method; I do not so much require force and subtlety as order; I mean the
order which we every day observe in the wranglings of shepherds and
shop-boys, but never amongst us: if they start from their subject, 'tis
out of incivility, and so 'tis with us; but their tumult and impatience
never put them out of their theme; their argument still continues its
course; if they interrupt, and do not stay for one another, they at least
understand one another. Any one answers too well for me, if he answers
what I say: when the dispute is irregular and disordered, I leave the
thing itself, and insist upon the form with anger and indiscretion;
falling into wilful, malicious, and imperious way of disputation, of
which I am afterwards ashamed. 'Tis impossible to deal fairly with a
fool: my judgment is not only corrupted under the hand of so impetuous a
master, but my conscience also.

Our disputes ought to be interdicted and punished as well as other verbal
crimes: what vice do they not raise and heap up, being always governed
and commanded by passion? We first quarrel with their reasons, and then
with the men. We only learn to dispute that we may contradict; and so,
every one contradicting and being contradicted, it falls out that the
fruit of disputation is to lose and annihilate truth. Therefore it is
that Plato in his Republic prohibits this exercise to fools and ill-bred
people. To what end do you go about to inquire of him, who knows nothing
to the purpose? A man does no injury to the subject, when he leaves it
to seek how he may treat it; I do not mean by an artificial and
scholastic way, but by a natural one, with a sound understanding. What
will it be in the end? One flies to the east, the other to the west;
they lose the principal, dispersing it in the crowd of incidents after an
hour of tempest, they know not what they seek: one is low, the other
high, and a third wide. One catches at a word and a simile; another is
no longer sensible of what is said in opposition to him, and thinks only