CHAPTER I.
LANGUAGE.
What is the difference between a dog and a boy, or, rather, what is the difference between the brute creation and mankind? It is as natural for a dog to think as for a boy; he sees and hears and touches, smells and tastes as well as does the boy; he remembers and, in a certain way, he may be said to reason; he loves and hates and fears; he is pleased and frightened; is revengeful; has his likes and dislikes, his tastes and prejudices; indeed, a dog, or a horse, or an elephant has many points of resemblance to a boy or a man. But there are essential points of difference.
One of the most important differences is that man has the power of speech which is not possessed by the brute creation. This power of speech is a great boon to mankind, one held in common by all peoples in all ages.
Talking or conversation suggests at least two persons, the speaker and the hearer, and involves the use of the vocal organs on the part of the talker and the ear, the instrument of hearing, on the part of the listener. This power of communicating thought, as has been said, is universal with the human race.
In childhood one learns the language of his parents and of the people where he lives. In this country, Great Britain, Canada, and Australia, most of the people speak the English language; in France, the French tongue; in Russia, the Russian; in Germany, the German; in Turkey, the Arabic; and so on. This common speech forms a great bond of unity between all people of the same race, and by means of it we communicate our ideas one to another.
There is another language differing widely from the gift of speech, yet quite as important for the welfare of the human race. Barbarous and savage tribes are dependent upon speech alone, but in civilized countries the people have acquired another art, that of writing, or of using a written language. In speech arbitrary sounds represent ideas. In writing arbitrary symbols or characters, called letters and words, are used. They are observed by the eye and not by the ear. This written language is as extended, as sharp, as definite, as full and complete, as is the language of speech. Moreover, it has a great advantage over speech. Words can be spoken only to a person immediately present, but words can be written and conveyed to one who is absent. No matter how far apart two persons are, each can communicate his ideas to the other just as well as if they were near.
This written language has still greater usefulness. By means of it wise men of all countries who have had great thoughts, thoughts of value to the whole human race, have been enabled to put those thoughts into a permanent form. Thus they have been preserved and handed down from generation to generation, so that we inherit to-day the wealth of all the ages. We can make ourselves familiar with the great thoughts uttered by Jesus, by Socrates, Aristotle, Shakespeare, Milton, Burke, Patrick Henry, Daniel Webster, Emerson, Longfellow, and countless others, so that they become our own property. Moreover, when the eye gathers up these grand truths from the printed page, they are not absorbed, they still remain there. They may be used and transmitted again and again in the same book and upon the same page, even to future generations.
On one occasion King Solomon said: "Of making many books there is no end, and much study is a weariness of the flesh." The second part of this sentence is certainly very true, but that is not saying anything against study, for anything that is worth doing is a cause of weariness. When we get weary the best thing is to get thoroughly rested, and after that to work until we become weary again. It does not injure a strong, well person to get healthily tired; on the contrary, the weariness which comes from normal exercise of the hands or the brain is better than inactive ease.