APOPHTHEGMES OF PHILOSOPHERS.

The Apophthegmes of the ancients collected into one volume for the benefit and pleasure of the ingenious

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THales said, it was indifferent either to live, or to dye; and being asked, wherefore he did not dye then; Be∣cause it is indifferent, replyed he.

To one that inquired of him, what was the Strangest thing he had seen in his whole life: he answered, an old Tyrant.

One that had committed Adultery, asking him, if he should swear he did it not, he told him, that Perjury was not worse then Adulte∣ry; But they are two Crimes instead of one.

Being asked his opinion, which was the best form of Government in a State: That, reply∣ed he, where there are neither Poor, nor Rich. That is because nothing can be drawn from the Wealthy by reason of their interests, nor from the poor by Reason of their want, besides, that a∣bundance, and want makes people more undertaking.

These are a part of his Sentiments.

That Night had preceeded Day. It must not be added of one day, for there was none.

That the Gods do not only know our evil Actions but our evil Thoughts.

That it is the most difficult thing in the world to know ones self; 〈◊〉 most casie to Counsel another; and the most delightful to obtain ones desires.

That Truth is as far distant from untruth, as the Eyes are from the Ears. Which is to say, that there is nothing of certainty but what one sees, not what one •ears.

That the best means to make one undergo Misfortune; is to see one more unfortunate then ones self, Especially ones Enemy.

That to live well we must abstain from those things, which we reprove in others.

That the happyness of the body consists in health, and that of the mind in knowledge.

That one must expect from ones Children the same that one hath done to ones Fa∣ther.

That a great talker, is seldom a wise man.

That one must chuse well, and hold fast.

That the most Ancient thing that is, is God; the most beautiful, the World; the greatest, Place; the Swiftest Thought, the strongest, Necessity; the wisest, Time.

That we must not tell any thing to an• that can hurt us, to which this Resse•••
that one should live with his Friends, as if they might become Enemies. That is to say, love as if it might turn to hate, and hate as if it might convert to love; which is attributed to Chilon.

That the hardest things become easie by Custom; that it were as easie for a wise man to become Rich, as it were hard to make him covet it.

Pythagoras interrogated when one should take the enjoyment of the pleasures of love, replyed, when one hath a mind to grow worse. Because it decreases strength.

He said, the whole World was a Comedy, of which the Philosophers were the Specta∣tours.

That those who reproved us, did more good, then such as Flattered us, Because the one correct us, the other corrupt us.

That Wealth tended to Debauchery, De∣bauchery to Violence, Violence to Repen∣tnce.

That it is better to make our selves be be∣loved, then feared. The reason is given for∣merly.

That nothing is so fearful as a guilty con∣science.

That Sickness should be banished from the Body; Ignorance, from the Mind; Vice, from the Will; Disorder, from the Passions; and Civil Wars, from ones Country; Or, rather from ones self.

That the Mind which takes too much care for it's body, makes it's prison more insuppor∣table.

Solon did all he could to hinder Pissistratus from usurping that Tyranny, and having dis∣covered his design, divulged it openly in the Assembly; but when he saw him become Master of the City, he withdrew, after he had told them, He was wiser then those that had not foreseen it, and more couragious then those that durst not disclose it.

When Pisistratus sent to him to know up∣on what Grounds he undertook to oppose him, he replyed, upon my old Age; As hav∣ing nothing more to fear.

Cressus showing himself to him in all his Glo∣ry; and asking, Whether he had ever seen a∣ny thing Finer; yes, said he, Peacocks and Phesants: By how much their Beauty and Bravery is natural, and his was borrowed. Nor would he style him happy, till he had finish∣ed his Race, all being uncertain till the time of our Death.

Being asked whether he had given the A∣thenians good Laws: Yes, said he, the best that they were capable of.

He said, the Laws resembled the Spiders Webs, that catched only poor Flies, Because the little ones only are punished, the great ones es∣cape by their interests.

That to make an Empire lasting, the Magi∣strates must obey the Laws, and the people the Magistrates.

That the Athletes were good for nothing when they were become old, after it had cost them a great deal to attain it.

That silence was the Seal of speech, and time of silence; Because it marks the season when to speak and when to refrain.

That he still learned by growing older.

That he had provided no Laws against Parricides, because he did not believe there were any.

That to prevent injuries, the way was that those who were not touched by them, should the first Present them.

That Luxury attended by Riches, degene∣rated into Tyranny.

He termed Cities, the common-shoar of humane Misery, Or, the receptacle.

Chilon asked one, who was vapouring that he had no Enemies, have you no Friends nei∣ther? Both the one and the other arising from the same Principle.

He said, the perfection of man consisted in foreseeing the future, as much as it was possible to do by Reason.

That good men differed in this from the bad, that they had none but honest hopes.

That Gold was the Touch-stone of man.

That he repented himself but of one thing in all his life, having advised a Party to agree, that it might prevent his Friend from being condemned. That is to say, to prefer Friend∣ship to Justice. Or, for having refused to Iudge between two, for fear of giving it against one, tho he had been choson Arbitrator for that purpose.

That when one saies, what one ought not to say, one is subject to hear, what one would not hear.

That a dishonest gain is more to beappre∣ed then a loss, because we are sorry for that but once, for the other all our life time.Or, should bemoan that but once, &c.

That one should not undertake, what one cannot perform.

That the Tongue ought not to outrun the Wit, but must be bridled at all times; espe∣cially at Feasts. Because the heat of Wine and good Chear, is apt to make one say things, which one would not have done fasting.

That the three most difficult things, were to keep a Secret, to forget an injury, and make good use of ones leasure.

That Iupiter's past time, was to list some up, and cast others down. These are called the Sports of Fortune.

That one should not threaten, because that •orewarnes them to stand upon their Guard.

That one ought not to take a Wife too well qualifyed with Beauty, Birth, Gran∣deur, or Riches, for fear of taking a Mistriss instead of a Wife, or Mate.

That we must not speak evil of those that cannot defend themselves. He meant it of the Dead.

That we should honor old Age, not only upon the Score of Reason, but of Interest, That care may be bad of us, when old Age is come.

That the great ones ought not to be flatter∣ed, lest they become proud.

That to make themselves be loved, as much as respected, they ought to temper their
Majesty, with sweetness, Or, they should de∣scend a little from their height.

That to Govern a State well, one should Go∣vern his Family well.

That one must ever stand upon the Guard, against ones self.

That one should guide ones self in such a manner, as not to fall into contempt, nor into hatred. By too much pride, or too little Spirit.

That one should despise Death; but without neglecting life.

That what it had of most affrightful, was the Preparation towards it.

That one should neither desire it, nor fear it: Which he expressed in these Terms: I will not dye; but I care not if I were Dead.

That one should be old when one is young, and young in old Age; that is to say, wise in one, and not peevish in the other.

That one ought to remember kindnesses re∣ceived, and forget those one has done.

Pittacus being told, that to put in executi∣on what he had propounded, they must find out an honest man: The thing is then im∣possible, said he.

He said, that a Pardon was of more value then Repentance. That is to say, then revenge which is subject to repentance.

That of all things the Ieast ingrateful, was time; the most obscure, things to come; the most faithful, the Earth; and the most unfaithful, the Sea.

That the half was worth more then the whole: It is a riddle which may be expounded of divers things, and particularly of Riches and of Qua∣lity, the Mediums of which are by Aristotle held the best.

That there is nothing more certain then to dispose of the Present, without waiting the Future, Because of it's uncertainty. He added, that it belonged to Prudence to foresee it, and Resolution to undergo it; When it comes, and is unhappy.

That one ought not to divulge their designs, lest missing one be laughed at.

He ordained a double punishment, to those that did any Mischief being Drunk: One for the fault committed, and the other for the Drunkenness.

When some wicked Villains were invoking the Gods in a Tempest: Hold your peace, said Bias, and if possible, let them not know that you are here.

An Impious Fellow asking him, what Piety was; He gave no answer; and when the o∣ther muttered at it, what hast thou to do with it, said he, it concerns thee not?

Being Judge, he wept at the Condemnati∣on of guilty Persons, and said, He gave one to Nature, the other to the Law.

He said, the worst of wild Beasts, was the Tyrant, of tame ones the Flatterer.

That the most difficult to undergo of all things, was the change of Fortune, and add∣ed, that those that had ever been unfortunate, were not so.

That hope was the most pleasing thing of life; but the most esteemed was profit.

That it was better to be a judge betwixt Enemies, then betwixt Friends; because a∣mongst the first one was sure to gain a Friend, among the other an Enemy.

Periander said, to those that asked him, wherefore he retained the Dominion: That it was as dangerous to quit it, as to take it, Or, to lose it, as 'tis in the Greek.

That Kings ought to be Environed with good Will, in stead of Guards; that is to say, that to raign Securely, it is necessary to have the Affections of the People.

Cleobulus said, there were two things to be feared, the Envy of Friends, and the Hatred of Enemies.

Anacarsis bid them tell Solon coming to see him, that it was a Stranger who sought his Friendship: Go, and let him know, re∣plyed Solon, that it is in his own Country he should make Friends, and not amongst Strang∣ers; then coming in briskly to him, I am in my own Country, said he. He was come to dwell in Greece.

He said, the best Ship, was that which was Arrived in Port, and replyed to those that asked him, Whether there were more Living, or Dead: Amongst which do you reckon those that are Sailing? Another said, those that are asleep.

Being asked, whether there were any Mu∣sick in his Country? He replyed, that there was not so much as any Vines. To show, that was the Prompter to debauch. He likewise
said, there were two sorts of Grapes, the one Sweet, the other Sowre. To note, the diffe∣rent effect of Wine, in the divers use of it.

An Athenian reproaching him that he was a Scythian: My Country, said he, is a shame to me, and thou art a shame to thy Country.

To a Debauched man that did some Extra∣vagancies, he said, if he could not bear Wine better in his youth, he should be forced to drink Water in his old Age.

He said, that the publick Market Place was the Theatre of Injustice. Because of the frauds committed in trade.

That Drunkenness was a lesson for Sobrie∣ty. Because of the inconveniencies one endures, and the infamy that follows; the Greek saies, the sight of Drunkards: But my expression extends yet further.

That the Tongue was the worst, and the best part of man. Or, member, for the ill, and the good it can do.

That the prosperity of the wicked, was the affliction of the good.

That in Greece it was the Ignorant that gave judgement and the wise that were judged. Because the common people presided in those sports of which they understood little; regulated the Politicks in which they understood yet less; and called the Generals to account, without any Skill, or Know∣ledge of the Military Art at all.

He wondered that at Feasts they began with little Glasses, and concluded with great, and thus Drank small Draughts when they were thirsty, and greater when thirst was
gone. But otherwise their thirst would have been abated too soon, and by consequence the pleasures of a Debauch could not have lasted.

He was Slain in Scythia, attempting to bring in the Grecian Customes, and said dying, that the Envy which had spared him amongst strangers, had murthered him at home.

To a Grecian who reproached him, that he was a Barbarian: He replyed, thou wouldst be so in my Country, as I am in thine.

Myson said, that we must not judge of Things by the Words, but of Words by the Things. They are the Rul•• and by consequence the only Measure.

Some admiring that he laughed to himself being alone: 'Tis for that Reason, I laugh, said he. He loved no company.

When Anaxagoras his Kindred reproved him, for that he took no care of his Wealth: Do you take Care of it then, replyed he, and gave it them. Note the saying of Cicero, that there is nothing so Foolish, but hath been said by some Philosopher. One might add, done.

Some body finding fault with him, that he cared not for his Country: You deceive your self, said he, pointing to the Heavens. And therefore he said, he was Born to contemplate the Sun and Stars.

Being twitted that he was deprived of his Country by his Exile; as that is of me, re∣plyed he. Diogenes said as much.

Of Mausoleus Tomb, he said, it was Gold turned into Stone. The same may be said of all stately Buildings.

As some were bemoaning that he must dye in a Forraign Land: The way to the other World, said he, is as near from one place as the other.

Pericles endeavouring to dissuade him from the resolution he had taken to dye. When one would have the light of a Lamp to con∣tinue, said he, they put some Oyl to it. He was in want.

He said, that knowledge did as much hurt to such as knew not how to use it, as it did good to others.

That Age and Sleep, did by little and lit∣tle teach us the way to Death.

That of all those whom we held to be hap∣py, there was not one that was so.

Socrates having received a kick, will you not •esent it, said some: No more, replyed he, •hen if an Ass had struck me.

Of Heraclitus's Works, he said, that what he understood was very exquisite, and he be∣lieved, that what he did not understand was so too, but that it required a good Diver to go to the bottom. Because of their profoundness.

Alcibiades having bestowed a great deal of Ground upon him to build: This is, said he, •ike one that should bestow a whole Oxe Hide, •o make one pair of shoes. As having no ••eed of a great House; being but poor.

In a Fair, beholding a multitude of Wares •nd diversity of Merchandize: How many •hings I have no need of, cryed he!

He was wont to say, there is no Sauce like a good Appetite, and that Water seemed good to the thirsty.

He said, that knowledge and ignorance, were the Principles of good and evil, and that not only Nobility and Riches were no goods: But that they caused many evils.

As some were reproaching Antisthenes that he was Born of a Thracian Mother: That is, said he, because from two Athenians so great a man could not have proceeded. Because of the Luxury, and the softness of Athens.

He learned Musick in his old Age, saying it was never too late to learn. Or, it was al∣ways time enough to learn.

Observing some were paying very dear for Fruits before the due season, he asked, whe∣ther they despaired that Season would eve• come.

While they were Acting a Tragedy of Eu∣ripides, where he Scoffs at Vertue, he wen• away, saying, it was a shame they took care to keep a Slave secure, and yet suffered so pre∣cious a thing to be cast away.

Some body asking his advice, whether h• should Marry, or not; which soever you do you will repent, said he. Because we ar• ever wearied with our present condition, finding th• inconveniences.

His Wife being offended that he but Sle•∣derly treated some people of Fashion: If the• are worthy men, said he, they will be con∣tented, if not, I do not care to plea•• them.

He said, of those that were afraid to spea• before the People, that they dreaded tho•• in Companies, whom they despised Single.

One of his Scholars having nothing to give him, gave himself to him: Thou doest not think, said he, what a great Present thou hast made me, for since every thing was made for man, man is more worth then any thing else that can be given.

When it was told him, that he was Con∣demned to Death by the Athenians; and they, said he, by Nature. But it is unjustly, added his Wife: Wouldst thou have it to be justly, replyed he?

The day he was to Drink the Poyson, one of his Friends having sent him a Fine Gown: How, said he, will not that which hath served me all my life, serve at my Death?

Observing a Philosopher who affected to wear a ••ttered Garment: I Spy thy Vanity, said he, through the Holes of thy Coat.

To those that asked him, whether Slander∣ing did not offend him: There is nothing but truths that can offend. Another time he said, if what they say of me be true, it will serve to correct me; if not, it does not con∣cern me, for it is not of me they speak.

One of his Friends not being able to suffer his Wives Bawling, he said, he was accustom∣ed to it, as one is with the Gagling of Geese, or the Cackling of a Hen: But the Geese lay Eggs, and Breed young ones, said that Friend; and she brings me Children, replyed Socrates.

Some wishing him one day to strike her, because she came and took his Cloak away from him in the midst of the Street: 'Tis to much purpose, said he, and by that means we shall call all the people together about us, who will cry, to him Xantippe, to her Socrates!

He applauded the Apology which an Ora∣tor had made for him; but he said it was not proper for him: As Shoes, said he, may be well made, and yet not Fit my Feet.

His Judges asking him, what he believed he had deserved, To be maintained, said he, at the Publick charge in the Prytanea. As one should say, in the Palace or the Town-hall.

He would have people refrain from Eating, and Drinking, such things as tempted one to Eat and Drink, when they have neither hun∣ger, nor thirst, and said there was no worse Food. Because it begets Superfluous humors, which produces Maladies. It is added, that some times he would not Drink when he was very thirsty: But there is nothing that debilitates the natural facul∣ties more, then to deny them their Lawful desires and it is not so much a subduing ones self, as a de∣stroying ones self.

Aristophanes, having exposed him in his Co∣medies, he said, he could endure Railery without Murmuring. While he was re∣proving a Friend publickly, Plato telling him it had been better to have done it in private And thou likewise to have advifed me so too said he.

Hearing a Dialogue of that Author recit∣ed, where he speaks much of him: How ma∣ny Falsities, said he, does that Young man tell of me.

A Debauched Fellow complaining to him that he had no Money, he told him that he should borrow some of himself, by Retrench∣ing his Expences.

Of a Prince, whose happyness was much extolled, he said, he did not know whether he were happy because he had never talked with him. Felicity depending more upon our selves, then upon external things.

To one that asked him questions concern∣ing the State of the Dead after this life, he said, that he had never been in that Region, nor had seen any that were returned from thence.

He measured Riches by the use one had of them, and said, that the rest was not only Superfluous, but incommodious, another add∣ed, that they were worse then Poverty.

He said, to a Debauched man that bragged he had more Scholars then himself, that it was not so easie to ascend, as to descend.

Being in company, and receiving the news of the Death of his Son: Come, said he, let us go and Bury him. Without being otherwise moved.

He said of a Prince who had expended much in the building of a Palace, but had been at no cost to improve himself; that People came Flocking from all parts to see his House: But no body was desirous to come to see him.

He recommended three things to his Di∣sciples, Wisdom, Modesty, and Silence.

Being witness of the Massacre made by the thirty Tyrants, he said to a Philosopher:

Let us comfort our selves that we are not like the great ones, the Subject of Tragedies.

His Wife finding fault with him that he had refused Alcibiades's Presents: I have, said he, my Ambition, as well as he hath his.

He said, there was no better Inheritance, then a good Friend.

Some body treating ill his Servant before him: Hast thou never taken notice, said he, that thou art more Guilty then he? Some at∣tribute is to Diogenes.

A man followed by a little Servant, who carryed his Cloaths, complaining of his weari∣ness: Art thou not ashamed, said he, to be wea∣ker then a Child?

Against those that amused themselves in Fruitless and curious Studies, he quoted a Verse of Homer, where it is enquired what they do at home, and said, that those things that are above us, concerns us not. He meant the Heavens, and the Constellations.

When his Friends were concerned, that he having saluted another, the other did not return his Salutation: Wherefore should I be angry, because another is not so Civil as my self, said he?

He said, that Sumptuous Cloaths were only fit to Act Tragedies in.

Of a man that loved to contend, he said, He could not live amongst honest good natured men, but ought to wast his days in Solitude.

Some body complaining that every thing was very dear at Athens, he made it apparent,
Leading him round the City, that there was nothing dear but Superfluities.

He would not accept the Presents of a Prince because he could not return him the like, nor would he go to wait upon him, that he might not trouble his quiet, nor lose his Liberty.

Saying one day to his Friends, being re∣turned from a Fair, that if he had had Money, he would have bought him a Cloak, they all proffered him some: But too late, said Sene∣ca; for they should have prevented the shame of asking for it.

One saying, his Travels had done him no good; that is, said he, because you Travelled always with your self.

He commanded Xenophon to follow him: To learn, said he, a Science which he Ignores, which is to make a good man. Or, to make man good.

Walking in the Morning, he said, he was preparing a relishing Sauce for his Dinner. Because it begets an appetite.

He called good Fame, the perfume of Vir∣tues, because it ever follows and makes a last∣ing Sweetness.

To a Young man who was silent, he said, speak that I may see thee.

He believed Woman to be as capable of Di∣scipline as man, contrary to Aristotles opini∣on, who holds her for a less perfect Animal.

Having adorned himself more then ordina∣rily to dine with the Fair Agathon, said he, we must make our selves Handsome, to go to the Handsome. However he was very ill-favour∣ed,
and resembled the Pictures of the Silenes, who are Painted flat-Nosed and great-Belly'd.

Feeling a pleasing itch, when they took off his Chains, he said, that Pleasure was the Daughter of Pain, Or, rather that the one begot the other, by turns.

Before he Drank off the Poyson, he asked the Executioner, as they ask a Doctor before they take Physick, what he must do afterwards, and said, he was going to be delivered from all his troubles.

When he was told, he ought to preserve himself for his Children, and for his Friends, he said, God would provide for his Children: And for his Friends, he should find others in the Regions whither he was going, or at least, it would not be very long 'ere he should see them there.

A man well Skilled in Physiognomy, hav∣ing said of him, that he was Brutish, Lux•ri∣ous, and addicted to Drunkenness, he replyed, that it was true, he had an Inclination to those Vices; but that he had corrected himself by his Reason.

Aristippus having sent him some Money which he had earned by teaching, he return∣ed it back again, saying that all things were not decent for all men. He never took any thing of his Scholars.

As he was treating a Friend, his Wife hav∣ing thrown down the Table, and that Friend rising to be gone; your Hen did as much at your House the other day, said he, and I did not go away for that.

These are some of his Sentences.

He said, he knew but one thing; which was, that he knew nothing: And added, that he had a God for his Conductor; who ad∣vertised him of what he was to do. Plutar que saies, of what was to come.

That it was no small matter to begin well, tho that were little valved.

That it was very imprudent to separate the useful from the honest, as if any thing could be really useful that is not honest. Or, that dishonours us.

That Young People ought to do nothing to excess. This is a mark of Wisdom: But not of a great Genius, which runs on with great ardour to all it does undertake.

That great care was taken to make a Picture that resembled, but we had none to resemble the Deity, in whose Image we were made: That we trickt up our self in a Looking-glass, and did not a dorn our selves in Vertues habit. This is a little varied from Plutarch.

That he did Eat to live: But that the most part did live to Eat.

That it was with an ill Woman, as with a Vicious or ill-conditioned Horse, when one is once used to it, all others seem the better. Or, seem good.

That we were the more happy, or more good men, by how much we approached nearer to the Fountains of goodness and feli∣•ity, which is God.

That we must ask nothing of the Gods, but what they would have us, nor offer any thing but what cost nothing. Prayers, Praises and Thanksgiving.

That there was more Pleasure in Sobriety then in Debauchery; Because we taft it better and it is mixed with no bitterness; which mad him say, that the temperate were more Voluptuous then others.

That the means to make ones self to be ad∣mired, was to be such, as one would have o∣thers believe one to be.

That as one does not take ones Shoe-mak∣ers Son, or ones Taylors, to make our Shoes or Cloaths, unless they know the Trade; i• was Ridiculous to suffer ones self to be Govern∣ed by such as did not understand Affairs, upon the pretence that their Fathers were able men.

That if a man would manage his steps one might make a very long Journey with a•• those that are idly lost.

That to strong natures, as well as Head strong Horses, there is more instruction re∣quisite then to others.

That no kind of Labour is shameful, but that it is Idleness that is Shameful.

That it approaches Divinity to subsist with but a little, for they subsist without any thing• But there is a great deal of difference betwixt th• Divine Nature and ours, and by Regulating our• like theirs, we should destroy it.

That there was nothing so precious as lea∣sure, not because we should do nothing, bu• because one may Chuse to do what one wi••

That the Beauty of the Soul is more amia∣ble then that of the Body, tho she have not so many Adorers.

That true Friends are in this particular contrary to Lovers, that these always crave, and the others are ever giving.

That Books have destroyed, or ruined the Memory, because formerly the Memory was the only Book. Or, was instead of Books.

That if all the Evils were heaped together, to be dealt to every one his share, there are none but would rather keep his own then chuse any other mans.

Aesop told those that Scoffed at his ill Coun∣tenance, That makes not the man, but his Reason.

Some body relating some injuries that had been said of him, and excusing himself that it was not he, but others: Neither is it those that makes the Swords, said he, that Murthers men; but those that use them. His other Apophthegmes may be found in his Fables.

Empedocles said to one who complained he could not find a wise man: That is because one must be wise to find one.

Interrogated wherefore he was in so much choler against those that had spoken ill of him, that being unworthy of a Philosopher: I should not be sensible of Praise, said he, were I insensible of injuries.

He said, the Agrigentines builded as if they were to live for ever, and lived as if they were to dye quickly, like Prodigals.

Democritus said, He had attained to an ex∣tream old Age, by not yeilding to Voluptu•ousness. By this he understands the pleasures o• the body, or, rather the excess of pleasures, fo• there is nothing, to speak properly, but pleasure tha• maintains life. Therefore it hath been said, tha• the Gods are immortal by their continual plea∣sures.

That a little Wealth was much to those that were not covetous, Or, rather, to those that were not Prodigal.

That we search for good and cannot find it and we find the evil without seeking after it.

That Luxury furnishes the great Tables with Meats, and Temperance the little ones.

That the hopes of Wisemen do sometimes succeed; but never those of Fools, because their Wishes are ever above their reach.

That old Age had every thing, and had no∣thing; which may be likewise said of the co∣vetous; of the one because they will not make use of what they have; and the others cannot.

That Riches did not consist in the possessi∣on of Wealth; but in the use of it.

That if the body should arraign the Soul in Judicature, it could easily prove it had not done it's duty.

Of a Prattler he said, that he was not so capable of speaking, as he was incapable of holding his peace.

He called discourse the shadow of Action.

Having met with a Cucumber of a tast that was more then ordinary, he was informed that it had been put in a Pot wherein there had been Honey: How much they have dis∣obliged me, said he, in discovering the reason: For they have deprived me of the pleasure I should have taken, in searching it out.

Heraclitus said, one should run to prevent an injury, as one does to exstinguish a Fire. Because it breaks out immediately if not timely prevented.

That one should Fight for the Laws, as for the Outworks of a City. As being the Bull∣warks of a state.

He told the Ephesians who admired to see him play with the Children, that he would rather chuse to do that, then to medle with their Affairs. Because of the trouble and danger there is to intermedle with the publick Affairs.

When some Murmured because he was si∣lent in an Assembly; It is, said he, to give o∣thers lieve to speak.

Timon, Surnamed the Misanthropus, because he hated men, gave this for his reason, that one half of them were worth nothing at all, and the other worth very little. Be∣cause they hated not the ill ones enough.

He caressed Alcibiades, because one day, as he said, he would cause the Death of a World of People.

Some body that treated him, having said, what a pleasant Meal was this! Yes, replyed he if thou hadst not been here!

Intending to Fell a Tree in his Garden, whereon one had hanged himself, he gave notice to the People, that if any more had the same design, they might make use of it before it were cut down.

He said, that Coveteousness and Ambition were the two Elements that entred into the composition of all crimes.

Xenophon Sacrificing, heard of the Death of his Son, and laying down the Garland of Flow∣ers he had upon his head, put it on again, as soon as he was assured that he dyed like a brave man, and said, as some have written, that he knew he was born Mortal.

He said, that good Deeds were Trophies erected in the hearts of men.

He added, that we must draw advantage from our very Enemles; and that to make the Gods be Favourable to us in Adversity; we ought to invoke them in Prosperity.

Aristippus, of whom it was said, that he was the same in his Purple, as in his Rags, to express how well he acted any part; having bought some Wild-Fowl very dear, said to those that muttered at it, that he was as dainty as they were covetous, and reproach∣ed another, who told him, he would have bought it if it had not been of so great a Price: That he did not hate the Luxury, but the Expence.

The Tyrant Denys having spit in his Face, he without being moved, said to excuse it the Fishermen are wet all over to catch a lit∣tle Fish. Courtiers endure any affronts to attain greatness.

Diogenes washing his Cabbage, cryed out to him, if thou could'st wash Cabbages, thou wouldst not make thy court to great ones And if thou couldest court the great ones•
replyed he, thou wouldst not amuse thy self with washing of Cabbages.

Being asked what Philosophy had taught him: To live well with all the World, said he. Or, to speak freely.

He said, to those that reproved him for treating himself too Magnificently. That if it were a fault, it would not be practised at the Feasts of their Gods. Plato reproving him for the same thing, he asked him, why he did not do it to Denys the Tyrant? But there is great diffe∣rence betwen a Prince and a Philosopher, and a day of Feasting, and an ordinary Meal.

He said, that the Wise would live well, tho there were no Laws.

Denys the Tyrant, having told him, in a way of reproach, that Philosophers were of∣ten seen at the Gates of great men; But that great men were not seen at the Doors of Phi∣losophers: That is, said he, because Philoso∣phers know what they want, but great men do not know it. Another time he said, that it was as we see Physicians at their Patients Doors.

He said there was as great a difference be∣twixt a Fool and a Wise man, as between a Horse that was managed, and another that was not.

One of his Scholars being scandaliz'd to see him go into a naughty House: The mis∣chief, replyed he, is not in going in, but in not being able to come out again. As much as to say, that nothing is blameable in pleasures, but excess.

He said, that it were better to be poor then Ignorant; because knowledge is a Treasure far more precious then Riches.

Retiring from one that spoke injuriously of him, and the other crying, wherefore doest thou fly: Because thou art used, said he, to speak ill, and I am not used to hear it. There is somewhat like this of Cato.

One asking him wherefore he seemed to be more affrighted then others were in a storm: It is, replyed he, because I have more to lose. That is to say, a man of Worth runs a greater risque then a Fool, because the loss is greater.

He said, to one who vapoured of know∣ing much, or, of having read much: It is not those that eat most are the Fattest nor most healthful, but those that have the best digestion, Or, that eat the best meats.

An Advocate that pleaded for him, having gained his Cause, and saying to him, by way of reproach: Wherein hath Socrates done you Service? In making, replyed he, that all what you have said of me, was truth.

Thus one asking him to what end he would have his Son Study: To the end, said he, that being set in the Theater, it may not be a Stone upon a Stone. Or, one block upon ano∣ther. Some body also telling him, that he could buy a Slave for the Sum• he asked to teach his Son: Buy one, said he, and then thou wilt have a couple.

He said, he took money of his Friends, not for the need he had of it; but to teach them thereby what use they were to make of it.

He was reproached for having given money •o a Lawyer to plead his cause: As I would do, ••id he, to a Cook to dress me a dinner. Ob∣serve that in former times the Parties pleade•t themselves.

Denis the Tyrant urging him to speak of somewhat at Table that did not please him• It belongs to those that know how to speak, to know when they ought to speak, said he. The rest is in the Lacedemonians.

Some who were Bragging of their rare Swim∣ming; that is the Excellency of a Fish, said he. To teach them not to brag, but of things that de∣•ave it.

He being reproached, that Socrates took •o money of his Scholars, as himself did, •eplyed, The greatest of Athens are his Pur∣teyors, and I have none but my serving∣man.

Being told a Lady possess'd him: No, said 〈◊〉 it is I possess her.

A Gynick asking him by way of reproach, who are those Miscreants that love perfumes? My self, said he, and the King of Persia; but he cursed their excess and wantonness that a∣••sed so precious a thing.

Being asked, how Socrates Dyed: As I •ould dye, said he.

His Servant being troubled with some mo∣ney that he carryed: Throw away, said he, that which troubles thee. To teach us to ridd 〈◊〉 selves of what we have too much of.

One time casting his money into the Sea, for fear of some Thieves who were on board with him: It is better my money should perish said he, then my self.

Denis the Tyrant wondering that he was come to see him: When I wanted wisdom said he, I applyed my self to Socrates; an• now that I want money, I address my self to those that have it. Or, I come to receive wh•• I lack, and to give you what you need.

Having so we what to request of that Prince he cast himself down at his Feet, which som• admiring: It is, said he, because his Ears an• in those parts. To check his pride, who wou•• have people prostrate themselves before him, to ob•tain what they desired.

A mean Fellow bemoaning him for that he had lost an Inheritance: I have yet three mo•• left me, said he, and thou bemoanest me; an• thou, who hast not one thy self, doest n•• bewail thy self at all.

A Braggado•io having had the better in dispute betwixt them, he said, the conquere• would repose himself more quietly that nigh• then the conquerer.

He wondered at those that examine an• consider every thing with great cane before they buy it; and yet make Friends witho•• ever examining them be fore-hand.

To excuse himself for being disguised with Drink at a Debauch, he said, that nothin• could corrupt Vertue.

Having been siezed and carryed before man of quality, some asking him, whether 〈◊〉 had confidence: When should I be confiden• said he, if not now, since I am to speak to Person who is able to understand me, and to now my worth? I have given it the fairest 〈◊〉.

He said, that those that Studied particular ••iences, and neglected Philosophy; were 〈◊〉 Penelopes Woers, that made love to the ••iting Woman, because they could not ob∣••in the Mistress.

So•rates asking from whence so much Rich∣••, or Good came to him, He replyed: From •hence comes so much Evil to you? To let him •ow he might be wealthy if he would.

Somebody reproaching him that he neglect∣•• his Son, who came from his body: So do I, •id he, those Excrements that fall from me: 〈◊〉 his Son were a Rascal, he had reason; of not, 〈◊〉 was one himself.

It being marvelled at, that he had taken •oney of a Prince, of whom Plato had on∣•• taken a Book: It is because I have want 〈◊〉 money; said he, and Plato of Learning.

He told the same Prince he was liberal without any danger, because he always proffer∣•d money to Plato, who would take none; whereas he proffered him none, that would •ye accepted it.

Having upon a time desired somewhat of 〈◊〉 the Tyrant; that Prince answered him, that a wise man had need of nothing. Bestow •pon me, said he, what I crave, and then we 〈◊〉 see how that is; and having obtained it: 〈◊〉 is true, said he, that the wise man wants no∣••ing, when he hath all he can want. Wisdom is not hinder but one may want what is necessary ••bse.

The same telling him that a man who com• to a Princes Court, becomes a Slave, wh•• he was free before, which is a Verse in Euri••des. He is not a Slave, said he, if he betru•• free.

Being at Variance with Aeschins: Ho• long, said he, shall we be such Sots, as to gru••ble at each other? The rest appertaines to A•chines, rather then him.

Having been cast ashore by a Tempest on desart Coast, and spying some Mathemati•• Schemes upon the Land: Courage, said 〈◊〉 I see some manks of men here. Note, 〈◊〉 Barbarians, whom he treats as beasts, were 〈◊〉 capable of those Sciences.

Antisthenes said to such as reproached 〈◊〉 being begot betwixt a free Person and a Slav• That a man might prove an excellent Wre••ler, tho he were not bogot by two Wrestle•.

Being told, that the Wars did ridd them a great many Mi•erable poor people. But makes many more, then it ridds us of, sa•• he.

He replyed to those that complained he 〈◊〉 too severe to his Scholars: That a Physi•••an was not commendable if too gentle toward his Patients.

To a Fellow, that had been like to be s•••prized in the act of Adultery, he said, th• for a small matter he might have avoided th• great danger. By giving money for a Woman 〈◊〉 those days a small matter was the hyre of Wench.

He said, that Flatterers were worse th•• the Ravens, because those devour none but the Dead, but the others Fed upon nothing but the living.

He said, that it was a good Fortune, to dye 〈◊〉 no want; But it is a greater to dye when one 〈◊〉 unhappy.

To one that complained he had lost his Writings he said, He should have had them in •is Head.

He said, the way to Immortality, was to live well. One may add, and to dye well.

That envy consumed the envious, as rusts •ats the Iron.

That States were at the Brink of ruine, •hen the wicked could not be distinguished •rom the good. Or, when they were treated 〈◊〉.

That Concord betwixt Brethren, was like • Wall of Brass.

That we should prize those Riches, which 〈◊〉 themselves with us in a Shipwrack. Honesty, Wisdom, &c.

That one was Fair, or handsome, by Nature, 〈◊〉 dextrons by Instruction.

That great pains was taken to cleanse Corn, but none to clean the heart.

Being asked what he had gained by Philo∣•ophizing? To be able to entertain my self, •aid he. Another replyed, to be able to do that •oluntarily, which others do by compulsion.

Some body calling out to him at a Feast, •ing, meaning to speak; Blow, replyed he, ••aning he should give him the Subject to dis∣•ourse. This is a comparison borrowed from such Instruments, as require some Wind ere they can be play'd on. Erasmus interprets it otherwise.

He said, the most necessary of all the Sci∣ences, was to unlearn Evil.

That one ought to manifest as much reso∣lution in the suffering of injuries, as was shown in the enduring of Blows in a Battle. Thes• are warded off notwithstanding, as much as may be.

He compared Plato to a War-horse, and one day, after he had been well Purged, he said that now he had no ill humours remaining in him, but Vauity.

Observing such Persons made choice of to be Generals as understood nothing in War• He, asked, whether, if they should ordain that Asses should become Horses, they would prove so in Effect.

He said to those that loved Pleasures, So may my Enemies live. And wished rather to become a Fool, then Voluptuous. Because 〈◊〉 Enervates the body and mind, whereas he place• felicity in Knowledge and Vertue.

One of his Scholars delaying to pay him• putting him off till the arrival of a Ship, h• led him to a Bakers, and taking a Loaf• This Fellow, said he, will pay thee, when hi• ship is arrived. To let him know, that hunger can give no credit, or deal upon trust, but must hav• ready money.

To Scoff at the Athenians for bragging because they were born in that Country; h• told them, that the Tortoises, and Snails migh• say as much.

Out of modesty he called his Scholars, the Disciples of Socrates. To shew that he had drawn his Doctrine from him, or at least to give the more Authority to his Doctrine.

Being reproached that he was a Phrygian: and so is the mother of the Gods too, said he.

He said, one must wish their Enemies all sorts of good, excepting courage. That they might not defend themselves.

That Nobility consisted in Virtue, and Vir∣tue in Action.

That to be wise was sufficient to be happy: That all belonged to him: That nothing hap∣ned to him new: That he obeyed not the Laws, but Reason. That being the Soul of Law.

That the wicked sought after power with∣out probity; but that the one could not be without the other but to the ruin of humane kind.

That Virtue is an Inheritance that could not be lost.

That Enemies are more necessary then Friends, because they correct our errours, whereas the other flatter us. This agrees with another reprehension.

That there is nothing wonderful in the World but Vice.

Plato maintaining that a Prince ought to have no other aim, but the good of his Subjects: Denys the Tyrant told him, that his discourse smelt of the old Dotard: And thine, replyed he, of the Tyrant.

That Prince having Written to him, that he should speak no more ill of him, he said, he had not leasure to talk of him.

Reproving a Young man for some folly: Thou reprovest me, said he, for a small mat∣ter; But Custom is no small matter, replyed Plato.

He advised those that were given to Drink, to View themselves in a Lookinglass, when they were Drunk. This hath some Analogy with the Lacedemonian Custom, to shew their Drunken Slaves to their Children, to make them abhor it.

He said, that Greatness was the companion of Solitude: Because the pride of great ones ren∣ders them insupportable. Or, unsociable.

He loved not Idleness, and would have all leasure time employed in some useful thing.

He refused to give Laws to the Cyreneans, because they were too Voluptuous. Or, too much at their ease, which sort of people are hard to be Governed.

He said, one should measure his discourse according to the Capacity of the Auditors, and not to his own.

He blamed sorrowing for the Dead as use∣less, and said, we know not whether good or evil hath betided them.

I trample upon Plato's pride, said Diogenes, treading upon one of his Rich Carpets: Yes, said Plato, but with greater Pride, Diogenes.

Diogenes one terrible Frosty Morning came into the Market-Place, and exposed himself naked, to shew his Tolerance. Many of the People came about him, pitying him: Plato observing it, and knowing he did it to be seen, said to the People as he went by; if you pitty him indeed let him alone to himself. To shew be did it to be admired.

Seeing one do an evil act: Am I like to that man, said he?

He would have one exercise the Body with the mind, as inseparable companions.

He said, his Reputation would serve him for a Monument, and that there could be none more magnificent.

A small Bird pursued by a Hawk, having flown into the Arms, or Bosome, of Xenocra∣tes, he sheltred it with his Cloak: Not to be∣tray, said he, those that fly or have recourse to our protection.

He rejected a Scholar who would have come to hear him, before he had learned the Mathematicks, as not being •urnished, as he said, with the Key of Philosophy. The Mathe∣maticks opens the Eyes of the understanding, and ••rges it from all matter.

He refused Alexanders's Presents, and having treated his Ambassadors with his ordinary meal: You may see, said he, that I have no need of them; Because he was at no great ex∣•ence.

He said, one had often reason to repent for having spoken; but never for holding ones peace. And yet it might happen that for want of speaking a man might neglect, or forfeit his Duty, his Reputation, or his Fortune; but we must not examine an Apophthegme too soverely.

To avoid making any reply to the Scoffs of a Comedian, he said, That Tragedy never Vouchsafes to answer Comedy, when she ral∣lies. He compares Philosophy to Tragedy, because of it's gravity.

Denys the Tyrant telling Plato, some body will take off thy Head: Not before this, said Xenocrates, pointing to his own. To shew he would defend him to the Death.

He said, one should not carry ones Eyes, nor hands into anothers House. The Greek saies, Feet.

That one should guard the Ears of Children with no less care, then the Athletes did their own. To speak nothing but what is good in their hearing. The Athletes Armed their Ears with somewhat, because a blow on the Temples is mor∣tal.

He said, that Pride was the great Obstacle to Learning. Because having an Opinion of their own knowledge, they will learn no more.

Polemon neglecting his words, to keep clos∣er to his matter, faid, that those were derided who spake well, and did ill.

When Archelaus held with any opinion that was propounded to him: He would say, this is my own Sentiment, and if he were against it, he would say, that is not the Opinion of such a one, naming some-body, Out of Mo∣desty, as unwilling directly to contradict another in his own Person.

Treating some Strangers, and finding there was no Bread, when they were sitting down to Table: How little, said he, does a Philoso∣pher understand Feasting.

He said, that Poverty, like Vlysses his Country was Barren; yet the Nursery of brave Youth. Because we are corrupted through plenty.

That there were many diseased, where there were many Physicians, and many Vices, where there are multiplicity of Laws. Many the like Observations might be made, in other instances.

It being said, that from other Sects, they passed to that of Epicurus; but from the Epicureans to no others: That is, because of Cocks one may make Capons, said he, but of a Capon one can never make a Cock.

Having the Gout, Carneades would needs leave him alone to bemoan himself in quiet: Stay, said he, for what pain soever my Feet endure, it hath not invaded my heart. As much as to say, he was not concerned at it.

Bion said, that none had more care upon them, then those that would take no care. Be∣cause their want of care made them become over∣whelmed with business at last.

To dissuade from Marriage, he was wont to say, that an ill favoured one made the Heart ake, and a beautiful one, the Head. By reason of Iealousie.

Speaking of Riches, he said, that we ought not to value things bestowed by Chance, kept by Vice, and confounded or squandred away by Virtue. By the first is meant Fortune, the second Covetousness, the third Liberality.

He compared those in high Offices, to men walking on the Ice, who are ever in danger of falling.

He said, old Age was the Harbour of all Miseries. Either because all mischiefs flow into it: Or, because it brings Death that puts an end to all. Or, the safest harbour is the Grave.

That it was a great Misfortune, not to be able to undergo Misfortune.

That Fame was the Mother of Time. Be∣cause it makes a man live, after he is dead.

That the way to Hell was very easie, since it is found out Blindfold. He meant the Grave.

He called Beauty, other Folks goods, Because one is not properly Beautiful to ones self, but to others.

He said, Money was the Sinews of business. It is said to be the Sinews of War, because it can∣not be made without money.

That Impiety was the Enemy of Assurance. In Pythagoras, 'tis said, nothing is so fearful, as an ill Conscience: This relates to the same.

Being siezed on together with some Thieves, we are lost, cryed they, if they know us: And I, said he, if they do not know us. A good man hath as much interest to be known, as a Knave to be conceal'd.

Of a Covetous Wretch he said•, he did not possess his Riches: But his Riches possess∣ed him; and he made use of it, as if it were anothers, and yet took care, as if it were his own.

He said, that Prudence was the Eye of Vir∣tue; and served for Valour in Old men, as Valour for Prudence in the Young. Because the first exempts old men from danger, and the se∣cond brings the others out of it.

That one should Honor old Age, because every one would fain live to it. This is better expressed then one foregoing, therefore I have set down both.

That one should preserve Friends, however they proved, l•st our judgement be called in question, or for fear they be changed for worse. In the Greek it is, that it may not be thought we had ill ones, or that we have cut off good ones.

Of a Melancholly Envious Wretch he said, one cannot well guess whether any ill be hap∣ned to him, or any good to others.

He would have one be assured they have profited in Vertues School, when they did any good thing, without regarding Praises or Re∣proof.

Aristotle, said, that one gained nothing by lying, but the reputation of not being believ∣ed, when one spake truth.

Giving an Alms to a wicked man, he said, that he did not give to the Person, but to Nature, whose infirmities requires relief. In the Greek it is, not to the manners, but to the man; however I find it in others as I have put it.

He said, the mind was Enlightned by learn∣ing, as the Eye, by the Air that surrounds it.

That the Athenians had invented the Law, and Agriculture or Husbandry; but that they had quitted the one to exercise the other.

That the Roots of Sciences were bitter, but the Fruits were sweet.

That nothing grew old so soon as a good turn.

That he was Socrates's Friend, and a Friend to Plato; but much more to the truth.

That to be Learned, there were three things requisite; the Genius or Nature, Study, or Ex∣ercise.

That Beauty was a great letter of recom∣mendation: Others have called it, the gift of Heaven: A Royalty without Guards: A short Tyranny: A precious evil: A pleasing Deceit, &c.

That Knowledge differed from Ignorance; as life from death, and that study was an Or∣nament in good Fortunes, aud a help in bad, and a great Treasure for old Age. I have removed it hither from another place below!

That Friendship was like the Soul of two Bodies.

That some lived, as if they had but a short while to live; and others, as if they were never to dye: The Prodigal, and the Cove∣tous.

That the question, wherefore one delights to look on a Beautiful Person, was the questi∣on of the Blind.

That Philosophy had taught him to do those things Voluntarily, which others did by Com∣pulsion.

That the way to make a Progress in the Sciences, is to cast our Eyes on tho•e that out-run us, not on those that Lagg after us.

That we should Govern our selves towards our Friends, as we would have them behave themselves towards us.

That one should, neither blame, nor praise, for the one seemed folly, the other presump∣tion.

That one not ought so much to look on the head of lustful pleasure, as the tayl, Because of the mischiefs that follow.

That to go about to prove things which are evident in themselves, is to light the Sun with a Candle.

That Envy is the Attendant on Fortune.

That we ought not to regard from what place we came, but what place we were worthy of; and that dignity did not consist in Posses∣sing of honors, but deserving them.

He called hope, the dream of a waking man.

Hearing some body abused him in words when he was absent; let him beat me too, said he, if he please, when I am not near him.

One day, he cryed ont: Ha my Friends, there are no Friends! As much as to say, Friend∣ship is but a meer name in respect of what Philosophers would have it to be.

Diogenes importuning Antisthenes that he might be his Scholar; Antisthenes lifted up his staff to strike him: Strike, said he, provid∣ed you will teach me.

He lived in a Tun, under the Portico of a Temple, and said, that no Palace was more mag∣nificent, and that what was every mans, was no mans.

Seeing Plato eating Olives at a Feast: To eat of those, said he, one need not have gone into Sicilia. Because they were common in A∣thens, and a man that could be satisfyed with lit∣tle, and had no need of making Courtship to great men.

He was asked where he had ever seen any brave men: No where, replyed he; but• have seen brave Children in Lacedemonia. Be∣cause that was a School of Vertue.

He ever praised those who said they would Marry, yet never Married; that they would go to Sea, yet never sailed; that they would manage Affairs, yet never undertook them. And derided those Grammarians, who found out Ulysses his Errours, and neglected their own: Those Musicians that put their Instruments in Tune; and left their passion in discord: Those Astrologers, that lift their Eyes always up to Heaven, and do not see, or know, what is at their Feet: Those Orators that Study to speak well, and not to do well: Those cove∣tous Wretches that take care to get Wealth and not to make use on't: Those Philosophers, that Praise the contempt of Greatness, and yet court the Great ones; and those that often Sacri∣fice for their health, and sur•eit themselves with Eating at those Sacrificings•

No body giving Ear to him while he di∣scoursed of Virtue, he fell a Singing, and e∣very one Crowding to hear him; Great Gods, said he, how much more is Folly loved, then Wisdom.

He admired that Servants could stand waiting so long behind their Master at a Feast, and not Snatch away the Meat. Because peo∣ple talk a long while after they have filled their Bellies, while the Servant is almost Starved.

When they were selling him; being a Cap∣•ive: He cryed out, who will Purchase a Ma∣•ter? And told those, who inquired what he could do, That he could command, and him that bought him, that he resolved to obey him, 〈◊〉 great Persons did their Physician while they were Sick; adding that he that led a Lyon, •as properly his Slave, and not his Master,

He wondred that one would sill a Kettle with Water before they would buy it; and •et would buy a man before they had tryed •im. Or, a Tub with Water, &c.

He said, he always set things a note higher, •imitation of Mustek Masters, that the Scho∣•••s might indeavour to raise themselves to as •igh a Pitch as they could proportionably. As ••opkeepers ask more then they will sell for.

He said, that all things absolutely necessa∣•y for life were cheap, and Super•luous things •o•t very dear. As for Example a Loaf of ••ead a Penny, and a Statue, or a Jewel a vast •rice. This is much like what Socrates s•id, 〈◊〉 nothing was dear but unnecessary things.

He said every thing belongs to the Wise∣•an, because every thing• belongs to the •ods, and amongst Friends all was common. •he Wise ma•tbeing, Gods Friend.

Observing one Drink out of his hand, he •rely away his Cup as a needless thing.

He said, that to live well, one must oppose •ature to Law; Reason to passion; and Vir∣••e, or resolution, to Fortune.

Alexander asking him upon a Visit he made, ••ether he would have any thing, he told him, he was Richer then himself: Because he wanted nothing, whereas Alexander not satis∣fyed with his Fathers Kingdom, was going to invade Asia. He therefore desired only, tha• he would stand a little, aside that the Su• might come to him. Or, that he would no• keep his Sun from him, and leave him in the Shade•

One pretending to prove by a Sophistica• argument that he had Horns upon his Head• he made him seel his Forehead: And anothe• denying Local motion, he only rose up and walked, to oppose the experience of sence to the uncertainty of Reasoning: Out of th• same Principle, an Astrologer discoursing t• him, about the Heavens, and their Constella•tions, he asked him; how long is it, since yo• came from thence?

The Athenians trying to persuade him, to b• initiated into their Mysteries, that he mig•• be one of the first in the next World: It woul• be Scandalous, said he, that Agesilaus and ••paminondas, who were never initiated, shoul• stand amongst the Crowd, whilst a compan• of Rascals should preside over them•

Plato having defined man, to be a two-Leg• Animal without Feathers, he Plumed a Co• quite bare, and turning it into Plato's Schoo• said, behold Plato's mau•

Being asked, when one should eat; If the• be provision, when one pleases; if not, whe• one can. He might have said, when hunger oa• as we drink when we are Thirsty, for our natur• necessities are determined in themselves.

He called Orators Slaves to the people, a•• •he Crowns of the Athletes the Swellings of Honor. Or Excrescences.

To those that asked him, wherefore he car∣•yed about with him a Lanthorn at Noon day, 〈◊〉 replyed, I seek a man.

Observing one who was Superstitiously ••hing himself, to cleanse him from Sin: O •ool, said he, doest thou believe that Water •o•e, which cannot so much as get the Spots •ct of thy Cloaths, can purify thy Soul? In the •••k it is somewhat otherwise.

In derision of mens wishes, he said, that ••ey make wishes for idle things; not under∣••••ding what is best for them. Or, for falsè ••sures, not minding true ones.

To those that were terrify'd with Dreams, • said, they should not be troubled at what ••y did Sleeping, but what they did waking. 〈◊〉 not being sinful, when we have not the use of ••son.

At the Battle of Cheroned Philip who had •en him, crying out, he is a spy! Yes, said 〈◊〉 of thy Ambition and Vanity.

Alexander having sent a letter to Antipater • the Athenians, by one named the Miserable: 〈◊〉 one Miserable, said he, that carry's a ••er from a Miserable to a Miserable, for • Miserable. He esteenied all men unhappy, • the wise; and therefore he named man three 〈◊〉, when he would name unhappyness three 〈◊〉.

••ndiccas having threatned him with Death, •a•e he would not come to him, he said, the •est venemous Creature could do as much, 〈◊〉 would not go.

He said, that Felicity was exposed to th• sight of all the World, and yet was rare• found, because other things were mistaken f•• it. Pleasures, greatness, Riches.

To a man that made his Servant put on 〈◊〉 Shoes, he said, you want nothing to be ha•• py, but to lose both your hands, that yo• man may blow your Nose for you.

Observing those that kept the Publick Tre• sury, were sending away a Thief to Execu•• on, he said, the great Theives are goi• to hang a little one.

A Young Rogue throwing Stones at • Gallows; courage, said he, it will be t• own. Or thou wilt hit it, at last.

Of a silly Fellow, that wore a Lyons sk• like Hercules, he said, he dishonoured the • very of Virtue.

Calisthenes being thought happy, beca••• he eat at Alexander's Table: 'Tis in th• esteem him unhappy, said he, because he 〈◊〉 wait anothers mans appetite.

When he took money of any Friend, would say, he took but what was his o• because amongst Friends every thing is in c•• mon.

One valuing himself because he could play • at an unlawful Game: Thy Praises, said he, t• to thy shame, because the better thou pla• the more guilty art thou. Or, the bette• worse at villainous sports.

He called an ignorant Rich man, a Go• Ass: And told a little spruce Fellow, complained he was quite tyred with busi• that he acted the Woman in every thing.

Observing that some People had fixed their Eyes upon a beauteous person, he began to do some Exrravagances; and every one then looking towards him; I thought you had not been at leasure to observe me, said he.

A Credulous Person threatning him, he said, he would make him tremble by only placing himself at his left hand. Because that was held ominous, against those Superstitious credu∣lous Fopps.

To one that sought for Books: When you want Fruit, said he, do you buy painted ones? As much as to say, he spent his time about the superficies, and did not come to action, or he was for notional, not for practical knowledge.

He said, he had that obligation to his Ban∣ishment, it had made him an honest man.

Some body saying, his Citizens had Ban∣ished him, from their City: And, I, said he, condemn them to remain there.

He was wont to hold forth his hand to a Statue, to accustom himself, said he, to be denyed.

To a Tyrant, who was inquiring of what Brass he should make use for his own Statue; he said, take that of Harmodius, and Aristogi∣••n, both Tyrannicides.

He said, that Tyrants used their Friends, as men do bags, which are hanged up when full, and left in a corner when empty.

Looking on a new Marry'd mans house, where over the door was written, let no evil enter here, he said, this is to send for the Doctor when the Patient is dead. Because he believed Woman to be the greatest evil in Na∣ture.

He called a craving Covetousness, the Me∣tropolitan of all Vices.

Observing a Prodigal, that had nothing but• Olives to Supper: If thou hadst always dined thus, said he, then mighst have Supped bet∣ter.

He called Love the Idle-mans past-time, Or business.

He said, that good people were the Images of the Gods.

Being asked, what was the most miserable thing in the World, Want in old Age, said he•• Or, old Age without assistance.

He called Flattery a Sweet Poyson; and a• Drunkards belly, an Abyss.

Some body asking him, who should bury him, when he was dead, because he had no• Servant to do that Office: He that wants the Place, where my body shall then Iye on, said he.

To a Young man that asked when he should Marry, he said, It was too soon; and to an old• It was too late.

He told a Lady that loved Fine Cloaths too well, that it was to no purpose to Trick her¦self up so for her husband, and a sin to do it for her Gallant.

He called Modesty, or a blush, Vertues Dye, or Live•y.

Being asked what Bread was best, anothe• man's, said he. Whether we fancy other people' things above our own, or because variety delights.

One telling him, that other Folks Scoffed at him, he replyed, and I at them. The Greek is, I cannot be Scoffed.

He said, to one that blamed life: That is not to be blamed, but Vice.

He said of the Sciences, they were left off, as people do hunting, because it is too much Toyl and Labour. Or, too hard to attain them.

That the wise man would eat of all things, even the most delicious Food. And therefore, a Philosopher of his Sect, reproved because he eat boney, said, doest thou believe this was made for Fools?

He said, that such as were Rich, would soon∣er give to a Begger, then to a Philosopher; because they might sooner come to be Beggers, then Philosophers.

Being reproached, that he had formerly done ill things: That is because I have been like you, said he, but you will never be like me.

A Lord intreating him to come and see him, he said, he would rather eat Bread at home, then be Feasted at anothers mans Table.

Being reproached for eating in the Street: It is because I am hungry in the Street, ans∣wered he.

Observing a comely Person that had for∣saken his Debaucheries, to follow his Studies: Courage, said he, thou wilt lead men from the love of the Body, to that of the Soul.

Contemplating the Offerings of such as had escaped Ship-wrack: There would be many more, said he, if the Offerings of all those were here, that made Vows and Prayers in stormy weather, and yet perish'd in the Sea.

He said, to a handsome Youth that was go∣ing to a Feast, Thou wilt come back the worse.

Returning from Lacedemonia to Athens, he said, he went from the mens apartment, to the Womens. In Greece they were di∣stinct.

Being come back from the Olympick Games, he said, he came from beholding a great ma∣ny people and few men.

He compared the things that belonged to Prodigals, to fruits that grow on a Precipice, which none ever tasts of, but the Ravens. Flatterers.

Upon the Offering that Phryne bestowed on the Temple of Diana, he wrote. Of the in∣continency of the Greeks. She was a Famous Curtezan, who had gotten great Wealth.

Alexander saying to him, I am Alexander the Great: And I, said he, Diogenes the Cynick, and gave a pleasant Reason of his name: Because like Dogs, he Fawned upon those that fed him, and Barked at such as would bestow nothing.

Eating some Fruit from a Tree whereon one had hanged himself, he said, this way I will purify it.

Some body Praising a man for a Present he had made to Diogenes: It is me, you ought to praise, said he, for being worthy of it.

Being asked what Country-man he was, he re∣plyed, of all Countries, or, a Citizen of the World; and said, he had gained this advan∣tage by Philosophising, to be able to Act any part; and be prepared against all the Accidents of Fortune.

To one that Sacrificed that he might have a Son: add, said he, that it may be a good one.

He called Beautiful Women, Queens, or the Mistrisses of Kings, because they make them∣selves to be obey'd.

The Athenians having ordained that Alex∣ander should be called Bacchus; and I, said he, Serapis; to Scoff at them, because the name Signifies the Nature, which cannot be al∣tered.

Being reproached that he frequented Lewd Places; as the Sun shines on the Dunghil, said he, without soiling it's Beams.

He was twitted that he pretended to be a Philosopher, and knew nothing: I am the greater Philosopher, said he, for Philosophy consists in making doubts of all things.

One recommending his Son to him, telling him he was well Born, aud well Bred: If so, replyed he, what need hath he of me? That being the end of all Study.

He compared those that said well, and did ill, to those Musical Instruments, who un∣derstand not the harmony that is plaid upon them. Or, themselves make.

Going one day into the Theater, when eve∣ry body else was coming out, he told those that wondered at it, that it was to use him∣self to do quite contrary to the rest of the World.

To an Effeminate Fellow, he said, Nature had made him a man, and he made himself a Woman.

He said, to a Fool that tuned a Lyra well, why doest not thou endeavour to put thy Soul in Tune, as well as thy Instrument?

One saying, I am not fit for Philosophy: Why doest thou not dye then, replyed he, if thou canst not live?

A Proud man despising his own Father: Wherefore, if thou art any thing, doest thou despise the Author of thy being?

Being reproached that he eat at a Tavern: As I go to a Barbers to be Shaved, said he.

To one that accused him for taking some∣thing of a Prince, he said, One must not refuse the Presents of the Gods. Which is a Verse in Homer.

He said to an old man that was Courting a Young Girl: Art not thou afraid to be taken at thy word? Or, why doest thou court her for a thing, which would be better for thee not to ob∣tain? The Greek speaks in general, but it is bet∣ter of an old man.

To a Young perfumed Gallant, he said, take heed the Perfume does not corrupt thy Brain. Or, the perfuming thy Body, corrupt thy Soul.

He said, the wicked obey their Passions, as Slaves do their Masters.

Observing an unskilful Archer, he set him∣self just at the Butt, or mark, at which some wondering: It is because he is never like to hit it, said he. Or, that he will sooner hit me any where else, then here.

A good Prince telling him, thou doest not fear me: A good Prince, said he, is not to be feared.

He said, that Liberty was the greatest of all goods, and the Foundation of all o∣thers.

That when he considered Philosophy, the Politicks, and Physick, he took man to be the wisest of all Creatures; but on the other side observing the Diviners, Astrologers, and Interpreters of Dreams he thought him the most Foolish, Or, ridiculous.

He admired People fortifyed the Body by Exercises, and did not fortify the Soul with Vertues; and said, the true Paralyticks were not those that had that distemper in their Bo∣dies, but their Minds.

Some body having spit in his Face, he made a full stop, and one saying to him. Thou art in wroth Diogenes; no, replyed he, but I am considering whether I ought to be so, or not.

One very diseased, having wished him a good day: There is no such thing for thee, said he, whilst thou sufferest so much pain and trouble thy whole life long. Or, in the miserable condition of thy life.

He said, that what was not evil in it self, could not be made evil by any Circumstance whatever: And therefore he eat, drank, and did all the necessities of Nature, in the Face of all the World. His Principle was false, for Circumstances change the Nature of moral actions, and turn a Virtue into Vice.

That there was no Government without Laws, nor Laws without a Government.

That Nobility, Riches, and other the like things, ought to be Banished from amongst hu∣man kind, which serve only for a Cloak to Kna∣very and Crimes. As Encouragements to commit them more boldly, and frequently.

That the way to hate a Courtesan, is to see her in private.

That Poverty is the Mother of Sobriety, Temperance, and many other Virtues; and that none were punished for being poor, but for being wicked.

That to happy People, life was Sweet and Death dreadful; but to a Tyrant, both the one and the other was insupportable.

That hope was the last thing that dyed in man.

That Poverty is a silent teacher. Which teaches virtue without a word speaking.

That the way to be Revenged of ones Enemies, and to make Envy burst, is to live in such manner, that none can blame our Actions. He added, that to live well one must have either very faithful Friends. or very severe Enemies. Because the first counsel us, and the other keep us ever upon our Guard.

Of a wicked Rascal that spoke ill of him, he said, that it signifyed nothing: For as I should not be believed, if I spoke well of thee, so wilt thou not be believed in speaking ill of me.

Observing a Scholar very Debauched, he said, his Master ought to be whipped.

He compared Grandees to a Fire, which we must not approach too near, nor stand too far off from.

He forbad any to bury him, and being told, the Dogs would devour him: Let them, said lie, set my Staff by me; But you will have no feeling, replyed they: no, matter if they de∣vour me then, said he.

Being quite stupifyed at his Death, he said, that the two Brothers were going to Embrace each other, meaning Sleep and Death.

Some body telling Stilpon, that his Daugh∣ter was his dishonor: As I am her Glory, re∣plyed he. To teach us that failings are per∣sonal.

Demetrius having taken his City: And ask∣ing for an Inventory of all that he had lost: I have lost nothing at all, said he, of what was truly my own. He meant his knowledge and virtue, the rest being Fortunes.

He said, to Crates, who asked him whether the Gods delighted in the Prayers and Vows of men: Why doest not thou ask me that in Private? It being not safe to give our opinions of Religion openly. Himself having been called to an account for saying, that the Minerva made by Phydias was not God. And had not saved him∣self, but by affirming, That a Goddess was not a God, upon which occasion a Libertine inquir∣ed pleasantly enough, whether he had searched under her Petticoats to discover if she were Male or Female, as if what is related of the Gods were great uncertainties.

Every body running after him at Athens, one told him, they run after thee, as after an Elephant: No, said he, but as after a man. To hint that nothing was more rare, and that most have but the shape only.

Antigonus sending to know of Menedemes, whether he would meet at a Debauch: Re∣member, said he, that thou art Born Son of a King. That he might do nothing unworthy his quality.

Some body asking him, whether a Wise man ought to Marry: It is not so mannerly, replyed he, to put that question to a man that is Married as I am. Because it makes a doubt whether he be wise.

Another saying, it is a great happiness to have what one desires: 'Tis a much greater, said he, to desire nothing but what one hath. The Greek is, what one should have.

To one that spake not well of Prognosti∣cators he said, he spoke ill of the Dead, the credit of that Foolish People having lyen dead a long time.

One that was unfit for study, coming to him to be instructed: Return home again, said he, for fear of learning nothing, but losing rather what thou knowest already. The Greek is a little otherwise.

Theophrastes said, of an Orator without judgement; that he was a Horse without a Bridle.

Observing one that was silent: If thou art an able man, said he, thou art to blame; if not, thou art an able man.

He said, that there was nothing so precious, or dear, as Time, and those that lost it, were the greatest of all Prodigals.

Crates made a simily of the Pomegranat, which ever hath some Kernels that are Perished: to demonstrate that in the bravest and best Actions, there are some Failings.

Demetrius Phalerius sending him some Wine he grew very angry, as if Water were no• sufficient, and said, he could wish that Bread were as common as Water.

Some Scoffing at his shape, because he was of an ill Figure: Courage, said he, Crates, thou shalt soon find those that Laugh at thee, Envy thy condition, and begin to loath their own.

He said, one ought to Philosophise till they did not wonder at any thing. The Greek saies, till one took a General of an Army, for an Ass∣driver.

He added, that such as have none but Flat∣terers for their Friends, are exposed more ••gly in dangers, then a Lamb amongst Wolves, Because they keep them company only to devour them.

A Prince proffering to rebuild his Patri∣mony, Some other will perhaps come and de∣molish it again, said he.

And added, that his, indeed, was only Po∣verty, and the contempt of Honor, over which fortune hath no Power; and that the Disci∣ples of Diogenes, like himself, were not ex∣posed to envy.

He said, that Fasting, or Time, were Re∣medies against Love, or, if these did not cure, then Death.

That Philosophy had taught him, to live with little, not fruitlesly troubling himself, and Laughed at those Grandees, who wast a great deal in Superfluities, and bestow but lit∣tle in necessaries: And therefore he left or∣der at his Death, that his Goods should be distributed amongst the Poor, in case his Chil∣dren were addicted to Philosophy, as having no need of it if so enclined.

Metrocles ashamed to appear, because, he had let an escape in good company, he went to visit him, after he had filled his own Belly with Lupins, which work the same effect as Tur∣nips, and proved to him, both by his own Example and Precepts, that it was no shame or fault.

The Sister of Metrocles being very desirous to Marry him, he threw off his Cloak, to let her see lie was Bunch-back'd, and shewing his Staff, and his Knap-Sack: Behold, said he, all the Matrimonial Furniture, or, Joynture; and finding her persist still in her resolutions notwithstanding all his Objections, he Mar∣ry'd her.

Zenon having consulted the Oracle to know what manner of life he should lead, it was answered him, that he should take upon him the complexion of the dead; which he inter∣preted to be Study, because of the Paleness of most great Scholars.

His Vessel laden with Purple, being bro∣•en to pieces by Storms at the Port of Athens, •eturned Philosopher, and said, that he had •ot so much suffered by his Shipwrack in that ••rt, as he had found a safe Port by his Sipwrack.

A Young man asking him some unhandsome •ings, he showed him a Looking-glass, to •ew whether that were becoming his Age. •cause Bashfulness is the best complexion for •••th.

Some body telling him that he did not like •i•thenes, he asked, Whether he could re∣••t any remarkable good Sentence out of his •ritings? No replyed the other. Then, said he, 〈◊〉 are an unjust judge not to remember the •od, as well as the bad in him. But tis or∣•uryin men, to take more notice of the defects, 〈◊〉 of the perfections of an Author.

Another saying, that the discourse of a •losopher ought to be short; and his Sylla∣•es too, if possible, said he.

To a man that talked too much, he said, ••at his Ears were turned into Tongue; and ••ded, that Nature had bestowed two 〈◊〉 for one Tongue, to teach us that we •old hear twice more then we spake.

He said, that if a Wise man ought not to ••re, as some would maintain, then nothing •old be more miserable then beautiful Wo∣••; that should be Loved only by Fools.

That the Wisest were not Wise in all things •other said, at all times; and that the Wise, ••re ignorant in the most vulgar things.

That one part of knowledge consisted i• the being ignorant of such things, as ought no• to be known.

He had always in his mouth, that sayin• of one of the Ancients, who striking one 〈◊〉 his Scholars that played the Huffe, told him• that virtue did not consist in greatness, bu• greatness in virtue. In like mauner, said h• there is nothing more unbecoming then Prid• especially in Youth, and censured a You•• man that talked too haughtily, there bei•• nothing that Sutes so well with green Year• as modesty, As well in Speech, as Habit, Ga• and Countenance.

He said, a true Friend, was another se•

He compared those that speak well, an• yet Acted no better then others, to the Co• of Alexandria, which was fair to look on, b• of no more value then other money.

Against Publick Acclamations, he sai• that an Auditor ought to be so far transport• with a curious discourse, as to leave him • time, Or, to make one forget to clap his hands.

A Scholar finding fault that he did not c••rect him; it is, replyed he, because I disp• of your Learning.

He said, that a small matter gave the p••fection to a piece of Work, tho that perfecti• were no small matter.

His Servant, crying out, while he was be• nig him for Pilfering: I was predestinat• to Steal, and to be beaten too, said 〈◊〉

Observing a Fellow who belonged to Friend of his, all bruised with beating: If• said he to that Friend, the marks of thy Fury.

A Young perfumed Gallant being in com∣•any where he was; who is it that smells of the Woman here, said he? For that perfums 〈◊〉 not so becoming to men.

Interrogated how he Governed himself in •ase of injuries: Like those, replyed he, that •end back an Ambassador without an answer. As •she said, without any Resentment.

Crates pulling him away from Stilpon by the Cloak, he told him, It was by the Ears one should •raw a Philosopher away. Or, by Reason and Persuasion.

Some Ambassadors from a Prince, having •reated him, and admiring he spake never a •ord; they asked him afterwards, what they •ould tell their Prince of him: Tell him, •eplyed he, that you have seen an old man, ••at could hold his Tongue at a Feast. As a •ing difficult enough

A Disciple of Cleanthes asking his Master, •herefore he drew Water; he told him, draw, I Drink, I Water my Garden, &c. 〈◊〉 do every thing to gain virtue, Or, to be∣•e Wise.

He endured the Raillery, or Scoffs of his •onarades, and when they called him Ass, he •old them, he wore only the Trappings of 〈◊〉. Such he called his Doctrine.

To those that reproached him for his Time∣•osness, he replyed, it was that which kept 〈◊〉 from running into wickedness. Or, 〈◊〉 failing.

He preferred Poverty to Riches, and the• Labours of Husbandry to other Exercises.

Some body overhearing him chiding him∣self, said, whom do you talk to? To a man• replyed he, that is not Wise in his Gray-hairs Or, that wants Wit, in old Age.

It being said, that Arcesilas Banished all vir∣tue by his discourse: He Establishes it, said he by his Works. Whereupon Arcesilas hinting that he did not love Flattery: It is true, sai• he, that it were a lye to say, that Arcesila• said one thing, and did the other.

Being asked what precept he would giv• his Son, he repeated that saying of Electra Peace, Peace, March slowly, Intimating Silenc• and Moderation.

A Lacedemonian saying, that Labour wa• a good thing; he told him, he came of good Race. From Hercules whose Labours wer• extoll'd.

Imagining a Young man to whom he talke• did not hear him, he asked him, doest tho• hear me? And he replying, Yes: Wherefor• do not I preceive it my self, said he. To sho• that we must give some token of our attention,

A Poet saying one day in the Public• Theater, Those that are hurried with the fury Cleanthes. He replyed nothing, for whi• the People applauding him, obliged the P••et to crave his Pardon; but he said, th• Hercules and Bacchus could endure well enoug• to be affronted every day in the open• The••ter.

He said to a man that was talking to him∣self; that he should have a care he did not converse with a wicked Person. Or, thou dost not talk, &c.

Some Scoffing at his old Age: It is true, said he, I ought to have departed long since; but finding my self healthy and vigorous, I stay yet.

He took Sneezing for a Mark of too much tenderness.

Having Fasted some days to cure a distem∣per; he said, since he must dye once, and was now so forward on his way, he would go thorough. And so refusing to eat, tho his di∣stemper were quite gone, he dyed.

Chrysipes being reproached, that he did not do like other men, replyed, if I had done like others, I should not have been where I am. A great Philosopher.

Some body enquiring of him, for a Master for his Son, he named himself, at which the other admiring: If I had known, said he, any one more able then my self, I would have named him. And indeed, it was said, that if there were no Chrysipes, there would be no Stoick.

Zenon being discovered of a Conspiracy against a Tyrant; and being put on the Wrack and examined, accused, or named, all the Tyrants Friends, and after they were all put to Death, the Tyrant asking him, if there were any other: No, said he, there are none but thy self, that hast deserved to dye.

He called Instrumental musick, a consort of Nerves, or rational Guts.

He said, one might know by their Dreams, whether one had made a Progress in vir∣tue.

Crantor in{us} his afflictions, often repeated this Verse of Euripides: Alas! Wherefore alas, nothing is befallen us, but what is humane? As much, as to say; that man is born to suf∣fer.

Carneades said, that great men Learned no∣thing perfectly but to mount on Horse-back, because Horses do not Flatter them.

Metrocles caused all his Writings to be Burnt before he dyed, as Whimsies that deserved not to be brought to light.

He said, that Knowledge, or Sciences, were acquired by time, other things by money.

Xenophanes, said, one must either not keep com∣pany with great men, or else comply with their humours.

Anaxarques said, that Justice was Painted standing by Iupiter's side, to shew that all the Actions of Kings were just. Or, rather those of the Deity.

While they were Braying him to Death in a Mortar; he told them, that it was not Anax∣arque they were Braying, but only his out∣ward case, and spit out his Tongue in the Tyrants Face, when he threatned to cut it out.

Pyrrho envied the Felicity of a Hog, which eat during the Tempest, and said, that a Wise man ought to attain to that Intrepidity. Or fearlesness.

Defending himself one day against a Dog, he said, it was very difficult to forget the man. Tho he believed every thing indifferent. Or, thought nothing certain.

Demetrius having received a great disgrace, if I had known, said he, this had been the will of the Gods, I would have prevented them.

The Emperour having offered him two hundred Talents: You should not have made two biddings to tempt me, said he, you should have profer'd your Empire.

Demonax said, of such as neglected their minds, to take care of their Bodies, that they furnished their House, but never minded the Master.

He added, that men puzled their Brains to know how the World was made, and never troubled their Heads to understaud how they were made themselves, which is a much more useful point of knowledge.

He told the Athenians, who were about to set up the Combats of Gladiators, that they ought first to pull down the Altar of Mercy.

He said to a Sophister, who asked him, wherefore doest thou speak ill of me? Be∣cause thou art concerned at it. The only means to put Calumny to silence, is to be unconcerned at it. Or, despise it.

One asking him upon what consideration he had taken up Philosophy: upon my being a man, replyed he.

He said, if Divinators could change the or∣der of the Fates, one could not give them too much; if not, one could not give them too little. Either credit, respect, or reward.

That Laws were useless, because there was no need of them for good men, and the bad were not •made the better by them. They are not really the better; but are forced to appear so, or counterfeit.

That Friends did more Mischief then Ene∣mies, because one suspected them not.

Epictetes said, that before we put any thing into a Pot, it ought to be washed, for fear of spoiling, or losing all, To shew we must correct our faults before we undertake the Sciences. He comprised all Morality in these two words, Sustain and Abstain; that is to say Strength and Temperance. There is a particular Trea∣tise of his other Sentiments.