A Benjamin Franklin Reader (12 page)

By industry and application, I have made my self the center of all the
scandal
in the province, there is little stirring but I hear of it. I began the world with this maxim,
that no trade can subsist without returns;
and accordingly, whenever I received a good story, I endeavored to give two or a better in the room of it. My punctuality in this way of dealing gave such encouragement, that it has procured me an incredible deal of business, which without diligence and good method it would be impossible for me to go through. For besides the stock of defamation thus naturally flowing in upon me, I practice an art by which I can pump scandal out of people that are the least inclined that way. Shall I discover my secret? Yes; to let it die with me would be inhuman. If I have never heard ill of some person, I always impute it to defective intelligence;
for there are none without their faults, no not one.
If she is a woman, I take the first opportunity to let all her acquaintance know I have heard that one of the handsomest or best men in town has said something in praise either of her beauty, her wit, her virtue, or her good management. If you know anything of humane nature, you perceive that this naturally introduces a conversation turning upon all her failings, past, present, and to come. To the same purpose, and with the same success, I cause every man of reputation to be praised before his competitors in love, business, or esteem on account of any particular qualification. Near the times of
election,
if I find it necessary, I commend every candidate before some of the opposite party, listening attentively to what is said of him in answer: (but commendations in this latter case are not always necessary, and should be used judiciously;) of late years I needed only observe what they said of one another freely; and having for the help of memory taken account of all informations and accusations received, whoever peruses my writings after my death, may happen to think, that during a certain term, the people of Pennsylvania chose into all their offices of honor and trust, the veriest knaves, fools and rascals in the whole province. The time of election used to be a busy time with me, but this year, with concern I speak it, people are grown so good natured, so intent upon mutual feasting and friendly entertainment, that I see no prospect of much employment from that quarter.

I mentioned above, that without good method I could not go thro my business: in my father’s life-time I had some instruction in accounts, which I now apply with advantage to my own affairs. I keep a regular set of books, and can tell at an hour’s warning how it stands between me and the world. In my
daybook
I enter every article of defamation as it is transacted; for scandals
received in,
I give credit; and when I pay them out again, I make the persons to whom they respectively relate
debtor.
In my
journal,
I add to each story by way of improvement, such probable circumstances as I think it will bear, and in my
ledger
the whole is regularly posted.

I suppose the reader already condemns me in his heart, for this particular of
adding circumstances;
but I justify that part of my practice thus. ’Tis a principle with me, that none ought to have a greater share of reputation than they really deserve; if they have, ’tis an imposition upon the public: I know it is every ones interest, and therefore believe they endeavor, to conceal
all
their vices and follies; and I hold, that those people are
extraordinary
foolish or careless who suffer a
fourth
of their failings to come to public knowledge: taking then the common prudence and imprudence of mankind in a lump, I suppose none suffer above
one fifth
to be discovered: therefore when I hear of any persons misdoing, I think I keep within bounds if in relating it I only make it
three times
worse than it is; and I reserve to my self the privilege of charging them with one fault in four, which, for aught I know, they may be entirely innocent of. You see there are but few so careful of doing justice as my self; what reason then have mankind to complain of
scandal?
In a general way, the worst that is said of us is only half what
might
be said, if all our faults were seen.

But alas, two great evils have lately befallen me at the same time; an extreme cold that I can scarce speak, and a most terrible toothache that I dare hardly open my mouth: for some days past I have received ten stories for one I have paid; and I am not able to balance my accounts without your assistance. I have long thought that if you would make your paper a vehicle of scandal, you would double the number of your subscribers. I send you herewith account of
4 knavish tricks, 2 cracked almonds, 5 culdms, 3 drubbed wives,
and
4 henpecked husbands,
all within this fortnight; which you may, as articles of news, deliver to the public; and if my toothache continues, shall send you more; being, in the mean time, your constant reader,

Alice Addertongue

I thank my correspondent Mrs. Addertongue for her good-will; but desire to be excused inserting the articles of news she has sent me; such things being in reality
no news at all.

Franklin was a consummate networker. He liked to mix his civic life with his social one, and he merrily leveraged both to further his business life. This approach was displayed when he formed a club of young workingmen, in the fall of 1727 shortly after his return to Philadelphia, that was commonly called “The Leather Apron Club” and officially dubbed “The Junto.”

Franklin’s little club was composed of enterprising tradesmen and artisans, rather than the social elite who had their own fancier gentlemen’s clubs. At first the members went to a local tavern for their Friday evening meetings, but soon they were able to rent a house of their own. There they discussed issues of the day, debated philosophical topics, devised schemes for self-improvement, and formed a network for the furtherance of their own careers.

The enterprise was typical of Franklin, who seemed ever eager to organize clubs and associations for mutual benefit, and it was also typically American. As the nation developed a shopkeeping middle class, its people balanced their individualist streaks with a propensity to form clubs, lodges, associations and fraternal orders. Franklin epitomized this Rotarian urge and has remained, after more than two centuries, a symbol of it.

Besides being amiable clubmates, the Junto members often proved helpful to one another personally and professionally. Franklin also used the Junto to push his belief that the best method of discussion was gentle Socratic questioning rather than disputatious assertions and argument. It was a style he would urge upon the Constitutional Convention 60 years later.

P
HILADELPHIA
, 1732

    Previous question, to be answered at every meeting.

Have you read over these queries this morning, in order to consider what you might have to offer the Junto [touching] any one of them? viz.

1. Have you met with any thing in the author you last read, remarkable, or suitable to be communicated to the Junto? particularly in history, morality, poetry, physic, travels, mechanic arts, or other parts of knowledge.

2. What new story have you lately heard agreeable for telling in conversation?

3. Hath any citizen in your knowledge failed in his business lately, and what have you heard of the cause?

4. Have you lately heard of any citizens thriving well, and by what means?

5. Have you lately heard how any present rich man, here or elsewhere, got his estate?

6. Do you know of any fellow citizen, who has lately done a worthy action, deserving praise and imitation? or who has committed an error proper for us to be warned against and avoid?

7. What unhappy effects of intemperance have you lately ob-served or heard? of imprudence? of passion? or of any other vice or folly?

8. What happy effects of temperance? of prudence? of moderation? or of any other virtue?

9. Have you or any of your acquaintance been lately sick or wounded? If so, what remedies were used, and what were their effects?

10. Who do you know that are shortly going voyages or journeys, if one should have occasion to send by them?

11. Do you think of any thing at present, in which the Junto may be serviceable to
mankind?
to their country, to their friends, or to themselves?

12. Hath any deserving stranger arrived in town since last meeting, that you heard of? and what have you heard or observed of his character or merits? and whether think you, it lies in the power of the Junto to oblige him, or encourage him as he deserves?

13. Do you know of any deserving young beginner lately set up, whom it lies in the power of the Junto any way to encourage?

14. Have you lately observed any defect in the laws of your
country,
[of] which it would be proper to move the legislature for an amendment? Or do you know of any beneficial law that is wanting?

15. Have you lately observed any encroachment on the just liberties of the people?

16. Hath any body attacked your reputation lately? and what can the Junto do towards securing it?

17. Is there any man whose friendship you want, and which the Junto or any of them, can procure for you?

18. Have you lately heard any member’s character attacked, and how have you defended it?

19. Hath any man injured you, from whom it is in the power of the Junto to procure redress?

20. In what manner can the Junto, or any of them, assist you in any of your honorable designs?

21. Have you any weighty affair in hand, in which you think the advice of the Junto may be of service?

22. What benefits have you lately received from any man not present?

23. Is there any difficulty in matters of opinion, of justice, and injustice, which you would gladly have discussed at this time?

24. Do you see any thing amiss in the present customs or proceedings of the Junto, which might be amended?

Any person to be qualified, to stand up, and lay his hand on his breast, and be asked these questions; viz.

1. Have you any particular disrespect to any present members?
Answer.
I have not.

2. Do you sincerely declare that you love mankind in general; of what profession or religion soever?
Answ.
I do.

3. Do you think any person ought to be harmed in his body, name or goods, for mere speculative opinions, or his external way of worship?
Ans.
No.

4. Do you love truth’s sake, and will you endeavor impartially to find and receive it yourself and communicate it to others?
Answ.
Yes…

Queries to be asked the Junto

Whence comes the dew that stands on the outside of a tankard that has cold water in it in the summer time?

Does the importation of servants increase or advance the wealth of our country?

Would not an office of insurance for servants be of service, and what methods are proper for the erecting such an office?

Qu. Whence does it proceed, that the proselytes to any sect or persuasion generally appear more zealous than those who are bred up in it?

Answ. I suppose that people
bred
in different persuasions are nearly zealous alike. He that changes his party is either sincere, or not sincere; that is he either does it for the sake of the opinions merely, or with a view of interest. If he is sincere and has no view of interest; and considers before he declares himself, how much ill will he shall have from those he leaves, and that those he is about to go among will be apt to suspect his sincerity: if he is not really zealous he will not declare; and therefore must be zealous if he does declare. If he is not sincere, he is obliged at least to put on an appearance of great zeal, to convince the better, his new friends that he is heartily in earnest, for his old ones he knows dislike him. And as few acts of zeal will be more taken notice of than such as are done against the party he has left, he is inclined to injure or malign them, because he knows they contemn and despise him. Hence one renegade is (as the proverb says) worse than 10 Turks.

Qu. Can a man arrive at perfection in this life as some believe; or is it impossible as others believe?

A. Perhaps they differ in the meaning of the word perfection.

I suppose the perfection of any thing to be only the greatest the nature of that thing is capable of;

Different things have different degrees of perfection; and the same thing at different times.

Thus an horse is more perfect than an oyster yet the oyster may be a perfect oyster as well as the horse a perfect horse.

And an egg is not so perfect as a chicken, nor a chicken as a hen; for the hen has more strength than the chicken, and the chicken more life than the egg: yet it may be a perfect egg, chicken and hen.

If they mean, a man cannot in this life be so perfect as an angel, it may be true; for an angel by being incorporeal is allowed some perfections we are at present incapable of, and less liable to some imperfections that we are liable to.

If they mean a man is not capable of being so perfect here as he is capable of being in heaven, that may be true likewise. But that a man is not capable of being so perfect here, as he is capable of being here; is not sense; it is as if I should say, a chicken in the state of a chicken is not capable of being so perfect as a chicken is capable of being in that state. In the above sense if there may be a perfect oyster, a perfect horse, a perfect ship, why not a perfect man? That is as perfect as his present nature and circumstances admit?

Quest. Wherein consists the happiness of a rational creature?

Ans. In having a sound mind and a healthy body, a sufficiency of the necessaries and conveniencies of life, together with the favor of god, and the love of mankind.

Qu. What do you mean by a sound mind?

A. A faculty of reasoning justly and truly in searching after and discovering such truths as relate to my happiness. Which faculty is the gift of god, capable of being improved by experience and instruction, into wisdom.

Q. What is wisdom?

A. The knowledge of what will be best for us on all occasions and of the best ways of attaining it.

Q. Is any man wise at all times, and in all things?

A. No; but some are much more frequently wise than others.

Q. What do you mean by the necessaries of life?

A. Having wholesome food and drink wherewith to satisfy hunger and thirst, clothing and a place of habitation fit to secure against the inclemencies of the weather.

Q. What do you mean by the conveniencies of life?

A. Such a plenty.

And if in the conduct of your affairs you have been deceived by others, or have committed any error your self, it will be a discretion in you to observe and note the same, and the defailance, with the means or expedient to repair it.

No man truly wise but who hath been deceived.

Let all your observations be committed to writing every night before you go to sleep.

Query, whether it is worth a rational man’s while to forego the pleasure arising from the present luxury of the age in eating and drinking and artful cookery, studying to gratify the appetite for the sake of enjoying healthy old age, a sound mind and a sound body, which are the advantages reasonably to be expected from a more simple and temperate diet.

Whether those meals and drinks are not the best, that contain nothing in their natural tastes, nor have any thing added by art so pleasing as to induce us to eat or drink when we are not athirst or hungry or after thirst and hunger are satisfied; water for instance for drink and bread or the like for meat?

Is there any difference between knowledge and prudence?

If there is any, which of the two is most eligible?

Is it justifiable to put private men to death for the sake of public safety or tranquility, who have committed no crime?

As in the case of the plague to stop infection, or as in the case of the Welshmen here executed.

Whether men ought to be denominated good or ill men from their actions or their inclinations?

If the sovereign power attempts to deprive a subject of his right, (or which is the same thing, of what he thinks his right) is it justifiable in him to resist if he is able?

What general conduct of life is most suitable for men in such circumstances as most of the members of the Junto are; or, of the many schemes of living which are in our power to pursue, which will be most probably conducive to our happiness?

Which is best to make a friend of, a wise and good man that is poor; or a rich man that is neither wise nor good? Which of the two is the greatest loss to a country, if they both die?

Which of the two is happiest in life?

Does it not in a general way require great study and intense application for a poor man to become rich and powerful, if he would do it, without the forfeiture of his honesty?

Does it not require as much pains, study and application to become truly wise and strictly good and virtuous as to become rich?

Can a man of common capacity pursue both views with success at the same time?

If not, which of the two is it best for him to make his whole application to?