The Young Man's Guide, William Andrus Alcott [best business books of all time txt] 📗

than to act for you; not so easily won by fair speeches or long reasonings; tenacious of old opinions, customs, and formalities; apt to be displeased with those, especially younger people, who pretend to question their judgment; fond of deference, and of being listened to. Young people, in their anger, mean less than they say; old people more. You may make up for an injury with most young men; the old are generally more slow in forgiving.

The fittest character to be concerned with in business, is, that in which are united an inviolable integrity, founded upon rational principles of virtue and religion, a cool but determined temper, a friendly heart, a ready hand, long experience and extensive knowledge of the world; with a solid reputation of many years' standing, and easy circumstances.

Section XII. Of desiring the good opinion of others.

A young man is not far from ruin, when he can say, without blushing, I don't care what others think of me. To be insensible to public opinion, or to the estimation in which we are held by others, by no means indicates a good and generous spirit.

But to have a due regard to public opinion is one thing, and to make that opinion the principal rule of action, quite another. There is no greater weakness than that of letting our happiness depend too much upon the opinion of others. Other people lie under such disadvantages for coming at our true characters, and are so often misled by prejudice for or against us, that if our own conscience condemns us, their approbation can give us little consolation. On the other hand, if we are sure we acted from honest motives, and with a reference to proper ends, it is of little consequence if the world should happen to find fault. Mankind, for the most part, are so much governed by fancy, that what will win their hearts to-day, will disgust them to-morrow; and he who undertakes to please every body at all times, places, and circumstances, will never be in want of employment.

A wise man, when he hears of reflections made upon him, will consider whether they are just. If they are, he will correct the faults in question, with as much cheerfulness as if they had been suggested by his dearest friend.

I have sometimes thought that, in this view, enemies were the best of friends. Those who are merely friends in name, are often unwilling to tell us a great many things which it is of the highest importance that we should know. But our enemies, from spite, envy, or some other cause, mention them; and we ought on the whole to rejoice that they do, and to make the most of their remarks.

Section XIII. Intermeddling with the affairs of others.

There are some persons who never appear to be happy, if left to themselves and their own reflections. All their enjoyment seems to come from without; none from within. They are ever for having something to do with the affairs of others. Not a single petty quarrel can take place, in the neighborhood, but they suffer their feelings to be enlisted, and allow themselves to "take sides" with one of the parties. Those who possess such a disposition are among the most miserable of their race.

An old writer says that 'Every one should mind his own business; for he who is perpetually concerning himself about the good or ill fortune of others, will never be at rest.' And he says truly.

It is not denied that some men are professionally bound to attend to the concerns of others. But this is not the case supposed. The bulk of mankind will be happier, and do more for others, by letting them alone; at least by avoiding any of that sort of meddling which may be construed into officiousness.

Some of the worst meddlers in human society are those who have been denominated match-makers. A better name for them, however, would be match-breakers, for if they do not actually break more matches than they make, they usually cause a great deal of misery to those whom they are instrumental in bringing prematurely together.

Many people who, in other respects, pass for excellent, do not hesitate to take sides on almost all occasions, whether they know much about the real merits of the case or not. Others judge, at once, of every one of whom they hear any thing evil, and in the same premature manner.

All these and a thousand other kinds of 'meddling' do much evil. The tendency is to keep men like Ishmael, with their hands against every man, and every man's hands against theirs.

Section XIV. On Keeping Secrets.

It is sometimes said that in a good state of society there would be no necessity of keeping secrets, for no individual would have any thing to conceal. This may be true; but if so, society is far—very far—from being as perfect as it ought to be. At present we shall find no intelligent circle, except it were the society of the glorified above, which does not require occasional secrecy. But if there are secrets to be kept, somebody must keep them.

Some persons can hardly conceal a secret, if they would. They will promise readily enough; but the moment they gain possession of the fact, its importance rises in their estimation, till it occupies so much of their waking thoughts, that it will be almost certain, in some form or other, to escape them.

Others are not very anxious to conceal things which are entrusted to them. They may not wish to make mischief, exactly; but there is a sort of recklessness about them, that renders them very unsafe confidants.

Others again, when they promise, mean to perform. But no sooner do they possess the treasure committed to their charge, than they begin to grow forgetful of the manner of coming by it. And before they are aware, they reveal it.

There are not many then, whom it is safe to trust. These you will value as they do diamonds, in proportion to their scarcity.

But there are individuals who merit your highest confidence, if you can but find them. Husbands, where a union is founded as it ought to be, can usually trust their wives. This is one of the prominent advantages of matrimony. It gives us an opportunity of unbosoming our feelings and views and wishes not only with safety, but often with sympathy.

But confidence may sometimes be reposed, in other circumstances. Too much reserve makes us miserable. Perhaps it were better that we should suffer a little, now and then, than that we should never trust.

As an instance of the extent to which mankind can sometimes be confided in, and to show that celibacy, too, is not without this virtue, you will allow me to relate, briefly, an anecdote.

A certain husband and wife had difficulties. They both sought advice of a single gentleman, their family physician. For some time there was hope of an amicable adjustment of all grievances; but at length every effort proved vain, and an open quarrel ensued. But what was the surprise of each party to learn by accident, some time afterward, that both of them had sought counsel of the same individual, and yet he had not betrayed the trust.

In a few instances, too, secrets have been confided to husbands, without their communicating them to their wives; and the contrary. This was done, however, by particular request. It is a requisition which, for my own part, I should be very unwilling to make.

Section XV. Fear of Poverty.

The ingenious but sometimes fanciful Dr. Darwin, reckons the fear of poverty as a disease, and goes on to prescribe for it.

The truth is, there is not much real poverty in this country. Our very paupers are rich, for they usually have plenty of wholesome food, and comfortable clothing, and what could a Crœsus, with all his riches, have more? Poverty exists much more in imagination than in reality. The shame of being thought poor, is a great and fatal weakness, to say the least. It depends, it is true, much upon the fashion.

So long as the phrase 'he is a good man,' means that the person spoken of is rich, we need not wonder that every one wishes to be thought richer than he is. When adulation is sure to follow wealth, and when contempt would be sure to follow many if they were not wealthy; when people are spoken of with deference, and even lauded to the skies because their riches are very great; when this is the case, I say, we need not wonder if men are ashamed to be thought poor. But this is one of the greatest dangers which young people have to encounter in setting out in life. It has brought thousands and hundreds of thousands to pecuniary ruin.

One of the most amiable features of good republican society is this; that men seldom boast of their riches, or disguise their poverty, but speak of both, as of any other matters that are proper for conversation. No man shuns another because he is poor; no man is preferred to another because he is rich. In hundreds and hundreds of instances have men in this country, not worth a shilling, been chosen by the people to take care of their rights and interests, in preference to men who ride in their carriages.

The shame of being thought poor leads to everlasting efforts to disguise one's poverty. The carriage—the domestics—the wine—the spirits—the decanters—the glass;—all the table apparatus, the horses, the dresses, the dinners, and the parties, must be kept up; not so much because he or she who keeps or gives them has any pleasure arising therefrom, as because not to keep and give them, would give rise to a suspicion of a want of means. And thus thousands upon thousands are yearly brought into a state of real poverty, merely by their great anxiety not to be thought poor. Look around you carefully, and see if this is not so.

In how many instances have you seen amiable and industrious families brought to ruin by nothing else but the fear they should be? Resolve, then, from the first, to set this false shame at defiance. When you have done that, effectually, you have laid the corner-stone of mental tranquillity.

There are thousands of families at this very moment, struggling to keep up appearances. They feel that it makes them miserable; but you can no more induce them to change their course, than you can put a stop to the miser's laying up gold.

Farmers accommodate themselves to their condition more easily than merchants, mechanics, and professional men. They live at a greater distance from their neighbors; they can change their style of living without being perceived; they can put away the decanter, change the china for something plain, and the world is none the wiser for it. But the mechanic, the doctor, the attorney, and the trader cannot make the change so quietly and unseen.

Stimulating drink, which is a sort of criterion of the scale of living,—(or scale to the plan,)—a sort of key to the tune;—this is the thing to banish first of all, because all the rest follow; and in a short time, come down to their proper level.

Am I asked, what is a glass of wine? I answer, it is every thing. It creates a demand for all the other unnecessary expenses; it is injurious to health, and must be so. Every bottle of wine that is drank contains a portion of spirit, to say nothing of other drugs still more poisonous; and of all friends to the doctors, alcoholic drinks are the greatest. It is nearly the same, however, with strong tea and coffee. But what adds to the folly and wickedness of using these drinks, the parties themselves do not always drink them by choice; and hardly ever because they believe they are useful;—but from mere ostentation, or the fear of being thought