For this, to draw a right line from every point, to every point, follows the definition, which says, that a line is the flux of a point, and a right line an indeclinable and inflexible flow.

The mathematician speculates the causes of a certain sensible effect, without considering its actual existence; for the contemplation of universals excludes the knowledge of particulars; and he whose intellectual eye is fixed on that which is general and comprehensive, will think but little of that which is sensible and singular.

Incorporeal hypostases, in descending, are distributed into parts, and multiplied about individuals with a diminution of power; but when they ascend by their energies beyond bodies, they become united, and proceed into a simultaneous subsistence, through exuberance of power.

So people should abstain from other animals just as they should from the human.

The fleshless diet contributes to health and to a suitable endurance of hard work in philosophy.

I think that when friendship and perception of kinship ruled everything, no one killed any creature, because people thought the other animals were related to them.

The utility of a science which enables men to take cognizance of the travellers on the mind's highway, and excludes those disorderly interlopers, verbal fallacies, needs but small attestation. Its searching penetration by definition alone, before which even mathematical precision fails, would especially commend it to those whom the abstruseness of the study does not terrify, and who recognise the valuable results which must attend discipline of mind. Like a medicine, though not a panacea for every ill, it has the health of the mind for its aim, but requires the determination of a powerful will to imbibe its nauseating yet wholesome influence: it is no wonder therefore that puny intellects, like weak stomachs, abhor and reject it.

Every good thing is gentle and consistent, progressing in good order and not going beyond what is right.

Every body is in place; but nothing essentially incorporeal, or any thing of this kind, has any locality.

Not only can logos be seen in absolutely all animals, but in many of them it has the groundwork for being perfected.

Things essentially incorporeal, because they are more excellent than all body and place, are every where, not with interval, but impartibly. Things essentially incorporeal are not locally present with bodies but are present with them when they please; by verging towards them so far as they are naturally adapted so to verge. They are not, however, present with them locally, but through habitude, proximity, and alliance. Things essentially incorporeal, are not present with bodies, by hypostasis and essence; for they are not mingled with bodies. But they impart a certain power which is proximate to bodies, through verging towards them. For tendency constitutes a certain secondary power proximate to bodies.

Animals are rational; in most of them logos is imperfect, but it is certainly not wholly lacking. So if, as our opponents say, justice applies to rational beings, why should not justice, for us, also apply to animals?

Soul, indeed, is a certain medium between an impartible essence, and an essence which is divisible about bodies. But intellect is an impartible essence alone. And qualities and material forms are divisible about bodies. Not everything which acts on another, effects that which it does effect by approximation and contact; but those natures which effect any thing by approximation and contact, use approximation accidentally.

The Pythagoreans made kindness to beasts a training in humanity and pity.

To one commending an orator for his skill in amplifying petty matters, Agesilaus said, "I do not think that shoemaker a good workman that makes a great shoe for a little foot."

Socrates thought that if all our misfortunes were laid in one common heap, whence every one must take an equal portion, most persons would be contented to take their own and depart.

And when the physician said, "Sir, you are an old man," "That happens," replied Pausanias, "because you never were my doctor."

Cicero said loud-bawling orators were driven by their weakness to noise, as lame men to take horse.

"I will show," said Agesilaus, "that it is not the places that grace men, but men the places."

When Eudæmonidas heard a philosopher arguing that only a wise man can be a good general, "This is a wonderful speech," said he; "but he that saith it never heard the sound of trumpets."

Diogenes the Cynic, when a little before his death he fell into a slumber, and his physician rousing him out of it asked him whether anything ailed him, wisely answered, "Nothing, sir; only one brother anticipates another,-Sleep before Death."

When one told Plistarchus that a notorious railer spoke well of him, "I 'll lay my life," said he, "somebody hath told him I am dead, for he can speak well of no man living."

After the battle in Pharsalia, when Pompey was fled, one Nonius said they had seven eagles left still, and advised to try what they would do. "Your advice," said Cicero, "were good if we were to fight jackdaws."

When one asked him what boys should learn, "That," said he, "which they shall use when men."

A soldier told Pelopidas, "We are fallen among the enemies." Said he, "How are we fallen among them more than they among us?"

About Pontus there are some creatures of such an extempore being that the whole term of their life is confined within the space of a day; for they are brought forth in the morning, are in the prime of their existence at noon, grow old at night, and then die.

After he routed Pharnaces Ponticus at the first assault, he wrote thus to his friends: "I came, I saw, I conquered."

Agesilaus was very fond of his children; and it is reported that once toying with them he got astride upon a reed as upon a horse, and rode about the room; and being seen by one of his friends, he desired him not to speak of it till he had children of his own.

Cato the elder wondered how that city was preserved wherein a fish was sold for more than an ox.

The measure of a man's life is the well spending of it, and not the length.

As Cæsar was at supper the discourse was of death,-which sort was the best. "That," said he, "which is unexpected."

When Demaratus was asked whether he held his tongue because he was a fool or for want of words, he replied, "A fool cannot hold his tongue."

Cato instigated the magistrates to punish all offenders, saying that they that did not prevent crimes when they might, encouraged them. Of young men, he liked them that blushed better than those who looked pale.

For many, as Cranton tells us, and those very wise men, not now but long ago, have deplored the condition of human nature, esteeming life a punishment, and to be born a man the highest pitch of calamity; this, Aristotle tells us, Silenus declared when he was brought captive to Midas.

As Athenodorus was taking his leave of Cæsar, "Remember," said he, "Cæsar, whenever you are angry, to say or do nothing before you have repeated the four-and-twenty letters to yourself."

Lysander, when Dionysius sent him two gowns, and bade him choose which he would carry to his daughter, said, "She can choose best," and so took both away with him.

Cato requested old men not to add the disgrace of wickedness to old age, which was accompanied with many other evils.

There are two sentences inscribed upon the Delphic oracle, hugely accommodated to the usages of man's life: "Know thyself," and "Nothing too much;" and upon these all other precepts depend.

"Young men," said Cæsar, "hear an old man to whom old men hearkened when he was young."

A physician, after he had felt the pulse of Pausanias, and considered his constitution, saying, "He ails nothing," "It is because, sir," he replied, "I use none of your physic."

He said they that were serious in ridiculous matters would be ridiculous in serious affairs.

Thrasyllus the Cynic begged a drachm of Antigonus. "That," said he, "is too little for a king to give." "Why, then," said the other, "give me a talent." "And that," said he, "is too much for a Cynic (or, for a dog) to receive."

Authority and place demonstrate and try the tempers of men, by moving every passion and discovering every frailty.

To one that promised to give him hardy cocks that would die fighting, "Prithee," said Cleomenes, "give me cocks that will kill fighting."

"These Macedonians," said he, "are a rude and clownish people, that call a spade a spade."

Lamachus chid a captain for a fault; and when he had said he would do so no more, "Sir," said he, "in war there is no room for a second miscarriage." Said one to Iphicrates, "What are ye afraid of?" "Of all speeches," said he, "none is so dishonourable for a general as 'I should not have thought of it.'"

Dionysius the Elder, being asked whether he was at leisure, he replied, "God forbid that it should ever befall me!"

Antagoras the poet was boiling a conger, and Antigonus, coming behind him as he was stirring his skillet, said, "Do you think, Antagoras, that Homer boiled congers when he wrote the deeds of Agamemnon?" Antagoras replied, "Do you think, O king, that Agamemnon, when he did such exploits, was a peeping in his army to see who boiled congers?"

Be ruled by time, the wisest counsellor of all.

He made one of Antipater's recommendation a judge; and perceiving afterwards that his hair and beard were coloured, he removed him, saying, "I could not think one that was faithless in his hair could be trusty in his deeds."