Many other avenues for the wise expenditure of surplus wealth might be indicated. I enumerate but a few—a very few—of the many fields which are open, and only these in which great or considerable sums can be judiciously used. It is not the privilege, however, of millionaires alone to work for or aid measures which are certain to benefit the community. Every one who has but a small surplus above his moderate wants may share this privilege with his richer brothers, and those without surplus can give at least part of their time, which is usually as important as funds, and often more so. Some day, perhaps, with your permission, I will endeavor to point out some fields and modes in which these may perform well their part as trustees of wealth, or leisure, according to the measure of their respective fortunes.
It is not expected, neither is it desirable, that there should be a general concurrence as to the best possible use of surplus wealth. For different men and different localities there are different uses. What commends itself more highly to the judgment of the administrator is the best use for him, for his heart should be in the work. It is as important in administering wealth as it is in any other branch of a man's work that he should be enthusiastically devoted to it and feel that in the field selected his work lies.
Besides this, there is room and need for all kinds of wise benefactions for the common weal. The man who builds a university, library, or laboratory performs no more useful work than he who elects to devote himself and his surplus means to the adornment of a park, the gathering together of a collection of pictures for the public, or the building of a memorial arch. These are all true laborers in the vineyard. The only point required by the “Gospel of Wealth” is that the surplus which accrues from time to time in the hands of man should be administered by him in his own lifetime for that purpose which is seen by him, as trustee, to be best for the good of the people. To leave at death what he cannot take away, and place upon others the burden of the work which it was his own duty to perform, is to do nothing worthy. This requires no sacrifice, nor any sense of duty to his fellows.
Time was when the words concerning the rich man entering heaven were regarded as a hard saying. Today, when all questions are probed to the bottom and the standards of faith received the most liberal interpretations, the startling verse has been relegated to the rear, to await the next kindly revision as one of those things which cannot be quite understood, but which meanwhile—it is carefully to be observed—are not to be understood literally. But is it so very improbable that the next stage of thought is not to restore the doctrine in all its pristine purity and force, as being in perfect harmony with sound ideas upon the subject of wealth and poverty, the rich and the poor, and the contrasts everywhere seen and deplored? In Christ's day, it is evident, reformers were against the wealthy. It is none the less evident that we are fast recurring to that position to-day; and there will be nothing to surprise the student of sociological development if society should soon approve the text which has caused so much anxiety: “It is easier for a camel to enter the eye of a needle than for a rich man to enter the Kingdom of Heaven.” Even if the needle were the small casement at the gates, the words betoken serious difficulty for the rich. It will be but a step for the theologian to take from the doctrine that he who dies rich dies disgraced to that which brings upon the man punishment or deprivation hereafter.
The “Gospel of Wealth” but echoes Christ's words. It calls upon the millionaire to sell all that he hath and give it in the highest and best form to the poor, by administering his estate himself for the good of his fellows, before he is called upon to lie down and rest upon the bosom of Mother Earth. So doing, he will approach his end no longer the ignoble hoarder of useless millions, poor, very poor indeed, in money, but rich, very rich, twenty times a millionaire still, in the affection, gratitude and admiration of his fellow-men, and—sweeter far—soothed and sustained by the still small voice within, which, whispering, tells him that, because he has lived, perhaps one small part of the great world has been bettered just a little. This much is sure: against such riches as these no bar will be found at the gates of Paradise.
THE IDEA OF A POPULAR LIBRARY
The following seven papers give some fundamental ideas on the functions of popular libraries. They are arranged in chronological order, and, so grouped, span the gap between 1851 and 1906, considerably more than half a century. The first is interesting as presenting a discussion at the inception of our first great public library, that of the city of Boston, quoted from “The Life, Letters and Journals of George Ticknor” (Boston, 1909). Ticknor's idea of a popular library, given in a letter to Edward Everett, is followed by Everett's answer. Some of the editor's comments precede and conclude. Those interested may read on, in Chapter XV, Vol. II of the “Life,” and get a further idea of Ticknor's zeal in promoting the Boston library and his interest in making it as popular as possible, in distinction to the idea of a library solely for scholars, upheld by John Jacob Astor, in his New York gift of three years previous, which Everett rather favored.
George Ticknor was born in Boston, Aug. 1, 1791 and graduated at Dartmouth in 1807. He was admitted to the bar in 1813 but devoted his life chiefly to teaching and to literature, serving as professor in Harvard in 1819-35. He died in Boston, Jan. 26, 1871. A sketch of Everett appears on page 127 of this volume.
The endowment of a great library in New York, given by Mr. John Jacob Astor, at his death, in 1848, was much talked about; and men of forecast began to say openly that, unless something of a like character were done in Boston, the scientific and literary culture of this part of the country would follow trade and capital to the metropolis, which was thus taking the lead. Still, nothing effectual was done. Among the persons with whom Mr. Ticknor had, of late years, most frequently talked of the matter, Dr. Channing was dead, Mr. Abbott Lawrence had become Minister to England, and Mr. Jonathan Phillips was growing too infirm to take part in public affairs. The subject, however, kept its hold on Mr. Ticknor's mind.
His idea was that which he felt lay at the foundation of all our public institutions, namely, that in order to form and maintain our character as a great nation, the mass of the people must be intelligent enough to manage their own government with wisdom; and he came, though not at once, to the conclusion that a very free use of books, furnished by an institution supported at the expense of the community, would be one of the effective means for obtaining this result of general culture.
He had reached this conclusion before he saw any probability of its being practically carried out, as is proved by the following letter, which he wrote to Mr. Everett, in the summer of 1851. A few months before this date Mr. Everett had presented to the city—after offering it in vain more than once—a collection of about a thousand volumes of Public Documents, and books of similar character, accompanied by a letter, urging the establishment of a public library.
To Hon. Edward Everett.
Bellows Falls, Vermont, July 14, 1851.
My dear Everett,—I have seen with much gratification from time to time, within the last