“I’d like to think that the day I realize we will always be miserable will differ from every other. I hope it will so obnoxiously stand out from the monotonous cycle of my days, that I wouldn’t forget that sorrowful moment of comprehension. But, when that breeze of reality comes by, it wont be a memorable hurricane, nor a momentous tornado. It will be the same, sad, soft wind that I felt the day before, and the day before that. Because the moment you understand your inevitable misery in life, may also be the day you see you are to always be dejected.”

“Discipline is needed in our temperance.”

“Health consists with temperance alone.”

“There are no better cosmetics than a severe temperance and purity, modesty and humility, a gracious temper and calmness of spirit; and there is no true beauty without the signatures of these graces in the very countenance.”

“With Truth, Reason, and Morality off the board, we then capture their last Rook —that prissy little virtue, Temperance— for she depends on those other three for her beauty and was thus left wholly undefended.”

“Virtues are formed by prayer.Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy.Prayer draws into the soul the Holy Spirit, and raises man to Heaven.”

“It is a crushing moment when you realize that your life has either been a series of huge mistakes, or worse; it hasn’t.”

“I’d like to think that the day I realize we will always be miserable will differ from every other. I hope it will so obnoxiously stand out from the monotonous cycle of my days, that I wouldn’t forget that sorrowful moment of comprehension. But, when that breeze of reality comes by, it wont be a memorable hurricane, nor a momentous tornado. It will be the same, sad, soft wind that I felt the day before, and the day before that. Because the moment you understand your inevitable misery in life, may also be the day you see you are to always be dejected.”

“Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys.For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’—What is this to you? Permit us to be deceived.Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you.Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure?For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore.And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you?You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked?For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you?Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it?With such as on their part also maintain it, or with such as violate this fellowship?And who violate it more than you who establish such doctrines?What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write?”

“.. is there not one true coin for which all things ought to exchange?- and that is wisdom; and only in exchange for this, and in company with this, is anything truly bought or sold, whether courage, temperance or justice. And is not all true virtue the companion of wisdom, no matter what fears or pleasures or other similar goods or evils may or may not attend her? But the virtue which is made up of these goods, when they are severed from wisdom and exchanged with one another, is a shadow of virtue only, nor is there any freedom or health or truth in her; but in the true exchange there is a purging away of all these things, and temperance, and justice, and courage, and wisdom herself, are a purgation of them.”

“The moral, I suppose, would be that the first requirements for a heroic career are the knightly virtues of loyalty, temperance, and courage. The loyalty in this case is of two degrees or commitments: first, to the chosen adventure, but then, also, to the ideals of the order of knighthood. Now, this second commitment seems to put Gawain's way in opposition to the way of the Buddha, who when ordered by the Lord of Duty to perform the social duties proper to his caste, simply ignored the command, and that night achieved illumination as well as release from rebirth. Gawain is a European and, like Odysseus, who remained true to the earth and returned from the Island of the Sun to his marriage with Penelope, he has accepted, as the commitment of his life, not release from but loyalty to the values of life in this world. And yet, as we have just seen, whether following the middle way of the Buddha or the middle way of Gawain, the passage to fulfillment lies between the perils of desire and fear.”