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Diogenes. To heal a dead man and to admonish an old man is the same thing. Demosthenes. When someone asked how one might become his own teacher, if ever

he would especially censure himself for those things for which he censures others, he said. Of Demetrius of Phalerum. For what friends do not dare

to advise kings, these things are written in books. Just as honey stings ulcerated parts, but is sweet to those in a natural state; so also

are the words of philosophy. Euripides. We are all wise in giving advice. But when we ourselves act, we do not know. Aesop. Aesop said that each of us carries two sacks; one, in front;

the other, behind; and in the one in front, we put the faults of others; but in the one behind, our own; for which reason we do not see them.

Isocrates. Neither stand by nor advocate for any evil deed; for you will seem to be doing such things yourself, if you help others who do them.

Of Epictetus. The one who admonishes must first take care of the respect and shame of those being admonished; for those who have lost the ability to blush are incorrigible.

It is better to admonish than to reproach; for the one is gentle and friendly; while the other is harsh and insolent; and the one corrects those who sin, but the other only exposes them.

Empedocles. When asked why he was so very indignant when he heard evil things, he said, Because I will not be sensible of praise, if I am not vexed by hearing evil things.

DISCOURSE 17. Concerning education and philosophy. 15Ε_158 John 7. Jesus went up into the temple, 820 and taught the

crowds. And the Jews marveled, saying, How does this man know letters, having never learned?

1 Corinthians 3. If anyone among you seems to be wise in this age, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.

Proverbs 1. Wisdom is sung in the streets, and speaks boldly in the public squares. Sirach 26. There is no exchange for an educated soul. Sirach 6. Child, in your youth choose instruction; and like one who plows and

sows, approach her, and wait for her good fruits. Of Basil. It is better and more profitable to be unlearned and of little knowledge,

and through love to draw near to God, than to seem to be very learned and experienced, and be found to be blasphemers against their own Master.

Of the same. Those who are occupied with vain wisdom are like the eyes of an owl. For its eyes are strong at night; but when the sun shines, they are dimmed. And their mind is very sharp for the contemplation of vanity; but for the understanding of the true light, it is dimmed.

Of the Theologian. And I think it would be acknowledged by all who have sense, that education is the first of our goods.

You who are concerned with words, do not trust too much in words, nor reason sophistically 15Ε_160 about superfluous things and beyond reason; nor desire to win every argument wrongly; but there are some things in which you should endure to be defeated well.

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∆ιογένης. Νεκρόν ἰατρεύειν καί γέροντα νουθετεῖν, ταυτόν ἐστιν. ∆ημοσθ. Πυνθανομένου τινός, πῶς ἄν τις ἑαυτοῦ διδάσκαλος γένηται, εἴπερ

ὧν ἐπιτιμᾷ τοῖς ἄλλοις, ἔφη, καί ἑαυτῷ ἐπιτιμῴη μάλιστα. ∆ημητρίου Φαληρέως. Ἅ γάρ οἱ φίλοι τοῖς βασιλεύουσιν οὐ θαῤῥοῦσι

παραινεῖν, ταῦτα ἐν τοῖς βιβλίοις γέγραπται. Ὥσπερ τό μέλι τά ἡλκωμένα δάκνει, τοῖς δέ κατά φύσιν ἡδύ ἐστιν· οὕτω καί

οἱ ἐκ φιλοσοφίας λόγοι. Εὐριπίδ. Ἅπαντές ἐσμεν εἰς τό νουθετεῖν σοφοί. Αὐτοί δ᾿ ὅταν ποιῶμεν, οὐ γινώσκομεν. Αἰσώπ. Αἴσωπος ἔφη, δύο πήρας ἕκαστος ἡμῶν φέρειν· τήν μέν, ἔμπροσθεν·

τήν δέ, ὄπισθεν· καί εἰς μέν τήν ἔμπροσθεν, ἀποτιθέναι τά τῶν ἄλλων ἁμαρτήματα· εἰς δέ τήν ὄπισθεν, τά ἑαυτῶν· διό οὔτε καθορῶμεν αὐτά.

Ἰσοκράτ. Μηδενί πονηρῷ πράγματι μήτε παρίστασο, μήτε συνηγόρει· δόξεις γάρ καί αὐτός τοιαῦτα πράττειν, εἰ τοῖς ἄλλοις πράττουσι βοηθεῖς.

Ἐπικτήτου. Τόν νουθετοῦντα δεῖ πρῶτον τῆς τῶν νουθετουμένων αἰδοῦς τε καί αἰσχύνης ἐπιμελεῖσθαι· οἱ γάρ ἀπερυθριάσαντες ἀδιόρθωτοι.

Κρεῖττον τό νουθετεῖν τοῦ ὀνειδίζειν· τό μέν γάρ, ἤπιόν τε καί φίλον· τό δέ, σκληρόν καί ὑβριστικόν· καί τό μέν διορθοῖ τούς ἁμαρτάνοντας, τό δέ, μόνον ἐξελέγχει.

Ἐμπεδοκλ. Ἐρωτηθείς, διατί σφόδρα ἀνανακτεῖς κακῶς ἀκούων, ἔφη. Ὅτι οὐδέ ἐπαινούμενος αἰσθήσομαι, εἰ μή κακῶς ἀκούων ἀχθήσομαι.

ΛΟΓΟΣ ΙΖ´. Περί παιδείς καί φιλοσοφίας. 15Ε_158 Ἰωάν. ζ´. Ἀνέβη ὁ Ἰησοῦς εἰς τό ἱερόν, 820 καί ἐδίδασκε τούς

ὄχλους. Ἐθαύμαζον δέ οἱ Ἰουδαῖοι, λέγοντες, Πῶς οὖτος οἶδε γράμματα, μή μεμαθηκώς;

Α´ Κορ. γ´. Εἴ τις δοκεῖ σοφός εἶναι ἐν ὑμῖν, ἐν τῷ αἰῶνι τούτῳ, μωρός γινέσθω, ἵνα γένηται σοφός. Ἡ γάρ σοφία τοῦ κόσμου τούτου, μωρία παρά τῷ Θεῷ ἐστιν.

Παροιμ. α΄ .Σοφία ἐν ἐξόδοις ὑμνεῖται, ἐν δέ πλατείαις παῤῥησίαν ἄγει. Σιράχ κς´. Οὐκ ἔστιν ἀντάλλαγμα οὐδέν πεπαιδευμένης ψυχῆς. Σιράχ στ´. Τέκνον ἐν νεότητί σου ἐπίλεξαι παιδείαν· καί ὡς ἀῤῥοτριῶν καί

σπείρων πρόσελθε αὐτῇ, καί ἀνάμενε τούς ἀγαθούς καρπούς αὐτῆς. Βασιλείου. Ἄμεινον καί συμφερώτερον ἰδιώτας καί ὀλιγομαθεῖς ὑπάρχειν,

καί διά τῆς ἀγάπης πλησίον γενέσθαι τοῦ Θεοῦ, ἤ πολυμαθεῖς καί ἐμπείρους δοκοῦντας εἶναι, βλασφήμους εἰς τόν ἑαυτῶν εὑρίσκεσθαι ∆εσπότην.

Τοῦ αὐτοῦ. Ἐοίκασι τοῦς ὀφθαλμοῖς τῆς γλαύκης, οἱ περί τήν ματαίαν σοφίαν ἠσχοληκότες. Καί γάρ ἐκείνης αἱ ὄψεις νυκτός μέν ἔῤῥωνται· ἡλίου δέ λάμψαντος, ἀμαυροῦνται. Καί τούτων ἡ διάνοια, ὀξυτάτη μέν πρός τήν τῆς ματαιότητος θεωρίαν· πρός δέ τήν τοῦ ἀληθινοῦ φωτός κατανόησιν, ἐξαμαυροῦται.

Θεολόγου. Οἶμαι δέ πᾶσιν ἄν ὁμολογεῖσθαι τῶν νοῦν ἐχόντων, τήν παίδευσιν τῶν παρ᾿ ἡμῶν ἀγαθῶν εἶναι τό πρῶτον.

Οἱ περί λόγους, μή σφόδρα τοῖς λόγοις θαῤῥεῖτε, μηδέ σοφίζεσθε 15Ε_160 περισσά καί ὑπέρ λόγον· μηδέ νικᾷν ἐπιθυμεῖτε πάντα κακῶς· ἀλλ᾿ ἔστιν ἅ καί ἡττᾶσθαι καλῶς ἀνέχεσθε.