October 6, 1723: Ben Franklin Arrives in Philadelphia

Philadelphia’s most famous citizen arrived in it 299 years ago, 17 years old,  with only a few coins in his pocket, dirty from his long walk from Boston and eating three large loaves of bread he had just purchased:

I have been the more particular in this description of my journey, and shall be so of my first entry into that city, that you may in your mind compare such unlikely beginnings with the figure I have since made there. I was in my working dress, my best cloaths being to come round by sea. I was dirty from my journey; my pockets were stuff’d out with shirts and stockings, and I knew no soul nor where to look for lodging. I was fatigued with travelling, rowing, and want of rest, I was very hungry; and my whole stock of cash consisted of a Dutch dollar, and about a shilling in copper. The latter I gave the people of the boat for my passage, who at first refus’d it, on account of my rowing; but I insisted on their taking it. A man being sometimes more generous when he has but a little money than when he has plenty, perhaps thro’ fear of being thought to have but little.

Then I walked up the street, gazing about till near the market-house I met a boy with bread. I had made many a meal on bread, and, inquiring where he got it, I went immediately to the baker’s he directed me to, in Secondstreet, and ask’d for bisket, intending such as we had in Boston; but they, it seems, were not made in Philadelphia. Then I asked for a three-penny loaf, and was told they had none such. So not considering or knowing the difference of money, and the greater cheapness nor the names of his bread, I made him give me three-penny worth of any sort. He gave me, accordingly, three great puffy rolls. I was surpriz’d at the quantity, but took it, and, having no room in my pockets, walk’d off with a roll under each arm, and eating the other. Thus I went up Market-street as far as Fourth-street, passing by the door of Mr. Read, my future wife’s father; when she, standing at the door, saw me, and thought I made, as I certainly did, a most awkward, ridiculous appearance. Then I turned and went down Chestnut-street and part of Walnut-street, eating my roll all the way, and, corning round, found myself again at Market-street wharf, near the boat I came in, to which I went for a draught of the river water; and, being filled with one of my rolls, gave the other two to a woman and her child that came down the river in the boat with us, and were waiting to go farther.

Advertisement

You Could Never One Up Ben

 

During the American Revolution Edward Gibbon, the historian of the decline and fall of the Roman Empire was visiting Paris (how civilized those times were we can judge since France and England were nearing war), and Benjamin Franklin was present as a representative from the United States.  Franklin had an interest in seeing Gibbon, whose initial volumes in his great history had been published in 1776.  Gibbon responded that although he greatly admired Doctor Franklin his patriotism would not allow him to meet with a revolted subject.  Nothing bothered, Franklin sent a note saying he quite understood, and that when Gibbon began work on the decline and fall of the British Empire, Franklin would be happy to supply him with a lot of material.

Franklin on Chess

 

Benjamin Franklin had ceaseless energy to match his brilliant mind.  In 1779 while our ambassador to France, and involved in ceaseless negotiations to make sure that the new found alliance did not founder, he found time to write a brief monograph on chess, perhaps his favorite game:

 

The game of Chess is not merely an idle amusement. Several very valuable qualities of the mind, useful in the course of human life, are to be acquired or strengthened by it, so as to become habits, ready on all occasions.

1. Foresight, which looks a little into futurity, and considers the consequences that may attend an action; for it is continually occuring to the player, ‘If I move this piece, what will be the advantages or disadvantages of my new situation? What use can my adversary make of it to annoy me? What other moves can I make to support it, and to defend myself from his attacks?

2. Circumspection, which surveys the whole chessboard, or scene of action; the relations of the several pieces and situations, the dangers they are respectively exposed to, the several possibilities of their aiding each other, the probabilities that the adversary may make this or that move, and attack this or the other piece, and what different means can be used to avoid his stroke, or turn its consequences against him.

3. Caution, not to make our moves too hastily. This habit is best acquired, by observing strictly the laws of the game; such as, If you touch a piece, you must move it somewhere; if you set it down, you must let it stand. And it is therefore best that these rules should be observed, as the game becomes thereby more the image of human life, and particularly of war . . .

And lastly, we learn by Chess the habit of not being discouraged by present appearances in the state of our affairs, the habit of hoping for a favourable change, and that of persevering in the search of resources. The game is so full of events, there is such a variety of turns in it, the fortune of it is so subject to sudden vicissitudes, and one so frequently, after long contemplation, discovers the means of extricating one’s self from a supposed insurmountable difficulty, that one is encouraged to continue the contest to the last, in hopes of victory from our own skill, or at least of getting a stalemate from the negligence of our adversary . . .

If your adversary is long in playing, you ought not to hurry him, or express any uneasiness at his delay. You should not sing, nor whistle, nor look at your watch, not take up a book to read, nor make a tapping with your feet on the floor, or with your fingers on the table, nor do anything that may disturb his attention. For all these things displease; and they do not show your skill in playing, but your craftiness or your rudeness.

You ought not to endeavour to amuse and deceive your adversary, by pretending to have made bad moves, and saying that you have now lost the game, in order to make him secure and careless, and inattentive to your schemes: for this is fraud and deceit, not skill in the game.

Benjamin Franklin and Daylight Savings Time

 

Throughout his illustrious, and hectic, career, Benjamin Franklin found time to write anonymous satirical pieces which he wrote as a form of relaxation.  Here is one written in 1784 in which he suggests the adoption of a rudimentary form of Daylight Savings Time

 

 

To THE AUTHORS of
The Journal of Paris

 

MESSIEURS,

You often entertain us with accounts of new discoveries. Permit me to communicate to the public, through your paper, one that has lately been made by myself, and which I conceive may be of great utility.

I was the other evening in a grand company, where the new lamp of Messrs. Quinquet and Lange was introduced, and much admired for its splendour; but a general inquiry was made, whether the oil it consumed was not in proportion to the light it afforded, in which case there would be no saving in the use of it. No one present could satisfy us in that point, which all agreed ought to be known, it being a very desirable thing to lessen, if possible, the expense of lighting our apartments, when every other article of family expense was so much augmented.

I was pleased to see this general concern for economy, for I love economy exceedingly.

I went home, and to bed, three or four hours after midnight, with my head full of the subject. An accidental sudden noise waked me about six in the morning, when I was surprised to find my room filled with light; and I imagined at first, that a number of those lamps had been brought into it; but, rubbing my eyes, I perceived the light came in at the windows. I got up and looked out to see what might be the occasion of it, when I saw the sun just rising above the horizon, from whence he poured his rays plentifully into my chamber, my domestic having negligently omitted, the preceding evening, to close the shutters.

John Adams and Benjamin Franklin Debate National Symbols

 

After the American Revolution, former American officers in that struggle created a fraternal organization called the Society of Cinncinatus, named after the Roman consul and dictator, a constitutional office of the Roman Republic in emergencies, who saved Rome through his efforts in the fifth century BC and then retired to his humble farm.  The Society selected as its symbol a bald eagle.  In a letter to his daughter Sally Bache on January 26, 1784, no doubt with his tongue placed firmly in his cheek, Dr. Franklin indicated that he thought another bird would have been a better choice.

Others object to the Bald Eagle, as looking too much like a Dindon, or Turkey. For my own part I wish the Bald Eagle had not been chosen as the Representative of our Country. He is a Bird of bad moral Character. He does not get his Living honestly. You may have seen him perch’d on some dead Tree near the River, where, too lazy to fish for himself, he watches the Labour of the Fishing Hawk; and when that diligent Bird has at length taken a Fish, and is bearing it to his Nest for the Support of his Mate and young Ones, the Bald Eagle pursues him and takes it from him. With all this Injustice, he is never in good Case but like those among Men who live by Sharping and Robbing he is generally poor and often very lousy. Besides he is a rank Coward: The little King Bird not bigger than a Sparrow attacks him boldly and drives him out of the District. He is therefore by no means a proper Emblem for the brave and honest Cincinnati of America who have driven all the King birds from our Country, tho’ exactly fit for that Order of Knights which the French call Chevaliers d’Industrie. I am on this account not displeas’d that the Figure is not known as a Bald Eagle, but looks more like a Turkey. For in Truth the Turkey is in Comparison a much more respectable Bird, and withal a true original Native of America. Eagles have been found in all Countries, but the Turkey was peculiar to ours, the first of the Species seen in Europe being brought to France by the Jesuits from Canada, and serv’d up at the Wedding Table of Charles the ninth. He is besides, tho’ a little vain and silly, a Bird of Courage, and would not hesitate to attack a Grenadier of the British Guards who should presume to invade his Farm Yard with a red Coat on.

 

 

September 17, 1787: A Republic Madam, If You Can Keep It

 

A lady asked Dr. Franklin Well Doctor what have we got a republic or a monarchy. A republic replied the Doctor if you can keep it.

Doctor James McHenry, a delegate to the Constitutional Convention from Maryland.  The quote is excerpted from his diary.  The lady referred to was Elizabeth Powel.  She was a daughter of a mayor of Philadelphia and the wife of another mayor of Philadelphia.  She would live to 1830, the Republic kept during her long life (She was born in 1742.).

Benjamin Franklin on Religion

There is a letter quoted on many internet sites as being from Benjamin Franklin to Thomas Paine.  Actually it was written on December 13, 1757 from Franklin to an unknown author who had sent him a manuscript.  Here is the letter:

Dear Sir,

I have read your manuscript with some attention. By the argument it contains against a particular Providence, though you allow a general Providence, you strike at the foundations of all religion. For, without the belief of a Providence that takes cognisance of, guards, and guides, and may favor particular persons, there is no motive to worship a Deity, to fear his displeasure, or to pray for his protection. I will not enter into any discussion of your principles, though you seem to desire it. At present I shall only give you my opinion that, though your reasons are subtle, and may prevail with some readers, you will not succeed so as to change the general sentiments of mankind on that subject, and the consequence of printing this piece will be, a great deal of odium drawn upon yourself, mischief to you, and no benefit to others. He that spits against the wind spits in his own face.

But were you to succeed, do you imagine any good would be done by it? You yourself may find it easy to live a virtuous life, without the assistance afforded by religion; you having a clear perception of the advantage of virtue, and the disadvantages of vice, and possessing a strength of resolution sufficient to enable you to resist common temptations. But think how great a portion of mankind consists of weak and ignorant men and women, and of inexperienced, inconsiderate youth of both sexes, who have need of the motives of religion to restrain them from vice, to support their virtue, and retain them in the practice of it till it becomes habitual, which is the great point for its security. And perhaps you are indebted to her originally, that is to your religious education, for the habits of virtue upon which you now justly value yourself. You might easily display your excellent talents of reasoning upon a less hazardous subject, and thereby obtain a rank with our most distinguished authors. For among us it is not necessary, as among the Hottentots, that a youth, to be raised into the company of men, should prove his manhood by beating his mother.

I would advise you, therefore, not to attempt unchaining the tiger, but to burn this piece before it is seen by any other person, whereby you will save yourself a great deal of mortification by the enemies it may raise against you, and perhaps a great deal of regret and repentance. If men are so wicked with religion, what would they be if without it?

Note that Franklin does not wish to get into a religious debate, but merely notes the social utility of religion and advises the author that the world would be a worse place without it.  His last sentence is striking:    If men are so wicked with religion, what would they be if without it?  Sadly, the last century thumpingly answered that query.

Quotes Suitable for Framing: Benjamin Franklin

That Being, who gave me existence, and through almost threescore years has been continually showering his favors upon me, whose very chastisements have been blessings to me ; can I doubt that he loves me? And, if he loves me, can I doubt that he will go on to take care of me, not only here but hereafter? This to some may seem presumption ; to me it appears the best grounded hope ; hope of the future built on experience of the past.

Benjamin Franklin, June 19, 1764

 

Religious Beliefs of the Founding Fathers

 

You desire to know something of my Religion. It is the first time I have been questioned upon it: But I do not take your Curiosity amiss, and shall endeavour in a few Words to gratify it. Here is my Creed: I believe in one God, Creator of the Universe. That He governs it by his Providence. That he ought to be worshipped. That the most acceptable Service we can render to him, is doing Good to his other Children. That the Soul of Man is immortal, and will be treated with Justice in another Life respecting its Conduct in this. These I take to be the fundamental Principles of all sound Religion, and I regard them as you do, in whatever Sect I meet with them. As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the System of Morals and his Religion as he left them to us, the best the World ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have with most of the present Dissenters in England, some Doubts as to his Divinity: tho’ it is a Question I do not dogmatise upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble. I see no harm however in its being believed, if that Belief has the good Consequence as probably it has, of making his Doctrines more respected and better observed, especially as I do not perceive that the Supreme takes it amiss, by distinguishing the Believers, in his Government of the World, with any particular Marks of his Displeasure. I shall only add respecting myself, that having experienced the Goodness of that Being, in conducting me prosperously thro’ a long Life, I have no doubt of its Continuance in the next, tho’ without the smallest Conceit of meriting such Goodness.

Benjamin Franklin, excerpt of a letter that Franklin wrote to Ezra Stiles, President of Yale on March 9, 1790, six weeks prior to Franklin’s death.

Benjamin Franklin and the First American Bishop

That you may long continue to be the blessing of your country, is the wish of all its friends: and that you may not only live to enlighten and better mankind, but continue to do so, with freedom from sickness and pain, is the earnest prayer of, Honoured and Dear Sir Your most devoted and obliged servant, John Carroll

Letter from John Carroll to Benjamin Franklin, April 2, 1787

 

 

Rome had a problem.  Prior to the American Revolution the Catholic priests in the thirteen colonies, approximately two dozen in number had been under the ecclesiastical jurisdiction of Bishop Richard Challoner, Apostolic Vicar of London.  Challoner died on January 12, 1781, at the age of 89.  His successor, Bishop James Talbot, interestingly enough the last priest in England to be tried, twice, for saying Mass (each time he was acquitted due to lack of evidence), disclaimed any jurisdiction of the Church in the new United States.  Something had to be done to set up an organizational structure for the Church in America, although knowledge about the situation of the Church there was rare in Rome.   Fortunately in nearby France there resided an American whose advice might be helpful.

Benjamin Franklin, American Minister to France, by 1783 had reached a pinnacle of international fame that no American before him, and few since, have attained.   It was therefore not surprising that when the Vatican was mulling the establishment of an American episcopate, that the idea was hit upon to ask the advice of Dr. Franklin.  Thus is was that the Papal Nuncio to France, Archbishop Giuseppe Doria Pamphili addressed a short note to Franklin:

The 23. July 1783.
Before the revolution which has taken place in N. America, the Catholics and missionaries of those provinces depended in spirituals on the apostolic vicar residing at London. It is well known that this arrangement can no longer take place; but as it is essential that the catholic subjects of the united States should have an ecclesiastic to govern them in what concerns religion. The congregation de propaganda fides, for the establishment and preservation of missions, has come to a determination, to propose to Congress to establish in some city of the und. States of North America, one of their catholic Subjects, with the powers of Apostolic Vicar and with the character of Bishop, or simply in character of Apostolic Prefect. The establishment of a Bishop or apostolic vicar appear’d most convenient, in as much as the catholic subjects of the united States would have it in their power to receive confirmation and orders in their own country, without being obliged for this purpose to betake themselves to a Country under foreign domination and as it might as some times happen, that among the subjects of the united States, there might none be found to take on himself spiritual government, whether as a Bishop or apostolic Prefect, it would be necessary in such a Case that Congress should consent to the person they should chuse to it among the subjects of a foreign nation, most friendly to the und. States.

Giuseppe Doria Pamphili