Now, suppose a man of wealth inherits ten thousand acres of real estate: it is not his duty to divide it among his poor neighbors and tenants. If he took this course, it is probable, that most of them would spend all in thriftless waste and indolence, or in mere physical enjoyments. Instead, then, of thus putting his capital out of his hands, he is bound to retain, and so to employ, it, as to raise his neighbors and tenants to such a state of virtue and intelligence, that they can secure far more, by their own efforts and industry, than he, by dividing his capital, could bestow upon them.
In this view of the subject, it is manifest, that the unequal distribution of property is no evil. The great difficulty is, that so large a portion of those who hold much capital, instead of using their various advantages for the greatest good of those around them, employ the chief of them for mere selfish indulgences; thus inflicting as much mischief on themselves, as results to others from their culpable neglect. A great portion of the rich seem to be acting on the principle, that the more God bestows on them, the less are they under obligation to practise any self-denial, in fulfilling his benevolent plan of raising our race to intelligence and holiness.
There are not a few, who seem to imagine that it is a mark of gentility to be careless of expenses. But this notion, is owing to a want of knowledge of the world. As a general fact, it will be found, that persons of rank and wealth, abroad, are much more likely to be systematic and economical, than persons of inferior standing in these respects. Even the most frivolous, among the rich and great, are often found practising a rigid economy, in certain respects, in order to secure gratifications in another direction. And it will be found so common, among persons of vulgar minds, and little education, and less sense, to make a display of profusion and indifference to expense, as a mark of their claims to gentility, that the really genteel look upon it rather as a mark of low breeding. So that the sort of feeling, which some persons cherish, as if it were a degradation to be careful of small sums, and to be attentive to relative prices, in making purchases, is founded on mistaken notions of gentility and propriety.
But one caution is needful, in regard to another extreme. When a lady of wealth, is seen roaming about in search of cheaper articles, or trying to beat down a shopkeeper, or making a close bargain with those she employs, the impropriety is glaring to all minds. A person of wealth has no occasion to spend time in looking for extra cheap articles; her time could be more profitably employed in distributing to the wants of others. And the practice of beating down tradespeople, is vulgar and degrading, in any one. A woman, after a little inquiry, can ascertain what is the fair and common price of things; and if she is charged an exorbitant sum, she can decline taking the article. If the price be a fair one, it is not becoming in her to search for another article which is below the regular charge. If a woman finds that she is in a store where they charge high prices, expecting to be beat down, she can mention, that she wishes to know the lowest price, as it is contrary to her principles to beat down charges.
There is one inconsistency, worthy of notice, which is found among that class, who are ambitious of being ranked among the aristocracy of society. It has been remarked, that, in the real aristocracy of other lands, it is much more common, than with us, to practise systematic economy. And such do not hesitate to say so, when they cannot afford certain indulgences. This practice descends to subordinate grades; so that foreign ladies, when they come to reside among us, seldom hesitate in assigning the true reason, when they cannot afford any gratification. But in this Country, it will be found, that many, who are most fond of copying aristocratic examples, are, on this point, rather with the vulgar. Not a few of those young persons, who begin life with parlors and dresses in a style fitting only to established wealth, go into expenses, which they can ill afford; and are ashamed even to allow, that they are restrained from any expense, by motives of economy. Such a confession is never extorted, except by some call of benevolence; and then, they are very ready to declare that they cannot afford to bestow even a pittance. In such cases, it would seem as if the direct opposite of Christianity had gained possession of their tastes and opinions. They are ashamed to appear to deny themselves; but are very far from having any shame in denying the calls of benevolence.
CHAPTER XVII.
ON HEALTH OF MIND.
There is such an intimate connection between the body and mind, that the health of one, cannot be preserved, without a proper care of the other. And it is from a neglect of this principle, that some of the most exemplary and conscientious persons in the world, suffer a thousand mental agonies, from a diseased state of body, while others ruin the health of the body, by neglecting the proper care of the mind. When the brain is excited, by stimulating drinks taken into the stomach, it produces a corresponding excitement of the mental faculties. The reason, the imagination, and all the powers, are stimulated to preternatural vigor and activity. In like manner, when the mind is excited by earnest intellectual effort, or by strong passions, the brain is equally excited, and the blood rushes to the head. Sir Astley Cooper records, that, in examining the brain of a young man who had lost a portion of his skull, whenever "he was agitated, by some opposition to his wishes," "the blood was sent, with increased force, to his brain," and the pulsations "became frequent and violent." The same effect was produced by any intellectual effort; and the flushed countenance, which attends earnest study or strong emotions of fear, shame, or anger, is an external indication of the suffused state of the brain from such causes.