Character

CHAPTER VI.—SELF-CONTROL.

     "Honour and profit do not always lie in the same sack."—
     GEORGE HERBERT.

     "The government of one's self is the only true freedom for
     the Individual."—FREDERICK PERTHES.

     "It is in length of patience, and endurance, and
     forbearance, that so much of what is good in mankind and
     womankind is shown."—ARTHUR HELPS.

                      "Temperance, proof
      Against all trials; industry severe
      And constant as the motion of the day;
      Stern self-denial round him spread, with shade
      That might be deemed forbidding, did not there
      All generous feelings flourish and rejoice;
      Forbearance, charity indeed and thought,
      And resolution competent to take
      Out of the bosom of simplicity
      All that her holy customs recommend."—WORDSWORTH.

Self-control is only courage under another form. It may almost be regarded as the primary essence of character. It is in virtue of this quality that Shakspeare defines man as a being "looking before and after." It forms the chief distinction between man and the mere animal; and, indeed, there can be no true manhood without it.

Self-control is at the root of all the virtues. Let a man give the reins to his impulses and passions, and from that moment he yields up his moral freedom. He is carried along the current of life, and becomes the slave of his strongest desire for the time being.

To be morally free—to be more than an animal—man must be able to resist instinctive impulse, and this can only be done by the exercise of self-control. Thus it is this power which constitutes the real distinction between a physical and a moral life, and that forms the primary basis of individual character.

In the Bible praise is given, not to the strong man who "taketh a city," but to the stronger man who "ruleth his own spirit." This stronger man is he who, by discipline, exercises a constant control over his thoughts, his speech, and his acts. Nine-tenths of the vicious desires that degrade society, and which, when indulged, swell into the crimes that disgrace it, would shrink into insignificance before the advance of valiant self-discipline, self-respect, and self-control. By the watchful exercise of these virtues, purity of heart and mind become habitual, and the character is built up in chastity, virtue, and temperance.

The best support of character will always be found in habit, which, according as the will is directed rightly or wrongly, as the case may be, will prove either a benignant ruler or a cruel despot. We may be its willing subject on the one hand, or its servile slave on the other. It may help us on the road to good, or it may hurry us on the road to ruin.

Habit is formed by careful training. And it is astonishing how much can be accomplished by systematic discipline and drill. See how, for instance, out of the most unpromising materials—such as roughs picked up in the streets, or raw unkempt country lads taken from the plough—steady discipline and drill will bring out the unsuspected qualities of courage, endurance, and self-sacrifice; and how, in the field of battle, or even on the more trying occasions of perils by sea—such as the burning of the SARAH SANDS or the wreck of the BIRKENHEAD—such men, carefully disciplined, will exhibit the unmistakable characteristics of true bravery and heroism!

Nor is moral discipline and drill less influential in the formation of character. Without it, there will be no proper system and order in the regulation of the life. Upon it depends the cultivation of the sense of self-respect, the education of the habit of obedience, the development of the idea of duty. The most self-reliant, self-governing man is always under discipline: and the more perfect the discipline, the higher will be his moral condition. He has to drill his desires, and keep them in subjection to the higher powers of his nature. They must obey the word of command of the internal monitor, the conscience—otherwise they will be but the mere slaves of their inclinations, the sport of feeling and impulse.

"In the supremacy of self-control," says Herbert Spencer, "consists one of the perfections of the ideal man. Not to be impulsive—not to be spurred hither and thither by each desire that in turn comes uppermost—but to be self-restrained, self-balanced, governed by the joint decision of the feelings in council assembled, before whom every action shall have been fully debated and calmly determined—that it is which education, moral education at least, strives to produce." 151

The first seminary of moral discipline, and the best, as we have already shown, is the home; next comes the school, and after that the world, the great school of practical life. Each is preparatory to the other, and what the man or woman becomes, depends for the most part upon what has gone before. If they have enjoyed the advantage of neither the home nor the school, but have been allowed to grow up untrained, untaught, and undisciplined, then woe to themselves—woe to the society of which they form part!

The best-regulated home is always that in which the discipline is the most perfect, and yet where it is the least felt. Moral discipline acts with the force of a law of nature. Those subject to it yield themselves to it unconsciously; and though it shapes and forms the whole character, until the life becomes crystallized in habit, the influence thus exercised is for the most part unseen and almost unfelt.

The importance of strict domestic discipline is curiously illustrated by a fact mentioned in Mrs. Schimmelpenninck's Memoirs, to the following effect: that a lady who, with her husband, had inspected most of the lunatic asylums of England and the Continent, found the most numerous class of patients was almost always composed of those who had been only children, and whose wills had therefore rarely been thwarted or disciplined in early life; whilst those who were members of large families, and who had been trained in self-discipline, were far less frequent victims to the malady.

Although the moral character depends in a great degree on temperament and on physical health, as well as on domestic and early training and the example of companions, it is also in the power of each individual to regulate, to restrain, and to discipline it by watchful and persevering self-control. A competent teacher has said of the propensities and habits, that they are as teachable as Latin and Greek, while they are much more essential to happiness.

Dr. Johnson, though himself constitutionally prone to melancholy, and afflicted by it as few have been from his earliest years, said that "a man's being in a good or bad humour very much depends upon his will." We may train ourselves in a habit of patience and contentment on the one hand, or of grumbling and discontent on the other. We may accustom ourselves to exaggerate small evils, and to underestimate great blessings. We may even become the victim of petty miseries by giving way to them. Thus, we may educate ourselves in a happy disposition, as well as in a morbid one. Indeed, the habit of viewing things cheerfully, and of thinking about life hopefully, may be made to grow up in us like any other habit. 152 It was not an exaggerated estimate of Dr. Johnson to say, that the habit of looking at the best side of any event is worth far more than a thousand pounds a year.

The religious man's life is pervaded by rigid self-discipline and self-restraint. He is to be sober and vigilant, to eschew evil and do good, to walk in the spirit, to be obedient unto death, to withstand in the evil day, and having done all, to stand; to wrestle against spiritual wickedness, and against the rulers of the darkness of this world; to be rooted and built up in faith, and not to be weary of well-doing; for in due season he shall reap, if he faint not.

The man of business also must needs be subject to strict rule and system. Business, like life, is managed by moral leverage; success in both depending in no small degree upon that regulation of temper and careful self-discipline, which give a wise man not only a command over himself, but over others. Forbearance and self-control smooth the road of life, and open many ways which would otherwise remain closed. And so does self-respect: for as men respect themselves, so will they usually respect the personality of others.

It is the same in politics as in business. Success in that sphere of life is achieved less by talent than by temper, less by genius than by character. If a man have not self-control, he will lack patience, be wanting in tact, and have neither the power of governing himself nor of managing others. When the quality most needed in a Prime Minister was the subject of conversation in the presence of Mr. Pitt, one of the speakers said it was "Eloquence;" another said it was "Knowledge;" and a third said it was "Toil," "No," said Pitt, "it is Patience!" And patience means self-control, a quality in which he himself was superb. His friend George Rose has said of him that he never once saw Pitt out of temper. 153 Yet, although patience is usually regarded as a "slow" virtue, Pitt combined with it the most extraordinary readiness, vigour, and rapidity of thought as well as action.

It is by patience and self-control that the truly heroic character is perfected. These were among the most prominent characteristics of the great Hampden, whose noble qualities were generously acknowledged even by his political enemies. Thus Clarendon described him as a man of rare temper and modesty, naturally cheerful and vivacious, and above all, of a flowing courtesy. He was kind and intrepid, yet gentle, of unblameable conversation, and his heart glowed with love to all men. He was not a man of many words, but, being of unimpeachable character, every word he uttered carried weight. "No man had ever a greater power over himself.... He was very temperate in diet, and a supreme governor over all his passions and affections; and he had thereby great power over other men's." Sir Philip Warwick, another of his political opponents, incidentally describes his great influence in a certain debate: "We had catched at each other's locks, and sheathed our swords in each other's bowels, had not the sagacity and great calmness of Mr. Hampden, by a short speech, prevented it, and led us to defer our angry debate until the next morning."

A strong temper is not necessarily a bad temper. But the stronger the temper, the greater is the need of self-discipline and self-control. Dr. Johnson says men grow better as they grow older, and improve with experience; but this depends upon the width, and depth, and generousness of their nature. It is not men's faults that ruin them so much as the manner in which they conduct themselves after the faults have been committed. The wise will profit by the suffering they cause, and eschew them for the future; but there are those on whom experience exerts no ripening influence, and who only grow narrower and bitterer and more vicious with time.

What is called strong temper in a young man, often indicates a large amount of unripe energy, which will expend itself in useful work if the road be fairly opened to it. It is said of Stephen Gerard, a Frenchman, who pursued a remarkably successful career in the United States, that when he heard of a clerk with a strong temper, he would readily take him into his employment, and set him to work in a room by himself; Gerard being of opinion that such persons were the best workers, and that their energy would expend itself in work if removed from the temptation to quarrel.

Strong temper may only mean a strong and excitable will. Uncontrolled, it displays itself in fitful outbreaks of passion; but controlled and held in subjection—like steam pent-up within the organised mechanism of a steam-engine, the use of which is regulated and controlled by slide-valves and governors and levers—it may become a source of energetic power and usefulness. Hence, some of the greatest characters in history have been men of strong temper, but of equally strong determination to hold their motive power under strict regulation and control.

The famous Earl of Strafford was of an extremely choleric and passionate nature, and had great struggles with himself in his endeavours to control his temper. Referring to the advice of one of his friends, old Secretary Cooke, who was honest enough to tell him of his weakness, and to caution him against indulging it, he wrote: "You gave me a good lesson to be patient; and, indeed, my years and natural inclinations give me heat more than enough, which, however, I trust more experience shall cool, and a watch over myself in time altogether overcome; in the meantime, in this at least it will set forth itself more pardonable, because my earnestness shall ever be for the honour, justice, and profit of my master; and it is not always anger, but the misapplying of it, that is the vice so blameable, and of disadvantage to those that let themselves loose there-unto." 154

Cromwell, also, is described as having been of a wayward and violent temper in his youth—cross, untractable, and masterless—with a vast quantity of youthful energy, which exploded in a variety of youthful mischiefs. He even obtained the reputation of a roysterer in his native town, and seemed to be rapidly going to the bad, when religion, in one of its most rigid forms, laid hold upon his strong nature, and subjected it to the iron discipline of Calvinism. An entirely new direction was thus given to his energy of temperament, which forced an outlet for itself into public life, and eventually became the dominating influence in England for a period of nearly twenty years.

The heroic princes of the House of Nassau were all distinguished for the same qualities of self-control, self-denial, and determination of purpose. William the Silent was so called, not because he was a taciturn man—for he was an eloquent and powerful speaker where eloquence was necessary—but because he was a man who could hold his tongue when it was wisdom not to speak, and because he carefully kept his own counsel when to have revealed it might have been dangerous to the liberties of his country. He was so gentle and conciliatory in his manner that his enemies even described him as timid and pusillanimous. Yet, when the time for action came, his courage was heroic, his determination unconquerable. "The rock in the ocean," says Mr. Motley, the historian of the Netherlands, "tranquil amid raging billows, was the favourite emblem by which his friends expressed their sense of his firmness."

Mr. Motley compares William the Silent to Washington, whom he in many respects resembled. The American, like the Dutch patriot, stands out in history as the very impersonation of dignity, bravery, purity, and personal excellence. His command over his feelings, even in moments of great difficulty and danger, was such as to convey the impression, to those who did not know him intimately, that he was a man of inborn calmness and almost impassiveness of disposition. Yet Washington was by nature ardent and impetuous; his mildness, gentleness, politeness, and consideration for others, were the result of rigid self-control and unwearied self-discipline, which he diligently practised even from his boyhood. His biographer says of him, that "his temperament was ardent, his passions strong, and amidst the multiplied scenes of temptation and excitement through which he passed, it was his constant effort, and ultimate triumph, to check the one and subdue the other." And again: "His passions were strong, and sometimes they broke out with vehemence, but he had the power of checking them in an instant. Perhaps self-control was the most remarkable trait of his character. It was in part the effect of discipline; yet he seems by nature to have possessed this power in a degree which has been denied to other men." 155

The Duke of Wellington's natural temper, like that of Napoleon, was irritable in the extreme; and it was only by watchful self-control that he was enabled to restrain it. He studied calmness and coolness in the midst of danger, like any Indian chief. At Waterloo, and elsewhere, he gave his orders in the most critical moments, without the slightest excitement, and in a tone of voice almost more than usually subdued. 156

Wordsworth the poet was, in his childhood, "of a stiff, moody, and violent temper," and "perverse and obstinate in defying chastisement." When experience of life had disciplined his temper, he learnt to exercise greater self-control; but, at the same time, the qualities which distinguished him as a child were afterwards useful in enabling him to defy the criticism of his enemies. Nothing was more marked than Wordsworth's self-respect and self-determination, as well as his self-consciousness of power, at all periods of his history.

Henry Martyn, the missionary, was another instance of a man in whom strength of temper was only so much pent-up, unripe energy. As a boy he was impatient, petulant, and perverse; but by constant wrestling against his tendency to wrongheadedness, he gradually gained the requisite strength, so as to entirely overcome it, and to acquire what he so greatly coveted—the gift of patience.

A man may be feeble in organization, but, blessed with a happy temperament, his soul may be great, active, noble, and sovereign. Professor Tyndall has given us a fine picture of the character of Faraday, and of his self-denying labours in the cause of science—exhibiting him as a man of strong, original, and even fiery nature, and yet of extreme tenderness and sensibility. "Underneath his sweetness and gentleness," he says, "was the heat of a volcano. He was a man of excitable and fiery nature; but, through high self-discipline, he had converted the fire into a central glow and motive power of life, instead of permitting it to waste itself in useless passion."

There was one fine feature in Faraday's character which is worthy of notice—one closely akin to self-control: it was his self-denial. By devoting himself to analytical chemistry, he might have speedily realised a large fortune; but he nobly resisted the temptation, and preferred to follow the path of pure science. "Taking the duration of his life into account," says Mr. Tyndall, "this son of a blacksmith and apprentice to a bookbinder had to decide between a fortune of L.150,000 on the one side, and his undowered science on the other. He chose the latter, and died a poor man. But his was the glory of holding aloft among the nations the scientific name of England for a period of forty years." 157

Take a like instance of the self-denial of a Frenchman. The historian Anquetil was one of the small number of literary men in France who refused to bow to the Napoleonic yoke. He sank into great poverty, living on bread-and-milk, and limiting his expenditure to only three sous a day. "I have still two sous a day left," said he, "for the conqueror of Marengo and Austerlitz." "But if you fall sick," said a friend to him, "you will need the help of a pension. Why not do as others do? Pay court to the Emperor—you have need of him to live." "I do not need him to die," was the historian's reply. But Anquetil did not die of poverty; he lived to the age of ninety-four, saying to a friend, on the eve of his death, "Come, see a man who dies still full of life!"

Sir James Outram exhibited the same characteristic of noble self-denial, though in an altogether different sphere of life. Like the great King Arthur, he was emphatically a man who "forbore his own advantage." He was characterised throughout his whole career by his noble unselfishness. Though he might personally disapprove of the policy he was occasionally ordered to carry out, he never once faltered in the path of duty. Thus he did not approve of the policy of invading Scinde; yet his services throughout the campaign were acknowledged by General Sir C. Napier to have been of the most brilliant character. But when the war was over, and the rich spoils of Scinde lay at the conqueror's feet, Outram said: "I disapprove of the policy of this war—I will accept no share of the prize-money!"

Not less marked was his generous self-denial when despatched with a strong force to aid Havelock in fighting his way to Lucknow. As superior officer, he was entitled to take upon himself the chief command; but, recognising what Havelock had already done, with rare disinterestedness, he left to his junior officer the glory of completing the campaign, offering to serve under him as a volunteer. "With such reputation," said Lord Clyde, "as Major-General Outram has won for himself, he can afford to share glory and honour with others. But that does not lessen the value of the sacrifice he has made with such disinterested generosity."

If a man would get through life honourably and peaceably, he must necessarily learn to practise self-denial in small things as well as great. Men have to bear as well as forbear. The temper has to be held in subjection to the judgment; and the little demons of ill-humour, petulance, and sarcasm, kept resolutely at a distance. If once they find an entrance to the mind, they are very apt to return, and to establish for themselves a permanent occupation there.

It is necessary to one's personal happiness, to exercise control over one's words as well as acts: for there are words that strike even harder than blows; and men may "speak daggers," though they use none. "UN COUP DE LANGUE," says the French proverb, "EST PIRE QU'UN COUP DE LANCE." The stinging repartee that rises to the lips, and which, if uttered, might cover an adversary with confusion, how difficult it sometimes is to resist saying it! "Heaven keep us," says Miss Bremer in her 'Home,' "from the destroying power of words! There are words which sever hearts more than sharp swords do; there are words the point of which sting the heart through the course of a whole life."

Thus character exhibits itself in self-control of speech as much as in anything else. The wise and forbearant man will restrain his desire to say a smart or severe thing at the expense of another's feelings; while the fool blurts out what he thinks, and will sacrifice his friend rather than his joke. "The mouth of a wise man," said Solomon, "is in his heart; the heart of a fool is in his mouth."

There are, however, men who are no fools, that are headlong in their language as in their acts, because of their want of forbearance and self-restraining patience. The impulsive genius, gifted with quick thought and incisive speech—perhaps carried away by the cheers of the moment—lets fly a sarcastic sentence which may return upon him to his own infinite damage. Even statesmen might be named, who have failed through their inability to resist the temptation of saying clever and spiteful things at their adversary's expense. "The turn of a sentence," says Bentham, "has decided the fate of many a friendship, and, for aught that we know, the fate of many a kingdom." So, when one is tempted to write a clever but harsh thing, though it may be difficult to restrain it, it is always better to leave it in the inkstand. "A goose's quill," says the Spanish proverb, "often hurts more than a lion's claw."

Carlyle says, when speaking of Oliver Cromwell, "He that cannot withal keep his mind to himself, cannot practise any considerable thing whatsoever." It was said of William the Silent, by one of his greatest enemies, that an arrogant or indiscreet word was never known to fall from his lips. Like him, Washington was discretion itself in the use of speech, never taking advantage of an opponent, or seeking a shortlived triumph in a debate. And it is said that in the long run, the world comes round to and supports the wise man who knows when and how to be silent.

We have heard men of great experience say that they have often regretted having spoken, but never once regretted holding their tongue. "Be silent," says Pythagoras, "or say something better than silence." "Speak fitly," says George Herbert, "or be silent wisely." St. Francis de Sales, whom Leigh Hunt styled "the Gentleman Saint," has said: "It is better to remain silent than to speak the truth ill-humouredly, and so spoil an excellent dish by covering it with bad sauce." Another Frenchman, Lacordaire, characteristically puts speech first, and silence next. "After speech," he says, "silence is the greatest power in the world." Yet a word spoken in season, how powerful it may be! As the old Welsh proverb has it, "A golden tongue is in the mouth of the blessed."

It is related, as a remarkable instance of self-control on the part of De Leon, a distinguished Spanish poet of the sixteenth century, who lay for years in the dungeons of the Inquisition without light or society, because of his having translated a part of the Scriptures into his native tongue, that on being liberated and restored to his professorship, an immense crowd attended his first lecture, expecting some account of his long imprisonment; but Do Leon was too wise and too gentle to indulge in recrimination. He merely resumed the lecture which, five years before, had been so sadly interrupted, with the accustomed formula "HERI DICEBAMUS," and went directly into his subject.

There are, of course, times and occasions when the expression of indignation is not only justifiable but necessary. We are bound to be indignant at falsehood, selfishness, and cruelty. A man of true feeling fires up naturally at baseness or meanness of any sort, even in cases where he may be under no obligation to speak out. "I would have nothing to do," said Perthes, "with the man who cannot be moved to indignation. There are more good people than bad in the world, and the bad get the upper hand merely because they are bolder. We cannot help being pleased with a man who uses his powers with decision; and we often take his side for no other reason than because he does so use them. No doubt, I have often repented speaking; but not less often have I repented keeping silence." 158

One who loves right cannot be indifferent to wrong, or wrongdoing. If he feels warmly, he will speak warmly, out of the fulness of his heart. As a noble lady 159 has written:

      "A noble heart doth teach a virtuous scorn—
      To scorn to owe a duty overlong,
      To scorn to be for benefits forborne,
      To scorn to lie, to scorn to do a wrong,
      To scorn to bear an injury in mind,
      To scorn a freeborn heart slave-like to bind."

We have, however, to be on our guard against impatient scorn. The best people are apt to have their impatient side; and often, the very temper which makes men earnest, makes them also intolerant. 1510 "Of all mental gifts," says Miss Julia Wedgwood, "the rarest is intellectual patience; and the last lesson of culture is to believe in difficulties which are invisible to ourselves."

The best corrective of intolerance in disposition, is increase of wisdom and enlarged experience of life. Cultivated good sense will usually save men from the entanglements in which moral impatience is apt to involve them; good sense consisting chiefly in that temper of mind which enables its possessor to deal with the practical affairs of life with justice, judgment, discretion, and charity. Hence men of culture and experience are invariably, found the most forbearant and tolerant, as ignorant and narrowminded persons are found the most unforgiving and intolerant. Men of large and generous natures, in proportion to their practical wisdom, are disposed to make allowance for the defects and disadvantages of others—allowance for the controlling power of circumstances in the formation of character, and the limited power of resistance of weak and fallible natures to temptation and error. "I see no fault committed," said Goethe, "which I also might not have committed." So a wise and good man exclaimed, when he saw a criminal drawn on his hurdle to Tyburn: "There goes Jonathan Bradford—but for the grace of God!"

Life will always be, to a great extent, what we ourselves make it. The cheerful man makes a cheerful world, the gloomy man a gloomy one. We usually find but our own temperament reflected in the dispositions of those about us. If we are ourselves querulous, we will find them so; if we are unforgiving and uncharitable to them, they will be the same to us. A person returning from an evening party not long ago, complained to a policeman on his beat that an ill-looking fellow was following him: it turned out to be only his own shadow! And such usually is human life to each of us; it is, for the most part, but the reflection of ourselves.

If we would be at peace with others, and ensure their respect, we must have regard for their personality. Every man has his peculiarities of manner and character, as he has peculiarities of form and feature; and we must have forbearance in dealing with them, as we expect them to have forbearance in dealing with us. We may not be conscious of our own peculiarities, yet they exist nevertheless. There is a village in South America where gotos or goitres are so common that to be without one is regarded as a deformity. One day a party of Englishmen passed through the place, when quite a crowd collected to jeer them, shouting: "See, see these people—they have got NO GOTOS!"

Many persons give themselves a great deal of fidget concerning what other people think of them and their peculiarities. Some are too much disposed to take the illnatured side, and, judging by themselves, infer the worst. But it is very often the case that the uncharitableness of others, where it really exists, is but the reflection of our own want of charity and want of temper. It still oftener happens, that the worry we subject ourselves to, has its source in our own imagination. And even though those about us may think of us uncharitably, we shall not mend matters by exasperating ourselves against them. We may thereby only expose ourselves unnecessarily to their illnature or caprice. "The ill that comes out of our mouth," says Herbert, "ofttimes falls into our bosom."

The great and good philosopher Faraday communicated the following piece of admirable advice, full of practical wisdom, the result of a rich experience of life, in a letter to his friend Professor Tyndall:- "Let me, as an old man, who ought by this time to have profited by experience, say that when I was younger I found I often misrepresented the intentions of people, and that they did not mean what at the time I supposed they meant; and further, that, as a general rule, it was better to be a little dull of apprehension where phrases seemed to imply pique, and quick in perception when, on the contrary, they seemed to imply kindly feeling. The real truth never fails ultimately to appear; and opposing parties, if wrong, are sooner convinced when replied to forbearingly, than when overwhelmed. All I mean to say is, that it is better to be blind to the results of partisanship, and quick to see goodwill. One has more happiness in one's self in endeavouring to follow the things that make for peace. You can hardly imagine how often I have been heated in private when opposed, as I have thought unjustly and superciliously, and yet I have striven, and succeeded, I hope, in keeping down replies of the like kind. And I know I have never lost by it." 1511

While the painter Barry was at Rome, he involved himself, as was his wont, in furious quarrels with the artists and dilettanti, about picture-painting and picture-dealing, upon which his friend and countryman, Edmund Burke—always the generous friend of struggling merit—wrote to him kindly and sensibly: "Believe me, dear Barry, that the arms with which the ill-dispositions of the world are to be combated, and the qualities by which it is to be reconciled to us, and we reconciled to it, are moderation, gentleness, a little indulgence to others, and a great deal of distrust of ourselves; which are not qualities of a mean spirit, as some may possibly think them, but virtues of a great and noble kind, and such as dignify our nature as much as they contribute to our repose and fortune; for nothing can be so unworthy of a well-composed soul as to pass away life in bickerings and litigations—in snarling and scuffling with every one about us. We must be at peace with our species, if not for their sakes, at least very much for our own." 1512

No one knew the value of self-control better than the poet Burns, and no one could teach it more eloquently to others; but when it came to practice, Burns was as weak as the weakest. He could not deny himself the pleasure of uttering a harsh and clever sarcasm at another's expense. One of his biographers observes of him, that it was no extravagant arithmetic to say that for every ten jokes he made himself a hundred enemies. But this was not all. Poor Burns exercised no control over his appetites, but freely gave them rein:

      "Thus thoughtless follies laid him low
             And stained his name."

Nor had he the self-denial to resist giving publicity to compositions originally intended for the delight of the tap-room, but which continue secretly to sow pollution broadcast in the minds of youth. Indeed, notwithstanding the many exquisite poems of this writer, it is not saying too much to aver that his immoral writings have done far more harm than his purer writings have done good; and that it would be better that all his writings should be destroyed and forgotten provided his indecent songs could be destroyed with them.

The remark applies alike to Beranger, who has been styled "The Burns of France." Beranger was of the same bright incisive genius; he had the same love of pleasure, the same love of popularity; and while he flattered French vanity to the top of its bent, he also painted the vices most loved by his countrymen with the pen of a master. Beranger's songs and Thiers' History probably did more than anything else to reestablish the Napoleonic dynasty in France. But that was a small evil compared with the moral mischief which many of Beranger's songs are calculated to produce; for, circulating freely as they do in French households, they exhibit pictures of nastiness and vice, which are enough to pollute and destroy a nation.

One of Burns's finest poems, written, in his twenty-eighth year, is
entitled 'A Bard's Epitaph.' It is a description, by anticipation, of
his own life. Wordsworth has said of it: "Here is a sincere and solemn
avowal; a public declaration from his own will; a confession at once
devout, poetical and human; a history in the shape of a prophecy." It
concludes with these lines:—

      "Reader, attend—whether thy soul
       Soars fancy's flights beyond the pole,
       Or darkling grubs this earthly hole
                           In low pursuit;
       Know—prudent, cautious self-control,
                           Is Wisdom's root."

One of the vices before which Burns fell—and it may be said to be a master-vice, because it is productive of so many other vices—was drinking. Not that he was a drunkard, but because he yielded to the temptations of drink, with its degrading associations, and thereby lowered and depraved his whole nature. 1513 But poor Burns did not stand alone; for, alas! of all vices, the unrestrained appetite for drink was in his time, as it continues to be now, the most prevalent, popular, degrading, and destructive.

Were it possible to conceive the existence of a tyrant who should compel his people to give up to him one-third or more of their earnings, and require them at the same time to consume a commodity that should brutalise and degrade them, destroy the peace and comfort of their families, and sow in themselves the seeds of disease and premature death—what indignation meetings, what monster processions there would be! 'What eloquent speeches and apostrophes to the spirit of liberty!—what appeals against a despotism so monstrous and so unnatural! And yet such a tyrant really exists amongst us—the tyrant of unrestrained appetite, whom no force of arms, or voices, or votes can resist, while men are willing to be his slaves.

The power of this tyrant can only be overcome by moral means—by self-discipline, self-respect, and self-control. There is no other way of withstanding the despotism of appetite in any of its forms. No reform of institutions, no extended power of voting, no improved form of government, no amount of scholastic instruction, can possibly elevate the character of a people who voluntarily abandon themselves to sensual indulgence. The pursuit of ignoble pleasure is the degradation of true happiness; it saps the morals, destroys the energies, and degrades the manliness and robustness of individuals as of nations.

The courage of self-control exhibits itself in many ways, but in none more clearly than in honest living. Men without the virtue of self-denial are not only subject to their own selfish desires, but they are usually in bondage to others who are likeminded with themselves. What others do, they do. They must live according to the artificial standard of their class, spending like their neighbours, regardless of the consequences, at the same time that all are, perhaps, aspiring after a style of living higher than their means. Each carries the others along with him, and they have not the moral courage to stop. They cannot resist the temptation of living high, though it may be at the expense of others; and they gradually become reckless of debt, until it enthrals them. In all this there is great moral cowardice, pusillanimity, and want of manly independence of character.

A rightminded man will shrink from seeming to be what he is not, or pretending to be richer than he really is, or assuming a style of living that his circumstances will not justify. He will have the courage to live honestly within his own means, rather than dishonestly upon the means of other people; for he who incurs debts in striving to maintain a style of living beyond his income, is in spirit as dishonest as the man who openly picks your pocket.

To many, this may seem an extreme view, but it will bear the strictest test. Living at the cost of others is not only dishonesty, but it is untruthfulness in deed, as lying is in word. The proverb of George Herbert, that "debtors are liars," is justified by experience. Shaftesbury somewhere says that a restlessness to have something which we have not, and to be something which we are not, is the root of all immorality. 1514 No reliance is to be placed on the saying—a very dangerous one—of Mirabeau, that "LA PETITE MORALE ETAIT L'ENNEMIE DE LA GRANDE." On the contrary, strict adherence to even the smallest details of morality is the foundation of all manly and noble character.

The honourable man is frugal of his means, and pays his way honestly. He does not seek to pass himself off as richer than he is, or, by running into debt, open an account with ruin. As that man is not poor whose means are small, but whose desires are uncontrolled, so that man is rich whose means are more than sufficient for his wants. When Socrates saw a great quantity of riches, jewels, and furniture of great value, carried in pomp through Athens, he said, "Now do I see how many things I do NOT desire." "I can forgive everything but selfishness," said Perthes. "Even the narrowest circumstances admit of greatness with reference to 'mine and thine'; and none but the very poorest need fill their daily life with thoughts of money, if they have but prudence to arrange their housekeeping within the limits of their income."

A man may be indifferent to money because of higher considerations, as Faraday was, who sacrificed wealth to pursue science; but if he would have the enjoyments that money can purchase, he must honestly earn it, and not live upon the earnings of others, as those do who habitually incur debts which they have no means of paying. When Maginn, always drowned in debt, was asked what he paid for his wine, he replied that he did not know, but he believed they "put something down in a book." 1515

This "putting-down in a book" has proved the ruin of a great many weakminded people, who cannot resist the temptation of taking things upon credit which they have not the present means of paying for; and it would probably prove of great social benefit if the law which enables creditors to recover debts contracted under certain circumstances were altogether abolished. But, in the competition for trade, every encouragement is given to the incurring of debt, the creditor relying upon the law to aid him in the last extremity. When Sydney Smith once went into a new neighbourhood, it was given out in the local papers that he was a man of high connections, and he was besought on all sides for his "custom." But he speedily undeceived his new neighbours. "We are not great people at all," he said: "we are only common honest people—people that pay our debts."

Hazlitt, who was a thoroughly honest though rather thriftless man, speaks of two classes of persons, not unlike each other—those who cannot keep their own money in their hands, and those who cannot keep their hands from other people's. The former are always in want of money, for they throw it away on any object that first presents itself, as if to get rid of it; the latter make away with what they have of their own, and are perpetual borrowers from all who will lend to them; and their genius for borrowing, in the long run, usually proves their ruin.

Sheridan was one of such eminent unfortunates. He was impulsive and careless in his expenditure, borrowing money, and running into debt with everybody who would trust him. When he stood for Westminster, his unpopularity arose chiefly from his general indebtedness. "Numbers of poor people," says Lord Palmerston in one of his letters, "crowded round the hustings, demanding payment for the bills he owed them." In the midst of all his difficulties, Sheridan was as lighthearted as ever, and cracked many a good joke at his creditors' expense. Lord Palmerston was actually present at the dinner given by him, at which the sheriff's in possession were dressed up and officiated as waiters

Yet however loose Sheridan's morality may have been as regarded his private creditors, he was honest so far as the public money was concerned. Once, at dinner, at which Lord Byron happened to be present, an observation happened to be made as to the sturdiness of the Whigs in resisting office, and keeping to their principles—on which Sheridan turned sharply and said: "Sir, it is easy for my Lord this, or Earl that, or the Marquis of t'other, with thousands upon thousands a year, some of it either presently derived or inherited in sinecure or acquisitions from the public money, to boast of their patriotism, and keep aloof from temptation; but they do not know from what temptation those have kept aloof who had equal pride, at least equal talents, and not unequal passions, and nevertheless knew not, in the course of their lives, what it was to have a shilling of their own." And Lord Byron adds, that, in saying this, Sheridan wept. 1516

The tone of public morality in money-matters was very low in those days. Political peculation was not thought discreditable; and heads of parties did not hesitate to secure the adhesion of their followers by a free use of the public money. They were generous, but at the expense of others—like that great local magnate, who,

         "Out of his great bounty,
      Built a bridge at the expense of the county."

When Lord Cornwallis was appointed Lord-Lieutenant of Ireland, he pressed upon Colonel Napier, the father of THE Napiers, the comptrollership of army accounts. "I want," said his Lordship, "AN HONEST MAN, and this is the only thing I have been able to wrest from the harpies around me."

It is said that Lord Chatham was the first to set the example of disdaining to govern by petty larceny; and his great son was alike honest in his administration. While millions of money were passing through Pitt's hands, he himself was never otherwise than poor; and he died poor. Of all his rancorous libellers, not one ever ventured to call in question his honesty.

In former times, the profits of office were sometimes enormous. When Audley, the famous annuity-monger of the sixteenth century, was asked the value of an office which he had purchased in the Court of Wards, he replied:—"Some thousands to any one who wishes to get to heaven immediately; twice as much to him who does not mind being in purgatory; and nobody knows what to him who is not afraid of the devil."

Sir Walter Scott was a man who was honest to the core of his nature and his strenuous and determined efforts to pay his debts, or rather the debts of the firm with which he had become involved, has always appeared to us one of the grandest things in biography. When his publisher and printer broke down, ruin seemed to stare him in the face. There was no want of sympathy for him in his great misfortune, and friends came forward who offered to raise money enough to enable him to arrange with his creditors. "No! "said he, proudly; "this right hand shall work it all off!" "If we lose everything else," he wrote to a friend, "we will at least keep our honour unblemished." 1517 While his health was already becoming undermined by overwork, he went on "writing like a tiger," as he himself expressed it, until no longer able to wield a pen; and though he paid the penalty of his supreme efforts with his life, he nevertheless saved his honour and his self-respect.

Everybody knows bow Scott threw off 'Woodstock,' the 'Life of Napoleon' (which he thought would be his death 1518 ), articles for the 'Quarterly,' 'Chronicles of the Canongate,' 'Prose Miscellanies,' and 'Tales of a Grandfather'—all written in the midst of pain, sorrow, and ruin. The proceeds of those various works went to his creditors. "I could not have slept sound," he wrote, "as I now can, under the comfortable impression of receiving the thanks of my creditors, and the conscious feeling of discharging my duty as a man of honour and honesty. I see before me a long, tedious, and dark path, but it leads to stainless reputation. If I die in the harrows, as is very likely, I shall die with honour. If I achieve my task, I shall have the thanks of all concerned, and the approbation of my own conscience." 1519

And then followed more articles, memoirs, and even sermons—'The Fair Maid of Perth,' a completely revised edition of his novels, 'Anne of Geierstein,' and more 'Tales of a Grandfather'—until he was suddenly struck down by paralysis. But he had no sooner recovered sufficient strength to be able to hold a pen, than we find him again at his desk writing the 'Letters on Demonology and Witchcraft,' a volume of Scottish History for 'Lardner's Cyclopaedia,' and a fourth series of 'Tales of a Grandfather' in his French History. In vain his doctors told him to give up work; he would not be dissuaded. "As for bidding me not work," he said to Dr. Abercrombie, "Molly might just as well put the kettle on the fire and say, 'Now, kettle, don't boil;'" to which he added, "If I were to be idle I should go mad!"

By means of the profits realised by these tremendous efforts, Scott saw his debts in course of rapid diminution, and he trusted that, after a few more years' work, he would again be a free man. But it was not to be. He went on turning out such works as his 'Count Robert of Paris' with greatly impaired skill, until he was prostrated by another and severer attack of palsy. He now felt that the plough was nearing the end of the furrow; his physical strength was gone; he was "not quite himself in all things," and yet his courage and perseverance never failed. "I have suffered terribly," he wrote in his Diary, "though rather in body than in mind, and I often wish I could lie down and sleep without waking. But I WILL FIGHT IT OUT IF I CAN." He again recovered sufficiently to be able to write 'Castle Dangerous,' though the cunning of the workman's hand had departed. And then there was his last tour to Italy in search of rest and health, during which, while at Naples, in spite of all remonstrances, he gave several hours every morning to the composition of a new novel, which, however, has not seen the light.

Scott returned to Abbotsford to die. "I have seen much," he said on his return, "but nothing like my own house—give me one turn more." One of the last things he uttered, in one of his lucid intervals, was worthy of him. "I have been," he said, "perhaps the most voluminous author of my day, and it IS a comfort to me to think that I have tried to unsettle no man's faith, to corrupt no man's principles, and that I have written nothing which on my deathbed I should wish blotted out." His last injunction to his son-in-law was: "Lockhart, I may have but a minute to speak to you. My dear, be virtuous—be religious—be a good man. Nothing else will give you any comfort when you come to lie here."

The devoted conduct of Lockhart himself was worthy of his great relative. The 'Life of Scott,' which he afterwards wrote, occupied him several years, and was a remarkably successful work. Yet he himself derived no pecuniary advantage from it; handing over the profits of the whole undertaking to Sir Walter's creditors in payment of debts which he was in no way responsible, but influenced entirely by a spirit of honour, of regard for the memory of the illustrious dead.