On his journey to Philadelphia he collected the money due Mr. Vernon, and used part of it to pay the expenses of Collins and himself. Collins kept borrowing Mr. Vernon’s money from him, and Franklin was soon in the position of an embezzler.
Governor Keith laughed at the prudence of his father in refusing to set up in business such a promising young man. “I will do it myself,” he said. “Give me an inventory of the things necessary to be had from England, and I will send for them. You shall repay me when you are able.”
Thinking him the best man that had ever lived, Franklin brought him the inventory.
“But now,” said Keith, “if you were on the spot in England to choose the types and see that everything was good, might not that be of some advantage? And then you may make acquaintances there and establish correspondences in the bookselling and stationery way.”
Of course that was delightful.
“Then,” said Keith, “get yourself ready to go with Annis,” who was captain of a vessel that traded annually between Philadelphia and London.
Meantime, Franklin made love to Miss Read, who had seen him parading up Market Street with his rolls, and, if we may trust a man’s account of such matters, he succeeded in winning her affections. He had lost all faith in religion, and his example unsettled those friends who associated and read books with him. He was at times invited to dine with the governor, who promised to give him letters of credit for money and also letters recommending him to his friends in England.
He called at different times for these letters, but they were not ready. The day of the ship’s sailing came, and he called to take leave of his great and good friend and to get the letters. The governor’s secretary said that his master was extremely busy, but would meet the ship at New Castle, and the letters would be delivered.
The ship sailed from Philadelphia with Franklin and one of his friends, Ralph, who was going to England, ostensibly on business, but really to desert his wife and child, whom he left in Philadelphia. While the vessel was anchored off New Castle, Franklin went ashore to see Keith, and was again informed that he was very busy, but that the letters would be sent on board.
The despatches of the governor were brought on board in due form by Colonel French, and Franklin asked for those which were to be under his care. But the captain said that they were all in the bag together, and before he reached England he would have an opportunity to pick them out. Arrived in London after a long, tempestuous voyage, Franklin found that there were no letters for him and no money. On consulting with a Quaker merchant, Mr. Denham, who had been friendly to him on the ship, he was told that there was not the slightest probability of Keith’s having written such letters; and Denham laughed at Keith’s giving a letter of credit, having, as he said, no credit to give.
Franklin was stranded, alone and almost penniless, in London. When seven years old he had been given pennies on a holiday and foolishly gave them all to another boy in exchange for a whistle which pleased his fancy. Mortified by the ridicule of his brothers and sisters, he afterwards made a motto for himself, “Don’t give too much for the whistle.” More than fifty years afterwards, when minister to France, he turned the whistle story into a little essay which delighted all Paris, and “Don’t give too much for the whistle” became a cant saying in both Europe and America. He seldom forgot a lesson of experience; and, though he says but little about it, the Keith episode, like the expensive whistle, must have made a deep impression on him and sharpened his wits.
His life in London may be said to have been a rather evil one. He forgot Miss Read; his companion, Ralph, forgot the wife and child he had left in Philadelphia, and kept borrowing money from him, as Collins had done. Franklin wrote a small pamphlet about this time, which he printed for himself and called “A Dissertation on Liberty and Necessity, Pleasure and Pain.” It was an argument in favor of fatalism, and while acknowledging the existence of God, it denied the immortality of the soul; suggesting, however, as a possibility, that there might be a transmigration of souls. It was a clever performance in its way, with much of the power of expression and brightness which were afterwards so characteristic of him; but in later years he regretted having published such notions.
He sums up his argument on Liberty and Necessity as follows:
“When the Creator first designed the universe, either it was his will and intention that all things should exist and be in the manner they are at this time; or it was his will they should be otherwise, i.e. in a different manner: To say it was his will things should be otherwise than they are is to say somewhat hath contracted his will and broken his measures, which is impossible because inconsistent with his power; therefore we must allow that all things exist now in a manner agreeable to his will, and in consequence of that are all equally good, and therefore equally esteemed by him.”
His argument, though shorter, is almost precisely the same as that with which Jonathan Edwards afterwards began his famous essay against the freedom of the will, and it is strange that Franklin’s biographers have not claimed that he anticipated Edwards. But, so far as Franklin is concerned, it is probable that he was only using ideas that were afloat in the philosophy of the time; the two men were merely elaborating an argument and dealing with a metaphysical problem as old as the human mind. But Edwards carried the train of thought far beyond Franklin, and added the doctrine of election, while Franklin contented himself with establishing to his own satisfaction the very ancient proposition that there can be no freedom of the will, and that God must be the author of evil as well as of good.
In the second part of his pamphlet, “Pleasure and Pain,” he argues that pleasure and pain are exactly equal, because pain or uneasiness produces a desire to be freed from it, and the accomplishment of this desire produces a corresponding pleasure. His argument on this, as well as on the first half of his subject, when we consider that he was a mere boy, is very interesting. He had picked up by reading and conversation a large part of the philosophy that permeated the mental atmosphere of the time, and his keen observation of life and of his own consciousness supplied the rest.
“It will possibly be objected here, that even common Experience shows us, there is not in Fact this Equality: Some we see hearty, brisk and cheerful perpetually, while others are constantly burden’d with a heavy ‘Load of Maladies and Misfortunes, remaining for Years perhaps in Poverty, Disgrace, or Pain, and die at last without any Appearance of Recompence.’… And here let it be observed, that we cannot be proper Judges of the good or bad Fortune of Others; we are apt to imagine, that what would give us a great Uneasiness or a great Satisfaction, has the same Effect upon others; we think, for instance, those unhappy, who must depend upon Charity for a mean Subsistence, who go in Rags, fare hardly, and are despis’d and scorn’d by all; not considering that Custom renders all these Things easy, familiar, and even pleasant. When we see Riches, Grandeur and a chearful Countenance, we easily imagine Happiness accompanies them, when often times ’tis quite otherwise: Nor is a constantly sorrowful Look, attended with continual Complaints, an infallible Indication of Unhappiness… Besides some take a Satisfaction in being thought unhappy, (as others take a Pride in being thought humble,) these will paint their Misfortunes to others in the strongest Colours, and leave no Means unus’d to make you think them thoroughly miserable; so great a Pleasure it is to them to be pitied; Others retain the form and outside Shew or Sorrow, long after the thing itself, with its Cause, is remov’d from the Mind; it is a Habit they have acquired and cannot leave.”
A very sharp insight into human nature is shown in this passage, and it is not surprising that the boy who wrote it afterwards became a mover of men. His mind was led to the subject by being employed to print a book which was very famous in its day, called “The Religion of Nature Delineated.” He disliked its arguments, and must needs refute them by his pamphlet “Liberty and Necessity,” which was certainly a most vigorous mental discipline for him, although he was afterwards dissatisfied with its negative conclusions.
Obscure and poor as he was, he instinctively seized on everything that would contribute to his education and enlargement of mind. He made the acquaintance of a bookseller, who agreed for a small compensation to lend him books. His pamphlet on Liberty and Necessity