Memoirs of Benjamin Franklin; Written by Himself. [Vol. 2 of 2]. Бенджамин Франклин

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СКАЧАТЬ up its place in the rank of beings with more propriety and honour than I have done. Oh shameful waste of life and time!"

      In short, he carried on his moral reflections with so just and severe a force of reason, as constrained him to change his whole course of life, to break off his follies at once, and to apply himself to gain some useful knowledge, when he was more than thirty years of age. He lived many following years with the character of a worthy man and an excellent Christian; he performed the kind offices of a good neighbour at home, and made a shining figure as a patriot in the senate-house; he died with a peaceful conscience, and the tears of his country were dropped upon his tomb.

      The world, that knew the whole series of his life, stood amazed at the mighty change. They beheld him as a wonder of reformation, while he himself confessed and adored the Divine power and mercy, which had transformed him from a brute to a man.

      But this was a single instance; and we may almost venture to write MIRACLE upon it. Are there not numbers of both sexes among our young gentry, in this degenerate age, whose lives thus run to utter waste, without the least tendency to usefulness?

      When I meet with persons of such a worthless character as this, it brings to my mind some scraps of Horace:

      "Nos numerus sumus, et fruges consumere nati,

      ..... Alcinoique

      ..... juventus,

      Cui pulchrum fuit in medios dormire dies," &c.

PARAPHRASE

      There are a number of us creep

      Into this world, to eat and sleep;

      And know no reason why they're born,

      But merely to consume the corn,

      Devour the cattle, fowl, and fish,

      And leave behind an empty dish.

      Though crows and ravens do the same,

      Unlucky birds of hateful name,

      Ravens or crows might fill their places,

      And swallow corn and eat carcáses,

      Then, if their tombstone, when they die,

      Be n't taught to flatter and to lie.

      There's nothing better will be said,

      Than that they've eat up all their bread,

      Drunk all their drink, and gone to bed.

      SELF-DENIAL NOT THE ESSENCE OF VIRTUE

      It is commonly asserted, that without self-denial there is no virtue, and that the greater the self-denial the greater the virtue.

      If it were said that he who cannot deny himself anything he inclines to, though he knows it will be to his hurt, has not the virtue of resolution or fortitude, it would be intelligible enough; but, as it stands, it seems obscure or erroneous.

      Let us consider some of the virtues singly.

      If a man has no inclination to wrong people in his dealings, if he feels no temptation to it, and, therefore, never does it, can it be said that he is not a just man? If he is a just man, has he not the virtue of justice?

      If to a certain man idle diversions have nothing in them that is tempting, and, therefore, he never relaxes his application to business for their sake, is he not an industrious man? Or has he not the virtue of industry?

      I might in like manner instance in all the rest of the virtues; but, to make the thing short, as it is certain that the more we strive against the temptation to any vice, and practise the contrary virtue, the weaker will that temptation be, and the stronger will be that habit, till at length the temptation has no force or entirely vanishes; does it follow from thence that, in our endeavours to overcome vice, we grow continually less and less virtuous, till at length we have no virtue at all?

      If self-denial be the essence of virtue, then it follows that the man who is naturally temperate, just, &c., is not virtuous; but that, in order to be virtuous, he must, in spite of his natural inclination, wrong his neighbours, and eat, and drink, &c., to excess.

      But perhaps it may be said, that by the word virtue in the above assertion is meant merit; and so it should stand thus: Without self-denial there is no merit, and the greater the self-denial the greater the merit.

      The self-denial here meant must be when our inclinations are towards vice, or else it would still be nonsense.

      By merit is understood desert; and when we say a man merits, we mean that he deserves praise or reward.

      We do not pretend to merit anything of God, for he is above our services; and the benefits he confers on us are the effects of his goodness and bounty.

      All our merit, then, is with regard to one another, and from one to another.

      Taking, then, the assertion as it last stands,

      If a man does me a service from a natural benevolent inclination, does he deserve less of me than another, who does me the like kindness against his inclination?

      If I have two journeymen, one naturally industrious, the other idle, but both perform a day's work equally good, ought I to give the latter the most wages?

      Indeed, lazy workmen are commonly observed to be more extravagant in their demands than the industrious; for, if they have not more for their work, they cannot live as well. But though it be true to a proverb that lazy folks take the most pains, does it follow that they deserve the most money?

      If you were to employ servants in affairs of trust, would you not bid more for one you knew was naturally honest than for one naturally roguish, but who has lately acted honestly? For currents, whose natural channel is dammed up till the new course is by time worn sufficiently deep and become natural, are apt to break their banks. If one servant is more valuable than another, has he not more merit than the other? and yet this is not on account of superior self-denial.

      Is a patriot not praiseworthy if public spirit is natural to him?

      Is a pacing-horse less valuable for being a natural pacer?

      Nor, in my opinion, has any man less merit for having, in general, natural virtuous inclinations.

      The truth is, that temperance, justice, charity, &c., are virtues, whether practised with or against our inclinations; and the man who practises them merits our love and esteem; and self-denial is neither good nor bad but as it is applied. He that denies a vicious inclination, is virtuous in proportion to his resolution; but the most perfect virtue is above all temptation; such as the virtue of the saints in heaven; and he who does a foolish, indecent, or wicked thing, merely because it is contrary to his inclination (like some mad enthusiasts I have read of, who ran about naked, under the notion of taking up the cross), is not practising the reasonable science of virtue, but is a lunatic.

      ON THE USEFULNESS OF THE MATHEMATICS

      Mathematics originally signified any kind of discipline or learning, but now it is taken for that science which teaches or contemplates whatever is capable of being numbered or measured. That part of the mathematics which relates to numbers only, is called arithmetic; and that which is concerned about measure in general, whether length, breadth, motion, force, &c., is called geometry.

      As to the usefulness of arithmetic, it is well known that no business, commerce, trade, or employment whatsoever, even from the merchant to the shopkeeper, &c., can be managed and carried on without the assistance of numbers; for by these the trader computes the value of all sorts of goods СКАЧАТЬ