(94) The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.

(2) The man whose mind is not under his control has no Self-knowledge and no contemplation either. Without contemplation he can have no peace; and without peace, how can he have happiness?

(222) He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

(13) For a foolish man usually puts on folly like a robe, and like a garment of sorrow, he puts on shame. And he crowns himself with ignorance, and takes his seat upon a throne of nescience. For while he is without reason, he leads only himself astray, for he is guided by ignorance. And he goes the ways of the desire of every passion. He swims in the desires of life and has sunk. To be sure, he thinks that he finds profit when he does all the things which are without profit. The wretched man who goes through all these things will die, because he does not have the mind, the helmsman. But he is like a ship which the wind tosses to and fro, and like a loose horse which has no rider. For this (man) needed the rider, which is reason. For the wretched one went astray because he did not want advice. He was thrown to and fro by these three misfortunes: he acquired death as a father, ignorance as a mother, and evil counsels - he acquired them as friends and brothers. Therefore, foolish one, you should mourn for yourself.

(29) He who has a mind to understand, let him understand.

(4) But whatsoever human souls have not the Mind as pilot, they share in the same fate as souls of lives irrational. For [Mind] becomes co-worker with them, giving full play to the desires toward which [such souls] are borne - [desires] that from the rush of lust strain after the irrational; [so that such human souls,] just like irrational animals, cease not irrationally to rage and lust, nor are they ever satiate of ills. For passions and irrational desires are ills exceeding great; and over these God hath set up the Mind to play the part of judge and executioner.

(19) Thence Theognis writes: "For from the good you will learn good things; But if you mix with the bad, you will destroy any mind you may have." And when, again, it is said in the ode, "For He hath triumphed gloriously: the home and his rider hath He cast into the sea;" the manylimbed and brutal affection, lust, with the rider mounted, who gives the reins to pleasures, "He has cast into the sea," throwing them away into the disorders of the world. Thus also Plato, in his book On the Soul, says that the charioteer and the horse that ran off - the irrational part, which is divided in two, into anger and concupiscence - fall down; and so the myth intimates that it was through the licentiousness of the steeds that Phaethon was thrown out. Also in the case of Joseph: the brothers having envied this young man, who by his knowledge was possessed of uncommon foresight, stripped off the coat of many colours, and took and threw him into a pit (the pit was empty, it had no water), rejecting the good man's varied knowledge, springing from his love of instruction; or, in the exercise of the bare faith, which is according to the law, they threw him into the pit empty of water, selling him into Egypt, which was destitute of the divine word. And the pit was destitute of knowledge; into which being thrown and stript of his knowledge, he that had become unconsciously wise, stript of knowledge, seemed like his brethren. Otherwise interpreted, the coat of many colours is lust, which takes its way into a yawning pit. "And if one open up or hew out a pit," it is said, "and do not cover it, and there fall in there a calf or ass, the owner of the pit shall pay the price in money, and give it to his neighbour; and the dead body shall be his. Here add that prophecy: "The ox knoweth his owner, and the ass his master's crib: but Israel hath not understood Me." In order, then, that none of those, who have fallen in with the knowledge taught by thee, may become incapable of holding the truth, and disobey and fall away, it is said, Be thou sure in the treatment of the word, and shut up the living spring in the depth from those who approach irrationally, but reach drink to those that thirst for truth. Conceal it, then, from those who are unfit to receive the depth of knowledge, and so cover the pit. The owner of the pit, then, the Gnostic, shall himself be punished, incurring the blame of the others stumbling, and of being overwhelmed by the greatness of the word, he himself being of small capacity; or transferring the worker into the region of speculation, and on that account dislodging him from off-hand faith. "And will pay money," rendering a reckoning, and submitting his accounts to the "omnipotent Will."

(2) Having restrained all the senses the harmonized should sit intent on me. His wisdom is steady whose senses are under control.

(32) 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.

(38) If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

(7) He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mâra (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

(152) A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

(101) The ocean of Reason is not seen ; reasoning men are seen; Whatever form that ocean uses as its instrument, Till the heart sees the Giver of the secret, Till it espies that Bowman shooting from afar, It fancies its own steed lost, while in bewilderment It is urging that steed hither and thither; It fancies its own steed lost, when all the while In deep distress that blunder head Runs from door to door, searching and inquiring, "Who and where is he that hath stolen my steed?"

(326) This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.

(323) For with these animals does no man reach the untrodden country (Nirvâna), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.

(280) He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.

(339) He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.

(322) Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

(28) Hence, through ignorance, sloth, and folly, Though he stands hard by us, we are shut off from him. The noise of thunder makes the head of the thirsty ache; When he knows not that it unlocks the blessed showers, His eyes are fixed on the running stream, He urges the steed of his desire towards the caused, Whoso beholds the Causer face to face, How can he set his heart on things caused on earth?

(1) The marks of the wise man, of the half wise, and of the fool. The wise man is he who possesses a torch of his own; That leader is his own director and light; He is his own protector; do ye also seek protection The second, he, namely, who is half wise, He clings to the wise man like a blind man to his guide, So as to become possessed of the wise man's sight. But the fool, who has no particle of wisdom, Has no wisdom of his own, and quits the wise man. He knows nothing of the way, great or small,