How to Get on in the World by Alfred Rochefort Calhoun (if you give a mouse a cookie read aloud TXT) 📖

embarrassment in money matters produces poignant distress of mind, utter incapacity for work, and constantly recurring humiliations. The written advice which he gave to a youth when entering the navy was as follows: "Never purchase any enjoyment if it cannot be procured without borrowing of others. Never borrow money; it is degrading. I do not say never lend, but never lend if by lending you render yourself unable to pay what you owe; but under any circumstances never borrow." Fichte, the poor student, refused to accept even presents from his still poorer parents.

Dr. Johnson held that early debt is ruin. His words on the subject are weighty, and worthy of being held in remembrance. "Do not," said he, "accustom yourself to consider debt only as an inconvenience; you will find it a calamity. Poverty takes away so many means of doing good, and produces so much inability to resist evil, both natural and moral, that it is by all virtuous means to be avoided. . . . Let it be your first care, then, not to be in any man's debt. Resolve not to be poor; whatever you have, spend less. Poverty is a great enemy to human happiness; it certainly destroys liberty, and makes some virtues impracticable and others extremely difficult. Frugality is not only the basis of quiet, but of beneficence. No man can help others that wants help himself; we must have enough before we have to spare."

It is the bounden duty of every man to look his affairs in the face, and to keep an account of his incomings and outgoings in money matters. The exercise of a little simple arithmetic in this way will be found of great value. Prudence requires that we shall pitch our scale of living a degree below our means, rather than up to them. But this can only be done by carrying out faithfully a plan of living by which both ends may be made to meet. John Locke strongly advised this course: "Nothing," said he, "is likelier to keep a man within compass than having constantly before his eyes the state of his affairs in a regular course of account." The Duke of Wellington kept an accurate detailed account of all the moneys received and expended by him. "I make a point," said he to Mr. Gleig, "of paying my own bills, and I advise every one to do the same; formerly I used to trust a confidential servant to pay them, but I was cured of that folly by receiving one morning, to my great surprise, duns of a year or two's standing. The fellow had speculated with my money, and left my bills unpaid." Talking of debt, his remark was, "It makes a slave of a man. I have often known what it was to be in want of money, but I never got into debt." Washington was as particular as Wellington was, in matters of business detail; and it is a remarkable fact, that he did not disdain to scrutinize the smallest outgoings of his household— determined as he was to live honestly within his means—even when holding the high office of President of the United States.

There is a dreadful ambition abroad for being "genteel." We keep up appearances, too often at the expense of honesty; and though we may not be rich yet we must seem to be so. We must be "respectable," though only in the meanest sense—in mere vulgar outward show. We have not the courage to go patiently onward in the condition of life in which it has pleased God to call us; but must needs live in some fashionable state to which we ridiculously please to call ourselves, and to gratify the vanity of that unsubstantial genteel world of which we form a part. There is a constant struggle and pressure for front streets in the social amphitheatre; in the midst of which all noble self-denying resolve is trodden down, and many fine natures are inevitably crushed to death. What waste, what misery, what bankruptcy come from all this ambition to dazzle others with the glare of apparent worldly success, we need not describe.

The young man, as he passes through life, advances through a long line of tempters ranged on either side of him; and the inevitable effect of yielding is degradation in a greater or a less degree. Contact with them tends insensibly to draw away from him some portion of the divine electric element with which his nature is charged; and his only mode of resisting them is to utter and act out his "No" manfully and resolutely. He must decide at once, not waiting to deliberate and balance reasons; for the youth, like "the woman who deliberates, is lost." Many deliberate, without deciding; but "not to resolve, is to resolve." A perfect knowledge of man is in the prayer, "Lead us not into temptation." But temptation will come to try the young man's strength; and once yielded to, the power to resist grows weaker and weaker. Yield once, and an element of virtue has gone. Resist manfully, and the first decision will give strength for life; repeated it will become a habit. It is in the outworks of the habits formed in early life that the real strength of the defense must lie; for it has been wisely ordained that the machinery of moral existence should be carried on principally through the medium of the habits, so as to save the wear and tear of the great principles within. It is good habits which insinuate themselves into the thousand inconsiderable acts of life, that really constitute by far the greater part of man's moral conduct.

Many popular books have been written for the purpose of communicating to the public the grand secret of making money. But there is no secret whatever about it, as the proverbs of every nation abundantly testify. "Take care of the pennies and the pounds will take care of themselves." "Diligence is the mother of good luck." "No pains, no gains." "No sweat, no sweet." "Work and thou shalt have." "The world is his who has patience and industry." "Better go to bed supperless than rise in debt." Such are specimens of the proverbial philosophy, embodying the hoarded experience of many generations, as to the best means of thriving in the world. They were current in people's mouths long before books were invented; and like other popular proverbs they were the first codes of popular morals. Moreover, they have stood the test of time, and the experience of every day still bears witness to their accuracy, force, and soundness. The Proverbs of Solomon are full of wisdom as to the force of industry, and the use and abuse of money: "He that is slothful in work is brother to him that is a great waster." "Go to the ant, thou sluggard; consider her ways, and be wise." Poverty, says the preacher, shall come upon the idler, "as one that traveleth, and want as an armed man;" but of the industrious and upright, "the hand of the diligent maketh rich." "the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags." "Seest thou a man diligent in his business? he shall stand before kings." But above all, "It is better to get wisdom than gold; for wisdom is better than rubies, and all the things that may be desired are not to be compared to it."

Simple industry and thrift will go far toward making any person of ordinary working faculty comparatively independent in his means. Even a working man may be so, provided he will carefully husband his resources, and watch the little outlets of useless expenditure. A penny is a very small matter, yet the comfort of thousands of families depends upon the proper spending and saving of pennies. If a man allows the little pennies, the results of his hard work, to slip out of his fingers—some to the beer-shop, some this way and some that—he will find that his life is little raised above one of mere animal drudgery. On the other hand, if he take care of the pennies— putting some weekly into a benefit society or an insurance fund, others into a savings' bank, and confiding the rest to his wife to be carefully laid out, with a view to the comfortable maintenance and education of his family—he will soon find that this attention to small matters will abundantly repay him, in increasing means, growing comfort at home, and a mind comparatively free from fears as to the future. And if a working man have high ambition and possess richness in spirit—a kind of wealth which far transcends all mere worldly possessions—he may not help himself, but be a profitable helper of others in his path through life.

While credit is the soul of trade, improperly used it is the death of business. No man should run into debt for a luxury, and every prudent man will have money in his purse for life's necessities. Remember, the man who is in debt without seeing his way out is a slave. Speaking of this Jacob Abbott says:

"There is, perhaps, nothing which so grinds the human soul, and produces such an insupportable burden of wretchedness and despondency, as pecuniary pressure. Nothing more frequently drives men to suicide; and there is, perhaps, no danger to which men in an active and enterprising community are more exposed. Almost all are eagerly reaching forward to a station in life a little above what they can well afford, or struggling to do a business a little more extensive than they have capital or steady credit for; and thus they keep, all through life, just above their means—and just above, no matter by how small an excess, is inevitable misery.

"Be sure, then, if your aim is happiness, to bring down, at all hazards, your style of living, and your responsibilities of business, to such a point that you shall easily be able to reach it. Do this, I say, at all hazards. If you cannot have money enough for your purpose in a house with two rooms, take a house with one. It is your only chance for happiness. For there is such a thing as happiness in a single room, with plain furniture and simple fare; but there is no such thing as happiness with responsibilities which cannot be met, and debts increasing without any prospect of their discharge."

"After I had earned my first thousand dollars by the hardest kind of work," said Commodore Vanderbilt, "I felt richer and happier than when I had my first million. I was out of debt, every dollar was honestly mine, and I saw my way to success."

CHAPTER XXII A SOUND MIND IN A SOUND BODY.

Gibons, the historian, says: "Every person has two educations—one which he receives from others, and one, the most important, which he gives to himself."

"The best part of every man's education," said Sir Walter Scott, "is that which he gives to himself." The late Sir Benjamin Brodie delighted to remember this saying, and he used to congratulate himself on the fact that professionally he was self-taught. But this is necessarily the case with all men who have acquired distinction in letters, science, or art. The education received at school or college is but a beginning, and is valuable mainly inasmuch as it trains the mind and habituates it to continuous application and study. That which is put into us by others is always far less ours than that which we acquire by our own diligent and persevering effort. Knowledge conquered by labor becomes a possession—a property entirely our own. A greater vividness and permanency of impression is secured; and facts thus acquired become registered in the mind in a way that mere imparted information can never effect. This kind of self-culture also calls forth power and cultivates strength. The solution of one problem helps the mastery of another; and thus knowledge is carried into faculty. Our own active effort is the essential thing; and no facilities, no books, no teachers, no amount of lessons learnt by rote, will enable us to dispense with it.

The best teachers have been the readiest to recognize the importance of self-culture, and of stimulating the student to acquire knowledge by the active exercise of his own faculties. They have relied more upon training than upon telling, and sought to make their pupils themselves active parties to the work in which they were engaged; thus making teaching something far higher than the mere passive reception of the scraps and details of knowledge. This was the spirit in which the great Dr. Arnold worked; he strove to teach his pupils to rely upon themselves, and develop their powers by their own active efforts, himself merely guiding, directing, stimulating, and encouraging them. "I would far rather," he said, "send a boy to Van Diemen's Laud, where he must work