entitled Articles of Belief and Acts of Religion. I returned to the use of this, and went no more to the public assemblies. My conduct might be blamable, but I leave it, without attempting further to excuse it; my present purpose being to relate facts, and not to make apologies for them.*

It was about this time I conceived the bold and arduous project of arriving at moral perfection. I

*In Mr. Walsh's "Life of Franklin," published in Delaplaine's Repository, there is an extract, copied from an original paper in Franklin's handwriting, which claims insertion in this place, as connected with the subject upon which the author is now about to speak

"Those who write of the art of poetry," says Franklin, "teach us that, if we would write what may be worth reading, we ought always, before we begin, to form a regular plan and design of our piece; otherwise we shall be in danger of incongruity. I am apt to think it is the same as to life. I have never fixed a regular design in life, by which means it has been a confused variety of different scenes. I am now entering upon a new one; let me, therefore, make some resolutions, and form some scheme of action, that henceforth I may live in all respects like a rational creature.

"1. It is necessary for me to be extremely frugal for some time, till I have paid what I owe.

2. To endeavour to speak truth in every instance, to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action; the most amiable excellence in a rational being.

"3. To apply myself industriously to whatever business I

wished to live without committing any fault at any time, and to conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my attention was taken up, aud care employed, guarding against one fault, I was often surprised by another; habit took the advantage of inattention; inclination was sometimes too strong for reason. I concluded at length, that the mere speculative conviction, that it was our interest to be completely virtuous, was not sufficient to prevent our slipping; and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct. For this purpose I therefore tried the following method.

In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue

take in hand, and not divert my mind from my business by any foolish project of growing suddenly rich; for industry and patience are the surest means of plenty.

"4. I resolve to speak ill of no man whatever, not even in a matter of truth; but rather by some means excuse the faults I hear charged upon others, and, upon proper occasions, speak all the good I know of everybody."

more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confined to eating and drinking; while by others it was extended to mean the moderating every other pleasure, appetite, inclination, or passion, bodily or mental, even to our avarice and ambition. I proposed to myself, for the sake of clearness, to use rather more names, with fewer ideas annexed to each, than a few names with more ideas; and I included under thirteen names of virtues, all that at that time occurred to me as necessary or desirable; and annexed to each a short precept, which fully expressed the extent I gave to its meaning. These names of virtues, with their precepts, were: 1. TEMPERANCE.-Eat not to dulness; drink not to elevation.

2. SILENCE.-Speak not but what may benefit others or yourself; avoid trifling conversation.

3. ORDER.-Let all your things have their places; let each part of your business have its time.

4. RESOLUTION.-Resolve to perform what you ought; perform without fail what you resolve.

5. FRUGALITY.-Make no expense but to do good to others or yourself; that is, waste nothing.

6. INDUSTRY.-Lose no time; be always employed in something useful; cut off all unnecessary actions. 7. SINCERITY.-Use no hurtful deceit; think innocently and justly; and, if you speak, speak accordingly.

8. JUSTICE.-Wrong none by doing injuries, or omitting the benefits that are your duty.

9. MODERATION.-Avoid extremes; forbear resenting injuries so much as you think they deserve.

10. CLEANLINESS.-Tolerate no uncleanliness in body, clothes, or habitation.

11. TRANQUILLITY.-Be not disturbed at trifles, or at accidents common or unavoidable.

12. CHASTITY.

13. HUMILITY.-Imitate Jesus and Socrates.

My intention being to acquire the habitude of all these virtues, I judged it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another; and so on, till I should have gone through the thirteen. And, as the previous acquisition of some might facilitate the acquisition of certain others, I arranged them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary, where constant vigilance was to be kept up, and a guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquired and established, Silence would be more easy; and my desire being to gain knowledge, at the same time that I improved in virtue, and considering that in conversation it was obtained rather

by the use of the ear than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and jesting, which only made me acceptable to trifling company, I gave Silence the second place. This and the next, Crder, I expected, would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavours to obtain all the subsequent virtues; Frugality and Industry relieving me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, &c., &c. Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.

I made a little book, in which I allotted a page for each of the virtues. I ruled each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I crossed these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues; on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue, upon that day.*

* This little book is dated Sunday, 1st July, 1733. In a letter written by the author to Lord Kames, in No