Citizen Tom

I received the following from the mother of a school-aged child.  She went with her child on a field trip to Mount Vernon.

The Patriarch of Liberty

Dear Tom,

Yesterday my youngest child’s class visited Mount Vernon.  In the main hallway in the Mansion hangs a key with an old drawing of some ruined building.  I had no clue what they were about, and felt compelled to share with you what I learned.

As I’m sure you know, the French were our close allies during the Revolution. Kids in school are taught that the assistance provided to us was primarily because the French were at war with England and helping us helped them fight England, rather than some shared belief in Liberty. France, after all, was a monarchy at the time.

The monarchy in France, however, fell shortly after the American Revolution ended. One of the first battles of the French Revolution was the battle of the Bastille, a notorious French prison. As the battle began a number of French soldiers abandoned their posts in the prison and joined the revolutionaries. The battle was won by the revolutionaries and the monarchy fell sometime thereafter.  Bastille Day is celebrated in France as the day the monarchy fell.

What does this have to do with Mount Vernon, you might wonder?  The key which hangs in the hallway at Mount Vernon was from the Bastille.  The hand drawn picture is of the Bastille, shortly after it was destroyed.

The key was presented to General Washington by General Lafayette in 1790. In his letter which accompanied the key, General Lafayette said, “Give me leave, my dear general, to present you with a picture of the Bastille, just as it looked a few days after I ordered its demolition, the main key of the fortress of despotism. It is a tribute which I owe as a son to my adoptive father – as an aide-de-camp to my general – as a missionary of liberty to its patriarch.”

The key was given to Thomas Paine to present to General Washington. Paine also drafted a letter which he gave to Washington along with the key. The letter read, “I feel myself happy in being the person through whom the Marquis has conveyed this early trophy of the spoils of despotism, and the first ripe fruits of American principles transplanted into Europe, to his great master and patron. ….That the principles of America opened the Bastille is not to be doubted, and therefore the key comes to the right place.”

The key and hand drawn picture, according to the guides at Mount Vernon, were hung by General Washington in the main hallway of his home where every person who enters would see them. They still hang in the same spots today.

Washington and the other founders knew that what they’d created here in America was unique – that it was radical and would change the face of the world. The French Revolution was our first, and perhaps best, export.

I don’t know why that hit me so hard yesterday, as I watched my six year old and his classmates romp around Mount Vernon.  Our founders created something absolutely amazing, and they knew it.

I tried explaining why this was so important to my son, but he’s six and seeing who could run up and down the hill behind the mansion was a million times more interesting. I thought you might appreciate  the story a bit more than they did.

Thanks for listening.

Because it does not understand the example its Founders left us, the world has not found the American Revolution easily imitated. When the Bastille fell, the hope was there. Unlike the Americans, however, the French based their revolution upon the powers of human reason, not upon rights endowed by God. So their revolution proved more fragile and a for a time withered. What immediately followed became a Reign of Terror. Thereafter, the prideful tyrant Napoleon Bonaparte seized control.  Then he began his conquest of Europe, and more suffered and died in the wars that followed.

Eventually, neighboring states defeated Napoleon. Then the French slowly established a democracy. Thus, the battle over Bastille is now looked upon as the beginning. Yet, we should also look upon it as a lesson. Our wisdom and our reason are not enough. Unless we ask for His blessing and follow His example, our endeavors cannot long succeed.

So what should this mother tell her child?  Perhaps there is nothing she can say.  Regardless of what we say, it is not our words our children hear; it is our example that they see.  What each generation must do is save and pass on the heritage of this nation.  It is from our example, our struggle to be worthy of God’s blessing, that our children will learn what is necessary.  Without that example, we will fail them.

Since we have an election coming up in November, I thought it would a good time to quote one of the first “modern” political pundits.

Every one admits how praiseworthy it is in a prince to keep faith, and to live with integrity and not with craft. Nevertheless our experience has been that those princes who have done great things have held good faith of little account, and have known how to circumvent the intellect of men by craft, and in the end have overcome those who have relied on their word. You must know there are two ways of contesting,(*) the one by the law, the other by force; the first method is proper to men, the second to beasts; but because the first is frequently not sufficient, it is necessary to have recourse to the second. Therefore it is necessary for a prince to understand how to avail himself of the beast and the man.  –  The Prince by Nicolo Machiavelli

Satan makes the most hideous beliefs palatable and seemingly reasonable.  So it is that Machiavelli could give rulers scholarly advice in The Prince.  Therein Machiavelli carefully explained how the end justifies the means.  One can only guess how many rulers say they do not believe Machiavelli and lie.  All we know for certain is that far too many take advice such as Machiavelli would offer into their heart and soul.

Do we the People want leaders who lie to us?  Do we want leaders willing to use any means to achieve their ends?  Those are questions each of us must decide for ourselves.

How can we tell when our leaders lie to us?  When our leaders ask us to believe the end justifies the means, we know our leaders tell us an untruth.   Nonetheless,  it is not necessarily easy to tell when we are being ask to believe the end justifies the means.  Here, for example, we have a rabbi explaining how to solve the problem.

Bernard Berkeley from Glenview, IL:

Dear Rabbi,

Machievelli believed, “The end justifies the means.” What does the Torah offer as a counter-argument?

Dear Bernard Berkeley,

In life, nothing is as simple as a mere five word statement. Let us analyze the statement. Supposing you could save the life of an innocent child (“the end”) and you could do it by lying (“the means”) about his whereabouts to the murderer. In such a case Judaism would definitely say that the end justifies the means. However, supposing I could convince someone of the truth of the Torah (“the end”) by lying (“the means”) about what Torah is, then the Torah would say that it is not justified. Because here the means are a direct contradiction to the end, which is truth. We believe that one should examine each case separately, and indeed Judaism has legal guidelines to teach us how to act in cases of end versus means.

We fall into the trap of choosing inappropriate means when we have a selfish motive.  We are commanded to love others as we love ourselves.  Unfortunately, we are more often concerned about our own feelings.  So we can choose unwisely.   Instead of choosing for the good of all, we each tend to vote for the men and women we believe will further our own selfish interests.

According to the Bible, when the Jews allowed evil men to lead them, the Lord turned his face from them.  Then the Israelites saw for themselves the ineptitude and foolishness that comes from selfishness.  The prophet, Isaiah, provided his own observations in chapter 3 of the Book of Isaiah.  This chapter begins as follows:

Isaiah 3:1-4 (King James Version)

For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water.

The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.

And I will give children to be their princes, and babes shall rule over them.

Below I have listed the offices and the major party candidates we will have the opportunity to consider in Gainesville, Virginia, this coming November.

Governor

• Creigh Deeds (D)
• Bob McDonnell (R)

Lieutenant Governor

• Jody Wagner (D)
• Bill Bolling (R)

Attorney General

• Stephen Shannon (D)
• Ken Cuccinelli (R)

House of Delegates, 13th District

• John Bell (D)
• Bob Marshall (R)

In posts to come, we will look at each of these candidate’s platforms.  Then we will ask the following question:

Is the candidate asking us to believe the end justifies the means?

The Prince

Author: Nicolo Machiavelli

The above picture is from a National Park Service web page (here).  Here is the caption. 

Under Washington’s firm guidance, Tuskegee Normal and Industrial Institute in his own lifetime grew from a small collection of dilapidated buildings (top) and 30 students to a 2,000-acre campus of 107 buildings, more then 1,500 students, and nearly 200 faculty members. The students themselves constructed most of the school’s buildings. (Top: Booker T. Washington National Monument; Bottom: Library of Congress)

The students also made most of their own bricks. 

When James Atticus Bowden commented on the previous post, he mentioned an amazing story that Booker T. Washington told in his autobiography,  Up From Slavery: An Autobiography.   It is a story about perseverance and the hard struggle of learning.  Here is the story.

In the early days of the school I think my most trying experience was in the matter of brickmaking. As soon as we got the farm work reasonably well started, we directed our next efforts toward the industry of making bricks. We needed these for use in connection with the erection of our own buildings; but there was also another reason for establishing this industry. There was no brickyard in the town, and in addition to our own needs there was a demand for bricks in the general market.

I had always sympathized with the “Children of Israel,” in their task of “making bricks without straw,” but ours was the task of making bricks with no money and no experience.

In the first place, the work was hard and dirty, and it was difficult to get the students to help. When it came to brickmaking, their distaste for manual labour in connection with book education became especially manifest. It was not a pleasant task for one to stand in the mud-pit for hours, with the mud up to his knees. More than one man became disgusted and left the school.

We tried several locations before we opened up a pit that furnished brick clay. I had always supposed that brickmaking was very simple, but I soon found out by bitter experience that it required special skill and knowledge, particularly in the burning of the bricks. After a good deal of effort we moulded about twenty-five thousand bricks, and put them into a kiln to be burned. This kiln turned out to be a failure, because it was not properly constructed or properly burned. We began at once, however, on a second kiln. This, for some reason, also proved a failure.  The failure of this kiln made it still more difficult to get the students to take part in the work. Several of the teachers, however, who had been trained in the industries at Hampton, volunteered their services, and in some way we succeeded in getting a third kiln ready for burning. The burning of a kiln required about a week. Toward the latter part of the week, when it seemed as if we were going to have a good many thousand bricks in a few hours, in the middle of the night the kiln fell. For the third time we had failed.

The failure of this last kiln left me without a single dollar with which to make another experiment. Most of the teachers advised the abandoning of the effort to make bricks. In the midst of my troubles I thought of a watch which had come into my possession years before. I took the watch to the city of Montgomery, which was not far distant, and placed it in a pawn-shop. I secured cash upon it to the amount of fifteen dollars, with which to renew the brickmaking experiment. I returned to Tuskegee, and, with the help of the fifteen dollars, rallied our rather demoralized and discouraged forces and began a fourth attempt to make bricks. This time, I am glad to say, we were successful. Before I got hold of any money, the time-limit on my watch had expired, and I have never seen it since; but I have never regretted the loss of it.

Brickmaking has now become such an important industry at the school that last season our students manufactured twelve hundred thousand of first-class bricks, of a quality stable to be sold in any market. Aside from this, scores of young men have mastered the brickmaking trade–both the making of bricks by hand and by machinery–and are now engaged in this industry in many parts of the South.  (from here)

Washington then went on to explain what he learned from these difficulties.   Because of what he had learned, he gained satisfaction and pleasure.   That  satisfaction and pleasure did not come merely from overcoming the difficulties he had encountered.   It came from things unexpected that he learned.   Thus Washington felt he was more than amply rewarded by his hard work.

Up From Slavery: An Autobiography, by Booker T. Washington, is one of the most fascinating books I have read in a long time.  Imagine what it must have been like.

This experience of a whole race beginning to go to school for the first time, presents one of the most interesting studies that has ever occurred in connection with the development of any race. Few people who were not right in the midst of the scenes can form any exact idea of the intense desire which the people of my race showed for an education. As I have stated, it was a whole race trying to go to school. Few were too young, and none too old, to make the attempt to learn. As fast as any kind of teachers could be secured, not only were day-schools filled, but night-schools as well. The great ambition of the older people was to try to learn to read the Bible before they died. With this end in view men and women who were fifty or seventy-five years old would often be found in the night-school. Some day-schools were formed soon after freedom, but the principal book studied in the Sunday-school was the spelling-book. Day-school, night-school, Sunday-school, were always crowded, and often many had to be turned away for want of room.  (from here)

The American Civil War ended when Washington was still a boy, and he seized every opportunity to educate himself.   Washington finished (assuming anyone ever does) his own education at what was then known as Hampton Institute (history here).   Eventually he taught at Hampton Institute, even helping to establish its alumni association (here).

What Washington became most noted for, however, was the establishment of the Tuskegee University (history here).  This job and the fame he achieved allowed Washington to become a spokesman for America’s former slaves.

Below is perhaps the most famous speech made by Washington.  It is the address which he delivered at the opening of the Atlanta Cotton states and International Exposition, at Atlanta, Ga., September 18, 1895.  At this exposition, Blacks, then referred to as Negros, had their own exhibit hall.

Mr. President and Gentlemen of the Board of Directors and Citizens.

One-third of the population of the South is of the Negro race. No enterprise seeking the material, civil, or moral welfare of this section can disregard this element of our population and reach the highest success. I but convey to you, Mr. President and Directors, the sentiment of the masses of my race when I say that in no way have the value and manhood of the American Negro been more fittingly and generously recognized than by the managers of this magnificent Exposition at every stage of its progress. It is a recognition that will do more to cement the friendship of the two races than any occurrence since the dawn of our freedom.

Not only this, but the opportunity here afforded will awaken among us a new era of industrial progress. Ignorant and inexperienced, it is not strange that in the first years of our new life we began at the top instead of at the bottom; that a seat in Congress or the state legislature was more sought than real estate or industrial skill; that the political convention or stump speaking had more attractions than starting a dairy farm or truck garden.

A ship lost at sea for many days suddenly sighted a friendly vessel. From the mast of the unfortunate vessel was seen a signal, “Water, water; we die of thirst!” The answer from the friendly vessel at once came back, “Cast down your bucket where you are.” A second time the signal, “Water, water; send us water!” ran up from the distressed vessel, and was answered, “Cast down your bucket where you are.” And a third and fourth signal for water was answered, “Cast down your bucket where you are.” The captain of the distressed vessel, at last heading the injunction, cast down his bucket, and it came up full of fresh, sparkling water from the mouth of the Amazon River. To those of my race who depend on bettering their condition in a foreign land or who underestimate the importance of cultivating friendly relations with the Southern white man, who is their next-door neighbour, I would say: “Cast down your bucket where you are”–cast it down in making friends in every manly way of the people of all races by whom we are surrounded.

Cast it down in agriculture, mechanics, in commerce, in domestic service, and in the professions. And in this connection it is well to bear in mind that whatever other sins the South may be called to bear, when it comes to business, pure and simple, it is in the South that the Negro is given a man’s chance in the commercial world, and in nothing is this Exposition more eloquent than in emphasizing this chance. Our greatest danger is that in the great leap from slavery to freedom we may overlook the fact that the masses of us are to live by the productions of our hands, and fail to keep in mind that we shall prosper in proportion as we learn to dignify and glorify common labour and put brains and skill into the common occupations of life; shall prosper in proportion as we learn to draw the line between the superficial and the substantial, the ornamental gewgaws of life and the useful. No race can prosper till it learns that there is as much dignity in tilling a field as in writing a poem. It is at the bottom of life we must begin, and not at the top. Nor should we permit our grievances to overshadow our opportunities.

To those of the white race who look to the incoming of those of foreign birth and strange tongue and habits of the prosperity of the South, were I permitted I would repeat what I say to my own race: “Cast down your bucket where you are.” Cast it down among the eight millions of Negroes whose habits you know, whose fidelity and love you have tested in days when to have proved treacherous meant the ruin of your firesides. Cast down your bucket among these people who have, without strikes and labour wars, tilled your fields, cleared your forests, builded your railroads and cities, and brought forth treasures from the bowels of the earth, and helped make possible this magnificent representation of the progress of the South. Casting down your bucket among my people, helping and encouraging them as you are doing on these grounds, and to education of head, hand, and heart, you will find that they will buy your surplus land, make blossom the waste places in your fields, and run your factories. While doing this, you can be sure in the future, as in the past, that you and your families will be surrounded by the most patient, faithful, law-abiding, and unresentful people that the world has seen.  As we have proved our loyalty to you in the past, nursing your children, watching by the sick-bed of your mothers and fathers, and often following them with tear-dimmed eyes to their graves, so in the future, in our humble way, we shall stand by you with a devotion that no foreigner can approach, ready to lay down our lives, if need be, in defence of yours, interlacing our industrial, commercial, civil, and religious life with yours in a way that shall make the interests of both races one. In all things that are purely social we can be as separate as the fingers, yet one as the hand in all things essential to mutual progress.

There is no defence or security for any of us except in the highest intelligence and development of all. If anywhere there are efforts tending to curtail the fullest growth of the Negro, let these efforts be turned into stimulating, encouraging, and making him the most useful and intelligent citizen. Effort or means so invested will pay a thousand per cent interest. These efforts will be twice blessed–”blessing him that gives and him that takes.”

There is no escape through law of man or God from the inevitable:–

The laws of changeless justice bind
Oppressor with oppressed;
And close as sin and suffering joined
We march to fate abreast.

Nearly sixteen millions of hands will aid you in pulling the load upward, or they will pull against you the load downward. We shall constitute one-third and more of the ignorance and crime of the South, or one-third its intelligence and progress; we shall contribute one-third to the business and industrial prosperity of the South, or we shall prove a veritable body of death, stagnating, depressing, retarding every effort to advance the body politic.

Gentlemen of the Exposition, as we present to you our humble effort at an exhibition of our progress, you must not expect overmuch. Starting thirty years ago with ownership here and there in a few quilts and pumpkins and chickens (gathered from miscellaneous sources), remember the path that has led from these to the inventions and production of agricultural implements, buggies, steam-engines, newspapers, books, statuary, carving, paintings, the management of drug-stores and banks, has not been trodden without contact with thorns and thistles. While we take pride in what we exhibit as a result of our independent efforts, we do not for a moment forget that our part in this exhibition would fall far short of your expectations but for the constant help that has come to our education life, not only from the Southern states, but especially from Northern philanthropists, who have made their gifts a constant stream of blessing and encouragement.

The wisest among my race understand that the agitation of questions of social equality is the extremest folly, and that progress in the enjoyment of all the privileges that will come to us must be the result of severe and constant struggle rather than of artificial forcing. No race that has anything to contribute to the markets of the world is long in any degree ostracized. It is important and right that all privileges of the law be ours, but it is vastly more important that we be prepared for the exercises of these privileges. The opportunity to earn a dollar in a factory just now is worth infinitely more than the opportunity to spend a dollar in an opera-house.

In conclusion, may I repeat that nothing in thirty years has given us more hope and encouragement, and drawn us so near to you of the white race, as this opportunity offered by the Exposition; and here bending, as it were, over the altar that represents the results of the struggles of your race and mine, both starting practically empty-handed three decades ago, I pledge that in your effort to work out the great and intricate problem which God has laid at the doors of the South, you shall have at all times the patient, sympathetic help of my race; only let this be constantly in mind, that, while from representations in these buildings of the product of field, of forest, of mine, of factory, letters, and art, much good will come, yet far above and beyond material benefits will be that higher good, that, let us pray God, will come, in a blotting out of sectional differences and racial animosities and suspicions, in a determination to administer absolute justice, in a willing obedience among all classes to the mandates of law. This, this, coupled with our material prosperity, will bring into our beloved South a new heaven and a new earth.  (from here)

Because he so overshadows other heroes, we often think of the Civil Rights Movement as beginning in the 1950’s with Dr. Martin Luther King.  In reality, progress has been incremental.  Because we are so stubborn, we make progress in small steps.  Thus the Civil Rights Movement goes back much further than five or even ten decades, and many would say the movement has yet to end.

In retrospect, I now find it strange how I was taught history.  Instead of reading the writings of the people who lived during the times I studied, my teachers primarily instructed from history books.  I would happily have read both works from the period of study and history books, but that never seemed to be a matter of much consideration.

Admittedly, because its English is so remote from our time, Shakespeare is hard to read.  Yet with a little practice, high school students still do it, but it seems to me they now do it less often.  Franklin’s autobiography, however, is eminently readable.  So for your enjoyment and edification, I offer a couple of passages from The Autobiography of Benjamin Franklin by Benjamin Franklin.

The first is a list of virtues.  Conscious that his character needed improvement, Franklin set about the task.   He contrived a written plan, and in this plan he identified the virtues he thought important.

These names of virtues, with their precepts, were:

1.  TEMPERANCE.  Eat not to dullness; drink not to elevation.

2.  SILENCE.  Speak not but what may benefit others or yourself; avoid trifling conversation.

3.  ORDER.  Let all your things have their places; let each part of your business have its time.

4.  RESOLUTION.  Resolve to perform what you ought; perform without fail what you resolve.

5.  FRUGALITY.  Make no expense but to do good to others or yourself; i.e., waste nothing.

6.  INDUSTRY.  Lose no time; be always employ’d in something useful; cut off all unnecessary actions.

7.  SINCERITY.  Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.

8.  JUSTICE.  Wrong none by doing injuries, or omitting the benefits that are your duty.

9.  MODERATION.  Avoid extreams; forbear resenting injuries so much as you think they deserve.

10.  CLEANLINESS.  Tolerate no uncleanliness in body, cloaths, or habitation.

11.  TRANQUILLITY.  Be not disturbed at trifles, or at accidents common or unavoidable.

12.  CHASTITY.  Rarely use venery but for health or offspring, never to dulness, weakness, or the injury of your own or another’s peace or reputation.

13.  HUMILITY.  Imitate Jesus and Socrates.

Note that Franklin’s original list contained but twelve virtues.  Here he explains.

My list of virtues contain’d at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show’d itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing, and rather insolent, of which he convinc’d me by mentioning several instances; I determined endeavouring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word.

I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it.  I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive assertion of my own. I even forbid myself, agreeably to the old laws of our Junto (a group of men with which Franklin carried on carefully conducted discussions), the use of every word or expression in the language that imported a fix’d opinion, such as certainly, undoubtedly, etc., and I adopted, instead of them, I conceive, I apprehend, or I imagine a thing to be so or so; or it so appears to me at present.  When another asserted something that I thought an error, I deny’d myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appear’d or seem’d to me some difference, etc.  I soon found the advantage of this change in my manner; the conversations I engag’d in went on more pleasantly.  The modest way in which I propos’d my opinions procur’d them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail’d with others to give up their mistakes and join with me when I happened to be in the right.

And this mode, which I at first put on with some violence to natural inclination, became at length so easy, and so habitual to me, that perhaps for these fifty years past no one has ever heard a dogmatical expression escape me.  And to this habit (after my character of integrity) I think it principally owing that I had early so much weight with my fellow-citizens when I proposed new institutions, or alterations in the old, and so much influence in public councils when I became a member; for I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my points.

In reality, there is, perhaps, no one of our natural passions so hard to subdue as pride.  Disguise it, struggle with it, beat it down, stifle it, mortify it as much as one pleases, it is still alive, and will every now and then peep out and show itself; you will see it, perhaps, often in this history; for, even if I could conceive that I had compleatly overcome it, I should probably be proud of my humility.

[Thus far written at Passy, 1784.]

It is fortunate that Franklin added humility to his list.  Pride is the greatest of sins.   Pride is the sin that led to Lucifer’s downfall.

The Fall of Lucifer

¹² “ How you are fallen from heaven,
O Lucifer, son of the morning!
How you are cut down to the ground,
You who weakened the nations!
¹³ For you have said in your heart:

‘ I will ascend into heaven,
I will exalt my throne above the stars of God;
I will also sit on the mount of the congregation
On the farthest sides of the north;
¹⁴ I will ascend above the heights of the clouds,
I will be like the Most High.’
¹⁵ Yet you shall be brought down to Sheol,
To the lowest depths of the Pit.
¹⁶ “ Those who see you will gaze at you,
And consider you, saying:

‘ Is this the man who made the earth tremble,
Who shook kingdoms,
¹⁷ Who made the world as a wilderness
And destroyed its cities,
Who did not open the house of his prisoners?’
¹⁸ “ All the kings of the nations,
All of them, sleep in glory,
Everyone in his own house;
¹⁹ But you are cast out of your grave
Like an abominable branch,
Like the garment of those who are slain,
Thrust through with a sword,
Who go down to the stones of the pit,
Like a corpse trodden underfoot.
²⁰ You will not be joined with them in burial,
Because you have destroyed your land
And slain your people.
The brood of evildoers shall never be named.
²¹ Prepare slaughter for his children
Because of the iniquity of their fathers,
Lest they rise up and possess the land,
And fill the face of the world with cities.”

Isaiah 14:12-21 (New King James Version)

These names of virtues, with their precepts, were:

1.  TEMPERANCE.  Eat not to dullness; drink not to elevation.

2.  SILENCE.  Speak not but what may benefit others or yourself;
avoid trifling conversation.

3.  ORDER.  Let all your things have their places; let each part
of your business have its time.

4.  RESOLUTION.  Resolve to perform what you ought; perform without
fail what you resolve.

5.  FRUGALITY.  Make no expense but to do good to others or yourself;
i.e., waste nothing.

6.  INDUSTRY.  Lose no time; be always employ'd in something useful;
cut off all unnecessary actions.

7.  SINCERITY.  Use no hurtful deceit; think innocently and justly,
and, if you speak, speak accordingly.

8.  JUSTICE.  Wrong none by doing injuries, or omitting the benefits
that are your duty.

9.  MODERATION.  Avoid extreams; forbear resenting injuries so much
as you think they deserve.

10.  CLEANLINESS.  Tolerate no uncleanliness in body, cloaths,
or habitation.

11.  TRANQUILLITY.  Be not disturbed at trifles, or at accidents
common or unavoidable.

12.  CHASTITY.  Rarely use venery but for health or offspring,
never to dulness, weakness, or the injury of your own or another's
peace or reputation.

13.  HUMILITY.  Imitate Jesus and Socrates.