XIX. Xenocrates refused Alexander's present,[41] yet treated his ambassadors after his temperate and spare manner, saying, "You see I have no need of your master's bounty, that am so well pleased with this." He would say, "that one ought not to carry one's eyes or one's hands into another man's house:" that is, to be a busy-body. That one ought to be most circumspect of one's actions before children, lest by example one's faults should outlive one's self. He said pride was the greatest obstruction to true knowledge. His chastity and integrity were remarkable and reverenced in Athens: Phryne, the famous Athenian courtezan, could not place a temptation upon him, nor Philip, king of Macedon, a bribe, though the rest sent in the embassy were corrupted. And being once brought for a witness, the judges rose up, and cried out, "Tender no oath to Xenocrates, for he will speak the truth." A respect they did not allow to one another. Holding his peace at some detracting discourse, they asked him why he spoke not: "Because," saith he, "I have sometimes repented of speaking, but never of holding my peace." [41] Laert. Val. Max. 4, 3, 2, 16. Cic. Pro. Fal. Val. Max. 7, 2. XX. Bion would say, that great men walk in slippery places: that it is a great mischief not to bear affliction; that ungodliness is an enemy to assurance. He said to a covetous man, that he did not possess his wealth, but his wealth possessed him; abstaining from using it, as if it were another man's. In fine, that men ought to pursue a course of virtue, without regard to the praise or reproach of men. XXI. Demonax seeing the great care that men had of their bodies, more than of their minds; "They deck the house," saith he, "but slight the master." He would say, that many are inquisitive after the make of the world, but are little concerned about their own, which were a science much more worthy of their pains. To a city that would establish the gladiators, or prize-fighters, he said, that they ought first to overthrow the altar of mercy; intimating the cruelty of such practices. One asking him why he turned philosopher; "Because," saith he, "I am a man." He would say of the priests of Greece, if they could better instruct the people, they could not give them too much; but if not, the people could not give them too little. He lamented the unprofitableness of good laws, by being in bad men's hands.