Of Hearing (16-18)

Of bearing Admonitions and Reproofs.

Admonitions and reprimands ought to be taken neither altogether insensibly nor yet sheepishly. For such as carry off a disgrace from a philosopher carelessly and without due concern, so as to grin at his reprehensions or scoffingly to praise him for them, as sharping parasites applaud the scurrilous reflection of their cullies, — such, I say, are shameless and insolent, and betray only their invincible impudence, which is no good or true argument of courage. Yet to bear handsomely without passion an innocent jest in raillery is not unbecoming the breeding of a gentleman, but a good accomplishment and altogether worthy of a Spartan. But when an exhortation to amendment of manners, like a bitter potion, is made up of harsh and unpleasant words, in such a case for a youth — instead of hearing submissively and running into a sweat or being seized with dizziness, when the mind is on fire with shame and confusion — to remain unmoved or sneer or dissemble his concernment is the certain sign of a dissolute and ill-bred man, one whose soul, like callous flesh, being hardened with a course of debauchery, will receive no scar or impression. Some young men indeed there are of a contrary disposition, who having undergone one rebuke fly off without ever looking back, turn renegades, and quite desert philosophy. These being naturally very modest have a good disposition toward an healthful habit of mind, but vitiate it by too much tenderness and effeminacy, which disables them for bearing a reproof or manfully submitting to a correction, and run after more pleasing harangues,

wherewith some flatterers and Sophists soothe and bewitch them, without any benefit or advantage. For as he that flies from the surgeon after incision, and will not suffer the ligature to be applied, endures that part of his skill only which is painful, rejecting what would give him ease; so such a one as being lanced and scarified by a sharp oration has not patience till the wound be skinned over, goes away from philosophy tortured and harassed, without that benefit he might receive thereby. For not only Telephus’s wound was cured by rusty filings of the spear (as Euripides has it), but whatever pain philosophy may occasion to a meek disposition will be cured and removed by the same discourse that gave the wound. He therefore that is reprehended must endure awhile and away with some pain, not presently be discouraged or out of heart. Let him behave himself as though he were to be initiated into the mysteries of philosophy, still hoping, after the lustrations and more troublesome ceremonies are undergone, he shall enjoy some considerable effect of his present troubles and inconveniences. Or suppose he be wrongfully chidden, it is but handsome to expect the conclusion; after that he may make his defence, and desire that such freedom and violence may be reserved to repress some other misdemeanor which really deserves it.

The Difficulties in Philosophy vincible.

But besides this, — as in grammar, music, and the exercises of activity, there are many things which to young beginners appear troublesome, laborious, and obscure, which yet a fuller knowledge, like acquaintance among men, makes more agreeable, ready, and feasible, — in like manner, though philosophy in its first terms and notions may seem uncouth and strange, yet a man must not be so far discouraged at the first elements as to throw it up altogether, but he must bid at all and ply his business

hard and patiently expect that acquaintance which will make all easy and pleasant; and that will not be long in coming, bringing great light into things and exciting ardent affections to virtue; without which to endure to live, after one has through his own effeminacy fallen from philosophy, is an argument of a mean spirit and servile disposition. I must confess there is some difficulty in the things themselves which is not easily conquered by raw and unexperienced beginners; yet the greatest part of the difficulty they bring upon themselves by their own ignorance and inadvertency, falling into the same error from two contrary causes. For some, out of a foolish bashfulness and desire to be easy to the speaker, are loath to be inquisitive or have the thing made plain to them, and so they nod their assent to every thing that is said, as if they fully comprehended it. And others out of unseasonable vain-glory, and vying with their fellows that they may vaunt their readiness of wit and quickness of apprehension, pretend to understand things before they do, and never understand them at all. Now the consequence in both cases is this; the modest go away in a great deal of anxiety and doubt, and are forced in the end, with greater disgrace, to interrupt the speaker to be informed again; and the vain-glorious are troubled to keep close and conceal the ignorance they carry about them.

Therefore all such sheepishness and self-conceit being set aside, let us learn to lay up in our minds whatever is usefully said, enduring to be laughed at by such as set up for wits and railers. This course took Cleanthes and Xenocrates, who being somewhat slower than their fellows did not therefore give over hearing or despond; but prevented the jests of others, by comparing themselves to narrow-mouthed vessels and to copper plate; because, though they received learning with some difficulty, yet they retained it surely. For he that will be a good man must not only, as Phocylides says, —

Expect much fraud, and many a time be caught, —

but be laughed at and disgraced, and endure many scurrilous and virulent reflections; he must also encounter ignorance and wrestle with it with all the strength of his mind, and subdue it too.

Neither on the other hand must the faults be passed by which some troublesome people commit out of mere laziness and negligence; such men as will not bestow any pains in considering themselves, but asking often the same questions are a perpetual vexation to the speaker; like callow birds always gaping at the bill of the old one, and still reaching after what has been prepared and worked over by others. Another sort there are, who, affecting the reputation of quickness and attention, confound the speaker with their pragmatical curiosity and jargon, always haling in something unnecessary and requiring demonstrations of things foreign to the business in hand.

Thus a short way is long and tedious made,

as Sophocles[*] says, and that not only to themselves, but others also. For by taking off the speaker with vain and unnecessary questions they retard the progress of instruction, like travellers in the road, by impertinent halts and stops. Hieronymus compares these men to lazy and greedy curs, which within doors bite and tear the skins of wild animals and lie tugging at their shaggy hair, but in the field dare not fasten upon beasts themselves.

A Concluding Exhortation.

Yet one exhortation let me leave with these people, that having received the general heads of things they would supply the rest by their own industry, making their memory a guide to their invention; and that, looking on the discourse of others only as a kind of first principle or

seed, they would take care to cherish and increase it. For the mind requires not like an earthen vessel to be filled up; convenient fuel and aliment only will inflame it with a desire of knowledge and ardent love of truth. Now, as it would be with a man who, going to his neighbor’s to borrow fire and finding there a great and bright fire, should sit down to warm himself and forget to go home; so is it with the one who comes to another to learn, if he does not think himself obliged to kindle his own fire within and inflame his own mind, but continues sitting by his master as if he were enchanted, delighted by hearing. Such a one, although he may get the name of a philosopher, as we get a bright color by sitting by the fire, will never clear away the mould and rust of his mind, and dispel the darkness of his understanding by the help of philosophy. In fine, if there is any other precept concerning hearing, it is briefly this, to be careful in observing the last exhortation, — that is, to join the exercise of our invention to our hearing; that so, while we lay down the rule that hearing well is the first step to living well, we may not content ourselves with a superficial commonplace knowledge, but endeavor after such a philosophical habit as shall be deeply imprinted on the mind.