Part 4 (1/2)
It is surprising how weak women, in the spirit of religious sacrifice, accomplish what seems almost the impossible and actually live healthier lives after they have given up everything and there is nothing more for them to dread. We have all heard of the story of Father Damien who so bravely went to Molokai in order to care for the lepers, but how many know that religious women have offered themselves for similar purposes, and not only at Molokai but at Tracadie in Canada and in {72} Louisiana have given themselves up for life to the care of lepers? I know from records that some of these women, after having made the supreme sacrifice, were actually better in health living among the lepers than they had been when apparently living under much more favorable circ.u.mstances in their city homes. Some of them have lived to be very old, and none of them have contracted the disease. The story of such a striking personal sacrifice as that of Father Damien among the lepers at Molokai, crowned by years of suffering and death, attracts sensational attention, but it must not be forgotten that he is only one of many who have given up all in similar spirit. There were many like him, though utterly unknown to the world, who in China, in distant India, in Central Africa, or among the Indians in our own country, have sacrificed everything that the world deems most satisfying just to give themselves to the care of their savage brothers. I shall never forget dropping off years ago one day in the West at the then little station of Missoula in Montana to meet an old teacher of mine who had been famous for his knowledge of Greek and of the Aristotelian philosophy and who was then engaged in taking care of Indians, where none of these special intellectual acquirements were of any service, but where his hearty good cheer made him the best of missionaries. He had made his sacrifice; he said there were plenty of others who could do the teaching of Greek and philosophy, and he felt the call to do something for others who needed his personal services. He was in better health than he had been in years and in better spirits, and there was a look about him which indicated that some of the hundred-fold promised to those who give to the Lord was already coming back to him.
{73}
Many a man and woman in this country and in England has been lifted out of the depths, even out of the very ”slough of despond” where dreads abound and a healthy mind in a healthy body is almost impossible of attainment, by reading about the work of Doctor Wilfred Grenfell, who has so n.o.bly given himself and his professional services to the care of the poor fishermen on the Labrador coast. Their sufferings are often so severe as to be almost unbearable, especially during the winter time, and yet they cling to their little homes on the rugged coast, ready to bear through successive winters the vicissitudes of a climate and the bitter struggle for existence which seem almost beyond the endurance of human nature and where they need so much the sympathy and kindliness which have been extended to them by Doctor Grenfell. Any one who has come in contact with him personally learns that this spirit of sacrifice so finely exemplified and exercised to high achievement has made him a charmingly sympathetic man whom everybody who comes to know is sure to like, and who exhibits the best traits of the race in some of their highest forms of expression. Withal he is a very practical, common-sense individual grafted on the lofty idealist. His sacrifices have done him good, and the example of them has stimulated and helped an immense number of other people besides the special objects of his devotion on the Labrador coast.
What marvelous examples men can give in this way, examples which fairly quicken life in other and weaker brethren and set them at their tasks whole-heartedly to accomplish whatever they can when otherwise they would have been discouraged and downcast and apt to find excuses in poor health or weakness, is well ill.u.s.trated {74} by Doctor Grenfell's life and also by that of many others in our own day. I count it as one of the privileges of life to have been a close friend for some precious years of the man of whom one of those who came in contact with him has told the story which I shall quote. His example was all the more striking because it had for background that flagrant exhibition of the selfishness of men which a rush to new gold fields always presents. He was engaged in quite a different quest that for him seemed much more important, and he went on with his work in the midst of the excitement as calmly as if men all around him were not exhausting all their natural powers to the limit for a fancied prize which they were sure would make them happy.
”All of us can remember the mad rush for gold to the Klond.y.k.e, out on the northern edge of the world. Nature has pushed her ice barriers far to the south of it and fringed them for leagues with impenetrable forest and towering mountain and treacherous river, as though to guard her treasure. Men, lured by the golden gleams, essayed to break through. In tens of thousands they plunged into the unknown wilderness, pus.h.i.+ng in frenzied haste through forest and canon and river.
”By thousands they fell and died, and but a remnant crept out on the deadly Yukon plain, every step on which was a fight for life.
”Some of the first of these hardy adventurers were making their way across the frozen Alaskan waste when they saw ahead something moving that stood out black against the blinding white of the snow.
Stumbling through snowdrifts, waist-deep in ice hollows, jumping treacherous creva.s.ses, they pushed on, and the dark spot gradually took shape. It was a loaded dog-sledge, and {75} in front, hauling laboriously, were a man and a dog. He was alone, and they stared in wonder at him, as if to ask what manner of man was this, so contentedly traveling in this land of dreadful silence,--a land that seemed to be the tomb of all living things that ventured into it. He gave them cheery greeting as they pa.s.sed by, stopping not, for here the race was to the swift and strong, and wished them good fortune.
Their guide knew him, and they learned with astonishment that it was not love of gold that had made him risk his life on that frozen tundra. That gray-haired man with the kindly face, buffeted by the icy wind that cut like a whiplash, and bent low under the sledge rope, was the best-known man in the Klond.y.k.e. His sledge was loaded with medicine and food for poor sick miners, 'his boys', as he called them, whom he kindly cared for in a hospital that with his own hands he had helped to build in the town in the valley of gold.
They saw him next day, as he came down the street, still harnessed to the sledge; they saw the crowds that rushed from the canvas buildings on either side and pressed forward to shake his hand, and laughingly take the sledge from him, and swing along the street, filling it from side to side, to where at the far end stood his hospital; they saw him enter, and when they heard the shout of joy that burst forth from the inmates, at the sight of the only man that stood between them and death, tears sprang to their eyes, and they too pressed forward to exchange a word with and press the hand of a hero. Too soon there came a day when the axe and the sledge rope fell from the once strong hands, and he lay, dead, among the boys whom he loved. They buried him In the frozen earth between his hospital and his church.”
The making of sacrifices for religious motives, that is, {76} from a religious sense of duty, is often followed by some of the most satisfying rewards of life. Physicians frequently have this brought home to them when they encounter people who, because of unwillingness to make what seemed to be sacrifices in their earlier years, have to go through some rather serious conditions later on in life. The woman who, having had opportunities to marry, has refused them because she fears the cares of family life and dreads the dangers of maternity, will very often suffer ever so much more during the years of involution and obsolescence in the second half of life as the result of the loneliness that will come to her and the lack of any heart interest in life which will leave her without the resources and satisfaction which come to the woman whose children are around her and whose grandchildren bless her. The man who has remained a bachelor will very often, unless, perhaps, some of his brothers and sisters have married and taken the trouble and had the joy of raising children, be even more pitiable in his solitary old age. This may not seem to mean much for health and happiness, and there may appear more sentimentality than reality in it, but the statistics of suicide and insanity among the unmarried, which are ever so much higher than among the married, demonstrate how much of hopeless discouragement and mental discomfort comes to those who have given no hostages to fortune and no pledges for the future, by the sacrifice of some of the pa.s.sing pleasures and selfish satisfactions of youth.
Nearly the same thing is true of the married folk who have only a child or two in the family. The children are almost inevitably spoiled. A careful study of the single child in the family has shown very clearly how nervous and selfish the solitary child is likely to be and how {77} much unhappiness the mother prepares for her child by refusing to give it the normal companions.h.i.+p of brothers and sisters.
The real kindergarten of life should be the family of five [Footnote 4] or six children raised together and learning to bear with each other and yield to each other and take care of each other as the highest kind of training in unselfishness. Even when there are two children in the family, especially if these are of opposite s.e.xes, the boy and girl are likely to grow up with entirely wrong notions as regards their importance in life. The whole household is centered around them, and they learn how to impose on father and mother. Nearly always the parents prepare unhappiness for themselves as well as their children, though there is usually the excuse that they will be better able to provide for fewer children, afford them a better education, and bring them up so as to secure for them more opportunities in life.
[Footnote 4: Dr. Karl Pearson, of London, the well-known authority on eugenics, has investigated rather carefully the health of children in large and small families, and has demonstrated that children are healthiest when there are five to eight children in the family. On the average, first and second children are not as healthy as those who come later in the family, and those who are in the best condition physically and mentally for life come after the fourth.
The early children in the family are more liable to epilepsy and certain serious nervous diseases, and are often of unstable nervous equilibrium, while the later children are more gifted and are likely to live longer.]
The sacrifices of social pleasures and of pa.s.sing ease and comfort in order to bear and raise four or more children in the family are, as a rule of nature, amply rewarded in the health and strength of both the children and the mother. In my book on ”Health through Will Power”, in the chapter on Feminine Ills and the Will, I have pointed out that in spite of the tradition which a.s.sumes that a woman's health is hurt if she has more than {78} two or three children, the women of the older time, when families were larger, were healthier on the average than they are now, in spite of all the progress that medicine and surgery have since made in relieving serious ills. Above all, it was typically the mother of numerous children who lived long and in good health to be a blessing to those around her, and not the old maids or the childless wives, for longevity is not a special trait of these latter cla.s.ses of women. The modern dread of deterioration of vitality as the result of frequent child-bearing is quite without foundation in the realities of human experience. Some rather carefully made statistics demonstrate that the old tradition in the matter is not merely an impression but a veritable truth as to human nature's reaction to a great natural call. While the mothers of large families born in the slums, with all the handicaps of poverty as well as hard work against them, die on the average much younger than the generality of women in the population, careful study of the admirable vital statistics of New South Wales shows that the mothers who lived longest were those who under reasonably good conditions bore from five to seven children.
Here in America, a study of more favored families shows that the healthiest children come from the large families, and it is in the small families particularly that the delicate, neurotic and generally weakly children are found. Alexander Graham Bell, in his investigation of the Hyde family here in America, discovered that the greatest longevity occurred in the families of ten or more children. So far from mothers being exhausted by the number of children that were born, and thus endowing their children with less vitality than if they had fewer children, it was to the numerous offspring that the highest vitality {79} and physical fitness were given. One special consequence of these is longevity.
The spirit of sacrifice brings its own reward. The realization from a religious standpoint that it is better to give than to receive is one of the greatest blessings that a man can have. Nothing is so disturbing to health and happiness--and real happiness always reacts on health--as selfishness, the contradiction of the spirit of sacrifice. All the great writers on the spiritual life have emphasized the fact that nervousness is at bottom selfishness. Conceit is the root of a great deal of unhappiness and consequent disturbance of the health of mind and body.
{80}
CHAPTER IV
CHARITY
Charity is usually looked upon as a cure for social, not personal ills. Its activities, while recognized as supremely effective in fostering the health of people who have to live on inadequate means, are not ordinarily considered as reacting to benefit the health of the individual who practices the virtue. Any such outlook is, however, very partial. Religion has always taught that the benefiting of others invariably served to bring down blessings on those who took up the precious duty of helpfulness, blessings which are not reserved merely for the hereafter, but are felt also in this world, which affect not only the spirit but the mind of man. ”Blessed are the merciful, for they shall obtain mercy” are the words of the Sermon on the Mount, and it must not be forgotten that that dear old-fas.h.i.+oned word, mercy, which is so often limited to forgiveness in our day, meant in the old time acts of benevolence--”works of mercy”, as they were called--and in Luke it is stated that the ”neighbor unto him that fell among thieves” was ”he that showed mercy on him.”
The personal satisfaction which comes from the performance of these works of mercy represents one of the most active factors that we have for good health and especially for the creation of that background of contentment with life on which good health is commonly {81} developed.
The merciful garner some of their reward here in the shape of a less troubled life, so far at least as their own worries might be sources of trouble, and a fuller, heartier existence in the consciousness of helpfulness for others. The words encouragement, discouragement, in Saxon English heartening and disheartening, putting heart into or taking heart out of people, have a literal physical as well as metaphysical significance that all physicians have come to appreciate rather thoroughly.
Charity is a cure not only for the ills of the social body, but it is also an extremely valuable remedy for the personal ills of those who devote themselves to doing their duty towards others. Vincent de Paul, that great organizer of charity, or as we would call his work in our time, social service--for during and after the great wars in France in the early seventeenth century he organized relief for literally thousands of people in the war zone and afterwards continued his great social work, which was quite as much needed then as our post-war work is now, in the large cities and towns of France--once used an expression in this regard that deserves to be repeated here because it emphasizes this reactionary effect of charity which means so much for health. Vincent said that ”Unless the charity we do does as much good for the doer as it does for the one for whom it is done, there is something wrong with the charity.” Here is a phase of charity that has been forgotten only too often in the modern time. It emphasizes the fact that the most important remedy for that very serious affection _taedium vitae_, that sense of the unsatisfactoriness of life which comes to everybody at some time or other, is the doing of things for other people with a whole-hearted feeling of helpfulness.
{82}
It has been suggested that the doing of good for others, with all the good effects which flow from it for the active partic.i.p.ants, may very well be accomplished without any appeal to religion, and that sympathy alone suffices as a foundation. Sir W. Thistleton-Dyer, in reviewing Huxley's position in this matter in a critique of Clodd's ”Life of Huxley”, suggests that the mystery would still remain as to how the sympathy is to be infused. He adds: ”My experience of human nature inclines me to think that it requires a more powerful appeal to the imagination than is afforded by a mere academic council of perfection of this sort.” As a matter of fact Altruism, as it has been called, is a very different thing from charity in its effect upon the doer. The deep feeling of the brotherhood of man and the fatherhood of G.o.d with which true charity is a.s.sociated makes a profoundly impressive suggestion, with a favorable emotional tendency which serves to give almost as a rule and quite naturally a sense of well-being. The practice of charity from religious motives becomes, then, a very different thing from any mere feeling of sympathy with others founded, as it is so likely to be, on the selfish feeling of how painful it would be for us to be in like case, or tinged at least with the consciousness of condescension toward those below us which vitiates most of the good motives of doing for others on any human grounds.
For those who feel that the new Altruism may fully replace the old charity, and that people can derive just as much good from the stirring of their sympathies from merely humanitarian motives as they can from religious love of their neighbor, President Schurman of Cornell said some things that are very interesting: