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 extremely 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 neighbor, 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
turned, while the smith pressed 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
employed, 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 extreme 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.
In truth, I found myself incorrigible with respect to order; and, now
I am grown old and my memory bad, I feel very sensibly the want of it.
But on the whole, though I never arrived at the perfection I had been
so ambitious of obtaining, but fell far short of it, yet I was, by the
endeavor, a better and a happier man than I otherwise should have been
if I had not attempted it; as those who aim at perfect writing by
imitating the engraved copies, though they never reach the wished-for
excellence of those copies, their hand is mended by the endeavor, and
is tolerable while it continues fair and legible.
It may be well my posterity should be informed that to this little
artifice, with the blessing of 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 that knowledge that enabled him to be a useful citizen, and
obtained for him some degree of reputation among the learned; to
sincerity and justice, the confidence of his country, and the
honorable employs it conferred upon him; and to the joint influence of
the whole 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 younger acquaintance. I hope, therefore, that some of my
descendants may follow the example and reap the benefit.
It will be remarked that, though my scheme was not wholly without
religion, there was in it no mark of any of the distinguishing tenets
of any particular sect. I had purposely avoided them; for, being fully
persuaded of the utility and excellency of my method, and that it
might be serviceable to people in all religions, and intending some
time or other to publish it, I would not have anything in it that
should prejudice any one, of any sect, against it. I purposed writing
a little comment on each virtue, in which I would have shown the
advantages of possessing it, and the mischiefs attending its opposite
vice; and I should have called my book "The Art of Virtue,"[114]
because it would have shown the means and manner of obtaining virtue,
which would have distinguished it from the mere exhortation to be
good, that does not instruct and indicate the means, but is like the
apostle's man of verbal charity, who only, without showing to the
naked and hungry how or where they might get clothes or victuals,
exhorted them to be fed and clothed. (James ii. 15, 16.)
But it so happened that my intention of writing and publishing this
comment was never fulfilled. I did, indeed, from time to time, put
down short hints of the sentiments, reasonings, etc., to be made use
of in it, some of which I have still by me; but the necessary close
attention to private business in the earlier part of my life, and
public business since, has occasioned my postponing it; for, it being
connected in my mind with a great and extensive project, that required
the whole man to execute, and which an unforeseen succession of
employs prevented my attending to, it has 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 endeavored to
convince young persons that no qualities were so likely to make a poor
man's fortune as those of probity and integrity.
My list of virtues contained at first but twelve; but a Quaker friend
having kindly informed me that I was generally thought proud; that my
pride showed itself frequently in conversation; that I was not content
with being in the right when discussing any point, but was overbearing
and rather insolent, of which he convinced me by mentioning several
instances,--I determined endeavoring to cure myself, if I could, of
this vice or folly among the rest, and I added Humility to my list,
giving an extensive meaning to the word.
I cannot boast of much success in acquiring the reality of this
virtue, but I had a good deal with regard to the appearance of it. I
made it a rule to forbear all direct contradiction to the sentiments
of others, and all positive assertion of my own. I even forbade
myself, agreeably to the old laws of our Junto, the use of every word
or expression in the language that imported a fixed opinion, such as
"certainly," "undoubtedly," etc., and I adopted, instead of them, "I
conceive," "I apprehend," or "I imagine" a thing to be so or so; or
"it so appears to me at present." When another 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, etc. I soon
found the advantage of this change in my manner: the conversations I
engaged in went on more pleasantly; the modest way in which I proposed
my opinions procured them a readier reception and less contradiction;
I had less mortification when I was found to be in the wrong; and I
more easily prevailed with others to give up their mistakes and join
with me when I happened to be in the right.
And this mode, which I at first put on with some violence to natural
inclination, became at length so easy and so habitual to me, that
perhaps for these fifty years past no one has ever heard a dogmatical
expression escape me. And to this habit (after my character of
integrity) I think it 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 points.
In reality there is, perhaps, no one of our natural passions so hard to
subdue as pride. Disguise it, struggle with it, beat it down, stifle it,
mortify it as much as one pleases, it is still alive, and will every now
and then peep out and show itself. You will see it, perhaps, often in
this history; for, even if I could conceive that I had completely
overcome it, I should probably be proud of my humility.[115]
["I AM NOW ABOUT TO WRITE AT HOME, AUGUST, 1788, BUT CANNOT HAVE
THE HELP EXPECTED FROM MY PAPERS, MANY OF THEM BEING LOST IN THE
WAR.[116] I HAVE, HOWEVER, FOUND THE FOLLOWING."]
Having mentioned a great and extensive project which I had conceived,
it seems proper that some account should be here given of that project
and its object. Its first rise in my mind appears in the following
little paper, accidentally preserved:
_Observations on my Reading History, in Library, May 19, 1731._
"That the great affairs of the world,--the wars, revolutions,
etc.,--are carried on and effected by parties.
"That the view of these parties is their present general
interest, or what they take to be such.
"That the different views of these different parties occasion all
confusion.
"That while a party is carrying on a general design, each man has
his particular private interest in view.
"That as soon as a party has gained its general point, each
member becomes intent upon his particular interest; which,
thwarting others, breaks that party into divisions, and occasions
more confusion.
"That few in public affairs act from a mere view of the good of
their country, whatever they may pretend; and though their
actings bring real good to their country, yet men primarily
consider that their own and their country's interest is united,
and do not act from a principle of benevolence.
"That fewer still, in public affairs, act with a view to the good
of mankind.
"There seems to me at present to be great occasion for raising a
United Party for Virtue, by forming the virtuous and good men of
all nations into a regular body, to be governed by suitable good
and wise rules, which good and wise men may probably be more
unanimous in their obedience to than common people are to common
laws.
"I at present think that whoever attempts this aright, and is
well qualified, cannot fail of pleasing God, and of meeting with
success.
B. F."
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:
"That there is one God, who made all things.
"That he governs the world by his providence.
"That he ought to be worshiped by adoration, prayer, and thanksgiving.
"But that the most acceptable service of 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 ingenuous, 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 interests, business, and
advancement in life; that, for distinction, we should be called "The
Society of the Free and Easy:" free, as being, by the general practice
and habit of the virtues, free from the dominion of vice; and
particularly, by the practice of industry and frugality, free from
debt, which exposes a man to confinement and a species of slavery to
his creditors.
This is as much as I can now recollect of the project, except that I
communicated it in part to two young men, who adopted it with some
enthusiasm; but my then narrow 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
that it was a practicable scheme, and might have been very useful, by
forming a great number of good citizens; and I was not discouraged by
the seeming magnitude of the undertaking, as I have always thought
that one man of tolerable abilities may work great changes, and
accomplish great affairs among mankind, if he first forms a good plan,
and, cutting off all 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,[117] under the name of "Richard
Saunders;" it was continued by me about twenty-five years, and
commonly called "Poor Richard's Almanac." I endeavored to make it both
entertaining and useful, and it accordingly came to be in such demand
that I reaped considerable profit from it, vending annually near ten
thousand. And observing that it was generally read, scarce any
neighborhood in the province being without it, I considered it as a
proper vehicle for conveying instruction among the common people, who
bought scarcely any other books. I therefore filled all the little
spaces that occurred between the remarkable days in the calendar with
proverbial sentences,[118] chiefly such as inculcated industry and
frugality as the means of procuring wealth, and thereby securing
virtue; it being more difficult for a man in want to act always
honestly, as (to use here one of those proverbs) "it is hard for an
empty sack to stand upright."
These proverbs, which contained the wisdom of many ages and nations, I
assembled and formed into a connected discourse,[119] prefixed to the
Almanac of 1757 as the harangue of a wise old man to the people
attending an auction. The bringing all these scattered counsels thus
into a focus enabled them to make greater impression. The piece, being
universally approved, was copied in all the newspapers of the
Continent, reprinted in Britain on a broadside,[120] to be stuck up in
houses, two translations were made of it in French, and great numbers
bought by the clergy and gentry to distribute gratis among their poor
parishioners and tenants. In Pennsylvania, as it discouraged useless
expense in foreign superfluities, some thought it had its share of
influence in producing that growing plenty of money which was
observable for several years after its publication.
I considered my newspaper, also, as another means of communicating
instruction, and in that view frequently reprinted in it extracts from
the "Spectator," and other moral writers, and sometimes published
little pieces of my own, which had been first composed for reading in
our Junto. Of these are a Socratic dialogue, tending to prove that,
whatever might be his parts and abilities, a vicious man could not
properly be called a man of sense; and a discourse on self-denial,
showing that virtue is not secure till its practice becomes a
habitude, and is free from the opposition of contrary inclinations.
These may be found in the papers about the beginning of 1735.
In the conduct of my newspaper, I carefully excluded all libeling and
personal abuse, which is of late years become so disgraceful to our
country. Whenever I was solicited to insert anything of that kind, and
the writers pleaded, as they generally did, the liberty of the press,
and that a newspaper was like a stagecoach, in which any one who would
pay had a right to a place, my answer was that I would print the piece
separately if desired, and the author might have as many copies as he
pleased to distribute himself, but that I would not take upon me to
spread his detraction; and that, having contracted with my subscribers
to furnish them with what might be either useful or entertaining, I
could not fill their papers with private altercation, in which they
had no concern, without doing them manifest injustice. Now many of
our printers make no scruple of gratifying the malice of individuals
by false accusations of the fairest characters among ourselves,
augmenting animosity even to the producing of duels; and are,
moreover, so indiscreet as to print scurrilous reflections on the
government of neighboring states, and even on the conduct of our best
national allies, which may be attended with the most pernicious
consequences. These things I mention as a caution to young printers,
and that they may be encouraged not to pollute their presses and
disgrace their profession by such infamous practices, but refuse
steadily, as they may see by my example that such a course of conduct
will not, on the whole, be injurious to their interests.
In 1733 I sent one of my journeymen to Charleston, South Carolina,
where a printer was wanting. I furnished him with a press and letters,
on an agreement of partnership by which I was to receive one third of
the profits of the business, paying one third of the expense. He was a
man of learning, and honest but ignorant in matters of account; and,
though he sometimes made me remittances, I could get no account from
him, nor any satisfactory state of our partnership while he lived. On
his decease the business was continued by his widow, who, being born
and bred in Holland, where, as I have been informed, the knowledge of
accounts makes a part of female education,[n] she not only sent me as
clear a state[121] as she could find of the transactions past, but
continued to account with the greatest regularity and exactness every
quarter afterward, and managed the business with such success that she
not only brought up reputably a family of children, but, at the
expiration of the term, was able to purchase of me the printing house,
and establish her son in it.
I mention this affair chiefly for the sake of recommending that branch
of education for our young women, as likely to be of more use to them
and their children, in case of widowhood, than either music or dancing,
by preserving them from losses by imposition of crafty men, and
enabling them to continue, perhaps, a profitable mercantile house, with
established correspondence, till a son is grown up fit to undertake and
go on with it, to the lasting advantage and enriching of the family.
About the year 1734 there arrived among us from Ireland a young
Presbyterian preacher, named Hemphill, who delivered with a good
voice, and apparently extempore, most excellent discourses, which drew
together considerable numbers of different persuasions, who joined in
admiring them. Among the rest I became one of his constant hearers,
his sermons pleasing me, as they had little of the dogmatical kind,
but inculcated strongly the practice of virtue, or what in the
religious style are called "good works." Those, however, of our
congregation who considered themselves as orthodox Presbyterians,
disapproved his doctrine, and were joined by most of the old clergy,
who arraigned him of heterodoxy[122] before the synod, in order to
have him silenced. I became his zealous partisan, and contributed all
I could to raise a party in his favor, and we combated for him awhile
with some hopes of success. There was much scribbling pro and con[123]
upon the occasion; and finding that, though an elegant preacher, he
was but a poor writer, I lent him my pen and wrote for him two or
three pamphlets, and one piece in the "Gazette" of April, 1735. Those
pamphlets, as is generally the case with controversial writings,
though eagerly read at the time, were soon out of vogue, and I
question whether a single copy of them now exists.
During the contest an unlucky occurrence hurt his cause exceedingly.
One of our adversaries having heard him preach a sermon that was much
admired, thought he had somewhere read the sermon before, or at least
a part of it. On search, he found that part quoted at length in one of
the British Reviews, from a discourse of Dr. Foster's. This detection
gave many of our party disgust, who accordingly abandoned his cause,
and occasioned our more speedy discomfiture in the synod. I stuck by
him, however, as I rather approved his giving us good sermons
composed by others than bad ones of his own manufacture, though the
latter was the practice of our common teachers. He afterward
acknowledged to me that none of those he preached were his own, adding
that his memory was such as enabled him to retain and repeat any
sermon after one reading only. On our defeat, he left us in search
elsewhere of better fortune, and I quitted the congregation, never
joining it after, though I continued many years my subscription for
the support of its ministers.
I had begun in 1733 to study languages; I soon made myself so much a
master of the French as to be able to read the books with ease. I then
undertook the Italian. An acquaintance, who was also learning it, used
often to tempt me to play chess with him. Finding this took up too
much of the time I had to spare for study, I at length refused to play
any more, unless on this condition: that the victor in every game
should have a right to impose a task, either in parts of the grammar
to be got by heart, or in translations, etc., which task the
vanquished was to perform on honor before our next meeting. As we
played pretty equally, we thus beat one another into that language. I
afterward, with a little painstaking, acquired as much of the Spanish
as to read their books also.
I have already mentioned that I had only one year's instruction in a
Latin school, and that when very young, after which I neglected that
language entirely. But, when I had attained an acquaintance with the
French, Italian, and Spanish, I was surprised to find, on looking over
a Latin Testament, that I understood so much more of that language
than I had imagined, which encouraged me to apply myself again to the
study of it, and I met with more success, as those preceding languages
had greatly smoothed my way.