"O happy lamp, Bacchis deems you a god, The talkative person therefore is merely as regards words a white line,' but he that is especially inclined to certain subjects should be especially on his guard against talking about them, and should avoid such topics, since from the pleasure they give him they may entice him to be very prolix and tedious. The same is the case with people in regard to such subjects as they think they are more experienced in and acquainted with than others. For such a one, being self-appreciative and fond of fame, "spends most of the day in that particular branch of study in which he chances to be proficient." Thus he that is fond of reading will give his time to research; the grammarian his to syntax; and the traveller, who has wandered over many countries, his to geography. We must therefore be on our guard against our favourite topics, for they are an enticement to talkativeness, as its wonted haunts are to an animal. Admirable therefore was the behaviour of Cyrus in challenging his companions, not to those contests in which he was superior to them, but to those in which he was inferior, partly that he might not give them pain through his superiority, partly for his own benefit by learning from them. But the talkative person acts just contrary, for if any subject is introduced from which he might learn something he did not know, this he rejects and refuses, not being able to earn a good deal by a short silence, but he rambles round the subject and babbles out stale and commonplace rhapsodies. As one amongst us, who by chance had read two or three of the books of Ephorus, bored everybody, and dispersed every social party, by always narrating the 4 1 A proverbial expression for having no judgment. See Sophocles, Fragm. 307; Plato," Charmides," 154 B; Erasmus, "Adagia." So we say a person's mind is a blank sheet on a subject he knows nothing about. 2 Euripides, Fragm. 202. Quoted also by Plato," Gorgias," 484 E. 3 Reading with Reiske, μισθὸν αὑτῷ δοῦναι τῷ μικρὸν σιωπῆσαι μὴ δυνάμενος. 4 A celebrated Greek historian, and pupil of Isocrates. See Cicero, "De Oratore," ii. 13. particulars of the battle of Leuctra and its consequences, so that he got nicknamed Epaminondas. § XXIII. Nevertheless this is one of the least of the evils of talkativeness, and we ought even to try and divert it into such channels as these, for prating is less of a nuisance when it is on some literary subject. We ought also to try and get some persons to write on some topic, and so discuss it by themselves. For Antipater the Stoic philosopher,1 not being able or willing it seems to dispute with Carneades, who inveighed vehemently against the Stoic philosophy, writing and filling many books of controversy against him, got the nickname of Noisy-with-the-pen; and perhaps the exercise and excitement of writing, keeping him very much. apart from the community, might make the talkative man by degrees better company to those he associated with; as dogs, bestowing their rage on sticks and stones, are less savage to men. It will also be very advantageous for such to mix with people better and older than themselves, for they will accustom themselves to be silent by standing in awe of their reputation. And withal it will be well, when we are going to say something, and the words are on our lips, to reflect and consider, "What is this word that is so eager for utterance ? To what is this tongue marching? What good will come of speaking now, or what harm of silence ?" For we ought not to drop words as we should a burden that pressed upon us, for the word remains still after it has been spoken just the same; but men speak either on their own behalf if they want something, or to benefit those that hear them, or, to gratify one another, they season everyday life with speech, as one seasons food with salt. But if words are neither useful to the speaker, nor necessary for the hearer, nor contain any pleasure or charm, why are they spoken? For words may be idle and useless as well as deeds. And besides all this we must ever remember as most important the dictum of Simonides, that he had often repented he had spoken, but never that he had been silent: while as to the power and strength of practice consider how men by much toil and painstaking will get rid even of a cough or hiccough. And silence is 1 Of Tarsus. See Cicero," De Officiis," iii. 12. not only never thirsty, as Hippocrates says, but also never brings pain or sorrow. ON CURIOSITY.1 § 1. If a house is dark, or has little air, is in an exposed position, or unhealthy, the best thing will probably be to leave it; but if one is attached to it from long residence in it, one can improve it and make it more light and airy and healthy by altering the position of the windows and stairs, and by throwing open new doors and shutting up old ones. So some towns have been altered for the better, as my native place, which did lie to the west and received the rays of the setting sun from Parnassus, was they say turned to the east by Charon. And Empedocles the naturalist is supposed to have driven away the pestilence from that district, by having closed up a mountain gorge that was prejudicial to health by admitting the south wind to the plains. Similarly, as there are certain diseases of the soul that are injurious and harmful and bring storm and darkness to it, the best thing will be to eject them and lay them low by giving them open sky, pure air and light, or, if that cannot be, to change and improve them some way or other. One such mental disease, that immediately suggests itself to one, is curiosity, the desire to know other people's troubles, a disease that seems neither free from envy nor malignity. 66 Malignant wretch, why art so keen to mark Thy neighbour's fault, and seest not thine own?" 3 Shift your view, and turn your curiosity so as to look inwards: if you delight to study the history of evils, you have copious material at home, "as much as there is water in the Alizon, or leaves on the oak,” such a quantity of faults will you find in your own life, and passions in your soul, 1 Jeremy Taylor has largely borrowed from this Treatise in his "Holy Living," chap. ii. § v. Of Modesty. 2 Chæronea in Boeotia. 3 Lines from some comic poet, no doubt. and shortcomings in your duty. For as Xenophon says1 "What have I done amiss? What have I done? دو § II. And now, as they say of Lamia that she is blind when she sleeps at home, for she puts her eyes on her dressing-table, but when she goes out she puts her eyes on again, and has good sight, so each of us turns, like an eye, our malicious curiosity out of doors and on others, while we are frequently blind and ignorant about our own faults and vices, not applying to them our eyes and light. So that the curious man is more use to his enemies than to himself, for he finds fault with and exposes their shortcomings, and shows them what they ought to avoid and correct, while he neglects most of his affairs at home, owing to his excitement about things abroad. Odysseus indeed would not converse with his mother till he had learnt from the seer Tiresias what he went to Hades to learn; and after receiving that information, then he turned to her, and asked questions about the other women, who Tyro was, and who the fair Chloris, and why Epicaste2 had died, “having fastened a noose with a long drop to the lofty beam." But we, while very remiss and ignorant and careless about ourselves, know all about the pedigrees 1 "Economicus," cap. viii. "Jocasta." 2 The mother of Edipus, better known as of other people, that our neighbour's grandfather was a Syrian, and his grandmother a Thracian woman, and that such a one owes three talents, and has not paid the interest. We even inquire into such trifling matters as where somebody's wife has been, and what those two are talking in the corner about. But Socrates used to busy himself in examining the secret of Pythagoras' persuasive oratory, and Aristippus, meeting Ischomachus at the Olympian games, asked him how Socrates conversed so as to have so much influence over the young men, and having received from him a few scraps and samples of his style, was so enthusiastic about it that he wasted away, and became quite pale and lean, thirsty and parched, till he sailed to Athens and drew from the fountain-head, and knew the wonderful man himself and his speeches and philosophy, the object of which was that men should recognize their faults and so get rid of them. § III. But some men cannot bear to look upon their own life, so unlovely a spectacle is it, nor to throw and flash on themselves, like a lantern, the reflection of reason; but their soul being burdened with all manner of vices, and dreading and shuddering at its own interior, sallies forth and wanders abroad, feeding and fattening its malignity there. For as a hen, when its food stands near its coop,' will frequently slip off into a corner and scratch up, "Where I ween some poor little grain appears on the dunghill," so curious people neglecting conversation or inquiry about common matters, such as no one would try and prevent or be indignant at their prying into, pick out the secret and hidden troubles of every family. And yet that was a witty answer of the Egyptian, to the person who asked him, "What he was carrying wrapped up;" "It was wrapped up on purpose that you should not know." And you too, Sir, I would say to a curious person, why do you pry into what is hidden ? If it were not something bad it would not be hidden. Indeed it is not usual to go into a strange house without knocking at the door, and nowadays there are porters, but in old times there were knockers on doors 1 "oikioky corrigit Valckenarius ad Herodot. p. 557."-Wyttenbach. |