Memoirs of Benjamin Franklin; Written by Himself. [Vol. 1 of 2]. Бенджамин Франклин

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СКАЧАТЬ in company, by the contradiction that is necessary to bring it into practice; and thence, besides souring and spoiling the conversation, it is productive of disgusts and, perhaps, enmities with those who may have occasion for friendship. I had caught this by reading my father's books of disputes on religion. Persons of good sense, I have since observed, seldom fall into it, except lawyers, university men, and, generally, men of all sorts who have been bred at Edinburgh. A question was once some how or other started, between Collins and me, on the propriety of educating the female sex in learning, and their abilities for study. He was of opinion that it was improper, and that they were naturally unequal to it. I took the contrary side, perhaps for dispute' sake. He was naturally more eloquent, having a greater plenty of words; and sometimes, as I thought, I was vanquished more by his fluency than by the strength of his reasons. As we parted without settling the point, and were not to see one another again for some time, I sat down to put my arguments in writing, which I copied fair and sent to him. He answered, and I replied. Three or four letters on a side had passed, when my father happened to find my papers and read them. Without entering into the subject in dispute, he took occasion to talk to me about my manner of writing; observed that, though I had the advantage of my antagonist in correct spelling and pointing (which he attributed to the printing-house), I fell far short in elegance of expression, in method, and perspicuity, of which he convinced me by several instances. I saw the justice of his remarks, and thence grew more attentive to my manner of writing, and determined to endeavour to improve my style.

      About this time I met with an odd volume of the Spectator. I had never before seen any of them. I bought it, read it over and over, and was much delighted with it. I thought the writing excellent, and wished, if possible, to imitate it. With that view I took some of the papers, and, making short hints of the sentiments in each sentence, laid them by a few days, and then, without looking at the book, tried to complete the papers again, by expressing each hinted sentiment at length and as fully as it had been expressed before in any suitable words that should occur to me. Then I compared my Spectator with an original, discovered some of my faults, and corrected them. But I found I wanted a stock of words, or a readiness in recollecting and using them, which I thought I should have acquired before that time if I had gone on making verses; since the continual search for words of the same import, but of different lengths, to suit the measure, or of different sounds for the rhyme, would have laid me under a constant necessity of searching for variety, and also have tended to fix that variety in my mind, and make me master of it. Therefore I took some of the tales in the Spectator, and turned them into verse: and after a time, when I had pretty well forgotten the prose, turned them back again. I also sometimes jumbled my collection of hints into confusion, and after some weeks endeavoured to reduce them into the best order, before I began to form the full sentences and complete the subject. This was to teach me method in the arrangement of the thoughts. By comparing my work with the original, I discovered many faults and corrected them; but I sometimes had the pleasure to fancy that, in particulars of small consequence, I had been fortunate enough to improve the method or the language, and this encouraged me to think that I might in time come to be a tolerable English writer, of which I was extremely ambitious. The time I allotted for writing exercises and for reading was at night, or before work began in the morning, or on Sunday, when I contrived to be in the printing-house, avoiding as much as I could the constant attendance at public worship which my father used to exact from me when I was under his care, and which I still continued to consider as a duty, though I could not afford time to practise it.

      When about sixteen years of age I happened to meet with another book, written by one Tryon, recommending a vegetable diet. I determined to go into it. My brother, being yet unmarried, did not keep house, but boarded himself and his apprentices in another family. My refusing to eat flesh occasioned an inconvenience, and I was frequently chid for my singularity. I made myself acquainted with Tryon's manner of preparing some of his dishes, such as boiling potatoes or rice, making hasty pudding, and a few others, and then proposed to my brother if he would give me, weekly, half the money he paid for my board, I would board myself. He instantly agreed to it, and I presently found that I could save half what he paid me.

      This was an additional fund for buying of books. But I had another advantage in it. My brother and the rest going from the printing-office to their meals, I remained there alone; and despatching presently my light repast, which was often no more than a biscuit, or a slice of bread and a handful of raisins, a tart from the pastry-cook's, and a glass of water, I had the rest of the time till their return for study, in which I made the greater progress, from that clearness of head and quick apprehension which generally attends temperance in eating and drinking.

      Now it was that, being on some occasion made ashamed of my ignorance in figures, which I had twice failed learning when at school, I took Cocker's book on arithmetic, and went through the whole by myself with the greatest ease. I also read Sellers and Sturny's book on navigation, which made me acquainted with the little geometry it contained; but I never proceeded far in that science. I read about this time Locke on the Human Understanding, and the Art of Thinking, by Messrs. du Port Royal.

      While I was intent on improving my language, I met with an English grammar (I think it was Greenwood's) having at the end of it two little sketches on the arts of rhetoric and logic, the latter finishing with a dispute in the Socratic method; and soon after I procured Xenophon's Memorable Things of Socrates, wherein there are many examples of the same method. I was charmed by it, adopted it, dropped my abrupt contradiction and positive argumentation, and put on the humble inquirer; and being then, from reading Shaftesbury and Collins, made a doubter, as I already was in many points of our religious doctrines, I found this method the safest for myself and very embarrassing to those against whom I used it; therefore I took delight in it, practised it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee; entangling them in difficulties, out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continued this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced anything that might possibly be disputed, the word certainly, undoubtedly, or any other that gave the air of positiveness to an opinion; but rather said, I conceive or apprehend a thing to be so and so; it appears to me, or I should not think it is so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engaged in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning and sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat most of those purposes for which speech was given to us.

      In fact, if you wish to instruct others, a positive and dogmatical manner in advancing your sentiments may occasion opposition and prevent a candid attention. If you desire improvement from others, you should not, at the same time, express yourself fixed in your present opinions; modest and sensible men, who do not love disputations, will leave you undisturbed in the possession of your errors. In adopting such a manner, you can seldom expect to please your hearers, or obtain the concurrence you desire. Pope judiciously observes,

      "Men must be taught as if you taught them not,

      And things unknown proposed as things forgot."

      He also recommends it to us,

      "To speak, though sure, with seeming diffidence."

      And he might have joined with this line that which he has coupled with another, I think, less properly.

      "For want of modesty is want of sense."

      If you ask why less properly, I must repeat the lines,

      "Immodest words admit of no СКАЧАТЬ