occasion he said, “I have motives for my conduct which I would not give in exchange for a hundred pensions.” The making of a fortune may no doubt enable some people to “enter society,” as it is called; but to be esteemed there, they must possess qualities of mind, manners, or heart, else they are merely rich people, nothing more. There are men “in society” now, as rich as Croesus, who have no consideration extended towards them, and elicit no respect. For why? They are but as money-bags: their only power is in their till. The men of mark in society—the guides and rulers of opinion—the really successful and useful men—are not necessarily rich men; but men of sterling character, of disciplined experience, and of moral excellence. Even the poor man, like Thomas Wright, though he possess but little of this world’s goods, may, in the enjoyment of a cultivated nature, of opportunities used and not abused, of a life spent to the best of his means and ability, look down, without the slightest feeling of envy, upon the person of mere worldly success, the man of money-bags and acres. CHAPTER XI. SELF-CULTURE—FACILITIES AND DIFFICULTIES. “Every person has two educations, one which he receives from others, and one, more important, which he gives to himself.”—_Gibbon_. “Is there one whom difficulties dishearten—who bends to the storm? He will do little. Is there one who will conquer? That kind of man never fails.”—_John Hunter_. “The wise and active conquer difficulties, By daring to attempt them: sloth and folly Shiver and shrink at sight of toil and danger, And _make_ the impossibility they fear.”—_Rowe_. “THE best part of every man’s education,” said Sir Walter Scott, “is that which he gives to himself.” The late Sir Benjamin Brodie delighted to remember this saying, and he used to congratulate himself on the fact that professionally he was self-taught. But this is necessarily the case with all men who have acquired distinction in letters, science, or art. The education received at school or college is but a beginning, and is valuable mainly inasmuch as it trains the mind and habituates it to continuous application and study. That which is put into us by others is always far less ours than that which we acquire by our own diligent and persevering effort. Knowledge conquered by labour becomes a possession—a property entirely our own. A greater vividness and permanency of impression is secured; and facts thus acquired become registered in the mind in a way that mere imparted information can never effect. This kind of self-culture also calls forth power and cultivates strength. The solution of one problem helps the mastery of another; and thus knowledge is carried into faculty. Our own active effort is the essential thing; and no facilities, no books, no teachers, no amount of lessons learnt by rote will enable us to dispense with it.