The Autobiography of Benjamin Franklin (12 page)

"Signed, BENJ. VAUGHAN."

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
endeavor 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 oblig'd 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
wag 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 upon 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 neighbors,
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, some one 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 cheerfully
in my business, folding and stitching pamphlets, tending shop,
purchasing old linen rags for the papermakers, 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 bread
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 tho'
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 contributions,
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 admonish 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,
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.

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.

It was about this time I conceiv'd 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 bad imagined.
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.

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. Rarely use venery but for health or offspring,
never to dulness, weakness, or the injury of your own or another's
peace or reputation.

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 endeavors
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
in his Golden Verses, daily examination would be necessary,
I contrived the following method for conducting that examination.