On Decent Attire — First Draft Translation

Περὶ Εὐσχήμονος Ἐνδύματος / Περὶ Εὐσχημοσύνης

ON DECENT BEARING Those who set wisdom forth as useful for many things are not without reason — that wisdom, I mean, which belongs to life. 1 For the many [discourses] appear to have arisen toward idle curiosity — I mean those that serve no need with respect to the matters they discuss. One might take from them this much: that where there is no idleness, there is no baseness either; for what is at leisure and unengaged seeks toward baseness and is drawn into it, while what is wakeful and has its understanding strained toward something has drawn to itself something that tends toward the beauty of life. I set aside those discourses that answer to no need; for more graceful is one made for something else, namely for a craft — and the craft that tends toward seemly bearing and repute. For all [discourses] that proceed without shameful gain and without unseemly conduct are fine, when some methodical, craft-like approach is working through them; otherwise, they are not to be broadcast to public censure as though blameless. 2 For young men fall into these [pretenders], while those in their prime, out of shame, break into a sweat at the sight of them, and the old, out of bitterness, lay down ordinances for their removal from the cities. And indeed these same people work the marketplace, deceiving not without vulgarity, and circulate through cities. One might observe this also in their dress and in their other outward features; for if they are adorned with arrogant finery, they are all the more to be avoided and detested by those who behold them. The opposite must be observed in this way: those whose outward arrangement is not taught or fussy — for from their manner of dress and the seemly bearing and simplicity in it, which is by nature not inclined toward idle display but rather toward good repute, along with their composure and their settled disposition of mind within themselves, and in their gait. 3 Such as each is in bearing, so they are: unscattered, free of idle curiosity, stern in encounters, well-composed in replies, hard to assail in objections, apt and sociable in finding likenesses, well-blended toward all, silent at moments of rising, reflective and steadfast in moments of silence, well-disposed and receptive in regard to the right moment, serviceable and self-sufficient in regard to nourishment, enduring in endurance suited to the moment, bringing forth in workable discourse everything that has been indicated, using fair speech, disposing themselves with grace, relying on the repute that comes from these things, being brought to a conclusion toward truth in accordance with what has been indicated. Most commanding of all those things mentioned is nature; for those in the crafts also, if they have this alongside them, have made their way through all of the aforesaid. 4 For the essential thing in wisdom and in craft is something that cannot be taught: before it is taught, nature has already flowed down and spread itself out so as to establish a beginning, and wisdom serves to know the things produced from nature itself. For indeed many who have prevailed in both kinds of discourse have in no way made use of both together in actual matters for demonstration; and so when someone examines any of the things set down in their speech against the truth, the matters that accord with nature will in no way go forward for them. At any rate, these are found to have traveled a path very like those others. Wherefore, when stripped bare, they clothe themselves in all baseness and dishonor. For fine is the account that comes from work that has been learned; for everything done in a craft-like way was brought forward from account; but what is said in a craft-like way, yet not done, has shown itself to be indicative of a method without craft. For to think one knows, yet not to act, is a sign of ignorance and lack of craft; conceit above all in the healing art brings blame upon those who have used it and ruin upon those who are being treated; for even if they persuade themselves in words and suppose they know from learning what can only be known from work, they are shown to be what they are — just as base gold, tested in fire, is revealed for what it is. And yet such a prognosis is one without comfort. Where understanding is of the same kind, knowledge has straightway shown the outcome; and of others, time has set the craft on a smooth road, or has made the starting-points plain to those who fall in upon the same track. Therefore one must take up each of the things previously mentioned and carry wisdom over into the healing art and the healing art into wisdom. 5 For the physician who is a lover of wisdom is equal to a god. And indeed there is no great difference going from one to the other; for all that belongs to wisdom is present in the healing art: freedom from love of money, a sense of shame, the blush of modesty, restraint in bearing, repute, judgment, quiet, meeting [of others], cleanliness, speaking in maxims, knowledge of what is useful and necessary for life, doing away with uncleanness, freedom from fear of the divine, divine superiority. For they possess what they possess against licentiousness, against vulgarity, against greediness, against [ill] desire, against taking, against shamelessness. For this knowledge of those who approach and the use of things that belong to friendship, and how and in what manner things stand regarding children, regarding money — wisdom, being a partner in these things, is shared here precisely because the physician also has most of them. And indeed above all, knowledge of the gods is itself interwoven in his mind; for in the other sufferings and in symptoms, the healing art is found to stand for the most part in a place of honor before the gods. 6 Physicians have yielded ground to the gods; for there is nothing superabundant in the healing art — nothing that holds sovereign power. And indeed these physicians manage much, and much also has been mastered by them through their own efforts. Where the healing art now gains advantage, from there it will furnish [its benefits]. For there is a certain path in wisdom that goes thus for those very physicians themselves; but they do not think it so, though they acknowledge the things that come about in bodies — which indeed have traveled through the whole of it — whether being transformed or remodeled, or healed with the use of the hand, or aided, treated, or managed by regimen (diaita). Let this most summary point stand as the key to knowing these things. Since all the things previously mentioned are such, the physician must have a certain ready wit as something that accompanies him; for what is severe is hard of approach both to the healthy and to the sick. 7 One must keep watch over oneself as much as possible — not exposing many parts of the [patient's] body, not chattering extensively with laypeople, but only what is necessary; for one should consider this to be on a par with compulsion in the invitation to treatment. Do nothing among them that is fussy or theatrical; and let all these things be considered, so that they are prepared for you in readiness, as required; otherwise, in the moment of need there is an unpleasant lack of resource. One must practise these things in the healing art with every composure in bearing: palpation, and anointing, and bathing-over, with a view to the good rhythm of the hands; also about plucked lint, about bandaging-pads, about bandages, about matters arising from the patient's position, about medicaments — for wounds and for eye conditions — and of these, the varieties; so that instruments and machines and iron and what follows are all prepared for you in readiness; for lack of resource in these things is helplessness and harm. 8 Let there be for you another means of proceeding, the simpler one for journeys abroad — that which goes through the hands; and the easiest one is that which goes through methods; for the physician cannot go through everything. Let medicaments and simple powers — both those easily called to mind and those written down — be ready for you, if indeed the healing of diseases is also in mind, and the ways of doing this, and in how many ways and in what manner things stand with respect to each; for this is the beginning and the middle and the end in the healing art. 10 Let there also be prepared for you the kinds of emollients for the uses appropriate to each; potions able to cut through [thick matter], prepared from written prescription for the kinds [of conditions]. Let also what pertains to pharmaceutical treatment [for purgings] be prepared beforehand — gathered from the proper places, made up in the manner required, studied in their keeping for age and kind and magnitude, those meant to age having been so prepared, those that are fresh used at the right moment, and the rest in like manner. When you enter upon the sick person, with these things in readiness so that you are not at a loss — having each thing well-arranged for what is to be done — know in your understanding what must be done before you enter; for many situations require not calculation but immediate aid. 11 One must therefore set out beforehand what will come out of experience; for this is both honorable and easy to learn. In the visit, keep in mind also: sitting, composure in bearing, restraint in dress, decisiveness, brevity of speech, setting others at ease, attentive presence, careful attention, readiness to speak against objections as they arise, steadiness within oneself toward the crowds that gather, reproof toward disturbances, readiness in assisting. 12 After these things, remember the first preparation; if not, what is otherwise without fault, drawn from what is enjoined for readiness. Enter frequently, attend with greater care, meeting the deceived at their changes; for you will know more easily, and at the same time you will be more agile; for things in fluids are unstable, and therefore easily altered by nature and by chance; for things overlooked at the moment of assistance have gotten ahead and rushed forward and destroyed — for there was nothing to give aid. 13 For many things coming at once are something hard; what comes one by one in sequence is more manageable and more suited to experience. One must also watch for the errors of the sick, by which many have often been deceived in the applications of what is offered; since those who do not take the hated draughts, or who resist being given medicaments or being treated, have perished; and the thing done turns not to their own acknowledgment, but they have fastened the blame on the physician. 15 One must also think over matters of reclining — some of them in relation to the season, others also in relation to the kinds [of patient]; for some of them are for high places, others for places not high, others for low-lying and dark places; and regarding [disturbances] from sounds and smells — above all from wine, for this is the worst — one should flee and remove [the patient from these]. All these things must be done quietly, calmly, with much assistance, keeping the sick person largely out of view; enjoining what must be done in a cheerful and easy manner, while turning [the physician] away from his own [concerns], at one moment rebuking with sharpness and earnestness, at another comforting with attentiveness and reassurance, revealing nothing of what will be or is present for them; for many for this very reason have been pushed in either direction — by the foretelling foretold of what is present or about to come. 17 Among those who are learning, let there be one who stands in charge, so that he uses the instructions not out of season, and performs as a service what has been commanded; and already to select from among them those taken into the matters of the craft, in order to contribute something toward the need, or to offer it safely; and so that in the intervals nothing escapes your notice; never giving charge to laypeople over anything; if not, what is badly done allows blame to fall on you; let there be no ambiguity in the means by which what is carried out by method will proceed and will not attach blame to you, and when achieved it will be to your glory. Announce therefore all these things beforehand to those who are doing them — those to whom the matter of recognition is also set before them. Since these, then, are the things that pertain to good repute and seemly bearing in wisdom and in the healing art and in the other crafts, the physician must, having grasped the divisions of what we have spoken about, always clothing himself in that other bearing, keep watch over it and guard it, and in handing it on make it his practice; for things that bring good renown are kept safe among all people; and those who have traveled this road are held in honor by parents and children; and even if some of them do not know many things, by the very matters themselves they are brought to understanding.