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

The subject is, however, gaining a hold on the community, for which none of us can be too thankful. I am acquainted with more than one parent, who is a parent indeed; for there is no more reserve on these subjects, than any other. The sons do not hesitate to ask parental counsel and seek parental aid, in every known path of temptation. Heaven grant that such instances may be speedily multiplied. A greater work of reform can scarcely be desired or anticipated.

But I must draw to a close. Oh that the young 'wise,' and that they would 'consider!' 'There is a way which seemeth right unto a man, but the end thereof is death.'

There is, then, but one course for the young. Let them do that which they know to be right, and avoid not only that which they are sure is wrong, but that also of which they have doubts. Let them do this, moreover, in the fear and love of God. In the language of a great statesman of the United States to his nephew, a little before his death, let me exhort you, to 'Give up property, give up every thing—give up even life itself, rather than presume to do an immoral act.' Let me remind you too, of the declaration of that Wisdom which is Infinite;—'He that sinneth against God, destroyeth his own soul.'

AN ADDITIONAL CHAPTER.

Section I. Choice of Friends.

The importance, to a young man, of a few worthy female friends, has been mentioned in Chapter V. But to him who aspires at the highest possible degree of improvement or usefulness, a select number of confidential friends of his own sex is scarcely less valuable.

Great caution is however necessary in making the selection. "A man is known by the company he keeps," has long since passed into a proverb; so well does it accord with universal experience. And yet many a young man neglects or despises this maxim, till his reputation is absolutely and irretrievably lost.

Lucius was a remarkable instance of this kind. Extremely diffident, he was introduced to a neighborhood where every individual but one was an entire stranger to him; and this person was one whose character was despised. But what is life without associates? Few are wholly destitute of sympathy, even brute animals. Lucius began to be found in the company of the young man I have mentioned; and this too in spite of the faithful and earnest remonstrances of his friends, who foresaw the consequences. But, like too many inexperienced young men, conscious of his own purity of intention, he thought there could surely be no harm in occasional walks and conversations with even a bad man; and who knows, he sometimes used to say, but I may do him good? At any rate, as he was the only person with whom he could hold free conversation on "things that were past," he determined occasionally to associate with him.

But as it is with many a young lady who has set out with the belief that a reformed rake makes the best husband, so it was with Lucius; he found that the work of reforming the vicious was no easy task. Instead of making the smallest approaches to success, he perceived at last, when it was too late, that his familiarity with young Frederick had not only greatly lowered him in the estimation of the people with whom he now resided, but even in the estimation of Frederick himself; who was encouraged to pursue his vicious course, by the consideration that it did not exclude him from the society of those who were universally beloved and respected.

This anecdote shows how cautious we ought to be in the choice of friends. Had Lucius been a minister or reformer by profession, he could have gone among the vicious to reclaim them, with less danger. The Saviour of mankind ate and drank with "publicans and sinners;" but He was well known as going among them to save them, though even he did not wholly escape obloquy.

Few are aware, how much they are the creatures of imitation; and how readily they catch the manners, habits of expression, and even modes of thinking, of those whose company they keep. Let the young remember, then, that it is not from the remarks of others, alone, that they are likely to suffer; but that they are really lowered in the scale of excellence, every time they come in unguarded contact with the vicious.

It is of the highest importance to seek for companions those who are not only intelligent and virtuous, in the common acceptation of the term, but, if it were possible, those who are a little above them, especially in moral excellence.

Nor is this so difficult a task as many suppose. There are in every community, a few who would make valuable companions. Not that they are perfect,—for perfection, in the more absolute sense of the term, belongs not to humanity; but their characters are such, that they would greatly improve yours. And remember, that it is by no means indispensable that your circle of intimate friends be very large. Nay, it is not even desirable, in a world like this. You may have many acquaintances, but I should advise you to have but few near friends. If you have one, who is what he should be, you are comparatively happy.

Section II. Rudeness of Manners.

By rudeness I do not mean mere coarseness or rusticity, for that were more pardonable; but a want of civility. In this sense of the term, I am prepared to censure one practice, which in the section on Politeness, was overlooked. I refer to the practice so common with young men in some circumstances and places, of wearing their hats or caps in the house;—a practice which, whenever and wherever it occurs, is decidedly reprehensible.

Most of us have probably seen state legislatures in session with their hats on. This does not look well for the representatives of the most civil communities in the known world; and though I do not pretend that in this respect they fairly represent their constituents, yet I do maintain that the toleration of such a practice implies a dereliction of the public sentiment.

That the practice of uncovering the head, whenever we are in the house, tends to promote health, though true, I do not at this time affirm. It is sufficient for my present purpose, if I succeed in showing that the contrary practice tends to vice and immorality.

Who has not seen the rudeness of a company of men, assembled perhaps in a bar-room—with their hats on; and also witnessed the more decent behavior of another similar group, assembled in similar circumstances, without perceiving at once a connection between the hats and the rudeness of the one company, as well as between the more orderly behavior and the uncovered heads of the other?

To come to individuals. Attend a party or concert—no matter about the name;—I mean some place where it is pardonable, or rather deemed pardonable, to wear the hat. Who behave in the most gentle, christian manner,—the few who wear their hats or those who take them off? In a family or school, which are the children that are most civil and well behaved? Is it not those who are most scrupulous, always, to appear within the house with their heads uncovered? Nay, in going out of schools, churches, &c., who are they that put on their hats first, as if it was a work of self-denial to hold them in their hands, or even suffer them to remain in their place till the blessing is pronounced, or till the proper time has arrived for using them?

Once more. In passing through New England or any other part of the United States, entering into the houses of the people, and seeing them just as they are, who has not been struck with the fact that where there is the most of wearing hats and caps in the house, there is generally the most of ill manners, not to say of vicious habits and conduct.

Few are sufficiently aware of the influence of what they often affect to despise as little things. But I have said enough on this point in its proper place. The great difficulty is in carrying the principles there inculcated into the various conditions of life, and properly applying them.

Section III. Self-praise.

Some persons are such egotists that rather than not be conspicuous, they will even speak ill of themselves. This may seem like a contradiction; but it is nevertheless a truth.

Such conduct is explicable in two ways. Self condemnation may be merely an attempt to extort praise from the bystanders, by leading them to deny our statements, or defend our conduct. Or, it may be an attempt to set ourselves off as abounding in self knowledge; a kind of knowledge which is universally admitted to be difficult of attainment. I have heard people condemn their past conduct in no measured terms, who would not have borne a tithe of the same severity of remark from others. Perhaps it is not too much to affirm that persons of this description are often among the vainest, if not the proudest of the community.

In general, it is the best way to say as little about ourselves, our friends, our books, and our circumstances as possible. It is soon enough to speak of ourselves when we are compelled to do it in our own defence.

Footnotes

1  A teacher, who has been pleased to say much in behalf of this work, and to do much to extend its circulation, in a late letter, very modestly, but properly makes the following inquiry; 'Has not Dr. Franklin's precept, time is money, made many misers? Is it not used without sufficient qualification?'

There is no good thing, nor any good advice, but what may be abused, if used or taken without qualification. There may be misers in regard to time, as well as money; and no one can become miserly in the one respect without soon becoming so in the other. He who cannot or rather will not give any portion of his time to promote the happiness of those around him, in the various ways of doing good, which perpetually offer, lest it should take from his means of earning property, is as much to be pitied as he who hoards all his dollars and cents. Still it is true that youth should husband well their time, and avoid wasting either that or their money.

2  Dr. Franklin, in view of the latter fact, wrote a humorous Essay, at Paris, in which he labored hard to show the people of that luxurious and dissipated city, that the sun gives light as soon as it rises.

3  I have occasionally seen four or five persons in constant employ, solely to supply the wants of a family of the same number, whose health, collectively, required an amount of physical labor adequate to their own wants.

4  This fact, so obvious to every student of human nature, has sometimes given rise to an opinion that orphans make their way best in the world. So far as the business of making money is concerned, I am not sure but it is so.

5  Even Timothy--young Timothy as he has been often called--was probably in his 30th year when he was ordained.

6  A gentleman of my acquaintance assures me that he always leaves his books, accounts, &c., in so complete a state, on going to bed, that if he should die during the night, every thing could be perfectly understood. This rule he adheres to, as a matter of duty; not only to his fellow men, but to