The glorious sun no living thing doth see, But what’s a slave to love as well as we. But yet elsewhere, on the other side, he fastens on us and pulls us back to the love of virtue, and checks the rage of lust, when he says thus, The life that is dishonorably spent, Be it ne’er so pleasant, yields no true content. For these lines are contrary to the former, as they are also better and more profitable; so that by comparing them considerately one cannot but either be inclined to the better side, or at least flag in the belief of the worse. But now, supposing that any of the poets themselves afford no such correcting passages to solve what they have said amiss, it will then be advisable to confront them with the contrary sayings of other famous men, and therewith to sway the scales of our judgment to the better side. As, when Alexis tempts to debauchery in these verses, The wise man knows what of all things is best, Whilst choosing pleasure he slights all the rest. He thinks life’s joys complete in these three sorts, To drink and eat, and follow wanton sports; And what besides seems to pretend to pleasure, If it betide him, counts it over measure, we must remember that Socrates said the contrary, to wit: Bad men live that they may eat and drink, whereas good men eat and drink that they may live. And against the man that wrote in this manner, He that designs to encounter with a knave, An equal stock of knavery must have, seeing he herein advises us to follow other vicious examples, that of Diogenes may well be returned, who being asked by what means a man might revenge himself upon his enemy, answered, By becoming himself a good and honest man. And the same Diogenes may be quoted also against Sophocles, who, writing thus of the sacred mysteries, caused great grief and despair to multitudes of men: Most happy they whose eyes are blest to see The mysteries which here contained be, Before they die! For only they have joy In th’ other world; the rest all ills annoy. This passage being read to Diogenes, What then! says he, shall the condition of Pataecion, the notorious robber, after death be better than that of Epaminondas, merely for his being initiated in these mysteries? In like manner, when one Timotheus on the theatre, in the praise of the Goddess Diana, called her furious, raging, possessed, mad, Cinesias presently cried out to him aloud, May thy daughter, Timotheus, be such a Goddess! And witty also was that of Bion to Theognis, who said,— One can not say nor do, if poor he be; His tongue is bound to th’ peace, as well as he.[39] How comes it to pass then, said he, Theognis, that thou thyself being so poor pratest and gratest our ears in this manner?