The ill effect of hard work is a fetish created by people who are themselves afraid of hard work. Hard play has killed many more men than hard work. Concentrated efforts to compress into life all the possible pleasure that one can secure will break a man down sooner than anything else in the world. Such a breakdown is usually thorough and seldom is followed by complete and enduring recovery. Hard physical work, on the contrary, performed under any reasonably favorable circumstances, is a factor conducive to health and strength and long life, and this is particularly true if it is accomplished in the open. The devotee of pleasure is notably shortlived. Work, according to the Scriptural expression, was imposed as a curse on man, but it has been very well said, "if when the Lord curses they turn to blessings this way, what must it not be when He blesses?" No wonder that we say, "Blessed is the man who has found his work." The more experience a man has had, the more he recognizes this truth. Work is one of the most precious [{172}] resources for men in the world, while pleasure, unless carefully guarded from excess, can be the worst of curses. Though so costly, so much sought after and so often even looked forward to as the reward for work, pleasure is but seldom satisfying and is often followed by remorse which proves disturbing to both mind and body. The deterioration of constitution brought about by the physical consequences of pleasures indulged in to excess must be counted among the most serious factors for ill health to which humanity is subject.
Doctor Carroll, in his "Mastery of Nervousness", says very well, "the danger of overwork is far less common than that of underwork.... Close observation brings the conviction that the great majority claiming overwork as the reason for their nervous deficiency are the victims not of earnest productive work itself but of defective methods of work discounted by haste, stress and strain, by impatience, worry and fear." In a word nervous breakdown, when it comes to a busy man or woman, is due ever so much more to the irritable state of mind into which they get in the midst of their press of work than to the work itself. The feeling of haste is ever so much more dangerous than the actual hurry. The mistakes that are made under these circumstances are great wasters of time and of energy and disturbers of morale, until a feeling of impotence grows on one and then becomes inveterate. As a matter of fact a great many people who break down do so not during the stress of work but afterwards, when they have the leisure to look back on it and think about it and wonder why they did not break down, and while their friends keep sympathizing with them and they have the chance to let their self-pity cause the crumpling of their character.
Premature old age, that is, the precocious hardening of the arteries, for "a man is as old as his arteries", came particularly, the older physicians used to say, to the devotees of the three pagan deities, Venus, Bacchus and Vulcan. That is, senility came before it was due in the order of nature to those who indulged in venery or in wine and its almost inevitable accompaniment, overeating, and then to the man who did such hard physical work as the blacksmith does, for Vulcan, it may be recalled, was the blacksmith among the gods. In this enumeration two out of three of the factors unfavorable for health come from the pleasures of life; but I think there is no doubt in the minds of physicians that if a comparison in the number of patients whose ailments were the consequences of the worship of the deities named were to be made, there would be found ten times as many men who became prematurely old or suffered from the development of organic affections because of wine and venereal disease as from hard physical labor.
Aneurysm is the one form of arterial degeneration to which the hard worker is particularly liable, and the more we have learned of that the more we have come to realize very clearly that while the hard work was the immediate occasion, the real underlying cause of the degeneration of arteries that led to the development of the aneurysm was to be found in some overindulgence. The French physicians sometimes said satirically that overwork of the heart much more than of the head or the hands laid the foundation on which aneurysm developed, for it occurs oftenest on a luetic basis.
Practically all the degenerative diseases affecting heart, arteries, kidneys and brain are due to excesses. The excesses of life are counted by religion among the deadly [{174}] sins. Pride, anger, covetousness, lust, gluttony, envy and sloth,—all these represent indulgence in evil passions that very readily affect the body. Religion has constantly used all its influence to overcome them and has succeeded better than any other single factor in life. It is perfectly possible to have a veneer of religion and be a miser or a glutton or a very devil of pride, but real religion of the heart, while it does not eradicate the tendency that exists in human nature toward these unfortunate qualities, helps the possessor of them materially to control them and to keep his passions in subjection.
In this control of excesses religion has been an extremely important factor for health. It is true that many other factors, human respect, worldly consideration, preservation of one's own dignity and similar non-religious factors have had a like influence. Occasionally indeed it would seem as though mere respectability had more to do with preventing men and women from making exhibitions of themselves by the public commission of sin than even religion itself. This would appear to be surely true if different strata of society were compared with each other. If, for instance, the working classes who practice their religion and the better-to-do classes who perhaps neglect it were to be compared in these regards, the contrast would favor the latter as a rule, but any such comparison would be eminently odious. There is no doubt that mere human motives can be effective, but the value of religion should be gauged from its effect on people who are living in the same circumstance. The vast majority of the very poor have found religion a sheet anchor of veritable salvation under circumstances where sin would have been not only not a disadvantage but actually have proved of material benefit to them. While, on the other hand, many [{175}] a well-to-do person lacking religion has fallen into sin in spite of the fact that every human motive spoke emphatically against their commission of it.
Religion has been particularly helpful in the neutralization of temptations to excess in the matter of alcoholic liquor. Father Matthew's great crusade in Ireland, England and this country enlisted millions of people under the banner of temperance and helped marvelously in enabling the world to understand that the serious evils connected with the liquor traffic were by no means inevitable, but could be repressed to a great extent by simple personal appeals which called to the manhood of men and made them understand their own power to throw off the shackles of what to them seemed an unconquerable habit by a serious act of the will. The immense amount of suffering that was thus saved to the women and children of men who had been accustomed to drink a considerable portion or sometimes practically all of their wages and leave their families to get on as best they might is almost incalculable.
A still more important result of Father Matthew's work was the demonstration that men who are the victims of even such a habit and craving as that which is produced by indulgence in liquor may break it completely by a single powerful act of the will, when to that is added the strong suggestion that they will surely be helped by divine favor to accomplish what they have purposed. Literally hundreds of thousands of men under Father Matthew's inspiration, and touched by the example of others around them, broke off once and for all from liquor habits to which they had been enslaved sometimes for years.
Professor William James in his essay on the "Energies of Men" first published in the American Magazine under [{176}] the title of "Powers of Men" (October, 1907)—it was originally the presidential address delivered before the American Philosophical Association and therefore written not for popular reading, but as a serious contribution to science—has on this, as on many other subjects, a paragraph that is valuable in this regard. It is not only interesting but is eminently suggestive with regard to the effect that can be produced on a man by deep emotion, and when that emotion is based on profound religious feeling it can be not only immediate but extremely enduring in its effect. This is what proved to be the case for the vast majority of those who took the pledge from Father Matthew.