(95) The waking have one common world, but the sleeping turn aside each into a world of his own.
(96) The way of man has no wisdom, but that of God has. R. P. 45.
(97) Man is called a baby by God, even as a child by a man. R. P. 45.
(98, 99) The wisest man is an ape compared to God, just as the most beautiful ape is ugly compared to man.
(100) The people must fight for its law as for its walls. R. P. 43 b.
(101) Greater deaths win greater portions. R. P. 49 a.
(102) Gods and men honour those who are slain in battle. R. P. 49 a.
(103) Wantonness needs putting out, even more than a house on fire. R. P. 49 a.
(104) It is not good for men to get all they wish to get. It is sickness that makes health pleasant; evil, good; hunger, plenty; weariness, rest. R. P. 48 b.
(105–107) It is hard to fight with one's heart's desire. Whatever it wishes to get, it purchases at the cost of soul. R. P. 49 a.
(108, 109) It is best to hide folly; but it is hard in times of relaxation, over our cups.
(110) And it is law, too, to obey the counsel of one. R. P. 49 a.
(111) For what thought or wisdom have they? They follow the poets and take the crowd as their teacher, knowing not that there are many bad and few good.
For even the best of them choose one thing above all others, immortal glory among mortals, while most of them are glutted like beasts. R. P. 31 a.
(112) In Priene lived Bias, son of Teutamas, who is of more account than the rest. (He said, "Most men are bad.")
(113) One is ten thousand to me, if he be the best. R. P. 31 a.(114) The Ephesians would do well to hang themselves, every grown man of them, and leave the city to beardless lads; for they have cast out Hermodoros, the best man among them,
- Adopting Heitz's κακὸν for καὶ with Diels.
- The word θυμός has its Homeric sense. The gratification of desire implies the exchange of dry soul-fire (fr. 74) for moisture (fr. 72). Aristotle misunderstood θυμός here as anger (Eth. Nic. B, 2. 1105 a 8).
- This seems to refer to the "three lives," Chap. II. § 45, p. 98.