GODEY'S LADY'S BOOK
Philadelphia, March 1850

LIFE:

ITS PHYSICAL CONDITION, AND THE MEANS .OF AMELIORATION CONSIDERED

BY D. BATES.

Whatever may be the condition in which 'the soul shall hereafter exist – whether as a disembodied spirit independent of matter, or as the. tenant of some incorruptible organisms this there can be no doubt, that its existence here is dependent on animal life, and that its presence can be manifested only through physical functions. The soul here, in this life, can act only through the organs of the body.

Whether the soul is generated by some secret and delicate process in the body, or whether it is an abstract and independent principle that pervades it and constitutes life, we leave to the student in psychology to determine; but that the manifestations of the soul take their tone from the organs through out which it acts, is a question susceptible of the clearest demonstration. Indeed, no further proof would seem to be necessary than an appeal to the consciousness of every individual. The mind is simply the manifestation of the soul. This mental process or manifestation is performed by the organs of the brain. But the brain itself is no more the mind or soul than the arm or foot. It is simply a part of the material organism, and subject to the same laws which govern in the formation, perfection, and decay of other parts of the body. It is wholly incapable of performing any office in infancy; may be overexerted, diseased, and deranged in middle life,; and falls gradually again into a state of childish weakness in old age. Whatever is the condition of the organism – whether strong or weak, in whole or in part; whether excitable or phlegmatic; whether young or old, bond or free; whether under the influence of health or sickness, heat or cold, poverty or wealth, hunger, thirst, or satiety – such will be the corresponding manifestation of the soul.

The will is doubtless an indication of the capacity of the soul. It does not, however, constitute the power nor include the ability of the organism to perform. As a proof of this, let any one think, for a moment, what his will would perform if he had the power to execute its mandates. It controls mental and physical action within the range of their powers; and may, by exercise, enlarge and extend them to a great degree; but beyond their powers its efficiency must cease.

Though the soul is dependent upon the body for its manifestations, it is also try that this dependence is necessarily reciprocal to a great extent. But it is well known that the body exists m comparative health without the ability to manifest the presence of the soul; while, on the other hand, the soul never is manifested except through the organs of the body.

If, then, it is true that the condition of the body exits a controlling influence over the manifestations of the soul, is it not clearly our duty to take care of the body; and see to it, that the highest powers of which it is capable are developed? But how is this duty performed? Is it not as though the very reverse of this proposition were true? – as though the soul alone required our fostering care, while the body is left to take care of itself? We would smile at the man who seriously contemplates commencing at the roof to build a house. And yet such is precisely the course pursued by those who are attempting to improve the condition of the human race. If the soul can manifest itself only through the body, and if it is desirable that it should do so, is it not the body that requires our first attention? But what is the fact '? While millions upon millions are spent in wild and visionary enterprises, poverty, destitution, wretchedness, and all that tends to degrade and brutalize humanity, are staring at us on every hand. These dwellers in the haunts of degradation, misery, and too often crime, are left, like an ulcer, to fester and exude their poisonous exhalations, tainting the very atmosphere of society, and to pour forth generation after generation upon the earth, whose only inheritance is the constitutional defects and the wretched poverty of their parents. To tell such that they mast improve their minds and morals, must read their Bibles, must go to church and Sabbath school, must keep away from vice and evil associations – in short, that they must be honest, industrious, sober, orderly, pious, good citizens, is as idle as to breathe it upon the winds. It is worse than folly. It is to mock them. It is to make them feel more keenly the wretchedness of their condition.

This is no overwrought imaginary picture. It is the condition of a large majority of the human race. It is true, real, earnest; present all around us, even at our very doors; and has been, is, and will be so, until we learn that, to make mankind better and happier, we must first improve their physical condition. You might as well plant fruit-trees in dark alleys, cellars, and garrets, and expect them to thrive, bloom, and bring forth fruit, as to expect human beings, deprived of everything that renders life a blessing, to possess and maintain the refining and elevating principles of humanity.

Mrs. Pierson beautifully and truly calls the rich and the poor " the froth and the sediment in the cup of like;" but we would have it, if possible, free from both. The former may be readily and easily thrown off; but the latter, rising with every motion of who cup, and mingling its impurities with the mass, renders it continually turbid and bitter.

Suppose our land to be entirely free from these two extremes – the purse-proud heir, the child of want – suppose there was not a homeless wretch, not a broken spirit, not a reckless vagabond, not a child of poverty to be found in this republic; not a home that was not surrounded with competence and comfort; not a parent that was not capable of teaching his or her children both by precept and example, will any one say that the aggregate amount of happiness, under such circumstances, would be no greater than that which is now enjoyed?

But we may be told that this is Utopian – a dream that can never be realized. If this be so, then there has been some grand mistake in the organism of man; for this desire to have a comfortable competence, we believe, is universal; it is the moving spring to exertion, and thousands realize it; but the contest by which it has been obtained, and the constant watchfulness necessary under the present state of society to retain it, take away from the blessing a great portion of the enjoyment; but still the possession of it is a blessing, and is so universally regarded. No greater libel was ever put forth than that the poor are happier than the rich. The possession of large and bloated wealth is undoubtedly an evil which brings with it a vast amount of care, trouble, anxiety, and perplexity; but who ever heard of a rich man giving away his wealth and becoming poor for the purpose of enjoying a greater amount of happiness?

It cannot be that there has been any mistake in this matter. The Bible, Christianity, civilization, the diffusion of light and knowledge, all prove that there has been none. But, on the contrary, whatever they have accomplished, up to this time, has been to this end – the equalization of the condition of the human race. God has provided enough for the happiness and comfort of all his creatures; but man, in the love of power, the vanity of ambition, and the selfishness of his heart, has wrested these blessings from their legitimate channel, has perverted the healthful flow of human sympathy and feeling, and made the acquisition of these blessings a contest, which should have been but a healthful and free-will offering.

The Agrarian proposition, "to divide," and then divide again, when the shares become unequal, ridiculous as it may seem, involves no absurdity in fact. Do we not divide, and divide again? It is no free-will offering, it is true; but it is done, nevertheless, however imperfectly and unwillingly the task may be performed. How much better, how much more manly and dignified would it be to step forth and meet the ease in a proper, philanthropic, Christian spirit, and save poor humanity from the weight of crime 'that presses it down continually, than to suffer the same thing by murders, robberies, thefts, forgeries, over-reaching, swindling, false pretences, bad faith, broken promises, inabilities, misfortunes, accidents, almshouses, hospitals, prisons, guardians, bolts and bars, taxes, &c. &c.! Do we not divide? Now we affirm, that whatever may be the intermediate stages of error and crime, nearly the whole catalogue of man's transgressions has its origin in absolute want or poverty; and the amount thus levied on the community, is more than enough to procure a home and the means of comfort for every poor man in the land, ten times over.

The plan, then, which we would pursue, is, therefore, nothing new, but a different way of doing the same thing. That it is practicable, the progress of civilization abundantly proves. We will not say that it could be put at once into successful operation, even if those who have it in their power to do so were ready and willing to perform their part. There are the vile and corrupt among us, whom no human kindness and sympathy could subdue and control. A few years, however, would suffice to sweep them off; and with due regard to the personal comfort, the moral and intellectual development of the rising generation, every vestige of the rude and barbarous would soon disappear.

If any suppose that a plan of this kind would encourage idleness, we can only say that they take a very limited and superficial view of human nature. Men are not poor because they will not labor. They are poor because others reap the reward of their labor. Heaven knows, they labor long and hard without the hope scarcely of any other destiny through life; and if by it they can procure a hare subsistence, they endure their lot with patience and resignation; to be taunted, perhaps, by those who revel upon their earnings, with a want of economy as the cause of their fate. Give men the means, and a prospect of comfort and independence, and, our word for it, the energy will not be wanting. If you would make men lazy, idle, and inefficient – slaves – deal out to them a mere pittance, day by day. If you would make them active and energetic, give them the means of profiting by their industry; lead them up, and show them the promised land, and they will go over and possess it.

If this plan had merely in view the physical improvement of the human race, it would be of but little consequence whether it succeeded or not. But the object to be attained is. higher and nobler in its aim. It contemplates securing, through the happy condition here, the eternal welfare of millions and millions yet unborn.

Blood, wisdom, and wealth have all been spent in vain in the establishment of our institutions, unless we have learned that with bad citizens we cannot have a good government; and with good citizens we cannot have a bad government. It is, therefore, the policy, as well as the duty, of every Christian and philanthropist – indeed, of every good citizen – to put forth his energies for the improvement of the physical condition of the human race. To accomplish anything worth the effort, we must start here; this point gained, and all the rest is of easy acquisition. General laws and regulations, however salutary, will not reach the case; they seldom exert more than a negative influence, The good to be accomplished must be positive, special, and personal, that it may be useful and lasting.

To the Church or the State, the life of one individual, or a thousand, is comparatively nothing. Thousands are born, and thousands die, without disturbing in the least the organization of these institutions. Even society feels only now and then a momentary shock at the sudden demise of one of its prominent members. The little home-circle is here and there broken, as a leaf falls on the placid bosom of the water, causing a slight ripple upon its surface only; while the great stream of life flows on. Yet, notwithstanding all this heedlessness and unconcern, life and death are personal events of the most stupendous interest to every individual. Life, to' each one, is the creation of the visible universe – death, the expiring throe of its dissolution. Life, the incubation of an immortal spirit – death, the dawn of its existence in eternity. Both are events over which no one has any control. Life is a boon unsought – death an inevitable decree. It is ours to make the former virtuous and happy, that the latter may be tranquil and full of hope.

Godey's Lady's Book is brought to you by

Your Comments Welcomed! Copyright © 1996 EHP