the kitchen,—after burning her dress and blacking her fingers,—succeeds only in bringing him a bowl of paste!

"Not unlike this might be the feeling of many an elegant and accomplished woman, whose education has taught and practiced her in everything that woman ought to know, except those identical ones which fit her for the care of a home, for the comfort of a sick-room; and so I say again that, whatever a woman may be in the way of beauty and elegance, she must have the strength and skill of a practical worker, or she is nothing. She is not simply to be the beautiful,—she is to make the beautiful, and preserve it; and she who makes and she who keeps the beautiful must be able to work, and know how to work. Whatever offices of life are performed by women of culture and refinement are thenceforth elevated; they cease to be mere servile toils, and become expressions of the ideas of superior beings. If a true lady makes even a plate of toast, in arranging a petit souper for her invalid friend, she does it as a lady should. She does not cut blundering and uneven slices; she does not burn the edges; she does not deluge it with bad butter, and serve it cold; but she arranges and serves all with an artistic care, with a nicety and delicacy, which make it worth one's while to have a lady friend in sickness.

"And I am glad to hear that Monsieur Blot is teaching classes of New York ladies that cooking is not a vulgar kitchen toil, to be left to blundering servants, but an elegant feminine accomplishment, better worth a woman's learning than crochet or embroidery; and that a well-kept culinary apartment may be so inviting and orderly that no lady need feel her ladyhood compromised by participating in its pleasant toils. I am glad to know that his cooking-academy is thronged with more scholars than he can accommodate, and from ladies in the best classes of society.

"Moreover, I am glad to see that in New Bedford, recently, a public course of instruction in the art of bread-making has been commenced by a lady, and that classes of the most respectable young and married ladies in the place are attending them. These are steps in the right direction, and show that our fair countrywomen, with the grand good sense which is their leading characteristic, are resolved to supply whatever in our national life is wanting.

"I do not fear that women of such sense and energy will listen to the sophistries which would persuade them that elegant imbecility and inefficiency are charms of cultivated womanhood or ingredients in the poetry of life. She alone can keep the poetry and beauty of married life who has this poetry in her soul; who with energy and discretion can throw back and out of sight the sordid and disagreeable details which beset all human living, and can keep in the foreground that which is agreeable; who has enough knowledge of practical household matters to make unskilled and rude hands minister to her cultivated and refined tastes, and constitute her skilled brain the guide of unskilled hands. From such a home, with such a mistress, no sirens will seduce a man, even though the hair grow gray, and the merely physical charms of early days gradually pass away. The enchantment that was about her person alone in the days of courtship seems in the course of years to have interfused and penetrated the home which she has created, and which in every detail is only an expression of her personality. Her thoughts, her plans, her provident care, are everywhere; and the home attracts and holds by a thousand ties the heart which before marriage was held by the woman alone."



V

THE TRANSITION

"The fact is, my dear," said my wife, "that you have thrown a stone into a congregation of blackbirds, in writing as you have of our family wars and wants. The response comes from all parts of the country, and the task of looking over and answering your letters becomes increasingly formidable. Everybody has something to say,—something to propose."

"Give me a resume," said I.

"Well," said my wife, "here are three pages from an elderly gentleman, to the effect that women are not what they used to be,—that daughters are a great care and no help, that girls have no health and no energy in practical life, that the expense of maintaining a household is so great that young men are afraid to marry, and that it costs more now per annum to dress one young woman than it used to cost to carry a whole family of sons through college. In short, the poor old gentleman is in a desperate state of mind, and is firmly of opinion that society is going to ruin by an express train."

"Poor old fellow!" said I, "the only comfort I can offer him is what I take myself,—that this sad world will last out our time at least. Now for the next."

"The next is more concise and spicy," said my wife. "I will read it.

"CHRISTOPHER CROWFIELD, ESQ.:

"Sir,—If you want to know how American women are to be brought back to family work, I can tell you a short method. Pay them as good wages for it as they can make in any other way. I get from seven to nine dollars a week in a shop where I work; if I could make the same in any good family, I should have no objection to doing it.

"Your obedient servant,

"LETITIA."

"My correspondent Letitia does not tell me," said I, "how much of this seven or nine dollars she pays out for board and washing, fire and lights. If she worked in a good family at two or three dollars a week, it is easily demonstrable that, at the present cost of these items, she would make as much clear profit as she now does at nine dollars for her shop-work.

"And there are two other things, moreover, which she does not consider: First, that, besides board, washing, fuel, and lights, which she would have in a family, she would have also less unintermitted toil. Shop-work exacts its ten hours per diem; and it makes no allowance for sickness or accident.

"A good domestic in a good family finds many hours when she can feel free to attend to her own affairs. Her work consists of certain definite matters, which being done her time is her own; and if she have skill and address in the management of her duties, she may secure many leisure hours. As houses are now built, and with the many labor-saving conveniences that are being introduced, the physical labor of housework is no more than a healthy woman really needs to keep her in health. In case, however, of those slight illnesses to which all are more or less liable, and which, if neglected, often lead to graver ones, the advantage is still on the side of domestic service. In the shop and factory, every hour of unemployed time is deducted; an illness of a day or two is an appreciable loss of just so much money, while the expense of board is still going on. But in the family a good servant is always considered. When ill, she is carefully nursed as one of the family, has the family physician, and is subject to no deduction from her wages for loss of time. I have known more than one instance in which a valued domestic has been sent, at her employer's expense, to the seaside or some other pleasant locality, for change of air, when her health has been run down.

"In the second place, family work is more remunerative, even at a lower rate of wages, than shop or factory work, because it is better for the health. All sorts of sedentary employment, pursued by numbers of persons together in one apartment, are more or less debilitating and unhealthy, through foul air and confinement.

"A woman's health is her capital. In certain ways of work she obtains more income, but she spends on her capital to do it. In another way she may get less income, and yet increase her capital. A woman cannot work at dressmaking, tailoring, or any other sedentary employment, ten hours a day, year in and out, without enfeebling her constitution, impairing her eyesight, and bringing on a complication of complaints, but she can sweep, wash, cook, and do the varied duties of a well-ordered house with modern arrangements, and grow healthier every year. The times, in New England, when all women did housework a part of every day, were the times when all women were healthy. At present, the heritage of vigorous muscles, firm nerves, strong backs, and cheerful physical life has gone from American women, and is taken up by Irish women. A thrifty young man I have lately heard of married a rosy young Irish girl, quite to the horror of his mother and sisters, but defended himself by the following very conclusive logic: 'If I marry an American girl, I must have an Irish girl to take care of her; and I cannot afford to support both.'

"Besides all this, there is a third consideration, which I humbly commend to my friend Letitia. The turn of her note speaks her a girl of good common sense, with a faculty of hitting the nail square on the head; and such a girl must see that nothing is more likely to fall out than that she will some day be married. Evidently, our fair friend is born to rule; and at this hour, doubtless, her foreordained throne and humble servant are somewhere awaiting her.

"Now domestic service is all the while fitting a girl physically, mentally, and morally for her ultimate vocation and sphere,—to be a happy wife and to make a happy home. But factory work, shop work, and all employments of that sort, are in their nature essentially undomestic,—entailing the constant necessity of a boarding-house life, and of habits as different as possible from the quiet routine of home. The girl who is ten hours on the strain of continued, unintermitted toil feels no inclination, when evening comes, to sit down and darn her stockings, or make over her dresses, or study any of those multifarious economies which turn a wardrobe to the best account. Her nervous system is flagging; she craves company and excitement; and her dull, narrow room is deserted for some place of amusement or gay street promenade. And who can blame her? Let any sensible woman, who has had experience of shop and factory life, recall to her mind the ways and manners in which young girls grow up who leave a father's roof for a crowded boarding-house, without any supervision of matron or mother, and ask whether this is the best school for training young American wives and mothers.

"Doubtless there are discreet and thoughtful women who, amid all these difficulties, do keep up thrifty, womanly habits, but they do it by an effort greater than the majority of girls are willing to make, and greater than they ought to make. To sew or read or study after ten hours of factory or shop work is a further drain on the nervous powers which no woman can long endure without exhaustion.

"When the time arrives that such a girl comes to a house of her own, she comes to it as unskilled in all household lore, with muscles as incapable of domestic labor and nerves as sensitive, as if she had been leading the most luxurious, do-nothing, fashionable life. How different would be her preparation, had the forming years of her life been spent in the labors of a family! I know at this moment a lady at the head of a rich country establishment, filling her station in society with dignity and honor, who gained her domestic education in a kitchen in our vicinity. She was the daughter of a small farmer, and when the time came for her to be earning her living, her parents wisely thought it far better that she should gain it in a way which would at the same time establish her health and fit her for her own future home. In a cheerful, light, airy kitchen, which was kept so tidy always as to be an attractive sitting-room, she and another young country girl were trained up in the best of domestic economies by a mistress who looked well to the ways of her household, till at length they married from the house with honor, and went to practice in homes of their own the lessons they had learned in the home of another. Formerly, in New England, such instances were not uncommon; would that they might become so again!"

"The fact is," said my wife, "the places which the daughters of American farmers used to occupy in our families are now taken by young girls from the families of small farmers in Ireland. They are respectable, tidy, healthy, and capable of being taught. A good mistress, who is reasonable and liberal in her treatment, is able to make them fixtures. They get good wages, and have few expenses. They dress handsomely, have abundant leisure to take care of their clothes and turn their wardrobes to the best account, and they very soon acquire skill in doing it equal to that displayed by any women of any country. They remit money continually to relatives in Ireland, and from time to time pay the passage of one and another to this country,—and whole families have thus been established in American life by the efforts of one young girl. Now, for my part, I do not grudge my Irish fellow citizens these advantages obtained by honest labor and good conduct; they deserve all the good fortune thus accruing to them. But when I see sickly, nervous American women jostling and struggling in the few crowded avenues which are open to mere brain, I cannot help thinking how much better their lot would have been, with good strong bodies, steady nerves, healthy digestion, and the habit of looking any kind of work in the face, which used to be characteristic of American women generally, and of Yankee women in particular."

"The matter becomes still graver," said I, "by the laws of descent. The woman who enfeebles her muscular system by sedentary occupation, and over-stimulates her brain and nervous system, when she becomes a mother perpetuates these evils to her offspring. Her children will be born feeble and delicate, incapable of sustaining any severe strain of body or mind. The universal cry now about the ill health of young American girls is the fruit of some three generations of neglect of physical exercise and undue stimulus of brain and nerves. Young girls now are universally born delicate. The most careful hygienic treatment during childhood, the strictest attention to diet, dress, and exercise, succeeds merely so far as to produce a girl who is healthy so long only as she does nothing. With the least strain, her delicate organism gives out, now here, now there. She cannot study without her eyes fail or she has headache,—she cannot get up her own muslins, or sweep a room, or pack a trunk, without bringing on a backache,—she goes to a concert or a lecture, and must lie by all the next day from the exertion. If she skates, she is sure to strain some muscle; or if she falls and strikes her knee or hits her ankle, a blow that a healthy girl would forget in five minutes terminates in some mysterious lameness which confines our poor sibyl for months.

"The young American girl of our times is a creature who has not a particle of vitality to spare,—no reserved stock of force to draw upon in cases of family exigency. She is exquisitely strung, she is cultivated, she is refined; but she is too nervous, too wiry, too sensitive,—she burns away too fast; only the easiest of circumstances, the most watchful of care and nursing, can keep her within the limits of comfortable health; and yet this is the creature who must undertake family life in a country where it is next to an absolute impossibility to have permanent domestics. Frequent change, occasional entire breakdowns, must be the lot of the majority of housekeepers,—particularly those who do not live in cities."

"In fact," said my wife, "we in America have so far got out of the way of a womanhood that has any vigor of outline or opulence of physical proportions that, when we see a woman made as a woman ought to be, she strikes us as a monster. Our willowy girls are afraid of nothing so much as growing stout; and if a young lady begins to round into proportions like the women in Titian's and Giorgione's pictures, she is distressed above measure, and begins to make secret inquiries into reducing diet, and to cling desperately to the strongest corset-lacing as her only hope. It would require one to be better educated than most of our girls are, to be willing to look like the Sistine Madonna or the Venus of Milo.

"Once in a while our Italian opera-singers bring to our shores those glorious physiques which formed the inspiration of Italian painters; and then American editors make coarse jokes about Barnum's fat woman, and avalanches, and pretend to be struck with terror at such dimensions.

"We should be better instructed, and consider that Italy does us a favor, in sending us specimens, not only of higher styles of musical art, but of a warmer, richer, and more abundant womanly life. The magnificent voice is only in keeping with the magnificent proportions of the singer. A voice which has no grate, no strain, which flows without effort,—which does not labor eagerly up to a high note, but alights on it like a bird from above, there carelessly warbling and trilling,—a voice which then without effort sinks into broad, rich, sombre depths of soft, heavy chest-tone,—can come only with a physical nature at once strong, wide, and fine,—from a nature such as the sun of Italy ripens, as he does her golden grapes, filling it with the new wine of song."

"Well," said I, "so much for our strictures on Miss Letitia's letter. What comes next?"

"Here is a correspondent who answers the question, 'What shall we do with her?'—apropos of the case of the distressed young woman which we considered in our first chapter."

"And what does he recommend?"

"He tells us that he should advise us to make our distressed woman Marianne's housekeeper, and to send South for three or four contrabands for her to train, and, with great apparent complacency, seems to think that course will solve all similar cases of difficulty."

"That's quite a man's view of the subject," said Jenny. "They think any woman who isn't particularly fitted to do anything else can keep house."

"As if housekeeping were not the very highest craft and mystery of social life," said I. "I admit that our sex speak too unadvisedly on such topics, and, being well instructed by my household priestesses, will humbly suggest the following ideas to my correspondent.

"1st. A woman is not of course fit to be a housekeeper because she is a woman of good education and refinement.

"2d. If she were, a family with young children in it is not the proper place to establish a school for untaught contrabands, however desirable their training may be.

"A woman of good education and good common sense may learn to be a good housekeeper, as she learns any trade, by going into a good family and practicing first one and then another branch of the business, till finally she shall acquire the comprehensive knowledge to direct all.

"The next letter I will read:—

"DEAR MR. CROWFIELD,—Your papers relating to the domestic problem have touched upon a difficulty which threatens to become a matter of life and death with me.

"I am a young man, with good health, good courage, and good prospects. I have, for a young man, a fair income, and a prospect of its increase. But my business requires me to reside in a country town, near a great manufacturing city. The demand for labor there has made such a drain on the female population of the vicinity, that it seems, for a great part of the time, impossible to keep any servants at all; and what we can hire are of the poorest quality, and want exorbitant wages. My wife was a well-trained housekeeper, and knows perfectly all that pertains to the care of a family; but she has three little children, and a delicate babe only a few weeks old; and can any one woman do all that is needed for such a household? Something must be trusted to servants; and what is thus trusted brings such confusion and waste and dirt into our house, that the poor woman is constantly distraught between the disgust of having them and the utter impossibility of doing without them.

"Now, it has been suggested that we remedy the trouble by paying higher wages; but I find that for the very highest wages I secure only the most miserable service; and yet, poor as it is, we are obliged to put up with it, because there is an amount of work to be done in our family that is absolutely beyond my wife's strength.

"I see her health wearing away under these trials, her life made a burden; I feel no power to help her, and I ask you, Mr. Crowfield, What are we to do? What is to become of family life in this country?

"Yours truly,

"A YOUNG FAMILY MAN."

"My friend's letter," said I, "touches upon the very hinge of the difficulty of domestic life with the present generation.

"The real, vital difficulty, after all, in our American life is, that our country is so wide, so various, so abounding in the richest fields of enterprise, that in every direction the cry is of the plenteousness of the harvest and the fewness of the laborers. In short, there really are not laborers enough to do the work of the country.

"Since the war has thrown the whole South open to the competition of free labor, the demand for workers is doubled and trebled. Manufactories of all sorts are enlarging their borders, increasing their machinery, and calling for more hands. Every article of living is demanded with an imperativeness and over an extent of territory which set at once additional thousands to the task of production. Instead of being easier to find hands to execute in all branches of useful labor, it is likely to grow every year more difficult, as new departments of manufacture and trade divide the workers. The price of labor, even now higher in this country than in any other, will rise still higher, and thus complicate still more the problem of domestic life. Even if a reasonable quota of intelligent women choose domestic service, the demand will be increasingly beyond the supply."

"And what have you to say to this," said my wife, "seeing you cannot stop the prosperity of the country?"

"Simply this,—that communities will be driven to organize, as they now do in Europe, to lessen the labors of individual families by having some of the present domestic tasks done out of the house.

"In France, for example, no housekeeper counts either washing, ironing, or bread-making as part of her domestic cares. All the family washing goes out to a laundry, and being attended to by those who make that department of labor a specialty, it comes home in refreshingly beautiful order.

"We in America, though we pride ourselves on our Yankee thrift, are far behind the French in domestic economy. If all the families of a neighborhood should put together the sums they separately spend in buying or fitting up and keeping in repair tubs, boilers, and other accommodations for washing, all that is consumed or wasted in soap, starch, bluing, fuel, together with the wages and board of an extra servant, the aggregate would suffice to fit up a neighborhood laundry, where one or two capable women could do easily and well what ten or fifteen women now do painfully and ill, and to the confusion and derangement of all other family processes.

"The model laundries for the poor in London had facilities which would enable a woman to do both the washing and ironing of a small family in from two to three hours, and were so arranged that a very few women could, with ease, do the work of a neighborhood.

"But in the absence of an establishment of this sort, the housekeepers of a country village might help themselves very much by owning a mangle in common, to which all the heavier parts of the ironing could be sent. American ingenuity has greatly improved the machinery of the mangle. It is no longer the heavy, cumbersome, structure that it used to be in the Old World, but a compact, neat piece of apparatus, made in three or four different sizes to suit different-sized apartments.

"Mr. H. F. Bond, of Waltham, Massachusetts, now manufactures these articles, and sends them to all parts of the country. The smallest of them does not take up much more room than a sewing-machine, can be turned by a boy of ten or twelve, and thus in the course of an hour or two the heaviest and most fatiguing part of a family ironing may be accomplished.

"I should certainly advise the 'Young Family Man' with a delicate wife and uncertain domestic help to fortify his kitchen with one of these fixtures.

"But after all, I still say that the quarter to which I look for the solution of the American problem of domestic life is a wise use of the principle of association.

"The future model village of New England, as I see it, shall have for the use of its inhabitants not merely a town lyceum hall and a town library, but a town laundry, fitted up with conveniences such as no private house can afford, and paying a price to the operators which will enable them to command an excellence of work such as private families seldom realize. It will also have a town bakery, where the best of family bread, white, brown, and of all grains, shall be compounded; and lastly a town cook-shop, where soup and meats may be bought, ready for the table. Those of us who have kept house abroad remember the ease with which our foreign establishments were carried on. A suite of elegant apartments, a courier, and one female servant were the foundation of domestic life. Our courier boarded us at a moderate expense, and the servant took care of our rooms. Punctually at the dinner hour every day, our dinner came in on the head of a porter from a neighboring cook-shop. A large chest lined with tin, and kept warm by a tiny charcoal stove in the centre, being deposited in an anteroom, from it came forth first soup, then fish, then roasts of various names, and lastly pastry and confections,—far more courses than any reasonable Christian needs to keep him in healthy condition; and dinner being over, our box with its debris went out of the house, leaving a clear field.

"Now I put it to the distressed 'Young Family Man' whether these three institutions of a bakery, a cook-shop, and a laundry, in the village where he lives, would not virtually annihilate his household cares, and restore peace and comfort to his now distracted family.

"There really is no more reason why every family should make its own bread than its own butter,—why every family should do its own washing and ironing than its own tailoring or mantua-making. In France, where certainly the arts of economy are well studied, there is some specialty for many domestic needs for which we keep servants. The beautiful inlaid floors are kept waxed and glossy by a professional gentleman who wears a brush on his foot-sole, skates gracefully over the surface, and, leaving all right, departeth. Many families, each paying a small sum, keep this servant in common.

"Now, if ever there was a community which needed to study the art of living, it is our American one; for, at present, domestic life is so wearing and so oppressive as seriously to affect health and happiness. Whatever has been done abroad in the way of comfort and convenience can be done here; and the first neighborhood that shall set the example of dividing the tasks and burdens of life by the judicious use of the principle of association will initiate a most important step in the way of national happiness and prosperity.

"My solution, then, of the domestic problem may be formulized as follows:—

"1st. That women make self helpfulness and family helpfulness fashionable, and every woman use her muscles daily in enough household work to give her a good digestion.

"2d. That the situation of a domestic be made so respectable and respected that well-educated American women shall be induced to take it as a training-school for their future family life.

"3d. That families by association lighten the multifarious labors of the domestic sphere.

"All of which I humbly submit to the good sense and enterprise of American readers and workers."



VI

BODILY RELIGION: A SERMON ON GOOD HEALTH

One of our recent writers has said, that "good health is physical religion;" and it is a saying worthy to be printed in golden letters. But good health being physical religion, it fully shares that indifference with which the human race regards things confessedly the most important. The neglect of the soul is the trite theme of all religious teachers; and, next to their souls, there is nothing that people neglect so much as their bodies. Every person ought to be perfectly healthy, just as everybody ought to be perfectly religious; but, in point of fact, the greater part of mankind are so far from perfect moral or physical religion that they cannot even form a conception of the blessing beyond them.

The mass of good, well-meaning Christians are not yet advanced enough to guess at the change which a perfect fidelity to Christ's spirit and precepts would produce in them. And the majority of people who call themselves well, because they are not, at present, upon any particular doctor's list, are not within sight of what perfect health would be. That fullness of life, that vigorous tone, and that elastic cheerfulness, which make the mere fact of existence a luxury, that suppleness which carries one like a well-built boat over every wave of unfavorable chance,—these are attributes of the perfect health seldom enjoyed. We see them in young children, in animals, and now and then, but rarely, in some adult human being, who has preserved intact the religion of the body through all opposing influences. Perfect health supposes not a state of mere quiescence, but of positive enjoyment in living. See that little fellow, as his nurse turns him out in the morning, fresh from his bath, his hair newly curled, and his cheeks polished like apples. Every step is a spring or a dance; he runs, he laughs, he shouts, his face breaks into a thousand dimpling smiles at a word. His breakfast of plain bread and milk is swallowed with an eager and incredible delight,—it is so good that he stops to laugh or thump the table now and then in expression of his ecstasy. All day long he runs and frisks and plays; and when at night the little head seeks the pillow, down go the eye-curtains, and sleep comes without a dream. In the morning his first note is a laugh and a crow, as he sits up in his crib and tries to pull papa's eyes open with his fat fingers. He is an embodied joy,—he is sunshine and music and laughter for all the house. With what a magnificent generosity does the Author of life endow a little mortal pilgrim in giving him at the outset of his career such a body as this! How miserable it is to look forward twenty years, when the same child, now grown a man, wakes in the morning with a dull, heavy head, the consequence of smoking and studying till twelve or one the night before; when he rises languidly to a late breakfast, and turns from this and tries that,—wants a deviled bone, or a cutlet with Worcestershire sauce, to make eating possible; and then, with slow and plodding step, finds his way to his office and his books. Verily the shades of the prison-house gather round the growing boy; for, surely, no one will deny that life often begins with health little less perfect than that of the angels.

But the man who habitually wakes sodden, headachy, and a little stupid, and who needs a cup of strong coffee and various stimulating condiments to coax his bodily system into something like fair working order, does not suppose he is out of health. He says, "Very well, I thank you," to your inquiries,—merely because he has entirely forgotten what good health is. He is well, not because of any particular pleasure in physical existence, but well simply because he is not a subject for prescriptions. Yet there is no store of vitality, no buoyancy, no superabundant vigor, to resist the strain and pressure to which life puts him. A checked perspiration, a draught of air ill-timed, a crisis of perplexing business or care, and he is down with a bilious attack or an influenza, and subject to doctors' orders for an indefinite period. And if the case be so with men, how is it with women? How many women have at maturity the keen appetite, the joyous love of life and motion, the elasticity and sense of physical delight in existence, that little children have? How many have any superabundance of vitality with which to meet the wear and strain of life? And yet they call themselves well.

But is it possible, in maturity, to have the joyful fullness of the life of childhood? Experience has shown that the delicious freshness of this dawning hour may be preserved even to midday, and may be brought back and restored after it has been for years a stranger. Nature, though a severe disciplinarian, is still, in many respects, most patient and easy to be entreated, and meets any repentant movement of her prodigal children with wonderful condescension. Take Bulwer's account of the first few weeks of his sojourn at Malvern, and you will read, in very elegant English, the story of an experience of pleasure which has surprised and delighted many a patient at a water-cure. The return to the great primitive elements of health—water, air, and simple food, with a regular system of exercise—has brought to many a jaded, weary, worn-down human being the elastic spirits, the simple, eager appetite, the sound sleep, of a little child. Hence the rude huts and chalets of the peasant Priessnitz were crowded with battered dukes and princesses and notables of every degree, who came from the hot, enervating luxury which had drained them of existence, to find a keener pleasure in peasants' bread under peasants' roofs than in soft raiment and palaces. No arts of French cookery can possibly make anything taste so well to a feeble and palled appetite as plain brown bread and milk taste to a hungry water-cure patient, fresh from bath and exercise.

If the water-cure had done nothing more than establish the fact that the glow and joyousness of early life are things which may be restored after having been once wasted, it would have done a good work. For if Nature is so forgiving to those who have once lost or have squandered her treasures, what may not be hoped for us if we can learn the art of never losing the first health of childhood? And though with us, who have passed to maturity, it may be too late for the blessing, cannot something be done for the children who are yet to come after us?

Why is the first health of childhood lost? Is it not the answer, that childhood is the only period of life in which bodily health is made a prominent object? Take our pretty boy, with cheeks like apples, who started in life with a hop, skip, and dance,—to whom laughter was like breathing, and who was enraptured with plain bread and milk,—how did he grow into the man who wakes so languid and dull, who wants strong coffee and Worcestershire sauce to make his breakfast go down? When and where did he drop the invaluable talisman that once made everything look brighter and taste better to him, however rude and simple, than now do the most elaborate combinations? What is the boy's history? Why, for the first seven years of his life his body is made of some account. It is watched, cared for, dieted, disciplined, fed with fresh air, and left to grow and develop like a thrifty plant. But from the time school education begins, the body is steadily ignored, and left to take care of itself.

The boy is made to sit six hours a day in a close, hot room, breathing impure air, putting the brain and the nervous system upon a constant strain, while the muscular system is repressed to an unnatural quiet. During the six hours, perhaps twenty minutes are allowed for all that play of the muscles which, up to this time, has been the constant habit of his life. After this he is sent home with books, slate, and lessons to occupy an hour or two more in preparing for the next day. In the whole of this time there is no kind of effort to train the physical system by appropriate exercise. Something of the sort was attempted years ago in the infant schools, but soon given up; and now, from the time study first begins, the muscles are ignored in all primary schools. One of the first results is the loss of that animal vigor which formerly made the boy love motion for its own sake. Even in his leisure hours he no longer leaps and runs as he used to; he learns to sit still, and by and by sitting and lounging come to be the habit, and vigorous motion the exception, for most of the hours of the day. The education thus begun goes on from primary to high school, from high school to college, from college through professional studies of law, medicine, or theology, with this steady contempt for the body, with no provision for its culture, training, or development, but rather a direct and evident provision for its deterioration and decay.

The want of suitable ventilation in school-rooms, recitation-rooms, lecture-rooms, offices, court-rooms, conference-rooms, and vestries, where young students of law, medicine, and theology acquire their earlier practice, is something simply appalling. Of itself it would answer for men the question, why so many thousand glad, active children come to a middle life without joy,—a life whose best estate is a sort of slow, plodding endurance. The despite and hatred which most men seem to feel for God's gift of fresh air, and their resolution to breathe as little of it as possible, could only come from a long course of education, in which they have been accustomed to live without it. Let any one notice the conduct of our American people traveling in railroad cars. We will suppose that about half of them are what might be called well-educated people, who have learned in books, or otherwise, that the air breathed from the lungs is laden with impurities,—that it is noxious and poisonous; and yet, travel with these people half a day, and you would suppose from their actions that they considered the external air as a poison created expressly to injure them, and that the only course of safety lay in keeping the cars hermetically sealed, and breathing over and over the vapor from each others' lungs. If a person in despair at the intolerable foulness raises a window, what frowns from all the neighboring seats, especially from great rough-coated men, who always seem the first to be apprehensive! The request to "put down that window" is almost sure to follow a moment or two of fresh air. In vain have rows of ventilators been put in the tops of some of the cars, for conductors and passengers are both of one mind, that these ventilators are inlets of danger, and must be kept carefully closed.

Railroad traveling in America is systematically, and one would think carefully, arranged so as to violate every possible law of health. The old rule to keep the head cool and the feet warm is precisely reversed. A red-hot stove heats the upper stratum of air to oppression, while a stream of cold air is constantly circulating about the lower extremities. The most indigestible and unhealthy substances conceivable are generally sold in the cars or at way-stations for the confusion and distress of the stomach. Rarely can a traveler obtain so innocent a thing as a plain good sandwich of bread and meat, while pie, cake, doughnuts, and all other culinary atrocities are almost forced upon him at every stopping-place. In France, England, and Germany, the railroad cars are perfectly ventilated; the feet are kept warm by flat cases filled with hot water and covered with carpet, and answering the double purpose of warming the feet and diffusing an agreeable temperature through the car, without burning away the vitality of the air; while the arrangements at the refreshment-rooms provide for the passenger as wholesome and well-served a meal of healthy, nutritious food as could be obtained in any home circle.

What are we to infer concerning the home habits of a nation of men who so resignedly allow their bodies to be poisoned and maltreated in traveling over such an extent of territory as is covered by our railroad lines? Does it not show that foul air and improper food are too much matters of course to excite attention? As a writer in "The Nation" has lately remarked, it is simply and only because the American nation like to have unventilated cars, and to be fed on pie and coffee at stopping-places, that nothing better is known to our travelers; if there were any marked dislike of such a state of things on the part of the people, it would not exist. We have wealth enough, and enterprise enough, and ingenuity enough, in our American nation, to compass with wonderful rapidity any end that really seems to us desirable. An army was improvised when an army was wanted,—and an army more perfectly equipped, more bountifully fed, than so great a body of men ever was before. Hospitals, Sanitary Commissions, and Christian Commissions all arose out of the simple conviction of the American people that they must arise. If the American people were equally convinced that foul air was a poison,—that to have cold feet and hot heads was to invite an attack of illness,—that maple-sugar, popcorn, peppermint candy, pie, doughnuts, and peanuts are not diet for reasonable beings,—they would have railroad accommodations very different from those now in existence.

We have spoken of the foul air of court-rooms. What better illustration could be given of the utter contempt with which the laws of bodily health are treated, than the condition of these places? Our lawyers are our highly educated men. They have been through high-school and college training, they have learned the properties of oxygen, nitrogen, and carbonic-acid gas, and have seen a mouse die under an exhausted receiver, and of course they know that foul, unventilated rooms are bad for the health; and yet generation after generation of men so taught and trained will spend the greater part of their lives in rooms notorious for their close and impure air, without so much as an attempt to remedy the evil. A well-ventilated court-room is a four-leaved clover among court-rooms. Young men are constantly losing their health at the bar; lung diseases, dyspepsia, follow them up, gradually sapping their vitality. Some of the brightest ornaments of the profession have actually fallen dead as they stood pleading,—victims of the fearful pressure of poisonous and heated air upon the excited brain. The deaths of Salmon P. Chase of Portland, uncle of our present Chief Justice, and of Ezekiel Webster, the brother of our great statesman, are memorable examples of the calamitous effects of the errors dwelt upon; and yet, strange to say, nothing efficient is done to mend these errors, and give the body an equal chance with the mind in the pressure of the world's affairs.

But churches, lecture-rooms, and vestries, and all buildings devoted especially to the good of the soul, are equally witness of the mind's disdain of the body's needs, and the body's consequent revenge upon the soul. In how many of these places has the question of a thorough provision of fresh air been even considered? People would never think of bringing a thousand persons into a desert place and keeping them there without making preparations to feed them. Bread and butter, potatoes and meat, must plainly be found for them; but a thousand human beings are put into a building to remain a given number of hours, and no one asks the question whether means exist for giving each one the quantum of fresh air needed for his circulation, and these thousand victims will consent to be slowly poisoned, gasping, sweating, getting red in the face, with confused and sleepy brains, while a minister with a yet redder face and a more oppressed brain struggles and wrestles, through the hot, seething vapors, to make clear to them the mysteries of faith. How many churches are there that for six or eight months in the year are never ventilated at all, except by the accidental opening of doors? The foul air generated by one congregation is locked up by the sexton for the use of the next assembly; and so gathers and gathers from week to week, and month to month, while devout persons upbraid themselves, and are ready to tear their hair, because they always feel stupid and sleepy in church. The proper ventilation of their churches and vestries would remove that spiritual deadness of which their prayers and hymns complain. A man hoeing his corn out on a breezy hillside is bright and alert, his mind works clearly, and he feels interested in religion, and thinks of many a thing that might be said at the prayer-meeting at night. But at night, when he sits down in a little room where the air reeks with the vapor of his neighbor's breath and the smoke of kerosene lamps, he finds himself suddenly dull and drowsy,—without emotion, without thought, without feeling,—and he rises and reproaches himself for this state of things. He calls upon his soul and all that is within him to bless the Lord; but the indignant body, abused, insulted, ignored, takes the soul by the throat, and says, "If you won't let me have a good time, neither shall you." Revivals of religion, with ministers and with those people whose moral organization leads them to take most interest in them, often end in periods of bodily ill health and depression. But is there any need of this? Suppose that a revival of religion required, as a formula, that all the members of a given congregation should daily take a minute dose of arsenic in concert,—we should not be surprised after a while to hear of various ill effects therefrom; and, as vestries and lecture-rooms are now arranged, a daily prayer-meeting is often nothing more nor less than a number of persons spending half an hour a day breathing poison from each other's lungs. There is not only no need of this, but, on the contrary, a good supply of pure air would make the daily prayer-meeting far more enjoyable. The body, if allowed the slightest degree of fair play, so far from being a contumacious infidel and opposer, becomes a very fair Christian helper, and, instead of throttling the soul, gives it wings to rise to celestial regions.

This branch of our subject we will quit with one significant anecdote. A certain rural church was somewhat famous for its picturesque Gothic architecture, and equally famous for its sleepy atmosphere, the rules of Gothic symmetry requiring very small windows, which could be only partially opened. Everybody was affected alike in this church; minister and people complained that it was like the enchanted ground in the Pilgrim's Progress. Do what they would, sleep was ever at their elbows; the blue, red, and green of the painted windows melted into a rainbow dimness of hazy confusion; and ere they were aware, they were off on a cloud to the land of dreams.

An energetic sister in the church suggested the inquiry, whether it was ever ventilated, and discovered that it was regularly locked up at the close of service, and remained so till opened for the next week. She suggested the inquiry, whether giving the church a thorough airing on Saturday would not improve the Sunday services; but nobody acted on her suggestion. Finally, she borrowed the sexton's key one Saturday night, and went into the church and opened all the windows herself, and let them remain so for the night. The next day everybody remarked the improved comfort of the church, and wondered what had produced the change. Nevertheless, when it was discovered, it was not deemed a matter of enough importance to call for an order on the sexton to perpetuate the improvement.

The ventilation of private dwellings in this country is such as might be expected from that entire indifference to the laws of health manifested in public establishments. Let a person travel in private conveyance up through the valley of the Connecticut, and stop for a night at the taverns which he will usually find at the end of each day's stage. The bedchamber into which he will be ushered will be the concentration of all forms of bad air. The house is redolent of the vegetables in the cellar,—cabbages, turnips, and potatoes; and this fragrance is confined and retained by the custom of closing the window blinds and dropping the inside curtains, so that neither air nor sunshine enters in to purify. Add to this the strong odor of a new feather bed and pillows, and you have a combination of perfumes most appalling to a delicate sense. Yet travelers take possession of these rooms, sleep in them all night without raising the window or opening the blinds, and leave them to be shut up for other travelers.

The spare chamber of many dwellings seems to be an hermetically closed box, opened only twice a year, for spring and fall cleaning; but for the rest of the time closed to the sun and the air of heaven. Thrifty country housekeepers often adopt the custom of making their beds on the instant after they are left, without airing the sheets and mattresses; and a bed so made gradually becomes permeated with the insensible emanations of the human body, so as to be a steady corrupter of the atmosphere.

In the winter, the windows are calked and listed, the throat of the chimney built up with a tight brick wall, and a close stove is introduced to help burn out the vitality of the air. In a sitting-room like this, from five to ten persons will spend about eight months of the year, with no other ventilation than that gained by the casual opening and shutting of doors. Is it any wonder that consumption every year sweeps away its thousands?—that people are suffering constant chronic ailments,—neuralgia, nervous dyspepsia, and all the host of indefinite bad feelings that rob life of sweetness and flower and bloom?

A recent writer raises the inquiry, whether the community would not gain in health by the demolition of all dwelling-houses. That is, he suggests the question, whether the evils from foul air are not so great and so constant that they countervail the advantages of shelter. Consumptive patients far gone have been known to be cured by long journeys, which have required them to be day and night in the open air. Sleep under the open heaven, even though the person be exposed to the various accidents of weather, has often proved a miraculous restorer after everything else had failed. But surely, if simple fresh air is so healing and preserving a thing, some means might be found to keep the air in a house just as pure and vigorous as it is outside.

An article in the May number of "Harpers' Magazine" presents drawings of a very simple arrangement by which any house can be made thoroughly self-ventilating. Ventilation, as this article shows, consists in two things,—a perfect and certain expulsion from the dwelling of all foul air breathed from the lungs or arising from any other cause, and the constant supply of pure air.

One source of foul air cannot be too much guarded against,—we mean imperfect gas-pipes. A want of thoroughness in execution is the sin of our American artisans, and very few gas-fixtures are so thoroughly made that more or less gas does not escape and mingle with the air of the dwelling. There are parlors where plants cannot be made to live, because the gas kills them; and yet their occupants do not seem to reflect that an air in which a plant cannot live must be dangerous for a human being. The very clemency and long-suffering of Nature to those who persistently violate her laws is one great cause why men are, physically speaking, such sinners as they are. If foul air poisoned at once and completely, we should have well-ventilated houses, whatever else we failed to have. But because people can go on for weeks, months, and years breathing poisons, and slowly and imperceptibly lowering the tone of their vital powers, and yet be what they call "pretty well, I thank you," sermons on ventilation and fresh air go by them as an idle song. "I don't see but we are well enough, and we never took much pains about these things. There's air enough gets into houses, of course. What with doors opening and windows occasionally lifted, the air of houses is generally good enough;"—and so the matter is dismissed.

One of Heaven's great hygienic teachers is now abroad in the world, giving lessons on health to the children of men. The cholera is like the angel whom God threatened to send as leader to the rebellious Israelites. "Beware of him, obey his voice, and provoke him not; for he will not pardon your transgressions." The advent of this fearful messenger seems really to be made necessary by the contempt with which men treat the physical laws of their being. What else could have purified the dark places of New York? What a wiping-up and reforming and cleansing is going before him through the country! At last we find that Nature is in earnest, and that her laws cannot be always ignored with impunity. Poisoned air is recognized at last as an evil,—even although the poison cannot be weighed, measured, or tasted; and if all the precautions that men are now willing to take could be made perpetual, the alarm would be a blessing to the world.

Like the principles of spiritual religion, the principles of physical religion are few and easy to be understood. An old medical apothegm personifies the hygienic forces as the Doctors Air, Diet, Exercise, and Quiet: and these four will be found, on reflection, to cover the whole ground of what is required to preserve human health. A human being whose lungs have always been nourished by pure air, whose stomach has been fed only by appropriate food, whose muscles have been systematically trained by appropriate exercises, and whose mind is kept tranquil by faith in God and a good conscience, has perfect physical religion. There is a line where physical religion must necessarily overlap spiritual religion and rest upon it. No human being can be assured of perfect health, through all the strain and wear and tear of such cares and such perplexities as life brings, without the rest of faith in God. An unsubmissive, unconfiding, unresigned soul will make vain the best hygienic treatment; and, on the contrary, the most saintly religious resolution and purpose may be defeated and vitiated by an habitual ignorance and disregard of the laws of the physical system.

Perfect spiritual religion cannot exist without perfect physical religion. Every flaw and defect in the bodily system is just so much taken from the spiritual vitality: we are commanded to glorify God, not simply in our spirits, but in our bodies and spirits. The only example of perfect manhood the world ever saw impresses us more than anything else by an atmosphere of perfect healthiness. There is a calmness, a steadiness, in the character of Jesus, a naturalness in his evolution of the sublimest truths under the strain of the most absorbing and intense excitement, that could come only from the one perfectly trained and developed body, bearing as a pure and sacred shrine the One Perfect Spirit. Jesus of Nazareth, journeying on foot from city to city, always calm yet always fervent, always steady yet glowing with a white heat of sacred enthusiasm, able to walk and teach all day and afterwards to continue in prayer all night, with unshaken nerves, sedately patient, serenely reticent, perfectly self-controlled, walked the earth, the only man that perfectly glorified God in His body no less than in His spirit. It is worthy of remark, that in choosing His disciples He chose plain men from the laboring classes, who had lived the most obediently to the simple, unperverted laws of nature. He chose men of good and pure bodies,—simple, natural, childlike, healthy men,—and baptized their souls with the inspiration of the Holy Spirit.

The hygienic bearings of the New Testament have never been sufficiently understood. The basis of them lies in the solemn declaration, that our bodies are to be temples of the Holy Spirit, and that all abuse of them is of the nature of sacrilege. Reverence for the physical system, as the outward shrine and temple of the spiritual, is the peculiarity of the Christian religion. The doctrine of the resurrection of the body, and its physical immortality, sets the last crown of honor upon it. That bodily system which God declared worthy to be gathered back from the dust of the grave, and re-created, as the soul's immortal companion, must necessarily be dear and precious in the eyes of its Creator. The one passage in the New Testament in which it is spoken of disparagingly is where Paul contrasts it with the brighter glory of what is to come: "He shall change our vile bodies, that they may be fashioned like his glorious body." From this passage has come abundance of reviling of the physical system. Memoirs of good men are full of abuse of it, as the clog, the load, the burden, the chain. It is spoken of as pollution, as corruption,—in short, one would think that the Creator had imitated the cruelty of some Oriental despots who have been known to chain a festering corpse to a living body. Accordingly, the memoirs of these pious men are also mournful records of slow suicide, wrought by the persistent neglect of the most necessary and important laws of the bodily system; and the body, outraged and downtrodden, has turned traitor to the soul, and played the adversary with fearful power. Who can tell the countless temptations to evil which flow in from a neglected, disordered, deranged nervous system,—temptations to anger, to irritability, to selfishness, to every kind of sin of appetite and passion? No wonder that the poor soul longs for the hour of release from such a companion.

But that human body which God declares expressly was made to be the temple of the Holy Spirit, which he considers worthy to be perpetuated by a resurrection and an immortal existence, cannot be intended to be a clog and a hindrance to spiritual advancement. A perfect body, working in perfect tune and time, would open glimpses of happiness to the soul approaching the joys we hope for in heaven. It is only through the images of things which our bodily senses have taught us, that we can form any conception of that future bliss; and the more perfect these senses, the more perfect our conceptions must be.

The conclusion of the whole matter, and the practical application of this sermon, is,—First, that all men set themselves to form the idea of what perfect health is, and resolve to realize it for themselves and their children. Second, that with a view to this they study the religion of the body, in such simple and popular treatises as those of George Combe, Dr. Dio Lewis, and others, and with simple and honest hearts practice what they there learn. Third, that the training of the bodily system should form a regular part of our common-school education,—every common school being provided with a well-instructed teacher of gymnastics; and the growth and development of each pupil's body being as much noticed and marked as is now the growth of his mind. The same course should be continued and enlarged in colleges and female seminaries, which should have professors of hygiene appointed to give thorough instruction concerning the laws of health.

And when this is all done, we may hope that crooked spines, pimpled faces, sallow complexions, stooping shoulders, and all other signs indicating an undeveloped physical vitality, will, in the course of a few generations, disappear from the earth, and men will have bodies which will glorify God, their great Architect.

The soul of man has got as far as it can without the body. Religion herself stops and looks back, waiting for the body to overtake her. The soul's great enemy and hindrance can be made her best friend and most powerful help; and it is high time that this era were begun. We old sinners, who have lived carelessly, and almost spent our day of grace, may not gain much of its good; but the children,—shall there not be a more perfect day for them? Shall there not come a day when the little child, whom Christ set forth to his disciples as the type of the greatest in the kingdom of heaven, shall be the type no less of our physical than our spiritual advancement,—when men and women shall arise, keeping through long and happy lives the simple, unperverted appetites, the joyous freshness of spirit, the keen delight in mere existence, the dreamless sleep and happy waking of early childhood?