Memoirs of Benjamin Franklin; Written by Himself. [Vol. 2 of 2] With his Most Interesting Essays, Letters, and Miscellaneous Writings; Familiar, Moral, Political, Economical, and Philosophical, Selected with Care from All His Published Productions, and Comprising Whatever Is Most Entertaining and Valuable to the General Reader

By Benjamin Franklin

Page 21

composure and acquiescence of mind. Nothing but
an indifference to the things of this world, an entire submission to the
will of Providence here, and a well-grounded expectation of happiness
hereafter, can give us a true, satisfactory enjoyment of ourselves.
Virtue is the best guard against the many unavoidable evils incident to
us; nothing better alleviates the weight of the afflictions, or gives a
truer relish of the blessings, of human life.

What is without us has not the least connexion with happiness, only so
far as the preservation of our lives and health depends upon it. Health
of body, though so far necessary that we cannot be perfectly happy
without it, is not sufficient to make us happy of itself. Happiness
springs immediately from the mind; health is but to be considered as a
condition or circumstance, without which this happiness cannot be tasted
pure and unabated.

Virtue is the best preservation of health, as it prescribes temperance,
and such a regulation of our passions as is most conducive to the
well-being of the animal economy; so that it is, at the same time, the
only true happiness of the mind, and the best means of preserving the
health of the body.

If our desires are to the things of this world, they are never to be
satisfied. If our great view is upon those of the next, the expectation
of them is an infinitely higher satisfaction than the enjoyment of those
of the present.

There is no happiness, then, but in a virtuous and self-approving
conduct. Unless our actions will bear the test of our sober judgments
and reflections upon them, they are not the actions, and, consequently,
not the happiness, of a rational being.

* * * * *


The following is a dialogue between Socrates, the great Athenian
philosopher, and one Glaucon, a private man, of mean abilities, but
ambitious of being chosen a senator and of governing the republic;
wherein Socrates in a pleasant manner convinces him of his incapacity
for public affairs, by making him sensible of his ignorance of the
interests of his country in their several branches, and entirely
dissuades him from any attempt of that nature. There is also added, at
the end, part of another dialogue the same Socrates had with one
Charmidas, a worthy man, but too modest, wherein he endeavours to
persuade him to put himself forward and undertake public business, as
being very

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Text Comparison with Benjamin Franklin Representative selections, with introduction, bibliograpy, and notes

Page 111
Page 166
My early Readiness in learning to read (which must have been very early, as I do not remember when I could not read) and the Opinion of all his Friends that I should certainly make a good Scholar, encourag'd him in this Purpose of his.
Page 182
And while I was eating it, several sly Questions were ask'd me, as it seem'd to be suspected from my youth and Appearance, that I might be some Runaway.
Page 268
_If a Creature is made by God, it must depend upon God, and receive all its Power from Him, with which Power the Creature can do nothing contrary to the Will of God, because God is Almighty; what is not contrary to His Will, must be agreeable to it; what is agreeable to it, must be good, because He is Good; therefore a Creature can do nothing but what is good.
Page 277
Nevertheless, 'tis not impossible that this same _Faculty_ of contemplating Ideas may be hereafter united to a new Body, and receive a new Set of Ideas; but that will no way concern us who are now living; for the Identity will be lost, it is no longer that same _Self_ but a new Being.
Page 279
Have you lately heard of any citizen's thriving well, and by what means? 5.
Page 308
_ Nothing concerns you more; for, as the Happiness or real Good of Men consists in right Action, and right Action cannot be produced without right Opinion, it behoves us, above all Things in this World, to take Care that our Opinions of Things be according to the Nature of Things.
Page 324
I am your dutiful son.
Page 425
] | [Can.
Page 430
| 7 | 5 | _thunder;_ | 4 38 | 7 22 | | 8 | 6 |Days inc 5 36 | 4 37 | 7 23 | | 9 | 7 | _flying_ | 4 37 | 7 23 | | 10 | G |Whitsunday.
Page 488
10 27 | | 11 | 28 | [Moon] with [Mars] _generally_ | | 12 |[Gemini] 11 | [Sextile] [Jupiter] [Venus] | | 13 | .
Page 491
2 6 aft.
Page 552
My wife will let you see my letter, containing an account of our travels, which I would have you read to sister Dowse, and give my love to her.
Page 591
I am not Connoisseur enough to judge which has most Merit.
Page 607
If you can get it generally sung in your country, it may probably have a good deal of the effect you hope and expect from it.
Page 608
] For the _stuttering_, see the words _ne'er relieve_, in [Illustration: Ma-gic charms can _ne'er_ .
Page 640
There is nothing degrades the soldier like the love of money.
Page 690
Your soldiers, too, were promised the plunder of our cities; and your officers were flattered with the division of our lands.
Page 757
And what is there so pitiable in their present Condition? Were they not Slaves in their own Countries? "Are not Spain, Portugal, France, and the Italian states govern'd by Despots, who hold all their Subjects in Slavery, without Exception? Even England treats its Sailors as Slaves; for they are, whenever the Government pleases, seiz'd, and confin'd in Ships of War, condemn'd not only to work, but to fight, for small Wages, or a mere Subsistence, not better than our Slaves are allow'd by us.
Page 769
It is therefore to be hoped, that they may in time discover likewise, that it is not hurtful to those who are in health, and that we may be then cured of the _aerophobia_, that at present distresses weak minds, and makes them choose to be stifled and poisoned, rather than leave open the window of a bed-chamber, or put down the glass of a coach.