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would ever happen by means of prayer, if he did not learn music. In the same way, neither would he learn anything prudent. in the same way, neither would one who prays become prudent, unless he received the learning of these things.

DISCOURSE 15. Concerning teaching and words. 15Ε_148 Matt. 10. Amen I say to you, whoever does and teaches, this one great

will be called in the kingdom of heaven. 813 Jas. 1. Let every man be swift to hear, and slow to

speak. And, If any man offend not in word, the same is a perfect man, able to bridle the whole body also.

Solomon. Speak nothing into the ears of a fool, lest he should ever mock your wise words.

Sirach 21. The discourse of a fool is like a burden on the way; but on the lips of the wise, grace will be found.

Of Basil. Let us not, by the immoderation of speech, make useless to ourselves the things diligently gathered. For the mind, being weak to grasp all things at once, suffers something similar to the stomach, which, through an excess of satiety, is unable to bring to digestion the things that have been sent down.

It is better to give one's own reins to those more skilled, than to be an ignorant charioteer for others; and to submit a more discerning ear, than to move an uninstructed tongue.

Of the Theologian. A silent deed is better than an inactive word. Indeed no one was ever exalted without a way of life, but many by a word that sounds emptily. Either do not teach, or teach by example. To hear shameful things is more dishonorable than to speak them. 15Ε_150 Chrysostom. Then especially do the disciples strive for good

zeal, when they have the examples from their teachers. Hearing is not without danger, when the addition through deeds does not occur. There is knowledge without speech, and there is knowledge with speech. For there are many

who have knowledge, but do not have speech. Of Nilus. Every word for correction is superfluous, when the listeners' inclination towards the

worse is contrary to the things spoken according to counsel. Of Didymus. Then a teacher accomplishes and is believed when speaking, when from what he does,

he instructs, according to that, Which Jesus began both to do and to teach. Of Moschion. Consider the one who speaks with you in three ways: as better, or as worse,

or as equal; and if better, one must listen and obey him; but if worse, disobey; but if equal, agree.

Of Demonax. The word, like a good sculptor, places a form around the soul. 816 Of Solon. As much as iron is able in war, so much in the state

a sound argument prevails. The same said that the word is an image of the deeds. Diogenes. He said that the orators were zealous to speak just things, but to do them,

not at all.

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γενέσθαι ποτ᾿ ἄν ἕνεκεν εὐχῆς, εἰ μή ἄν τά μουσικά μάθοι. Τόν δέ αὐτόν τρόπον, οὐδ᾿ ἄν φρόνιμόν τινα μάθοι. τόν δέ αὐτόν τρόπον, οὐδ᾿ ἄν φρόνιμόν τινα γενέσθαι εὐχόμενον, εἰ μή τούτων τήν μάθησιν λάβοι.

ΛΟΓΟΣ ΙΕ´. Περί διδαχῆς καί λόγων. 15Ε_148 Ματθ. ι´. Ἀμήν λέγω ὑμῖν, ὅς ἄν ποιήσῃ καί διδάξῃ, οὗτος μέγας

κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 813 Ἰακ. α´. Ἔστω πᾶς ἄνθρωπος ταχύς εἰς τό ἀκοῦσαι, καί βραδύς εἰς τό

λαλῆσαι. Καί, Εἴ τις ἐν λόγῳ οὐ πταίσει, οὗτος τέλειός ἐστι, δυνάμενος χαλιναγωγῆσαι καί ὅλον τό σῶμα.

Σολομ. Εἰς ὦτα ἄφρονος μηδέν λέγε, μή ποτε μυκτηρίσῃ τούς συνετούς σου λόγους.

Σιράχ ΚΑ´. Ἐξήγησις μωροῦ, ὡς ἐν ὁδῷ φορτίον· ἐπί δέ χείλη συνετοῦ εὑρεθήσεται χάρις.

Βασιλείου. Μήποτε τῇ ἀμετρίᾳ τοῦ λόγου ἄχρηστα ποιήσωμεν ἡμῖν τά φιλοπόνως συνειλεγμένα. Ἀτονοῦσα μέν ἡ διάνοια πάντων ὁμοῦ περιδράξασθαι, ὅμοιον πάσχει γαστρί, διά τήν ὑπερβολήν τοῦ κόρου, εἰς πέψιν ἀγαγεῖν τά παραπεμφθέντα μή δυναμένῃ.

Βέλτιον τάς ἑαυτῶν ἡνίας ἐνδιδόναι τεχνικωτέροις, ἤ ἄλλων ἡνιόχους εἶναι ἀνεπιστήμονας· καί ἀκοήν ὑποτιθέναι μᾶλλον εὐγνώμονα, ἤ γλῶσσαν κινεῖν ἀπαίδευτον.

Θεολόγου. Ἄφωνον ἔργον κρεῖττον ἀπράκτου λόγου. Βίου μέν οὐδείς πώποτε ὑψώθη δίχα, Λόγου δέ πολλοί τοῦ κενῶς ψοφουμένου. Ἤ μή διδάσκειν, ἤ διδάσκειν τῷ τρόπῳ. Τοῦ λαλεῖν αἰσχρά, τό ἀκούειν ἀτιμότερον. 15Ε_150 Χρυσοστ. Τότε μάλιστα οἱ μαθηταί εἰς τόν ἀγαθόν ἀγωνίζονται

ζῆλον, ὅταν παρά τῶν διδασκάλων ἔχωσι τά παραδείγματα. Οὐκ ἀκίνδυνον ἡ ἀκρόασις, ὅταν ἡ διά τῶν ἔργων προσθήκη μή γένηται. Ἔστις γνῶσις λόγου χωρίς, καί ἔστι γνῶσις μετά λόγου. Καί γάρ εἰσί πολλοί

γνῶσιν μέν ἔχοντες, λόγον δέ οὐκ ἔχοντες. Νείλου. Περισσός πᾶς λόγος πρός διόρθωσιν, ὅταν ἡ τῶν ἀκουόντων πρός τό

χεῖρον νεύουσα σπουδή, τοῖς κατά συμβουλήν λεγομένοις ἐναντίως διάκειται. ∆ιδύμου. Τότε ἀνύει διδάσκαλος καί πιστεύεται λέγων, ὅταν ἀφ᾿ ὧν πράττει,

παιδεύει, κατά τό, Ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καί διδάσκειν. Μοσχίωνος. Τόν προσομιλοῦντα τριχῆ διασκοποῦ, ὡς ἀμείνονα, ἤ ὡς ἥττονα,

ἤ ὡς ἴσον· καί εἰ μέν ἀμείνονα, ἀκούειν χρή καί πείθεσθαι αὐτῷ· εἰ δέ ἥττω, ἀπειθεῖν· εἰ δέ ἴσον, συμφωνεῖν.

∆ημώνακτ. Ὁ λόγος, ὥσπερ πλάστης ἀγαθός τῆς ψυχῆς περιτίθεται σχῆμα. 816 Σόλωνος. Ὅσον ἐν πολέμῳ δύναται σίδηρος, τοσοῦτον ἐν πολιτείᾳ

λόγος εὖ ἔχων ἰσχύει. Ὁ αὐτός ἔφασκε, τόν λόγον, εἴδωλον εἶναι τῶν ἔργων. ∆ιογέν. Τούς ῥήτορας τά δίκαια μέν ἔφη ἐσπουδακέναι λέγειν, πράττειν δέ,

οὐδαμῶς.