Endeavour not to conceal your errors by words, but to remedy them by reproofs. Pythagoras. Stob. p. 146.
It is not so difficult to err, as not to reprove him who errs. Pythagoras. Stob. p. 147.
As a bodily disease cannot be healed, if it is con-
cealed, or praised; thus also, neither can a remedy be
applied to a diseased soul, which is badly guarded and
protected. Pythagoras. Stob. p. 147.
1Stob. p. 80. These two sentences are ascribed to Socrates, but I have no doubt originally formed a part of the sentences of Demo- philus.
2 Stob. p. 104. This sentence is ascribed to Democritus in Stobzus, but has doubtless either Democrates or Demophilus for its author.
The grace of freedom of speech, like beauty in season, is productive of greater delight.
It is not proper either to have a blunt sword, or to use freedom of speech ineffectually.
Neither is the sun to be taken from the world, nor freedom of speech from erudition.
As it is possible for one who is clothed with a sordid
robe, to have a good habit of body; thus also he whose
life is poor may possess freedom of speech.
Be rather delighted with those that reprove, than
with those that flatter you; but avoid flatterers, as
worse than enemies. Pythagoras. Stob. p. 149.
The life of the avaricious resembles a funeral banquet.
For though it has all things [requisite to a feast,] yet
no one present rejoices. Stob. p. 155.7
Acquire continence as the greatest strength and wealth. Pythagoras. Stob. p. 156.
“Not frequently man from man,” is one of the
exhortations of Pythagoras; by which he obscurely
signifies, that it is not proper to be frequently engaged
in venereal connexions. Stob. p. 156.
It is impossible that he can be free who is a slave to his passions. Pythagoras. Stob. p. 165.
Pythagoras said, that intoxication is the meditation of insanity. Stob. p. 165.
Pythagoras being asked, how a lover of wine might
be cured of intoxication, answered, if he frequently
surveys what his actions were when he was intoxicated.
Stob. p. 165.
en ee said, that it was either requisite to be
1 Stob. p. 147. The above four sentences, are in Stobzus ascribed to Socrates; but I refer them either to Democrates or Demophilus.
2 This sentence in Stobzus is ascribed to Socrates, as is also the one which immediately precedes it, viz. ‘The wealth of the avaricious man, like the sun descending under the earth, delights no living thing.” But as this sentence is to be found among the Similitudes of Demo- philus, there can be no doubt of the other belonging to the same work.
19° silent, or to say something better than silence. Stob.
7 Let it be more eligible to you to throw a stone in
vain, than to utter an idle word. Pythagoras. Stob. . 215.
J Do not say a few things in many words, but much ina
few words. Pythagoras. Stob. p. 216.
Genius is to men either a good or an evil demon. Epicharmus. Stob. p. 220.
Pythagoras being asked, how a man ought to conduct
himself towards his country, when it had acted ini-
hance with respect to him, replied, as to a mother.
tob. p. 227.
Travelling teaches a man frugality, and the way in
which he may be sufficient to himself. For bread made
of milk and flour, and a bed of grass, are the sweetest
remedies of hunger and labor.
To the wise man every land is eligible as a place of
residence; for the whole world is the country of the
worthy soul.t Stob. p. 231.
Pythagoras said, that luxury entered into cities in
the first place, afterwards satiety, then lascivious in-
solence, and after all these destruction. Stob. p. 247.
Pythagoras said, that of cities that was the best, which contained worthy men. Stob. p. 247.
Do those things which you judge to be beautiful,
though in doing them you should be without renown.
For the rabble is a bad judge of a good thing. [Despise
therefore the reprehension of those whose praise you
despise.] Demophilus. Stob. p. 310.?
Those that do not punish bad men, wish that good men may be injured. Pythagoras. Stob. p. 321.
It is not possible for a horse to be governed without
1 This and the preceding sentence, are in Stobzus ascribed to Demo- critus, but I attribute them to Democrates or Demophilus.
2 This sentence in Stobzus is ascribed to Pythagoras, but, excepting the part within the brackets, is to be found among the sentences of Demophilus.
a bridle, or riches without prudence. Pythagoras. Stob. p. 513.
It is the same thing to think greatly of yourself in
prosperity, as to contend in the race in a slippery road.
Stob. p. 563.
There is not any gate of wealth so secure, which the opportunity of Fortune may not open. Stob. p. 563.2
Expel by reasoning the unrestrained grief of a torpid soul. Stob. p. 572.
It is the province of a wise man to bear poverty with equanimity. Stob. p. 572.?
Spare your life, lest you consume it with sorrow and care. Pythagoras. Stob. p. 616.
Nor will I be silent as to this particular, that it
appeared both to Plato and Pythagoras, that old age
was not to be considered with reference to an egress
from the present life, but to the beginning of a blessed
life. From Phavorinus on Old Age. Stob. p. 585.
The two following extracts are from Clemens Alexandrinus in Stromat. lib. 3. p. 413.
The ancient theologists and priests testify that the
soul is conjoined to the body through a certain punish-
ment, and that it is buried in this body as in a sepulchre.
Philolaus.
Whatever we see when awake, is death; and when asleep, a dream. Pythagoras.
1 This sentence in Stobzus, is ascribed to Democritus, and that immediately preceding it, to Socrates; but I ascribe both of them to Democrates, or Demophilus.
2 This and the preceding sentences, together with two other sen- tences that accompany them, are in Stobzus ascribed to Democritus ; but as the other two are to be found in the Collection of Democrates, there can be no doubt that all of them are from the same author.
SELECT SENTENCES OF
SEXTUS THE PYTHAGOREAN.
To neglect things of the smallest consequence, is not the least thing in human life.
The wise man, and the despiser of wealth, resembles God.
Do not investigate the name of God, because you
will not find it. For every thing which is called by
a name, receives its ee from that which is
more worthy than itself, so that it is one person that
calls, and another that hears. Who is it, therefore,
that has given a name to God? God, however, is not
a name to God, but an indication of what we conceive
of him.
God is a light incapable of receiving its contrary (darkness. ]
You have in yourself something similar to God, and
therefore use yourself as the temple of God, on account
of that which in you resembles God.
Honor God above all things, that he may rule over you.
Whatever you honor above all things, that which
you so honor will have dominion over you. But if you
give yourself to the domination of God, you will thus
have dominion over all things.
1 For as every cause of existence to a thing, is better than that thing, so far as the one is cause and the other effect; thus also that which gives a name to any thing is better than the thing named, so far as it is named, i.e. so far as pertains to its possession of aname. For the nominator is the cause, and the name the effect.
The greatest honor which can be paid to God, is to know and imitate him.
There is not any thing, indeed, which wholly re-
sembles God; nevertheless the imitation of him as
much as possible by an inferior nature is grateful to
him.
God, indeed, is not in want of any thing, but the
wise man is in want of God alone. He, therefore, who
is in want but of few things, and those necessary,
emulates him who is in want of nothing.
Endeavour to be great in the estimation of divinity, but among men avoid envy.
The wise man whose estimation with men was but
small while he was living, will be renowned when he
is dead.
Consider all the time to be lost to you in which you do not think of divinity.
A good intellect is the choir of divinity.
A bad intellect is the choir of evil demons.
Honor that which is just, on this very account that it is just.
You will not be concealed from divinity when you act unjustly, nor even when you think of acting so.
The foundation of piety is continence; but the summit of piety is the love of God.
Wish that what is expedient and not what is pleasing may happen to you.
Such as you wish your neighbaur to be to you, such also be you to your neighbours.
That which God gives you, no one can take away.
Neither do nor even think of that which you are not willing God should know.
Before you do any thing think of God, that his light may precede your energies.
The soul is illuminated by the recollection of deity.
The use of all animals as food is indifferent, but it is more rational to abstain from them.
God is not the author of any evil.
You should not possess more than the use of the body requires.
Possess those things which no one can take from you.
Bear that which is necessary, as it is necessary.
Ask those things of God which it is worthy of God to bestow.
The reason which is in you, is the light of your life.
Ask those things of God, which you cannot receive from man.
Wish that those things which labor ought to precede, may be possessed by you after labor.
Be not anxious to please the multitude.
It is not proper to despise those things of which we shall be in want after the dissolution ! of the body.
You should not ask of divinity that which, when you have obtained, you will not perpetually possess.
Accustom your soul after [it has conceived all that
is great of] divinity, to conceive something great of
itself.
Esteem nothing to be precious, which a bad man may take from you.
He is dear to divinity, who considers those things
alone to be precious, which are esteemed to be so by
divinity.
Every thing which is more than necessary to man, is hostile to him.
He who loves that which is not expedient, will not love that which is expedient.
The intellect of the wise man is always with divinity.
God dwells in the intellect of the wise man.
Every desire is insatiable, and therefore is always in want.
The wise man is always similar to himself.
The knowledge and imitation of divinity, are alone sufficient to beatitude.
Use lying as poison.
1 In the Latin it is “‘ post disposttionem corporis.” But for dtspost- tionem it is evidently necessary to read dissolutionem.
Nothing is so peculiar to wisdom as truth.
When you preside over men, remember that divinity also presides over you.
Be persuaded that the end of life, is to live conform- ably to divinity.
Depraved affections are the beginnings of sorrows.
An evil disposition is the disease of the soul; but injustice and impiety are the death of it.
Use all men in such a way, as if you were the common curator of all things after God.
He who uses mankind badly, uses himself badly.
Wish that you may be able to benefit your enemies.
Endure all things, in order that you may live con- formably to God.
By honoring a wise man, you will honor yourself.
In all your actions place God before your eyes.1
You are permitted to refuse matrimony, in order
that you may live incessantly adhering to God.? If,
however, as one knowing the battle, you are willing
to fight, take a wife, and beget children.
To live, indeed, is not in our power, but to live rightly is.
Be unwilling to admit accusations against the man who is studious of wisdom.
If you wish to live with hilarity, be unwilling to do
many things. For in a multitude of actions you will
be minor.
Every cup should be sweet to you which extinguishes thirst.
Fly from intoxication as you would from insanity.
No good originates from the body.
1 This is conformable to the well-known Pythagoric precept, ‘‘ Follow God.”