http : // zhurnal.lib.ru / editors / z / zalesskij _ w _ w / atutorialofawriterssuccesstranslationmarch42021 . shtml
http://proza.ru/2021/03/04/382 A tutorial of a writer s success. Chapter 1. http://proza.ru/2021/03/04/382
http://proza.ru/2021/03/09/1868 A tutorial of a writer s success. Chapter 2. http://proza.ru/2021/03/09/1868
http://proza.ru/2021/03/15/256 A tutorial of a writer s success. Chapter 3. http://proza.ru/2021/03/15/256
http://proza.ru/2021/03/16/302 A tutorial of a writer s success. Chapter 4. http://proza.ru/2021/03/16/302
Chapter 5. Become ... a university
5.1. Higher education at the "Earth planet" university
A good, successful businessman-persistent, hardworking, thrifty - but!... - an accidental scientist, thinker, cultural figure, who became famous and generally recognized due to a combination of circumstances.
In the positive-oriented books about Heinrich Schliemann, there is a barely-feeled accent. This position is not formulated clearly, it go along with the hyperbolized praise, a slightly ironic assessments, the direct or indirect sarcasm.
After my acquaintance with the biographical works about Heinrich Schliemann, I realized that this is absolutely, fundamentally wrong position.
One of the roots of this position is the worship of formal social titles. Respect for such titles is a characteristic of any civilized society. But in the era of feudalism, and in other epochs, socially vulnerable groups were formed. Those groups demonstrated, showed a hypertrophied respect — worship. And this adoration has imperceptibly become one of the elements of the public subconscious.
Reading about the childhood of Heinrich Schliemann, spent in Ankershagen, I-coincidentally-heard a radio program about the problems of modern parenting of children. The parent, who spoke on the radio, listed many circles and sections [specialaized child groups for off-school education] where his child was included (assigned) and continued the list, thinking about where it would be useful to place him (the child) in the future.
I involuntarily compared these radio stories and radio reflections with the actual upbringing of Mr. Schliemann: in a humane social environment by his own parents. And I thought that the circles and sections from some point turn into a stupid fuss; they cannot replace a parental education, a home education, and a humane, friendly social environment.
Athough it is fair to say that little Heinrich was trained in dance in Ankershagen, so we can say that he attended a dance club ("a dancing circle"). (In the aforementioned film "The Mysterious Treasure of Troy" , its creators very elegantly placed the episode with the main character, Henry, dancing with Sophia the Greek dance under the starry Trojan sky). To what extent have the skills of the dance club been transformed into real dancing? It's hard to say. There is no clear evidence pro or contra it. In one of the letters, Heinrich Schliemann ironically wrote: "... From life, as well as from every year, there remains only the fact that today is a ball [a dances]... A pitiful picture... " [Богданов И. А., 2008 а. С. 168] [Bogdanov I. A., 2008 a. P. 168]).
However, when considering this parental "Ankershagen" upbringing, the question arises about formal social titles; circles and sections issue certificates, documents, etc., they themselves are carriers of certain brands. What could Pastor Ernest Schliemann give, in this sense? Give to Heinrich the father's blessing to dig up Troy? Funny, isn't it?
Time will pass, the world-famous Henry will write in his autobiography about his father's approval of the plans for the excavation of Troy: "... finally, we both agreed that one day I should to unearth Troy" [Шлиман Г. Илион. Т.1. С. 38, 55] [Schliemann Heinrich. Ilios. Vol. 1. P. 38, 55].
The phrase "we both agreed" suggests a trajectory of discussion in which Heinrich would not just express his intention, but he would receive his father's approval in responce; the father expressed approval to the little boy.
In the diary by Heinrich Schliemann will be the record that he saw the Great Wall of China "about which from the most tender childhood I could not hear without a feeling of the keenest interest" [Мейерович М. Л. С. 61] [Meyerovich M. L. P. 61].
But some information sources have doubts: "What? Did he plan to dig up Troy in his tender childhood? Did they discuss the Great Wall of China? It's almost impossible! " If only some kind of certificate or document or something else official, with a signature and with a seal…
The reverence for official titles creates a subconscious sense of shame, concerning Mr. Schliemann: he had neither a completed gymnasium nor a completed higher education. This subconscious shame is followed by the appearance of the position that I have already mentioned: yes, a real merchant, but a scientist as if by chance one, who became such by virtue of a successful, accidental, happy combination of circumstances.
In fact, this feudal-rooted reverence for social titles forms a completely false idea of Mr. Schliemann as a scientist.
It is probably not by chance that it was England, at that time the most developed European parliamentary democracy, which really freed itself from the feudal fetters, that demonstrated the wide recognition of Heinrich Schliemann.
The English outstanding historian Henry Thomas Bockle, who did not receive a systematic education, almost the same age as Heinrich Schliemann, "by the age of twenty-five ...already knew nineteen languages, reading in each of them completely fluently and was even able to speak them, although with an accent". "He retained, apparently under the influence of his personal experience, the belief that "you don't have to force the inclinations and abilities of a child and a young man", that "you should, if possible, leave them [young men] to themselves, and everyone, he said, would find his own way; it does not matter if he is less educated, it is important that he be independent, be himself" (Соловьев Е. А. «Г. Т. Бокль: Его жизнь и научная деятельность». 1895. — 80 с.) (Solovyov E. A. " Henry Thomas Buckle: His life and scientific activity." 1895).
Moreover, from the modern point of view, it is clear that the type of Schliemann-scientist is much closer not to the scientists of the XIX century, but to such universal figures and cultural phenomena of the XX and XXI centuries as, for example, Howard Hughes, Elon Musk, Richard Branson, in some ways even, perhaps, surpassing them: they generate scientific initiatives, finance and implement them (G. Hughes did this in the past), and Heinrich Schliemann not only did this, but also became the founder of a new branch of knowledge, "Mycenaean archaeology" (this concept, in particular, is indicated on a memorial plaque in St. Petersburg, installed in 1990, largely due to the efforts of I. A. Bogdanov [Богданов И. А., 2008 а. С. 25—27] [Bogdanov I. A., 2008 a. P.25-27.]).
(Note also that the concept of "Mycenaean archaeology" corresponds to the concept of "Homer-era archaeology" ("Homeric archaeology"); such a concept is given in the book by Philipp Vandenberg [Вандерберг. С. 403] [Vanderberg. P. 403]).
Heinrich Schliemann is recognized as "the discoverer of the first European high civilization" [Гаврилов А. К. С. 361] [Gavrilov A. K. P. 361].
What was the process of the emergence in the XIX century of a cultural figure, a scientist, adequate to the XX and XXI centuries?
To understand it, it is necessary to realize that the worship of formal social titles, although it has become an element of the public subconscious, is not at all dominant. Here, for example, is a quote from the article "Higher Education" (Большая Советская Энциклопедия. Т. 14. М. 1929. С.24) (The Great Soviet Encyclopedia. Vol. 14. M. 1929. P. 24) (a quote, although bearing the stamp of a biased class approach, but interesting by it's essence): "The children of the big bourgeoisie and the remnants of the landed aristocracy in the 20th century also usually attend higher educational institutions, but either specially existing for them (Oxford and Cambridge), or ordinary, but in an unusual order. After spending 1-2 years getting acquainted with university life and taking some scattered courses, they get further higher education through a travels, in aristocratic clubs, etc." In the proposed quote, an approximate algorithm for obtaining higher education by Schliemann is presented: he attended several courses of lectures at the University of Paris, attended lectures on Greek literature and modern history at the University of Naples (both universities are among the oldest in Europe), undertook round-the-world and other trips, began writing and publishing books, and he started the archaeological excavations. And in such an algorithm of actions, there is no reason to see anything particularly unusual, if not to be in thrall to the worship of formal social titles.
In one of his letters (dated November 9, 1847), Heinrich Schliemann romanticizes travel: "...If you meet some genius ..., then ask him where he got his education ..., in responce this he will solemnly tell you about his travels and the benefits derived from it" [Богданов И. А., 2008 а. С. 162] [Bogdanov I. A., 2008 a. P. 162].
However, the reality wasn't always so romantic. The visit to the island of Capri left not the best impressions: "The innkeeper made me pay 31 francs, although I didn't want to give him more than eight. The chamber pot stank, and all night I was plagued by flies, bedbugs, fleas, and mosquitoes. Besides, there was such mud everywhere, the sea water was so bad, and everything was so terrible that I can't think about it without disgust. I had terrible diarrhea" [Богданов И. А., 2008 а. С. 47] [Bogdanov I. A., 2008 a. P. 47].
However, Mr. Schliemann was able to draw conclusions, to find "keys" to situations. Let us recall the Arab turban that Mr. Schliemann wore in China when he made a trip around the world. I think that the traveler who wears a turban is not left without the best and most attentive service.
5.2. Heinrich Schlimann's self-development system
5.2.1. The Three Whales of the successful Jonah.
Heinrich Schliemann made the processes of a self-assessment, of a self-analysis, a self-development, a self-education, of an expanding horizons, of a developing the ability to think and to learn a permanent ones.
All those processes took place not only during all period of his life, but began to approach the round-the-clock format.
"Three whales" of Heinrich Schliemann's cultural and intellectual self-development:
1. A memorizing by heart,
2. A writing of a (beautiful) letters [messages, mails],
3. A keeping of a diary.
A memorizing by heart in practical application for the study of foreign and ancient languages leads to a sharp expansion of the cultural horizon, professional usefulness, and to the overall life success.
A memorizing of sacred and classical texts creates a polyeffect; one of the results is the creation of prerequisites for the development of a literary style, an intellectual reserve.
In 1865, during a round-the-world trip, Heinrich Schliemann recalled, may be: an Englishman (the Schliemann's acquaintance) listened to a speech, which was retold by Heinrich Schliemann by heart. Schliemann reproduced the speech (he heard it in the US Congress). The Englishman said a few simple words: "You are ashamed to repeat other people's speeches! You have enough abilities to pronounce and write your own ones" [Мейерович М. Л. С. 63] [Meyerovich M. L. P. 63].
One of the results of the round-the-world trip was the writing and publication of the first book by Heinrich Schliemann.
Writing letters - with the implementation of the above-mentioned intellectual reserve - leads to the formation of a literary style, writing skills. Letters [messages, mails] become "beautiful".
Here, for example, an excerpt from a letter from Heinrich Schliemann to Bishop Theokletos Vimpos (February 1869; the subject: a second marriage):
"Dear friend, I can't tell you how much I love your city and its inhabitants. I swear to you by the memory of my mother, all my thoughts are directed to making my future wife happy. I swear to you, she will never have a cause for complaint. I will carry her in my arms if she will be kind and full of love. Here I constantly rotating in the company of smart and beautiful women who would willingly show me favor [a positive attitude] if they knew that I was thinking about divorce. But, my friend, the flesh is weak, and I am afraid of falling in love with a Frenchwoman and becoming unhappy man again. Therefore, I ask you to attach a portrait of a beautiful Greek woman to your answer. ( ... ) But if you send me a portrait of the girl you have chosen as my wife, so much the better!
I implore you: find me a wife with such an even, angelic character as at your's married sister.
She may be poor, - but educated; she must be inspired by Homer and the revival of my beloved Greece. It doesn't matter if she knows foreign languages. But she must be of the Greek type, with black hair, and as beautiful as possible. But my main condition [my main wish] is a kind and loving heart! " [Мейерович М. Л. С. 83—84] [Meyerovich M. L. P. 83-84].
Vanderberg writes: "Every day he - as if by the way - wrote twenty letters" [Вандерберг. С. 454] [Vanderberg. P. 454].
"Schliemann wrote at least 80 thousand letters in his life," Igor Bogdanov says [Богданов И. А., 2008 а. С. 43] [Bogdanov I. A., 2008 a. P. 43]. If we assume that Heinrich Schliemann moved from Ankershagen to Kalkhorst as a ten-year-old boy in January 1832, then we can take the 58 years (1890-1832) as the period, when Schliemann was writing letters. Counting 365 days in a year, we get: 80000/ (58*365) = 3,78. That is, with this calculation, you get 3-4 letters a day (including the weekends, holidays, days of illness, of fatigue, days on the road, etc.).
Regarding the writing of letters, we will make the following reservation: Mr. Schliemann wrote both official, business, and personal letters.
It were especially a personal letters, which contributed to the development of a literary style, self-development.
As for keeping a diary, this process itself raises a person to a higher level of self-organization and introspection.
I think that this statement is confirmed by an interesting collective portrait of the authors of diaries and memoirs, presented by M. A. Smirnova in her dissertation "Memoirs and Diaries of St. Petersburg merchants of the late XVIII-early XX centuries (as a historical source)."
M. A. Smirnova writes: "The appeal to memoirists — to their origin, level of education and field of occupation - allowed us to determine the range of authors of memoir works... The desire to leave a memory about themselves (in the form of memoirs or a diary) was especially fueled by the rich history of the family, the merits of own ancestors and their own achievements.
Some of the authors of the memoirs were not born in St. Petersburg. Having arrived in the capital, they made a more or less successful career as entrepreneurs. 11 authors (35%) came out from layer of peasants and burghers, mostly booksellers from the Yaroslavl province… Finally, 3 memoirists (10%) were of foreign origin and their descendants: Heinrich Schliemann, L. M. Wolf, F. C. San Galli, N. F. Findeisen.
It is known that the majority of memoirists — 17 (55%) - received primary home education; 6 (19%) — education in secondary educational institutions in Russia; 3 (10%) — in foreign secondary educational institutions; 2 memoirists (6%), G. T. Polilov and N. A. Leikin, had higher education; there is no information about the education of several authors.
The authors of memoirs and diaries differed in their property status and occupation: 7 (23%) of them were rich, successful merchants engaged in commercial or industrial activities.
Most of the representatives of the significant merchant families continued the family business (V. F. Gromov-forest trade, I. I. Glazunov-bookselling and publishing, V. A. Popov - foreign grain trade).
Persons, who have arrived in the capital, mostly, started entrepreneurship from scratch, choosing different areas of capital application. Thus, F. C. San Galli became the founder of the iron foundry, A. P. Berezin conducted a flour trade.
One of the memoirists (3%) at the time of writing the diary was a merchant's son (he was not independent in the commercial business); two (6%) were engaged in entrepreneurship, but became famous for their literary and scientific works. Fifteen (48%) of the authors were booksellers..., with 7 (22%) being successful bookstore owners, and 8 (26%) being the low — success market traders.
The large number of "humans of a book" ["книжников"] among the authors of the memoirs under study can be explained by a fairly high level of culture among booksellers in comparison with merchants engaged in other business activities. They were constantly dealing with the book, and if they were engaged in publishing books, they were in direct contact with writers… This could not but influence the formation of a special mentality among booksellers — for them, the book became a certain measure of a well-being. ( ... )
Five memoirists (16%) belonged to the merchant class and ... were representatives of "intelligent professions". ( ... )
Among them were famous writers (N. A. Leikin, G. T. Polilov), collector and bibliographer Ya. F.Berezin-Shiryaev, musicologist N. F. Findeisen.
...It is necessary to highlight some similarities in the biographies of individual memoirists. All the authors were literate, most received secondary education, and many actively supplemented their knowledge with self-education. ( ... )
A number of authors ... have achieved more in the trade field than their parents. This is important, since it brings the authors closer together based on the reasons for writing memoirs" [Смирнова М. А.] [Smirnova M. A.].
(Let us add that Russia became a largely cultural, reading country in the XIX century. Heinrich Schliemann was for some time a contemporary of A. S. Pushkin).
It can be assumed that, "just", "only" starting to keep a diary, its author is very likely to be among the educated, cultured, active people.
"Keep a diary!" - it's the one of Heinrich Schliemann's laws of success.
Both writing letters and keeping a diary are methods of self-improvement.
There is an intermediate link between them: "writing letters to yourself." This method of psychological self-improvement is recommended as a method of self-knowledge; the word "letter" ["message", "mail"] in it is conditional (in reality, it is not sent to anywhere).
Heinrich Schliemann wrote and mailed [sent] a real letters to Heinrich Schliemann; not being a psychologist, he independently discovered and for some time (briefly — in 1854) used this method in practice.
"Letters, sent to himself, are diary entries that he, presumably, reread upon the returning home" [Богданов И. А., 2008 а. С. 235] [Bogdanov I. A., 2008 a. P. 235].
A self-development, the core of which were three components, - (1) a memorizing by heart, (2) a writing letters, (3) a keeping a diary - is concentrated, is enforced, is ensured by self-discipline.
One of the most important rules of the self-discipline was the establishment of a daily routine [the order of a day, schedule of the day]. This is noted by Heinrich Schliemann himself, and by the authors of books about him. One of the elements of this daily routine was an early rise, usually before sunrise, and swimming in an open water (reservoir) ]...[Шлиман Г. Илион. Т. 1.С. 99] [Schliemann Heinrich. Ilios. Vol.1. P. 41], [Богданов И. А., 2008 б. С. 251, 257] [Bogdanov I. A., 2008 b. P. 251, 257].
A self-discipline, the establishment of a daily routine allowed to combine and synthesize both (A) regular physical activity (including: horse riding, swimming, hardening, gymnastics (complex, set of consecutive physical exercises), long walking and horse trips, a personal participation in excavations; in winter, in Russia, there was an ice skating), and (B) intellectual activities, actions for self-development and for self-learning.
5.2.2. The Intelligent Framework (Construction) "The Personal Development".
Onto these "three whales" -
1. A memorizing by heart,
2. A writing of a (beautiful) letters [messages, mails],
3. A keeping of a diary
- such elements of personal Intellectual Framework (Construction) are creating as
(A) A private archive,
(B) A literary activity (writing and publishing articles, books),
(C) A private library,
(D) A personal (and intra-family) center for improving the methods of studying and self-mastering of foreign languages.
With an increase in intellectual activity, they are followed by
(E) A personal museum (personal collections).
Note that Igor Bogdanov dates the beginning of the formation of Heinrich Schliemann's archive with the date of the shipwreck. That is, December 12, 1841. “And then the oncoming wave threw away Schliemann's chest [trunk, casket], which contained his things, Wendt's letters of recommendation to Venezuelan merchants and the letter to the sisters, which he had begun to write. From that day on, Schliemann began to keep all the letters addressed to him and make a copy of each letter sent by him” [Богданов И. А., 2008 а. С. 53] [Bogdanov I. A., 2008 a. P. 53]. The date, of course, is conditional. You can name both the 11th and 13th December 1841, and some other options are also possible.
Characterizing the archive of Heinrich Schliemann, Igor Bogdanov writes: "... Meyer [Ernst Meyer] in 1938 counted 175 bound volumes, and the number of letters [messages, mails], according to his calculations, was 60 thousand (plus 18 diaries in 10 languages)" [Богданов И. А., 2008 а. С. 36] [Bogdanov I. A. , 2008 a. P. 36].
Probably, at the same time, during the shipwreck, the writer Heinrich Schliemann appeared in the world.
Isn't a reporter? - A cabin cabin boy [a shipboy], who is describing in a letter to his sister the circumstances of the ongoing shipwreck?
Later a kind of "cumulative effect" arises. The flow of letters, the accumulation, processing and dissemination of information transform reality.
It looks like that it's a letters are writing, but there are so many of them, and they are written so often, and to so different people, that a some observer could to see:
1. A small in circulation, but quite influential newspaper,
2. A private news agency (“From every major city on the continent and in England, specially hired people sent him all the articles published about him - abusive and laudatory, and to each [article] he answered himself, setting out the true truth about himself and about Troy - [such Troy] as he knew it [this ancient town] and loved” [Стоун. С. 259—260] [Stone. P. 259-260]),
3. A private advertising, image and lobbying agency,
4. A public opinion polling service.
On their basis - not formally, but in essence - are formed:
I. A Research archaeological center (carrying out excavations, conducting research, regularly publishing the results of scientific activities, organizing scientific conferences),
II. An International private university of distance learning archeology and ancient history (teaching the masses of the European population, inexperienced in archeology and ancient history, through the press and through scientific publications, media events).
The charitable and philanthropic activities of Heinrich Schliemann, comparable to the functions of a charitable foundation, should also be noted.
5.2.3. "The Schliemann's community".
Was there a special organizational structure on which Heinrich Schliemann relied in solving archaeological, scientific and cultural problems?
Legally - no, in fact - yes.
Heinrich Schliemann relied on a system of connections formed in different periods of life and under different circumstances.
This system of connections was based on the personal qualities of Heinrich Schliemann, for example, on his sociability, insight, intuitive understanding of a person, the ability to inline both a supporter and an adversary into a "Schliemann community", to include (both a supporter and adversary) into the system of Schliemann's interests, to direct the other humans activities to the benefit of "cultural archaeological project ".
This system of connections showed the power, the strength of the common European civilizational and cultural interests, initiatives, and aspirations.
This system of connections was also based on material interests, on the power of money, on other incentives.
And last but not least, this system of connections was based on imperious coercion, on the strength of state power.
Theoretical constructions such as “The Strength of Weak Ties”, "The theory of structural holes", "The Six Handshakes Rule", “the matrix (the design) control structures” were formulated in the 20th century. But you may remember them, learning about the activities of Heinrich Schliemann (XIX century).
The acquaintance of Heinrich Schliemann with any person could imperceptibly transform into the activity of this person for the benefit of the "cultural and archaeological project."
Heinrich Schliemann caused unusual sensations in people. "...I was called, by you [by the your's mental power], as if by a fate...", - these words are from a letter dated November 1845, written by S. A. Zhivago to Heinrich Schliemann [Богданов И. А., 2008 а. С. 79] [Bogdanov I. A., 2008 a. P. 79].
Heinrich Schliemann did not exclude the possibility of communicating with people who have passed away [Богданов И. А., 2008 б. С. 61, 98—99] [Bogdanov I.A., 2008 b. P. 61, 98-99]. He mastered the ancient Greek language at such level as if within the next six weeks Plato could receive a letter from him and would have to understand [«Шлиман, Генрих»] ["Schliemann, Heinrich"].
Ancient Homer acted as an employee, in fact became a reputational sponsor of the Trojan excavations and "carried out" a huge volume of "work" to promote the cultural and archaeological project of Heinrich Schliemann.
With a certain degree of convention, it can be assumed that the cultural civilized community (society) of the 19th century has become an organic external environment, the human resource of the “Schliemann community”.
How can the above information be reformulated into rules of success? I suggest an option:
1. Learn by heart (Memorize). Languages. Sacred and classical texts.
2. Write beautiful letters [messages, mails]. Many. Even more. Countless, many.
3. Keep a diary! Allowed in 10 languages.
4. Write, publish (your works)!
5. Organize your time. Establish a daily routine. Plan regular physical, intellectual activities, self-development and self-study activities.
6. Publish a newspaper (the influential, albeit, may be, with a small circulation).
7. "Launch" a private agencies - information and advertising-image-lobbying ones, - as well as a public opinion poll service.
8. Form a Research Center, conduct research, regularly publish the results of scientific activities, organize scientific conferences.
9. Become ... a university. And a charitable foundation.
10. Take into account the common European civilizational and cultural interests, initiatives, aspirations. Connect Homer (and - Plato) to the implementation of your cultural and scientific project.