Washington Irying, the American author, held like views. “As for the talk,” said he, “about modest merit being neglected, it is too often a cant, by which indolent and irresolute men seek to lay their want of success at the door of the public. Modest merit is, however, too apt to be inactive, or negligent, or uninstructed merit. Well matured and well disciplined talent is always sure of a market, provided it exerts itself; but it must not cower at home and expect to be sought for. There is a good deal of cant too about the success of forward and impudent men, while men of retiring worth are passed over with neglect. But it usually happens that those forward men have that valuable quality of promptness and activity without which worth is a mere inoperative property. A barking dog is often more useful than a sleeping lion.”
Attention, application, accuracy, method, punctuality, and despatch, are the principal qualities required for the efficient conduct of business of any sort. These, at first sight, may appear to be small matters; and yet they are of essential importance to human happiness, well-being, and usefulness. They are little things, it is true; but human life is made up of comparative trifles. It is the repetition of little acts which constitute not only the sum of human character, but which determine the character of nations. And where men or nations have broken down, it will almost invariably be found that neglect of little things was the rock on which they split. Every human being has duties to be performed, and, therefore, has need of cultivating the capacity for doing them; whether the sphere of action be the management of a household, the conduct of a trade or profession, or the government of a nation.
The examples we have already given of great workers in various branches of industry, art, and science, render it unnecessary further to enforce the importance of persevering application in any department of life. It is the result of every-day experience that steady attention to matters of detail lies at the root of human progress; and that diligence, above all, is the mother of good luck. Accuracy is also of much importance, and an invariable mark of good training in a man. Accuracy in observation, accuracy in speech, accuracy in the transaction of affairs. What is done in business must be well done; for it is better to accomplish perfectly a small amount of work, than to half-do ten times as much. A wise man used to say, “Stay a little, that we may make an end the sooner.”
Too little attention, however, is paid to this highly important quality of accuracy. As a man eminent in practical science lately observed to us, “It is astonishing how few people I have met with in the course of my experience, who candefine a factaccurately.” Yet in business affairs, it is the manner in which even small matters are transacted, that often decides men for or against you. With virtue, capacity, and good conduct in other respects, the person who is habitually inaccurate cannot be trusted; his work has to be gone over again; and he thus causes an infinity of annoyance, vexation, and trouble.
It was one of the characteristic qualities of Charles James Fox, that he was thoroughly pains-taking in all that he did. When appointed Secretary of State, being piqued at some observation as to his bad writing, he actually took a writing-master, and wrote copies like a schoolboy until he had sufficiently improved himself. Though a corpulent man, he was wonderfully active at picking up cut tennis balls, and when asked how he contrived to do so, he playfully replied, “Because I am a very pains-taking man.” The same accuracy in trifling matters was displayed by him in things of greater importance; and he acquired his reputation, like the painter, by “neglecting nothing.”
Method is essential, and enables a larger amount of work to be got through with satisfaction. “Method,” said the Reverend Richard Cecil, “is like packing things in a box; a good packer will get in half as much again as a bad one.” Cecil’s despatch of business was extraordinary, his maxim being, “The shortest way to do many things is to do only one thing at once;” and he never left a thing undone with a view of recurring to it at a period of more leisure. When business pressed, he rather chose to encroach on his hours of meals and rest than omit any part of his work. De Witt’s maxim was like Cecil’s: “One thing at a time.” “If,” said he, “I have any necessary despatches to make, I think of nothing else till they are finished; if any domestic affairs require my attention, I give myself wholly up to them till they are set in order.”
A French minister, who was alike remarkable for his despatch of business and his constant attendance at places of amusement, being asked how he contrived to combine both objects, replied, “Simply by never postponing till to-morrow what should be done to-day.” Lord Brougham has said that a certain English statesman reversed the process, and that his maxim was, never to transact to-day what could be postponed till to-morrow. Unhappily, such is the practice of many besides that minister, already almost forgotten; the practice is that of the indolent and the unsuccessful. Such men, too, are apt to rely upon agents, who are not always to be relied upon. Important affairs must be attended to in person. “If you want your business done,” says the proverb, “go and do it; if you don’t want it done, send some one else.”
An indolent country gentleman had a freehold estate producing about five hundred a-year. Becoming involved in debt, he sold half the estate, and let the remainder to an industrious farmer for twenty years. About the end of the term the farmer called to pay his rent, and asked the owner whether he would sell the farm. “Willyoubuy it?” asked the owner, surprised. “Yes, if we can agree about the price.” “That is exceedingly strange,” observed the gentleman; “pray, tell me how it happens that, while I could not live upon twice as much land for which I paid no rent, you are regularly paying me two hundred a-year for your farm, and are able, in a few years, to purchase it.” “The reason is plain,” was the reply; “you sat still and saidGo, I got up and saidCome; you laid in bed and enjoyed your estate, I rose in the morning and minded my business.”
Sir Walter Scott, writing to a youth who had obtained a situation and asked for his advice, gave him in reply this sound counsel: “Beware of stumbling over a propensity which easily besets you from not having your time fully employed—I mean what the women calldawdling. Your motto must be,Hoc age. Do instantly whatever is to be done, and take the hours of recreation after business, never before it. When a regiment is under march, the rear is often thrown into confusion because the front do not move steadily and without interruption. It is the same with business. If that which is first in hand is not instantly, steadily, and regularly despatched, other things accumulate behind, till affairs begin to press all at once, and no human brain can stand the confusion.”
Promptitude in action may be stimulated by a due consideration of the value of time. An Italian philosopher was accustomed to call time his estate: an estate which produces nothing of value without cultivation, but, duly improved, never fails to recompense the labours of the diligent worker. Allowed to lie waste, the product will be only noxious weeds and vicious growths of all kinds. One of the minor uses of steady employment is, that it keeps one out of mischief, for truly an idle brain is the devil’s workshop, and a lazy man the devil’s bolster. To be occupied is to be possessed as by a tenant, whereas to be idle is to be empty; and when the doors of the imagination are opened, temptation finds a ready access, and evil thoughts come trooping in. It is observed at sea, that men are never so much disposed to grumble and mutiny as when least employed. Hence an old captain, when there was nothing else to do, would issue the order to “scour the anchor!”
Men of business are accustomed to quote the maxim that Time is money; but it is more; the proper improvement of it is self-culture, self-improvement, and growth of character. An hour wasted daily on trifles or in indolence, would, if devoted to self-improvement, make an ignorant man wise in a few years, and employed in good works, would make his life fruitful, and death a harvest of worthy deeds. Fifteen minutes a day devoted to self-improvement, will be felt at the end of the year. Good thoughts and carefully gathered experience take up no room, and may be carried about as our companions everywhere, without cost or incumbrance. An economical use of time is the true mode of securing leisure: it enables us to get through business and carry it forward, instead of being driven by it. On the other hand, the miscalculation of time involves us in perpetual hurry, confusion, and difficulties; and life becomes a mere shuffle of expedients, usually followed by disaster. Nelson once said, “I owe all my success in life to having been always a quarter of an hour before my time.”
Some take no thought of the value of money until they have come to an end of it, and many do the same with their time. The hours are allowed to flow by unemployed, and then, when life is fast waning, they bethink themselves of the duty of making a wiser use of it. But the habit of listlessness and idleness may already have become confirmed, and they are unable to break the bonds with which they have permitted themselves to become bound. Lost wealth may be replaced by industry, lost knowledge by study, lost health by temperance or medicine, but lost time is gone for ever.
A proper consideration of the value of time, will also inspire habits of punctuality. “Punctuality,” said Louis XIV., “is the politeness of kings.” It is also the duty of gentlemen, and the necessity of men of business. Nothing begets confidence in a man sooner than the practice of this virtue, and nothing shakes confidence sooner than the want of it. He who holds to his appointment and does not keep you waiting for him, shows that he has regard for your time as well as for his own. Thus punctuality is one of the modes by which we testify our personal respect for those whom we are called upon to meet in the business of life. It is also conscientiousness in a measure; for an appointment is a contract, express or implied, and he who does not keep it breaks faith, as well as dishonestly uses other people’s time, and thus inevitably loses character. We naturally come to the conclusion that the person who is careless about time will be careless about business, and that he is not the one to be trusted with the transaction of matters of importance. When Washington’s secretary excused himself for the lateness of his attendance and laid the blame upon his watch, his master quietly said, “Then you must get another watch, or I another secretary.”
The person who is negligent of time and its employment is usually found to be a general disturber of others’ peace and serenity. It was wittily said by Lord Chesterfield of the old Duke of Newcastle—“His Grace loses an hour in the morning, and is looking for it all the rest of the day.” Everybody with whom the unpunctual man has to do is thrown from time to time into a state of fever: he is systematically late; regular only in his irregularity. He conducts his dawdling as if upon system; arrives at his appointment after time; gets to the railway station after the train has started; posts his letter when the box has closed. Thus business is thrown into confusion, and everybody concerned is put out of temper. It will generally be found that the men who are thus habitually behind time are as habitually behind success; and the world generally casts them aside to swell the ranks of the grumblers and the railers against fortune.
In addition to the ordinary working qualities the business man of the highest class requires quick perception and firmness in the execution of his plans. Tact is also important; and though this is partly the gift of nature, it is yet capable of being cultivated and developed by observation and experience. Men of this quality are quick to see the right mode of action, and if they have decision of purpose, are prompt to carry out their undertakings to a successful issue. These qualities are especially valuable, and indeed indispensable, in those who direct the action of other men on a large scale, as for instance, in the case of the commander of an army in the field. It is not merely necessary that the general should be great as a warrior but also as a man of business. He must possess great tact, much knowledge of character, and ability to organize the movements of a large mass of men, whom he has to feed, clothe, and furnish with whatever may be necessary in order that they may keep the field and win battles. In these respects Napoleon and Wellington were both first-rate men of business.
Though Napoleon had an immense love for details, he had also a vivid power of imagination, which enabled him to look along extended lines of action, and deal with those details on a large scale, with judgment and rapidity. He possessed such knowledge of character as enabled him to select, almost unerringly, the best agents for the execution of his designs. But he trusted as little as possible to agents in matters of great moment, on which important results depended. This feature in his character is illustrated in a remarkable degree by the ‘Napoleon Correspondence,’ now in course of publication, and particularly by the contents of the 15th volume,[277]which include the letters, orders, and despatches, written by the Emperor at Finkenstein, a little chateau on the frontier of Poland in the year 1807, shortly after the victory of Eylau.
The French army was then lying encamped along the river Passarge with the Russians before them, the Austrians on their right flank, and the conquered Prussians in their rear. A long line of communications had to be maintained with France, through a hostile country; but so carefully, and with such foresight was this provided for, that it is said Napoleon never missed a post. The movements of armies, the bringing up of reinforcements from remote points in France, Spain, Italy, and Germany, the opening of canals and the levelling of roads to enable the produce of Poland and Prussia to be readily transported to his encampments, had his unceasing attention, down to the minutest details. We find him directing where horses were to be obtained, making arrangements for an adequate supply of saddles, ordering shoes for the soldiers, and specifying the number of rations of bread, biscuit, and spirits, that were to be brought to camp, or stored in magazines for the use of the troops. At the same time we find him writing to Paris giving directions for the reorganization of the French College, devising a scheme of public education, dictating bulletins and articles for the ‘Moniteur,’ revising the details of the budgets, giving instructions to architects as to alterations to be made at the Tuileries and the Church of the Madelaine, throwing an occasional sarcasm at Madame de Stael and the Parisian journals, interfering to put down a squabble at the Grand Opera, carrying on a correspondence with the Sultan of Turkey and the Schah of Persia, so that while his body was at Finkenstein, his mind seemed to be working at a hundred different places in Paris, in Europe, and throughout the world.
We find him in one letter asking Ney if he has duly received the muskets which have been sent him; in another he gives directions to Prince Jerome as to the shirts, greatcoats, clothes, shoes, shakos, and arms, to be served out to the Wurtemburg regiments; again he presses Cambacérès to forward to the army a double stock of corn—“Theifsand thebuts,” said he, “are at present out of season, and above all it must be done with speed.” Then he informs Daru that the army want shirts, and that they don’t come to hand. To Massena he writes, “Let me know if your biscuit and bread arrangements are yet completed.” To the Grand due de Berg, he gives directions as to the accoutrements of the cuirassiers—“They complain that the men want sabres; send an officer to obtain them at Posen. It is also said they want helmets; order that they be made at Ebling. . . . It is not by sleeping that one can accomplish anything.” Thus no point of detail was neglected, and the energies of all were stimulated into action with extraordinary power. Though many of the Emperor’s days were occupied by inspections of his troops,—in the course of which he sometimes rode from thirty to forty leagues a day,—and by reviews, receptions, and affairs of state, leaving but little time for business matters, he neglected nothing on that account; but devoted the greater part of his nights, when necessary, to examining budgets, dictating dispatches, and attending to the thousand matters of detail in the organization and working of the Imperial Government; the machinery of which was for the most part concentrated in his own head.
Like Napoleon, the Duke of Wellington was a first-rate man of business; and it is not perhaps saying too much to aver that it was in no small degree because of his possession of a business faculty amounting to genius, that the Duke never lost a battle.
While a subaltern, he became dissatisfied with the slowness of his promotion, and having passed from the infantry to the cavalry twice, and back again, without advancement, he applied to Lord Camden, then Viceroy of Ireland, for employment in the Revenue or Treasury Board. Had he succeeded, no doubt he would have made a first-rate head of a department, as he would have made a first-rate merchant or manufacturer. But his application failed, and he remained with the army to become the greatest of British generals.
The Duke began his active military career under the Duke of York and General Walmoden, in Flanders and Holland, where he learnt, amidst misfortunes and defeats, how bad business arrangements and bad generalship serve to ruin themoraleof an army. Ten years after entering the army we find him a colonel in India, reported by his superiors as an officer of indefatigable energy and application. He entered into the minutest details of the service, and sought to raise the discipline of his men to the highest standard. “The regiment of Colonel Wellesley,” wrote General Harris in 1799, “is a model regiment; on the score of soldierly bearing, discipline, instruction, and orderly behaviour it is above all praise.” Thus qualifying himself for posts of greater confidence, he was shortly after nominated governor of the capital of Mysore. In the war with the Mahrattas he was first called upon to try his hand at generalship; and at thirty-four he won the memorable battle of Assaye, with an army composed of 1500 British and 5000 sepoys, over 20,000 Mahratta infantry and 30,000 cavalry. But so brilliant a victory did not in the least disturb his equanimity, or affect the perfect honesty of his character.
Shortly after this event the opportunity occurred for exhibiting his admirable practical qualities as an administrator. Placed in command of an important district immediately after the capture of Seringapatam, his first object was to establish rigid order and discipline among his own men. Flushed with victory, the troops were found riotous and disorderly. “Send me the provost marshal,” said he, “and put him under my orders: till some of the marauders are hung, it is impossible to expect order or safety.” This rigid severity of Wellington in the field, though it was the dread, proved the salvation of his troops in many campaigns. His next step was to re-establish the markets and re-open the sources of supply. General Harris wrote to the Governor-general, strongly commending Colonel Wellesley for the perfect discipline he had established, and for his “judicious and masterly arrangements in respect to supplies, which opened an abundant free market, and inspired confidence into dealers of every description.” The same close attention to, and mastery of details, characterized him throughout his Indian career; and it is remarkable that one of his ablest despatches to Lord Clive, full of practical information as to the conduct of the campaign, was written whilst the column he commanded was crossing the Toombuddra, in the face of the vastly superior army of Dhoondiah, posted on the opposite bank, and while a thousand matters of the deepest interest were pressing upon the commander’s mind. But it was one of his most remarkable characteristics, thus to be able to withdraw himself temporarily from the business immediately in hand, and to bend his full powers upon the consideration of matters totally distinct; even the most difficult circumstances on such occasions failing to embarrass or intimidate him.
Returned to England with a reputation for generalship, Sir Arthur Wellesley met with immediate employment. In 1808 a corps of 10,000 men destined to liberate Portugal was placed under his charge. He landed, fought, and won two battles, and signed the Convention of Cintra. After the death of Sir John Moore he was entrusted with the command of a new expedition to Portugal. But Wellington was fearfully overmatched throughout his Peninsular campaigns. From 1809 to 1813 he never had more than 30,000 British troops under his command, at a time when there stood opposed to him in the Peninsula some 350,000 French, mostly veterans, led by some of Napoleon’s ablest generals. How was he to contend against such immense forces with any fair prospect of success? His clear discernment and strong common sense soon taught him that he must adopt a different policy from that of the Spanish generals, who were invariably beaten and dispersed whenever they ventured to offer battle in the open plains. He perceived he had yet to create the army that was to contend against the French with any reasonable chance of success. Accordingly, after the battle of Talavera in 1809, when he found himself encompassed on all sides by superior forces of French, he retired into Portugal, there to carry out the settled policy on which he had by this time determined. It was, to organise a Portuguese army under British officers, and teach them to act in combination with his own troops, in the mean time avoiding the peril of a defeat by declining all engagements. He would thus, he conceived, destroy themoraleof the French, who could not exist without victories; and when his army was ripe for action, and the enemy demoralized, he would then fall upon them with all his might.
The extraordinary qualities displayed by Lord Wellington throughout these immortal campaigns, can only be appreciated after a perusal of his despatches, which contain the unvarnished tale of the manifold ways and means by which he laid the foundations of his success. Never was man more tried by difficulty and opposition, arising not less from the imbecility, falsehoods and intrigues of the British Government of the day, than from the selfishness, cowardice, and vanity of the people he went to save. It may, indeed, be said of him, that he sustained the war in Spain by his individual firmness and self-reliance, which never failed him even in the midst of his great discouragements. He had not only to fight Napoleon’s veterans, but also to hold in check the Spanish juntas and the Portuguese regency. He had the utmost difficulty in obtaining provisions and clothing for his troops; and it will scarcely be credited that, while engaged with the enemy in the battle of Talavera, the Spaniards, who ran away, fell upon the baggage of the British army, and the ruffians actually plundered it! These and other vexations the Duke bore with a sublime patience and self-control, and held on his course, in the face of ingratitude, treachery, and opposition, with indomitable firmness. He neglected nothing, and attended to every important detail of business himself. When he found that food for his troops was not to be obtained from England, and that he must rely upon his own resources for feeding them, he forthwith commenced business as a corn merchant on a large scale, in copartnery with the British Minister at Lisbon. Commissariat bills were created, with which grain was bought in the ports of the Mediterranean and in South America. When he had thus filled his magazines, the overplus was sold to the Portuguese, who were greatly in want of provisions. He left nothing whatever to chance, but provided for every contingency. He gave his attention to the minutest details of the service; and was accustomed to concentrate his whole energies, from time to time, on such apparently ignominious matters as soldiers’ shoes, camp-kettles, biscuits and horse fodder. His magnificent business qualities were everywhere felt, and there can be no doubt that, by the care with which he provided for every contingency, and the personal attention which he gave to every detail, he laid the foundations of his great success.[283]By such means he transformed an army of raw levies into the best soldiers in Europe, with whom he declared it to be possible to go anywhere and do anything.
We have already referred to his remarkable power of abstracting himself from the work, no matter how engrossing, immediately in hand, and concentrating his energies upon the details of some entirely different business. Thus Napier relates that it was while he was preparing to fight the battle of Salamanca that he had to expose to the Ministers at home the futility of relying upon a loan; it was on the heights of San Christoval, on the field of battle itself, that he demonstrated the absurdity of attempting to establish a Portuguese bank; it was in the trenches of Burgos that he dissected Funchal’s scheme of finance, and exposed the folly of attempting the sale of church property; and on each occasion, he showed himself as well acquainted with these subjects as with the minutest detail in the mechanism of armies.
Another feature in his character, showing the upright man of business, was his thorough honesty. Whilst Soult ransacked and carried away with him from Spain numerous pictures of great value, Wellington did not appropriate to himself a single farthing’s worth of property. Everywhere he paid his way, even when in the enemy’s country. When he had crossed the French frontier, followed by 40,000 Spaniards, who sought to “make fortunes” by pillage and plunder, he first rebuked their officers, and then, finding his efforts to restrain them unavailing, he sent them back into their own country. It is a remarkable fact, that, even in France the peasantry fled from their own countrymen, and carried their valuables within the protection of the British lines! At the very same time, Wellington was writing home to the British Ministry, “We are overwhelmed with debts, and I can scarcely stir out of my house on account of public creditors waiting to demand payment of what is due to them.” Jules Maurel, in his estimate of the Duke’s character, says, “Nothing can be grander or more nobly original than this admission. This old soldier, after thirty years’ service, this iron man and victorious general, established in an enemy’s country at the head of an immense army, is afraid of his creditors! This is a kind of fear that has seldom troubled the mind of conquerors and invaders; and I doubt if the annals of war could present anything comparable to this sublime simplicity.” But the Duke himself, had the matter been put to him, would most probably have disclaimed any intention of acting even grandly or nobly in the matter; merely regarding the punctual payment of his debts as the best and most honourable mode of conducting his business.
The truth of the good old maxim, that “Honesty is the best policy,” is upheld by the daily experience of life; uprightness and integrity being found as successful in business as in everything else. As Hugh Miller’s worthy uncle used to advise him, “In all your dealings give your neighbour the cast of the bank—‘good measure, heaped up, and running over,’—and you will not lose by it in the end.” A well-known brewer of beer attributed his success to the liberality with which he used his malt. Going up to the vat and tasting it, he would say, “Still rather poor, my lads; give it another cast of the malt.” The brewer put his character into his beer, and it proved generous accordingly, obtaining a reputation in England, India, and the colonies, which laid the foundation of a large fortune. Integrity of word and deed ought to be the very cornerstone of all business transactions. To the tradesman, the merchant, and manufacturer, it should be what honour is to the soldier, and charity to the Christian. In the humblest calling there will always be found scope for the exercise of this uprightness of character. Hugh Miller speaks of the mason with whom he served his apprenticeship, as one who “put his conscience into every stone that he laid.” So the true mechanic will pride himself upon the thoroughness and solidity of his work, and the high-minded contractor upon the honesty of performance of his contract in every particular. The upright manufacturer will find not only honour and reputation, but substantial success, in the genuineness of the article which he produces, and the merchant in the honesty of what he sells, and that it really is what it seems to be. Baron Dupin, speaking of the general probity of Englishmen, which he held to be a principal cause of their success, observed, “We may succeed for a time by fraud, by surprise, by violence; but we can succeed permanently only by means directly opposite. It is not alone the courage, the intelligence, the activity, of the merchant and manufacturer which maintain the superiority of their productions and the character of their country; it is far more their wisdom, their economy, and, above all, their probity. If ever in the British Islands the useful citizen should lose these virtues, we may be sure that, for England, as for every other country, the vessels of a degenerate commerce, repulsed from every shore, would speedily disappear from those seas whose surface they now cover with the treasures of the universe, bartered for the treasures of the industry of the three kingdoms.”
It must be admitted, that Trade tries character perhaps more severely than any other pursuit in life. It puts to the severest tests honesty, self-denial, justice, and truthfulness; and men of business who pass through such trials unstained are perhaps worthy of as great honour as soldiers who prove their courage amidst the fire and perils of battle. And, to the credit of the multitudes of men engaged in the various departments of trade, we think it must be admitted that on the whole they pass through their trials nobly. If we reflect but for a moment on the vast amount of wealth daily entrusted even to subordinate persons, who themselves probably earn but a bare competency—the loose cash which is constantly passing through the hands of shopmen, agents, brokers, and clerks in banking houses,—and note how comparatively few are the breaches of trust which occur amidst all this temptation, it will probably be admitted that this steady daily honesty of conduct is most honourable to human nature, if it do not even tempt us to be proud of it. The same trust and confidence reposed by men of business in each other, as implied by the system of Credit, which is mainly based upon the principle of honour, would be surprising if it were not so much a matter of ordinary practice in business transactions. Dr. Chalmers has well said, that the implicit trust with which merchants are accustomed to confide in distant agents, separated from them perhaps by half the globe—often consigning vast wealth to persons, recommended only by their character, whom perhaps they have never seen—is probably the finest act of homage which men can render to one another.
Although common honesty is still happily in the ascendant amongst common people, and the general business community of England is still sound at heart, putting their honest character into their respective callings,—there are unhappily, as there have been in all times, but too many instances of flagrant dishonesty and fraud, exhibited by the unscrupulous, the over-speculative, and the intensely selfish in their haste to be rich. There are tradesmen who adulterate, contractors who “scamp,” manufacturers who give us shoddy instead of wool, “dressing” instead of cotton, cast-iron tools instead of steel, needles without eyes, razors made only “to sell,” and swindled fabrics in many shapes. But these we must hold to be the exceptional cases, of low-minded and grasping men, who, though they may gain wealth which they probably cannot enjoy, will never gain an honest character, nor secure that without which wealth is nothing—a heart at peace. “The rogue cozened not me, but his own conscience,” said Bishop Latimer of a cutler who made him pay twopence for a knife not worth a penny. Money, earned by screwing, cheating, and overreaching, may for a time dazzle the eyes of the unthinking; but the bubbles blown by unscrupulous rogues, when full-blown, usually glitter only to burst. The Sadleirs, Dean Pauls, and Redpaths, for the most part, come to a sad end even in this world; and though the successful swindles of others may not be “found out,” and the gains of their roguery may remain with them, it will be as a curse and not as a blessing.
It is possible that the scrupulously honest man may not grow rich so fast as the unscrupulous and dishonest one; but the success will be of a truer kind, earned without fraud or injustice. And even though a man should for a time be unsuccessful, still he must be honest: better lose all and save character. For character is itself a fortune; and if the high-principled man will but hold on his way courageously, success will surely come,—nor will the highest reward of all be withheld from him. Wordsworth well describes the “Happy Warrior,” as he
“Who comprehends his trust, and to the sameKeeps faithful with a singleness of aim;And therefore does not stoop, nor lie in waitFor wealth, or honour, or for worldly state;Whom they must follow, on whose head must fall,Like showers of manna, if they come at all.”
“Who comprehends his trust, and to the sameKeeps faithful with a singleness of aim;And therefore does not stoop, nor lie in waitFor wealth, or honour, or for worldly state;Whom they must follow, on whose head must fall,Like showers of manna, if they come at all.”
As an example of the high-minded mercantile man trained in upright habits of business, and distinguished for justice, truthfulness, and honesty of dealing in all things, the career of the well-known David Barclay, grandson of Robert Barclay, of Ury, the author of the celebrated ‘Apology for the Quakers,’ may be briefly referred to. For many years he was the head of an extensive house in Cheapside, chiefly engaged in the American trade; but like Granville Sharp, he entertained so strong an opinion against the war with our American colonies, that he determined to retire altogether from the trade. Whilst a merchant, he was as much distinguished for his talents, knowledge, integrity, and power, as he afterwards was for his patriotism and munificent philanthropy. He was a mirror of truthfulness and honesty; and, as became the good Christian and true gentleman, his word was always held to be as good as his bond. His position, and his high character, induced the Ministers of the day on many occasions to seek his advice; and, when examined before the House of Commons on the subject of the American dispute, his views were so clearly expressed, and his advice was so strongly justified by the reasons stated by him, that Lord North publicly acknowledged that he had derived more information from David Barclay than from all others east of Temple Bar. On retiring from business, it was not to rest in luxurious ease, but to enter upon new labours of usefulness for others. With ample means, he felt that he still owed to society the duty of a good example. He founded a house of industry near his residence at Walthamstow, which he supported at a heavy outlay for several years, until at length he succeeded in rendering it a source of comfort as well as independence to the well-disposed families of the poor in that neighbourhood. When an estate in Jamaica fell to him, he determined, though at a cost of some 10,000l., at once to give liberty to the whole of the slaves on the property. He sent out an agent, who hired a ship, and he had the little slave community transported to one of the free American states, where they settled down and prospered. Mr. Barclay had been assured that the negroes were too ignorant and too barbarous for freedom, and it was thus that he determined practically to demonstrate the fallacy of the assertion. In dealing with his accumulated savings, he made himself the executor of his own will, and instead of leaving a large fortune to be divided among his relatives at his death, he extended to them his munificent aid during his life, watched and aided them in their respective careers, and thus not only laid the foundation, but lived to see the maturity, of some of the largest and most prosperous business concerns in the metropolis. We believe that to this day some of our most eminent merchants—such as the Gurneys, Hanburys, and Buxtons—are proud to acknowledge with gratitude the obligations they owe to David Barclay for the means of their first introduction to life, and for the benefits of his counsel and countenance in the early stages of their career. Such a man stands as a mark of the mercantile honesty and integrity of his country, and is a model and example for men of business in all time to come.
“Not for to hide it in a hedge,Nor for a train attendant,But for the glorious privilegeOf being independent.”—Burns.“Neither a borrower nor a lender be:For loan oft loses both itself and friend;And borrowing dulls the edge of husbandry.”—Shakepeare.Never treat money affairs with levity—Money is character.—Sir E. L. Bulwer Lytton.
“Not for to hide it in a hedge,Nor for a train attendant,But for the glorious privilegeOf being independent.”—Burns.
“Neither a borrower nor a lender be:For loan oft loses both itself and friend;And borrowing dulls the edge of husbandry.”—Shakepeare.
Never treat money affairs with levity—Money is character.—Sir E. L. Bulwer Lytton.
Howa man uses money—makes it, saves it, and spends it—is perhaps one of the best tests of practical wisdom. Although money ought by no means to be regarded as a chief end of man’s life, neither is it a trifling matter, to be held in philosophic contempt, representing as it does to so large an extent, the means of physical comfort and social well-being. Indeed, some of the finest qualities of human nature are intimately related to the right use of money; such as generosity, honesty, justice, and self-sacrifice; as well as the practical virtues of economy and providence. On the other hand, there are their counterparts of avarice, fraud, injustice, and selfishness, as displayed by the inordinate lovers of gain; and the vices of thriftlessness, extravagance, and improvidence, on the part of those who misuse and abuse the means entrusted to them. “So that,” as is wisely observed by Henry Taylor in his thoughtful ‘Notes from Life,’ “a right measure and manner in getting, saving, spending, giving, taking, lending, borrowing, and bequeathing, would almost argue a perfect man.”
Comfort in worldly circumstances is a con ion which every man is justified in striving to attain by all worthy means. It secures that physical satisfaction, which is necessary for the culture of the better part of his nature; and enables him to provide for those of his own household, without which, says the Apostle, a man is “worse than an infidel.” Nor ought the duty to be any the less indifferent to us, that the respect which our fellow-men entertain for us in no slight degree depends upon the manner in which we exercise the opportunities which present themselves for our honourable advancement in life. The very effort required to be made to succeed in life with this object, is of itself an education; stimulating a man’s sense of self-respect, bringing out his practical qualities, and disciplining him in the exercise of patience, perseverance, and such like virtues. The provident and careful man must necessarily be a thoughtful man, for he lives not merely for the present, but with provident forecast makes arrangements for the future. He must also be a temperate man, and exercise the virtue of self-denial, than which nothing is so much calculated to give strength to the character. John Sterling says truly, that “the worst education which teaches self denial, is better than the best which teaches everything else, and not that.” The Romans rightly employed the same word (virtus) to designate courage, which is in a physical sense what the other is in a moral; the highest virtue of all being victory over ourselves.
Hence the lesson of self-denial—the sacrificing of a present gratification for a future good—is one of the last that is learnt. Those classes which work the hardest might naturally be expected to value the most the money which they earn. Yet the readiness with which so many are accustomed to eat up and drink up their earnings as they go, renders them to a great extent helpless and dependent upon the frugal. There are large numbers of persons among us who, though enjoying sufficient means of comfort and independence, are often found to be barely a day’s march ahead of actual want when a time of pressure occurs; and hence a great cause of social helplessness and suffering. On one occasion a deputation waited on Lord John Russell, respecting the taxation levied on the working classes of the country, when the noble lord took the opportunity of remarking, “You may rely upon it that the Government of this country durst not tax the working classes to anything like the extent to which they tax themselves in their expenditure upon intoxicating drinks alone!” Of all great public questions, there is perhaps none more important than this,—no great work of reform calling more loudly for labourers. But it must be admitted that “self-denial and self-help” would make a poor rallying cry for the hustings; and it is to be feared that the patriotism of this day has but little regard for such common things as individual economy and providence, although it is by the practice of such virtues only that the genuine independence of the industrial classes is to be secured. “Prudence, frugality, and good management,” said Samuel Drew, the philosophical shoemaker, “are excellent artists for mending bad times: they occupy but little room in any dwelling, but would furnish a more effectual remedy for the evils of life than any Reform Bill that ever passed the Houses of Parliament.” Socrates said, “Let him that would move the world move first himself. ” Or as the old rhyme runs—
“If every one would seeTo his own reformation,How very easilyYou might reform a nation.”
“If every one would seeTo his own reformation,How very easilyYou might reform a nation.”
It is, however, generally felt to be a far easier thing to reform the Church and the State than to reform the least of our own bad habits; and in such matters it is usually found more agreeable to our tastes, as it certainly is the common practice, to begin with our neighbours rather than with ourselves.
Any class of men that lives from hand to mouth will ever be an inferior class. They will necessarily remain impotent and helpless, hanging on to the skirts of society, the sport of times and seasons. Having no respect for themselves, they will fail in securing the respect of others. In commercial crises, such men must inevitably go to the wall. Wanting that husbanded power which a store of savings, no matter how small, invariably gives them, they will be at every man’s mercy, and, if possessed of right feelings, they cannot but regard with fear and trembling the future possible fate of their wives and children. “The world,” once said Mr. Cobden to the working men of Huddersfield, “has always been divided into two classes,—those who have saved, and those who have spent—the thrifty and the extravagant. The building of all the houses, the mills, the bridges, and the ships, and the accomplishment of all other great works which have rendered man civilized and happy, has been done by the savers, the thrifty; and those who have wasted their resources have always been their slaves. It has been the law of nature and of Providence that this should be so; and I were an impostor if I promised any class that they would advance themselves if they were improvident, thoughtless, and idle.”
Equally sound was the advice given by Mr. Bright to an assembly of working men at Rochdale, in 1847, when, after expressing his belief that, “so far as honesty was concerned, it was to be found in pretty equal amount among all classes,” he used the following words:—“There is only one way that is safe for any man, or any number of men, by which they can maintain their present position if it be a good one, or raise themselves above it if it be a bad one,—that is, by the practice of the virtues of industry, frugality, temperance, and honesty. There is no royal road by which men can raise themselves from a position which they feel to be uncomfortable and unsatisfactory, as regards their mental or physical condition, except by the practice of those virtues by which they find numbers amongst them are continually advancing and bettering themselves.”
There is no reason why the condition of the average workman should not be a useful, honourable, respectable, and happy one. The whole body of the working classes might, (with few exceptions) be as frugal, virtuous, well-informed, and well-conditioned as many individuals of the same class have already made themselves. What some men are, all without difficulty might be. Employ the same means, and the same results will follow. That there should be a class of men who live by their daily labour in every state is the ordinance of God, and doubtless is a wise and righteous one; but that this class should be otherwise than frugal, contented, intelligent, and happy, is not the design of Providence, but springs solely from the weakness, self-indulgence, and perverseness of man himself. The healthy spirit of self-help created amongst working people would more than any other measure serve to raise them as a class, and this, not by pulling down others, but by levelling them up to a higher and still advancing standard of religion, intelligence, and virtue. “All moral philosophy,” says Montaigne, “is as applicable to a common and private life as to the most splendid. Every man carries the entire form of the human condition within him.”
When a man casts his glance forward, he will find that the three chief temporal contingencies for which he has to provide are want of employment, sickness, and death. The two first he may escape, but the last is inevitable. It is, however, the duty of the prudent man so to live, and so to arrange, that the pressure of suffering, in event of either contingency occurring, shall be mitigated to as great an extent as possible, not only to himself, but also to those who are dependent upon him for their comfort and subsistence. Viewed in this light the honest earning and the frugal use of money are of the greatest importance. Rightly earned, it is the representative of patient industry and untiring effort, of temptation resisted, and hope rewarded; and rightly used, it affords indications of prudence, forethought and self-denial—the true basis of manly character. Though money represents a crowd of objects without any real worth or utility, it also represents many things of great value; not only food, clothing, and household satisfaction, but personal self-respect and independence. Thus a store of savings is to the working man as a barricade against want; it secures him a footing, and enables him to wait, it may be in cheerfulness and hope, until better days come round. The very endeavour to gain a firmer position in the world has a certain dignity in it, and tends to make a man stronger and better. At all events it gives him greater freedom of action, and enables him to husband his strength for future effort.
But the man who is always hovering on the verge of want is in a state not far removed from that of slavery. He is in no sense his own master, but is in constant peril of falling under the bondage of others, and accepting the terms which they dictate to him. He cannot help being, in a measure, servile, for he dares not look the world boldly in the face; and in adverse times he must look either to alms or the poor’s rates. If work fails him altogether, he has not the means of moving to another field of employment; he is fixed to his parish like a limpet to its rock, and can neither migrate nor emigrate.
To secure independence, the practice of simple economy is all that is necessary. Economy requires neither superior courage nor eminent virtue; it is satisfied with ordinary energy, and the capacity of average minds. Economy, at bottom, is but the spirit of order applied in the administration of domestic affairs: it means management, regularity, prudence, and the avoidance of waste. The spirit of economy was expressed by our Divine Master in the words ‘Gather up the fragments that remain, so that nothing may be lost.’ His omnipotence did not disdain the small things of life; and even while revealing His infinite power to the multitude, he taught the pregnant lesson of carefulness of which all stand so much in need.
Economy also means the power of resisting present gratification for the purpose of securing a future good, and in this light it represents the ascendancy of reason over the animal instincts. It is altogether different from penuriousness: for it is economy that can always best afford to be generous. It does not make money an idol, but regards it as a useful agent. As Dean Swift observes, “we must carry money in the head, not in the heart.” Economy may be styled the daughter of Prudence, the sister of Temperance, and the mother of Liberty. It is evidently conservative—conservative of character, of domestic happiness, and social well-being. It is, in short, the exhibition of self-help in one of its best forms.
Francis Horner’s father gave him this advice on entering life:—“Whilst I wish you to be comfortable in every respect, I cannot too strongly inculcate economy. It is a necessary virtue to all; and however the shallow part of mankind may despise it, it certainly leads to independence, which is a grand object to every man of a high spirit.” Burns’ lines, quoted at the head of this chapter, contain the right idea; but unhappily his strain of song was higher than his practice; his ideal better than his habit. When laid on his death-bed he wrote to a friend, “Alas! Clarke, I begin to feel the worst. Burns’ poor widow, and half a dozen of his dear little ones helpless orphans;—there I am weak as a woman’s tear. Enough of this;—’tis half my disease.”
Every man ought so to contrive as to live within his means. This practice is of the very essence of honesty. For if a man do not manage honestly to live within his own means, he must necessarily be living dishonestly upon the means of somebody else. Those who are careless about personal expenditure, and consider merely their own gratification, without regard for the comfort of others, generally find out the real uses of money when it is too late. Though by nature generous, these thriftless persons are often driven in the end to do very shabby things. They waste their money as they do their time; draw bills upon the future; anticipate their earnings; and are thus under the necessity of dragging after them a load of debts and obligations which seriously affect their action as free and independent men.
It was a maxim of Lord Bacon, that when it was necessary to economize, it was better to look after petty savings than to descend to petty gettings. The loose cash which many persons throw away uselessly, and worse, would often form a basis of fortune and independence for life. These wasters are their own worst enemies, though generally found amongst the ranks of those who rail at the injustice of “the world.” But if a man will not be his own friend, how can he expect that others will? Orderly men of moderate means have always something left in their pockets to help others; whereas your prodigal and careless fellows who spend all never find an opportunity for helping anybody. It is poor economy, however, to be a scrub. Narrowmindedness in living and in dealing is generally short-sighted, and leads to failure. The penny soul, it is said, never came to twopence. Generosity and liberality, like honesty, prove the best policy after all. Though Jenkinson, in the ‘Vicar of Wakefield,’ cheated his kind-hearted neighbour Flamborough in one way or another every year, “Flamborough,” said he, “has been regularly growing in riches, while I have come to poverty and a gaol.” And practical life abounds in cases of brilliant results from a course of generous and honest policy.
The proverb says that “an empty bag cannot stand upright;” neither can a man who is in debt. It is also difficult for a man who is in debt to be truthful; hence it is said that lying rides on debt’s back. The debtor has to frame excuses to his creditor for postponing payment of the money he owes him; and probably also to contrive falsehoods. It is easy enough for a man who will exercise a healthy resolution, to avoid incurring the first obligation; but the facility with which that has been incurred often becomes a temptation to a second; and very soon the unfortunate borrower becomes so entangled that no late exertion of industry can set him free. The first step in debt is like the first step in falsehood; almost involving the necessity of proceeding in the same course, debt following debt, as lie follows lie. Haydon, the painter, dated his decline from the day on which he first borrowed money. He realized the truth of the proverb, “Who goes a-borrowing, goes a-sorrowing.” The significant entry in his diary is: “Here began debt and obligation, out of which I have never been and never shall be extricated as long as I live.” His Autobiography shows but too painfully how 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 it 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 while holding the high office of President of the American Union.
Admiral Jervis, Earl St. Vincent, has told the story of his early struggles, and, amongst other things, of his determination to keep out of debt. “My father had a very large family,” said he, “with limited means. He gave me twenty pounds at starting, and that was all he ever gave me. After I had been a considerable time at the station [at sea], I drew for twenty more, but the bill came back protested. I was mortified at this rebuke, and made a promise, which I have ever kept, that I would never draw another bill without a certainty of its being paid. I immediately changed my mode of living, quitted my mess, lived alone, and took up the ship’s allowance, which I found quite sufficient; washed and mended my own clothes; made a pair of trousers out of the ticking of my bed; and having by these means saved as much money as would redeem my honour, I took up my bill, and from that time to this I have taken care to keep within my means.” Jervis for six years endured pinching privation, but preserved his integrity, studied his profession with success, and gradually and steadily rose by merit and bravery to the highest rank.
Mr. Hume hit the mark when he once stated in the House of Commons—though his words were followed by “laughter”—that the tone of living in England is altogether too high. Middle-class people are too apt to live up to their incomes, if not beyond them: affecting a degree of “style” which is most unhealthy in its effects upon society at large. There is an ambition to bring up boys as gentlemen, or rather “genteel” men; though the result frequently is, only to make them gents. They acquire a taste for dress, style, luxuries, and amusements, which can never form any solid foundation for manly or gentlemanly character; and the result is, that we have a vast number of gingerbread young gentry thrown upon the world, who remind one of the abandoned hulls sometimes picked up at sea, with only a monkey on board.
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 all to gratify the vanity of that unsubstantial genteel world of which we form a part. There is a constant struggle and pressure for front seats 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 mischievous results show themselves in a thousand ways—in the rank frauds committed by men who dare to be dishonest, but do not dare to seem poor; and in the desperate dashes at fortune, in which the pity is not so much for those who fail, as for the hundreds of innocent families who are so often involved in their ruin.
The late Sir Charles Napier, in taking leave of his command in India, did a bold and honest thing in publishing his strong protest, embodied in his last General Order to the officers of the Indian army, against the “fast” life led by so many young officers in that service, involving them in ignominious obligations. Sir Charles strongly urged, in that famous document—what had almost been lost sight of that “honesty is inseparable from the character of a thorough-bred gentleman;” and that “to drink unpaid-for champagne and unpaid-for beer, and to ride unpaid-for horses, is to be a cheat, and not a gentleman.” Men who lived beyond their means and were summoned, often by their own servants, before Courts of Requests for debts contracted in extravagant living, might be officers by virtue of their commissions, but they were not gentlemen. The habit of being constantly in debt, the Commander-in-chief held, made men grow callous to the proper feelings of a gentleman. It was not enough that an officer should be able to fight: that any bull-dog could do. But did he hold his word inviolate?—did he pay his debts? These were among the points of honour which, he insisted, illuminated the true gentleman’s and soldier’s career. As Bayard was of old, so would Sir Charles Napier have all British officers to be. He knew them to be “without fear,” but he would also have them “without reproach.” There are, however, many gallant young fellows, both in India and at home, capable of mounting a breach on an emergency amidst belching fire, and of performing the most desperate deeds of valour, who nevertheless cannot or will not exercise the moral courage necessary to enable them to resist a petty temptation presented to their senses. They cannot utter their valiant “No,” or “I can’t afford it,” to the invitations of pleasure and self-enjoyment; and they are found ready to brave death rather than the ridicule of their companions.
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 to 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,isto 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 a portion 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 defence 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.
Hugh Miller has told how, by an act of youthful decision, he saved himself from one of the strong temptations so peculiar to a life of toil. When employed as a mason, it was usual for his fellow-workmen to have an occasional treat of drink, and one day two glasses of whisky fell to his share, which he swallowed. When he reached home, he found, on opening his favourite book—‘Bacon’s Essays’—that the letters danced before his eyes, and that he could no longer master the sense. “The condition,” he says, “into which I had brought myself was, I felt, one of degradation. I had sunk, by my own act, for the time, to a lower level of intelligence than that on which it was my privilege to be placed; and though the state could have been no very favourable one for forming a resolution, I in that hour determined that I should never again sacrifice my capacity of intellectual enjoyment to a drinking usage; and, with God’s help, I was enabled to hold by the determination.” It is such decisions as this that often form the turning-points in a man’s life, and furnish the foundation of his future character. And this rock, on which Hugh Miller might have been wrecked, if he had not at the right moment put forth his moral strength to strike away from it, is one that youth and manhood alike need to be constantly on their guard against. It is about one of the worst and most deadly, as well as extravagant, temptations which lie in the way of youth. Sir Walter Scott used to say that “of all vices drinking is the most incompatible with greatness.” Not only so, but it is incompatible with economy, decency, health, and honest living. When a youth cannot restrain, he must abstain. Dr. Johnson’s case is the case of many. He said, referring to his own habits, “Sir, I can abstain; but I can’t be moderate.”
But to wrestle vigorously and successfully with any vicious habit, we must not merely be satisfied with contending on the low ground of worldly prudence, though that is of use, but take stand upon a higher moral elevation. Mechanical aids, such as pledges, may be of service to some, but the great thing is to set up a high standard of thinking and acting, and endeavour to strengthen and purify the principles as well as to reform the habits. For this purpose a youth must study himself, watch his steps, and compare his thoughts and acts with his rule. The more knowledge of himself he gains, the more humble will he be, and perhaps the less confident in his own strength. But the discipline will be always found most valuable which is acquired by resisting small present gratifications to secure a prospective greater and higher one. It is the noblest work in self-education—for
“Real glorySprings from the silent conquest of ourselves,And without that the conqueror is noughtBut the first slave.”
“Real glorySprings from the silent conquest of ourselves,And without that the conqueror is noughtBut the first slave.”
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 travelleth, 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 towards 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 beershop, 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 only help himself, but be a profitable helper of others in his path through life. That this is no impossible thing even for a common labourer in a workshop, may be illustrated by the remarkable career of Thomas Wright of Manchester, who not only attempted but succeeded in the reclamation of many criminals while working for weekly wages in a foundry.
Accident first directed Thomas Wright’s attention to the difficulty encountered by liberated convicts in returning to habits of honest industry. His mind was shortly possessed by the subject; and to remedy the evil became the purpose of his life. Though he worked from six in the morning till six at night, still there were leisure minutes that he could call his own—more especially his Sundays—and these he employed in the service of convicted criminals; a class then far more neglected than they are now. But a few minutes a day, well employed, can effect a great deal; and it will scarcely be credited, that in ten years this working man, by steadfastly holding to his purpose, succeeded in rescuing not fewer than three hundred felons from continuance in a life of villany! He came to be regarded as the moral physician of the Manchester Old Bailey; and where the Chaplain and all others failed, Thomas Wright often succeeded. Children he thus restored reformed to their parents; sons and daughters otherwise lost, to their homes; and many a returned convict did he contrive to settle down to honest and industrious pursuits. The task was by no means easy. It required money, time, energy, prudence, and above all, character, and the confidence which character invariably inspires. The most remarkable circumstance was that Wright relieved many of these poor outcasts out of the comparatively small wages earned by him at foundry work. He did all this on an income which did not average, during his working career, 100l.per annum; and yet, while he was able to bestow substantial aid on criminals, to whom he owed no more than the service of kindness which every human being owes to another, he also maintained his family in comfort, and was, by frugality and carefulness, enabled to lay by a store of savings against his approaching old age. Every week he apportioned his income with deliberate care; so much for the indispensable necessaries of food and clothing, so much for the landlord, so much for the schoolmaster, so much for the poor and needy; and the lines of distribution were resolutely observed. By such means did this humble workman pursue his great work, with the results we have so briefly described. Indeed, his career affords one of the most remarkable and striking illustrations of the force of purpose in a man, of the might of small means carefully and sedulously applied, and, above all, of the power which an energetic and upright character invariably exercises upon the lives and conduct of others.
There is no discredit, but honour, in every right walk of industry, whether it be in tilling the ground, making tools, weaving fabrics, or selling the products behind a counter. A youth may handle a yard-stick, or measure a piece of ribbon; and there will be no discredit in doing so, unless he allows his mind to have no higher range than the stick and ribbon; to be as short as the one, and as narrow as the other. “Let not those blush whohave,” said Fuller, “but those whohave nota lawful calling.” And Bishop Hall said, “Sweet is the destiny of all trades, whether of the brow or of the mind.” Men who have raised themselves from a humble calling, need not be ashamed, but rather ought to be proud of the difficulties they have surmounted. An American President, when asked what was his coat-of-arms, remembering that he had been a hewer of wood in his youth, replied, “A pair of shirt sleeves.” A French doctor once taunted Flechier, Bishop of Nismes, who had been a tallow-chandler in his youth, with the meanness of his origin, to which Flechier replied, “If you had been born in the same condition that I was, you would still have been but a maker of candles.”
Nothing is more common than energy in money-making, quite independent of any higher object than its accumulation. A man who devotes himself to this pursuit, body and soul, can scarcely fail to become rich. Very little brains will do; spend less than you earn; add guinea to guinea; scrape and save; and the pile of gold will gradually rise. Osterwald, the Parisian banker, began life a poor man. He was accustomed every evening to drink a pint of beer for supper at a tavern which he visited, during which he collected and pocketed all the corks that he could lay his hands on. In eight years he had collected as many corks as sold for eight louis d’ors. With that sum he laid the foundations of his fortune—gained mostly by stock-jobbing; leaving at his death some three millions of francs. John Foster has cited a striking illustration of what this kind of determination will do in money-making. A young man who ran through his patrimony, spending it in profligacy, was at length reduced to utter want and despair. He rushed out of his house intending to put an end to his life, and stopped on arriving at an eminence overlooking what were once his estates. He sat down, ruminated for a time, and rose with the determination that he would recover them. He returned to the streets, saw a load of coals which had been shot out of a cart on to the pavement before a house, offered to carry them in, and was employed. He thus earned a few pence, requested some meat and drink as a gratuity, which was given him, and the pennies were laid by. Pursuing this menial labour, he earned and saved more pennies; accumulated sufficient to enable him to purchase some cattle, the value of which he understood, and these he sold to advantage. He proceeded by degrees to undertake larger transactions, until at length he became rich. The result was, that he more than recovered his possessions, and died an inveterate miser. When he was buried, mere earth went to earth. With a nobler spirit, the same determination might have enabled such a man to be a benefactor to others as well as to himself. But the life and its end in this case were alike sordid.
To provide for others and for our own comfort and independence in old age, is honourable, and greatly to be commended; but to hoard for mere wealth’s sake is the characteristic of the narrow-souled and the miserly. It is against the growth of this habit of inordinate saving that the wise man needs most carefully to guard himself: else, what in youth was simple economy, may in old age grow into avarice, and what was a duty in the one case, may become a vice in the other. It is theloveof money—not money itself—which is “the root of evil,”—a love which narrows and contracts the soul, and closes it against generous life and action. Hence, Sir Walter Scott makes one of his characters declare that “the penny siller slew more souls than the naked sword slew bodies.” It is one of the defects of business too exclusively followed, that it insensibly tends to a mechanism of character. The business man gets into a rut, and often does not look beyond it. If he lives for himself only, he becomes apt to regard other human beings only in so far as they minister to his ends. Take a leaf from such men’s ledger and you have their life.
Worldly success, measured by the accumulation of money, is no doubt a very dazzling thing; and all men are naturally more or less the admirers of worldly success. But though men of persevering, sharp, dexterous, and unscrupulous habits, ever on the watch to push opportunities, may and do “get on” in the world, yet it is quite possible that they may not possess the slightest elevation of character, nor a particle of real goodness. He who recognizes no higher logic than that of the shilling, may become a very rich man, and yet remain all the while an exceedingly poor creature. For riches are no proof whatever of moral worth; and their glitter often serves only to draw attention to the worthlessness of their possessor, as the light of the glowworm reveals the grub.