FRANKLIN'S VIEW OF DEATH

[The sentences quoted below were written at different times, on the death of some friend.]

It is the will of God and Nature that these mortal bodies be laid aside, when the soul is to enter into real life; 't is rather an embryo state, a preparation for living; a man is not completely born till he be dead; why then should we grieve that a new child is born among the immortals, a new member added to their happy society?

Our friend and we are invited abroad-on a party of pleasure that is to last forever - his carriage was first ready, and he is gone before us; we could not all conveniently start together, and why should you and I be grieved at this, since we are soon to follow, and know where to find him?

[From a letter to Madame Brillon, written in Passy, November 10, 1779.] When I was a child of seven years old, my friends, on a holiday, filled my pockets with coppers. I went directly to a shop where they sold toys for children; and, being charmed with the sound of a whistle, that I met by the way in the hands of another boy, I voluntarily offered and gave all my money for one. I then came home, and went whistling all over the house, much pleased with my whistle, but disturbing all the family. My brothers, and sisters, and cousins, understanding the bargain I had made, told me I had given four times as much for it as it was worth; put me in mind what good

things I might have bought with the rest of the money; and laughed at me so much for my folly, that I cried with vexation; and the reflection gave me more chagrin than the whistle gave me pleasure.

This however was afterwards of use to me, the impression continuing on my mind; so that often, when I was tempted to buy some unnecessary thing, I said to myself, Don't give too much for the whistle; and I saved my money.

As I grew up, came into the world, and observed the actions of men, I thought I met with many, very many, who gave too much for the whistle.

When I saw one too ambitious of court favour, sacrificing his time in attendance on levees, his repose, his liberty, his virtue, and perhaps his friends, to attain it, I have said to myself, This man gives too much for his whistle.

When I saw another fond of popularity, constantly employing himself in political bustles, neglecting his own affairs, and ruining them by that neglect, He pays, indeed, said I, too much for his whistle.

If I knew a miser, who gave up every kind of comfortable living, all the pleasure of doing good to others, all the esteem of his fellow-citizens, and the joys of benevolent friendship, for the sake of accumulating wealth, Poor man, said I, you pay too much for your whistle.

When I met with a man of pleasure, sacrificing every laudable improvement of the mind, or of his fortune, to mere corporeal sensations, and ruining his health in their pursuit, Mistaken man, said I, you are providing pain for yourself, instead of pleasure; you give too much for your whistle.

If I see one fond of appearance, or fine clothes, fine houses, fine furniture, fine equipages, all above his fortune, for which he contracts debts, and ends his career in a prison, Alas! say I, he has paid dear, very dear, for his whistle.

When I see a beautiful, sweet-tempered girl married to an ill-natured brute of a husband, What a pity, say I, that she should pay so much for a whistle!

In short, I conceive that great part of the miseries of mankind are brought upon them by the false estimates they have made of the value of things, and by their giving too much for their whistles.

Yet I ought to have charity for these unhappy people, when I consider, that, with all this wisdom of which I am boasting, there are certain things in this world so tempting, for example, the apples of King John, which happily are not to be bought; for if they were put to sale by auction, I might very easily be led to ruin myself in the purchase, and find that I had once more given too much for the whistle.

S. VII. 414.

THE LION AND THE DOGS

[The fable was probably written soon after the signing of the treaty of peace and refers to the claims of royalists who had lived in the American colonies.]

Lion, king of a certain forest, had among his subjects a body of faithful dogs, in principle and affection strongly attached to his person and government, but through whose assistance he had extended his dominions, and had become the terror of his enemies.

Lion, however, influenced by evil counsellors, took an aversion to the dogs, condemned them unheard, and ordered his tigers, leopards, and panthers to attack and destroy them.

The dogs petitioned humbly, but their petitions were rejected haughtily; and they were forced to defend themselves, which they did with bravery.

A few among them, of a mongrel race, derived from a mixture with wolves and foxes, corrupted by royal promises of great rewards, deserted the honest dogs and joined their enemies.

The dogs were finally victorious: a treaty of peace was made, in which Lion acknowledged them to be free, and disclaimed all future authority over them.

The mongrels not being permitted to return among them, claimed of the royalists the reward that had been promised.

A council of the beasts was held to consider their demand.

The wolves and the foxes agreed unanimously that the demand was just, that royal promises ought to be kept, and that every loyal subject should contribute freely to enable his majesty to fulfil them.

The horse alone, with a boldness and freedom that became the nobleness of his nature, delivered a contrary opinion.

"The King," said he, "has been misled, by bad ministers, to war unjustly upon his faithful subjects. Royal promises, when made to encourage us to act for the public good, should indeed be honourably acquitted; but if to encourage us to betray and destroy each other,

they are wicked and void from the beginning. The advisers of such promises, and those who murdered in consequence of them, instead of being recompensed, should be severely punished. Consider how greatly our common strength is already diminished by our loss of the dogs. If you enable the King to reward those fratricides, you will establish a precedent that may justify a future tyrant to make like promises; and every example of such an unnatural brute rewarded will give them additional weight. Horses and bulls, as well as dogs, may thus be divided against their own kind, and civil wars produced at pleasure, till we are so weakened that neither liberty nor safety is any longer to be found in the forest, and nothing remains but abject submission to the will of a despot, who may devour us as he pleases."

The council had sense enough to resolve-that the demand be rejected.

S. VIII. 650.

A PARABLE ON BROTHERLY LOVE

1. In those days there was no worker of iron in all the land. And the merchants of Midian passed by with their camels, bearing spices, and myrrh, and balm, and wares of iron.

2. And Reuben bought an axe of the Ishmaelite merchants, which he prized highly, for there was none in his father's house.

3. And Simeon said unto Reuben his brother, "Lend me, I pray thee, thine axe." But he refused, and would

not.