1
What does it signify to me, said he, whether the universe is composed of atoms or uncompounded substances, or of fire and earth? Is it not sufficient to know the essence of good and evil, and the proper bounds of the desires and aversions, and of the active powers; and by making use of these as so many certain rules, to order the conduct of life, and let go these things which are above us; which, perhaps, are incomprehensible to human understanding, but if one should suppose them ever so comprehensible, are still of doubtful benefit when comprehended. And must it not be said that he gives himself trouble to no purpose who attributes these things as essential to the character of a philosopher? What, then; is the Delphic admonition, Know thyself, superflous? No, surely, said he. What, then, does it mean? If any one should admonish a performer in a chorus to know himself, would he not take it as a hint to improve his motions?Stobaeus de Diis. Serm. 211, p. 714, ed. Francof. 1581. - C.
2
The same person being asked, Wherein do the diligent have the advantage of the slothful? answered, Wherein the pious have the advantage of the impious,—in good hopes.Maximus, περὶ φιλοπονίας Serm. 118, p. 374. -C.
3
Walls give to cities, and education to minds, ornament and security.Ant. and Max. de Disciplina Serm. 210, p. 704. C.
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When a young man was giving himself airs in a public place, and saying that he had grown wise by conversing with many wise men; I have conversed too, answered somebody, with many rich men, but I have not grown rich.Ant. and Max. de Disciplina Serm. 210, p. 704. C.
