LETTER XII.

ASSOCIATIONS PRODUCTIVE OF SELFISHNESS AND

PRIDE.

Love of Wealth: how inspired.-Effects of the love of wealth upon individuals and society.-Advantages of keeping this desire in subjection.-Observations

Ir is observed by the judicious author of the Elements of the Philosophy of the Human Mind, that of the various objects of our pursuit in life, hardly any one of them is appreciated by any two men in the same manner; and that frequently what one man considers as essential to his happiness, is regarded with indifference or dislike by another. "Of these differences of opinion," he continues, "much is, no doubt, to be ascribed to a diversity of constitution, which renders a particular employment of the intellectual or active powers agreeable to one man, which is not equally so to another. But much is likewise to be ascribed to the effect of association; which prior to any experience of human life, connects pleasing ideas and pleasing feelings with different objects in the minds of different persons. Again; That the casual associations which the mind forms in childhood, and in early youth, are frequently a source of inconvenience and of misconduct, is sufficiently obvious; but that this tendency in our nature increases, upon the whole, the sum of human enjoyment, appears to me to be indisputable; and the instances in which it misleads us from our duty and our happiness, only prove to what import

ant ends it might be subservient, if it were kept under proper regulation."

In order to ascertain what the associations are which thus mislead us from our duty and our happiness, it will be necessary to examine, as well as we are able, into the nature of the common objects of pursuit; those objects which we most eagerly desire and most highly prize, and the enjoyment of which, consequently, excites the greatest degree of self-complacency.

The first that occur to our consideration, are wealth, power, and glory. Mr. Stewart says, "It is on account of the enjoyments which it enables us to purchase, that money is originally desired; and that in process of time, by means of the agreeable impressions associated with it, it comes to be desired for its own sake; and even continues to be an object of our pursuit, long after we have lost all relish for those enjoyments which it enables us to command." I pay due deference to such authority; but must confess, that it appears to me, that by means of the agreeable impressions associated with it, wealth becomes a desirable object to the mind, long before any distinct notions are formed of the enjoyments which it enables us to purchase.

Of the various objects with which children are surrounded, those would naturally appear the most valuable which were the most useful, or which contributed in the greatest degree to their amusement. Nor is it easy to make children who have been brought up with simplicity, comprehend why a thing of little or no use is to be valued on account of what it cost. This adventitious value is, however, learned by imitation. Children see such things esteemed by those around them, and learn to pique themselves upon the possession of that which they are

told is beyond the purchase of the vulgar; and thus, at a period of life when a field-flower or a mountain-daisy would appear more valuable than a diamond to unsophisticated nature, do they learn an undue estimation for whatever distinguishes that rank which they behold the universal object of deference and respect.

The pity they are taught to bestow upon the poor, seldom inspires children with benevolence; because they are forced by early association to contemn poverty, and to consider it as a mark of inferiority, a specific distinction, in considering which, all idea of a common nature is lost.

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Thus are the ideas of poverty and meanness, wealth and respectability, linked together from the cradle, and become inseparable. Where there is much cultivation of mind, the association will no doubt be in some degree counteracted; but even in cultivated minds we frequently find a value given to wealth, on account of the ideas of honour with which it is associated, infinitely superior to that which would have been produced, merely by considering it as a means of procuring certain gratifications.

These gratifications may be in themselves really despised, by many a mind which is yet destitute of sufficient strength to bear being thought incapable of procuring them. And here I can appeal to all England for the truth of what I have advanced, as every individual who has had the opportunity of observation, must willingly acknowledge, that the exposure of income by a late tax has been the occasion of infinitely more distress to the feelings than any pecuniary deprivation could have produced. Who can, without pity, behold the veil which pride had thrown over penury, thus rudely torn? To those

who have been accustomed to connect the ideas of poverty and disgrace, the injury is intolerable; while the self-complacency with which their former equals talk of their thousands upon record aggravates the wound! Alas, how many of my sister spinsters might have been saved the pang of anguish upon this occasion, had the ideas of worth and wealth been from infancy kept separate and unconnected in their minds !

The respect paid to riches has been a theme of complaint with moralists of all ages. Even in the days of Homer,

"Want was the scorn of every wealthy fool,

And wit in rags was turned to ridicule."*

The son of Sirach, who, like Homer, drew his observations upon human nature not from books but men, has made many apposite remarks upon the same subject.

:

"When a rich man falleth he hath many helpers; he speaketh things not to be spoken, and yet men justify him the poor man slipt, and they rebuked him; he spake wisely, and could have no place. When a rich man speaketh, every man holdeth his tongue; and lo! what he saith they extol it to the clouds! But if the poor man speaks, they say, what fellow is this ?" "Gold hath been the ruin of many; it is a stumbling-block to every one that sacrificeth unto it, and every fool shall be taken therewith. Blessed is the rich that is found without blemish, and hath not gone after gold.

* The effects of the association we deprecate, in producing overbearing insolence, accompanied by meanness and a deficiency in true spirit has never been more beautifully or more justly described, than in the characters of Penelope's suitors, as they are inimitably drawn by the immortal bard.-See Homer's Odyssey, p. 19.

16* VOL. I.

"Who is he?" The wise man emphatically asks, "Who hath been tried thereby, and found perfect? then let him glory."

It was doubtless in consequence of observing the evil tendency of this association, that the Spartan legislator banished wealth from the republic. So long as the spirit of his laws continued to operate, Lacedæmon flourished. No sooner did poverty cease to be respected, than she sunk into contempt. The virtue of Athens, nay even of Rome itself, will be found exactly proportionate to the degree in which this sentiment operated upon the minds of the people. No sooner did riches arrogate to itself that respect which belongs to superior and intrinsic merit only, than all the patriotic virtues languished, and high-souled excellence bade a long adieu to

man.

If we examine the basis of the virtues of Greece and Rome, in those eras of their different republics most renowned for virtue, we shall find it dependent on sentiments which it was reserved for the Gospel dispensation to perfect, and place in a superior light. The contempt for riches taught by Lycurgus, did not tend to annihilate pride, or to check presumption, or to soften the heart towards the unfortunate; it only taught the passions to flow in another channel. The love of liberty, that ennobling energy of our nature, which, when under proper regulations, (regulations taught by Christianity) is allied to the best affections of the human heart, was with them the source of pride, hatred, and cruelty. By our superior Lawgiver we are taught an indifference to riches, in common with all adventitious distinctions that are unconnected with the virtues of the heart and to place our affections upon those