"I began now," blandly remarks Franklin, "to have some acquaintance among the young people of the town that were lovers of reading, with whom I spent my evenings very pleasantly; and gained money by my industry and frugality." Or again: "It was about this time I conceived the bold and arduous project of arriving at moral perfection.... I made a little book, in which I allotted a page for each of the virtues. I ruled each page with red ink, so as to have seven columns, one for each day of the week.... I crossed these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues; on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue, upon that day." Shade of Franklin, where'er thou art, this is really a little bit stiff! A man may be excused even such infamies of priggishness, but truly he ought not to go and write them down, especially to his son. And why the detail about red ink? If Franklin's son was not driven to evil courses by the perusal of that monstrous Autobiography, he must have been a man almost as astounding as his father. Now Franklin could only have written his "immortal classic" from one of three motives: (1) Sheer conceit. He was a prig, but he was not conceited. (2) A desire that others should profit by his mistakes. He never made any mistakes. Now and again he emphasizes some trifling error, but that is "only his fun." (3) A desire that others should profit by the recital of his virtuous sagacity to reach a similar success. The last was undoubtedly his principal motive. Honest fellow, who happened to be a genius! But the point is that his success was in no way the result of his virtuous sagacity. I would go further, and say that his dreadful virtuous sagacity often hindered his success.
No one is a worse guide to success than your typical successful man. He seldom understands the reasons of his own success; and when he is asked by a popular magazine to give his experiences for the benefit of the youth of a whole nation, it is impossible for him to be natural and sincere. He knows the kind of thing that is expected from him, and if he didn't come to London with half a crown in his pocket he probably did something equally silly, and he puts that down, and the note of the article or interview is struck, and good-bye to genuine truth! There recently appeared in a daily paper an autobiographic-didactic article by one of the world's richest men which was the most "inadequate" article of the sort that I have ever come across. Successful men forget so much of their lives! Moreover, nothing is easier than to explain an accomplished fact in a nice, agreeable, conventional way. The entire business of success is a gigantic tacit conspiracy on the part of the minority to deceive the majority.
Are successful men more industrious, frugal, and intelligent than men who are not successful? I maintain that they are not, and I have studied successful men at close quarters. One of the commonest characteristics of the successful man is his idleness, his immense capacity for wasting time. I stoutly assert that as a rule successful men are by habit comparatively idle. As for frugality, it is practically unknown among the successful classes: this statement applies with particular force to financiers. As for intelligence, I have over and over again been startled by the lack of intelligence in successful men. They are, indeed, capable of stupidities that would be the ruin of a plain clerk. And much of the talk in those circles which surround the successful man is devoted to the enumeration of instances of his lack of intelligence. Another point: successful men seldom succeed as the result of an ordered arrangement of their lives; they are the least methodical of creatures. Naturally when they have "arrived" they amuse themselves and impress the majority by being convinced that right from the start, with a steady eye on the goal, they had carefully planned every foot of the route.
No! Great success never depends on the practice of the humbler virtues, though it may occasionally depend on the practice of the prouder vices. Use industry, frugality, and common sense by all means, but do not expect that they will help you to success. Because they will not. I shall no doubt be told that what I have just written has an immoral tendency, and is a direct encouragement to sloth, thriftlessness, etc. One of our chief national faults is our hypocritical desire to suppress the truth on the pretext that to admit it would encourage sin, whereas the real explanation is that we are afraid of the truth. I will not be guilty of that fault. I do like to look a fact in the face without blinking. I am fully persuaded that, per head, there is more of the virtues in the unsuccessful majority than in the successful minority. In London alone are there not hundreds of miles of streets crammed with industry, frugality, and prudence? Some of the most brilliant men I have known have been failures, and not through lack of character either. And some of the least gifted have been marvellously successful. It is impossible to point to a single branch of human activity in which success can be explained by the conventional principles that find general acceptance. I hear you, O reader, murmuring to yourself: "This is all very well, but he is simply being paradoxical for his own diversion." I would that I could persuade you of my intense seriousness! I have endeavoured to show what does not make success. I will next endeavour to show what does make it. But my hope is forlorn.
THE INWARDNESS OF SUCCESS
Of course, one can no more explain success than one can explain Beethoven's C minor symphony. One may state what key it is written in, and make expert reflections upon its form, and catalogue its themes, and relate it to symphonies that preceded it and symphonies that followed it, but in the end one is reduced to saying that the C minor symphony is beautiful—because it is. In the same manner one is reduced to saying that the sole real difference between success and failure is that success succeeds. This being frankly admitted at the outset, I will allow myself to assert that there are three sorts of success. Success A is the accidental sort. It is due to the thing we call chance, and to nothing else. We are all of us still very superstitious, and the caprices of chance have a singular effect upon us. Suppose that I go to Monte Carlo and announce to a friend my firm conviction that red will turn up next time, and I back red for the maximum and red does turn up; my friend, in spite of his intellect, will vaguely attribute to me a mysterious power. Yet chance alone would be responsible. If I did that six times running all the players at the table would be interested in me. If I did it a dozen times all the players in the Casino would regard me with awe. Yet chance alone would be responsible. If I did it eighteen times my name would be in every newspaper in Europe. Yet chance alone would be responsible. I should be, in that department of human activity, an extremely successful man, and the vast majority of people would instinctively credit me with gifts that I do not possess.
If such phenomena of superstition can occur in an affair where the agency of chance is open and avowed, how much more probable is it that people should refuse to be satisfied with the explanation of "sheer accident" in affairs where it is to the interest of the principal actors to conceal the rôle played by chance! Nevertheless, there can be no doubt in the minds of persons who have viewed success at close quarters that a proportion of it is due solely and utterly to chance. Successful men flourish to-day, and have flourished in the past, who have no quality whatever to differentiate them from the multitude. Red has turned up for them a sufficient number of times, and the universal superstitious instinct not to believe in chance has accordingly surrounded them with a halo. It is merely ridiculous to say, as some do say, that success is never due to chance alone. Because nearly everybody is personally acquainted with reasonable proof, on a great or a small scale, to the contrary.
The second sort of success, B, is that made by men who, while not gifted with first-class talents, have, beyond doubt, the talent to succeed. I should describe these men by saying that, though they deserve something, they do not deserve the dazzling reward known as success. They strike us as overpaid. We meet them in all professions and trades, and we do not really respect them. They excite our curiosity, and perhaps our envy. They may rise very high indeed, but they must always be unpleasantly conscious of a serious reservation in our attitude towards them. And if they could read their obituary notices they would assuredly discern therein a certain chilliness, however kindly we acted up to our great national motto of De mortuis nil nist bunkum. It is this class of success which puzzles the social student. How comes it that men without any other talent possess a mysterious and indefinable talent to succeed? Well, it seems to me that such men always display certain characteristics. And the chief of these characteristics is the continual, insatiable wish to succeed. They are preoccupied with the idea of succeeding. We others are not so preoccupied. We dream of success at intervals, but we have not the passion for success. We don't lie awake at nights pondering upon it.
The second characteristic of these men springs naturally from the first. They are always on the look-out. This does not mean that they are industrious. I stated in a previous article my belief that as a rule successful men are not particularly industrious. A man on a raft with his shirt for a signal cannot be termed industrious, but he will keep his eyes open for a sail on the horizon. If he simply lies down and goes to sleep he may miss the chance of his life, in a very special sense. The man with the talent to succeed is the man on the raft who never goes to sleep. His indefatigable orb sweeps the main from sunset to sunset. Having sighted a sail, he gets up on his hind legs and waves that shirt in so determined a manner that the ship is bound to see him and take him off. Occasionally he plunges into the sea, risking sharks and other perils. If he doesn't "get there," we hear nothing of him. If he does, some person will ultimately multiply by ten the number of sharks that he braved: that person is called a biographer.
Let me drop the metaphor. Another characteristic of these men is that they seem to have the exact contrary of what is known as common sense. They will become enamoured of some enterprise which infallibly impresses the average common-sense person as a mad and hopeless enterprise. The average common-sense person will demolish the hopes of that enterprise by incontrovertible argument. He will point out that it is foolish on the face of it, that it has never been attempted before, and that it responds to no need of humanity. He will say to himself: "This fellow with his precious enterprise has a twist in his brain. He can't reply to my arguments, and yet he obstinately persists in going on." And the man destined to success does go on. Perhaps the enterprise fails; it often fails; and then the average common-sense person expends much breath in "I told you so's." But the man continues to be on the look-out. His thirst is unassuaged; his taste for enterprises foredoomed to failure is incurable. And one day some enterprise foredoomed to failure develops into a success. We all hear of it. We all open our mouths and gape. Of the failures we have heard nothing. Once the man has achieved success, the thing becomes a habit with him. The difference between a success and a failure is often so slight that a reputation for succeeding will ensure success, and a reputation for failing will ensure failure. Chance plays an important part in such careers, but not a paramount part. One can only say that it is more useful to have luck at the beginning than later on. These "men of success" generally have pliable temperaments. They are not frequently un-moral, but they regard a conscience as a good servant and a bad master. They live in an atmosphere of compromise.