Plutarch's Morals Part 26

ailments? But curious people pry into these and even worse matters, not from a desire to heal them, but only to expose them to others, which makes them deservedly hated. For we are not vexed and mortified with custom-house officers when they levy toll on goods _bona fide_ imported, but only when they seek for contraband articles, and rip up bags and packages: and yet the law allows them to do even this, and sometimes it is injurious to them not to do so. But curious people abandon and neglect their own affairs, and are busy about their neighbours'

concerns. Seldom do they go into the country, for they do not care for its quiet and stillness and solitude, but if once in a way they do go there, they look more at their neighbours' vines than their own, and inquire how many cows of their neighbour have died, or how much of his wine has turned sour, and when they are satisfied on these points they soon return to town again. But the genuine countryman does not willingly listen to any rumour that chances to come from the town, for he quotes the following lines,

"Even with spade in hand he'll tell the terms On which peace was concluded: all these things The cursed fellow walks about and pries into."

-- VIII. But curious people shun the country as stale and dull and too quiet, and push into warehouses and markets and harbours, asking, "Any news? Were you not in the market in the forenoon?" and sometimes receiving for answer, "What then? Do you think things in the town change every three hours?" Notwithstanding if anyone brings any news, he'll get off his horse, and embrace him, and kiss him, and stand to listen. If however the person who meets him says he has no news, he will say somewhat peevishly, "No news, Sir? Have you not been in the market? Did you not pa.s.s by the officers' quarters? Did you exchange no words with those that have just arrived from Italy?" To stop such people the Locrian authorities had an excellent rule; they fined everyone coming from abroad who asked what the news was. For as cooks pray for plenty of meat, and fishmongers for shoals of fish, so curious people pray for shoals of trouble, and plenty of business, and innovations and changes, that they may have something to hunt after and t.i.ttle-tattle about. Well also was it in _Charondas_, the legislator of the people of Thurii,[619]

to forbid any of the citizens but adulterers and curious persons to be ridiculed on the stage. Adultery itself indeed seems to be only the fruit of curiosity about another man's pleasures, and an inquiring and prying into things kept close and hidden from the world; while curiosity is a tampering with and seduction of and revealing the nakedness of secrets.[620]

-- IX. As it is likely that much learning will produce wordiness, and so Pythagoras enjoined five years' silence on his scholars, calling it a truce from words,[621] so defamation of character is sure to go with curiosity. For what people are glad to hear they are glad to talk about, and what they eagerly pick up from others they joyfully retail to others. And so, amongst the other mischiefs of curiosity, the disease runs counter to their desires; for all people fight shy of them, and conceal their affairs from them, and neither care to do or say anything in their presence, but defer consultations, and put off investigations, till such people are out of the way; and if, when some secret is just about to be uttered, or some important business is just about to be arranged, some curious man happen to pop in, they are mum at once and reserved, as one puts away fish if the cat is about; and so frequently things seen and talked about by all the rest of the world are unknown only to them. For the same reason the curious person never gets the confidence of anybody. For we would rather entrust our letters and papers and seals to slaves and strangers than to curious friends and intimates. The famous Bellerophon,[622] though he carried letters against his life, opened them not, but abstained from reading the letter to the king, as he had refused to sell his honour to Proetus' wife, so great was his continence.[623] For curiosity and adultery both come from incontinence, and to the latter is added monstrous folly and insanity.

For to pa.s.s by so many common and public women, and to intrude oneself on some married woman,[624] who is sure to be more costly, and possibly less pretty to boot, is the acme of madness. Yet such is the conduct of curious people. They neglect many gay sights, fail to hear much that would be well worth hearing, lose much fine sport and pastime, to break open private letters, to put their ears to their neighbour's walls, and to whisper to their slaves and women-servants, practices always low, and frequently dangerous.

-- X. It will be exceedingly useful, therefore, to deter the curious from these propensities, for them to remember their past experience.

Simonides used to say that he occasionally opened two chests for rewards and thanks that he had by him, and found the one full for rewards, but the one for thanks always empty.[625] So if anyone were to open occasionally the stores that curiosity had ama.s.sed, and observe what a cargo there was of useless and idle and unlovely things, perhaps the sight of all this poor stuff would inspire him with disgust. Suppose someone, in studying the writings of the ancients, were to pick out only their worst pa.s.sages, and compile them into a volume, as Homer's imperfect lines, and the solecisms of the tragedians, and Archilochus'

indecent and bitter railings against women, by which he so exposed himself, would he not be worthy of the curse of the tragedian,

"Perish, compiler of thy neighbours' ills?"

And independently of such a curse, the piling up of other people's misdoings is indecent and useless, and like the town which Philip founded and filled with the vilest and most dissolute wretches, and called _Rogue Town_. Curious persons, indeed, making a collection of the faults and errors and solecisms, not of lines or poems but of people's lives, render their memory a most inelegant and unlovely register of dark deeds. Just as there are in Rome some people who care nothing for pictures and statues, or even handsome boys or women exposed for sale, but haunt the monster-market, and make eager inquiries about people who have no calves, or three eyes, or arms like weasels, or heads like ostriches, and look about for some

"Unnatural monster like the Minotaur,"[626]

and for a time are greatly captivated with them, but if anyone continually gazes at such sights, they will soon give him satiety and disgust; so let those who curiously inquire into the errors and faults of life, and disgraces of families, and disorders in other people's houses, first remember what little favour or advantage such prying has brought them on previous occasions.

-- XI. Habit will be of the utmost importance in stopping this propensity, if we begin early to practise self-control in respect to it, for as the disease increases by habit and degrees, so will its cure, as we shall see when we discuss the necessary discipline. In the first place, let us begin with the most trifling and unimportant matters. What hards.h.i.+p will it be when we walk abroad not to read the epitaphs on graves, or what detriment shall we suffer by not glancing at the inscriptions on walls in the public walks? Let us reflect that there is nothing useful or pleasant for us in these notices, which only record that so-and-so remembered so-and-so out of grat.i.tude, and, "Here lies the best of friends," and much poor stuff of that kind;[627] which indeed do not seem to do much harm, except indirectly, to those that read them, by engendering the practice of curiosity about things immaterial. And as huntsmen do not allow the hounds to follow any scent and run where they please, but check and restrain them in leashes, keeping their sense of smell pure and fresh for the object of their chase, that they may the keener dart on their tracks, "following up the traces of the unfortunate beasts by their scent," so we must check and repress the sallies and excursions of the curious man to every object of interest, whether of sight or hearing, and confine him to what is useful. For as eagles and lions on the prowl keep their claws sheathed that they may not lose their edge and sharpness, so, when we remember that curiosity for learning has also its edge and keenness, let us not entirely expend or blunt it on inferior objects.

-- XII. Next let us accustom ourselves when we pa.s.s a strange house not to look inside at the door, or curiously inspect the interior, as if we were going to pilfer something, remembering always that saying of Xenocrates, that it is all one whether one puts one's feet or eyes in another person's house. For such prying is neither honourable, nor comely, nor even agreeable.

"Stranger, thou'lt see within untoward sights."

For such is generally the condition inside houses, utensils kicking about, maids lolling about, no work going on, nothing to please the eye; and moreover such side glances, and stray shots as it were, distort the soul, and are unhandsome, and the practice is a pernicious one. When Diogenes saw Dioxippus, a victor at Olympia, driving up in his chariot and unable to take his eyes off a handsome woman who was watching the procession, but still turning round and casting sheep's eyes at her, he said, "See you yon athlete straining his neck to look at a girl?" And similarly you may see curious people twisting and straining their necks at every spectacle alike, from the habit and practice of turning their eyes in all directions. And I think the senses ought not to rove about, like an ill-trained maid, when sent on an errand by the soul, but to do their business, and then return quickly with the answer, and afterwards to keep within the bounds of reason, and obey her behests. But it is like those lines of Sophocles,

"Then did the aenianian's horses bolt, Unmanageable quite;"[628]

for so the senses not having, as we said, right training and practice, often run away, and drag reason along with them, and plunge her into unlawful excesses. And so, though that story about Democritus is false, that he purposely destroyed his eyesight by the reflection from burning-gla.s.ses (as people sometimes shut up windows that look into the street), that they might not disturb him by frequently calling off his attention to external things, but allow him to confine himself to purely intellectual matters, yet it is very true in every case that those who use the mind most are least acted upon by the senses. And so the philosophers erected their places for study as far as possible from towns, and called Night the time propitious to thought,[629] thinking quiet and withdrawal from worldly distractions a great help towards meditating upon and solving the problems of life.

-- XIII. Moreover, when men are abusing and reviling one another in the market-place, it is not very difficult or tiresome not to go near them; or if a tumultuous concourse of people crowd together, to remain seated; or to get up and go away, if you are not master of yourself. For you will gain no advantage by mixing yourself up with curious people: but you will derive the greatest benefit from putting a force upon your inclinations, and bridling your curiosity, and accustoming it to obey reason. Afterwards it will be well to extend the practice still further, and not to go to the theatre when some fine piece is performing, and if your friends invite you to see some dancer or actor to decline, and, if there is some shouting in the stadium and hippodrome, not even to turn your head to look what is up. For as Socrates advised people to abstain from food that made them eat when they were not hungry, and from drinks that made them drink when they were not thirsty, so ought we also to shun and flee from those objects of interest, whether to eye or ear, that master us and attract us when we stand in no need of them. Thus Cyrus would not look at Panthea, but when Araspes told him that her beauty was well worth inspection, he replied, "For that very reason must I the more abstain from seeing her, for if at your persuasion I were to pay her a visit, perhaps she would persuade me to visit her again when I could ill spare the time, so that I might neglect important business to sit with her and gaze on her charms."[630] Similarly Alexander would not see the wife of Darius, who was reputed to be very beautiful, but visited her mother who was old, and would not venture to look upon the young and handsome queen. We on the contrary peep into women's litters, and hang about their windows, and think we do no harm, though we thus make our curiosity a loop-hole[631] for all manner of vice.

-- XIV. Moreover, as it is of great help to fair dealing sometimes not to seize some honest gain, that you may accustom yourself as far as possible to flee from unjust gains, and as it makes greatly for virtue to abstain sometimes from your own wife, that you may not ever be tempted by another woman, so, applying the habit to curiosity, try not to see and hear at times all that goes on in your own house even, and if anyone wishes to tell you anything about it give him the go-by, and decline to hear him. For it was nothing but his curiosity that involved Oedipus in his extreme calamities: for it was to try and find out his extraction that he left Corinth and met Laius, and killed him, and got his kingdom, and married his own mother, and when he then seemed at the acme of felicity, he must needs make further inquiries about himself; and though his wife tried to prevent him, he none the less compelled the old man that had been an eye-witness of the deed to tell him all the circ.u.mstances of it, and though he long suspected how the story would end, yet when the old man cried out,

"Alas! the dreadful tale I must then tell,"

so inflamed was he with curiosity and trembling with impatience, that he replied,

"I too must hear, for hear it now I will."[632]

So bitter-sweet and uncontrollable is the itch of curiosity, like a sore, shedding its blood when lanced. But he that is free from this disease, and calm by nature, being ignorant of many unpleasant things, may say,

"Holy oblivion of all human ills, What wisdom dost thou bring!"[633]

-- XV. We ought therefore also to accustom ourselves, when we receive a letter, not to be in a tremendous hurry about breaking the seal, as most people are, even tearing it open with their teeth if their hands are slow; nor to rise from our seat and run up to meet him, if a messenger comes; and if a friend says, "I have some news to tell you," we ought to say, "I had rather you had something useful or advantageous to tell me."

When I was on one occasion lecturing at Rome, one of my audience was the well-known Rusticus, whom the Emperor Domitian afterwards had put to death through envy of his glory, and a soldier came in in the middle and brought him a letter from the Emperor, and silence ensuing, and I stopping that he might have time to read his letter, he would not, and did not open it till I had finished my lecture, and the audience had dispersed; so that everybody marvelled at his self-control. But whenever anyone who has power feeds his curiosity till it is strong and vehement, he can no longer easily control it, when it hurries him on to illicit acts, from force of habit; and such people open their friends' letters, thrust themselves in at private meetings, become spectators of rites they ought not to witness, enter holy grounds they ought not to, and pry into the lives and conversations of kings.

-- XVI. Indeed tyrants themselves, who must know all things, are made unpopular by no cla.s.s more than by their spies[634] and talebearers.

Darius in his youth, when he mistrusted his own powers, and suspected and feared everybody, was the first who employed spies; and the Dionysiuses introduced them at Syracuse: but in a revolution they were the first that the Syracusans took and tortured to death. Indeed informers are of the same tribe and family as curious people. However informers only investigate wicked acts or plots, but curious people pry into and publish abroad the involuntary misfortunes of their neighbours.

And it is said that impious people first got their name from curiosity, for it seems there was a mighty famine at Athens, and those people that had wheat not producing it, but grinding it stealthily by night in their houses, some of their neighbours went about and noticed the noise of the mills grinding, and so they got their name.[635] This also is the origin of the well-known Greek word for informer, (Sycophant, _quasi_ Fig-informer), for when the people were forbidden to export figs, those who informed against those who did were called Fig-informers. It is well worth the while of curious people to give their attention to this, that they may be ashamed of having any similarity or connection in habit with a cla.s.s of people so universally hated and disliked as informers.

[608] Jeremy Taylor has largely borrowed from this Treatise in his "Holy Living," chap. ii. -- v. Of Modesty.

[609] Chaeronea in Boeotia.

[610] Lines from some comic poet, no doubt.

[611] "Oeconomicus," cap. viii.

[612] The mother of Oedipus, better known as "Jocasta."

[613] Homer, "Odyssey," xi. 278. Epicaste hung herself.

[614] "[Greek: oikisko] corrigit Valekenarius ad Herodot.

p. 557."--_Wyttenbach._

[615] Aristophanes, "Equites," 79.

[616] Sophocles, Fragm. 713. The lines are quoted more fully by our author in his "Lives," p. 911. There are there four preceding lines that compare human life to the moon's changes.

[617] aeschylus, "Supplices," 937.

[618] All three being eminent doctors.

[619] "Intelligo Charondam."--_Xylander._

[620] Plutarch wants to show that curiosity and adultery are really the same vice in principle. Hence his imagery here. Jeremy Taylor has very beautifully dealt with this pa.s.sage, "Holy Living," chap. ii. -- v. I cannot pretend to his felicity of language. Thus Plutarch makes adultery mere curiosity, and curiosity a sort of adultery in regard to secrets. A profoundly ethical and moral view. Compare -- ix.

[621] Compare Lucian's [Greek: echeglottia], after [Greek: echecheiria] (_armistice_), _Lexiph_. 9.

[622] See the story in Homer, "Iliad," vi. 155 sq.

[623] Or self-control.

[624] Literally, some woman _shut up_, or _enclosed_.

[625] See also our author's "On those who are punished by the Deity late," -- xi.

[626] See Euripides, Fragm., 389. Also Plutarch's "Theseus," cap. xv.

[627] Plutarch rather reminds one, in his evident contempt for _Epitaphs_, of the cynic who asked, "Where are all the bad people buried?" Where indeed?

[628] Sophocles, "Electra," 724, 725.

[629] _euphrone_, a stock phrase for night, is here defined.