The British merchant goes on accumulating long after he has amply provided for himself and family, and many a poor man feels towards that other’s wealth precisely as a savage feels towards his fetish. He is filled with reverence, admiration, desire and a sense of distance from the golden calf that makes him hopeless, abject, despairing.
The American millionaire, as depicted by Mr. Howells, will, “on a hot day, when the mortal glare of the sun blazes in upon heart and brain, plot and plan in his New York office till he swoons at the desk.” Such a man is as much a victim to over-development of acquisitiveness as the drunkard is victim to an undue development of the love of stimulants, and in each case the depraved taste carries ruin to the individual and havoc into society. Social unity is rent in twain. A life of exuberant wealth and extravagant expenditure runs parallel with one of constant, inescapable poverty, and so long as the nation continues to heap up riches in private possession, just so long must we reap an emotional harvest of envy, malice, private animosities, class hatreds and a subtle estrangement of heart throughout the length and breadth of the land. Yet even the great poet Tennyson in his writings exalts into a worthy motive for holy wedlock this sentiment—love of property. An affectionate father, in the poem, “The Sisters,” exhorts his daughters thus: “One should marry, or ... all the broad lands will pass collaterally”!
The small accumulator whose petty hoard of gold was gloated over piece by piece has long been labelled miser. He is publicly condemned, and in literature derided. But the merchant-prince who, already wealthy, devotes days and years and his whole mind and heart to business; the proprietor of broad lands who adds acre to acre, and anxiously meditates on their passing collaterally; the rich capitalist who craftily seeks to lower wages in the interests of employers; the gambler on the Stock Exchange; the market manipulator whose predatory instincts are so pleasurably excited by risks and gains that he will hazard in the game all that nobler men hold precious—these beings, I say, are as worthy of scorn and infinitely more baneful than the miser. They must take their true place by his side in public estimation. They are social deformities, morally diseased. In other words, these men are incapable of moral duty, which consists in “the observance of those rules of conduct that contribute to the welfare of society—the end of society being peace and mutual protection, so that the individual may reach the fullest and highest life attainable by man.” (Huxley’s Life, vol. ii. p. 305.)
In the preceding chapter I have shown that the self-regarding sentiment exercised with due consideration for the welfare of others is a social virtue. It promotes national prosperity and personal improvement. But self-regarding actions, induced by this master-passion over-acquisitiveness, invariably issue in automatic selfishness and general deterioration.
In regard to aesthetic emotions also the cleavage between rich and poor has a fatal significance. A luxurious, idle, for the most part, inane, life led by the rich, profoundly influences the poor; not by creating anti-social feeling only, but by checking aesthetic development. In the city of many slums there is also a west-end of gay shops filled with objects de luxe, of showily dressed women, profligate men, theatre, music-hall and ball-room entrances, at which to stand gazing as into a fairy peep-show. Suggestion here plays a mischievous part. Poverty hinders the purchase of all commodities that possess any real artistic value, but commercial enterprise has flooded the markets with meretricious imitations. East-end shops reflect the glitter and glow of west-end attractions, and the ignorant, spell-bound by suggestion, become possessors of that which degrades and vulgarizes taste or the sense of the beautiful. Now that science partially dominates thought, our eyes have been opened to the fact of essential unity in human groups. We may trace the cause of a social evil to a special section or class, but the effects of that cause radiate forth till they touch every section or class. Dwellers in the west-end cannot escape disease propagated by the vilely unwholesome conditions of life at the east-end. Micro-organisms of disease are wafted from hither to thither, and on the physical plane social unity is recognized. A like continuity exists on the non-physical side. Minds are as closely united by psychical law as bodies by physical law. The experienced facts of hypnotism make this clear, and the logical inference is that in Western civilization the vices of wealthy classes infect and corrupt the masses.
That the imagination of the great mass of our people should be snared and their evolutional progress thwarted by mental suggestion from a banal, vicious life led by a comparatively small portion of the nation, is an outrage on civilization. It renders it imperative that the cause of this evil, viz., our contentious, i.e. our competitive system of industry, should be fundamentally changed.
For every group of human beings the steady growth of those social qualities which create happiness and the steady advance in intellectual, aesthetic and spiritual life, depend on a close community of interests and the constant opening up of fresh channels of sympathy throughout the group. But the British racial group has lost this community of interests—this primary condition of steady growth. It is split up into, first, a class of property possessors made effeminate by ill-spent leisure, often inflated by pride, and at all times demanding the artificial pleasures of a luxurious life; second, a class striving to amass property, a class whose thoughts and desires circle round and centre in property, and who to acquire it often sacrifice serenity of mind, health of body, and even life itself; and third, the mass of the people who, having no property, are yet enslaved by it, and who on the emotional side of their human nature are debased and corrupted by the mental state of the classes.
As evolution approaches the era of manhood of human reason it becomes conscious, and demands a national effort to improve. That effort first appears in the strenuous, scientific study of life as it is, in attempts at social reconstruction, and at improvement in public and private education. It is seen to be necessary to stamp out all the militant and predatory instincts of mankind by ethical nurture and training, while all the gentle, gracious qualities of mankind must be carefully guarded and nourished, until, in every social unit the effort to improve is habitual, i.e. has become “the essential mode of its being.” (J. McGavin Sloan.)
CHAPTER III
PERSONAL JEALOUSY—NATIONAL PATRIOTISM
“Jealousy is cruel as the grave.”