There is unquestionably a shabby side to the Autobiography, despite the inspiring sacrifice of his physical wants which Franklin made in his boyhood to gratify his intellectual cravings, the high promptings which the appetites and unregulated impulses of his unguarded youth were powerless to stifle, the dauntless resolution and singleness of purpose with which he defied and conquered his adverse star, the wise moderation of his hour of victory, the disinterested and splendid forms of social service to which he devoted his sagacious and fruitful mind, his manly hatred of injustice and cruelty, his fidelity to the popular cause which neither flattery could cajole nor power overawe. In its mixture of what is noble with what is ignoble the Autobiography reminds us of the merchandise sold at the new printing-office near the Market in Philadelphia, where Franklin conducted his business as a printer and a merchant, where his wife, Deborah, assisted him by folding and stitching pamphlets, tending shop and purchasing old linen rags, and where his mother-in-law, Mrs. Read, compounded her sovereign remedy against the itch and lice. Now it was a translation of Cato's Moral Distichs or a pamphlet against slavery fresh from his own press, now it was a copy of some devotional or useful work which the last packet had brought over from London, now it was a lot of goose feathers, or old rags, or a likely young negro wench. But on the whole we cannot help thinking that the calm view, which Franklin himself, in the cool of the evening of his life, takes of the early part of his existence, was, with some qualifications, not far wrong. Notwithstanding the dangerous season of youth and the hazardous situations, in which he was sometimes placed among strangers, when he was remote from the eye and advice of his sterling father, Josiah Franklin, he believed, as we know from the Autobiography, that he had not fallen into any "willful gross immorality or injustice"; and, start as the student of Franklin may at times at things which might chill for the moment the enthusiasm of even such a Boswellian as the late John Bigelow, to whose editorial services the reputation of Franklin is so deeply indebted, he is likely in his final estimate to find himself in very much the same mood as that which impelled Franklin in the Autobiography to make the famous declaration, so true to his normal and intensely vital nature, that, were it offered to his choice, he "should have no objection to a repetition of the same life from its beginning, only asking the advantages authors have in a second edition to correct some faults of the first." Be this as it may, it is at least safe to say that it is very unfair to judge the character of Franklin by the Autobiography without bearing in mind one of the leading motives by which he was induced to write his own life. To his great honor it can be said that to do good in the higher social sense, to promote the lasting interests of humanity, to free the march of the race from every handicap, every impediment, whether arising in or outside of ourselves, to instruct, to enlighten, were the dominant incentives, the mellow, yet commanding passions of his existence. Like many another philosopher before and since, in his zeal to subserve the general interest he forgot himself. If other young men treading in his footsteps could be deterred by the warnings of his errors from becoming involved in the mistakes and moral lapses in which his youth and inexperience were involved, he was willing, though not without some misgivings, to lay before them and the whole world all the details of these errors. In composing the Autobiography, he was influenced to no little degree by the spirit of a man who bequeaths his own body to the surgeons for the advancement of science. If his reputation suffered by his tender of himself as a corpus vile for the benefit of future generations, he was prepared to take this risk, as he was prepared to take the risks of the two electric shocks, which nearly cost him his life, in the promotion of human knowledge. It is impossible for anyone, who is not familiar with the perfect lack of selfish reserve brought by Franklin to the pursuit of truth or the universal interests of mankind, to understand the extent to which, in composing the Autobiography, he was moved by generous considerations of this sort. In no other production of his did he show the same disposition to turn the seamier side of his existence to the light for the simple reason that no other production of his was written with the same homiletic purpose as the Autobiography. And, if this purpose had not been so strong upon him, how easy it would have been for him by a little judicious suppression here and a few softening touches there to have altered the whole face of the Autobiography, and to have rendered it as faithless a transcript of the slips and blots of his life as are most autobiographies of human beings – even those of men who have enjoyed a high repute for moral excellence – in their relations to the indiscretions, the follies and the transgressions of their immaturer years! At any rate, of the offences of Franklin, mentioned in the Autobiography, may be said what cannot be said of the similar offences of many men. He handsomely atoned for them all so far as the opportunity to atone for them arose. It was undoubtedly a serious breach of the moral law for him to have begotten William Franklin out of lawful wedlock, and in the impartial affection, which he publicly bestowed upon his illegitimate son and his legitimate daughter, we see another illustration of his insensibility to the finer inflections of human scruples. But when we see him accept this illegitimate son as if he had come to him over his right shoulder instead of his left, take him under his family roof, give him every advantage that education and travel could confer, seek an honorable alliance for him, put him in the way to become the Governor of Colonial New Jersey, even affectionately recognize his illegitimate son as a grandson, we almost feel as if such ingenuous naturalism had a kind of bastard moral value of its own.
The Autobiography is interesting in every respect but in none more so than in relation to the System of Morals adopted by Franklin for his self-government in early life, when, to use his own words in that work, he "conceived the bold and arduous project of arriving at moral perfection." This project once formed, he went about its execution in a manner as strictly mechanical as if he had been rectifying a smoky chimney or devising a helpful pair of glasses for his defective eyesight. The virtues were classified by him under thirteen heads: Temperance, Silence, Order, Resolution, Frugality, Industry, Sincerity, Justice, Moderation, Cleanliness, Tranquillity, Chastity and Humility. These terms were all tabulated by him in a little pocketbook kept for that especial purpose, and to each virtue the close attention of a week was successively given by him. If an offence was committed by him on a certain day, it was entered by a little black mark under that date opposite the affronted virtue. The object was to so concentrate his vigilance upon each virtue in turn and to so strengthen his capacity to resist every temptation to violate it as to finally render its practice habitual and instinctive. The