Franklin's Autobiography Part 9

In truth, I found myself incorrigible with respect to order; and, now I am grown old and my memory bad, I feel very sensibly the want of it.

But on the whole, though I never arrived at the perfection I had been so ambitious of obtaining, but fell far short of it, yet I was, by the endeavor, a better and a happier man than I otherwise should have been if I had not attempted it; as those who aim at perfect writing by imitating the engraved copies, though they never reach the wished-for excellence of those copies, their hand is mended by the endeavor, and is tolerable while it continues fair and legible.

It may be well my posterity should be informed that to this little artifice, with the blessing of G.o.d, their ancestor owed the constant felicity of his life, down to his seventy-ninth year, in which this is written. What reverses may attend the remainder is in the hand of Providence; but, if they arrive, the reflection on past happiness enjoyed ought to help his bearing them with more resignation. To temperance he ascribes his long-continued health, and what is still left to him of a good const.i.tution; to industry and frugality, the early easiness of his circ.u.mstances and acquisition of his fortune, with all that knowledge that enabled him to be a useful citizen, and obtained for him some degree of reputation among the learned; to sincerity and justice, the confidence of his country, and the honorable employs it conferred upon him; and to the joint influence of the whole ma.s.s of the virtues, even in the imperfect state he was able to acquire them, all that evenness of temper and that cheerfulness in conversation which makes his company still sought for, and agreeable even to his younger acquaintance. I hope, therefore, that some of my descendants may follow the example and reap the benefit.

It will be remarked that, though my scheme was not wholly without religion, there was in it no mark of any of the distinguishing tenets of any particular sect. I had purposely avoided them; for, being fully persuaded of the utility and excellency of my method, and that it might be serviceable to people in all religions, and intending some time or other to publish it, I would not have anything in it that should prejudice any one, of any sect, against it. I purposed writing a little comment on each virtue, in which I would have shown the advantages of possessing it, and the mischiefs attending its opposite vice; and I should have called my book "The Art of Virtue,"[114]

because it would have shown the means and manner of obtaining virtue, which would have distinguished it from the mere exhortation to be good, that does not instruct and indicate the means, but is like the apostle's man of verbal charity, who only, without showing to the naked and hungry how or where they might get clothes or victuals, exhorted them to be fed and clothed. (James ii. 15, 16.)

But it so happened that my intention of writing and publishing this comment was never fulfilled. I did, indeed, from time to time, put down short hints of the sentiments, reasonings, etc., to be made use of in it, some of which I have still by me; but the necessary close attention to private business in the earlier part of my life, and public business since, has occasioned my postponing it; for, it being connected in my mind with a great and extensive project, that required the whole man to execute, and which an unforeseen succession of employs prevented my attending to, it has. .h.i.therto remained unfinished.

In this piece it was my design to explain and enforce this doctrine, that vicious actions are not hurtful because they are forbidden, but forbidden because they are hurtful, the nature of man alone considered; that it was, therefore, every one's interest to be virtuous who wished to be happy even in this world; and I should, from this circ.u.mstance, (there being always in the world a number of rich merchants, n.o.bility, states, and princes, who have need of honest instruments for the management of their affairs, and such being so rare,) have endeavored to convince young persons that no qualities were so likely to make a poor man's fortune as those of probity and integrity.

My list of virtues contained at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride showed itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing and rather insolent, of which he convinced me by mentioning several instances,--I determined endeavoring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word.

I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it. I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive a.s.sertion of my own. I even forbade myself, agreeably to the old laws of our Junto, the use of every word or expression in the language that imported a fixed opinion, such as "certainly," "undoubtedly," etc., and I adopted, instead of them, "I conceive," "I apprehend," or "I imagine" a thing to be so or so; or "it so appears to me at present." When another a.s.serted something that I thought an error, I denied myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circ.u.mstances his opinion would be right, but in the present case there "appeared" or "seemed" to me some difference, etc. I soon found the advantage of this change in my manner: the conversations I engaged in went on more pleasantly; the modest way in which I proposed my opinions procured them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong; and I more easily prevailed with others to give up their mistakes and join with me when I happened to be in the right.

And this mode, which I at first put on with some violence to natural inclination, became at length so easy and so habitual to me, that perhaps for these fifty years past no one has ever heard a dogmatical expression escape me. And to this habit (after my character of integrity) I think it princ.i.p.ally owing that I had early so much weight with my fellow-citizens when I proposed new inst.i.tutions, or alterations in the old, and so much influence in public councils when I became a member; for I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my points.

In reality there is, perhaps, no one of our natural pa.s.sions so hard to subdue as pride. Disguise it, struggle with it, beat it down, stifle it, mortify it as much as one pleases, it is still alive, and will every now and then peep out and show itself. You will see it, perhaps, often in this history; for, even if I could conceive that I had completely overcome it, I should probably be proud of my humility.[115]

["I AM NOW ABOUT TO WRITE AT HOME, AUGUST, 1788, BUT CANNOT HAVE THE HELP EXPECTED FROM MY PAPERS, MANY OF THEM BEING LOST IN THE WAR.[116] I HAVE, HOWEVER, FOUND THE FOLLOWING."]

Having mentioned a great and extensive project which I had conceived, it seems proper that some account should be here given of that project and its object. Its first rise in my mind appears in the following little paper, accidentally preserved:

_Observations on my Reading History, in Library, May 19, 1731._

"That the great affairs of the world,--the wars, revolutions, etc.,--are carried on and effected by parties.

"That the view of these parties is their present general interest, or what they take to be such.

"That the different views of these different parties occasion all confusion.

"That while a party is carrying on a general design, each man has his particular private interest in view.

"That as soon as a party has gained its general point, each member becomes intent upon his particular interest; which, thwarting others, breaks that party into divisions, and occasions more confusion.

"That few in public affairs act from a mere view of the good of their country, whatever they may pretend; and though their actings bring real good to their country, yet men primarily consider that their own and their country's interest is united, and do not act from a principle of benevolence.

"That fewer still, in public affairs, act with a view to the good of mankind.

"There seems to me at present to be great occasion for raising a United Party for Virtue, by forming the virtuous and good men of all nations into a regular body, to be governed by suitable good and wise rules, which good and wise men may probably be more unanimous in their obedience to than common people are to common laws.

"I at present think that whoever attempts this aright, and is well qualified, cannot fail of pleasing G.o.d, and of meeting with success.

B. F."

Revolving this project in my mind, as to be undertaken hereafter, when my circ.u.mstances should afford me the necessary leisure, I put down from time to time, on pieces of paper, such thoughts as occurred to me respecting it. Most of these are lost; but I find one purporting to be the substance of an intended creed, containing, as I thought, the essentials of every known religion, and being free of everything that might shock the professors of any religion. It is expressed in these words:

"That there is one G.o.d, who made all things.

"That he governs the world by his providence.

"That he ought to be worshiped by adoration, prayer, and thanksgiving.

"But that the most acceptable service of G.o.d is doing good to man.

"That the soul is immortal.

"And that G.o.d will certainly reward virtue and punish vice, either here or hereafter."

My ideas at that time were that the sect should be begun and spread at first among young and single men only; that each person to be initiated should not only declare his a.s.sent to such creed, but should have exercised himself with the thirteen-weeks' examination and practice of the virtues, as in the before-mentioned model; that the existence of such a society should be kept a secret till it was become considerable, to prevent solicitations for the admission of improper persons, but that the members should each of them search among his acquaintance for ingenuous, well-disposed youths, to whom, with prudent caution, the scheme should be gradually communicated; that the members should engage to afford their advice, a.s.sistance, and support to each other in promoting one another's interests, business, and advancement in life; that, for distinction, we should be called "The Society of the Free and Easy:" free, as being, by the general practice and habit of the virtues, free from the dominion of vice; and particularly, by the practice of industry and frugality, free from debt, which exposes a man to confinement and a species of slavery to his creditors.

This is as much as I can now recollect of the project, except that I communicated it in part to two young men, who adopted it with some enthusiasm; but my then narrow circ.u.mstances, and the necessity I was under of sticking close to my business, occasioned my postponing the further prosecution of it at that time; and my multifarious occupations, public and private, induced me to continue postponing, so that it has been omitted till I have no longer strength or activity left sufficient for such an enterprise; though I am still of opinion that it was a practicable scheme, and might have been very useful, by forming a great number of good citizens; and I was not discouraged by the seeming magnitude of the undertaking, as I have always thought that one man of tolerable abilities may work great changes, and accomplish great affairs among mankind, if he first forms a good plan, and, cutting off all amus.e.m.e.nts or other employments that would divert his attention, makes the execution of that same plan his sole study and business.

In 1732 I first published my Almanac,[117] under the name of "Richard Saunders;" it was continued by me about twenty-five years, and commonly called "Poor Richard's Almanac." I endeavored to make it both entertaining and useful, and it accordingly came to be in such demand that I reaped considerable profit from it, vending annually near ten thousand. And observing that it was generally read, scarce any neighborhood in the province being without it, I considered it as a proper vehicle for conveying instruction among the common people, who bought scarcely any other books. I therefore filled all the little s.p.a.ces that occurred between the remarkable days in the calendar with proverbial sentences,[118] chiefly such as inculcated industry and frugality as the means of procuring wealth, and thereby securing virtue; it being more difficult for a man in want to act always honestly, as (to use here one of those proverbs) "it is hard for an empty sack to stand upright."

These proverbs, which contained the wisdom of many ages and nations, I a.s.sembled and formed into a connected discourse,[119] prefixed to the Almanac of 1757 as the harangue of a wise old man to the people attending an auction. The bringing all these scattered counsels thus into a focus enabled them to make greater impression. The piece, being universally approved, was copied in all the newspapers of the Continent, reprinted in Britain on a broadside,[120] to be stuck up in houses, two translations were made of it in French, and great numbers bought by the clergy and gentry to distribute gratis among their poor parishioners and tenants. In Pennsylvania, as it discouraged useless expense in foreign superfluities, some thought it had its share of influence in producing that growing plenty of money which was observable for several years after its publication.

I considered my newspaper, also, as another means of communicating instruction, and in that view frequently reprinted in it extracts from the "Spectator," and other moral writers, and sometimes published little pieces of my own, which had been first composed for reading in our Junto. Of these are a Socratic dialogue, tending to prove that, whatever might be his parts and abilities, a vicious man could not properly be called a man of sense; and a discourse on self-denial, showing that virtue is not secure till its practice becomes a habitude, and is free from the opposition of contrary inclinations.

These may be found in the papers about the beginning of 1735.

In the conduct of my newspaper, I carefully excluded all libeling and personal abuse, which is of late years become so disgraceful to our country. Whenever I was solicited to insert anything of that kind, and the writers pleaded, as they generally did, the liberty of the press, and that a newspaper was like a stagecoach, in which any one who would pay had a right to a place, my answer was that I would print the piece separately if desired, and the author might have as many copies as he pleased to distribute himself, but that I would not take upon me to spread his detraction; and that, having contracted with my subscribers to furnish them with what might be either useful or entertaining, I could not fill their papers with private altercation, in which they had no concern, without doing them manifest injustice. Now many of our printers make no scruple of gratifying the malice of individuals by false accusations of the fairest characters among ourselves, augmenting animosity even to the producing of duels; and are, moreover, so indiscreet as to print scurrilous reflections on the government of neighboring states, and even on the conduct of our best national allies, which may be attended with the most pernicious consequences. These things I mention as a caution to young printers, and that they may be encouraged not to pollute their presses and disgrace their profession by such infamous practices, but refuse steadily, as they may see by my example that such a course of conduct will not, on the whole, be injurious to their interests.

In 1733 I sent one of my journeymen to Charleston, South Carolina, where a printer was wanting. I furnished him with a press and letters, on an agreement of partnership by which I was to receive one third of the profits of the business, paying one third of the expense. He was a man of learning, and honest but ignorant in matters of account; and, though he sometimes made me remittances, I could get no account from him, nor any satisfactory state of our partnership while he lived. On his decease the business was continued by his widow, who, being born and bred in Holland, where, as I have been informed, the knowledge of accounts makes a part of female education,[n] she not only sent me as clear a state[121] as she could find of the transactions past, but continued to account with the greatest regularity and exactness every quarter afterward, and managed the business with such success that she not only brought up reputably a family of children, but, at the expiration of the term, was able to purchase of me the printing house, and establish her son in it.

I mention this affair chiefly for the sake of recommending that branch of education for our young women, as likely to be of more use to them and their children, in case of widowhood, than either music or dancing, by preserving them from losses by imposition of crafty men, and enabling them to continue, perhaps, a profitable mercantile house, with established correspondence, till a son is grown up fit to undertake and go on with it, to the lasting advantage and enriching of the family.

About the year 1734 there arrived among us from Ireland a young Presbyterian preacher, named Hemphill, who delivered with a good voice, and apparently extempore, most excellent discourses, which drew together considerable numbers of different persuasions, who joined in admiring them. Among the rest I became one of his constant hearers, his sermons pleasing me, as they had little of the dogmatical kind, but inculcated strongly the practice of virtue, or what in the religious style are called "good works." Those, however, of our congregation who considered themselves as orthodox Presbyterians, disapproved his doctrine, and were joined by most of the old clergy, who arraigned him of heterodoxy[122] before the synod, in order to have him silenced. I became his zealous partisan, and contributed all I could to raise a party in his favor, and we combated for him awhile with some hopes of success. There was much scribbling pro and con[123]

upon the occasion; and finding that, though an elegant preacher, he was but a poor writer, I lent him my pen and wrote for him two or three pamphlets, and one piece in the "Gazette" of April, 1735. Those pamphlets, as is generally the case with controversial writings, though eagerly read at the time, were soon out of vogue, and I question whether a single copy of them now exists.

During the contest an unlucky occurrence hurt his cause exceedingly.

One of our adversaries having heard him preach a sermon that was much admired, thought he had somewhere read the sermon before, or at least a part of it. On search, he found that part quoted at length in one of the British Reviews, from a discourse of Dr. Foster's. This detection gave many of our party disgust, who accordingly abandoned his cause, and occasioned our more speedy discomfiture in the synod. I stuck by him, however, as I rather approved his giving us good sermons composed by others than bad ones of his own manufacture, though the latter was the practice of our common teachers. He afterward acknowledged to me that none of those he preached were his own, adding that his memory was such as enabled him to retain and repeat any sermon after one reading only. On our defeat, he left us in search elsewhere of better fortune, and I quitted the congregation, never joining it after, though I continued many years my subscription for the support of its ministers.

I had begun in 1733 to study languages; I soon made myself so much a master of the French as to be able to read the books with ease. I then undertook the Italian. An acquaintance, who was also learning it, used often to tempt me to play chess with him. Finding this took up too much of the time I had to spare for study, I at length refused to play any more, unless on this condition: that the victor in every game should have a right to impose a task, either in parts of the grammar to be got by heart, or in translations, etc., which task the vanquished was to perform on honor before our next meeting. As we played pretty equally, we thus beat one another into that language. I afterward, with a little painstaking, acquired as much of the Spanish as to read their books also.

I have already mentioned that I had only one year's instruction in a Latin school, and that when very young, after which I neglected that language entirely. But, when I had attained an acquaintance with the French, Italian, and Spanish, I was surprised to find, on looking over a Latin Testament, that I understood so much more of that language than I had imagined, which encouraged me to apply myself again to the study of it, and I met with more success, as those preceding languages had greatly smoothed my way.

From these circ.u.mstances, I have thought that there is some inconsistency in our common mode of teaching languages.[n] We are told that it is proper to begin first with the Latin, and, having acquired that, it will be more easy to attain those modern languages which are derived from it; and yet we do not begin with the Greek in order more easily to acquire the Latin. It is true that, if you can clamber and get to the top of the staircase without using the steps, you will more easily gain them in descending; but certainly, if you begin with the lowest you will with more ease ascend to the top; and I would therefore offer it to the consideration of those who superintend the education of our youth, whether,--since many of those who begin with the Latin quit the same after spending some years without having made any great proficiency, and what they have learned becomes almost useless, so that their time has been lost,--it would not have been better to have begun with the French, proceeding to the Italian, etc.; for, though, after spending the same time, they should quit the study of languages and never arrive at the Latin, they would, however, have acquired another tongue or two, that, being in modern use, might be serviceable to them in common life.

After ten years' absence from Boston, and having become easy in my circ.u.mstances, I made a journey thither to visit my relations, which I could not sooner well afford. In returning, I called at Newport to see my brother, then settled there with his printing house. Our former differences were forgotten, and our meeting was very cordial and affectionate. He was fast declining in his health, and requested of me that, in case of his death, which he apprehended not far distant, I would take home his son, then but ten years of age, and bring him up to the printing business. This I accordingly performed, sending him a few years to school before I took him into the office. His mother carried on the business till he was grown up, when I a.s.sisted him with an a.s.sortment of new types, those of his father being in a manner worn out. Thus it was that I made my brother ample amends for the service I had deprived him of by leaving him so early.

In 1736 I lost one of my sons, a fine boy of four years old, by the smallpox, taken in the common way. I long regretted bitterly, and still regret, that I had not given it to him by inoculation.[124]

This I mention for the sake of parents who omit that operation on the supposition that they should never forgive themselves if a child died under it; my example showing that the regret may be the same either way, and that, therefore, the safer should be chosen.

Our club, the Junto, was found so useful, and afforded such satisfaction to the members, that several were desirous of introducing their friends, which could not well be done without exceeding what we had settled as a convenient number, namely, twelve. We had from the beginning made it a rule to keep our inst.i.tution a secret, which was pretty well observed. The intention was to avoid applications of improper persons for admittance, some of whom, perhaps, we might find it difficult to refuse. I was one of those who were against any addition to our number, but, instead of it, made in writing a proposal that every member separately should endeavor to form a subordinate club, with the same rules respecting queries, etc., and without informing them of the connection with the Junto. The advantages proposed were the improvement of so many more young citizens by the use of our inst.i.tutions; our better acquaintance with the general sentiments of the inhabitants on any occasion, as the Junto member might propose what queries we should desire, and was to report to the Junto what pa.s.sed in his separate club; the promotion of our particular interests in business by more extensive recommendation; and the increase of our influence in public affairs and our power of doing good by spreading through the several clubs the sentiments of the Junto.

The project was approved, and every member undertook to form his club, but they did not all succeed. Five or six only were completed, which were called by different names, as "The Vine," "The Union," "The Band," etc. They were useful to themselves, and afforded us a good deal of amus.e.m.e.nt, information, and instruction, besides answering, in some considerable degree, our views of influencing the public opinion on particular occasions, of which I shall give some instances in course of time as they happened.

[Footnote 111: The following is taken from the commentary of Hierocles upon the Golden Verses of Pythagoras. The English version is given by Bigelow in his edition of the Autobiography: