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

aristocrats are successful men like Peter Cooper, who left the world better for having lived in it. We count among our aristocrats, patriots like Lincoln, and if his descendants emulate his noble example, they too will be ennobled by their countrymen. We reckon Lowell, Longfellow, Whittier, Holmes, Hawthorne, Elisha Howe and George W. Childs among our aristocrats. Andrew Carnegie deserves a place in the same list of American peers, as does Thomas A. Edison.

But after all the true title to nobility is implied in the words "gentleman" and "lady," and with these we need not fear comparison with all the world's titled nobles.

CHAPTER XXIV THE SUCCESSFUL MAN IS SELF-MADE.

The crown and glory of life is Character. It is the noblest possession of a man, constituting a rank in itself, and an estate in the general good-will; dignifying every station, and exalting every position in society. It exercises a greater power than wealth, and secures all the honor without the jealousies of fame. It carries with it an influence which always tells; for it is the result of proved honor, rectitude and consistency—qualities which, perhaps, more than any other, command the general confidence and respect of mankind.

Character is human nature in its best form It is moral order embodied in the individual. Men of character are not only the conscience of society, but in every well-governed state they are its best motive power; for it is moral qualities in the main which rule the world. Even in war, Napoleon said, the moral is to the physical as ten to one. The strength, the industry, and the civilization of nations—all depend upon individual character; and the very foundations of civil security rest upon it. Laws and institutions are but its outgrowth. In the just balance of nature individuals, nations and races, will obtain just so much as they deserve, and no more. And as effect finds its cause, so surely does quality of character amongst a people produce its befitting results.

Though a man have comparatively little culture, slender abilities, and but small wealth, yet, if his character be of sterling worth, he always commands an influence, whether it be in the workshop, the counting-house, the mart, or the senate. Canning wisely wrote in 1801, "My road must be through Character to Power; I will try no other course; and I am sanguine enough to believe that this course, though not perhaps the quickest, is the surest." You may admire men of intellect; but something more is necessary before you will trust them. This was strikingly illustrated in the career of Francis Horner—a man of whom Sydney Smith said that the Ten Commandments were stamped upon his countenance. "The valuable and peculiar light," says Lord Cockburn, "in which his history is calculated to inspire every right-minded youth, is this: He died at the age of thirty- eight; possessed of greater public influence than any other private man, and admired, beloved, trusted, and deplored by all, except the heartless or the base. Now let every young man ask—how was this attained? By rank? He was the son of an Edinburgh merchant. By wealth? Neither he, nor any of his relations, ever had a superfluous sixpence. By office? He held but one, and only for a few years, of no influence, and with very little pay. By talents? His were not splendid, and he had no genius. Cautious and slow, his only ambition was to be right. By eloquence? He spoke in calm, good taste, without any of the oratory that either terrifies or seduces. By any fascination of manner? His was only correct and agreeable. By what, then, was it? Merely by sense, industry, good principles, and a good heart—qualities which no well-constituted mind need ever despair of attaining. It was the force of his character that raised him; and this character not impressed upon him by nature, but formed, out of no peculiarly fine elements, by himself. There were many in the House of Commons of far greater ability and eloquence. But no one surpassed him in the combination of an adequate portion of these with moral worth. Horner was born to show what moderate powers, unaided by anything whatever except culture and goodness, may achieve, even when these powers are displayed amidst the competition and jealousy of public life."

Franklin attributed his success as a public man not to his talents or his powers of speaking—for these were but moderate—but to his known integrity of character. Hence, it was, he says, "that I had so much weight with my fellow-citizens. I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my point." Character creates confidence in men in high station as well as in humble life. It was said of the first Emperor Alexander of Russia, that his personal character was equivalent to a constitution. During the wars of the Fronde, Montaigne was the only man amongst the French gentry who kept his castle gates unbarred; and it was said of him, that his personal character was a better protection for him than a regiment of horse would have been.

That character is power, is true in a much higher sense than that knowledge is power. Mind without heart, intelligence without conduct, cleverness without goodness, are powers in their way, but they may be powers only for mischief. We may be instructed or amused by them; but it is sometimes as difficult to admire them as it would be to admire the dexterity of a pickpocket or the horsemanship of a highwayman.

Truthfulness, integrity, and goodness—qualities that hang not on any man's breath—form the essence of manly character, or, as one of our old writers has it, "that inbred loyalty unto Virtue which can serve her without a livery." He who possesses these qualities, united with strength of purpose, carries with him a power which is irresistible. He is strong to do good, strong to resist evil, and strong to bear up under difficulty and misfortune. When Stephen of Colonna fell into the hands of his base assailants, and they asked him in derision, "Where is now your fortress?" "Here," was his bold reply, placing his hand upon his heart. It is in misfortune that the character of the upright man shines forth with the greatest lustre; and when all else fails, he takes his stand upon his integrity and his courage.

The rules of conduct followed by Lord Erskine—a man of sterling independence of principle and scrupulous adherence to truth—are worthy of being engraven on every young man's heart. "It was a first command and counsel of my earliest youth," he said, "always to do what my conscience told me to be a duty, and to leave the consequence to God. I shall carry with me the memory, and I trust the practice, of this parental lesson to the grave. I have hitherto followed it, and I have no reason to complain that my obedience to it has been a temporal sacrifice. I have found it, on the contrary, the road to prosperity and wealth, and I shall point out the same path to my children for their pursuit."

Every man is bound to aim at the possession of a good character as one of the highest objects of life. The very effort to secure it by worthy means will furnish him with a motive of exertion; and his idea of manhood, in proportion as it is elevated, will steady and animate his motive. It is well to have a high standard of life, even though we may not be able altogether to realize it. "The youth," says Mr. Disraeli, "who does not look up will look down; and the spirit that does not soar is destined perhaps to grovel." George Herbert wisely writes:

"Pitch thy behavior low, thy projects high, So shall thou humble and magnanimous be. Sink not in spirit; who aimeth at the sky Shoots higher much that he that means a tree."

He who has a high standard of living and thinking will certainly do better than he who has none at all. "Pluck at a gown of gold," says the Scotch proverb, "and you may get a sleeve o't." Whoever tries for the highest results cannot fail to reach a point far in advance of that from which he started; and though the end attained may fall short of that proposed, still, the very effort to rise, of itself cannot fail to prove permanently beneficial.

There are many counterfeits of character, but the genuine article is difficult to be mistaken. Some, knowing its money value, would assume its disguise for the purpose of imposing upon the unwary. Colonel Charteris said to a man distinguished for his honesty, "I would give a thousand pounds for your good name." "Why?" "Because I could make ten thousand by it," was the knave's reply.

There is a truthfulness in action as well as in words, which is essential to uprightness of character. A man must really be what he seems or purposes to be. When an American gentleman wrote to Granville Sharp, that from respect for his great virtues he had named one of his sons after him, Sharp replied: "I must request you to teach him a favorite maxim of the family whose name you have given him—Always endeavor to be really what you would wish to appear. This maxim, as my father informed me, was carefully and humbly practiced by his father, whose sincerity, as a plain and honest man, thereby became the principal feature of his character, both in public and private life." Every man who respects himself, and values the respect of others, will carry out the maxim in act—doing honestly what he purposes to do—putting the highest character into his work, scrimping nothing, but priding himself upon his integrity and conscientiousness. Once Cromwell said to Bernard—a clever but somewhat unscrupulous lawyer, "I understand that you have lately been vastly wary in your conduct; do not be too confident of this: subtlety may deceive you, integrity never will." Men whose acts are at direct variance with their words, command no respect, and what they say has but little weight: even truths, when uttered by them, seem to come blasted from their lips.

The true character acts rightly, whether in secret or in the sight of men. That boy was well trained who, when asked why he did not pocket some pears, for nobody was there to see, replied, "Yes, there was; I was there to see myself; and I don't intend ever to see myself do a dishonest thing." This is a simple but not inappropriate illustration of principle, or conscience, dominating in the character, and exercising a noble protectorate over it; not merely a passive influence, but an active power regulating the life. Such a principle goes on moulding the character hourly and daily, growing with a force that operates every moment. Without this dominating influence, character has no protection, but is constantly liable to fall away before temptation; and every such temptation succumbed to, every act of meanness or dishonesty, however slight, causes self-degradation. It matters not whether the act be successful or not, discovered or concealed; the culprit is no longer the same, but another person; and he is pursued by a secret uneasiness, by self-reproach, or the workings of what we call conscience, which is the inevitable doom of the guilty.

And here it may be observed how greatly the character may be strengthened and supported by the cultivation of good habits. Man, it has been said, is a bundle of habits; and habit is second nature. Metastasio entertained so strong an opinion as to the power of repetition in act and thought, that he said, "All is habit in mankind, even virtue itself." Butler, in his "Analogy," impresses the importance of careful self-discipline and firm resistance to temptation, as tending to make virtue habitual, so that at length it may become more easy to do good than to give way to sin. "As habits belonging to the body," he says, "are produced by external acts, so habits of the mind are produced by the execution of inward practical purposes, i.e., carrying them into act, or acting upon them—the principles of obedience, veracity, justice, and charity." And again, Lord Brougham says, when enforcing the immense importance of training and example in youth, "I trust everything, under God, to habit, on which, in all ages, the lawgiver, as well as the schoolmaster, has mainly placed his reliance; habit, which makes everything easy, and cast the difficulties upon the deviation from a wonted course." Thus, make sobriety a habit and intemperance will be hateful; make prudence a habit, and reckless profligacy will become revolting to every principle of conduct which regulates the life of the individual. Hence the necessity for the greatest care and watchfulness against the inroad of any evil habit; for the character is always weakest at that