We ate fruit, vegetables, and unleavened or whole-wheat bread, baked in little round pats (“bullets,” my mother called them), and without butter; there were no _relishes_. I soon got tired of the feeling of “goneness” this diet gave me; I found that although I might eat a pint of mashed potato, and the same quantity of squash, it was as if I had not dined, and I gave up the experiment. But my elder brother, who had carried to the extremest extreme this “potato gospel,” as Carlyle called it, induced my mother to make his Thanksgiving squash-pie after a receipt of his own. The crust was made of Indian meal and water, and the filling was of squash, water, and sugar! And he ate it, and called it good. But I thought then, and still think, that his enjoyment of the eating was in the principle rather than in the pie. A few of the girls were interested in phrenology; and we had our heads examined by Professor Fowler, who, if not the first, was the chief exponent of this theory in Lowell. He went about into all the schools, examining children’s heads. Mine, he said, “lacked veneration;” and this I supposed was an awful thing, because my teacher looked so reproachfully at me when the professor said it. A few were interested in Mesmerism; and those of us who had the power to make ourselves _en rapport_ with others tried experiments on “subjects,” and sometimes held meetings in the evening for that purpose. The life in the boarding-houses was very agreeable. These houses belonged to the corporation, and were usually kept by widows (mothers of mill-girls), who were often the friends and advisers of their boarders. Among these may be mentioned the mothers of Lucy Larcom; the Hon. Gustavus Vasa Fox, once Assistant Secretary of the Navy; John W. Hanson, D.D.; the Rev. W. H. Cudworth; Major General B. F. Butler; and several others. Each house was a village or community of itself. There fifty or sixty young women from different parts of New England met and lived together. When not at their work, by natural selection they sat in groups in their chambers, or in a corner of the large dining-room, busy at some agreeable employment; or they wrote letters, read, studied, or sewed, for, as a rule, they were their own seamstresses and dressmakers. It is refreshing to remember their simplicity of dress; they wore no ruffles and very few ornaments. It is true that some of them had gold watches and gold pencils, but they were worn only on grand occasions; as a rule, the early mill-girls were not of that class that is said to be “always suffering for a breast-pin.” Though their dress was so simple and so plain, yet it was so tasteful that they were often accused of looking like ladies; the complaint was sometimes made that no one could tell the difference in _church_ between the factory-girls and the daughters of some of the first families in the city.