"The Autobiography of Benjamin Franklin"
Should be required reading in American History
This is the first of three books in The Harvard Classics volume 1. Although Benjamin Franklin is a familiar historical figure, most Americans' impression of Franklin is the elder statesman featured on the $100 bill. He is best known as an author for Poor Richard’s Almanac, as a scientist for his kite experiment, and as an inventor for the Franklin Stove. Franklin lived to be 79 years old and had numerous occupations and avocations: candle maker, printer, clerk, writer, editor, businessman, politician, scientist, and inventor.
Ben Franklin began writing his autobiography while living in England in 1771 (with a letter addressed to his son), continued in 1784-85, and the last effort in 1757. He briefly discusses his family lineage from the village Ecton in Northamphire dating back to 1555 jumping to his grandfather, Thomas Franklin, who died in 1702 “just four years to the day before [Ben] was born”. His father, his first wife, and their three children migrated to New England in 1682. Josiah had four more children and ten more by his second wife. Ben was born in Boston and the youngest son. His father was intelligent, sought out for his counsel, and highly respected by his fellow colonists. Both his parents lived into their 80’s.Young Ben was a vegetarian, adept swimmer, and industrious worker. He did not drink alcohol, slept only six hours a night, read whenever possible, and enjoyed debating. After a falling out with his brother, Ben left Boston for Philadelphia. His account of his travels in the Colonies, England, France, and elsewhere in Europe are entertaining and frank and should be read in its entirety. Unfortunately, his written autobiography only accounts up to 1757.
Ben Franklin was elected or appointed Clerk of the General Assembly, Assembly representative, Deputy Postmaster-General, Commission of the Peace, Common Council member, Commissioner to trade with the Indians, joint Postmaster-General, Pennsylvania Commissioner to Colonial Congress at Albany, Colonel in militia during French & Indian War, Colonial representative for Assembly in England, Associe Estranger of the French Academy, delegate to Second Continental Congress, committee to draft Declaration of Independence, Minister Plenipotentiary to France, President of Philadelphia, and a delegate to the Constitutional Convention. He also founded or advocated forming multiple organizations such as the Junto club, Philadelphia Library, Union Fire Company of Philadelphia, Academy (now University of Pennsylvania), a colonial military company, a public hospital, the American Philosophical Society, and Philadelphia initiatives for a night watch and paved sidewalks.
Benjamin Franklin was a voracious reader and self-taught several foreign languages such as French, Italian, Spanish, and Latin. He attained wealth, influence, and notoriety in the New World and throughout Europe within his lifetime. He received accolades such as the Copely medal for discovery and honorary Royal Society membership as well as honorary degrees from Yale, Harvard, and Oxford. It’s fitting that Benjamin Franklin is the first book in the first volume of The Harvard Classics
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"The Journal of John Woolman"
Colonial abolitionist and authentic Christian
John Woolman was a Quaker from Mount Holly, New Jersey who lived from 1720 to 1772. In those fifty-one years, he was a successful merchant, writer, public speaker, and religious leader who traveled extensively throughout the British Colonies: New Jersey, Pennsylvania, Delaware, Massachusetts, Virginia, North Carolina, and South Carolina. He was a contemplative and humble man who continuously examined his conscience as a follower of Jesus Christ. Although a devout Quaker, Woolman was surprisingly tolerant of “other sects and opinions” while maintaining adherence to the Quaker tenants. Although largely unknown today, he was influential in Colonial America on the eve of the American Revolution attending weekly, monthly, quarterly, and annual meetings of Friends in many communities.
Woolman was sympathetic to the circumstances of Native Americans, African slaves, and the poor. He professed having “felt love in my heart towards the natives of this land… whose ancestors were formerly the owners and possessors” and admonished the evil practice where “white people often sell rum to Indians” to “derive them of reason” taking advantage of them trading skins and furs. Furthermore he lamented the systematic displacement by the English who “The natives, in some places, for trifling considerations, sold their [land] inheritance so favorably situated and in other places have been driven back by superior [military] force”. However, he did maintain that the Native lands were purchased and not stolen. A humble man, when talking to the natives he admitted “in my own eyes, I appeared inferior to many among the Indians”. During Pontiac’s War (1763-66), he “meditated on the manifold difficulties of these Indians who by the permission of the Six Nations, dwell in these parts” in lands adjacent to his own. The plight of the “natives as well as the negroes” weighed heavily on his mind and “love filled his heart towards all mankind” which vexed his Christian soul.
He was a vocal anti-slavery advocate who often questioned fellow slave-owner Friends in private and Quaker Congregations in public. For instance, in 1746 he wrote in his journal “I saw in those southern provinces so many vices and corruptions; increased by this [slave] trade and this [slave-owning] way of life, that it appeared to me as a dark gloominess hanging over the land…”. Woolman earned money writing legal documents for fellow Friends as he said “writing is a profitable employ”, however, he objected to writing wills that listed slaves as inherited property. He directly “told the man the [he] believed the practice of continuing slavery to this people was not right”, refused to accept money for services rendered, and “desired to be excused from going to write the will”.
His steadfast moral compass and outspoken objection to slavery in a non confrontational but firm manner resulted in changing people’s minds by appealing to their hearts. Wollman wisely noted that “deep-rooted costumes, though wrong, are not easily altered; but it is the duty of all to be firm in that which they certainly know is right for them”. For example, in 1757 he was staying with Friends in the southern provinces when he learned that his fellow Quaker’s entertainment was provided by enslaved people. Woolman wrote a note that evening addressed to his host explaining why he left, packed his belongings and returned home only stopping to pay the slaves directly for their day’s labor. Later he instituted a practice of paying his Friends host in private for entertainment rendered during his stay regardless of their apparent wealth.
While in England the last four months of his life, Woolman witnessed the high costs of food and lodging compared to the low wages of “laboring men in several counties towards London at tenpence per day… but in harvest and hay time wages are about a shilling per day”. This wage is approximately $9.44 and $11.33 respectively in today’s currency. Of the local population he noted that “Great numbers of poor people live chiefly on bread and water” with many illiterate children in England. Due to his objections to the maltreatment of stage-coach horses and post-boys, he did not send or receive letters in the mail. Likewise, he journeyed on foot because he did not want to harm the animal and heard stories of them being overworked.
John Woolman’s character was principled without being disagreeable. His agreeable and conscientious nature resulted in several Friends freeing their slaves and many more questioning toleration of an evil practice that is inconsistent with Quaker principles. He wrote that “liberty was the natural right of all men equally” and “liberty is their right” as fellow humans and God’s children. Similarly, his “plain way of living” credo drove his personal behavior to only “buy and sell things really useful” as a principled tradesman. His opposition to animal mistreatment informed him adopting a vegetarian diet as well as preferring walking instead of using horses for transport. As he aptly opined, “Conduct is more convincing than language”.
This is the second book in The Harvard Classics Volume 1 perfectly placed between the Autobiography of Benjamin Franklin (his contemporary) and William Penn’s Some Fruits of Solitude (a fellow Quaker). These books provide an intimate insight into the minds of Colonial Americans. John Woolman’s valiant efforts to live a virtuous life in an imperfect world is relevant to our own struggles in the modern world.
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"Fruits of Solitude"
More than Pennsylvania’s founder and famous Quaker
This is the third of three books selected by Charles Elliot for his series “The Harvard Classics” volume 1 (Autobiography of Benjamin Franklin & Journal of John Woolman). William Penn’s Fruits of Solitude is presented in two parts and was inspired by his life experiences. For those reading his book, the political circumstances surrounding his formative years is beneficial and worth a quick thumbnail description. Penn was the son of an esteemed English Admiral, emerged from a privileged family, and espoused a pious Christian faith. During the English Civil War (1642-1651), Penn’s family supported the Monarchy of Charles I. The Royalists lost to the Parliamentarian, however, his family retained their land and wealth due to the military service of Admiral Penn. When the monarchy was restored, King Charles II had Admiral Penn help rebuild the nation’s Royal Navy. In 1680, King Charles II granted lands in America to Penn for the service of the now-deceased Admiral Penn. It’s interesting to note that William Penn spent very little time in his colonies of East New Jersey and Pennsylvania (1682-1684 and 1699-1701). After suffering two debilitating strokes, Penn died in England in 1718.
William Penn was as prolific a writer as he was a controversial figure. Although William Penn attended Oxford, Penn was expelled from the institution for “nonconformity”.Later he served in the Royal Navy, traveled throughout Europe, and studied the law. It was not until 1667 that Penn became a Quaker and soon after was imprisoned in the infamous Tower of London for public opposition to the Church of England’s Christian orthodoxy. Penn was critical of all religious groups except Quakers which he believed was the only true Christian sect. He rejected the Church of England (Anglican), called Puritans “hypocrites and revelers in God”, and called the Catholic Church “the Whote of Babylon”. Penn’s aphorisms emerged from his passionate piety.
After a short preface, the first part “Some Fruits of Solitude in Reflections and Maxims” discussed topics such as ignorance, education, pride, discipline, avarice, justice, knowledge, respect, passion, balance, and patience. The second part “More Fruits of Solitude… Reflections and Maxims, Relating to the Conduct of Human Life” continues with pithy axioms regarding morality, praise, friendship, justice, wisdom, envy, ambition, jealousy, and vanity. To be fully appreciated, this book requires time to reflect upon each of Penn’s proverbs and not an exercise of speedreading. Some examples include:
“The Wise Man Governs himself by the Reason of his Case, and because what he does is Best: Best, in a Moral and Prudent, not a Sinister Sense.”
“For as Men in Battle are continually in the way of shot, so we, in this World, are ever within the Reach of Temptation.”
“He that won't hear can't Judge, and he that can't bear Contradiction, may, with all his Wit, miss the Mark.”
“They have a Right to censure, that have a Heart to help: The rest is Cruelty, not Justice.”
“Less Knowledge than Judgment will always have the advantage upon the Injudicious knowing Man.”
“To come but once into the World, and Trifle away our true Enjoyment of it, and of our selves in it, is lamentable indeed.”
"Time is what we want most, but what, alas! we use worst; and for which God will certainly most strictly reckon with us, when Time shall be no more."
Although written in 1682, modern readers should consider it open-mindedly as a 17th-century self-help book. Some may find the religious overtones disconcerting, however, the utility of Penn’s wisdom cannot be denied. He advocated conquering oneself, not the dominion of another's will. There is much to gain from examining the life experiences of historical figures. William Penn’s Fruits of Solitude combines Benjamin Franklin’s wit and John Woolman’s devoutness. In addition, it neatly concludes the first volume of The Harvard Classics - Veritas!