Benjamin Franklin. John Torrey Morse

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СКАЧАТЬ so seems like the ineffectual charity mentioned by the apostle, which consists in saying to the hungry, the cold, and the naked, 'Be ye fed, be ye warmed, be ye clothed,' without showing them how they should get food, fire, or clothing. … To acquire those [virtues] that are wanting, and secure what we acquire, as well as those we have naturally, is the subject of an art. It is as properly an art as painting, navigation, or architecture. If a man would become a painter, navigator, or architect, it is not enough that he is advised to be one, that he is convinced by the arguments of his adviser that it would be for his advantage to be one, and that he resolves to be one; but he must also be taught the principles of the art, be shown all the methods of working, and how to acquire the habit of using properly all the instruments. … My 'Art of Virtue' has also its instruments, and teaches the manner of using them."

      He was then full of zeal to give this instruction. A year later he said: "You will not doubt my being serious in the intention of finishing my 'Art of Virtue.' It is not a mere ideal work. I planned it first in 1732. … The materials have been growing ever since. The form only is now to be given." He even says that "experiments" had been made "with success;" one wonders how; but he gives no explanation. Apparently Franklin never definitely abandoned this pet design; one catches glimpses of it as still alive in his mind, until it seems to fade away in the dim obscurity of extreme old age. He said of it that it was only part of "a great and extensive project that required the whole man to execute," and his countrymen never allowed Franklin such uninterrupted possession of himself.

      A matter more easy of accomplishment was the drawing up a creed which he thought to contain "the essentials of every known religion," and to be "free of everything that might shock the professors of any religion." He intended that this should serve as the basis of a sect, which should practice his rules for self-improvement. It was at first to consist of "young and single men only," and great caution was to be exercised in the admission of members. The association was to 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." It is hardly surprising to hear that this was one of the very few failures of Franklin's life. In 1788 he professed himself "still of the opinion that it was a practicable scheme." One hardly reads it without a smile nowadays, but it was not so out of keeping with the spirit and habits of those times. It indicates at least Franklin's appreciation of the power of fellowship, of association. No man knew better than he what stimulus comes from the sense of membership in a society, especially a secret society. He had a great fondness for organizing men into associations, and a singular aptitude for creating, conducting, and perpetuating such bodies. The Junto, a child of his active brain, became a power in local public affairs, though organized and conducted strictly as a "club of mutual improvement." He formed it among his "ingenious acquaintance" for the discussion of "queries on any point of morals, politics, or natural philosophy." He found his model, without doubt, in the "neighborhood benefit societies," established by Cotton Mather, during Franklin's boyhood, among the Boston churches, for mutual improvement among the members. [4] In time there came a great pressure for an increase of the number of members; but Franklin astutely substituted a plan whereby each member was to form a subordinate club, similar to the original, but having no knowledge of its connection with the Junto. Thus sprang into being five or six more, "The Vine, The Union, The Band," etc., "answering, in some considerable degree, our views of influencing the public opinion upon particular occasions." When Franklin became interested in any matter, he had but to introduce it before the Junto for discussion; straightway each member who belonged to any one of the other societies brought it up in that society. Thus through so many active-minded and disputatious young men interest in the subject speedily percolated through a community of no greater size than Philadelphia. Franklin was the tap-root of the whole growth, and sent his ideas circulating throughout all the widespreading branches. He tells us that in fact he often used this efficient machinery to much advantage in carrying through his public and quasi public measures. Thus he anticipated more powerful mechanisms of the like kind, such as the Jacobin Club; and he himself, under encouraging circumstances, might have wielded an immense power as the creator and occult, inspiring influence of some great political society.

      Besides his didactic newspaper, his almanac even more didactic, the Junto, the subscription library, the Society of the Free and Easy, his system of religion and morals, and his scheme for acquiring all the virtues, Franklin was engaged in many other matters. He learned French, Italian, and Spanish; and in so doing evolved some notions which are now beginning to find their way into the system of teaching languages in our schools and colleges. In 1736 he was chosen clerk to the General Assembly, and continued to be reëlected during the next fourteen years, until he was chosen a member of the legislature itself. In 1737 he was appointed postmaster of Philadelphia, an office which he found "of great advantage, for, tho' the salary was small, it facilitated the correspondence that improv'd my newspaper, increased the number demanded, as well as the advertisements to be inserted, so that it came to afford me a considerable income. My old competitor's newspaper declined proportionably, and I was satisfied without retaliating his refusal, while postmaster, to permit my papers being carried by the riders."

      Soon afterward he conferred a signal benefit on his countrymen by inventing an "open stove for the better warming of rooms, and at the same time saving fuel,"—the Franklin stove, or, as he called it, "the Pennsylvania fireplace." Mr. Parton warmly describes it as the beginning of "the American stove system, one of the wonders of the industrial world." Franklin refused to take out a patent for it, "from a principle which has ever weighed with me on such occasions, viz.: That as we enjoy great advantages from the inventions of others, we should be glad of an opportunity to serve others by any invention of ours; and this we should do freely and generously." This lofty sentiment, wherein the philanthropist got the better of the man of business, overshot its mark; an ironmonger of London, who did not combine philosophy and philanthropy with his trade, made "some small changes in the machine, which rather hurt its operation, got a patent for it there, and made a little fortune by it."

      A little later Franklin founded a philosophical society, not intended to devote its energies to abstractions, but rather to a study of nature, and the spread of new discoveries and useful knowledge in practical affairs, especially in the way of farming and agriculture. Franklin always had a fancy for agriculture, and conferred many a boon upon the tillers of the soil. A good story, which may be true, tells how he showed the fertilizing capacity of plaster of Paris. In a field by the roadside he wrote, with plaster, this has been plastered; and soon the brilliant green of the letters carried the lesson to every passer-by.

      In 1743 Franklin broached the idea of an academy; but the time had not quite come when the purse-strings of well-to-do Pennsylvanians could be loosened for this purpose, and he had no success. It was, however, a project about which he was much in earnest, and a few years later he returned to it with better auspices. He succeeded in getting it under weigh by means of private subscriptions. It soon vindicated its usefulness, drew funds and endowments from various sources, and became the University of Pennsylvania. Franklin tells an amusing story about his subsequent connection with it. Inasmuch as persons of several religious sects had contributed to the fund, it was arranged that the board of trustees should consist of one member from each sect. After a while the Moravian died; and his colleagues, having found him obnoxious to them, resolved not to have another of the same creed. Yet it was difficult to find any one who did not belong to, and therefore unduly strengthen, some sect already represented. Finally Franklin was mentioned as being "merely an honest man, and of no sect at all." The recommendation secured his election. It was always a great cause of his success and influence that nothing could be alleged against his correct and respectable exterior and prudent, moderate deportment.

      He now endeavored to reorganize the system, if system it can be called, of the night-watch in Philadelphia. His description of it is picturesque:—

      "It was managed by the constables of the respective wards, in turn; the constable warned a number of housekeepers СКАЧАТЬ