The second remedy of this curiosity is that we accustom ourselves in passing by not to peep in at other men’s doors or windows, for in this case the hand and eye are much alike guilty; and Xenocrates said, One may as well go as look into another man’s house, because the eye may reach what the hand cannot, and wander where the foot does not come. And besides, it is neither genteel nor civil thus to gaze about. A well-bred person will commonly discover very little that is either meet or delightful to look on; but foul dishes perhaps lying about the floor, or wenches in lazy or immodest postures, and nothing that is decent or in good order; but as one said upon this occasion, For ought that’s here worth seeing, friend, you may Ev’n turn your prying look another way. And yet laying aside this consideration of uncomely sights, this very staring and glancing of the eyes to and fro implies such a levity of mind and so great a defect in good manners, as must needs render the practice in itself very clownish and contemptible. When Diogenes observed Dioxippus, a victor in the Olympic games, twisting his neck as he sat in his chariot, that he might take the better view of a fair damsel that came to see the sport, Look (says he) what a worthy gamester goes there, that even a woman can turn him which way she lists. But these busy-brained people do so twist and turn themselves to every frivolous show, as if they had acquired a verticity in their heads by their custom of gazing at all things round about them. Now (methinks) it is by no means seemly, that the sense which ought to behave itself as a handmaid to the soul (in doing its errands faithfully, returning speedily, and keeping at home with submissive and reserved modesty) should be suffered, like a wanton and ungovernable servant, to be gadding abroad from her mistress, and straying about at her pleasure. But this happens according to that of Sophocles, And then the Aenianian’s colts disdain Bridle and bit, nor will abide the rein. For so the senses, not exercised and well managed, will at every turn break loose into wild excursions, and hurry reason along with them into the same extravagance. It is said of Democritus, that he voluntarily put out his eyes by the reflection of a burning-glass, that (as by the darkening of windows, sometimes done for the same purpose) he might not by the allurements of sense be called off from attending to his purely intellectual contemplations. Although the story be false, yet this at least is true, that those men who are most addicted to profound speculations do least of all converse with impressions of sense. And therefore, to prevent that interruption and disturbance which either noise or impertinent visits might be to their philosophical enquiries, they placed their studies at some distance from cities, and called the night Euphrone (from εὔφρων, of good understanding), thinking that its quiet and stillness from all disturbances made it the fittest season for meditation.