Autobiography of Benjamin Franklin

B >> Benjamin Franklin >> Autobiography of Benjamin Franklin

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18

[_Continuation of the Account of my Life, begun at Passy, near Paris,
1784._]

It is some time since I receiv'd the above letters, but I have been
too busy till now to think of complying with the request they contain.
It might, too, be much better done if I were at home among my papers,
which would aid my memory, and help to ascertain dates; but my return
being uncertain, and having just now a little leisure, I will
endeavour to recollect and write what I can; if I live to get home, it
may there be corrected and improv'd.

Not having any copy here of what is already written, I know not
whether an account is given of the means I used to establish the
Philadelphia public library, which, from a small beginning, is now
become so considerable, though I remember to have come down to near
the time of that transaction (1730). I will therefore begin here with
an account of it, which may be struck out if found to have been
already given.

At the time I establish'd myself in Pennsylvania, there was not a good
bookseller's shop in any of the colonies to the southward of Boston.
In New York and Philad'a the printers were indeed stationers; they
sold only paper, etc., almanacs, ballads, and a few common
school-books. Those who lov'd reading were obliged to send for their
books from England; the members of the Junto had each a few. We had
left the alehouse, where we first met, and hired a room to hold our
club in. I propos'd that we should all of us bring our books to that
room, where they would not only be ready to consult in our
conferences, but become a common benefit, each of us being at liberty
to borrow such as he wish'd to read at home. This was accordingly
done, and for some time contented us.

Finding the advantage of this little collection, I propos'd to render
the benefit from books more common, by commencing a public
subscription library. I drew a sketch of the plan and rules that would
be necessary, and got a skilful conveyancer, Mr. Charles Brockden, to
put the whole in form of articles of agreement to be subscribed, by
which each subscriber engag'd to pay a certain sum down for the first
purchase of books, and an annual contribution for increasing them. So
few were the readers at that time in Philadelphia, and the majority of
us so poor, that I was not able, with great industry, to find more
than fifty persons, mostly young tradesmen, willing to pay down for
this purpose forty shillings each, and ten shillings per annum. On
this little fund we began. The books were imported; the library was
opened one day in the week for lending to the subscribers, on their
promissory notes to pay double the value if not duly returned. The
institution soon manifested its utility, was imitated by other towns,
and in other provinces. The libraries were augmented by donations;
reading became fashionable; and our people, having no publick
amusements to divert their attention from study, became better
acquainted with books, and in a few years were observ'd by strangers
to be better instructed and more intelligent than people of the same
rank generally are in other countries.

When we were about to sign the above mentioned articles, which were
to be binding on us, our heirs, etc., for fifty years, Mr. Brockden,
the scrivener, said to us, "You are young men, but it is scarcely
probable that any of you will live to see the expiration of the term
fix'd in the instrument." A number of us, however, are yet living; but
the instrument was after a few years rendered null by a charter that
incorporated and gave perpetuity to the company.

The objections and reluctances I met with in soliciting the
subscriptions, made me soon feel the impropriety of presenting one's
self as the proposer of any useful project, that might be suppos'd to
raise one's reputation in the smallest degree above that of one's
neighbours, when one has need of their assistance to accomplish that
project. I therefore put myself as much as I could out of sight, and
stated it as a scheme of a _number of friends_, who had requested me
to go about and propose it to such as they thought lovers of reading.
In this way my affair went on more smoothly, and I ever after
practis'd it on such occasions; and, from my frequent successes, can
heartily recommend it. The present little sacrifice of your vanity
will afterwards be amply repaid. If it remains a while uncertain to
whom the merit belongs, someone more vain than yourself will be
encouraged to claim it, and then even envy will be disposed to do you
justice by plucking those assumed feathers, and restoring them to
their right owner.

This library afforded me the means of improvement by constant study,
for which I set apart an hour or two each day, and thus repair'd in
some degree the loss of the learned education my father once intended
for me. Reading was the only amusement I allow'd myself. I spent no
time in taverns, games, or frolicks of any kind; and my industry in
my business continu'd as indefatigable as it was necessary. I was
indebted for my printing-house; I had a young family coming on to be
educated, and I had to contend with for business two printers, who
were established in the place before me. My circumstances, however,
grew daily easier. My original habits of frugality continuing, and my
father having, among his instructions to me when a boy, frequently
repeated a proverb of Solomon, "Seest thou a man diligent in his
calling, he shall stand before kings, he shall not stand before mean
men," I from thence considered industry as a means of obtaining wealth
and distinction, which encourag'd me, tho' I did not think that I
should ever literally _stand before kings_, which, however, has since
happened; for I have stood before _five_, and even had the honor of
sitting down with one, the King of Denmark, to dinner.

We have an English proverb that says, "_He that would thrive, must ask
his wife_." It was lucky for me that I had one as much dispos'd to
industry and frugality as myself. She assisted me chearfully in my
business, folding and stitching pamphlets, tending shop, purchasing
old linen rags for the paper-makers, etc., etc. We kept no idle
servants, our table was plain and simple, our furniture of the
cheapest. For instance, my breakfast was a long time break and milk
(no tea), and I ate it out of a twopenny earthen porringer, with a
pewter spoon. But mark how luxury will enter families, and make a
progress, in spite of principle: being call'd one morning to
breakfast, I found it in a China bowl, with a spoon of silver! They
had been bought for me without my knowledge by my wife, and had cost
her the enormous sum of three-and-twenty shillings, for which she had
no other excuse or apology to make, but that she thought _her_ husband
deserv'd a silver spoon and China bowl as well as any of his
neighbors. This was the first appearance of plate and China in our
house, which afterward, in a course of years, as our wealth increas'd,
augmented gradually to several hundred pounds in value.

I had been religiously educated as a Presbyterian; and though some of
the dogmas of that persuasion, such as the _eternal decrees of God_,
_election_, _reprobation_, _etc._, appeared to me unintelligible,
others doubtful, and I early absented myself from the public
assemblies of the sect, Sunday being my studying day, I never was
without some religious principles. I never doubted, for instance, the
existence of the Deity; that he made the world, and govern'd it by his
Providence; that the most acceptable service of God was the doing good
to man; that our souls are immortal; and that all crime will be
punished, and virtue rewarded, either here or hereafter. These I
esteem'd the essentials of every religion; and, being to be found in
all the religions we had in our country, I respected them all, tho'
with different degrees of respect, as I found them more or less mix'd
with other articles, which, without any tendency to inspire, promote,
or confirm morality, serv'd principally to divide us, and make us
unfriendly to one another. This respect to all, with an opinion that
the worst had some good effects, induc'd me to avoid all discourse
that might tend to lessen the good opinion another might have of his
own religion; and as our province increas'd in people, and new places
of worship were continually wanted, and generally erected by voluntary
contribution, my mite for such purpose, whatever might be the sect,
was never refused.

Tho' I seldom attended any public worship, I had still an opinion of
its propriety, and of its utility when rightly conducted, and I
regularly paid my annual subscription for the support of the only
Presbyterian minister or meeting we had in Philadelphia. He us'd to
visit me sometimes as a friend, and admonished me to attend his
administrations, and I was now and then prevail'd on to do so, once
for five Sundays successively. Had he been in my opinion a good
preacher, perhaps I might have continued,[65] notwithstanding the
occasion I had for the Sunday's leisure in my course of study; but his
discourses were chiefly either polemic arguments, or explications of
the peculiar doctrines of our sect, and were all to me very dry,
uninteresting, and unedifying, since not a single moral principle was
inculcated or enforc'd, their aim seeming to be rather to make us
Presbyterians than good citizens.

[65] Franklin expressed a different view about the duty
of attending church later.

At length he took for his text that verse of the fourth chapter of
Philippians, "_Finally, brethren, whatsoever things are true, honest,
just, pure, lovely, or of good report, if there be any virtue, or any
praise, think on these things._" And I imagin'd, in a sermon on such a
text, we could not miss of having some morality. But he confin'd
himself to five points only, as meant by the apostle, viz.: 1. Keeping
holy the Sabbath day. 2. Being diligent in reading the holy
Scriptures. 3. Attending duly the publick worship. 4. Partaking of the
Sacrament. 5. Paying a due respect to God's ministers. These might be
all good things; but, as they were not the kind of good things that I
expected from that text, I despaired of ever meeting with them from
any other, was disgusted, and attended his preaching no more. I had
some years before compos'd a little Liturgy, or form of prayer, for my
own private use (viz., in 1728), entitled, _Articles of Belief and
Acts of Religion_. I return'd to the use of this, and went no more to
the public assemblies. My conduct might be blameable, but I leave it,
without attempting further to excuse it; my present purpose being to
relate facts, and not to make apologies for them.

IX

PLAN FOR ATTAINING MORAL
PERFECTION

It was about this time I conceived the bold and arduous project of
arriving at moral perfection. I wish'd to live without committing any
fault at any time; I would conquer all that either natural
inclination, custom, or company might lead me into. As I knew, or
thought I knew, what was right and wrong, I did not see why I might
not always do the one and avoid the other. But I soon found I had
undertaken a task of more difficulty than I had imagined.[66] While my
care was employ'd in guarding against one fault, I was often surprised
by another; habit took the advantage of inattention; inclination was
sometimes too strong for reason. I concluded, at length, that the mere
speculative conviction that it was our interest to be completely
virtuous, was not sufficient to prevent our slipping; and that the
contrary habits must be broken, and good ones acquired and
established, before we can have any dependence on a steady, uniform
rectitude of conduct. For this purpose I therefore contrived the
following method.

[66] Compare Philippians iv, 8.

In the various enumerations of the moral virtues I had met with in my
reading, I found the catalogue more or less numerous, as different
writers included more or fewer ideas under the same name. Temperance,
for example, was by some confined to eating and drinking, while by
others it was extended to mean the moderating every other pleasure,
appetite, inclination, or passion, bodily or mental, even to our
avarice and ambition. I propos'd to myself, for the sake of clearness,
to use rather more names, with fewer ideas annex'd to each, than a few
names with more ideas; and I included under thirteen names of virtues
all that at that time occurr'd to me as necessary or desirable, and
annexed to each a short precept, which fully express'd the extent I
gave to its meaning.

These names of virtues, with their precepts, were:

1. Temperance.

Eat not to dullness; drink not to elevation.

2. Silence.

Speak not but what may benefit others or yourself; avoid trifling
conversation.

3. Order.

Let all your things have their places; let each part of your business
have its time.

4. Resolution.

Resolve to perform what you ought; perform without fail what you
resolve.

5. Frugality.

Make no expense but to do good to others or yourself; _i. e._, waste
nothing.

6. INDUSTRY.

Lose no time; be always employ'd in something useful; cut off all
unnecessary actions.

7. Sincerity.

Use no hurtful deceit; think innocently and justly; and, if you speak,
speak accordingly.

8. Justice.

Wrong none by doing injuries, or omitting the benefits that are your
duty.

9. Moderation.

Avoid extreams; forbear resenting injuries so much as you think they
deserve.

10. Cleanliness.

Tolerate no uncleanliness in body, cloaths, or habitation.

11. Tranquillity.

Be not disturbed at trifles, or at accidents common or unavoidable.

12. Chastity.

13. Humility.

Imitate Jesus and Socrates.

My intention being to acquire the _habitude_ of all these virtues, I
judg'd it would be well not to distract my attention by attempting the
whole at once, but to fix it on one of them at a time; and, when I
should be master of that, then to proceed to another, and so on, till
I should have gone thro' the thirteen; and, as the previous
acquisition of some might facilitate the acquisition of certain
others, I arrang'd them with that view, as they stand above.
Temperance first, as it tends to procure that coolness and clearness
of head, which is so necessary where constant vigilance was to be kept
up, and guard maintained against the unremitting attraction of ancient
habits, and the force of perpetual temptations. This being acquir'd
and establish'd, Silence would be more easy; and my desire being to
gain knowledge at the same time that I improv'd in virtue, and
considering that in conversation it was obtain'd rather by the use of
the ears than of the tongue, and therefore wishing to break a habit I
was getting into of prattling, punning, and joking, which only made me
acceptable to trifling company, I gave _Silence_ the second place.
This and the next, _Order_, I expected would allow me more time for
attending to my project and my studies. _Resolution_, once become
habitual, would keep me firm in my endeavours to obtain all the
subsequent virtues; _Frugality_ and Industry freeing me from my
remaining debt, and producing affluence and independence, would make
more easy the practice of Sincerity and Justice, etc., etc. Conceiving
then, that, agreeably to the advice of Pythagoras[67] in his Golden
Verses, daily examination would be necessary, I contrived the
following method for conducting that examination.

I made a little book, in which I allotted a page for each of the
virtues.[68] I rul'd each page with red ink, so as to have seven
columns, one for each day of the week, marking each column with a
letter for the day. I cross'd 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.

[67] A famous Greek philosopher, who lived about 582-500
B. C. The _Golden Verses_ here ascribed to him are
probably of later origin. "The time which he recommends
for this work is about even or bed-time, that we may
conclude the action of the day with the judgment of
conscience, making the examination of our conversation
an evening song to God."

[68] This "little book" is dated July 1, 1733.--W. T. F.

_Form of the pages._

TEMPERANCE.

EAT NOT TO DULLNESS.
DRINK NOT TO ELEVATION.
+----+----+----+----+----+----+----+----+
| TEMPERANCE. |
+----+----+----+----+----+----+----+----+
| EAT NOT TO DULLNESS. |
| DRINK NOT TO ELEVATION. |
+----+----+----+----+----+----+----+----+
| | S. | M. | T. | W. | T. | F. | S. |
+----+----+----+----+----+----+----+----+
| T. | | | | | | | |
+----+----+----+----+----+----+----+----+
| S. | * | * | | * | | * | |
+----+----+----+----+----+----+----+----+
| O. | ** | * | * | | * | * | * |
+----+----+----+----+----+----+----+----+
| R. | | | * | | | * | |
+----+----+----+----+----+----+----+----+
| F. | | * | | | * | | |
+----+----+----+----+----+----+----+----+
| I. | | | * | | | | |
+----+----+----+----+----+----+----+----+
| S. | | | | | | | |
+----+----+----+----+----+----+----+----+
| J. | | | | | | | |
+----+----+----+----+----+----+----+----+
| M. | | | | | | | |
+----+----+----+----+----+----+----+----+
| C. | | | | | | | |
+----+----+----+----+----+----+----+----+
| T. | | | | | | | |
+----+----+----+----+----+----+----+----+
| C. | | | | | | | |
+----+----+----+----+----+----+----+----+

I determined to give a week's strict attention to each of the virtues
successively. Thus, in the first week, my great guard was to avoid
every the least offense against _Temperance_, leaving the other
virtues to their ordinary chance, only marking every evening the
faults of the day. Thus, if in the first week I could keep my first
line, marked T, clear of spots, I suppos'd the habit of that virtue so
much strengthen'd, and its opposite weaken'd, that I might venture
extending my attention to include the next, and for the following week
keep both lines clear of spots. Proceeding thus to the last, I could
go thro' a course compleat in thirteen weeks, and four courses in a
year. And like him who, having a garden to weed, does not attempt to
eradicate all the bad herbs at once, which would exceed his reach and
his strength, but works on one of the beds at a time, and, having
accomplish'd the first, proceeds to a second, so I should have, I
hoped, the encouraging pleasure of seeing on my pages the progress I
made in virtue, by clearing successively my lines of their spots, till
in the end, by a number of courses, I should be happy in viewing a
clean book, after a thirteen weeks' daily examination.

This my little book had for its motto these lines from Addison's
_Cato_:

"Here will I hold. If there's a power above us
(And that there is, all nature cries aloud
Thro' all her works), He must delight in virtue;
And that which he delights in must be happy."

Another from Cicero,

"O vitae Philosophia dux! O virtutum indagatrix expultrixque
vitiorum! Unus dies, bene et ex praeceptis tuis
actus, peccanti immortalitati est anteponendus."[69]

[69] "O philosophy, guide of life! O searcher out of
virtue and exterminator of vice! One day spent well and
in accordance with thy precepts is worth an immortality
of sin."--_Tusculan Inquiries_, Book V.

Another from the Proverbs of Solomon, speaking of wisdom or virtue:

"Length of days is in her right hand, and in her left hand
riches and honour. Her ways are ways of pleasantness,
and all her paths are peace." iii. 16, 17.

And conceiving God to be the fountain of wisdom, I thought it right
and necessary to solicit his assistance for obtaining it; to this end
I formed the following little prayer, which was prefix'd to my tables
of examination, for daily use.

"_O powerful Goodness! bountiful Father! merciful
Guide! Increase in me that wisdom which discovers my
truest interest. Strengthen my resolutions to perform what
that wisdom dictates. Accept my kind offices to thy other
children as the only return in my power for thy continual
favours to me_."

I used also sometimes a little prayer which I took from Thomson's
Poems, viz.:

"Father of light and life, thou Good Supreme!
O teach me what is good; teach me Thyself!
Save me from folly, vanity, and vice,
From every low pursuit; and fill my soul
With knowledge, conscious peace, and virtue pure;
Sacred, substantial, never-fading bliss!"

The precept of _Order_ requiring that _every part of my business
should have its allotted time_, one page in my little book contain'd
the following scheme of employment for the twenty-four hours of a
natural day.

{ 5} Rise, wash, and address
{ 6} _Powerful Goodness_!
The Morning. { } Contrive day's
_Question._ What good { } business, and take the
shall I do this day? { } resolution of the day;
{ 7} prosecute the present
{ } study, and breakfast.

8}
9} Work.
10}
11}

Noon. {12} Read, or overlook my
{ 1} accounts, and dine.

2}
3} Work.
4}
5}
Evening. { 6} Put things in their
_Question._ What good { 7} places. Supper. Music
have I done to-day? { 8} or diversion, or conversation.
{ 9} Examination of
{ } the day.

Night. {10} Sleep.
{11}
{12}
{ 1}
{ 2}
{ 3}
{ 4}

I enter'd upon the execution of this plan for self-examination, and
continu'd it with occasional intermissions for some time. I was
surpris'd to find myself so much fuller of faults than I had imagined;
but I had the satisfaction of seeing them diminish. To avoid the
trouble of renewing now and then my little book, which, by scraping
out the marks on the paper of old faults to make room for new ones in
a new course, became full of holes, I transferr'd my tables and
precepts to the ivory leaves of a memorandum book, on which the lines
were drawn with red ink, that made a durable stain, and on those lines
I mark'd my faults with a black-lead pencil, which marks I could
easily wipe out with a wet sponge. After a while I went thro' one
course only in a year, and afterward only one in several years, till
at length I omitted them entirely, being employ'd in voyages and
business abroad, with a multiplicity of affairs that interfered; but I
always carried my little book with me.

My scheme of Order gave me the most trouble;[70] and I found that, tho'
it might be practicable where a man's business was such as to leave
him the disposition of his time, that of a journeyman printer, for
instance, it was not possible to be exactly observed by a master, who
must mix with the world, and often receive people of business at their
own hours. _Order_, too, with regard to places for things, papers,
etc., I found extreamly difficult to acquire. I had not been early
accustomed to it, and, having an exceeding good memory, I was not so
sensible of the inconvenience attending want of method. This article,
therefore, cost me so much painful attention, and my faults in it
vexed me so much, and I made so little progress in amendment, and had
such frequent relapses, that I was almost ready to give up the
attempt, and content myself with a faulty character in that respect,
like the man who, in buying an ax of a smith, my neighbour, desired to
have the whole of its surface as bright as the edge. The smith
consented to grind it bright for him if he would turn the wheel; he
turn'd, while the smith press'd the broad face of the ax hard and
heavily on the stone, which made the turning of it very fatiguing. The
man came every now and then from the wheel to see how the work went
on, and at length would take his ax as it was, without farther
grinding. "No," said the smith, "turn on, turn on; we shall have it
bright by-and-by; as yet, it is only speckled." "Yes," says the man,
"_but I think I like a speckled ax best_." And I believe this may have
been the case with many, who, having, for want of some such means as I
employ'd, found the difficulty of obtaining good and breaking bad
habits in other points of vice and virtue, have given up the struggle,
and concluded that "_a speckled ax was best_"; for something, that
pretended to be reason, was every now and then suggesting to me that
such extream nicety as I exacted of myself might be a kind of foppery
in morals, which, if it were known, would make me ridiculous; that a
perfect character might be attended with the inconvenience of being
envied and hated; and that a benevolent man should allow a few faults
in himself, to keep his friends in countenance.

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18