Speeches: Literary and Social - Charles Dickens (readera ebook reader .TXT) 📗

have carried off a round dozen of the much competed for prizes awarded by the Society of Arts and the Government department, besides two local prizes originating in the generosity of a Birmingham man. Suppose that the Town Council, having it in trust to find an artisan well fit to receive the Whitworth prizes, should find him here. Suppose that one of the industrial students should turn his chemical studies to the practical account of extracting gold from waste colour water, and of taking it into custody, in the very act of running away with hundreds of pounds down the town drains. Suppose another should perceive in his books, in his studious evenings, what was amiss with his master’s until then inscrutably defective furnace, and should go straight—to the great annual saving of that master—and put it right. Supposing another should puzzle out the means, until then quite unknown in England, of making a certain description of coloured glass. Supposing another should qualify himself to vanquish one by one, as they daily arise, all the little difficulties incidental to his calling as an electro-plater, and should be applied to by his companions in the shop in all emergencies under the name of the “Encyclopaedia.” Suppose a long procession of such cases, and then consider that these are not suppositions at all, but are plain, unvarnished facts, culminating in the one special and significant fact that, with a single solitary exception, every one of the institution’s industrial students who have taken its prizes within ten years, have since climbed to higher situations in their way of life.

As to the extent to which the institution encourages the artisan to think, and so, for instance, to rise superior to the little shackling prejudices and observances perchance existing in his trade when they will not bear the test of inquiry, that is only to be equalled by the extent to which it encourages him to feel.

There is a certain tone of modest manliness pervading all the little facts which I have looked through which I found remarkably impressive. The decided objection on the part of industrial students to attend classes in their working clothes, breathes this tone, as being a graceful and at the same time perfectly independent recognition of the place and of one another. And this tone is admirably illustrated in a different way, in the case of a poor bricklayer, who, being in temporary reverses through the illness of his family, and having consequently been obliged to part with his best clothes, and being therefore missed from his classes, in which he had been noticed as a very hard worker, was persuaded to attend them in his working clothes. He replied, “No, it was not possible. It must not be thought of. It must not come into question for a moment. It would be supposed, or it might be thought, that he did it to attract attention.” And the same man being offered by one of the officers a loan of money to enable him to rehabilitate his appearance, positively declined it, on the ground that he came to the institution to learn and to know better how to help himself, not otherwise to ask help, or to receive help from any man. Now, I am justified in calling this the tone of the institution, because it is no isolated instance, but is a fair and honourable sample of the spirit of the place, and as such I put it at the conclusion—though last certainly not least—of my references to what your institution has indubitably done.

Well, ladies and gentlemen, I come at length to what, in the humble opinion of the evanescent officer before you, remains for the institution to do, and not to do. As Mr. Carlyle has it towards the closing pages of his grand history of the French Revolution, “This we are now with due brevity to glance at; and then courage, oh listener, I see land!” {18} I earnestly hope—and I firmly believe—that your institution will do henceforth as it has done hitherto; it can hardly do better. I hope and believe that it will know among its members no distinction of persons, creed, or party, but that it will conserve its place of assemblage as a high, pure ground, on which all such considerations shall merge into the one universal, heaven-sent aspiration of the human soul to be wiser and better. I hope and believe that it will always be expansive and elastic; for ever seeking to devise new means of enlarging the circle of its members, of attracting to itself the confidence of still greater and greater numbers, and never evincing any more disposition to stand still than time does, or life does, or the seasons do. And above all things, I hope, and I feel confident from its antecedents, that it will never allow any consideration on the face of the earth to induce it to patronise or to be patronised, for I verily believe that the bestowal and receipt of patronage in such wise has been a curse in England, and that it has done more to prevent really good objects, and to lower really high character, than the utmost efforts of the narrowest antagonism could have effected in twice the time.

I have no fear that the walls of the Birmingham and Midland Institute will ever tremble responsive to the croakings of the timid opponents of intellectual progress; but in this connexion generally I cannot forbear from offering a remark which is much upon my mind. It is commonly assumed—much too commonly—that this age is a material age, and that a material age is an irreligious age. I have been pained lately to see this assumption repeated in certain influential quarters for which I have a high respect, and desire to have a higher. I am afraid that by dint of constantly being reiterated, and reiterated without protest, this assumption—

which I take leave altogether to deny—may be accepted by the more unthinking part of the public as unquestionably true; just as caricaturists and painters, professedly making a portrait of some public man, which was not in the least like him to begin with, have gone on repeating and repeating it until the public came to believe that it must be exactly like him, simply because it was like itself, and really have at last, in the fulness of time, grown almost disposed to resent upon him their tardy discovery—really to resent upon him their late discovery—that he was not like it. I confess, standing here in this responsible situation, that I do not understand this much-used and much-abused phrase—the “material age.” I cannot comprehend—if anybody can I very much doubt—its logical signification. For instance, has electricity become more material in the mind of any sane or moderately insane man, woman, or child, because of the discovery that in the good providence of God it could be made available for the service and use of man to an immeasurably greater extent than for his destruction? Do I make a more material journey to the bed-side of my dying parent or my dying child when I travel there at the rate of sixty miles an hour, than when I travel thither at the rate of six? Rather, in the swiftest case, does not my agonised heart become over-fraught with gratitude to that Supreme Beneficence from whom alone could have proceeded the wonderful means of shortening my suspense? What is the materiality of the cable or the wire compared with the materiality of the spark? What is the materiality of certain chemical substances that we can weigh or measure, imprison or release, compared with the materiality of their appointed affinities and repulsions presented to them from the instant of their creation to the day of judgment? When did this so-called material age begin? With the use of clothing; with the discovery of the compass; with the invention of the art of printing? Surely, it has been a long time about; and which is the more material object, the farthing tallow candle that will not give me light, or that flame of gas which will?

No, ladies and gentlemen, do not let us be discouraged or deceived by any fine, vapid, empty words. The true material age is the stupid Chinese age, in which no new or grand revelations of nature are granted, because they are ignorantly and insolently repelled, instead of being diligently and humbly sought. The difference between the ancient fiction of the mad braggart defying the lightning and the modern historical picture of Franklin drawing it towards his kite, in order that he might the more profoundly study that which was set before him to be studied (or it would not have been there), happily expresses to my mind the distinction between the much-maligned material sages—material in one sense, I suppose, but in another very immaterial sages—of the Celestial Empire school. Consider whether it is likely or unlikely, natural or unnatural, reasonable or unreasonable, that I, a being capable of thought, and finding myself surrounded by such discovered wonders on every hand, should sometimes ask myself the question—should put to myself the solemn consideration—can these things be among those things which might have been disclosed by divine lips nigh upon two thousand years ago, but that the people of that time could not bear them? And whether this be so or no, if I am so surrounded on every hand, is not my moral responsibility tremendously increased thereby, and with it my intelligence and submission as a child of Adam and of the dust, before that Shining Source which equally of all that is granted and all that is withheld holds in His mighty hands the unapproachable mysteries of life and death.

To the students of your industrial classes generally I have had it in my mind, first, to commend the short motto, in two words, “Courage—Persevere.” This is the motto of a friend and worker.

Not because the eyes of Europe are upon them, for I don’t in the least believe it; nor because the eyes of even England are upon them, for I don’t in the least believe it; not because their doings will be proclaimed with blast of trumpet at street corners, for no such musical performances will take place; not because self-improvement is at all certain to lead to worldly success, but simply because it is good and right of itself, and because, being so, it does assuredly bring with it its own resources and its own rewards. I would further commend to them a very wise and witty piece of advice on the conduct of the understanding which was given more than half a century ago by the Rev. Sydney Smith—wisest and wittiest of the friends I have lost. He says—and he is speaking, you will please understand, as I speak, to a school of volunteer students—he says: “There is a piece of foppery which is to be cautiously guarded against, the foppery of universality, of knowing all sciences and excelling in all arts—chymistry, mathematics, algebra, dancing, history, reasoning, riding, fencing, Low Dutch, High Dutch, and natural philosophy. In short, the modern precept of education very often is, ‘Take the Admirable Crichton for your model, I would have you ignorant of nothing.’ Now,” says he, “my advice, on the contrary, is to have the courage to be ignorant of a great number of things, in order that you may avoid the calamity of being ignorant of everything.”

To this I would superadd a little truth, which holds equally good of my own life and the life of every eminent man I have ever known.

The one serviceable, safe, certain, remunerative, attainable quality in every study and in every pursuit is the quality of attention. My own invention or imagination, such as it is, I can most truthfully assure you, would never have served me as it has, but for the habit of commonplace, humble,