Kitabı oku: «A History of American Literature», sayfa 4

BOOK LIST

General References

Chamberlain, N. H. Samuel Sewall and the World he Lived in. 1897.

Cobb, S. H. Rise of Religious Liberty in America. 1902.

Dexter, Henry M. The Congregationalism of the Last Three Hundred Years as Seen in its Literature. With a bibliographical appendix. 1880. (An excellent history, and indispensable for its bibliographical information.)

Earle, Alice Morse. Child Life in Colonial Days. 1904.

Earle, Alice Morse. Curious Punishments of Bygone Days. 1896 and 1907.

Earle, Alice Morse. Customs and Fashions in Old New England. 1893.

Earle, Alice Morse. Home Life in Colonial Days. 1898.

Earle, Alice Morse. Stage-Coach and Tavern Days. 1900.

Fiske, John. New France and New England, chap. v.

Masson, David. Life of John Milton. 1859–1880. 6 vols. (Valuable for the English backgrounds of Puritanism.)

Richardson, C. F. American Literature, chap. iv.

Tyler, M. C. A History of American Literature. Colonial Period. Vol. I, chaps. xii, xiii.

Walker, W. Ten New England Leaders. 1901.

Wendell, Barrett. Literary History of America, Bk. I, chap. V. 1901.

Individual Authors

Increase Mather. An Essay for the Recording of Illustrious Providences. 1684.

Available Edition

With introductory preface by George Offor. London, 1890.

Collections

Cairns, W. B. Early American Writers, pp. 199–216.

Duyckinck, E. A. and G. L. Cyclopedia of American Literature, Vol. I, p. 59.

Stedman and Hutchinson. A Library of American Literature, Vol. II, pp. 75–106.

Cotton Mather. The Wonders of the Invisible World. 1693. Magnalia Christi Americana: or, The Ecclesiastical History of New England, 1620–1698. 1702.

Available Editions

Magnalia. With notes, translations, and life. 1853. The Wonders, etc. Reprints, Cambridge, 1861, 1862.

Biography and Criticism

Marvin, Rev. A. P. The Life and Times of Cotton Mather. 1892.

Parrington, V. L. Cambridge History of American Literature. Vol. I, Bk. I, in chap iii.

Sprague, W. B. Annals of the American Pulpit, Vol. I, pp. 189–195. 1857.

Tyler, M. C. History of American Literature. Colonial Period. Vol. I, chaps. xii, xiii.

Collections

Cairns, W. B. Early American Writers, pp. 217–237.

Duyckinck, E. A. and G. L. Cyclopedia of American Literature, Vol. I, pp. 59–66.

Stedman and Hutchinson. Library of American Literature, Vol. II, pp. 114–166.

Samuel Sewall. Diary from 1673 to 1729. The only edition is Mass. Hist. Soc. Coll., Ser. 5, Vols. VI–VIII.

Collections

Cairns, W. B. Early American Writers, pp. 238–251.

Stedman and Hutchinson. Library of American Literature, Vol. II, pp. 188–200.

History and Criticism

Chamberlain, N. H. (See General References.)

Tyler, M. C. (See General References.)

Sarah Kemble Knight. Journals of Madame Knight. From the original manuscripts written in 1704. T. Dwight, editor. 1825.

Available Editions

A Reprint, Albany, 1865.

A Reprint, Norwich, Conn., 1901.

Collection

Stedman and Hutchinson. Library of American Literature, Vol. II, pp. 248–264.

History and Criticism

Tyler, M. C. (See General References.)

Literary Treatment of the Period

Drama

Barker, J. N. Superstition, a Tragedy (1824), in Representative American Plays (edited by A. H. Quinn). 1917.

Longfellow, H. W. The New England Tragedies.

Wilkins, Mary E. Giles Corey, Yeoman.

Essays

Lowell, J. R. Witchcraft. Works, Vol. V.

Whittier, J. G. Charms and Fairy Faith, and Magicians and Witch Folk in Literary Recreations and Miscellanies.

Fiction

Austin, Mrs. J. G. A Nameless Nobleman.

Austin, Mrs. J. G. Dr. Le Baron and his Daughter (sequel).

Cooper, J. F. The Wept of Wish-ton-Wish.

Simms, W. Gilmore. The Yemassee.

Wilkins, Mary E. The Heart’s Highway.

Poetry

Poems of American History (edited by B. E. Stevenson), pp. 71–97.

TOPICS AND PROBLEMS

Read the introduction to the “Magnalia” or a chapter from “Illustrious Providences,” or “The Wonders of the Invisible World,” for evidence of superstition based on Scriptural authority and of vulgar, or folk, superstition.

In the Nation of August 17, 1918, pp. 173–175, there is an article in review of five new books under the title “Spirit Communication.” Establish the differences and the likenesses between the modern attitude and the attitude of the seventeenth century toward “the invisible world.”

Read Fitz-Greene Halleck’s “Connecticut,” stanzas xiii-xxvi, and Whittier’s “The Double-Headed Snake of Newbury,” ll. 71–85, as well as Irving’s “The Legend of Sleepy Hollow” (see p. 129 in this volume), for typical literary expressions of aversion to Cotton Mather.

The best method of approaching Samuel Sewall’s Diary is to read some fifty pages – preferably between 1680 and 1710 – for the references to a definite topic. This may best be selected from promising suggestions in the first few pages of reading. If none appears, look for any of the following or others like them: Sunday observance; funerals, weddings, and christenings; the pastor and his people; holidays; parents and children; self-analysis; religious discipline; law and order. Comparisons on a given topic with the entries for the same period in Evelyn or for an equal number of pages in Pepys are fruitful.

A similar approach may be made to Mrs. Knight’s compact and consecutive Journal. Her humor, irreverence, tolerance, independence, timidity, or her use of exaggeration, mock-heroics, Scriptural allusion, personal description, social analysis, are rich in their possibilities.

Read in Andrew Macphail’s “Essays in Puritanism” the essay on John Winthrop, and then the exchange of opinions between Messrs. White and Hackett in the New Republic, May 17, 1919. Do either or both throw light on the chief characters discussed in this chapter?

CHAPTER IV
JONATHAN EDWARDS AND BENJAMIN FRANKLIN

The danger in drawing conclusions about a whole century, as we have been doing, is that the facts may be forced to seem far simpler than they were. It should be kept in mind that these are only certain broad currents of thought, tendencies which were obscured by all sorts of cross waves and chop seas. And it should be mentioned that the Puritan with the greatest mind of them all, Jonathan Edwards, was only a year old when Mrs. Knight made her journey to New York, and that to the end of his life, in 1758, he struggled in vain to keep alive the logic of the old religious doctrines.

He was born in 1703 with a rich heritage from the learned aristocracy. As a youth he showed extraordinary precocity, which appeared in his early excursions into philosophy and natural science and developed further in the unfulfilled promise of religious radicalism.

From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life, and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God… I have often, since that first conviction, had quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceedingly pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so.

The first instance that I remember of that sort of inward, sweet delight in God and divine things that I have lived much in since, was on reading those words, 1 Tim. i. 17, Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever, Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being…

Not long after I first began to experience these things, I gave an account to my father of some things that had passed in my mind. I was pretty much affected by the discourse we had together; and when the discourse was ended, I walked abroad alone, in a solitary place in my father’s pasture, for contemplation. And as I was walking there, and looking up on the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, that I know not how to express. I seemed to see them both in a sweet conjunction; majesty and meekness joined together; it was a sweet and gentle, and holy majesty; and also a majestic meekness; an awful sweetness; a high, and great, and holy gentleness.

The striking fact about Edwards’s later development, however, is that he passed entirely from poetic mysticism to a championship of the theology of Calvin. His great period of influence was during his pastorate in Northampton, Massachusetts, from 1727 to 1750, and during his following six years at Stockbridge, Massachusetts. He was a preacher of extraordinary power – the more extraordinary because his command of audiences was obtained by the sheer quality of his discourse and not, as in the case of John Cotton and the Mathers, by pulpit presence or flights of eloquence. His sermons were at once irresistible in their logic (provided his auditors were willing to start with his assumptions) and, at the same time, irresistibly cogent in their simple, concrete methods of illustration. His most famous discourse, “Sinners in the Hands of an Angry God,” is a complete illustration of his method. Notwithstanding his sincerity and his talents as a preacher his ministerial experience was ended with a tragic downfall. His parishioners could not endure the rigor of his teachings, agreeing perversely with Dr. Johnson’s later dictum on his “Freedom of the Will” – that all theory might be for it but all experience was against it. During his residence in Stockbridge he continued with the writing of discourses which philosophers have agreed at once to applaud and reject. He died in 1758 shortly after his inauguration as president of the College of New Jersey.

His failure lay in the fact that his religion was a religion of logic rather than of faith. It was based on what learned men had theorized out from the Bible, and in a great many cases from the least important passages of the Bible, and it sternly rejected what many other equally learned men had found in the same book. Moreover, it was concerned with life on earth chiefly as a prelude to a future life of reward or punishment. In all the tide of human event which was making the eighteenth century each year more interesting as a matter of present living, men could not go on indefinitely looking everywhere but at life itself. Oliver Wendell Holmes summed up the situation in his “Wonderful ‘One-Hoss Shay’” (see p. 305). This is a pleasant story for children, but a comment on life for grown-ups; and to the grown-ups Holmes addressed his concluding couplet:

 
End of the wonderful one-hoss shay:
Logic is logic. That’s all I say.
 

Benjamin Franklin (1706–1790) is the man who reflected better and earlier than other Americans the complete change from the Puritan point of view – reflecting it so unqualifiedly that he must be understood as an extreme case and not a typical one. In education and character he offered a succession of contrasts to the leaders of seventeenth-century New England. He did not come of a cultured family; he was not a college man; he did not enter any of the learned professions – ministry, law, or teaching; he was not an active supporter of the church; he did not live in the New England where he was born. In fact he was one of the first to act on the much-quoted principle, “Boston is a very good place – to come from.”

Franklin was born in Boston in 1706, the youngest son of a tallow-chandler and the fifteenth of seventeen children. He was industrious and bookish as a boy, and before he was seventeen years old he had trained himself to write in the fashion of the English essayist Joseph Addison, had been apprenticed in his brother’s printing shop, and had written many articles published in his brother’s paper, The New England Courant. In 1723, as the result of troubles with his brother, he ran away to Philadelphia. From there he went to London for two years, on the promise of the irresponsible Governor Keith to set him up in the printing business on his return. The failure of the governor to keep his word did him no harm in the end, for he established his own printing house in 1728, and in 1748, at the age of forty-two, he was able to retire with a moderate fortune. During this time he had not only succeeded in Philadelphia but had combined with partners in New York, Newport, Lancaster (Pennsylvania), Charleston (South Carolina), Kingston, Jamaica, and Antigua.

The activities of his life were so crowded and interwoven that they may best be summarized under a few simple heads. As a public-spirited citizen of Philadelphia he organized a debating society, the Junto, in 1727; published The Pennsylvania Gazette in 1729; founded the first circulating library in America in 1731; conducted Poor Richard’s Almanac from 1732 to 1748; organized the American Philosophical Society in 1744; and in 1749 founded the academy which developed into the University of Pennsylvania. As an inventor he perfected the Franklin stove in 1742 and contrived methods of street paving and lighting which were widely adopted. As a scientist he proved the identity of lightning and electricity in 1752, and went on from that to further investigations which sooner or later brought him election to the Royal Academy of London and their Copley gold medal, an appointment as one of the eight foreign associates of the French Academy of Sciences, and medals and diplomas from other societies in St. Petersburg, Madrid, Edinburgh, Padua, and Turin. As a holder of public trusts and offices he became clerk of the Assembly of Pennsylvania in 1736; postmaster of Philadelphia in 1737; deputy postmaster-general of the colonies in 1753; commissioner from Pennsylvania to the Albany Congress in 1754; colonial agent to London from Pennsylvania in 1757 and 1764 and for Massachusetts in 1770; one of the framers of the Declaration of Independence; minister to the French court from the United States in 1778; a signer of the Peace Articles in 1783; president of the Commonwealth of Pennsylvania in 1785–1787; and a framer of the Constitution of the United States. Such a catalogue is not a thing to be exactly memorized. Its value is like that of an entry in “Who’s Who in America” – it should be referred to when needed. Yet it is worth reading and rereading as an evidence of the almost unparalleled variety and usefulness of occupations which filled this man’s life.

Usefulness is, without question, the idea which Franklin most emphasized in his writings and exemplified in his conduct. In comparison with the Puritan fathers he was more interested in the eighteenth century than in eternity, more actively concerned with Philadelphia and Pennsylvania and the United States of America than with the mansions prepared above. This attitude of mind was not a freakish or accidental one; it can be accounted for in the influences which affected him when he was a boy and in the kind of English and American thinking which characterized his whole century.

He came of what he himself called an “obscure family,” his ancestors in the near generations having been hard-working, intelligent English clerks and artisans. They were nonconformists, and independent enough to take their chances in the new world for the sake of liberty of conscience. But the lesson that he learned from his parents was rather more practical than theological and was, perhaps unconsciously, attested to in the epitaph which he wrote for them. At two points in it he recorded his belief that God helps them who help themselves, laying special stress on the degree to which they help themselves:

 
By constant labor and industry,
With God’s blessing,
 

he says, and again:

 
Be encouraged to diligence in thy calling
And distrust not Providence.
 

Cotton Mather, whom Franklin quoted with respect, would have reversed the ideas in order and importance; but it was Cotton Mather’s “Essays to Do Good” that Franklin quoted, and his ability to draw a practical inference from some slight event (“Be not too proud,” he said, when he bumped his head against a beam), and not any of his sermons. Franklin’s early reading was almost wholly in the field of what might be called common-sense literature – discussions of different aspects of daily life and how to get on in it. He read “Pilgrim’s Progress,” which of all religious books is one of the most definite on questions of earthly conduct. He read a great deal of history and biography: Defoe “Upon Projects,” Locke “Concerning Human Understanding” and “The Art of Thinking,” and Addison on all the common-sense subjects that make up the contents of the Spectator. He read the rimed “Essays” of Alexander Pope, too, using a quotation from one of them to confirm his belief in a system of arguing by means of asking questions, which is known as the “Socratic method.”

In a word, he filled his boyish mind with the special kind of writing which belonged to the first half of the eighteenth century in England, and this was exactly the kind to be valuable to a youth who was destined to work his way unaided to prosperity. For this period was a particularly prosaic and practical one. In the two generations just gone England had passed through the Puritan uprising against Charles I, the return of the Stuarts to the throne, and the further rebellion against James II. Religious enthusiasm had risen to its height in the middle of the century, but had already waned by the years when John Milton received only ten pounds for the manuscript of “Paradise Lost.” By the end of the century politics had definitely overthrown religion as a subject of popular discussion. Little newspapers had sprung up in surprising numbers, the coffeehouses had provided centers for conversation, and a common-sense age was settling down to a rather sordid and common-sense existence. Sometimes under the impulse of a world movement a few leaders of thought have a great deal to do with actually molding the character of the period in which they live, but in less inspiring times the popular writers produce just about “what the public wants.” The period of Franklin’s youth was one of the latter kind, and Addison, Pope, and their followers were writing for a public who wanted to keep on the surface of life. It was as if the people had said: “All this religious zeal of the last century only made England uncomfortable. Just see what confusion it threw us into! Now we are back about where we were when the trouble started. Let’s be sensible and stick to facts, and stop quarreling with each other.” So the populace, who began reading in greater numbers than ever before, read the little newspapers; and the various groups of congenial people talked things over in the coffeehouses; and Addison made it his ambition to bring “philosophy” (by which he meant a simple theory of everyday living) down from the clouds and into the field of ordinary thinking. The plays of Shakespeare would have helped Franklin very little in the early stages of the printing business; so would the poems of Milton; but the essays of Addison, Pope, and Defoe made for him what would be called to-day “excellent vocational reading.” And he profited by it to the limit.

Moreover, if literature helped to make him a good printer, printing was no less helpful toward making him a good writer. There are few trades or crafts which demand so high a degree of accuracy. A boy or girl who achieves a grade of 95 per cent in any study, even in mathematics, is well above the average; but a typesetter or proofreader who avoids error in only nineteen out of every twenty operations will have a short career in any printing house. Most people do not know of the extreme care which is given to assure correctness in the simplest product which is put into type. A textbook, for example, after being written, revised, recopied, and revised is criticized by a special expert and once more revised before the publisher’s editor goes over it word by word. Then when it goes to the printer it is set up in long strips, or galleys, from these into pages (still in type), and from these is cast into plates, and after each of these three operations is read over with microscopic care by both an editorial proofreader and the author. During the printing experience a liberal allowance is made to the author for actual changes from his original copy, but the printer is held responsible for any slightest departure from the manuscript that is supplied him. The boy who, like Franklin, has spent some years in the printing room and the editorial office has received a discipline which is miles beyond that which can ever be given in any school or college composition course.²

To this important training Franklin added a conscious attempt to develop his own powers. Printing and the love of books led the horse to water, but his desire for self-expression made him drink. Of this he tells in an early passage of the “Autobiography.” His daily work had taught him to spell and punctuate correctly, but he was faulty in choice of words and in “perspicuity,” or clearness of construction. So he took Addison’s Spectator as his model, put paragraphs into his own words, then tried to set them back into the original form, compared the two products, and made up his mind wherein Addison’s versions were better than his and wherein, as he sometimes thought, his were better than his teacher’s. He also followed up the art of discussion both in speech and in writing, making it always a point to convince his opponents without antagonizing them. These things he did, not in order to become a professional writer but solely in order to utter or write his ideas to the best effect. “It has ever since,” he says, “been a pleasure to me to see good workmen handle their tools; and it has been useful to me, having learned so much by it as to be able to do little jobs myself.” Prose writing was simply a tool for him – the most useful one that he ever mastered and, as he says elsewhere, the principal means of his advancement.

As long as he was a printer (until he was forty-two years old) he employed his prose composition in writing copy which was clear and interesting and therefore salable – chiefly in the Pennsylvania Gazette and in Poor Richard’s Almanac; but during and after that time he put his powers to even greater use as a speaker and as a writer of articles and pamphlets on affairs of public interest. He was almost always simple, definite, and practical, for he wrote to the mass of people with little education. He realized that if he was to bring his points home to them he must not write “over their heads,” and that he must appeal to their common sense and their self-interest; and he was invariably good-humored, for he knew that good humor makes more friends than enemies.

Out of the great mass of Franklin’s published writings – and they run to a dozen large volumes – two deserve special attention as pieces of American literature: Poor Richard’s Almanac and the “Autobiography.” The former of these was a commercial undertaking; it was written to sell. The almanac, an annual publication of which the calendar was a very small part, had been popular in England and America for many generations before Franklin started his own. It preceded the newspaper and until 1800, or even later, reached a wider public. The second piece of printing in this country was Pierce’s Almanack, printed in Cambridge, Massachusetts, in 1639. Others followed: in Boston, 1676; in Philadelphia, 1676; in New York, 1697; in Rhode Island, 1728; and in Virginia, 1731. There had been, however, only one great almanac editor to precede Franklin in America – Nathaniel Ames, who began publishing his series in Dedham, Massachusetts, in 1726. Besides the calendar, the astronomical data for the year, and the half-jocular weather predictions, the chief feature of Ames’s was the poetry, very considerable in bulk, and the “interlined wit and humor,” which was brief and usually rather pointless. Franklin, realizing the fondness of his generation for the wise sayings of which Alexander Pope was then the master-hand in the English-speaking world, dropped the poetry and studied to expand the interlined material of Ames into the chief contribution of his “Richard Saunders.” “I endeavored to make it both entertaining and useful,” he said in the “Autobiography,” “and it accordingly came to be in such demand, that I reaped considerable profit from it; vending annually near ten thousand. And observing that it was generally read, scarce any neighborhood in the province being without it, I considered it as a proper vehicle for conveying instruction among the common people, who bought scarcely any other books. I therefore filled all the little spaces, that occurred between the remarkable days in the Calendar with proverbial sentences, chiefly such as inculcated industry and frugality, as the means of procuring wealth, and thereby securing virtue; it being more difficult for a man in want, to act always honestly, as, to use here one of those proverbs, it is hard for an empty sack to stand upright.”

In the Almanac of 1757 he collected the sayings of the last twenty-five years into a timely essay on “The Way to Wealth,” making an old man deliver a speech filled with quotations from “Poor Richard.” This contained not only sound practical advice for any time but was also pertinent to a political issue of the moment, and so applied to the state as well as to all the people in it. It was reprinted by itself and had an immense circulation in America and abroad, in the original and in several translations. Very likely since “The Day of Doom,” in 1662, nothing had been so influential in the colonies as “The Way to Wealth,” in 1757; and no contrast could better indicate the change that had taken place between those two dates. Said Father Abraham, the old speaker:

It would be thought a hard Government that should tax its People one-tenth Part of their Time, to be employed in its Service. But Idleness taxes many of us much more, if we reckon all that is spent in absolute Sloth, or doing of nothing, with that which is spent in idle Employments or Amusements, that amount to nothing. Sloth, by bringing on Diseases, absolutely shortens Life. Sloth, like rust, consumes faster than Labour wears; while the used Key, is always bright, as Poor Richard says. But dost thou love life, then do not squander Time, for that’s the stuff Life is made of, as Poor Richard says. How much more than is necessary do we spend in sleep, forgetting that The sleeping Fox catches no Poultry, and that There will be sleeping enough in the Grave, as Poor Richard says.

This was the sort of workaday advice that was shouldering the old-time theology into modest Sabbath-day retirement.

Franklin’s “Autobiography” is the greatest of his writings if not the greatest of all his achievements. “Poor Richard” and “The Way to Wealth” are full of good common sense, but they belong only to the “efficiency” school of ideas and morality; they are neither distinguished in form nor inspiring in content, and they are chiefly interesting because they so well mirror what was in the eighteenth-century mind. The “Autobiography” has a larger claim to attention than these, for by general consent it has come to be regarded as one of the great classics of literature. Several features have combined to make it deserve this high place. Simply stated they are all nothing more than ways of explaining that this book is the simple, definite, honest life-story of an eminent man, as he recalled it in his old age.

In the first place, it is simple and uncalculated. It was not composed, like “Poor Richard,” to sell, nor, like many of Franklin’s speeches and pamphlets, to convince by skillful argument. As a matter of fact, Franklin did not want to write it at all, and consented only when the insistence of his friends and relatives made it easier to do it than to leave it undone. Moreover, he dropped it for the thirteen years from 1771 to 1784, took it up again when wearied, old, and ill, and left it at his death hardly more than well started, with all the most celebrated part of his life still to be recounted. It is simple therefore because it was done with no desire to create an impression or to be “literary,” and is the unadorned narrative of an old man familiarly told to those who knew him best.

For the same reason it is definite and homely in what he chose to record. It is the “little, nameless, unremembered” episodes not set down in more pretentious histories for which the “Autobiography” is itself best remembered. Some of the details make real the conditions of living in those simple times – the invention of the stove named after him, the improvements in street lighting and paving, the organization of a fire company. Others are typical of human nature in any age, as his portrait of the croaker, Samuel Mickle, who sadly predicted Franklin’s failure as a printer, or as his jocular account of the entrance of luxury into his own household.

We have an English proverb that says, He that would thrive, must ask his wife. It was lucky for me that I had one as much disposed to industry and frugality as myself. She assisted me cheerfully in my business, folding and stitching pamphlets, tending shop, purchasing old linen rags for the paper-makers, etc., etc. We kept no idle servants, our table was plain and simple, our furniture of the cheapest. For instance, my breakfast was a long time bread and milk (no tea), and I ate it out of a twopenny earthen porringer, with a pewter spoon. But mark how luxury will enter families, and make a progress, in spite of principle: being called one morning to breakfast, I found it in a China bowl, with a spoon of silver! They had been bought for me without my knowledge by my wife, and had cost her the enormous sum of three and twenty shillings, for which she had no other excuse or apology to make, but that she thought her husband deserved a silver spoon and China bowl as well as any of his neighbors. This was the first appearance of plate and China in our house, which afterward in a course of years, as our wealth increased, augmented gradually to several hundred pounds in value.

Many and many of the simplest episodes reveal how shrewd, penetrating, and, above all, how clear headed he invariably was. Such, for example, was the hour when he was listening to the great evangelist, Whitefield, and while all his other auditors were being thrilled by the speaker’s eloquence, Franklin was backing away from him step by step, in order to estimate how far his voice would carry, and thus to verify the newspaper accounts of his having preached to twenty-five thousand people in the fields. Franklin went away full of admiration for the preacher’s voice, but with no word of comment on his sermon. He went often to hear Whitefield, but always as a very human public speaker and never as a “divine.” A biographer, even one of his associates, could not have known many of the intimate facts that Franklin included, and he would almost surely have left out other details as irrelevant or impertinent. Franklin himself, in contrast, wrote the things which still clung in his old man’s memory and which must have been important in his development, or he would have forgotten them.