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and this done by and for yourselves, with a view to improve your own condition here, as far as possible, and that you may stand on higher vantage-ground hereafter. And by self-reliance is meant a firm but modest dependence on your own capabilities, your own efforts and talents, in opposition to a weak and unmanly leaning upon foreign resources and assistance. These qualities blended and combined, will wonderfully help men through the world. But if they do not possess them in some tolerably good degree, they will be the football of their fellows, the sport of circumstances, and go down to death “sore sick at heart.” They will be deeply mortified at their own fickleness, despised by others, and heartily despised by themselves.

“If you see anybody wail and complain, call him a slave, though he be clad in purple.” —Epictetus

The Sturdiest Manhood

FROM THE SPEECH, “SELF-MADE MEN,” 1859

By Frederick Douglass

After escaping the shackles of slavery, Frederick Douglass (1818–1895) went on to become an author, newspaper publisher, and respected abolitionist. He was also a sought after and electrifying orator. During his life, “Self-Made Men” was his most popular speech. Having overcome the most oppressive of beginnings to achieve greatness, Douglass sincerely believed that such success was possible for any self-reliant man willing to put in the work.

Self-made men are the men who, under peculiar difficulties and without the ordinary helps of favoring circumstances, have attained knowledge, usefulness, power and position and have learned from themselves the best uses to which life can be put in this world, and in the exercises of these uses to build up worthy character. They are the men who owe little or nothing to birth, relationship, or friendly surroundings; to wealth inherited or to early approved means of education; who are what they are, without the aid of any favoring conditions by which other men usually rise in the world and achieve great results. … They are in a peculiar sense indebted to themselves for themselves. If they have traveled far, they have made the road on which they have traveled. If they have ascended high, they have built their own ladder.

Though a man of this class need not claim to be a hero or to be worshiped as such, there is genuine heroism in his struggle and something of sublimity and glory in his triumph. Every instance of such success is an example and help to humanity. It, better than any mere assertion, gives us assurance of the latent powers and resources of simple and unaided manhood. It dignifies labor, honors application, lessens pain and depression, dispels gloom from the brow of the destitute and weariness from the heart of him about to faint, and enables man to take hold of the roughest and flintiest hardships incident to the battle of life, with a lighter heart, with higher hopes and a larger courage.

The various conditions of men and the different uses they make of their powers and opportunities in life, are full of puzzling contrasts and contradictions. Here, as elsewhere, it is easy to dogmatize, but it is not so easy to define, explain and demonstrate. The natural laws for the government, well-being and progress of mankind, seem to be equal and are equal; but the subjects of these laws everywhere abound in inequalities, discords, and contrast. We cannot have fruit without flowers, but we often have flowers without fruit. The promise of youth often breaks down in manhood, and real excellence often comes unheralded and from unexpected quarters.

The scene presented from this view is as a thousand arrows shot from the same point and aimed at the same object. United in aim, they are divided in flight. Some fly too high, others too low. Some go to the right, others to the left. Some fly too far, and others, not far enough, and only a few hit the mark. Such is life. United in the quiver, they are divided in the air. Matched when dormant, they are unmatched in action.

I do not think much of the good luck theory of self-made men. It is worth but little attention and has