How to Get on in the World by Alfred Rochefort Calhoun (inspiring books for teens .TXT) 📕

Thirteen centuries were required to improve upon the plowing of two- thirds of an acre, which in Roman parlance was a jugarum, necessitating the labor of two days. The eighteenth century made great improvements in the modes of farming, especially in the matter of tools, machinery, and farm literature; while this century has made marked progress in the raising and harvesting of crops, buildings for farm purposes, and a remarkable improvement in horses, cattle, and other farm stock. Salt was found to be a fertilizer, and vegetation proven to be more beneficial on land in summer than leaving it bare and unoccupied, as had formerly been the theory. Manures were found to be of increased value when mixed, and guanos were introduced.

The Germans and French began improvement in farming before the
English, and have well sustained it.

Since the primitive years of the Untied States, her agriculture has attained unparalleled growth, and remains her chief pride and revenue. Those were the years that tried the farmers' souls. They had everything to learn; forests to clear off; seeds and conveniences to secure; roads to open; new grounds to cultivate; buildings to erect, and hostile Indians to watch and fight. South Carolina was the first State to organize an agricultural society, which was accomplished in 1784. Now nearly all the counties of every State have similar organizations, besides those of the States themselves. That they are materially and socially beneficial is unquestioned, barring the effect of horse-racing and its betting accompaniment.

Among the more valuable auxiliaries of the farmer are the agricultural journals of the country, for which hundreds of thousands of dollars are annually expended. With few exceptions they fill the measure of their publication, and the information they furnish, if properly and judiciously used, can have none but a healthy effect. While nine out of every ten farmers doubtless do not do all, nor as well as they know, the benefit and incitement of knowing more can but be beneficial. It is as a bill of fare at an eating-house—while the consumption of every article named therein would be death, the large selection at hand renders possible a wholesome meal.

Mr. Joshua Hill in his work entitled "Thought and Thrift"—which, by the way, would be more valuable if less partisan—has this to say in connection with the business and courage required in agriculture:

"Neglect of aid that may be had in procuring the best results of labor, and inattention in applying it, are faults possessed by many. Every man is by nature possessed of abilities of some sort; and if he has found the right way to use them, he alone is to blame if he does not properly apply them with a view to their highest and best results. There is no use for a rule if there be no measures to take; thee is no use for a reason if men do not heed it. Human experiences are full of wise counsel for those who desire to learn and do so; but for those who close their eyes and wait for results without effort, the records containing them would just as well never have been written. There is an absolutely fixed law of nature that denies to man anything that he does not receive from some kind of labor, except to such as live by favor and robbery, and not by work. There are many examples of those who are said to 'live by their wits,' but the problem as to how it is done may never be solved. Nor does it need to be solved, as no man should justly expect to enjoy anything which has not been procured by his own labor. Those who most appreciated the comforts of life are those who create them for themselves. In knowing how what we have is obtained, lies its chief value to us. Men naturally take pride in the possession of a treasure in proportion to the trouble involved in securing it. Whoever would thrive in his farming must bend his whole will and purpose to it. Nothing which can be done to-day should be put off till to-morrow. To-morrow may never come, and should it come, may not changed conditions and difficulties render set tasks impossible? Under some circumstances men trust to fortune, without serious errors, in postponing the execution of appointed tasks. The maxim that 'procrastination is the thief of time' points a moral implied in itself, and is unquestionably true in a majority of instances. Men of business are often careful in some matters, to the neglect of others more important. Different men have different methods of business, which, considering differences of constitution and manner of application, is only natural; not dangerous, but rather beneficial. No two men go to work in the same way, notwithstanding they may have both learned of the same teacher, or been instructed upon the same principle. The greater trouble lies in improper application and inattention to details. Trifles make up the sum of life, as cents make dollars. An overanxious man, he who makes great haste to be rich, seldom prospers long in any undertaking. Possibilities, not probabilities, should be the guide. A sanguine disposition may or may not be useful in business. Disappointment often follows sanguine hopes. A good business man calculates closely; does not allow anticipation to run away with his judgment, nor imagine that any good result can follow a false move.

"For these reasons, the farmer needs to think and to reason more; to attend more strictly to business rules and methods, and to exercise a greater courage and persistency in applying them. 'Work while it is day,' says the Scriptures, 'for the night cometh when no man can work.' Command the present moment that shakes gold from its wings. That the future may bring bread for his family, the farmer sows seed in confidence, and awaits the harvest in hope. But if he fails to do what is necessary to a proper yield from his crop, he has made a failure of the talents committed to him. Men must acknowledge the responsibility that rest upon them, and meet it with that true courage which directs them aright. The lack of knowledge does not imply lack of ability to think and to reason. All men, unless of idiotic, impaired, or diseased minds, are possessed of the faculty of reason, and should use it for the purpose for which it was given— to supply needed helps to our temporal existence. From thought comes ability, and from ability system, courage, attention, application, the most valuable aids to every man of business.

"But in farming as in every other calling the first great requisite is self-reliance. The man who depends upon his neighbors, as Aesop illustrates in one of his fables, never has his work done. But when he says that he will do it himself on a certain day, then it is prudent for the bird that has been nesting in his grainfield to change her habitation."

The relations of the citizen to the state, and of the state to the citizen, are reciprocal. Every man who becomes a member of an established government, whether it be voluntary, as where an oath of allegiance is taken to obey the laws, or involuntary, as by birth, which is the case of a majority of all citizens, he surrenders certain natural rights in consideration of the protection which the government throws about him.

In a state of nature, man is free to do as he pleases, without any recognition of the rights of others; and his power to have his own way is entirely dependent on the physical strength and courage which he has to enforce it. This is why, in a savage state, war is the almost constant business of the men, and the strongest and the bravest of the lawless mob, tribe, or clan usually becomes leader.

When through either of these agencies a man finds himself a member of an established government, he owes to that government implicit obedience to its laws, in consideration of the protection to life and property which that government throws about him.

In consideration of the protection which the banded many, known as the state, gives to the individual, the individual pledges implicit obedience to the laws of the state.

Horace says : Dulci et decorum est pro patria mori—meaning that it is brave and right to die for one's country. Old Dr. Sam Johnson, like his successor, Carlyle, was apt to sneer at the grander impulses of humanity. He said on one occasion: "Patriotism is the last resort of a scoundrel." And yet we know that the noblest characters of all history have been the men who felt, with Horace, that it was noble to die for one's country.

Americans, perhaps more than any other people in the world at this time, have an intense appreciation of this spirit of patriotism. From the days of the Revolution to the present time, our most prominent and most respected characters have been the men who, in the forum or in the field, have devoted their lives to the preservation and elevation of the Republic.

Public life has its rewards, but they rarely come to the honest man in the form of dollars. Franklin, Jackson, Taylor, Jolinson, Grant, Garfield, and Lincoln were all the sons of poor men, and they died poor themselves; but who can say that their lives were not grandly successful.

An interest in politics should be the duty of everyone, but the young man who enters public life for the sake of the money he may accumulate from office, starts out as a traitor to his country and an ingrate to his fellows.

Public life should be an unselfish life. The service of the public requires the strongest bodies, the clearest brains, and the purest hearts, and the man who devotes his life to this great purpose must find his reward in a duty well performed, rather than in the financial emoluments of office.

Duty is the spirit of patriotism, and while this spirit should run through every act in every calling, it must particularly distinguish the man who has entered the public service as a soldier or civil official. It is duty that leads the soldier to face hardships and death without flinching, and the same high impulse should stimulate the conduct where there is no physical danger.

Samuel Smiles, to whom we are indebted for much that is valuable in this work, has the following to say in this connection about duty:

"Duty is a thing that is due, and must be paid by every man who would avoid present discredit and eventual moral insolvency. It is an obligation—a debt—which can only be discharged by voluntary effort and resolute action in the affairs of life.

"Duty embraces man's whole existence. It begins in the home, where there is the duty which children owe to their parents on the one- hand, and the duty which parents owe to their children on the other. There are, in like manner, the respective duties of husbands and wives, of masters and servants; while outside the home there are the duties which men and women owe to each other as friends and neighbors, as employers and employed, as governors and governed.

"'Render, therefore,' says St. Paul, 'to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another; for he that loveth another hath fulfilled the law.'

"Thus duty rounds the whole of life, from our entrance into it until our exit from it—duty to superiors, duty to inferiors, and duty to equals—duty to man, and duty to God. Wherever there is power to use or to direct, there is duty. For we are but as stewards, appointed to employ the means entrusted to us for our own and for others' good.

"The abiding sense of duty is the very crown of character. It is the upholding law of man in his highest attitudes. Without it, the individual totters and falls before the first puff of adversity or temptation; whereas, inspired by it, the weakest becomes strong and full of courage. 'Duty,' says Mrs. Jameson, 'is the cement which binds the whole moral edifice together; without which, all power, goodness, intellect, truth, happiness, love itself, can have no permanence; but all the fabric of existence crumbles away from under us, and leaves us at last sitting in the midst of a ruin, astonished at our own desolation.'

"Duty is based upon a sense of justice—justice inspired by love, which is the most perfect form of goodness. Duty is not a sentiment, but a principle pervading the life: and it exhibits itself in conduct and in acts, which are