第4章
《富兰克林自传》章节:第4章,宠文网网友提供全文无弹窗免费在线阅读。!
2究竟是不是他们真的改变了主意，还是只是一个计谋，这我就不知道了。她们认为我们的感情已经很深了，因此我们两个人就会私奔，这样她们就可以不给嫁妆或者随便给点。我怀疑这是她们设的计，因此很生气，就再也不去她们家了。后来，戈雷弗太太告诉我他们态度有了好转，想让我重新回头。但我说我决定不再和她们家有联系了。这让戈雷弗太太很不高兴，我们的意见不一样，她们就搬走了，把整个房子都留给了我，我也再没有和别人同住。
3但是这件事情却使我考虑起自己的婚姻问题。我四下寻觅，托人提亲，但我不久就发现，因为人们大都认为印刷行业不是一个赚钱的行当，我不可能从女方那里获得嫁妆，除非找一个我看不上眼的。同时，那些难于抑制的青春躁动经常使我跟那些我遇到的轻浮女子鬼混。这既花钱，又非常麻烦，我还得时常担心自己会染上我最害怕的疾病，尽管我还算幸运没有染上这种病。作为邻居和朋友，我和里德一家保持友好的通信关系。从我第一次寄宿在他们家时起，他们就很尊重我。他们经常邀请我去她们家，商讨他们的问题，有的时候我也可以出出主意。我同情里德小姐的不幸遭遇，她经常是一幅灰心丧气的样子，很少有快乐的时候，并且刻意不和别人在一起。我认为自己在伦敦的轻浮与变心应该对她的不幸遭遇负很大的责任，尽管她母亲说过错主要在她，因为是她阻止我们结婚，又劝她在我不在的时候嫁给别人的。我和里德小姐又旧情复燃了，但是我们的结合还有很多困难。她和罗杰斯的婚姻事实确实是没有效力的，因为听说罗杰斯的前妻还在英国，但是这并不容易得到证实，因为相隔太远了。尽管有报告说罗杰斯已经死了，但并不是很确定。就算罗杰斯真的去世了，他还留下了一屁股债，他的继承人可能会被要求清还这些债务。但我还是克服种种困难娶了里德小姐，时间是1730年的9月1日。我们意料中的那些麻烦事情竟然没有发生，里德小姐也被证明是一个忠诚的好伴侣。她协助我打理店铺，我们一起很开心，尽量使对方高兴。这样，我总算尽可能地改正了那个错误。
4大概也就是从这个时候开始，我们俱乐部的会不再在酒馆里面开，而转到了格雷斯先生的小房间里面。既然在我们讨论问题的时候，经常要引用书中的东西，于是我建议把书放在我们聚会的地方也许更方便，需要的时候可以随时拿来参考。书籍就这样凑集起来，成为一个公共图书馆。只要我们愿意把书放在一起，我们每个人都可以充分利用其他人的书。这样就像每一个人都拥有全部书籍一样，很有益处。大家都喜欢我这个想法就同意了，我们把我们能共享的书都放在房间的一边，但是数量并没有我们想的那么多；虽然这些书放在一起有很多好处，但由于疏于管理，也产生了不少麻烦。大概一年以后，这些书又拆散了，又回到了各人的手中。
5现在我正式着手实施一个具有公共性质的工程，就是建立订阅图书馆。我起草了计划书，然后找来了我们伟大的公证人布罗克登修改成文。在“讲读俱乐部”的帮助下，我们征集了50个订阅者，每一位订阅者先交40先令，以后每年还要交10先令，共交50年，50年就是我们这个图书馆存在的期限。后来，我们这个图书馆的订阅者增加到了100人的时候，我们取得了一张许可证。这就是北美订阅图书馆的鼻祖，现在这样的图书馆到处都是。图书馆是一个伟大的事业，它的数目还在不断上升。图书馆改善了人们的日常会话水平，它使得普通商人、农民和这个国家的大多数绅士一样文明、聪明，并且可能在某种程度上帮助殖民地人民广泛地开展保卫自身权利的斗争做出了贡献。
6备注：什么的叙述是为了达到本文开头所提出的目的而写成的，因此包括对其他人没有什么重要性的家庭琐事。下面所写的这些东西是许多年以后，应下面这些中所蕴涵的建议而写的。因此，他的目的是为公众服务的。独立革命爆发以后，写作也就中断了。
7艾贝尔·詹姆斯先生的来信，附我的自传摘录（在巴黎收到此信）。
尊敬的朋友：
我常想给你写信，但是总是忍不住会想到这信可能会落入英国人之手，某些印刷商或者一些好事者会出版其中的一些内容，从而给我的朋友带来痛苦，给自己带来责备。
不久前，令我十分高兴的事情是我得到了你的手稿，大概23张，是你写给你儿子的，其中讲述了你的出身还有生平，一直到1730年为止，其中还附有你的亲笔注释。我现在附上抄件，一并给你寄去。我希望如果你以后继续写的话，它可以帮助你把前后两部分连接起来。如果你还没有继续写的，我希望你不要耽搁。正像布道者说的那样，生命是不确定的。如果和蔼、仁慈的本杰明·富兰克林一旦与世长辞，那么这个世界就缺少了一部给人教益、让人愉悦的作品了，一部不仅对少数人，而是对成千上万的人都有用又有趣的作品。这一类作品对青年的影响是巨大的，在我看来，公众领袖的日记对青年的影响更大。它几乎是在不知不觉中引导读者成为和作者一样杰出和善良的人。如果你的作品出版以后，我想它是一定能出版的，能够引导青年像你早年一样勤奋和节俭的话，那是多么值得庆幸的事啊！我不清楚，在这些活着的人中，有哪一位，或是哪几位，能够和你一样，在促进美国人的勤劳、节俭、节制和尽早地关注事业等方面对年青人有这样重大的影响。我并不是说你的作品在这个世界上没有其它的优点和作用，但是它的第一点功用就是如此的重大，据我所知，还没有什么东西可以与之媲美。
艾贝尔·詹姆斯（签名）
8我把上面的这封信和随信附上的我的自传给一个朋友看，然后我收到了他下面的回信。
9本杰明·沃恩先生的来信（巴黎，1783年1月31日）。
亲爱的富兰克林先生：
当我读完由你教友会的朋友找到的，讲述你一生大事的自传的时候，我就告诉你我会写封信给你，说明为什么我认为你完成这部传记并且发表它是十分有用的、有意义的。前一段时间由于各种各样的事情使我没有完成这封信，而且我也不知道是否这封信会使你失望。不过，我现在正好有空闲的时间，我写这封信正好可以让自己高兴高兴，也可以使自己从中受到教益。但是我想使用的那些词汇可能会冒犯你，因此我能告诉你的是，如果我给另外一个像你这样伟大的但缺乏自信的人写信，我会怎样对他说。我会告诉他，我恳请你写下你的生平出于以下动机。你的生平太不平凡了，如果你不写，那么别的人就会去写，那是一定的。别人来写给你造成的伤害可能大于你自己来写，与其这样，你自己来写可能更好点。你的传记此外还可以展示你们国家的国内情况，那将吸引那些善良勇敢的人移居贵国。考虑到他们是如此热切地想了解这些情况，以及你的声望，我想象不出还有什么广告比你的自传更有效。你的经历也是和一个蒸蒸日上的民族的生活方式和生活环境相联系的。从这个角度来看，我认为凯撒和塔西陀的作品并不比那些正确评述人性和人类社会的作品更有意思。但是，先生，在我看来，这些理由都是微不足道的，如果跟你的作品对未来伟大任务的形成，以及你的美德艺术（你打算发表）对个人德性的提升，增进家庭和公众的幸福来比的话。先生，我提到的这两部作品特别会成为自学的崇高法则和典范。学校教育和其它教育通常都是建立在错误的观念之上，用笨拙的方法把学生导向一个错误的目标。但是，你的方法简单，目标正确。当年轻人和他们的父母因为找不到正确的方法而感到茫然失措的时候，不知道对未来一生中合理的道路进行估计和准备的时候，你发现了许多人力所不能及的东西，那是多么了不起啊。对一个成年人的影响不仅为时已晚，而且没有什么成效。正是在青年时代，我们形成了我们主要的习惯和偏见，我们也是在青年时代选择我们的工作、职业和配偶。因此，青年时代是个转折点。青年时代甚至确定了下一代人的教育，还确定了一个人的公德和私德。人的一生是从青年扩展到老年，因此我们应该好好地从青年开始，特别是在我们确定人生的主要目标之前。你的自传不仅仅讲述自我教育，还教人如何成为一个智者。最有智慧的人将从另一个有智慧的人详细记述的东西中受到启迪，取得进步。当我们看看人类从远古以来，就在黑暗中摸索，没有任何指引的历史轨迹的时候，我们不禁要问，为什么弱者就不能得到帮助？所以，先生，请你指引父亲和儿子们应该怎么做吧，让所有智慧的人成为和你一样的人，让其他所有的人成为聪明的人。当我们看到政客和战争狂们如此残酷地对待人类，那些可笑的名人对待他们的朋友的时候，看到温良谦恭的风气日盛、伟大和善于治家的品行与随意没有的特点共存在一块，那对人是十分有益的。
你也会讲述一些私人琐碎的小事情，这也是很有用的。因为我们首先需要的就是日常生活的谨慎法则。人们会很好奇的想知道你是怎么处理日常事物的。这是通往生活的一把钥匙，解释早就应该有人向他们解释的问题，使他们成为有见识的聪明人。和我们亲身经历最相近的是阅读别人生动有趣的生活经历。我敢断定你的自传是这样的。一件事情如果简单明了或者重要至极那么它肯定会吸引人们，我相信你在记述你的亲身经历的时候会像你在支持政治或者哲学讨论的时候一样，别出心裁。还有没有什么比人生更值得人们去进行试验和计划（如果考虑到生命的重要性和过失）的呢？
有些人泯灭了天良，有些人则想入非非，还有些人则玩弄他们的聪明。但是，对于先生你，我确信，出自你手的东西必然是充满智慧、切实可行的良善之物。你的自传（我想我正在描述的这个和富兰克林博士相似的人，不但在性格上而且在个人经历上都是和富兰克林相似的）显示出你不以自己的出身为耻，这一点是非常重要的，就像你已经证明的那样出身对幸福、美德、伟大的影响是基本不重要的。但是要达到一个目的也需要具体方法，我们也发现，先生你就是在成为一个了不起的人之前也制定了一套计划，也正是凭着这个计划，你成为另外一个相当了不起的人。但是，同时我们也可以看到，你所做的事情很令人赞叹，但是你所使用的方法却很简单，很有智慧，那就是依靠本性、德行、思想和习惯。另外一件需要说明的事情是，每一个人要等待他在世界舞台上显现的时机。我们的感情总是过多地锁定在眼前的事情身上，我们会忘记眼前事情以后的更长远的事情。因此，一个人应该对其行为进行计划以适合他的整个人生。看来你的一生都是成功的，你生命已经过去的每个瞬间都是生机勃勃的，充满了满足与快乐，而不是因为愚蠢的不耐烦和悔恨而饱受折磨。对于那些想以真正伟大人物为楷模并想借此提高德行的人，这种方法是很容易的，因为忍耐就常常是这些人的个性。那位和你通信的教友会的先生（在这个地方，我又把我写信的对象想象成和富兰克林博士相似的人）称赞了你的节俭、勤奋和节制，他认为那是所有年轻人的样板。但是，非常奇怪的是他竟然忘记了你的谦逊和淡泊名利。没有这两个优点，你根本不可能耐心等待，取得进步，或者在贫困的时候随遇而安。这是一个很有说服力的事例，说明淡泊名利和调节心理的重要性。如果这位和你通信的先生能够和我一样了解你名望的本性的话，他就会说到这些的。你以前所写的东西和所使用的方法会使人注意到你的自传和德行的艺术。你的自传和德行的艺术反过来，也会吸引他们的目光。这就是一个具有多样性格的人的优势，所有这些都会得到他们应该得的东西。这样你的自传就会更加有用，因为不知道怎么改进自己思想和品行的人，可能比没有时间或者没有兴趣去做这种事的人更多。但是，先生，我还有一个感想，将会证明你的经历，作为一篇自传有什么用途。自传这种文体好像已经不时髦了，但它还是很有用的。你的范本也许特别有用，因为它可以用来和社会上许多知名的凶手和阴谋家的自传作比较，也可以用来和那些荒谬的自我折磨的苦行僧和自以为是的无聊文人的传记作个比较。如果你的自传能够鼓励人们写出更多和你的自传一样的传记，引导人们去过和你自传中生活一样的生活，那它的价值就等于所有比鲁塔克传记的总和。但是，我已经厌倦于想象这样一个人，他的特点只适合这世界上的某一个人，这种特点我们是不能给予它赞颂的。所以，富兰克林博士，在我将要结束这封信的时候，我个人向你提一个要求。我恳切的希望，亲爱的富兰克林博士，你应该让这个世界了解你真实个性的所有特点，因为公开的争论可能会歪曲或者中伤你的真实品性。考虑到你已人到老年，你的谨慎品格，和你独特的思考方式，除了你自己以外可能没有人对你的一生或者思想意图有真正的了解和把握。除此之外，现阶段的伟大革命必然会把我们的目光转向革命首倡者。既然革命是附着在某些道德的原则之下，那么指出这些道德原则是如何真的影响了革命就非常重要。因为你自己的品行是首先要受到仔细审查的，你的品行就应该是（就算是为了你那蒸蒸日上的大国，还有英国和欧洲）值得尊敬的和经得住时间考验的。为了人类未来的幸福，我一直觉得证明人类一直就是（而不仅仅是现在的人类）恶毒令人生厌的动物是十分必要的，还要证明好的管理可以极大的对之进行修正。为了同样的原因，我很想使大家都觉得在人类社会里个别的人还是具有高尚品德的。如果我们认为所有的都是毫无例外不可救药的，那么善良的人们就会放弃徒劳无益的努力，可能会只想在这纷乱的世界强夺一杯羹，或者至少会想为自己营造一个安乐窝就行了。那么，亲爱的先生，你的作品必须写出来，显示你的善良本性，你就是那样的，显示你是个节制的人，你就是那样的。最重要的是，显示你从小就是个热爱正义、自由和和谐的人。这种品性使你自然而然地一贯不变地按照自己的本性行事，就像我们在你最近的17年看到的你的行为一样。让英国人不但尊敬你，甚至要让他们爱你。当他们对贵国的某个人物高度评价的时候，他们就会对贵国高度评价了。同样，当你们国家的人看到自己被英国人高度评价的时候，他们也就会高度评价英国了。把你的目光放的更远一些，不要仅仅停留在说英语的人身上，在你解决了如此多的有关人性和政治的问题之后，你就应该想办法改造全人类了。因为我还没有在你的自传中读到有关这方面问题的叙述，我只知道这部自传的主人，所以走得有点远了。但是，我确信，我所提及的自传和德行艺术的论文一定会满足我的主要期望。如果你能在写作的时候采用我里面讲到的几点意见的话，那我就更是心满意足了。退一步来讲，就算你的这部自传不能满足你的满怀期望的赞美者的希望的话，至少你已经写出了使人们内心感到欣慰的作品，能给人带来纯洁的快感，增加了人们生活的幸福感，要不然就会是由于焦虑而产生的黑暗，由于痛苦而产生的煎熬。因此，我希望，你能够听听我在这封信里对你的期求。我最亲爱的富兰克林先生。
<br /> 本杰明·沃恩（签名）
10自传续篇（1784年开始写于巴黎附近的帕西）
我收到上面的信已经有好些时间了，但我一直很忙，直到现在才想起满足他们在信中提起的要求。如果我在家里，手头有我原来的稿子，可以帮助我回忆，确定日期那就好多了，但是我也不知道自己什么时候可以回去，我现在又有点时间，我就尽力去回忆，尽我所能去写。如果我能活着回家，就可以更正修饰一下。
11我这里没有原来写的东西的任何副本，我不知道我是不是已经讲了我在费城建立公共图书馆的方法。图书馆刚开始的时候规模很小，现在已经有了相当的规模了。我记得已经讲到靠近创办图书馆的时间1730年了。因此，我就从这里开始我的记述。如果以后发现已经讲过了，就删掉它了。
12那个时候，我在宾西法尼亚开业的时候，在波士顿以南的任何一块殖民地都没有一家像样的书店。在纽约和费城印刷所实际上还是文具店，它们只卖些纸张、历书、民谣以及一些普通的教科书等。那些喜爱读书的人就得从英国邮购书籍。“讲读俱乐部”的成员每个人都有一些书，但数量不多。我们离开第一次聚会的啤酒屋以后就租了间房子作为俱乐部的场所。我建议把我们大家的书都放到那个房子里去。这样大家聚会的时候不仅方便个人参考，还对大家都有好处。每个人都可以自由地把自己喜欢的书带到家里去看。这样子做了一段时间，大家都很满意。
13发现这批数量不多的聚集过来的书的作用以后，我就建议成立一个公共订阅图书馆，这样从书中受益的人就会更多。我拟订了必要的计划和规则草案，然后去找了资深公证人查尔斯·布罗克登先生按照草案形成协议，征集订阅者。根据协议，每一个入会的人要付一定数量的英镑用于第一次购书，以后每年再交一笔钱，用来增加书籍。那个时候费城基本上没有读书的人，我们中的绝大多数人都很穷，没有什么能力，经过极大的努力之后，好不容易找到了50个订阅者，其中绝大数是商人，他们愿意支付40镑，每年再支付10镑。我们的图书馆就是靠着这些微薄的资金起家的。书购进来了，图书馆一周开放一次，以把书借给订阅人。按照协议，如果他们到期不还的话就要付双倍的钱。图书馆很快就显示出了它的作用，在我们州里被其它城市争相效仿。由于捐赠，图书馆扩大了规模，读书也变的时髦起来。那个时候，人们没有什么公共娱乐，就把他们的兴趣转到了读书上来。大家对书就更熟悉了。几年以后，人们认为他们所受到的教育和智力水平比其它国家的同一层次的人更好。
14当我们签署上述协议的时候（那些协议对我们自己以及我们的继承人都有效力，协议的期限是50年），布罗克登先生，那个公证人，对我们说：“你们都是年轻人，但是你们中的任何一个人都很难活到协议规定的期限。”然而。我们中一些人，到今天为止还活着。但是，图书馆几年以后得到了一张特许状成为了政府一部分，上述文件也就没有法律效力了。
15当我在邀请人们加入图书馆碰到反对和勉强意见的时候，我就觉得标榜自己是某个有用计划的倡导者是不明智的。当你需要别人的帮助来完成某项计划的时候，标榜自己会被认为是提高某人的名望，至少也显示出你是在某种程度上比你身边的人要高明。我因此尽力不太过张扬，只是说这个计划是朋友们提出来的。是他们要求我四处去看看那些喜欢读书的人，并邀请他们参加。通过这样的方式，我的计划进展的很顺利。我以后也是这样做的，屡试不爽，我诚心向大家推荐这种方法。你现在付出的一点牺牲以后会完全回报给你的。有些时候不能确定功劳属于谁，有些爱慕虚荣的人会站出来说功劳是他们的，到时候，就是心怀嫉妒的人也会把公正的评价还给你，把功劳还给真正的主人。
16这个图书馆给我了不断提高自己的条件。我不断学习，我每天抽出1到2个小时的时间来读书，这就在某种程度上弥补了父亲最初打算让我接受的，后来又最终失去的学校教育。读书是我为自己规定的惟一娱乐。我从不把时间花在酒馆、游戏、赌博以及其它的任何嬉戏事物之上。我对待生意非常勤奋，好像自己不会疲倦似的，好像自己必须这样做。那个时候，印刷所还欠着债。我有了家庭，孩子也要去读书了，我还得和本地早在我之前就建立了的印刷所竞争。但是，我的环境还是一天比一天好起来了。我天生的节俭习惯还在继续着，当我还是个孩子的时候，父亲就经常用所罗门的一句格言来教导我，那就是：“如果一个人勤俭做事，他就不会站在普通人的面前，而是站在国王面前。”因此，我认为勤劳是一个获得财富和名声的手段。这种思想时时在激励着我，虽然我并不认为我要站在国王面前。事实上，那些真的成为了现实。我就曾经站在五位国王面前，甚至还有幸和丹麦的一位国王坐在一起进餐。
17有句英国谚语说：“要想繁荣兴旺就要请教妻子。”我很幸运地找到了一位像我一样勤快节俭的妻子。她很乐意帮我照看生意，装订小册子，打理商店，收购破布用于造纸，诸如此类的事情等等。我们没有请仆人，我们的饭菜简单朴实，我们的家具是最便宜的。比如，我们的早餐就只有面包和牛奶（没有茶），用的是2便士的陶制粥碗和汤勺。但是请注意奢侈是怎样侵入家里并且扩展开来的，尽管有原则在先。一天早上我去吃饭的时候，我发现在一只中国碗里有把银勺子。它们就是我妻子背着我买的，花了她33先令这么一大笔钱。对此，她没有做任何解释，也没有任何歉意。她只是认为她的丈夫应该和她的邻居一样使用银勺子和中国碗。这是第一次在家里出现了银器和瓷器。在随后的几年里，随着我们财富的增加，餐具的价值也逐渐增加到几百镑了。
18我从小就受到长老会的宗教教育，虽然这个教派的某些教义，比如上帝的永恒法，上帝的选民，上帝的惩罚等，看起来莫名其妙。其它一些我对之则是半信半疑，并且我很早就不去长老会的教堂做礼拜了，星期六是我学习的日子。但是我一直保持着宗教信仰，比如，我从来不怀疑上帝的存在；上帝创造了世界；上帝按照自己的意思来治理这个世界；上帝最喜欢接受的就是对人行善；我们的灵魂是不朽的；善有善报，恶有恶报，终有一报，不是今生就是来世。这就是我尊重的每一个宗教的精髓。这些精髓在我们国家的所有宗教里面都可以找到。我们尊重所有的这些宗教，尽管尊敬的程度有所不同，因为我发现它们或多或少的和别的一些观点相混杂在一起，这些东西不可能鼓舞、促进或者确立德性，它们主要的目的在于分化我们，使我们之间相互敌对。我对所有宗教敬重，我认为即使是最坏的宗教里面也有好的东西、好的观点，使得我在和别人谈话的时候不去损害别人对自己所信仰的宗教的良好意见。随着我们这个州人口的不断增加，需要不断建立新的教堂。这些新的教堂都是通过自愿捐款建立的，无论是哪个教派要求捐款，我都愿意尽自己的绵薄之力，从不拒绝。
19尽管我很少参加公共的礼拜活动——我仍然认为，礼拜活动是适宜而有用的，如果举行得当的话，但为了支持费城惟一的长老会活动，我每年都会定期捐款。牧师常常以一个朋友的身份来拜访我，并请我参加他主持的礼拜。于是我不时地去看看，有一次连续去了5个星期。如果他是一个好的牧师的话，也许我会继续去的，而把我星期六的学习放在一边，但是他的言谈主要不是攻击性的言论，就是对本门教派特别教义的辩护。那些东西对我来说是太枯燥、太乏味了，是没有丝毫启发意义的。因为这种布道从来不接受一条道德原则，好像只想人们做个长老会的好教徒，而不是做个好公民。
20最终，有一次，他开讲腓力比第四章中的一节诗文，“最后，兄弟们，凡是真实的、诚实的、公正的、纯洁的、可爱的、荣誉的，只要有德行和赞美的地方，你们都要去思考。”我想，通过宣讲这样的诗文来布道，里面不可能讲不到道德。但是，他却把自己限定在5个方面，那就是：1、虔守安息日；2、勤读《圣经》；3、按时出席礼拜；4、参加圣典；5、尊重上帝下派的牧师。这些也许都是没有问题的，但都不是我希望从中得到的那个东西。我对从他主持的其它礼拜上得到这些我想得到的也绝望了，我再也不参加他的礼拜会了。几年前（1728年），我自己搞了个礼拜仪式，供自己私人使用，我把它命名为《宗教信仰和行动条例》。我再也不无参加公共的礼拜，而是使用自己搞的这一套仪式。我的这些行为也许应该受到指责，但我不管这些，我也不想去作进一步的辩解。我的目的就是讲求实际，而不是为了去解释它们。
21大概就是在这个时候，我想出了一个获得完美品德的、大胆而又艰巨的计划。我希望我活着的任何时候都不要犯任何错误。我要征服所有的缺点，不管它们是天生的还是后天的，或者是由于交友不善而引起的。因为我知道，或者我想我知道，什么是对的，什么是错的，这样我就可以只做对的而避免错的。但是，不久我就发现我正在做的事情其难度远远大于我想象的。当我小心翼翼地避免犯一个错误的时候，另一个却又莫名其妙地出现了。习惯利用了一时的疏忽，偏好对于理智来说有时候太强大了。最后，我得出了一个结论，光是嘴巴上觉得完美的品德对我们是有益的，还不足以防止过失的产生，坏的习惯必须被打破，好的习惯必须建立。这样我们才能相信我们的行为能够始终坚定不移的正确。为了达到这个目的，我设计了下面的方法。
22我在阅读的过程中遇到了各种各样的道德规范，但是我发现不同的作者在同一个词目下包含的意思并不一样，有多有少。比如，节制这个词目，被一些人限定在吃喝上面，而其他人就把它延伸到其它方面，诸如快乐、欲望、嗜好、激情，生理上或者精神上，甚至延伸到人们的贪婪和野心上面。我就自己对自己说，为了清楚起见，多用词目，下面少跟意思，而不只列几个词目，附上更多的意思。我列出了13个词目，那是我当时认为必须做的或者说是希望做到的。并且在每一个词目下面附上了一个短的诫言，充分表达了我认为的该词目的意思。
下面就是这些词目，并附有诫言：
一、节制：食不过饱，酒不过量。
二、缄默：避免空谈，言必对己或对人有益。
三、秩序：放东西的地方，做事情的时间要心中有数。
四、决心：该做的一定要做，做就要做好。
五、节俭：对人或对己有益才可用钱，决不浪费。
六、勤奋：珍惜光阴，做有益之事，避无谓之举。
七、真诚：不欺骗，有良知，为人厚道，说话实在。
八、正义：不做不利于人的事，不逃避自己的义务。
九、中庸：避免走极端，容忍别人给你的伤害，认为是你应该承受之事。
十、整洁：保持身体，衣服和住所的整洁。
十一、冷静：不因小事，寻常之事，不可避免之事而慌乱。
十二、节欲：少行房事，除非考虑到身体健康或者延续子嗣；不要房事过度，伤害身体或者损害自己或他人的安宁与名誉。
十三、谦逊：效法耶稣和苏格拉底。
23我的目的是为了获得这些美好的德性，我觉得最好不要分散自己的注意力一次同时关注所有以上的德性，一次就固定在一项德性上。当我掌握了其中一个的时候，然后在攻下另外一个，依此类推，直到我把13个都掌握为止。由于先获得的美德会有利于以后美德的形成，所以我就按照上面的顺序把他们排列起来。节制放在第一位，因为节制可以使大脑清醒，条理清楚。为了经常保持警惕，抵抗旧习惯的不断侵袭和无休止的引诱，这种清醒的头脑是必须具备的。“节制”这个美德确立以后，“缄默”就容易多了。由于我的目的是在提高德性的同时获得知识。同时考虑到，在交谈的时候与其用嘴巴去说，不如用耳朵去听更能获得知识，因此我就希望去掉喋喋不休、爱说俏皮话、爱开玩笑的习惯，那些习惯只会让我和一些轻浮的人为伍。因此，我把“缄默”放在第二的位置。在获得了这一项美德和下一项美德（“秩序”）以后，我估计自己会有更多的时间用在读书上和我的计划上面。“决心”一旦成为习惯以后就可以让我意志坚定去获得下面的美德。“节俭”和“勤奋”将使我从债务中解脱出来，并且变得富裕和独立，就更易于获得“真诚”和“正义”等等美德。然后，按照毕达哥拉斯在他的《黄金诗集》中的告诫，每天进行测验是必须的，所以我就设计了下面的方法来检查自己的成果。
24我做了个小本子，在每页上面写上一个美德，每页上面用红墨水划成7行，每一行为一星期中的一天，并标上星期几。然后用红线把这些直行划成13横格，并且在每一格的头上标上每一项美德的第一个字母。在每行的适当栏目里面划上一个小黑点，代表在那天检查时发现的缺失。
样表如下：
★★★★
★★★★
★★★★
★★★★
★★★★
25我决定对每一项美德用一星期的时间依次做一个严格的考察。因此，在第一个星期里，我只需要注意自己有没有违反节制的过失，对于其它美德只需要和平常那样每天晚上把过失用黑点标上就可以了。这样，在第一个星期里面，我只要使标着“节制”的这一行里没有黑点，我就认为这一美德加强了，它的反面则被削弱了，这样我就可以把我的注意力转移到下一项了，下一星期保持两行内都没有黑点，这样下去一直到最后一项，就可以在13个星期内完成一轮。一年之内可以循环4次。这就像一个人在花园里拔草，不可能一次拔掉所有的草，那样就会超过他的能力，他总是先拔一个花坛里的，然后再拔第二个，依此类推。因此，我希望像他一样，令人欣慰地看到我在德行上的进步，把每一行里的黑点削掉，一直到最后，经过无数次的循环以后，在13个星期的逐日检查以后，我就可以高兴地看到一个整洁的本子。
26我在爱迪生的《卡托》里面引用了几句话作为这个小本子的题句：
我将坚持到底。假如真有上帝，
（世间万物都在大声呼喊上帝的存在），
上帝必定因为美德的存在而欢呼雀跃。
上帝因之而愉悦的人必定十分开心。
27还有一段是摘自西塞罗的：<br />
啊！哲学！你是生命的向导！你是美德的探路人！你是罪恶的消除器！按照你的行为规则，好好地度过每一天，胜过罪恶的一百年！
28还有一个是摘自所罗门论述智慧美德的格言：
他左手握着生命，右手把着财富与荣光。他的道路是快乐之旅，他的路途是和平之路。
29我觉得上帝是智慧的源泉，获得智慧必须得到他的帮助。为了这个目的，我写下了下面的诗句，放在检查表格的前面，以便每天使用。
哦，万能的上帝啊！仁慈的天父，世间的指路人！
增添我的智慧，使我能看清我真正的利益。
增强我的决心，使我能执行智慧的命令。
请接受我对您的其他子民的衷心服役，作为您对我不断福佑的报答。
30有的时候，我还引用汤姆森的诗：
光明与生命之父，至高无上的神！
教我认识美德！
使我脱离荒唐、虚荣与罪恶，
远离一切卑贱的追求，
让我的心灵充满知识、心神的安宁和纯洁的德性，
以及圣洁，真实和永不消失的福气。
Part 4
1I had hitherto continu'd to board with Godfrey, who lived in part of my house with his wife and children, and had one side of the shop for his glazier's business, tho' he worked little, being always absorbed in his mathematics. Mrs. Godfrey projected a match for me with a relation's daughter, took opportunities of bringing us often together, till a serious courtship on my part ensu'd, the girl being in herself very deserving. The old folks encourag'd me by continual invitations to supper, and by leaving us together, till at length it was time to explain. Mrs. Godfrey manag'd our little treaty. I let her know that I expected as much money with their daughter as would pay off my remaining debt for the printing-house, which I believe was not then above a hundred pounds. She brought me word they had no such sum to spare; I said they might mortgage their house in the loan-office. The answer to this, after some days, was, that they did not approve the match; that, on inquiry of Bradford, they had been inform'd the printing business was not a profitable one; the types would soon be worn out, and more wanted; that S. Keimer and D. Harry had failed one after the other, and I should probably soon follow them; and, therefore, I was forbidden the house, and the daughter shut up.
2Whether this was a real change of sentiment or only artifice, on a supposition of our being too far engaged in affection to retract, and therefore that we should steal a marriage, which would leave them at liberty to give or withhold what they pleas'd, I know not; but I suspected the latter, resented it, and went no more. Mrs. Godfrey brought me afterward some more favorable accounts of their disposition, and would have drawn me on again; but I declared absolutely my resolution to have nothing more to do with that family. This was resented by the Godfreys; we differ'd, and they removed, leaving me the whole house, and I resolved to take no more inmates.
3But this affair having turned my thoughts to marriage, I look'd round me and made overtures of acquaintance in other places; but soon found that, the business of a printer being generally thought a poor one, I was not to expect money with a wife, unless with such a one as I should not otherwise think agreeable. In the mean time, that hard-to-be-governed passion of youth hurried me frequently into intrigues with low women that fell in my way, which were attended with some expense and great inconvenience, besides a continual risque to my health by a distemper which of all things I dreaded, though by great good luck I escaped it. A friendly correspondence as neighbors and old acquaintances had continued between me and Mrs. Read's family, who all had a regard for me from the time of my first lodging in their house. I was often invited there and consulted in their affairs, wherein I sometimes was of service. I piti'd poor Miss Read's unfortunate situation, who was generally dejected, seldom cheerful, and avoided company. I considered my giddiness and inconstancy when in London as in a great degree the cause of her unhappiness, tho' the mother was good enough to think the fault more her own than mine, as she had prevented our marrying before I went thither, and persuaded the other match in my absence. Our mutual affection was revived, but there were now great objections to our union. The match was indeed looked upon as invalid, a preceding wife being said to be living in England; but this could not easily be prov'd, because of the distance; and, tho' there was a report of his death, it was not certain. Then, tho' it should be true, he had left many debts, which his successor might be call'd upon to pay. We ventured, however, over all these difficulties, and I took her to wife, September 1st, 1730. None of the inconveniences happened that we had apprehended, she proved a good and faithful helpmate, assisted me much by attending the shop; we throve together, and have ever mutually endeavored to make each other happy. Thus I corrected that great erratum as well as I could.
4About this time, our club meeting, not at a tavern, but in a little room of Mr. Grace's, set apart for that purpose, a proposition was made by me, that, since our books were often referr'd to in our disquisitions upon the queries, it might be convenient to us to have them altogether where we met, that upon occasion they might be consulted; and by thus clubbing our books to a common library, we should, while we lik'd to keep them together, have each of us the advantage of using the books of all the other members, which would be nearly as beneficial as if each owned the whole. It was lik'd and agreed to, and we fill'd one end of the room with such books as we could best spare. The number was not so great as we expected; and tho' they had been of great use, yet some inconveniences occurring for want of due care of them, the collection, after about a year, was separated, and each took his books home again
5And now I set on foot my first project of a public nature, that for a subscription library. I drew up the proposals, got them put into form by our great scrivener, Brockden, and, by the help of my friends in the Junto, procured fifty subscribers of forty shillings each to begin with, and ten shillings a year for fifty years, the term our company was to continue. We afterwards obtain'd a charter, the company being increased to one hundred: this was the mother of all the North American subscription libraries, now so numerous. It is become a great thing itself, and continually increasing. These libraries have improved the general conversation of the Americans, made the common tradesmen and farmers as intelligent as most gentlemen from other countries, and perhaps have contributed in some degree to the stand so generally made throughout the colonies in defense of their privileges.
6Memo: Thus far was written with the intention express'd in the beginning and therefore contains several little family anecdotes of no importance to others. What follows was written many years after in compliance with the advice contain'd in these letters, and accordingly intended for the public. The affairs of the Revolution occasion'd the interruption.
7Letter from Mr. Abel James, with Notes of my Life (received in Paris).
MY DEAR AND HONORED FRIEND:
I have often been desirous of writing to thee, but could not be reconciled to the thought that the letter might fall into the hands of the British, lest some printer or busy-body should publish some part of the contents, and give our friend pain, and myself censure.
Some time since there fell into my hands, to my great joy, about twenty-three sheets in thy own handwriting, containing an account of the parentage and life of thyself, directed to thy son, ending in the year 1730, with which there were notes, likewise in thy writing; a copy of which I inclose, in hopes it may be a means, if thou continued it up to a later period, that the first and latter part may be put together; and if it is not yet continued, I hope thee will not delay it. Life is uncertain, as the preacher tells us; and what will the world say if kind, humane, and benevolent Ben. Franklin should leave his friends and the world deprived of so pleasing and profitable a work; a work which would be useful and entertaining not only to a few, but to millions? The influence writings under that class have on the minds of youth is very great, and has nowhere appeared to me so plain, as in our public friend's journals. It almost insensibly leads the youth into the resolution of endeavoring to become as good and eminent as the journalist. Should thine, for instance, when published (and I think it could not fail of it), lead the youth to equal the industry and temperance of thy early youth, what a blessing with that class would such a work be! I know of no character living, nor many of them put together, who has so much in his power as thyself to promote a greater spirit of industry and early attention to business, frugality, and temperance with the American youth. Not that I think the work would have no other merit and use in the world, far from it; but the first is of such vast importance that I know nothing that can equal it.r />
Signed, ABEL JAMES
8The foregoing letter and the minutes accompanying it being shown to a friend, I received from him the following:
9Letter from Mr. Benjamin Vaughan. PARIS, January 31, 1783.
MY DEAREST SIR:
When I had read over your sheets of minutes of the principal incidents of your life, recovered for you by your Quaker acquaintance, I told you I would send you a letter expressing my reasons why I thought it would be useful to complete and publish it as he desired. Various concerns have for some time past prevented this letter being written, and I do not know whether it was worth any expectation; happening to be at leisure, however, at present, I shall by writing, at least interest and instruct myself; but as the terms I am inclined to use may tend to offend a person of your manners, I shall only tell you how I would address any other person, who was as good and as great as yourself, but less diffident. I would say to him, Sir, I solicit the history of your life from the following motives: Your history is so remarkable, that if you do not give it, somebody else will certainly give it; and perhaps so as nearly to do as much harm, as your own management of the thing might do good. It will moreover present a table of the internal circumstances of your country, which will very much tend to invite to it settlers of virtuous and manly minds. And considering the eagerness with which such information is sought by them, and the extent of your reputation, I do not know of a more efficacious advertisement than your biography would give. All that has happened to you is also connected with the detail of the manners and situation of a rising people; and in this respect I do not think that the writings of Caesar and Tacitus can be more interesting to a true judge of human nature and society. But these, sir, are small reasons, in my opinion, compared with the chance which your life will give for the forming of future great men; and in conjunction with your Art of Virtue (which you design to publish) of improving the features of private character, and consequently of aiding all happiness, both public and domestic. The two works I allude to, sir, will in particular give a noble rule and example of self-education. School and other education constantly proceed upon false principles, and show a clumsy apparatus pointed at a false mark; but your apparatus is simple, and the mark a true one; and while parents and young persons are left destitute of other just means of estimating and becoming prepared for a reasonable course in life, your discovery that the thing is in many a man's private power, will be invaluable! Influence upon the private character, late in life, is not only an influence late in life, but a weak influence. It is in youth that we plant our chief habits and prejudices; it is in youth that we take our party as to profession, pursuits and matrimony. In youth, therefore, the turn is given; in youth the education even of the next generation is given; in youth the private and public character is determined; and the term of life extending but from youth to age, life ought to begin well from youth, and more especially before we take our party as to our principal objects. But your biography will not merely teach self-education, but the education of a wise man; and the wisest man will receive lights and improve his progress, by seeing detailed the conduct of another wise man. And why are weaker men to be deprived of such helps, when we see our race has been blundering on in the dark, almost without a guide in this particular, from the farthest trace of time? Show then, sir, how much is to be done, both to sons and fathers; and invite all wise men to become like yourself, and other men to become wise. When we see how cruel statesmen and warriors can be to the human race, and how absurd distinguished men can be to their acquaintance, it will be instructive to observe the instances multiply of pacific, acquiescing manners; and to find how compatible it is to be great and domestic, enviable and yet good-humored.
The little private incidents which you will also have to relate, will have considerable use, as we want, above all things, rules of prudence in ordinary affairs; and it will be curious to see how you have acted in these. It will be so far a sort of key to life, and explain many things that all men ought to have once explained to them, to give, them a chance of becoming wise by foresight. The nearest thing to having experience of one's own, is to have other people's affairs brought before us in a shape that is interesting; this is sure to happen from your pen; our affairs and management will have an air of simplicity or importance that will not fail to strike; and I am convinced you have conducted them with as much originality as if you had been conducting discussions in politics or philosophy; and what more worthy of experiments and system (its importance and its errors considered) than human life?
Some men have been virtuous blindly, others have speculated fantastically, and others have been shrewd to bad purposes; but you, sir, I am sure, will give under your hand, nothing but what is at the same moment, wise, practical and good, your account of yourself (for I suppose the parallel I am drawing for Dr. Franklin, will hold not only in point of character, but of private history) will show that you are ashamed of no origin; a thing the more important, as you prove how little necessary all origin is to happiness, virtue, or greatness. As no end likewise happens without a means, so we shall find, sir, that even you yourself framed a plan by which you became considerable; but at the same time we may see that though the event is flattering,the means are as simple as wisdom could make them; that is, depending upon nature, virtue, thought and habit. Another thing demonstrated will be the propriety of everyman's waiting for his time for appearing upon the stage of the world. Our sensations being very much fixed to the moment, we are apt to forget that more moments are to follow the first, and consequently that man should arrange his conduct so as to suit the whole of a life. Your attribution appears to have been applied to your life, and the passing moments of it have been enlivened with content and enjoyment instead of being tormented with foolish impatience or regrets. Such a conduct is easy for those who make virtue and themselves in countenance by examples of other truly great men, of whom patience is so often the characteristic. Your Quaker correspondent, sir (for here again I will suppose the subject of my letter resembling Dr. Franklin), praised your frugality, diligence and temperance, which he considered as a pattern for all youth; but it is singular that he should have forgotten your modesty and your disinterestedness, without which you never could have waited for your advancement, or found your situation in the mean time comfortable; which is a strong lesson to show the poverty of glory and the importance of regulating our minds. If this correspondent had known the nature of your reputation as well as I do, he would have said, Your former writings and measures would secure attention to your Biography, and Art of Virtue; and your Biography and Art of Virtue, in return, would secure attention to them. This is an advantage attendant upon a various character, and which brings all that belongs to it into greater play; and it is the more useful, as perhaps more persons are at a loss for the means of improving their minds and characters, than they are for the time or the inclination to do it. But there is one concluding reflection, sir, that will shew the use of your life as a mere piece of biography. This style of writing seems a little gone out of vogue, and yet it is a very useful one; and your specimen of it may be particularly serviceable, as it will make a subject of comparison with the lives of various public cutthroats and intriguers, and with absurd monastic self-tormentors or vain literary triflers. If it encourages more writings of the same kind with your own, and induces more men to spend lives fit to be written, it will be worth all Plutarch's Lives put together. But being tired of figuring to myself a character of which every feature suits only one man in the world, without giving him the praise of it, I shall end my letter, my dear Dr. Franklin, with a personal application to your proper self. I am earnestly desirous, then, my dear sir, that you should let the world into the traits of your genuine character, as civil broils nay otherwise tend to disguise or traduce it. Considering your great age, the caution of your character, and your peculiar style of thinking, it is not likely that any one besides yourself can be sufficiently master of the facts of your life, or the intentions of your mind. Besides all this, the immense revolution of the present period, will necessarily turn our attention towards the author of it, and when virtuous principles have been pretended in it, it will be highly important to shew that such have really influenced; and, as your own character will be the principal one to receive a scrutiny, it is proper (even for its effects upon your vast and rising country, as well as upon England and upon Europe) that it should stand respectable and eternal. For the furtherance of human happiness, I have always maintained that it is necessary to prove that man is not even at present a vicious and detestable animal; and still more to prove that good management may greatly amend him; and it is for much the same reason, that I am anxious to see the opinion established, that there are fair characters existing among the individuals of the race; for the moment that all men, without exception, shall be conceived abandoned, good people will cease efforts deemed to be hopeless, and perhaps think of taking their share in the scramble of life, or at least of making it comfortable principally for themselves. Take then, my dear sir, this work most speedily into hand: shew yourself good as you are good; temperate as you are temperate; and above all things, prove yourself as one, who from your infancy have loved justice, liberty and concord, in a way that has made it natural and consistent for you to have acted, as we have seen you act in the last seventeen years of your life. Let Englishmen be made not only to respect, but even to love you. When they think well of individuals in your native country, they will go nearer to thinking well of your country; and when your countrymen see themselves well thought of by Englishmen, they will go nearer to thinking well of England. Extend your views even further; do not stop at those who speak the English tongue, but after having settled so many points in nature and politics, think of bettering the whole race of men. As I have not read any part of the life in question, but know only the character that lived it, I write somewhat at hazard. I am sure, however, that the life and the treatise I allude to (on the Art of Virtue) will necessarily fulfil the chief of my expectations; and still more so if you take up the measure of suiting these performances to the several views above stated. Should they even prove unsuccessful in all that a sanguine admirer of yours hopes from them, you will at least have framed pieces to interest the human mind; and whoever gives a feeling of pleasure that is innocent to man, has added so much to the fair side of a life otherwise too much darkened by anxiety and too much injured by pain. In the hope, therefore, that you will listen to the prayer addressed to you in this letter, I beg to subscribe myself, my dearest sir, etc., etc
Signed, BENJ. VAUGHAN.
10Continuation 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.
11Not 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.
12At 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.
13Finding 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.
14When 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.
15The 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.
16This 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.
17We 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.
18I 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.
19Tho' 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.
20At 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.
21It 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 had 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.
22In 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:
Temperance: Eat not to dullness; drink not to elevation.
Silence: Speak not but what may benefit others or yourself; avoid trifling conversation.
Order: Let all your things have their places; let each part of your business have its time.
Resolution: Resolve to perform what you ought; perform without fail what you resolve.
Frugality: Make no expense but to do good to others or yourself; i.e., waste nothing.
Industry: Lose no time; be always employ'd in something useful; cut off all unnecessary actions.
Sincerity: Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.
Justice: Wrong none by doing injuries, or omitting the benefits that are your duty.
Moderation: Avoid extreams; forbear resenting injuries so much as you think they deserve.
Cleaniness: Tolerate no uncleanliness in body, cloaths, or habitation.
Tranquillity: Be not disturbed at trifles, or at accidents common or unavoidable.
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.
Humility: Imitate Jesus and Socrates.
23My 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.
24I made a little book, in which I allotted a page for each of the virtues. 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.
Form of the pages:
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25I 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 offence 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 he happy in viewing a clean book, after a thirteen weeks' daily examination.
26This 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.
27Another from Cicero:
O vitae Philosophia dux! O virtutum indagatrix expultrixque vitiorum! Unus dies, bene et ex praeceptis tuis actus, peccanti immortalitati est anteponendus.
28Another 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 honours. Her ways are ways of pleasantness, and all her paths are peace. (III,. 16, 17).
29And 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 favors to me.
30I 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,