Those things which the body necessarily requires, are easily to be
procured by all men, without labor and molestation; but those things to
the attainment of which labor and molestation are requisite, are objects
of desire, not to the body, but to depraved opinion. Aristoxenus Pythag.
Stob. p. 132.
Of desire also, he [i. e. Pythagoras] said as follows: This passion is
various, laborious, and very multiform. Of desires however, some are
acquired and adventitious, but others are connascent. But he defined
desire itself to be a certain tendency and impulse of the soul, and an
appetite of a plenitude or presence of sense, or of an emptiness and
absence of it, and of non-perception. He also said, that there are three
most known species of erroneous and depraved desire, viz. the
indecorous, the incommensurate, and the unseasonable. For desire is
either immediately indecorous, troublesome, and illiberal; or it is not
absolutely so, but is more vehement and lasting than is fit. Or in the
third place, it is impelled when it is not proper; and to objects to
which it ought not to tend. Ex Aristoxeni Pythag. Sententiis. Stob. p.
132.
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 concealed, or praised;
thus also, neither can a remedy be applied to a diseased soul, which is
badly guarded and protected. Pythagoras. Stob. p. 147.
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.[84]
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.[85]
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. 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.
Pythagoras said, that it was either requisite to be silent, or to say
something better than silence. Stob. p. 215.
Let it be more eligible to you to throw a stone in vain, than to utter
an idle word. Pythagoras. Stob. p. 215.
Do not say a few things in many words, but much in a few words.
Pythagoras. Stob. p. 216.
Genius is to men either a good or an evil dæmon. Epicharmus. Stob. p.
220.
Pythagoras being asked, how a man ought to conduct himself towards his
country, when it had acted iniquitously with respect to him, replied, as
to a mother. Stob. p. 227.
Travelling teaches a man frugality, and the way in which he may be
sufficient to himself. For bread made of milk and flower, 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.[86] Stob. p. 231.
Pythagoras said, that luxury entered into cities in the first place,
afterwards satiety, then lascivious insolence, 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.[87]
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 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.[88]
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.[89]
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 punishment, 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.
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 appellation from
that which is more worthy than itself,[90] 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.