Against Those Who Quickly Become Sophists

They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat. But after digestion show us some change in your ruling faculty, as athletes show in their shoulders by what they have been exercised and what they have eaten; as those who have taken up certain arts show by what they have learned. The carpenter does not come and say, Hear me talk about the carpenter's art; but having undertaken to build a house, he makes it, and proves that he knows the art. You also ought to do something of the kind; eat like a man, drink like a man, dress, marry, beget children, do the office of a citizen, endure abuse, bear with an unreasonable brother, bear with your father, bear with your son, neighbour, companion.⁵³⁸ Show us these things that we may see that [1] you have in truth learned something from the philosophers. You say, No; but come and hear me read (philosophical) commentaries. Go away, and seek somebody to vomit them on. (He replies) And indeed I will expound to you the writings of Chrysippus as no other man can: I will explain his text most clearly: I will add also, if I can, the vehemence of Antipater and Archedemus.⁵³⁹

Those who have taken up bare theories (θεωρήματα) immediately want to vomit them out, like people with a sick stomach. First digest the ideas. Then do not vomit them out like that. If you do not digest them, they become an emetic, crude food unfit to eat. But after digesting them, show us some change in your ruling faculty. Athletes show in their shoulders how they have trained and what they have eaten. People who have taken up a craft show what they have learned. A carpenter does not come and say, Hear me talk about carpentry. Instead, he undertakes to build a house and builds it. That is how he proves he knows his craft. You too should do something like that. Eat like a man, drink like a man, dress, marry, have children, and do your duty as a citizen. Endure abuse. Put up with an unreasonable brother, with your father, your son, your neighbor, and your companion.⁵³⁸ Show us these things, so we can see that [1] you have really learned something from the philosophers. You say, No, come and hear me read philosophical commentaries. Go away and find someone to vomit them on. (He replies) Indeed, I will explain the writings of Chrysippus to you as no one else can. I will explain his text most clearly. If I can, I will also add the vehemence of Antipater and Archedemus.⁵³⁹

Is it then for this that young men shall leave their country and their parents, that they may come to this place, and hear you explain words? Ought they not to return with a capacity to endure, to be active in association with others, free from passions, free from perturbation, with such a provision for the journey of life with which they shall be able to bear well the things that happen and derive honour from them?⁵⁴⁰ And how can you give them any of these things which you do not possess? Have you done from the beginning any thing else than employ yourself about the resolution of Syllo gisms, of sophistical arguments (οἱ μεταπίπτοντες), and in those which work by questions? But such a man has a school; why should not I also have a school? These things are not done, man, in a careless way, nor just as it may happen; but there must be a (fit) age and life and God as a guide. You say, No. But no man sails from a port without having sacrificed to the Gods and invoked their help; nor do men sow without having called on Demeter; and shall a man who has undertaken so great a work undertake it safely without the Gods? and shall they who undertake this work come to it with success? What else are you doing, man, than divulging the mysteries? You say, there is a temple at Eleusis, and one here also. There is an Hierophant at Eleusis,⁵⁴¹ and I also will make an Hierophant: there is a herald, and I will establish a herald: there is a torchbearer at Eleusis, and I also will establish a torchbearer; there are torches at Eleusis, and I will have torches here. The words are the same: how do the things done here differ from those done there?—Most impious man, is there no difference? these things are done both in due place and in due time; and when accompanied with sacrifice and prayers, when a man is first purified, and when he is disposed in his mind to the thought that he is going to approach sacred rites and antient rites. In this way the mysteries are useful, in this way we come to the notion that all these things were established by the antients for the instruction and correction of life.⁵⁴² But you publish and divulge them out of time, out of place, without sacrifices, without purity; you have not the garments which the hierophant ought to have, nor the hair, nor the headdress, nor the voice, nor the age; nor have you purified yourself as he has: but you have committed to memory the words only, and you say, Sacred are the words by themselves.⁵⁴³

Is this why young men leave their country and their parents? Is it so they can come here and hear you explain words? Shouldn't they return able to endure hardship and work with others, free from passions and disturbance? Shouldn't they be equipped for life's journey, able to bear what happens well and gain honor from it?⁵⁴⁰ And how can you give them any of these things if you do not possess them yourself? From the beginning, have you done anything but work on solving syllogisms, sophistical arguments (οἱ μεταπίπτοντες), and arguments conducted through questions? But you say, That man has a school, so why shouldn't I have one too? My friend, such things cannot be done carelessly or just any way that happens to occur. You need the right age, the right life, and God as your guide. You say, No. But no one sails from port without sacrificing to the Gods and asking for their help. Nor do people sow without calling on Demeter. Can someone undertake such a great work safely without the Gods? And can those who undertake this work succeed? What else are you doing, my friend, but revealing the mysteries? You say, There is a temple at Eleusis, and there is one here too. There is a Hierophant at Eleusis,⁵⁴¹ and I will appoint a Hierophant too. There is a herald, and I will appoint a herald. There is a torchbearer at Eleusis, and I will appoint a torchbearer too. There are torches at Eleusis, and I will have torches here. The words are the same. How do the things done here differ from those done there? Most impious man, is there no difference? At Eleusis, these things are done in the right place and at the right time. They are accompanied by sacrifice and prayers. A person is first purified and prepares his mind to approach sacred and ancient rites. In this way the mysteries are useful. In this way we come to understand that the ancients established all these things to teach us and correct how we live.⁵⁴² But you make the mysteries public and reveal them at the wrong time and in the wrong place. You do so without sacrifices or purity. You lack the clothes a Hierophant should wear, and the hair, the headdress, the voice, and the age. Nor have you purified yourself as he has. You have only memorized the words, and you say, The words are sacred by themselves.⁵⁴³

You ought to approach these matters in another way: the thing is great, it is mystical, not a common thing, nor is it given to every man. But not even wisdom⁵⁴⁴ perhaps is enough to enable a man to take care of youths: a man must have also a certain readiness and fitness for this purpose, and a certain quality of body, and above all things he must have God to advise him to occupy this office, as God advised Socrates to occupy the place of one who confutes error, Diogenes the office of royalty and reproof, and the office of teaching precepts. But you open a doctor's shop, though you have nothing except physic: but where and how they should be applied, you know not nor have you taken any trouble about it. See, that man says, I too have salves for the eyes. Have you also the power of using them? Do you know both when and how they will do good, and to whom they will do good? Why then do you act at hazard in things of the greatest importance? why are you careless? why do you undertake a thing that is in no way fit for you? Leave it to those who are able to do it, and to do it well. Do not yourself bring disgrace on philosophy through your own acts, and be not one of those who load it with a bad reputation. But if theorems please you, sit still, and turn them over by yourself; but never say that you are a philosopher, nor allow another to say it; but say: He is mistaken, for neither are my desires different from what they were before, nor is my activity directed to other objects, nor do I assent to other things, nor in the use of appearances have I altered at all from my former condition. This you must think and say about yourself, if you would think as you ought: if not act at hazard, and do what you are doing; for it becomes you.

You should approach these matters differently. The work is important and sacred. It is not an ordinary task, and it is not given to everyone. Perhaps even wisdom⁵⁴⁴ is not enough to prepare someone to guide young people. He must also have a certain readiness and aptitude for the work, and certain physical qualities. Above all, God must advise him to take up this role. God advised Socrates to expose error and Diogenes to take the role of a king and critic, and to teach principles. But you open a doctor’s shop, although all you have is medicine. You do not know where or how to use it, and you have made no effort to learn. “Look,” a man says, “I have eye salves too.” But can you use them? Do you know when and how they will help, and whom they will help? Why, then, do you act recklessly in matters of the greatest importance? Why are you careless? Why do you take on work for which you are in no way suited? Leave it to those who can do it, and do it well. Do not disgrace philosophy by your own actions. Do not be one of those who give it a bad reputation. But if philosophical principles please you, sit quietly and consider them on your own. Never say that you are a philosopher, or let anyone else say it. Instead, say: “He is mistaken. My desires are no different from what they were before. My actions are not directed toward different things. I do not accept different things as true. I have not changed at all in how I deal with appearances.” You must think and speak this way about yourself if you want to think as you should. If not, act recklessly and keep doing what you are doing. It suits you.