Franklin, Benjamin
(Boston 1706-1790 Philadelphia) : Staatsmann, Drucker, Verleger, Naturwissenschaftler, Erfinder, Naturphilosoph, Schriftsteller
Subjects
History : Occident : America / United States of America
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Index of Names : Occident
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Literature : Occident : United States of America
Chronology Entries (33)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1724-1790 |
Benjamin Franklin and China : general Quelle : Du Halde, Jean-Baptiste. Description géographique, historique, chronologique, politique et physique de l'empire de Chine et de la Tartarie chinois. (1735) [ID D1819]. Dave Wang : Benjamin Franklin was 'the most eminent mind that has ever existed in America'. Americans show respect to him because he was 'generous, open-minded, learned tolerant '. He had a clear vision of the road America should take and he spent time in helping to make sure that it would be achieved. His ideas and visions helped to lay the foundation for the United States of America. Franklin was 'the first and foremost American sinophile' in the United States. He was an expert on China, even according to today's standard. His understanding of Chinese civilization was better and deeper than many of today's scholars. Franklin explored almost every aspect of Chinese civilization, from spiritual to material. His interest in China included Confucius' moral philosophy, industrial product, industrial technologies and agricultural plants. He endeavored to use Confucius' moral philosophy to improve his own virtue. It was in Philadelphia where Franklin had the opportunity to access his knowledge of Chinese civilization. Philadelphia was the center of Chinese culture in North America. In the 18th century, things Chinese, or in the Chinese style, then began a steady infiltration of the homes of the American city-dwelling merchant. The Philadelphia inhabitants had access to more reliable knowledge concerning this aspect of Chinese life than readers anywhere else in the West. It was popular for the residents, to use Chinese wall paper to decorate their homes. Chinese products, including teas, silk, porcelain, and cloth became part of the social milieu of colonial and post-revolutionary Philadelphia. Franklin was deeply impressed by China Due to the limited communication between China and the United States, he was forced to use extra efforts to collect information on China. Unsatisfied with the book he read, he tried to contact people who had been to China. In order to obtain information on Chinese life and customs, he contacted the sailors on the Packet who had previously made the trip to the China seas. He obtained his knowledge of Chinese navigation from Captain Thomas Truxtun. Franklin had a very deep interest in the Chinese governmental system, such as its legal code, the way of social promotion, statistics system and economical theory. |
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| 2 | 1724 | Benjamin Franklin borrowed money and traveled to London to buy a printing press. When he stayed in London, he was passionate about reading various works. It was in this period that Franklin contacted the Confucius moral work. He read The morals of Confucius (1691) [ID D26897]. |
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| 3 | 1737 |
Franklin, Benjamin. From the morals of Confucius [ID D28943]. [In diesem Text könnten Fehler enthalten sein, das die Kopien fast unlesbar waren]. The First Book of Confucius was published by one of his most famous Disciples named Cemcu ; and this Learned Disciple writ very excellent Commentaries there on. This Book is, as it were, the Gate through which it is necessary to pass to arrive at the sublimest Wisdom, and most perfect. The Philosopher here treats of three considerable Things. 1. Of what we ought to do to cultivate our Minds, and regulate our Manners. 2. Of the Method by which it is necessary to instruct and guide others, And. 3. Of the Care that every one ought to have to tend to the Sovereign Good, to adhere thereunto, and, as I may so say, to repose himself therein. Because the Author chiefly design'd to address his Instructions to the Prince and Magistrates, that might be called to the Regality, this Book entituled, Ta Hio [Da xue], or The Great Science. The great Secret, says Confucius, to acquire true Knowledge, the Knowledge, consequently, worthy of Princes, and the most illustrious Personages, is to cultivate and polish the Reason, which is a Present that we have received from Heaven. Our Concupiscence has disordered it, and intermixt several Impurities therewith. Take away there fore, and remove from it these impurities, to the end that it may reassume its former Lustre, and enjoy its utmost Pefection. This, here is the Sovereign Good. This is not sufficient. 'Tis moreover requisite, that a Prince by his Exhortations, and by his own Example, make of this People as it were a new People. In fine, after being, by great Pains, arrived at this sovereign Perfection, at this chief Good, you must not relax ; its here that Perseverance is absolutely necessary. Whereas Men generally pursue not the Methods that lead to the Possession of the Sovereign Good, and to constant and eternal Possession, Confucius has thought it highly important to give some Instructions therein. He says, That after we now the End to which we must attain, it is necessary to determine, and incessantly to make towards this End, by walking in the Ways which lead thereunto, by daily confirming in his mind Resolution fixt on for the attaining it, and by establishing it so well that nothing may in the least shake it. When you have thus fixt your mind in this great Design, give up your self, adds he, to Meditation : Reason upon all things within your self : Endeavour to have some clear Ideas thereof ; Consider instinctly what presenteth it self to you. Pass, without prejudice, solid Judgments thereon ; Examine every thing, and weigh every thing with Care. After Examination and Reasonings of this nature you may easily arrive at the End where you must fix, at the End where you ought resolutely to stand, viz, at perfect conformity of all your Actions, with what Reason suggests. As to the Means which a Prince ought to use, to purifie and polish his Reason, to the end that being thus disposed, he may govern his States, and redress and beautifie the Reason of his People, the Philosopher proposes after what manner the Ancient Kings governed themselves. That they might at last govern their Empire wisely, they endeavoured, faith he, prudently to sway a particular Kingdom, and to excite its Members to improve their Reaction, and to act like Creatures endow'd with understanding. To produce this Reformation in this particular Kingdom, they laboured to regulate their Family, they took an extraordinary care to Polish their own Person, and so well to compose their Words and Actions, that they might neither say, nor do any Thing that might ever so little offend Complaisance, and which was not edifying ; to the end that they themselves might be a Pattern and Example continually exposed to the Eyes of their Domesticks, and all their Courtiers. To obtain this exterior Perfection, they strove to rectify their Mind, by governing and subduing their Passions, for they for the most Part, remove the Mind from its natural Rectitude, to abase and incline it to all forts of Vice. To rectify their Mind, to rule and subdue their Passions, they so acted, that their Will was always bent to Good, and never turn'd towards Evil. In fine thus to dispose their Will, they studied to illuminate their Understanding, and so well to enlighten it, that, if it was possible, they might ignore nothing : For to Will, Desire, Love and Hate, it is necessary to know, this is the Philosophy of Right Reason. This is what Confucius proposed to the Princes, to instruct them how to rectify and polish first their own Reason, and afterwards the Reason and Persons of all their Subjects. But to make the greater Impression, after having gradually descended from the wise Conduct of the whole Empire, to the Perfection of the Understanding, he reascends, by the same Degrees, from illuminated Understanding to the happy State of the whole Empire. If, saith he, the Understanding of a Prince is well enlighten'd , his Will will incline only to Good ; His Will inclining only to Good, his Soul will be entirely rectified, there will not be any Passion that can make him destroy his Rectitude : The Soul being thus recified, he will be composed in his exterior, nothing will be observ'd in his Person that can offend Complaisance. His Person being thus perfected, his Family, forming it felt according to this Model, will be reform'd and amended. His Family being arriv'd at this Perfection, 'twill serve as an Example to all the Subjects of the particular Kingdoms, and the Members of the particular Kingdoms to all those that compose the Body of the Empire. Thus the whole Empire will be well govern'd ; Order and Justice will Reign there ; we shall there enjoy a profound Peace, 'twill be an happy and flourishing Empire. Confucius afterwards certifies, that these Admonitions do not less regard the Subjects than the Princes ; and after having address'd himself to Kings, he tells them, that they ought particularly to apply themselves rightly to govern their Family, to take care thereof, and reform : For, he adds, it is impossible that he that knows not how to govern and reform his own Family, can rightly govern and reform a People. Behold what is most important in Confucius's Doctrine contained in the First Book, and which is the Text, as I may thy, whereon his Commentator Cemcu has taken Pains. This Famous Disciple, to explain and enlarge his Master's Instructions, alleges Authorities and Examples, which he draws from three very Ancient Books, highly esteem'd by the Chineses. The first Book he mentions, which is of a later date than the rest, is entituled Camcoa, and makes up part of the Chronicles of the Empire of Cheu. This Book was composed by a Prince called Vuvam, the Son of King Venvam. Vuvam does therein highly extol his Father, but his principal Design, in magnifying the Virtues and admirable Qualities of this Prince, is to form according to this Model one of his Brethren, whom he would perfect in Virtue ; And it is observeable, that he ordinarily tells him that their Father had the Art of being Virtuous ; Venvam said he to him had the Art of Polishing his Reason and his Person. The Second Book, from whence Cemcu cites his Authorities and Examples, is called Tar-Kia. This Book, which a great deal ancienter than the First, was writ by a Famous Emperor Xam, named Y-Ym, seeing Tar-Kia the Grandson of the Emperor Chim-Tam degenerate from the Virtue of his Illustrious Ancestors, and carry himself after a manner wholly different from theirs ; he commanded him to live Three Years in a Garden, where was his Grandfathers Tomb ; that this made so great an Impression upon his Spirit, that he chang'd his course : And that the same Y-Ym who had done to kind an Office, having afterwards advanc'd him to the Empire. Tar Kia govern'd it a long time in great Prosperity. King Tam, said Y-Ym to Tar-Kia, King Tam always had his Mind disposed to cultivate that precious Reason which has been given us from Heaven. In fine, the Third Book, which is much ancienter than the Two former, is called Ti-Tien ; and upon the occasion of King Yoa, it is there read, That thus Princes could cultivate this sublime Virtue, this great and sublime Gift which he had received from Heaven, viz. Natural Reason. There is nothing that gives a greater Idea of the Virtue of the Ancient Chinese, than what they have Writ and Practis'd in respect of their Law-Suits. They Teach, that Actions ought not to be commenc'd against any one ; That Frauds, Severities, and Enmities, which are tho general Attendants and Consequences of Law-Suits, were unbecoming Men ; That the whole World ought to live in Unity and Concord, and hat to this end it behoved every one to use their utmost Endeavours, either to prevent Law Suits from arising, or to stifle them in their Birth, by reconciling the Parties, or inspiring them with the Love of Peace ; that is to say by engaging them to renew and improve their Reasons : These are Cemcu's own Words. But what which is most remarkable on this Subject, is the extraordinary Precautions which the Judges took before any Cause was brought before their Tribunals. They with the utmost Vigilance and Attention, Examin'd the Ouside of the Plaintiff, or him that began the Suit ; to the end, that by this Means they might know whether this Man was thereunto excited by good Motives ; whether he believ'd his Cause good, or whether he acted Sincerely. And for this Purpose they were Five Rules. By the first Rule, They examined the placing of his Words, and Manner of Speaking ; and this was called Cutim, that is to say, The Observation of the Words. By the Second, They consider'd the Air of his Countenance, and Motion of his Lips, and this was called Setim ; that is to say, Observation of the Face. By the Third, They observ'd his manner of Breathing, when he propos'd his Cause ; this Rule was called Kitim, that is to say, The Observation of the Respiration. By the Fourth, They remark'd whether his Reply was quick ; whether he gave not intricate, illgrounded, uncertain Answers, or whether he spake of any other Thing than that in question ; or whether his words were not ambiguous ; and this was called Ulthim, that is to say The Observation of the Answers. Lastly, by the Fifth, The Judges were carefully to weigh the Considerations, and respect to see whether there was no Trouble, Digression, or Confusion ; if there appeared not any Design of a Lye and Fraud ; and this last Rule was called Motim, that is to say, The Observation of the Eyes. T'was by these exterior Marks that the Ancient Areopagite discovered the most hidden Thoughts of the Heart, render'd an exact Justice, diverted a great many Persons from Law-Suits and Frauds, and inspir'd these Rules are ignor'd in China, or ar least wholly neglected. To return to Confucius's Doctrine illustrated with the Commentaries of Cemcu. This Disciple set a high value upon a Maxim which he had frequently heard his Master repeat, and which himself also very strongly inculcated. T'was this ; Always behave thy felt with the same Precaution and Discretion as you would do, if you were observ'd by Ten Eyes and pointed at by so many Hands. To Render Virtue yet more commendable, and more easily to inspire the Sentiments thereof, the same Disciple demonstrates, That, whatever is honest and advantageous, is amiable ; and we are obliged to love Virtue, because it includes both these Qualities. That moreover Virtue is an Ornament which establishes, as I may say, the whole Person of him possesses it, his interior and exterior ; that so the Mind it communicates inexpressible Beauties and Perfection ; that as to the Body, it there produces very sensible Delights ; that it affords a certain Physiognomy, certain Transports, certain Ways which infinitely please ; and as it is the Property of Virtue to becalm the Heart and keep Peace there, so this Tranquility and secret Joy do produce a certain Serenity in the Countenance, a certain Joy, and Air of Goodness, Kindness and Reason, which attracts the Heart and Esteem of the whole World. After which he concludes, that the principal Business of a Man is to rectifie his Mind, and so well to rule his Heart, that his Passions might always be calm ; and if it happen that they be excited, he ought to be mov'd no further than is necessary, in a word, that he may regulate them according to right Reason. For as for instance, adds he, if we suffer our selves to be transported with excessive Anger, that is to say, if we fall into a rage without any cause, or more than we ought when we have Reason, we may conclude, that our mind had not the Rectitude it ought to have. If we condemn and mortally hate a person, by reason of certain Defects that we observe in him, and render not Justice to his good and excellent Qualities, if endowed therewith, if we permit our selves to be troubled by a too great Fear ; if we abandon our selves to an immoderate Joy, or to and excessive Sorrow, it can be said that our Mind is in the State wherein it ought to be, that it has its Rectitude and Uprightness. Cemcu carries this Moral a great way further, and gives it a Perfection which, in my opinion, could never be expected from those that have not been honoured with Divine Revelation. He says, That it is not only necessary to observe Moderation in general, as oft as our Passions are stirred, but that also in respect of those which are the most lawful, innocent and laudable, we ought not blindly to yield up ourselves thereunto, and to follow their Motions ; it is necessary to consult Reason. As for Example, Relations are oblig'd to Love one another, Nevertheless, as their Amity may be too weak, so it may be also too strong ; and as to the one and the other Respect, there is doubltess Irregularity. It is just for a Child to Love his Father ; but if a Father has any considerable Defect, if he has committed any great Fault, 'tis the Duty of a Son to acquaint him with it, and tell him what may be for his Good, always keeping a due Respect, from which he ought not to depart. Likewise, if a Son is fallen into any Sin, 'tis the Duty of a Father to reprove him, and give him his Advice thereon, but if their Love is Blind ; if their Love is a mere Passion ; if it is Flesh and Blood which make them [t]o act, this Affection is an irregular Affection. Why ? Because it digresseth from the Rule of right Reason. We should injure the Reader if we should omit Speaking of the Emperor Yoa, whose Elogy is recorded in the Work that affords the Matter of ours. Never Man has more exactly practic'd all these Duties, which have been propos'd by Confucius Disciple than he. It may be said, if his Portraiture is not flatter'd, that he had a Disposition made for Virtue. He had a tender but magnanimous and well-disposed Heart. He lov'd those that he was oblig'd do love but 't was with the least Weakness. He in a Word, regulated his Love, and all his Passions, according to right Reason. The Prince arriv'd at the Empire 2357 years before Jesus Christ, he Reign'd an Hundred Years ; but he Rul'd with so much Prudence, Wisdom, and so many Demonstration of Clemency and Kindness to his Subjects, that they were the happiest People of the Earth. Yoa had all the excellent Qualities desirable in a Prince ; his Riches made him not Proud ; his Extraction which was to noble and illustrious, puffed him not up with Arrogancy. He was Virtuous, Sincere, and Kind without Affectation. His Palace Table, Apparel, and Furniture discover'd the greatest Moderation that ever was seen. He delighted in Musick ; but it was a Grave, Modes and Pious Musick he detested nothing so much as Songs wherein Modesty and Civility were blemisht. 'Twas not a Capricious Humour that made him dislike these sort of Songs, 'twas the desire he had of rendering himself in all Things pleasing unto Heaven. 'Twas not Avarice that produc'd him that moderation which he observed in his Table, Apparel, Furniture and every Thing else. It was only the Love he bore to those that were in want, for he only design'd to relieve them. 'Twas also his great Piety, and that ardent Charity wherewith he bu'rnd, which made him frequently to utter these admirable Words, The Famine of my People is my own Famine. My People's Sin is my own Sin. [Hier steht : 'To be continued', aber die Bibliothek, die die Kopien geschickt hat, hat vergeblich eine Fortsetzung gesucht.] Sekundärliteratur Dave Wang : Franklin introduced Confucianism to public readers in North America for the first time. He published the essay due to the fact that Confucius' teaching related to Franklin's efforts to establish a personal code of behavior. The main concepts that he wanted to let his readers to understand is how he tried to use Confucius' moral philosophy to improve his virtue. Through his autobiography, Franklin emphasized that his moral virtue was extremely important to his success, both socially and economically. He listed in his autobiography the thirteen virtues he thought to be the most important elements : 1) Temperance ; 2) Silence ; 3) Order ; 4) Resolution ; 5) Frugality ; 6) Industry ; 7) Sincerity ; 8) Justice ; 9) Moderation ; 10) Cleanliness ; 11) Tranquility ; 12) Chastity ; 13) Humility. All values are one of the most important content of Confucius' moral philosophy. |
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| 4 | 1738 | Benjamin Franklin studies Du Halde, Jean-Baptiste. Description géographique, historique, chronologique, politique et physique de l'empire de Chine et de la Tartarie chinois. (1735) [ID D1819]. |
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| 5 | 1739 |
Pennsylvania Gazette ; July 22 (1738). Benjamin Franklin : "We have the pleasure of acquainting the World, that the famous Chinese or Tartarian Plant, called Ginseng, is now discovered in this Province." |
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| 6 | 1744 |
Benjamin Franklin : To Josiah and Abiah Franklin. Philadelphia, 6 September, 1744. S. 15 … He would be glad of the correspondence of some gentlemen of the same taste with you, and has twice, through my hands, sent specimens of the famous Chinese ginseng, found here, to persons who desired it in Boston, neither of whom as had the civility to write him a word in answer, or even to acknowledge the receipt of it… |
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| 7 | 1749 |
Benjamin Franklin : To George Whitefield. Philadelphia, July 6, 1749. … I am glad to hear that you have frequent opportunities of preaching among the great. If you can gain them to a good and exemplary life, wonderful changes will follow in the manners of the lower ranks; for, ad Exemplum Regis, &c. On this principle Confucius, the famous eastern reformer, proceeded. When he saw his country sunk in vice, and wickedness of all kinds triumphant, he applied himself first to the grandees; and having by his doctrine won them to the cause of virtue, the commons followed in multitudes. The mode has a wonderful influence on mankind; and there are numbers that perhaps fear less the being in Hell, than out of the fashion! Our more western reformations began with the ignorant mob; and when numbers of them were gained, interest and party-views drew in the wise and great. Where both methods can be used, reformations are like to be more speedy. O that some method could be found to make them lasting! He that shall discover that, will, in my opinion, deserve more, ten thousand times, than the inventor of the longtitude… In : The writings of Benjamin Franklin : Vol. 2 : Philadelphia 1726-1757. http://www.historycarper.com/resources/twobf2/letter10.htm. |
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| 8 | 1762 ca. |
Franklin, Benjamin. Notes on reading an account of travel in China. In : The papers of Benjamin Franklin. Vol. 10 (1966). These notes in Franklin's land appear to have been memoranda jotted down during the reading of some unidentified account of travel in the Far East. The listing of the eclipses suggests that the date was not earlier than 1762, though Franklin's reading might well have taken place considerably later. "Painted Candles, of what are they made ? Vinegar of Liche, what is it ? A Silversmith and his Apprentice earn 6s. 3d. in 22 Days. Their Provisions allow'd cost 3d. per Day. Physicians Pay, for a Visit of 4 Miles, in a Chair receives One Mace 4 Candrins. Note the Candrins is for Chair hire. The Mace is 71/2 Sterling 10 Candrins is a Mace. Oct. 17 1762 between 5 and 6 PM. An Eclipse of the Sun. Nov. 12 1761 A total Eclipse of the Moon near Canton, between 6 and 10 a Clock PM. Nov. 2 1762 An Eclipse of the Moon at 4 in the Morning. Fees paid on a Gift from King of £200 amounted to £235s.6d." |
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| 9 | 1763 | Benjamin Franklin visited Ezra Stile in Newport, Rhode Island to discuss with him the experiment with raising silkworms. He sent him some prints copied from Chinese pictures concerning the produce of silk. |
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| 10 | 1765 |
Benjamin Franklin : To the editor of a newspaper. Monday, 20 May, 1765. …Their engaging three hundred silk throwsters here in one week for New York was treated as a fable, because, forsooth, they have "no silk there to throw". Those, who make this objection, perhaps do not know, that, at the same time the agents from the King of Spain were at Quebec to contract for one thousand pieces of cannon to be made there for the fortification of Mexico, and at New York engaging the usual supply of woolen floor-carpets for their West India houses, other agents from the emperor of China were at Boston treating about an exchange of raw silk for wool, to be carried in Chinese junks through the Straits of Magellan… |
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| 11 | 1765 |
Franklin, Benjamin. Memoirs of the culture of silk. "About 2500 years before Christ, the Empress Siling began the Culture of Silk in China, where it was confined near 2000 Years, before it reached India and Persia. That Part of the Imperial Revenue in China paid in Silk, amounts to above 955,000Ib. Troy, and perhaps this is not the twentieth Part of the Produce of that Empire. One Million of Trees disposed into Mulberry Walks, in Pennsylvania, would in a few Years, enable a yearly Remittance to Great-Britain of a Million Sterling, and no Ways interfere with the other necessary Branches of Labour in the Community." |
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| 12 | 1765 | Benjamin Franklin encountered Chinese soybeans in England. He sent the soybeans to John Bartram. |
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| 13 | 1769 |
Benjamin Franklin : To Cadwallader Evans, London, 7 September, 1769. Hence it is that the most populous of all countries, China, clothes its inhabitants with silk, while it feed them plentifully, and has besides a vast quantity both raw and manufactures to spare for exportation… |
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| 14 | 1769 |
Benjamin Franklin : To Peter Franklin. By the latter of these means you see tea is brought dry and crisp from China to Europe, and thence to America, tho'it comes all the way by sea in the damp hold of a ship. And by this method, grain, meal, &c. if well dry'd before 'tis put up, may be kept for ages sound and good. In : The papers of Benjamin Franklin. Vol. 10 (1966). |
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| 15 | 1770 |
Benjamin Franklin : To John Bartram. London 11 January, 1770. Rhubarb seed. – Chinese cheese My ever dear friend, I received your kind letter of November 29t6h, with the parcel of seeds, for which I am greatly obliged to you. I cannot make you adequate returns in kind ; but I send you however some of the true rhubarb seed, which you desire. I had it from Mr. English, who lately received a medal of the Society of Arts for propagating it. I send also some green dry peas, highly esteemed here as the best for making pea soup ; and also some Chinese caravances, with Father Navarette's account of the universal use of a cheese made of them in China, which so excited my curiosity, that I caused inquiry to be made of Mr. Flint, who lived many years there, in what matter the cheese was made, and I send you his answer. I have since learned, that some runnings of salt (I suppose runnet) is put into water, when the meal is in it, to turn it to curds. I think we have caravances with us, but I know not whether they are the same with these, which actually came from China. They are said to be of great increase. |
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| 16 | 1771 |
Benjamin Franklin : To Cadwallader Evans. London, 18 July, 1771 Method of cultivating silk in China. Dear Doctor, I wrote to you on the 4th instant, and sent you a paper of observations on your specimens of silk, drawn up by Mr. Patterson, who is noted here in that trade, with a specimen of Italian silk as a copy for our people to imitate. But they must not be discouraged if they should not come up to the lustre of it, that being the very finest, and from a particular district in Italy, none other being equal to it from any other district or any other country. The European silk I understand is all yellow, and most of the India silk. What comes from China is white. In Ogilby's account of that country, I find that, in the province of Chekiang, "they prune their mulberry trees once a year, as we do our vines in Europe, and suffer them not to grow up to high trees, because through long experience they have learned, that the leaves of the smallest and youngest trees make the best silk, and know thereby how to distinguish the first spinning of the threads from the second, viz. the first is that which comes from the young leaves, that are gathered in March, with which they feed their silkworms ; and the second is of the old summer leaves. And it is only the change of food, as to the young and old leaves, which makes the difference in the silk. The prices of the first and second spinning differ among the Chineses. The best silk is that of March, the coarsest of June, yet both in one year ". I have copied this passage to show, that in Chekiang they keep the mulberry trees low ; but I suppose the reason to be, the greater facility of gathering the leaves. It appears too by this passage, that they raise two crops a year in that province, which may account for the great plenty of silk there. But perhaps this would not answer with us, since it is not practiced in Italy, though it might be tried. Chekiang is from twenty-seven to thirty-one degrees of north latitude. Duhalde has a good deal on the Chinese management of the silk business. |
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| 17 | 1771 | Benjamin Franklin in Europe : he spent some time on learning how to make Chinese products. He took time out of his busy schedule to visit European factories in order to find 'the difference of workmanship' in making Chinese products. Franklin visited the china pottery manufactures and silk mill in Derby. He found that 'there is something from all the China works in England'. |
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| 18 | 1771-1790 |
Franklin, Benjamin. The autobiography of Benjamin Franklin : 1706-1757. (Auckland : Floating Press, 1793). http://etext.virginia.edu/toc/modeng/public/Fra2Aut.html. "But mark how luxury will enter families, and make a progress, in spite of principle: being call'd 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 deserv'd 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 increas'd, augmented gradually to several hundred pounds in value." |
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| 19 | 1772 |
Benjamin Franklin : To Cadwalader Evans. London, 6 February 1772. Benjamin Franklin sent Cadwalader Evens some Chinese drawing demonstrating the process of raising silk, from the beginning to the end. |
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| 20 | 1772 |
Benjamin Franklin : To John Bartram, London, August 22, 1772. Benjamin Franklin sent Chinese rhubarb seeds from London to North America. He was confident that the seeds would be "thriving well in our country, where the Climate is the same with that of the Chinese Wall, just without which it grows in plenty and of the best Quality". In October, Franklin sent John Bartram some Seeds of the Chinese Tallow Tree. |
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| 21 | 1772 |
Benjamin Franklin : To Noble Wimberly Jones, London, October 7, 1772. Franklin sent Wimberly Jones from London a few Seeds of the Chinese Tallow Tree. |
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| 22 | 1772 |
Franklin, Benjamin. To the managers of the Philadelphia Silk Filature. Franklin learned that in one of the Provinces of China, where the climate is very likely that of North America. He told the managers, that they should try to see if they could do the same thing. |
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| 23 | 1772 |
Benjamin Franklin : To Deborah Franklin, 28 January 1772. Some colonists started attempts to establish a porcelain manufactory company in Philadelphia in 1769. Franklin, who was in London at the time said : "I am pleased to find so good progress made in the China Manufactory. I wish it Success most heartily." |
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| 24 | 1774 |
Benjamin Franklin : To George Whatley (1774). It was an excellent saying of a certain Chinese Emperor, I wil, if possible, have no Idles in my Dominions for if there be one Man idle, some other Man must suffer Cold and Hunger. We take this Emperor's Meaning to be, that the Labor due to the Public, by each Individual, not being perform'd by the Indolent, and necessary to furnish his Subsistence, must naturally fal to the share of others, who must thereby sufer. |
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| 25 | 1778 |
Kalm, Peter. Conversation with Benjamin Franklin. http://franklinpapers.org/franklin/framedVolumes.jsp?vol=4&page=060c. Mr. Benjamin Franklin, a man now famous in the political world, told me that at different times he had drunk tea cooked from the leaves of the hickory with the bitter nuts. The leaves are collected early in the spring when they have just come out but have not yet had time to become large. They are then dried and used as tea. Mr. Franklin said that of all the species used for tea in North America, next to the real tea from China, he had in his estimation not found any as palatable and agreeable as this. |
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| 26 | 1784 |
Benjamin Franklin : To Sarah Bache. 26 Jan. (1784). The Founders' Constitution ; vol. 3, article 1, section 9, clause 8. http://press-pubs.uchicago.edu/founders/documents/a1_9_8s4.html. … Thus among the Chinese, the most ancient, and from long Experience the wisest of Nations, honour does not descend, but ascends. If a man from his Learning, his Wisdom, or his Valour, is promoted by the Emperor to the Rank of Mandarin, his Parents are immediately entitled to all the same Ceremonies of Respect from the People, that are establish'd as due to the Mandarin himself; on the supposition that it must have been owing to the Education, Instruction, and good Example afforded him by his Parents, that he was rendered capable of serving the Publick. This ascending Honour is therefore useful to the State, as it encourages Parents to give their Children a good and virtuous Education. But the descending Honour, to Posterity who could have no Share in obtaining it, is not only groundless and absurd, but often hurtful to that Posterity, since it is apt to make them proud, disdaining to be employ'd in useful Arts, and thence falling into Poverty, and all the Meannesses, Servility, and Wretchedness attending it; which is the present case with much of what is called the Noblesse in Europe… |
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| 27 | 1784 |
Benjamin Franklin was amazed by Chinese technology in navigation. He was very impressed by the well practice of the Chinese, to divide the hold of a great ship into a number of separate chambers by partitions tightly caulked. He applied the technology of the division of ships into watertight sections to a proposal to institute passenger service between France and the United States. "As the vessels are not to be laden with goods, their holds may without inconvenience be divided into separate apartments after the Chinese manner, and each of those apartments caulked tight so as to keep out water. In which case if a leak should happen in one apartment, that only would be affected by it, and the others would be free ; so that the ship would not be so subject as others to founder and sink at sea. This being known would be a great encouragement to passengers". Franklin began to study the Chinese way of rowing a boat. For him, the Chinese method differed from that customary in the West. "In the Chinese way, the oars being worked two-a-stern as we scull, or on the sides with the same kind of motion, being hung parallel to the keel on a rail and always acting in the water, not perpendicular to the sides as ours are, not lifted out at every stroke, which is a loss of time, and the boat in the interval loses motion. They see our manner, and we theirs, but neither are disposed to learn of or copy the other". |
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| 28 | 1785 |
Benjamin Franklin about Chinese heating technology. "It is said the northern Chinese have a method of warming their ground floors, which is ingenious. Those floors are made of tiles, a foot square and two inches thick, their corners being supported by bricks et on end, that are a foot long and four inches square ; the tiles, too, join into each other, by ridges and hollows along their sides. This forms a hollow under the whole floor, which on one side of the house has an opening into the air, where a fire is made, and it has a funnel rising from the other side to carry off the smoke. The fuel is a sulphurous pit coal, the smell of which in the room is thus avoided, while the floor, and of course the room is well warmed. I conceive that burning the smoke by obliging it to descent through red coals, would in this construction be very advantages, as more heat would be given by the flame than by the smoke, and the floor being thereby kept free from soot would be more heated with less fire. I would propose erecting the funnel close to the grate, so as to have only an iron plate between the fire and the funnel, through which plate, the aire in the funnel being heated, it will be sure to draw well, and force the smoke to descend." On the basis of his assimilation of the Chinese heating technology, Franklin invented a fire place, which was called the Pennsylvania Fire Place. |
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| 29 | 1785 |
Franklin, Benjamin. Sundry maritime observations. "The Chinese are an enlightened people, the most antiently civilized of any existing, and their arts are antient, a presumption in their favour." |
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| 30 | 1785 |
Benjamin Franklin : To Benjamin Vaughan. 24 July (1785). "I shall be glad of a line from you, acquainting me whether you ever received two pieces I sent you some months since ; one on your penal laws, the other an account of the residence of an English seaman in China". [See : 1786. Franklin, Benjamin. A letter concerning China]. |
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| 31 | 1786-1788 |
[Franklin, Benjamin ]. A letter from China. In : The Columbia magazine, Philadelphia ; vol. 1, Sept. 1786. For the Columbia Magazine. The following letter, not before published, is curious, as it contains the natural observations of an unlearned man, on the internal present state of a country seldom penetrated by Europeans, and therefore very little known to us. 'Letter from a gentleman in Portugal to his friend in Paris, containing the account of an English sailor who deserted in China from Capt. Cooke's ship. Translated from the French'. [Franklin, Benjamin] : To the Editor of the Repository. A letter concerning China. The editor is happy to lay the following piece before the public, which he has received from an unknown quarter. In : The Repository ; vol. 2, May 1, 1788. The letter was first attributed to Franklin by Jared Sparks 1839 : "This jeu d'esprit was first published in The Repository for May, 1788. A correspondent, who was for several years personally and intimately acquainted with Dr. Franklin, writes to me : 'He was very fond of reading about China, and told me, that if he were a young man he should like to go to China'. In the form of a pretended narrative of a sailor, he has embodied in the following letter some of his knowledge derived from books, with fanciful descriptions of his own. In a few passages his peculiar manner of thought and style is very apparent". A. Owen Aldridge : The letter is unique in Franklin's literary career, and for this reason doubts have been expressed concerning Franklin's authorship, particularly because of the nature of the work itself, imaginative fiction. Franklin was capable of writing in this genre and style, but throughout his extensive literary career prior to the 'Letter' he did not choose to do so. The date of the letter is historically significant, for it appeared less than two years after the sailing of the 'Empress of China'. Presumably Franklin composed the letter on the passage back from Europe in 1785 after serving as ambassador to France. He derived the inspiration from Captain James Cook, whom he had known in England. While in France, 1784, he received a copy of Cook's Voyages by Richard Howe and by Benjamin Vaughan. In Franklin scholarship, the letter has been almost entirely ignored, perhaps because of its exotic subject matter or perhaps because scholars have subconsciously characteristics alien to Franklin. If the letter is the product of an unlearned man, it cannot be Franklin's. Nor can it be Franklin's if it is translated from the French. All indications of style and provenance, however, indicate that it is the work of an American of greater than average literary talent. The main reason for doubting Franklin's authorship is the nature of the work itself : imaginative fiction. Franklin was capable of writing in this genre and style, but throughout his extensive literary career he did not choose to do so. The Chinese letter is pure fiction. A close reading would have aroused suspicion of the authenticity of the Chinese letter. It names only three Chinese cities, Macao, Canton and Peking, but describes none of them. The seaman mentions 'a great river', but 'does not remember its name' ; he also travels to a province in the tea country, but 'does not recollect the name'. The only other geographical location is 'Nooky-Bay', still a puzzling reference. The author's purpose in writing was presumably to demonstrate his literary skill, for as it has no ideological, political, theological, social, or philosophical aim. Even the passage on religion is anecdotal rather than controversial. At the time, Franklin was old, he had just returned from France, and his leadership was being sought in Pennsylvania and national politics. It is inconceivable that he would in the circumstances write a purely fanciful letter about China. [See also : Benjamin Franklin : To Benjamin Vaughan. 24 July (1785)]. |
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| 32 | 1788 |
Franklin, Benjamin. A letter from China [ID D28918]. Lisbon, May 5, 1784 Sir : - Agreeable to your desire, I have examined the sailor more particularly, and shall now give you the circumstances of his story, with all the observations he made in the country, concerning which you are so curious. He appears a more intelligent fellow than seamen in general. He says that he belonged to the 'Resolution', an English ship, one of those that made the last voyage with Captain Cook. That on their return, being at Macao, he and a comrade of his were over-persuaded by a Portuguese captain, who spoke English and Chinese, to desert, in order to go with him in a brigantine to the northwestern coast of America, to purchase sea-beaver skins from the savages, by which they hoped to make fortunes. That accordingly they took a boat belonging to the ship, got ashore in the night, turned the boat adrift, and were hid by the Portuguese captain till the 'Resolution' was gone. That this was in January, 1780, and that in April following they sailed from Macao, intending to go first to a place he calls Nooky-Bay, in latitude 50. That they had twenty-five men, with eight guns and small-arms for their defence, and a quantity of iron-ware, cutlery, with European and Chinese toys for trade. That about the beginning of May, in a dark night, the captain being-sick in his cabin, they were surprised and suddenly boarded by two boats full of armed men, to the number of forty, who took possession of the brig, no resistance being made. That these strangers altered her course, and stood, as he saw by the compass, to the northwest ; that the next day the captain understood by a Chinese among them that they were Curry [Korea ?] ladrones, or pirates, that they had been cruising on the coast of China, and had lost their vessel on a reef the night before , and it was explained to the captain that if he and his people would work the ship, and fight upon occasion, they should be well used, and have a share of plunder, or otherwise be thrown overboard. That all consented, and three days after they saw land, and coasted it northward ; that they took two Chinese junks, who were sent away steering northeast, eight men being put into each, and some of the Chinese taken out. That the brig went on to the northward for four days after without taking any thing; but running too near the coast in chase of another Chinese, they stuck fast on a shoal in a falling tide; that they hoped to get off by the night flood, but were mistaken, and the next morning were surrounded by a great many armed boats and vessels, which the chased vessel, which got in, had probably occasioned to come out against them. That at first they beat off those vessels, but, reinforcements coming, they saw it impossible to escape, and submitted, and were all brought on shore and committed to prison. That a few days after they were taken out and examined, and, the Portuguese captain making it appear that he and his people were prisoners to the ladrones, they were recommitted, and the ladrones all beheaded. That the brig, being got off, was, after some time, as he understood, by an order from court, restored to the Portuguese captain, who went away in her with all his people, except this relator and a Portuguese lad, who, being both ill of the flux, and likely to die, were left behind in prison. What became of the brig afterwards, he never heard. That they were well attended in their sickness, and soon recovered, but were not set at liberty. That the prison was a very clean, airy place, consisting of several courts and ranges of building, the whole securely walled and guarded, and governed with great order. That everybody was obliged to work ; but his work was not hard. It was weaving rushes upon hoops for the bottom of chairs, and they had some small pay for them, which, added to the prison allowance of rice and 'chong', was more than a sufficiency; and he thinks there are no such comfortable prisons in England, at least among those he had been acquainted with. That he applied himself to learn the Chinese language, and succeeded so far at last as to understand and make himself understood in common matters. That some of the most orderly prisoners were allowed to assist the neighboring country people in time of harvest, under the care of the overseers. That he and his companion were from time to time made to expect that orders would come from court for their release; but he supposes they were quite forgotten. They had written frequently to the Popish missionaries at Pekin, requesting their solicitations, but received no answer; and perhaps the prison-keeper, who had a profit on their labor, never sent their letters. That after more than a year's confinement, being in the country at a harvest, he accidentally cut his foot very badly, and was left behind at a farmer's house to be cured ; the farmer undertaking to return him to prison when recovered. That he got into favor in the family ; that he taught the farmer's wife to make soap, which he understood, it being his father s trade. That he had himself been apprentice to a shoemaker before he took to sea; and, finding some leather in the house, he made himself, with such tools as he could get or make, a large shoe for his lame foot. That the farmer admired the shoe much above the Chinese shoes, and requested a pair for himself. That he accordingly made shoes for the farmer, his wife, two sons, and a daughter. That he was obliged first to make the lasts for all of them ; and that it is not true that the feet of Chinese women are less than those of English women. That, these shoes being admired, many inhabitants of the neighboring village desired to have them ; so he was kept constantly at work, the farmer finding the leather, selling the shoes, and allowing him some share of the profit, by which he got about an ounce of silver per week, all money being weighed there. That the Chinese tan their leather with oaken chips, saw-dust, and shavings, which are saved by the carpenters for the farmers, who boil them, and steep their hides in the warm liquor, so that it is sooner fit for use. The farmer's wife began to get money by selling soap, and they proposed to obtain his liberty, and keep him in the family, by giving him their daughter, when a little older, for wife, with a piece of land ; and he believes that they did prevail with the jailer, by presents, to connive at his stay, on pretence of his lameness. He liked their way of living, except their sometimes eating dog's flesh. Their pork was excellent ; the rice, dressed various ways, all very good ; and the 'chong' he grew fond of, and learnt to make it. They put kidney-beans in soak for twenty-four hours, then grind them in a hand-mill, pouring in water from time to time to wash the meal from between the stones, which falls into a tub covered with a coarse cloth that lets the meal and water pass through, retaining only the skins of the beans ; that a very small quantity of alum, or some sort of salt, put into it, makes the meal settle to the bottom, when they pour off the water. That it is eaten various ways, by all sorts of people, with milk, with meat, as thickening in broth, etc. That they used to put a little alum in their river water when foul, to clear it for use, and by that means made it clear as rock water, the dirt all settling. Their house was near a great river, but he does not remember its name. That he lived in this family about a year, but did not get the daughter, her grandfather refusing his consent to her marriage with a stranger. That they have a sort of religion, with priests and churches, but do not keep Sunday, nor go to church, being very heathenish. That in every house there is a little idol, to which they give thanks, make presents, and show respect in harvest time, but very little at other times ; and, inquiring of his master why they did not go to church to pray, as we do in Europe, he was answered, they paid the priests to pray for them, that they might stay at home and mind their business, and that it would be a folly to pay others for praying and then go and do the praying themselves, and that the more work they did while the priests prayed, the better able they were to pay them well for praying. That they have horses, but not many ; the breed small, but strong ; kept chiefly for war, and not used in labor, nor to draw carriages. That oxen are used, but the chief of their labor is done by men, not only in the fields, but on the roads, travellers being carried from town to town in bamboo chairs, by hired chairmen, throughout the country ; and goods also, either hanging on poles between two, and sometimes four men, or in wheel-barrows, they having no coaches, carts, or wagons, and the roads being paved with flat stones. They say that their great father (so they call the emperor) forbids the keeping of horses, because he had rather have his country filled with his children than with brutes, and one horse requires as much ground to produce him food as would feed six men ; yet some great people obtain leave to keep one horse for pleasure. That the master, having a farm left to him by a deceased relation in a distant part of the country, sold the land he lived on and went with the whole family to take possession and live on the other. That they embarked in one of the boats that carry sea fish into the heart of the empire, which are kept fresh even in hot weather by being packed in great hampers with layers of ice and straw, and repacked every two or three days with fresh ice taken at ice-houses on the way. That they had been ten days on their voyage, when they arrived at the new farm, going up always against the stream. That the owner of the boat, finding him handy and strong in rowing and working her, and one of the hands falling sick, persuaded him to go fifteen days farther, promising him great pay and to bring him back to the family. But that, having unloaded the fish, the Chinese went off with his boat in the night, leaving him behind without paying him. That there is a great deal of cheating in China, and no remedy. That stealing, robbing, and house-breaking are punished severely, but cheating is free there in every thing, as cheating in horses is among our gentlemen in England. That, meeting at that place with a boat bound towards Canton in a canal, he thought it might be a means of escaping out of that country if he went in her ; so he shipped himself to work for his passage, though it was with regret he left for ever the kind family he had so long lived with. That after twenty-five days' voyage on the canal, the boat stopping at a little town, he went ashore, and walked about to look at it and buy some tobacco ; and in returning he was stopped, taken up, examined, and sent away, under a guard, across the country to a mandarin, distant two days' journey. That here he found the lingo somewhat different, and could not so well make himself understood ; that he was kept a month in prison before the mandarin had leisure to examine him. That, having given a true account of himself, as well as he could, the mandarin set him at liberty, but advised him to wait the departure of some persons for Canton, with whom he proposed to send him as a shipwrecked stranger, at the emperor's expense. That in the meantime he worked in the mandarin's garden, and conversed with the common people. He does not recollect the name of the province, but says it was one of the tea countries ; and that, besides the true tea, they made a vast deal of counterfeit tea, which they packed up in boxes, some mixed with good tea, but mostly unmixed, and sent it away to different seaports for the supply of foreign countries. That he observed they made ordinary tea of the leaves of sweet potatoes, which they cut into form by stamps, and had the art of giving such color and taste as they judged proper. When he spoke of this practice as a fraud, they said there was no harm in it, for strangers liked the false tea as well, or better, than the true; and that it was impossible to load with true tea all the ships that came for it ; China could not furnish such a quantity ; and, if the demand went on increasing as it had done some years past, all the leaves of all the trees in the country would not be sufficient to answer it. This tea was sold cheap, as he understood twenty catty of it (a catty is near one pound) for about an ounce of silver. They did not drink it themselves, but said it was not unwholesome, if drunk moderately. That after some time he set out in the train of seven merchants for Canton, with a passport from the mandarin, going partly by land, but chiefly by water in canals. That they stopt a week in a part of the country where a great deal of China ware is made; that many farmers had little furnaces in some out-house, where they worked at leisure times, and made, some nothing but tea-cups, others nothing but saucers, etc., which they sold to country shopkeepers, who collected quantities for the merchants. The ware is there very cheap. He could have bought a dozen pretty cups and saucers for as much silver as is in an English half-crown. He says it is not true, that they have large wheel carriages in China driven by the wind ; at least he never saw or heard of any such ; but that the wheel-barrow porters indeed, when passing some great open countries, do sometimes, if the wind is fair, spread a thin cotton sail, supported by a light bamboo mast, which they stick up on their wheel-barrows, and it helps them along. That he once saw a fleet of near three hundred sail of those wheel-barrows, each with a double wheel. That, when he arrived at Canton, he did not make himself known to the English there, but got down as soon as he could to Macao, hoping to meet with his Portuguese captain ; but he had never returned. That he worked there in rigging of vessels, till he had an opportunity of coming home to Europe ; and, hearing on his arrival here, from an old comrade in the packet, that his sweetheart is married, and that the 'Resolution' and 'Endeavor' got home, he shall decline going to England yet awhile, fearing he may be punished for carrying off the boat; therefore he has shipped himself, as I wrote you before, on a voyage to America. He was between three and four years in China. This is the substance of what I got from him, and nearly as he related it. He gave me the names of some places, but I found them hard to remember, and cannot recollect them. |
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| 33 | 1973 |
Benjamin Franklin : To Thomas Percival. West Wycomb, the Seat of Lord Le Despencer, Sept. 25, 1773. Dear Sir… In China I have somewhere read, an Account is yearly taken of the Numbers of People, and the Quantities of Provision produc'd in good time. To facilitate the Collecting this Account, and prevent the Necessity of entering Houses and spending time in asking and answering Questions, each is furnish'd with a little Board, to be hung without the Door during certain time each Year ; on which Board is marked certain Words, against which the Inhabitant is to mark Number or Quality, somewhat in this Manner ; (Men, 1 ; Women, 2 ; Children, 3 ; Rice or Wheat, 5 Quarters Flesh, &c. 1,000 Ibs.) All under 16 are accounted Children, and all above Men and Women. Any other Particulars, which the Government desires information of, are occasionally mark's on the same Boards. Thus the Officers, appointed to collect the Accounts in each District, have only to pass before the Doors, and enter in their Book what they find mark'd on the Board, without giving the least Trouble to the Family. There is a Penalty on marking falsly ; and, as Neighbours must know nearly the Truth of each other's Account, they dare not expose themselves, by a false one, to each other's Accusation. Perhaps such a Regulation is scarce practicable with us… Dave Wang : Then discussing the efficient management of the state government, Franklin noticed the efficiency of the Chinese imperial governmental statistics system. He hoped that the government of Pennsylvania could learn something from the system. |
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Bibliography (29)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1737 | Franklin, Benjamin. From the morals of Confucius. In : The Pennsylvania gazette ; Febr. 28-March 7 ; March 14-21 (1737). | Publication / Frank57 |
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| 2 | 1788 | Franklin, Benjamin. A letter from China. In : The repository ; May (1788). | Publication / Frank56 |
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| 3 | 1836-1840 |
Franklin, Benjamin. The works of Benjamin Franklin : containing several political and historical tracts not included in any former edition, and many letters, official and private, not hitherto published; with notes and a life of the author. Vol. 1-10. (Boston : Hillard Gray, 1836-1840). (Making of modern law). Vol. 7 : Correspondence. (1838). http://books.google.ch/books?hl=de&id=NwSaDKhRaN4C&q=chinese +cheese#v=snippet&q=535&f=false. |
Publication / Frank5 |
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| 4 | 1929 | [Franklin, Benjamin]. Folankelin zi zhuan. Folankelin zhu ; Xiong Shiyi yi. (Shanghai : Shang wu yin shu guan, 1929). (Han yi shi jie ming zhu). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 佛蘭克林自傳 | Publication / Frank3 |
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| 5 | 1939 |
[Franklin, Benjamin]. Folankelin zi zhuan. Folankelin zhu ; Tang Changru yi shu. (Shanghai : Qi ming shu ju, 1939). (Shi jie wen xue ming zhu). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 佛蘭克林自傳 |
Publication / Frank2 |
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| 6 | 1943 |
[Franklin, Benjamin]. Folankelin zi zhuan. Folankelin ; Cheng Boqun yi. (Shanghai : Shi jie shu ju, 1943). (Shi jie ming ren chuan ji cong kan). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 佛兰克林自传 |
Publication / Frank10 | |
| 7 | 1952 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin zhuan ; Yang Jingmai yi. (Taibei : Xie zhi gong ye zhen xing hui, 1952). (Xie zhi gong ye cong shu). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank21 | |
| 8 | 1957 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Folankelin ; Shibakesi zhuan ; Huang Zhengqing yi. (Taibei : Bei xing, 1957). (Xin yi shi jie wen xue ming zhu). Übersetzung von Sparks, Jared. The life of Benjamin Franklin ; containing the autobiography. (Boston : Hilliard, Gray & Co., 1840). 富蘭克林自傳 |
Publication / Frank12 | |
| 9 | 1968 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin zhuan ; Jia Bohong yi. (Taibei : Le tian, 1968). Übersetzung von Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林傳 |
Publication / Frank14 | |
| 10 | 1978 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Dang Zhangru yi. (Hong Kong : Joint Publ. Co., 1978). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 佛兰克林自传 |
Publication / Frank11 | |
| 11 | 1979 |
[Franklin, Benjamin]. Fulankelin de ge yan. Folankelin ; Li Meiqin yi. (Taibei : Taibei xian zhong he xiang, 1979). [Übersetzung von Maximen von Franklin]. 富蘭克林的格言 |
Publication / Frank6 | |
| 12 | 1979 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin zhuan ; Yin Xueman yi. (Taibei : Zhong hua ri bao, 1979). (Zhong hua ri bao zhuan ji wen xue cong shu ; 10). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank25 | |
| 13 | 1979 |
Franklin, Benjamin. The papers of Benjamin Franklin ; vol. 20. (New Haven, Conn. : Yale University Press, 1979). http://books.google.ch/books?id=I695qlfeoVAC&pg=PA138&lpg=PA138&dq =benjamin+franklin+to+percival+1773&source=bl&ots=zoxU1Y4plQ&sig= RwmPKIyXK-kLuIDh3TPPlN9SiWA&hl=de&sa=X&ei=GDptUOnJIOHk 4QS1-ID4DA&ved=0CCMQ6AEwAA#v=onepage&q=benjamin%20franklin %20to%20percival%201773&f=false. |
Publication / Frank53 |
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| 14 | 1982 |
[Franklin, Benjamin]. Fulankelin. Banjieming Fulankelin zuo zhe ; Liang Shiqiu zhu bian ; Yang Jinyu yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 79). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林 |
Publication / LiaS70 |
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| 15 | 1982 |
[Franklin, Benjamin]. Fulankelin. [Banjieming Fulankelin zuo zhe ; Yang Jinyu yi zhe ; Chen Mingsong cha tu ; Liang Shiqiu zhu bian]. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren weir en zhuan ji quan ji ; 79). [Benjamin Franklin : an autobiographical portrait]. 富蘭克林 |
Publication / Frank23 | |
| 16 | 1982 |
[Franklin, Benjamin]. Benjieming Falankelin zi zhuan. Annotated by Zhang Yun. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1982). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). [Text in Englisch und Chinesisch]. 本杰明富兰克林自传 |
Publication / Frank26 | |
| 17 | 1985 |
[Franklin, Benjamin]. Benjieming Fulankelin zi zhuan. Quan Shen yi. (Shijiazhuang : Hebei ren min chu ban she, 1985). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 本杰明富兰克林自传 |
Publication / Frank17 | |
| 18 | 1985 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Adapted by Anita Shalett ; Ou Linglang yi. (Tainan : Da xia chu ban she, 1985). (Ying Han tui chao ; 24). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 佛兰克林自传 |
Publication / Frank18 | |
| 19 | 1985 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Yao Shanyou yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 1985). (Wen hua sheng huo yi cong ; 7). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank24 | |
| 20 | 1986 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin zhu ; Wang Jiangsen yi zhe. (Hong Kong : Xue lins hu dian, ca. 1986). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank19 | |
| 21 | 1986 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin yuan zhu ; Wen guo shu ju bian yi bu bian yi. (Tainan : Wen guo shu ju, 1986). (Shi jie wen xue ming zhu ; 10). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank20 |
|
| 22 | 1989 |
[Franklin, Benjamin]. Fulankelin jing ji lun wen xuan ji. Fulankelin ; Liu Xueli yi. (Beijing : Shang wu yin shu guan, 1989). (Han yi shi jie xue zhu ming zhu cong shu). [Anthologie von Benjamin Franklin]. 富兰克林经济论文选集 |
Publication / Frank7 | |
| 23 | 1996 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin ; Zhu Hui yi. (Beijing : Zhongguo dui wai fan yi chu ban gong si, 1996). (Ying han dui zhao shi jie ming zhu jie xi). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林自傳 |
Publication / Frank27 | |
| 24 | 1997 |
[Franklin, Benjamin]. Fulankelin wen ji. Benjieming Fulankelin zhu ; Zhang Xing deng yi. (Chengdu : Xi nan cai jing ta xue chu ban she, 1997). [Übersetzung der gesammelten Werke von Benjamin Franklin]. 富兰克林文集 |
Publication / Frank8 | |
| 25 | 1998 |
[Franklin, Benjamin]. Fulankelin zhuan. Fulankelin zhu ; Li Shuzhen bian yi. (Taibei : Jiu yi chu ban she, 1998). (Zhen cang wen ku ; 14). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林傳 |
Publication / Frank9 | |
| 26 | 1998 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Fulankelin ; Li Ruilin, Song Bosheng yi. (Beijing : Guo jia xing zheng xue yuan chu ban she, 1998). (Ling xiu wen ku, ling xiu chuan ji xi lie). Übersetzung von Franklin, Benjamin. Life of Benjamin Franklin : (written by himself). In : Lady's magazine. (London 1770). = (London : Printed for Robinson and Roberts, 1793). 富蘭克林傳 |
Publication / Frank16 | |
| 27 | 1999 |
[Franklin, Benjamin]. Qiong li cha de li shu. Benjieming Fulankelin zhu ; An Huiying, Liu Yunxin yi ; Ma Yimin, Yang Bo jiao. (Tianjin : Bai hua wen yi chu ban she, 1999). Übersetzung von Zitaten aus Franklin, Benjamin. Poor Richard : an almanack : 1733-1766. (Philadelphia : B. Franklin, 1733-66). 穷理查德历书 |
Publication / Frank28 | |
| 28 | 2000 |
[Franklin, Benjamin]. Ying yu le yuan jing pin xi lie. Fulankelin zhu ; Liu Rongti bian yi. (Shanghai : Shanghai ke ji jiao yu chu ban she, 2000). [Übersetzung von Zitaten von Franklin]. 英语乐园精品系列格言篇 |
Publication / Frank29 | |
| 29 | 2000 |
[Franklin, Benjamin]. Yong bao Fulankelin : wen xue jing hua. Banjieming Fulankelin zhu ; Zhang Xing deng yi. (Taibei : Da bu wen hua, 2000). (Yi wen feng qing xi lie ; 1). [Enthält Übersetzung von Texten von Franklin]. 擁抱富蘭克林 : 文學精華 |
Publication / Frank30 |
Secondary Literature (29)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1919 |
Sun, Yuxiu. Fulankelin. (Shanghai : Shang wu yin shu guan, 1919). [Abhandlung über Benjamin Franklin]. 富兰克林 |
Publication / Frank42 | |
| 2 | 1944 |
[Baldwin, James]. Fulankelin zhuan. Zhang Jingtan yi zhu. (Chongqing : Chen guang shu ju, 1944). (Chen guang Ying Han dui zhao cong shu). [Text in Chinesisch und Englisch]. Übersetzung von Baldwin, James. The story of Benjamin Franklin for young readers. (Chicago, Ill. : Werner School Book Co., 1896). 弗蘭克林傳 |
Publication / Frank31 | |
| 3 | 1946 | Zhang, Zhaopeng ; Ye, Yannong. Xiao xiang zhuo se hua ben : shi jie ming ren tu zhi. (Shanghai : Jiao yu hua ku chu ban she, 1946). [Portraits coloring book : world famous people]. [Betr. Francis Bacon, Benjamin Franklin, Louis Pasteur, Robert Edwin Peary, Michael Faraday, Marie Curie, Issac Newton]. | Publication / Baco57 | |
| 4 | 1957 |
[Bolton, Sarah Knowles]. Ku er cheng ming ji. Shala Baoerdeng zhu ; Zhong Yan yi. (Taibei : Shi jie shu ju, 1957). Übersetzung von Bolton, Sarah Knowles. Lives of poor boys who become famous. (New York, N.Y. : Crowell, 1962). [Betr. Benjamin Franklin, Samuel Johnson, James Watt, Wolfgang Amadeus Mozart, Michael Faraday, David Glasgow Farragut, William Lloyd Garrison, Giuseppe Garibaldi, Ezra Cornell, Abraham Lincoln, Ole Bull, Charles Dickens, John D. Rockefeller, Thomas Alva Edison, Pope Pius XI., The Mayo brothers, George Washington Carver, Edward Bok, Henry Ford, The Wright brothers, Calvin Coolidge, Will Rogers, Grant Wood]. 苦兒成名記 |
Publication / JohS13 |
|
| 5 | 1957 |
[Franklin, Benjamin]. Fulankelin zi zhuan. Folankelin ; Shibakesi zhuan ; Huang Zhengqing yi. (Taibei : Bei xing, 1957). (Xin yi shi jie wen xue ming zhu). Übersetzung von Sparks, Jared. The life of Benjamin Franklin ; containing the autobiography. (Boston : Hilliard, Gray & Co., 1840). 富蘭克林自傳 |
Publication / Frank12 | |
| 6 | 1978 |
Lu, Ping. Fulankelin. Lu Ping wen ; Wen Kai tu. (Taibei : Wen hua tu shu gong si, 1978). [Biographie von Benjamin Franklin für die Jugend]. 富蘭克林 |
Publication / Frank39 | |
| 7 | 1979 |
Deng, Tuofu. Fulankelin. (Beijing : Shang wu yin shu guan, 1979). (Wai guo li shi xiao cong shu). [Biographie von Benjamin Franklin]. 富蘭克林 |
Publication / Frank32 | |
| 8 | 1981 |
Weng, Yizhi. Fulankelin : Meiguo ke xue jia : 1706-1790. (Shanghai : Shanghai ren min mei shu, 1981). [Poster]. 富兰克林美国科学家 : 1706-1790 |
Publication / Frank47 | |
| 9 | 1982 |
Shen, Xiaoxian. Fulankelin. (Shanghai : Shao nian er tong chu ban she, 1982). [Biographie von Benjamin Franklin für die Jugend]. 富蘭克林 |
Publication / Frank41 | |
| 10 | 1983 |
Ya, Si. Shao nian chu ying xiong : Fulankelin. Ya Si bian xie ; Zhuang Weiqiang hui tu. (Xianggang : Xin ya wen hua shi ye you xian gong si, 1983). (Wei ren xiao gu shi ; 12). [Biographie von Benjamin Franklin für die Jugend]. 少年出英雄 : 富蘭克林 |
Publication / Frank48 | |
| 11 | 1986-1999 | Wai guo ming ren xiao gu shi. [Editorial staff of Xin Ya wen hua shi ye you xian gong si]. Vol. 1-9. (Xianggang : Xin ya wen hua shi ye you xian gong si, 1986-1999). [Enthält Biographien von Benjamin Franklin, Marie Curie, Thomas A. Edison, William Shakespeare, Florence Nightingale, Napoleon I., Pablo Picasso, James Watt, Jacob Grimm, Wilhelm Grimm]. | Publication / Wai1 | |
| 12 | 1988 |
Aldridge, A. Owen. The attribution to Franklin of a Letter from China. In : Early American literature ; vol. 23, no 3 (1988). http://www.jstor.org/stable/25056734. |
Publication / Frank51 |
|
| 13 | 1991 | Aldridge, A. Owen. Benjamin Franklin's Letter from China. In : Asian culture quarterly ; vol. 19, no 4 (1991). | Publication / Frank50 |
|
| 14 | 1992 |
Fulankelin. Shi yi shu ju bian ji wei yuan hui. (Tainan : Shi yi shu jug u fen you xian gong si, 1992). (Xin bian shi jie weir en zhuan ji ; 11. Shi jie weir en zhuan ji ; 11). [Biographie von Benjamin Franklin]. 富蘭克林 |
Publication / Frank33 |
|
| 15 | 1992 |
[Looby, Christopher]. Fulankelin. Kelisiduofu Lubizuo ; Cai Zhaoxu yi. (Taibei : Lu qiao wen hua, 1992). (Kai chuang shi dai zheng zhi ju ren ; 103). Übersetzung von Looby, Chris. Benjamin Franklin. (New York, N.Y. : Chelsea House, 1990). (World leaders past & present). 富蘭克林 |
Publication / Frank37 | |
| 16 | 1992 |
Van Doren, Carl. Fulankelin. Ka'er Fan Duolun zhu ; Niu Weihong deng yi ; Yang Pinquan deng jiao. (Beijing : Zhongguo she hui ke xue chu ban she, 1992). (Shi jie ming ren zhuan xi lie shu. Übersetzung von Van Doren, Carl. Benjamin Franklin. (New York, N.Y. : Viking Press, 1938). 富兰克林 |
Publication / Frank44 | |
| 17 | 1993 |
Li, Junshi. Fulankelin. (Taibei : Taiwan dong fang chu ban she, 1993). [Biographie von Benjamin Franklin]. 富蘭克林 |
Publication / Frank38 | |
| 18 | 1996 |
[Ivanov, Robert Federovich]. Fulankelin zhuan. R. Yifannuofu zhu ; Yi Xin, Gu Ming yi. (Beijing : Shang wu yin shu guan, 1996). (Shi jie ming ren zhuan ji cong shui). Übersetzung von Ivanov, Robert Federovic. Franklin. (Moskva : Izd. Molodaja Gvardija, 1972). 富兰克林传 |
Publication / Frank34 | |
| 19 | 1996 |
Tao, Xiaohong. Fulankelin juan. (Wuhan : Hubei ci shu chu ban she, 1996). (Shi jie ming ren chuan ji). [Biographie von Benjamin Franklin]. 富兰克林传 |
Publication / Frank43 | |
| 20 | 1996 |
Zhou, Xinhui. Fulankelin. (Beijing : Zhongguo he ping chu ban she, 1996). (Zhong wai ming ren zhuan jig u shi cong shu ; 97). [Biographie von Benjaming Franklin]. 富兰克林 |
Publication / Frank49 | |
| 21 | 1997 |
Liu, Wanmin ; Lin, Qian. Fulankelin di qing shao nian shi dai. (Beijing : Xian dai chu ban she, 1997). (Zhong wai ming ren de qing shao nian shi dai xi lie cong shu. Ke xue jia juan). [Abhandlung über Benjamin Franklin]. 富兰克林的青少年时代 |
Publication / Frank35 | |
| 22 | 1997 |
Liu, Wentao ; Yang, Ming. Min zu zhi fu Fulankelin. (Beijing : Shi jie zhi shi chu ban she, 1997). [Abhandlung über Benjamin Franklin]. 民族之父富蘭克林 |
Publication / Frank36 | |
| 23 | 1999 |
[Potter, Robert R.]. Fa ming quan cai : Benjieming Fulankelin. Luobote Bote zhu ; Zhang Shuwen yi. (Beijing : Beijing shi fan da xue chu ban she, 1999). (Ke hai xian qu. Meiguo zhu ming ke xue jia cheng gong zhi lu). Übersetzung von Potter, Robert R. Benjamin Franklin. (Engleweeod Cliffs, N.J. : Silver Burdett Press, 1991). 发明全才本杰明富兰克林 |
Publication / Frank40 | |
| 24 | 1999 |
Wang, Kailin. Fulankelin. (Xianggang : San lian shu dian you xian gong si, 1999). (Ke xue ju ren cong shu). [Biographie von Benjamin Franklin]. 富兰克林 |
Publication / Frank45 | |
| 25 | 1999 |
Wei ren zhuan lue. Zhu Hui, Jiang Feng yi. (Shanghai : Dong fang chu ban zhong xin, 1999). (Bei lei yi cong). [Brief biographies of the great men : Abraham Lincoln, Winston Churchill, Benjamin Franklin]. 伟人传略 |
Publication / Frank46 | |
| 26 | 2009 |
Wang, Dave. Benjamin Franklin, George Washington, Thomas Jefferson and Chinese civilization. https://docs.google.com/viewer?a=v&q=cache:GD0AjLyp2jkJ: virginiareviewofasianstudies.com/files/archives/2009/wang-ben. doc+&hl=de&gl=ch&pid=bl&srcid=ADGEEShCJQjbFGpffD Au5LS_2oxHBNkSPlGFscQwrqP6jKgZyzYzLOwJr1EGYwqgGV0z WHfO9CAAwJhSrK9dx2hCtdE9kfMv7qe6I90A6YKebcj_HFSb23 wCo-Y2C9TkSqeTy7PAcXIL&sig=AHIEtbSUsJGnLWgNxCqkxI VlWv2mKnQTSw. |
Publication / Frank22 | |
| 27 | 2010 |
Wang, Dave. From Confucius to the Great wall : Chinese cultural influence on colonial North America. [Betr. u.a. Benjamin Franklin]. http://www.a-jrc.jp/docs/20100619_AJforum19_Dr.Wang.pdf. |
Publication / Frank13 |
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| 28 | 2011 |
Wang, Dave. Chinese civilization and the United States : tea, ginseng, porcelain ware and silk in colonial America. In : Virginia review of Asian studies (2011). https://docs.google.com/viewer?a=v&q=cache:6oIFTMVbxjgJ: virginiareviewofasianstudies.com/files/2011/Dave%2520Wang- Chinese%2520Civilization%2520and%2520the%2520Colonial% 2520America.doc+&hl=de&gl=ch&pid=bl&srcid=ADGEESgF_ wSwEYmoewHXaukfXZ62WChfS4XChg1rtrnDR5Vew7m233c6b1go 3usfkY9d7bzf7VDN2NtG4d16Na9bZv4nPEsv3p4BFomujD8dqon PWuOCL7IWlafk4_wYoYAMLiDGPahc&sig= AHIEtbTQCYFzAJXb98m1XeNHnWyOANnZuQ. |
Publication / Frank52 |
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| 29 | 2012 |
Wang, Dave. Benjamin Franklin and China. http://www.benfranklin300.org/_etc_pdf/franklinchina.pdf. |
Publication / Frank4 |
|