What does it signify to me, said he, whether the universe is composed of atoms or uncompounded substances, or of fire and earth? Is it not sufficient to know the essence of good and evil, and the proper bounds of the desires and aversions, and of the active powers; and by making use of these as so many certain rules, to order the conduct of life, and let go these things which are above us; which, perhaps, are incomprehensible to human understanding, but if one should suppose them ever so comprehensible, are still of doubtful benefit when comprehended. And must it not be said that he gives himself trouble to no purpose who attributes these things as essential to the character of a philosopher? What, then; is the Delphic admonition, Know thyself, superflous? No, surely, said he. What, then, does it mean? If any one should admonish a performer in a chorus to know himself, would he not take it as a hint to improve his motions? ¹

The same person being asked, Wherein do the diligent have the advantage of the slothful? answered, Wherein the pious have the advantage of the impious,—in good hopes. ²

Walls give to cities, and education to minds, ornament and security. ³

When a young man was giving himself airs in a public place, and saying that he had grown wise by conversing with many wise men; I have conversed too, answered somebody, with many rich men, but I have not grown rich. ⁴

Socrates, being sent for by Archelaus, as designing to make him a rich man, returned him this answer: Four quarts of meal are sold at Athens for five denarii, and the fountains run with water. If what I have is not sufficient for me, yet I am sufficiently able to make a shift with that; and thus it becomes sufficient for me. Do you not perceive that it makes no difference in the goodness of Polus’s voice, whether he performs the part of Oedipus in his regal state, or whether he is a wanderer and a beggar at Colonus ? And shall a brave man appear worse than Polus, and not perform well in whatever part is imposed upon him by the Deity? Shall he not imitate Odysseus, who made no worse figure in rags than in a fine purple robe? ⁵

There are some persons who are calmly of a high spirit, and do all the same things quietly, and as it were without anger, which those do who are hurried with strong passion. We are to guard, therefore, against the faults of such persons, as being much worse than those of violent anger. For people of the latter character are quickly satiated with vengeance; whereas the others, like persons in a slow lever, extend the excitement over a longer time. ⁶