ON CURIOSITY.608

"I asked for shovels, they denied me pails."599

Besides we ought to check this greediness and hunger for words, that it may not seem as if we had a flood on our tongue which was dammed up, but which we were only too glad to discharge600on a question being put. Socrates indeed so repressed his thirst, that he would not allow himself to drink after exercise in the gymnasium, till he had first drawn from the well one bucket of water and poured it on to the ground, that he might accustom his irrational part to wait upon reason.

§xxi.There are moreover three kinds of answers to questions, the necessary, the polite, and the superfluous. For instance, if anyone asked, "Is Socrates at home?" one, as if backward and disinclined to answer, might say, "Not at home;" or, if he wished to speak with Laconic brevity, might cut off "at home," and simply say "No;" as, when Philip wrote to the Lacedæmonians to ask if they would receive him in their city, they sent him back merely a large "No." But another would answer more politely, "He is not at home, but with the bankers," and if he wished to add a little more, "he expects to see some strangers there." But the superfluous prater, if he has read Antimachus of Colophon,601says, "He is not at home, but with the bankers, waiting for some Ionian strangers, about whom he has had a letter from Alcibiades who is in the neighbourhood of Miletus, staying with Tissaphernes the satrap of the great king, who used long ago to favour the Lacedæmonian party, but now attaches himself to the Athenians for Alcibiades' sake, for Alcibiades desires to return to his country, and so has succeeded in changing the views of Tissaphernes." And then he will go over the whole of the Eighth Book of Thucydides, and deluge the man, till before he is aware Miletus is captured, and Alcibiades is in exile the second time. In such a case most of all ought we to curtail talkativeness, by followingthe track of a question closely, and tracing out our answer according to the need of the questioner with the same accuracy as we describe a circle. When Carneades was disputing in the gymnasium before the days of his great fame, the superintendent of the gymnasium sent to him a message to bid him modulate his voice (for it was of the loudest), and when he asked him to fix a standard, the superintendent replied not amiss, "The standard of the person talking with you." So the meaning of the questioner ought to be the standard for the answer.

§xxii.Moreover as Socrates urged his disciples to abstain from such food as tempted them to eat when they were not hungry, and from such drinks as tempted them to drink when they were not thirsty, so the talkative person ought to be afraid most of such subjects of conversation as he most delights in and repeatsad nauseam, and to try and resist their influence. For example, soldiers are fond of descriptions about war, and thus Homer introduces Nestor frequently narrating his prowess and glorious deeds. And generally speaking those who have been successful in the law courts, or beyond their hopes been favourites of kings and princes, are possessed, as it were by some disease, with the itch for frequently recalling and narrating, how they got on and were advanced, what struggles they underwent, how they argued on some famous occasion, how they won the day either as plaintiffs or defendants, what panegyrics were showered upon them. For joy is much more inclined to prate than the well-known sleeplessness represented in comedies, frequently rousing itself, and finding something fresh to relate. And so at any excuse they slip into such narratives. For not only,

"Where anyone does itch, there goes his hand,"602

but also delight has a voice of its own, and leads about the tongue in its train, ever wishing to fortify it with memory. Thus lovers spend most of their time in conversations that revive the memory of their loves; and if they cannot talk to human beings about them, they talk about them to inanimate objects, as, "O dearest bed," and,

"O happy lamp, Bacchis deems you a god,And if she thinks so, then you are indeedThe greatest of the gods."

The talkative person therefore is merely as regards words a white line,603but 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."604Thus 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,605but 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,606bored everybody, and dispersed every social party, by always narrating theparticulars 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,607not 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 ofNoisy-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 isnot only never thirsty, as Hippocrates says, but also never brings pain or sorrow.

541OrGarrulity,Chattering,Prating. It is Talkativeness in a bad sense.

542OrHeptaphonos. See Pausanias, v. 21.

543Some unknown poet's words. I suppose they mean driving one mad, making one "Like sweet bells jangled, out of tune and harsh."

544So our English proverb, "Empty vessels make the greatest sound."

545Literally in a semi-circular place. It is not quite clear whether the front seats of the theatre are meant, or, as I have taken it, more generally, of some public place for entertainment or meeting, some promenade or piazza.

546Reading ἀκοὔειν, which seems far the best reading.

547Homer, "Iliad," v. 226; "Odyssey," vi. 81.

548"Bacchæ," 385-387.

549See Ovid, "Tristia," iv. 4, 55-58.

550For example, Horace, "Epistles," i. 2, 62: "Ira furor brevis est" I read ὁμότοιχος with Mez.

551Homer, "Odyssey," xiv. 463-465.

552Ibid. 466.

553Compare the German proverb, "Thought when sober, said when drunk"—"Nuchtern gedacht, voll gesagt."

554Cf. Quintilian, x. 1, 78: "His ætate Lysias major, subtilis atque elegans et quo nihil, si oratori satis est docere, quæras perfectius. Nihil enim est inane, nihil arcessitum; puro tamen fonti quam magno flumini propior." Cf. ix. 4, 17.

555Somewhat like Pindar, "Pyth." i. 1. 1, 2.

556"Odyssey," xii. 452, 453.

557See Cicero, "Ad Fam." vii. 18; Catullus, xxii. 5, 6.

558See "Iliad," xiv. 214-217.

559"Allusio ad Homericum ἐπεἱ πόνος ἄλλος ἐπείγει."—Xylander.

560"Laws," xi. p. 935 A.

561So true are the words of Æschylus, γλώσσῃ ματαίᾳ ζημία προστρίβεται.—"Prom." 329.

562Our "A bird in the hand is worth two in the bush."

563"Non Citticus, sed Eleates. v. Cic. Tuscul. ii. 22, et Nat. Deor. 3, 33."—Reiske.

564See Pausanias, i. 23. Leæna means "lioness." On the conspiracy see Thucydides, vi. 54-59.

565Homer, "Odyssey," xix. 494. Plutarch quotes from memory. The nurse's name was Euryclea.

566Odyssey," xix. 210-212. Quoted again "On Moral Virtue," § iv.

567Literallybark. See "Odyssey," xx. 13, 16.

568"Odyssey," xx. 23.

569See "Odyssey," ix. Κυκλώπεια.

570Euripides, "Ino." Fragment, 416.

571"Significat Q. Cæcilium Metellum, de quo Liv. xl. 45, 46."—Reiske.

572Euripides, "Ino." Fragm. 415. Compare St. James, iii. 5, 6.

573Fabius Maximus. So Tacitus, "Annals," i. 5, who relates this story somewhat differently.

574See Tacitus, "Annals," i. 3. As to his fate, see "Annals," i. 6.

575Tiberius Nero, who actually did succeed Augustus.

576The Emperor's wife.

577So it is in § xii. But perhaps here it means, "I wish you had more sense, Fabius!"

578Adopting the reading of Reiske.

579Reading φορυτοῦ or φορυτῶν, as Wyttenbach.

580Reading κατέχειν δύνανται with Reiske.

581See Sophocles, Fragm. 162.

582Homer, "Iliad," x. 457.

583Compare "Moralia," p. 177 A; Horace, "Satires," i. 7. 3: "Omnibus et lippis notum et tonsoribus."

584Homer, "Iliad," xxii. 207.

585Sophocles, "Antigone," 317-319.

586See Pausanias, iii. 17; iv. 15; x. 5.

587Compare the idea of the people of Melita, Acts xxviii. 4.

588An Allusion to Dolon in Homer, "Iliad," x., 374, sq. according to Xylander.

589Quoted again by our author in his "Publicola," p. 105 B., and assigned to Epicharmus.

590So Shakspere has taught us, "Brevity is the soul of wit."—Hamlet, Act ii Sc. 2.

591"In Protagora."—Xylander.

592That is, is all kernel. See passim our author's "Apophthegmata Laconica."

593Or,apophthegmatic nature.

594Dionysius the younger, tyrant of Syracuse, was expelled, and afterwards kept a school at Corinth. That is the allusion. It would be like saying "Remember Napoleon at St. Helena."

595See Pausanias, x. 24.

596See Plato, "Charmides," 165 A.

597A title applied to Apollo first by Herodotus, i. 91, from his ambiguous (λοξά) oracles.

598Part of the words of an oracle of the Pythian Priestess, slightly changed. The whole oracle may be seen in Herodotus, i. 47.

599Proverb of cross purposes.

600Reading ἐξερᾰσθαι with Dübner.

601Catullus calls him "tumidus,"i.e.long-winded, 95, 10. See also Propertius, iii. 34-32. He was a Greek poet, a contemporary of Socrates and Plato, and author of a Thebaid. Pausanias mentions him, viii. 25; ix. 35.

602The mediæval proverb,Ubi dolor ibi digitus.

603A 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.

604Euripides, Fragm. 202. Quoted also by Plato, "Gorgias," 484 E.

605Reading with Reiske, μισθὸν αὑτῷ δοῦναι τῷ μικρὸν σιωπῆσαι μὴ δυνάμενος.

606A celebrated Greek historian, and pupil of Isocrates. See Cicero, "De Oratore," ii. 13.

607Of Tarsus. See Cicero, "De Officiis," iii. 12.

§i.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,609which did lie to the west and received the rays of the setting sun from Parnassus, was they say turned to the east by Chæron. 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.

"Malignant wretch, why art so keen to markThy neighbour's fault, and seest not thine own?"610

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,and shortcomings in your duty. For as Xenophon says611good managers have one place for the vessels they use in sacrificing, and another for those they use at meals, one place for their farm instruments, and another for their weapons of war, so your faults arise from different causes, some from envy, some from jealousy, some from cowardice, some from meanness. Review these, consider these; bar up the curiosity that pries into your neighbours' windows and passages, and open it on the men's apartments, and women's apartments, and servant's attics, in your own house. There this inquisitiveness and curiosity will find full vent, in inquiries that will not be useless or malicious, but advantageous and serviceable, each one saying to himself,

"What have I done amiss? What have I done?What that I ought to have done left undone?"

§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 Epicaste612had died, "having fastened a noose with a long drop to the lofty beam."613But we, while very remiss and ignorant and careless about ourselves, know all about the pedigreesof 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,614will 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 doorsto let the people inside know when anyone called, that a stranger might not find the mistress or daughter of the houseen déshabille, or one of the slaves being corrected, or the maids bawling out. But the curious person intrudes on all such occasions as these, although he would be unwilling to be a spectator, even if invited, of a well-ordered family: but the things for which bars and bolts and doors are required, these he reveals and divulges openly to others. Those are the most troublesome winds, as Aristo says, that blow up our clothes: but the curious person not only strips off the garments and clothes of his neighbours, but breaks through their walls, opens their doors, and like the wanton wind, that insinuates itself into maidenly reserve, he pries into and calumniates dances and routs and revels.

§iv.And as Cleon is satirized in the play615as having "his hands among the Ætolians, but his soul in Peculation-town," so the soul of the curious man is at once in the mansions of the rich, and the cottages of the poor, and the courts of kings, and the bridal chambers of the newly married; he pries into everything, the affairs of foreigners, the affairs of princes, and sometimes not without danger. For just as if one were to taste aconite to investigate its properties, and kill oneself before one had discovered them, so those that pry into the troubles of great people ruin themselves before they get the knowledge they desire; even as those become blind who, neglecting the wide and general diffusion all over the earth of the sun's rays, impudently attempt to gaze at its orb and penetrate to its light. And so that was a wise answer of Philippides the Comic Poet, when King Lysimachus asked him on one occasion, "What would you like to have of mine?" "Anything, O king, but your secrets." For the pleasantest and finest things to be got from kings are public, as banquets, and riches, and festivities, and favours: but come not near any secret of theirs, pry not into it. There is no concealment of the joy of a prosperous monarch, or of his laugh when he is in a playful mood, or of any tokens of his goodwill and favour; but dreadful is what he conceals, his gloominess, his sternness, his reserve, his store of latent wrath, hismeditation on stern revenge, his jealousy of his wife, or suspicion of his son, or doubt about the fidelity of a friend. Flee from this cloud that is so black and threatening, for when its hidden fury bursts forth, you will not fail to hear its thunder and see its lightning.

§v.How shall you flee from it? Why, by dissipating and distracting your curiosity, by turning your soul to better and pleasanter objects: examine the phenomena of sky, and earth, and air, and sea. Are you by nature fond of gazing at little or great things? If at great, turn your attention to the sun, consider its rising and setting: view the changes of the moon, like the changes of our mortal life, see how it waxes and wanes,

"How at the first it peers out small and dimTill it unfolds its full and glorious Orb,And when its zenith it has once attained,Again it wanes, grows small, and disappears."616

These are indeed Nature's secrets, but they bring no trouble on those that study them. But if you decline the study of great things, inspect with curiosity smaller matters, see how some plants flourish, are green and gay, and exhibit their beauty, all the year round, while others are sometimes gay like them, at other times, like some unthrift, run through their resources entirely, and are left bare and naked. Consider again their various shapes, how some produce oblong fruits, others angular, others smooth and round. But perhaps you will not care to pry into all this, since you will find nothing bad. If you must then ever bestow your time and attention on what is bad, as the serpent lives but in deadly matter, go to history, and turn your eye on the sum total of human misery. For there you will find "the falls of men, and murders of their lives,"617rapes of women, attacks of slaves, treachery of friends, mixing of poisons, envyings, jealousies, "shipwrecks of families," and dethroning of princes. Sate and cloy yourself on these, you will by so doing vex and enrage none of your associates.

§vi.But it seems curiosity does not rejoice in stale evils, but only in fresh and recent ones, gladly viewing the spectacle of tragedies of yesterday, but backward in taking part in comic and festive scenes. And so the curious person is a languid and listless hearer to the narrator of a marriage, or sacrifice, or solemn procession, he says he has heard most of all that before, bids the narrator cut it short and come to the point; but if his visitor tell him of the violation of some girl, or the adultery of some married woman, or the disputes and intended litigation of brothers, he doesn't go to sleep then, nor pretend want of leisure,

"But he pricks up his ears, and asks for more."

And indeed those lines,

"Alas! how quicker far to mortals' earsDo ill news travel than the news of good!"

are truly said of curious people. For as cupping-glasses take away the worst blood, so the ears of curious people attract only the worst reports; or rather, as cities have certain ominous and gloomy gates, through which they conduct only condemned criminals, or convey filth and night soil, for nothing pure or holy has either ingress into or egress from them, so into the ears of curious people goes nothing good or elegant, but tales of murders travel and lodge there, wafting a whiff of unholy and obscene narrations.

"And ever in my house is heard aloneThe sound of wailing;"

this is to the curious their one Muse and Siren, this the sweetest note they can hear. For curiosity desires to know what is hidden and secret; but no one conceals his good fortune, nay sometimes people even pretend to have such advantages as they do not really possess. So the curious man, eager to hear a history of what is bad, is possessed by the passion of malignity, which is brother to envy and jealousy. For envy is pain at another's blessings, and malignity is joy at another's misfortunes: and both proceed from the same savage and brutish vice, ill-nature.

§vii.But so unpleasant is it to everybody to have his private ills brought to light, that many have died rather than acquaint the doctors with their secret ailments. For suppose Herophilus, or Erasistratus, or even Æsculapius himself during his sojourn on earth, had gone with their drugs and surgical instruments from house to house, to inquire what man had a fistula in ano, or what woman had a cancer in her womb;—and yet their curiosity would have been professional618—who would not have driven them away from their house, for not waiting till they were sent for, and for coming without being asked to spy out their neighbours' 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 goodsbona fideimported, 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 termsOn which peace was concluded: all these thingsThe cursèd 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 pass 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 tittle-tattle about. Well also was it inCharondas, the legislator of the people of Thurii,619to 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,621so 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 isjust 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,622though 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.623For curiosity and adultery both come from incontinence, and to the latter is added monstrous folly and insanity. For to pass by so many common and public women, and to intrude oneself on some married woman,624who 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.625So if anyone were to open occasionally the stores that curiosity had amassed, 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 passages, 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,

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