How a Man May Be Sensible of His Progress in Virtue. (4-5)

urn:cts:greekLit:tlg0007.tlg071.perseus-eng4:4-5

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It is another very good argument to prove that by labor and exercise you have shaken off all stupidity and sluggishness of temper, and that you are arrived at a perfection of virtue, if for the future your resolutions be more firm and your application more intense than they were when you first set out. This appears true, if you but observe its contrary; for it is a very bad sign if, after a small time spent in trial, you find many and repeated intermissions,

or your affections yielding or cool in the pursuit. This may be illustrated by what is observable in the growth of a cane. At first it appears above ground with a full and pleasing sprout, which by little and little, taper-wise, by a continued and equal distribution of matter, rises to a very great height. Towards the root you may observe that there are formed certain steps and joints, which are at a considerable distance from one another, because (there) the juice is plentiful and strong. But toward the top the nutrimentive particles vibrate and palpitate, as if they were quite spent with the length of their journey, and thereupon, you see, they form themselves many small, weak, and tender joints, as so many supports and breathing-places. So it happens with those that study philosophy: at first setting out they take long steps and make great advances; but if, after some attempts, they perceive not in themselves any alteration for the better, but meet with frequent checks and avocations the further they go, ordinarily they faint, make any excuses to be off from their engagement, despond of ever going through with it, and thereupon proceed no farther. But, on the contrary, he that is winged with desire flies at the proposed advantage, and by a stout and vigorous pursuit cuts off all pretences of delay from crowding in upon him or hindering his journey.

In love, it is a sign the passion is predominant, if the lover be not only pleased in the enjoyment of the beloved object (for that’s ordinary), but also troubled and grieved at the absence of it. After a manner not unlike this, many youngsters (as I’ve observed) stand affected at the study of philosophy. At first, they buckle to their work with the greatest concern and emulation imaginable; but as soon as ever they are diverted, either by business or any little pretences, the heat of their affection immediately flies off, and they sit down ignorant and very well content. But

He that perceives the pleasing sting of love,

Whose poignant joy his trembling heart doth move,
[*]

will not only show that he is a proficient by his virtuous demeanor and agreeableness in all company and discourse; but if he be called from his business, you may perceive him all on fire, in pain, and uneasy in whatsoever he does, whether alone or in company, and so concerned that he is unmindful of his best friends till he is restored to the quest of his beloved philosophy. All of us ought to imitate such a noble example in all our studies. We must not be affected with good discourse only while we are in place, as we are with rich fragrant perfumes (which we never mind, but while we are a smelling to them); but if by chance marriage, an estate, love, or a campaign take us from our business, we must still hunger and thirst after virtue; and the more our proficiency is advanced, by so much the more ought our desire to know what we have not attained disquiet and excite us to the further pursuit and knowledge of it.

The grave account which Hesiod gives of proficiency is, in my judgment, either the very same, or comes very near to this which I have now set down. Proficiency is (says he) when all difficulties are removed, all unevenness smoothed and cleared, and the way made easy and passable. It must be smoothed by frequent exercise, cleared by beams of divine light that guide the way to true philosophy, nothing at all of the clouds of doubt, error, or inconstancy in good resolutions remaining, which are as usually incident to learners in their first attempts upon philosophy, as distraction and solicitudes are to those who, sailing from a known land, cannot yet discover the place whither they are bound. Thus I have known impatient sophisters skip over common and ordinary notions, before they have learned or attained better, and lose themselves

in the middle of their journey in so troublesome a maze, that they would be willing to return (if they could) to their primitive state of quiet, inactive ignorance. Sextius, a nobleman of Rome, may serve for an instance of this. He quitted all offices and places of honor, that he might more freely and undisturbedly apply himself to the study of philosophy. At first he met with many difficulties; and finding himself unable to encounter or conquer them, out of very despair and despondency, he had thoughts of throwing himself out of a little boat into the river Tiber. Parallel to this is a merry story told of Diogenes of Sinope; when he first put on his gown, it happened to be at a time when the Athenians celebrated a festival with extraordinary banquets, night-drinking, sports, and pageantry usual at great solemnities. The philosopher, as he lay in the holidays in the corner of the street, muffled up in his clothes, to try if he could take a nap, had some running thoughts in his head, which checked the resolutions he had taken as to a philosophical life, and troubled him extremely. He reasoned with himself, that there was no necessity for his entering into so troublesome and singular a way of living, that he thereby deprived himself of all the sweets and pleasures of life, and the like. While he was thinking thus with himself, he espied (as the story goes) a mouse venturing toward him, and now and then nibbling at a mouldy crust that he had in his pouch. This sight (which is much) turned his thoughts, and made him vexed and troubled at himself as much on the other side. What (says he) is the matter with thee, Diogenes? Thou seest this tiny mouse lives well, and is very glad of thy scraps; but thou, who must needs be a person of quality, forsooth, art extremely sorry and out of humor, because thou dost not feast upon down-beds, and cast not have the genteel privilege at this merry time to be drunk as well as others.

Another rational argument of gradual proficiency is when avocations are not frequent upon us, and when they happen, very short; while the substantial rules and precepts of wisdom, as if they had been violently driven out, presently return upon our minds, and dispossess all empty trouble and disconsolate thoughts.

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easy	2	w	3075
and	35	w	3078
passable	1	w	3086
It	2	w	3089
must	3	w	3093
be	12	w	3095
smoothed	2	w	3103
by	10	w	3105
frequent	2	w	3113
exercise	2	w	3121
cleared	2	w	3129
by	11	w	3131
beams	1	w	3136
of	26	w	3138
divine	1	w	3144
light	1	w	3149
that	10	w	3153
guide	1	w	3158
the	59	w	3161
way	2	w	3164
to	15	w	3166
true	2	w	3170
philosophy	4	w	3180
nothing	1	w	3188
at	39	w	3190
all	11	w	3193
of	27	w	3195
the	60	w	3198
clouds	1	w	3204
of	28	w	3206
doubt	1	w	3211
error	1	w	3217
or	28	w	3220
inconstancy	1	w	3231
in	49	w	3233
good	3	w	3237
resolutions	2	w	3248
remaining	1	w	3257
which	6	w	3263
are	11	w	3266
as	14	w	3268
usually	1	w	3275
incident	1	w	3283
to	16	w	3285
learners	1	w	3293
in	53	w	3295
their	5	w	3300
first	5	w	3305
attempts	2	w	3313
upon	4	w	3317
philosophy	5	w	3327
as	15	w	3330
distraction	1	w	3341
and	36	w	3344
solicitudes	1	w	3355
are	12	w	3358
to	17	w	3360
those	2	w	3365
who	1	w	3368
sailing	1	w	3376
from	6	w	3380
a	245	w	3381
known	1	w	3386
land	1	w	3390
cannot	1	w	3397
yet	1	w	3400
discover	1	w	3408
the	62	w	3411
place	3	w	3416
whither	1	w	3423
they	11	w	3427
are	13	w	3430
bound	1	w	3435
Thus	1	w	3440
I	6	w	3441
have	4	w	3445
known	2	w	3450
impatient	1	w	3459
sophisters	1	w	3469
skip	1	w	3473
over	3	w	3477
common	1	w	3483
and	38	w	3486
ordinary	2	w	3494
notions	1	w	3501
before	1	w	3508
they	12	w	3512
have	5	w	3516
learned	1	w	3523
or	31	w	3525
attained	2	w	3533
better	2	w	3539
and	39	w	3543
lose	1	w	3547
themselves	3	w	3557
in	57	w	3559
the	67	w	3562
middle	1	w	3568
of	29	w	3570
their	6	w	3575
journey	3	w	3582
in	58	w	3584
so	17	w	3586
troublesome	1	w	3597
a	259	w	3598
maze	1	w	3602
that	11	w	3607
they	13	w	3611
would	1	w	3616
be	16	w	3618
willing	1	w	3625
to	18	w	3627
return	1	w	3633
if	11	w	3636
they	14	w	3640
could	1	w	3645
to	19	w	3648
their	7	w	3653
primitive	1	w	3662
state	2	w	3667
of	30	w	3669
quiet	2	w	3674
inactive	1	w	3683
ignorance	1	w	3692
Sextius	1	w	3700
a	265	w	3702
nobleman	1	w	3710
of	31	w	3712
Rome	1	w	3716
may	4	w	3720
serve	4	w	3725
for	8	w	3728
an	69	w	3730
instance	1	w	3738
of	32	w	3740
this	3	w	3744
He	3	w	3747
quitted	1	w	3754
all	13	w	3757
offices	1	w	3764
and	40	w	3767
places	2	w	3773
of	34	w	3775
honor	1	w	3780
that	12	w	3785
he	87	w	3787
might	1	w	3792
more	5	w	3796
freely	1	w	3802
and	41	w	3805
undisturbedly	1	w	3818
apply	1	w	3823
himself	1	w	3830
to	20	w	3832
the	72	w	3835
study	3	w	3840
of	35	w	3842
philosophy	6	w	3852
At	3	w	3855
first	6	w	3860
he	89	w	3862
met	1	w	3865
with	10	w	3869
many	5	w	3873
difficulties	2	w	3885
and	42	w	3889
finding	1	w	3896
himself	2	w	3903
unable	1	w	3909
to	21	w	3911
encounter	1	w	3920
or	36	w	3922
conquer	1	w	3929
them	5	w	3933
out	5	w	3937
of	36	w	3939
very	7	w	3943
despair	1	w	3950
and	43	w	3953
despondency	1	w	3964
he	91	w	3967
had	1	w	3970
thoughts	1	w	3978
of	37	w	3980
throwing	1	w	3988
himself	3	w	3995
out	6	w	3998
of	38	w	4000
a	282	w	4001
little	4	w	4007
boat	1	w	4011
into	1	w	4015
the	74	w	4018
river	1	w	4023
Tiber	1	w	4028
Parallel	1	w	4037
to	23	w	4039
this	4	w	4043
is	41	w	4045
a	286	w	4046
merry	1	w	4051
story	1	w	4056
told	1	w	4060
of	39	w	4062
Diogenes	1	w	4070
of	40	w	4072
Sinope	1	w	4078
when	3	w	4083
he	94	w	4085
first	7	w	4090
put	1	w	4093
on	42	w	4095
his	14	w	4098
gown	1	w	4102
it	38	w	4105
happened	1	w	4113
to	26	w	4115
be	19	w	4117
at	47	w	4119
a	289	w	4120
time	2	w	4124
when	4	w	4128
the	75	w	4131
Athenians	1	w	4140
celebrated	1	w	4150
a	292	w	4151
festival	1	w	4159
with	11	w	4163
extraordinary	1	w	4176
banquets	1	w	4184
night-drinking	1	w	4199
sports	1	w	4206
and	44	w	4210
pageantry	1	w	4219
usual	2	w	4224
at	49	w	4226
great	4	w	4231
solemnities	1	w	4242
The	2	w	4246
philosopher	1	w	4257
as	16	w	4260
he	100	w	4262
lay	2	w	4265
in	70	w	4267
the	77	w	4270
holidays	1	w	4278
in	71	w	4280
the	78	w	4283
corner	1	w	4289
of	41	w	4291
the	79	w	4294
street	1	w	4300
muffled	1	w	4308
up	7	w	4310
in	72	w	4312
his	15	w	4315
clothes	1	w	4322
to	27	w	4325
try	2	w	4328
if	13	w	4330
he	105	w	4332
could	2	w	4337
take	3	w	4341
a	307	w	4342
nap	1	w	4345
had	2	w	4349
some	3	w	4353
running	1	w	4360
thoughts	2	w	4368
in	74	w	4370
his	16	w	4373
head	1	w	4377
which	7	w	4383
checked	1	w	4390
the	81	w	4393
resolutions	3	w	4404
he	109	w	4406
had	3	w	4409
taken	1	w	4414
as	17	w	4416
to	28	w	4418
a	314	w	4419
philosophical	1	w	4432
life	1	w	4436
and	45	w	4440
troubled	2	w	4448
him	6	w	4451
extremely	1	w	4460
He	4	w	4463
reasoned	1	w	4471
with	12	w	4475
himself	4	w	4482
that	13	w	4487
there	5	w	4492
was	1	w	4495
no	25	w	4497
necessity	1	w	4506
for	9	w	4509
his	17	w	4512
entering	1	w	4520
into	2	w	4524
so	26	w	4526
troublesome	2	w	4537
and	46	w	4540
singular	1	w	4548
a	322	w	4549
way	3	w	4552
of	42	w	4554
living	1	w	4560
that	14	w	4565
he	111	w	4567
thereby	1	w	4574
deprived	1	w	4582
himself	5	w	4589
of	43	w	4591
all	15	w	4594
the	84	w	4597
sweets	1	w	4603
and	47	w	4606
pleasures	1	w	4615
of	44	w	4617
life	2	w	4621
and	48	w	4625
the	85	w	4628
like	2	w	4632
While	1	w	4638
he	115	w	4640
was	2	w	4643
thinking	1	w	4651
thus	1	w	4655
with	13	w	4659
himself	6	w	4666
he	116	w	4669
espied	1	w	4675
as	22	w	4678
the	86	w	4681
story	2	w	4686
goes	1	w	4690
a	331	w	4692
mouse	1	w	4697
venturing	1	w	4706
toward	2	w	4712
him	10	w	4715
and	49	w	4719
now	6	w	4722
and	50	w	4725
then	2	w	4729
nibbling	1	w	4737
at	53	w	4739
a	336	w	4740
mouldy	1	w	4746
crust	1	w	4751
that	15	w	4755
he	119	w	4757
had	4	w	4760
in	83	w	4762
his	18	w	4765
pouch	1	w	4770
This	3	w	4775
sight	1	w	4780
which	8	w	4786
is	48	w	4788
much	2	w	4792
turned	1	w	4799
his	20	w	4802
thoughts	3	w	4810
and	51	w	4814
made	2	w	4818
him	11	w	4821
vexed	1	w	4826
and	52	w	4829
troubled	3	w	4837
at	55	w	4839
himself	7	w	4846
as	23	w	4848
much	3	w	4852
on	45	w	4854
the	88	w	4857
other	3	w	4862
side	2	w	4866
What	1	w	4871
says	2	w	4876
he	122	w	4878
is	50	w	4881
the	90	w	4884
matter	2	w	4890
with	14	w	4894
thee	1	w	4898
Diogenes	2	w	4907
Thou	1	w	4912
seest	1	w	4917
this	5	w	4921
tiny	1	w	4925
mouse	2	w	4930
lives	1	w	4935
well	2	w	4939
and	53	w	4943
is	52	w	4945
very	8	w	4949
glad	1	w	4953
of	45	w	4955
thy	1	w	4958
scraps	1	w	4964
but	10	w	4968
thou	4	w	4972
who	2	w	4976
must	4	w	4980
needs	1	w	4985
be	20	w	4987
a	350	w	4988
person	1	w	4994
of	46	w	4996
quality	1	w	5003
forsooth	1	w	5012
art	4	w	5016
extremely	2	w	5025
sorry	1	w	5030
and	54	w	5033
out	7	w	5036
of	47	w	5038
humor	1	w	5043
because	2	w	5051
thou	5	w	5055
dost	1	w	5059
not	12	w	5062
feast	1	w	5067
upon	5	w	5071
down-beds	1	w	5080
and	55	w	5084
cast	1	w	5088
not	13	w	5091
have	6	w	5095
the	92	w	5098
genteel	1	w	5105
privilege	1	w	5114
at	58	w	5116
this	6	w	5120
merry	2	w	5125
time	3	w	5129
to	32	w	5131
be	23	w	5133
drunk	1	w	5138
as	26	w	5140
well	3	w	5144
as	27	w	5146
others	1	w	5152
Another	1	w	5160
rational	1	w	5168
argument	2	w	5176
of	48	w	5178
gradual	1	w	5185
proficiency	3	w	5196
is	54	w	5198
when	5	w	5202
avocations	2	w	5212
are	14	w	5215
not	15	w	5218
frequent	3	w	5226
upon	6	w	5230
us	25	w	5232
and	56	w	5236
when	6	w	5240
they	15	w	5244
happen	3	w	5250
very	9	w	5255
short	1	w	5260
while	3	w	5266
the	96	w	5269
substantial	1	w	5280
rules	1	w	5285
and	57	w	5288
precepts	1	w	5296
of	50	w	5298
wisdom	1	w	5304
as	28	w	5307
if	16	w	5309
they	16	w	5313
had	5	w	5316
been	1	w	5320
violently	1	w	5329
driven	1	w	5335
out	8	w	5338
presently	1	w	5348
return	2	w	5354
upon	7	w	5358
our	13	w	5361
minds	1	w	5366
and	58	w	5370
dispossess	1	w	5380
all	16	w	5383
empty	1	w	5388
trouble	6	w	5395
and	59	w	5398
disconsolate	1	w	5410
thoughts	4	w	5418