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 endeavour, 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 endeavour, 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 God, 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 constitution; to Industry and Frugality, the early easiness of his circumstances and acquisition of his fortune, with all the 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 honourable employs it conferred upon him; and to the joint influence of the whole mass 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 young 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 proposed 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; I should have called my book THE ART OF VIRTUE, 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, without showing to the naked and hungry, how or where they might get clothes or victuals, only 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 had, indeed, from time to time, put down short hints of the sentiments and reasonings 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 life, and public business since, have 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 hitherto 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 circumstance (there being always in the world a number of rich merchants, nobility, states, and princes, who have need of honest instruments for the management of their affairs, and such being so rare) have endeavoured to convince young persons, that no qualities are 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 to endeavour 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 time 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 assertion of my own. I even forbid 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, &c., 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 asserted 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 circumstances, his opinion would be right, but in the present case there appeared or seemed to me some difference, &c. I soon found the advantage of this change in my manners; 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 easy, and so habitual to me, that perhaps for the last fifty years no one has ever heard a dogmatical expression escape me. And to this habit (after my character of integrity) I think it principally owing, that I had early so much weight with my fellow-citizens, when I proposed new institutions 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 point.
In reality there is, perhaps, no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, 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.
Chapter VII[32]
Beginning op public employment
Having mentioned a great and extensive project. which I had conceived, it seems proper that some account should be here given of that project amid its object. Its first rise in my mind appears in the following little paper, accidentally preserved, viz. :—
“Observations on my reading history in the Library, May 9th, 1731.
“That the great affairs of the world, the wars and revolutions, 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 considered that their own and their country’s interest were united, and so did 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 God and of meeting with success.”
Revolving this project in my mind, as to be undertaken hereafter, when my circumstances 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, viz.:—
“That there is one God, who made all things.
“That he governs the world by his providence.
“That he ought to be worshipped by adoration, prayer, and thanksgiving.
“But that the most acceptable service to God is doing good to man.
“That the soul is immortal.
“And that God 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 assent 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 ingenious, well-disposed youths, to whom, with prudent caution, the scheme should be gradually communicated. That the members should engage to afford their advice, assistance, and support to each other in promoting one another’s interest, 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 habits 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 constraint, 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 circumstances, 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 it was a practicable scheme, and might have been very useful, by forming a great number of good citziens; 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 amusements 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, under the name of Richard Saunders; it was continued by ma about twenty-five years, and commonly called Poor Richard’s Almanac.[33] I endeavoured 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 spaces, that occurred between the remarkable days in the Calendar, with proverbial sentences, chiefly such as inculcated industry and fruaglity, 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 assembled and formed into a connected discourse 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 American continent, reprinted in Britain on a large sheet of paper, to be stuck up in houses; two translations were made of it in France, 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 was not secure, till its practice became a habitude, and was 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 libelling 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 stage-coach, 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.[34]
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, but ignorant on 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, she not only sent me as clear a statement as she could find of the transactions past, but continued to account with the greatest regularity and exactness every quarter afterwards; and managed the business, with such success, that she not only reputably brought up 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, tha
n 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.
The Autobiography of Benjamin Franklin Page 10