How to Succeed Part 24

Beecher said that Ruskin's works taught him the secret of seeing, and that no man could ever again be quite the same man or look at the world in the same way after reading him. Samuel Drew said, "Locke's 'Essay on the Understanding' awakened me from stupor, and induced me to form a resolution to abandon the groveling views I had been accustomed to maintain." An English tanner, whose leather gained a great reputation, said he should not have made it so good if he had not read Carlyle. The lives of Was.h.i.+ngton and Henry Clay, which Lincoln borrowed from neighbors in the wilderness, and devoured by the light of the cabin fire, inspired his life. In his early manhood he read Paine's "Age of Reason," and Volney's "Ruins," which so influenced his mind that he wrote an essay to prove the unreliability of the Bible. These two books nearly unbalanced his moral character. But, fortunately, the books which fell into his hands in after years corrected this evil influence. The trend of many a life for good or ill, for success or failure, has been determined by a single book. The books which we read early in life are those which influence us most. When Garfield was working for a neighbor he read "Sinbad the Sailor" and the "Pirate's Own Book." These books revealed a new world to him, and his mother with difficulty kept him from going to sea. He was fascinated with the sea life which these books pictured to his young imagination. The "Voyages of Captain Cook" led William Carey to go on a mission to the heathen. "The Imitation of Christ" and Taylor's "Holy Living and Dying" determined the character of John Wesley. "Shakespeare and the Bible," said John Sharp, "made me Archbishop of York." The "Vicar of Wakefield" awakened the poetical genius in Goethe.

"I have been the bosom friend of Leander and Romeo," said Lowell. "I seem to go behind Shakespeare, and to get my intelligence at first hand.

Sometimes, in my sorrow, a line from Spenser steals in upon my memory as if by some vitality and external volition of its own, like a blast from the distant trump of a knight p.r.i.c.king toward the court of Faerie, and I am straightway lifted out of that sadness and shadow into the suns.h.i.+ne of a previous and long-agone experience."

"Who gets more enjoyment out of eating," asks Amos R. Wells, "the pampered millionaire, whose tongue is the wearied host of myriads of sugary, creamy, spicy guests, or the little daughter of the laborer, trotting about all the morning with helpful steps, who has come a long two miles with her father's dinner to eat it with him from a tin pail?

And who gets the more pleasure out of reading, the satiated fiction-glutton, her brain crammed with disordered fragments of countless scenes of adventure, love and tragedy, impatient of the same old situations, the familiar characters, the stale plots--she or the girl who is fired with a love for history, say, who wants to know all about the grand old, queer old Socrates, and then about his friends, and then about the times in which he lived, and then about the way in which they all lived, then about the Socratic legacy to the ages? Why, will that girl ever be done with the feast? Can you not see, looking down on her joy with a blessing, the very Lord of the banquet, who has ordered all history and ordained that the truth He fas.h.i.+ons shall be stranger always than the fiction man contrives? Take the word of a man who has made full trial of both. Solid reading is as much more interesting and attractive than frivolous reading as solid living is more recreative than frivolous living."

"I solemnly declare," said Sidney Smith, "that but for the love of knowledge, I should consider the life of the meanest hedger and ditcher as preferable to that of the greatest and richest man in existence; for the fire of our minds is like the fires which the Persians burn in the mountains, it flames night and day, and is immortal, and not to be quenched! Upon something it must act and feed--upon the pure spirit of knowledge, or upon the foul dregs of polluting pa.s.sions. Therefore, when I say, in conducting your understanding, love knowledge with a great love, with a vehement love, with a love co-eval with life--what do I say but love innocence, love virtue, love purity of conduct, love that which, if you are rich and great, will vindicate the blind fortune which has made you so, and make men call it justice; love that which, if you are poor, will render your poverty respectable, and make the proudest feel it unjust to laugh at the meanness of your fortunes; love that which will comfort you, adorn you, and never quit you--which will open to you the kingdom of thought, and all the boundless regions of conception, as an asylum against the cruelty, the injustice, and the pain that may be your lot in the world--that which will make your motives habitually great and honorable, _and light up in an instant a thousand n.o.ble disdains at the very thought of meanness and of fraud_?"

Do I feel like hearing an eloquent sermon? Spurgeon and Beecher, Whitefield, Hall, Collyer, Phillips Brooks, Canon Farrar, Dr. Parker, Talmage, are all standing on my bookcase, waiting to give me their greatest efforts at a moment's notice. Do I feel indisposed, and need a little recreation? This afternoon I will take a trip across the Atlantic, flying against the wind and over breakers without fear of seasickness on the ocean greyhounds. I will inspect the world renowned Liverpool docks; take a run up to Hawarden, call on Mr. Gladstone; fly over to London, take a run through the British Museum and see the wonderful collection from all nations; go through the National Art Gallery, through the Houses of Parliament, visit Windsor Castle and Buckingham Palace, call upon Queen Victoria, the Prince of Wales; take a run through the lake region and call upon the great writers, visit Oxford and Cambridge; cross the English Channel, stop at Rouen, where Joan of Arc was burned to death by the English, take a flying trip to Paris, visit the tomb of Napoleon, the Louvre Gallery; take a peep at one of the greatest pieces of sculpture in existence, the Venus de Milo (which a rich and ignorant person offered to buy if they would give him a fresh one), take a glance at some of the greatest paintings in existence along the miles of galleries; take a peep into the Grand Opera House, the grandest in the world (to make room for which 427 buildings were demolished), promenade through the Champs de Elysee, pa.s.s under the triumphal arch of Napoleon, take a run out to Versailles and inspect the famous palace of Louis XIV., upon which he spent perhaps $100,000,000.

Do I desire to hear eloquent speeches? Through my books I can enter the Parliament and listen to the thrilling oratory of Disraeli, of Gladstone, of Bright, of O'Connor; they will admit me to the floor of the Senate, where I can hear the matchless oratory of a Webster, of a Clay, of a Calhoun, of a Sumner, of Everett, of Wilson. They will pa.s.s me into the Roman Forum, where I can hear Cicero, or to the rostrums of Greece, where I may listen spell-bound to the magic oratory of a Demosthenes.

"No matter how poor I am," says Channing; "no matter though the prosperous of my own time will not enter my obscure dwelling; if the sacred writers will enter and take up their abode under my roof; if Milton will cross my threshold to sing to me of paradise, and Shakespeare to open to me the worlds of imagination and the workings of the human heart, and Franklin to enrich me with his practical wisdom,--I shall not pine for the want of intellectual companions.h.i.+p, and I may become a cultivated man, though excluded from what is called the best society in the place where I live."

"With the dead there is no rivalry," says Macaulay. "In the dead there is no change. Plato is never sullen; Cervantes is never petulant; Demosthenes never comes unseasonably; Dante never stays too long; no difference of political opinion can alienate Cicero; no heresy can excite the horror of Bossuet."

"Heed not the idle a.s.sertion that literary pursuits will disqualify you for the active business of life," says Alexander H. Everett. "Reject it as a mere imagination, inconsistent with principle, unsupported by experience."

The habit of reading may become morbid. There is a novel-reading disease. There are people who are almost as much tied to their novels as an intemperate man is tied to his bottle. The more of these novels they read, the weaker their minds become. They remember nothing; they read for the stimulus; their reasoning powers become weaker and weaker, their memory more treacherous. The mind is ruined for healthy intellectual food. They have no taste for history or biography, or anything but cheap, trashy, sensational novels.

The pa.s.sive reception of other men's thoughts is not education. Beware of intellectual dram drinking and intellectual dissipation. It is emasculating. Beware of the book which does not make you determined to go and do something and be something in the world.

The great difference between the American graduate and the graduates from the English universities is that the latter have not read many books superficially, but a few books well. The American graduate has a smattering of many books, but has not become master of any. The same is largely true of readers in general; they want to know a little of everything. They want to read all the latest publications, good, bad and indifferent, if it is only new. As a rule our people want light reading, "something to read" that will take up the attention, kill time on the railroad or at home. As a rule English people read more substantial books, older books, books which have established their right to exist.

They are not so eager for "recent publications."

Joseph Cook advises youth to always make notes of their reading. Mr.

Cook uses the margins of his books for his notes, and marks all of his own books very freely, so that every volume in his library becomes a notebook. He advises all young men and young women to keep commonplace books. We cannot too heartily recommend this habit of taking notes. It is a great aid to memory, and it helps wonderfully to locate or to find for future use what we have read. It helps to a.s.similate and make our own whatever we read. The habit of taking notes of lectures and sermons is an excellent one. One of the greatest aids to education is the habit of writing out an a.n.a.lysis or a skeleton of a book or article after we have read it; also of a sermon or a lecture. This habit has made many a strong, vigorous thinker and writer. In this connection we cannot too strongly recommend the habit of saving clippings from our readings wherever possible of everything which would be likely to a.s.sist us in the future. These sc.r.a.p-books, indexed, often become of untold advantage, especially if in the line of our work. Much of what we call genius in great men comes from these note-books and sc.r.a.p-books.

How many poor boys and girls who thought they had "no chance" in life have been started upon n.o.ble careers by the grand books of Smiles, Todd, Mathews, Munger, Whipple, Geikie, Thayer, and others.

You should bring your mind to the reading of a book, or to the study of any subject, as you take an axe to the grindstone; not for what you get from the stone, but for the sharpening of the axe. While it is true that the facts learned from books are worth more than the dust from the stone, even in much greater ratio is the mind more valuable than the axe. Bacon says: "Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Reading maketh a full man, conference a ready man, and writing an exact man; and, therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; morals grave; logic and rhetoric able to contend."

CHAPTER XXV.

RICHES WITHOUT WINGS.

Walk worthy of the vocation wherewith ye are called.

--EPH. iv. I.

Abundance consists not alone in material possession, but in an uncovetous spirit.

--SELDEN.

Less coin, less care; to know how to dispense with wealth is to possess it.

--REYNOLDS.

Rich, from the very want of wealth, In heaven's best treasures, peace and health.

--GRAY.

Money never made a man happy yet; there is nothing in its nature to produce happiness. The more a man has, the more he wants. Instead of filling a vacuum, it makes one.

--FRANKLIN.

There are treasures laid up in the heart, treasures of charity, piety, temperance, and soberness. These treasures a man takes with him beyond death, when he leaves this world.

--BUDDHIST SCRIPTURES.

"It is better to get wisdom than gold; for wisdom is better than rubies, and all things that may be desired are not to be compared to it."

"Better a cheap coffin and a plain funeral after a useful, unselfish life, than a grand mausoleum after a loveless, selfish life."

I ought not to allow any man, because he has broad lands, to feel that he is rich in my presence. I ought to make him feel that I can do without his riches, that I cannot be bought--neither by comfort, neither by pride,--and although I be utterly penniless, and receiving bread from him, that he is the poor man beside me.

--EMERSON.

"I don't want such things," said Epictetus to the rich Roman orator who was making light of his contempt for money-wealth; "and besides," said the stoic, "you are poorer than I am, after all. You have silver vessels, but earthenware reasons, principles, appet.i.tes. My mind to me a kingdom is, and it furnishes me with abundant and happy occupation in lieu of your restless idleness. All your possessions seem small to you; mine seem great to me. Your desire is insatiate, mine is satisfied."

"Lord, how many things are in the world of which Diogenes hath no need!"

exclaimed the stoic, as he wandered among the miscellaneous articles at a country fair.

"One would think," said Boswell, "that the proprietor of all this (Keddlestone, the seat of Lord Scarsfield) must be happy." "Nay, sir,"

said Johnson, "all this excludes but one evil, poverty."

"What property has he left behind him?" people ask when a man dies; but the angel who receives him asks, "What good deeds hast thou sent before thee?"

"What is the best thing to possess?" asked an ancient philosopher of his pupils. One answered, "Nothing is better than a good eye,"--a figurative expression for a liberal and contented disposition. Another said, "A good companion is the best thing in the world;" a third chose a good neighbor; and a fourth, a wise friend. But Eleazar said: "A good heart is better than them all." "True," said the master; "thou hast comprehended in two words all that the rest have said, for he that hath a good heart will be contented, a good companion, a good neighbor, and will easily see what is fit to be done by him."

"My kingdom for a horse," said Richard III. of England amid the press of Bosworth Field. "My kingdom for a moment," said Queen Elizabeth on her death-bed. And millions of others, when they have felt earth, its riches and power slipping from their grasp, have shown plainly that deep down in their hearts they value such things at naught when really compared with the blessed light of life, the stars and flowers, the companions.h.i.+p of friends, and far above all else, the opportunity of growth and development here and of preparation for future life.

Queen Caroline Matilda of Denmark wrote on the window of her prison, with her diamond ring: "Oh, keep me innocent; make others great."

"These are my jewels," said Cornelia to the Campanian lady who asked to see her gems; and she pointed with pride to her boys returning from school. The reply was worthy the daughter of Scipio Africa.n.u.s and wife of Tiberius Gracchus. The most valuable production of any country is its crop of men.

"I will take away thy treasures," said a tyrant to a philosopher. "Nay, that thou canst not," was the retort; "for, in the first place, I have none that thou knowest of. My treasure is in heaven, and my heart is there."

Some people are born happy. No matter what their circ.u.mstances are they are joyous, content and satisfied with everything. They carry a perpetual holiday in their eye and see joy and beauty everywhere. When we meet them they impress us as just having met with some good luck, or that they have some good news to tell you. Like the bees that extract honey from every flower, they have a happy alchemy which trans.m.u.tes even gloom into suns.h.i.+ne. In the sick room they are better than the physician and more potent than drugs. All doors open to these people. They are welcome everywhere.

We make our own worlds and people them, while memory, the scribe, faithfully registers the account of each as we pa.s.s the milestones dotting the way. Are we not, then, responsible for the inhabitants of our little worlds? We should fill them with the true, the beautiful and the good, since we are endowed with the faculty of creating.

"Genius," says Whipple, "may almost be defined as the faculty of acquiring poverty." It is the men of talent who make money out of the work of the men of genius. Somebody has truly said, that the greatest works have brought the least benefit to their authors. They were beyond the reach of appreciation before appreciation came.

There is an Eastern legend of a powerful genius, who promised a beautiful maiden a gift of rare value if she would pa.s.s through a field of corn and, without pausing, going backward, or wandering hither and thither, select the largest and ripest ear,--the value of the gift to be in proportion to the size and perfection of the ear she should choose.

She pa.s.sed through the field, seeing a great many well worth gathering, but always hoping to find a larger and more perfect one, she pa.s.sed them all by, when, coming to a part of the field where the stalks grew more stunted, she disdained to take one from these, and so came through to the other side without having selected any.

A man may make millions and be a failure still. Money-making is not the highest success. The life of a well-known millionaire was not truly successful. He had but one ambition. He coined his very soul into dollars. The almighty dollar was his sun, and was mirrored in his heart.

He strangled all other emotions and hushed and stifled all n.o.bler aspirations. He grasped his riches tightly, till stricken by the scythe of death; when, in the twinkling of an eye, he was transformed from one of the richest men who ever lived in this world to one of the poorest souls that ever went out of it.