I made a little book,[12] 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_ +------------------------------+ | TEMPERANCE. | +------------------------------+ | EAT NOT TO DULNESS. | | DRINK NOT TO ELEVATION. | +--+---+---+---+---+---+---+---+ | | S.| M.| T.| W.| T.| F.| S.| +--+---+---+---+---+---+---+---+ |T.| | | | | | | | +--+---+---+---+---+---+---+---+ |S.| * | * | | * | | * | | +--+---+---+---+---+---+---+---+ |O.|* *| * | * | | * | * | * | +--+---+---+---+---+---+---+---+ |R.| | | * | | | * | | +--+---+---+---+---+---+---+---+ |F.| | * | | | * | | | +--+---+---+---+---+---+---+---+ |I.| | | * | | | | | +--+---+---+---+---+---+---+---+ |S.| | | | | | | | +--+---+---+---+---+---+---+---+ |J.| | | | | | | | +--+---+---+---+---+---+---+---+ |M.| | | | | | | | +--+---+---+---+---+---+---+---+ |C.| | | | | | | | +--+---+---+---+---+---+---+---+ |T.| | | | | | | | +--+---+---+---+---+---+---+---+ |C.| | | | | | | | +--+---+---+---+---+---+---+---+ |H.| | | | | | | | +--+---+---+---+---+---+---+---+
I determined to give a week"s strict attention to each of the virtues successively. Thus, in the first week, my great guard was to avoid every the least 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 be happy in viewing a clean book, after a thirteen weeks" daily examination.
This my little book had for its motto these lines from Addison"s _Cato_:
Here will I hold. If there"s a power above us (And that there is, all nature cries aloud Thro" all her works), He must delight in virtue; And that which he delights in must be happy.
Another from Cicero,
O vitae Philosophia dux! O virtutum indagatrix expultrixque vitiorum! Unus dies, bene et ex praeceptis tuis actus, peccanti immortalitati est anteponendus.
Another from the Proverbs of Solomon, speaking of wisdom or virtue:
Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace.--iii. 16, 17.
And conceiving G.o.d to be the fountain of wisdom, I thought it right and necessary to solicit his a.s.sistance for obtaining it; to this end I formed the following little prayer, which was prefix"d to my tables of examination, for daily use.
_O powerful Goodness! bountiful Father! merciful Guide!
Increase in me that wisdom which discovers my truest interest. Strengthen my resolutions to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favours to me._
I used also sometimes a little prayer which I took from Thomson"s _Poems_, viz.:
Father of light and life, thou Good Supreme!
O teach me what is good; teach me Thyself!
Save me from folly, vanity, and vice, From every low pursuit; and fill my soul With knowledge, conscious peace, and virtue pure; Sacred, substantial, never-fading bliss!
The precept of _Order_ requiring that _every part of my business should have its allotted time_, one page in my little book contain"d the following scheme of employment for the twenty-four hours of a natural day.
THE MORNING. {5} Rise, wash, and address _Powerful _Question._ What good {6} Goodness!_ Contrive day"s business, shall I do this day? { } and take the resolution of the { } day; prosecute the present study, {7} and breakfast.
8} 9} Work.
10} 11}
NOON. {12} Read, or overlook my accounts, { 1} and dine.
2} 3} 4} Work.
5}
EVENING. {6} Put things in their places. Supper.
_Question._ What good {7} Music or diversion, or conversation.
have I done to-day? {8} Examination of the day.
{9}
{10} {11} {12} NIGHT. { 1} Sleep.
{ 2} { 3} { 4}
I enter"d upon the execution of this plan for self-examination, and continu"d it with occasional intermissions for some time. I was surpris"d to find myself so much fuller of faults than I had imagined; but I had the satisfaction of seeing them diminish. To avoid the trouble of renewing now and then my little book, which, by sc.r.a.ping out the marks on the paper of old faults to make room for new ones in a new course, became full of holes, I transferr"d my tables and precepts to the ivory leaves of a memorandum book, on which the lines were drawn with red ink, that made a durable stain, and on those lines I mark"d my faults with a black-lead pencil, which marks I could easily wipe out with a wet sponge. After a while I went thro" one course only in a year, and afterward only one in several years, till at length I omitted them entirely, being employ"d in voyages and business abroad, with a multiplicity of affairs that interfered; but I always carried my little book with me.
My scheme of ORDER gave me the most trouble; and I found that, tho" it might be practicable where a man"s business was such as to leave him the disposition of his time, that of a journeyman printer, for instance, it was not possible to be exactly observed by a master, who must mix with the world, and often receive people of business at their own hours.
_Order_, too, with regard to places for things, papers, etc., I found extreamly difficult to acquire. I had not been early accustomed to it, and, having an exceeding good memory, I was not so sensible of the inconvenience attending want of method. This article, therefore, cost me so much painful attention, and my faults in it vexed me so much, and I made so little progress in amendment, and had such frequent relapses, that I was almost ready to give up the attempt, and content myself with a faulty character in that respect, like the man who, in buying an ax of a smith, my neighbour, desired to have the whole of its surface as bright as the edge. The smith consented to grind it bright for him if he would turn the wheel; he turn"d, while the smith press"d the broad face of the ax hard and heavily on the stone, which made the turning of it very fatiguing. The man came every now and then from the wheel to see how the work went on, and at length would take his ax as it was, without farther grinding. "No," said the smith, "turn on, turn on; we shall have it bright by-and-by; as yet, it is only speckled." "Yes," says the man, "_but I think I like a speckled ax best_." And I believe this may have been the case with many, who, having, for want of some such means as I employ"d, found the difficulty of obtaining good and breaking bad habits in other points of vice and virtue, have given up the struggle, and concluded that "_a speckled ax was best_"; for something, that pretended to be reason, was every now and then suggesting to me that such extream nicety as I exacted of myself might be a kind of foppery in morals, which, if it were known, would make me ridiculous; that a perfect character might be attended with the inconvenience of being envied and hated; and that a benevolent man should allow a few faults in himself, to keep his friends in countenance.
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, tho" 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, tho" they never reach the wish"d-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 G.o.d, their ancestor ow"d the constant felicity of his life, down to his 79th 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 enjoy"d 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 const.i.tution; to Industry and Frugality, the early easiness of his circ.u.mstances 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 ma.s.s 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 remark"d that, tho" 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 any thing 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,[E] 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.
[E] Nothing so likely to make a man"s fortune as virtue.
[_Franklin"s note._]
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, 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. .h.i.therto remain"d unfinish"d.
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 wish"d to be happy even in this world; and I should, from this circ.u.mstance (there being always in the world a number of rich merchants, n.o.bility, 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 were so likely to make a poor man"s fortune as those of probity and integrity.
My list of virtues contain"d at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show"d 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 convinc"d me by mentioning several instances; I determined endeavouring 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 a.s.sertion 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 fix"d 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 a.s.serted something that I thought an error, I deny"d 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 circ.u.mstances his opinion would be right, but in the present case there _appear"d_ or _seem"d_ to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engag"d in went on more pleasantly. The modest way in which I propos"d my opinions procur"d them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail"d 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 princ.i.p.ally owing that I had early so much weight with my fellow-citizens when I proposed new inst.i.tutions, 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 pa.s.sions 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 compleatly overcome it, I should probably be proud of my humility.[13]...
Having mentioned _a great and extensive project_ which I had conceiv"d, 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 preserv"d, viz.:
_Observations_ on my reading history, in Library, May 19th, 1731.
"That the great affairs of the world, the wars, revolutions, etc., are carried on and affected 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 gain"d 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 meer view of the good of their country, whatever they may pretend; and, tho" their actings bring real good to their country, yet men primarily considered that their own and their country"s interest was united, and 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 govern"d 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, can not fail of pleasing G.o.d, and of meeting with success.