Though altogether unskilled in the art of deciphering the literary signs by which principles were denominated upon paper, they yet understood and appreciated, and boldly contended for, the things themselves. Thus the foundations of English liberty were laid by men, who, though illiterate, were nevertheless of the very highest stamp of character. And it must be admitted that the chief object of culture is, not merely to fill the mind with other men's thoughts, and to be the passive recipient of their impressions of things, but to enlarge our individual intelligence, and render us more useful and efficient workers in the sphere of life to which we may be called. Many of our most energetic and useful workers have been but sparing readers. Brindley and Stephenson did not learn to read and write until they reached manhood, and yet they did great works and lived manly lives; John Hunter could barely read or write when he was twenty years old, though he could make tables and chairs with any carpenter in the trade. "I never read," said the great physiologist when lecturing before his class; "this" -pointing to some part of the subject before him - "this is the work that you must study if you wish to become eminent in your profession." When told that one of his contemporaries had charged him with being ignorant of the dead languages, he said, "I would undertake to teach him that on the dead body which he never knew in any language, dead or living."It is not then how much a man may know, that is of importance, but the end and purpose for which he knows it. The object of knowledge should be to mature wisdom and improve character, to render us better, happier, and more useful; more benevolent, more energetic, and more efficient in the pursuit of every high purpose in life.
"When people once fall into the habit of admiring and encouraging ability as such, without reference to moral character - and religious and political opinions are the concrete form of moral character - they are on the highway to all sorts of degradation." We must ourselves BE and DO, and not rest satisfied merely with reading and meditating over what other men have been and done.
Our best light must be made life, and our best thought action. At least we ought to be able to say, as Richter did, "I have made as much out of myself as could be made of the stuff, and no man should require more;" for it is every man's duty to discipline and guide himself, with God's help, according to his responsibilities and the faculties with which he has been endowed.
Self-discipline and self-control are the beginnings of practical wisdom; and these must have their root in self-respect. Hope springs from it - hope, which is the companion of power, and the mother of success; for whoso hopes strongly has within him the gift of miracles. The humblest may say, "To respect myself, to develop myself - this is my true duty in life. An integral and responsible part of the great system of society, I owe it to society and to its Author not to degrade or destroy either my body, mind, or instincts. On the contrary, I am bound to the best of my power to give to those parts of my constitution the highest degree of perfection possible. I am not only to suppress the evil, but to evoke the good elements in my nature. And as I respect myself, so am I equally bound to respect others, as they on their part are bound to respect me." Hence mutual respect, justice, and order, of which law becomes the written record and guarantee.
Self-respect is the noblest garment with which a man may clothe himself - the most elevating feeling with which the mind can be inspired. One of Pythagoras's wisest maxims, in his 'Golden Verses,' is that with which he enjoins the pupil to "reverence himself." Borne up by this high idea, he will not defile his body by sensuality, nor his mind by servile thoughts. This sentiment, carried into daily life, will be found at the root of all the virtues - cleanliness, sobriety, chastity, morality, and religion.
"The pious and just honouring of ourselves," said Milton, may be thought the radical moisture and fountain-head from whence every laudable and worthy enterprise issues forth." To think meanly of one's self, is to sink in one's own estimation as well as in the estimation of others. And as the thoughts are, so will the acts be. Man cannot aspire if he look down; if he will rise, he must look up. The very humblest may be sustained by the proper indulgence of this feeling. Poverty itself may be lifted and lighted up by self-respect; and it is truly a noble sight to see a poor man hold himself upright amidst his temptations, and refuse to demean himself by low actions.
One way in which self-culture may be degraded is by regarding it too exclusively as a means of "getting on." Viewed in this light, it is unquestionable that education is one of the best investments of time and labour. In any line of life, intelligence will enable a man to adapt himself more readily to circumstances, suggest improved methods of working, and render him more apt, skilled and effective in all respects. He who works with his head as well as his hands, will come to look at his business with a clearer eye;and he will become conscious of increasing power - perhaps the most cheering consciousness the human mind can cherish. The power of self-help will gradually grow; and in proportion to a man's self-respect, will he be armed against the temptation of low indulgences. Society and its action will be regarded with quite a new interest, his sympathies will widen and enlarge, and he will thus be attracted to work for others as well as for himself.
