62

Diogenes. At a certain symposium, when much wine was given to him, he poured it out; but when some blamed him, he said, "For if I drink it, not only is it destroyed, but it also destroys me."

Menander. Insolence and wine are accustomed to reveal to friends the characters of friends. Much unmixed wine forces one to think little; For it is not the quantity of the drink, if one examines it, that causes drunken behavior, but the nature of the drinker. It is difficult when someone talks more than he drinks, seeing nothing, but pretending. Pythagoras. This man said that drunkenness is a rehearsal for madness. Cleostratus. Cleostratus, to the one who said to him, "Are you not ashamed to be drunk?" said,

"And are you not ashamed to admonish a drunk man?" From Epictetus. The cicadas are musical; but the snails, voiceless; and they rejoice, the ones

when moistened; the others when warmed. Then the dew calls forth the one kind; and at this they emerge; but the others (15E_262> the blazing sun rouses, and in it they sing. 885 Therefore, if you wish to be a musical and harmonious man, when in drinking parties the soul is bedewed by wine, then do not let it, going forth, be defiled; but when in councils it is fired by reason, then bid it to prophesy and sing the oracles of righteousness.

Aeschines. Bronze is a mirror of the form, but wine of the mind. Anacharsis. When the mixing bowl is set by the hearth, the first is for health; the

second for pleasure; the third for insolence; and the last for madness. Plato. A drunken pilot, and every ruler of anything, overturns everything, whether

a ship, or a chariot, or an army, or whatever it might be that is steered by him. From Sophocles. Sophocles used to blame Aeschylus, because he wrote while drunk. For even if

he does what is right, he says, yet he does not do it knowingly. Epictetus. The vine bears three clusters of grapes: the first of pleasure; the

second of drunkenness; the third of insolence. In wine do not speak much, showing off your education; for you will utter angry words. A drunkard is he who drinks more than three; even if he is not drunk, you have exceeded the measure. DISCOURSE 31. On boldness and reproof. (15Ε_264> John 7. No one does anything in secret and seeks himself to be in the open

to be. If our heart does not condemn us, we have boldness toward

God; and whatever we ask, we receive from Him, because we keep His commandments, and do the things that are pleasing in His sight.

Sirach 8. Do not kindle the coals of sinners by reproving them, lest you be burned in the flame of the fire of their sins.

Proverbs 17. He gives authority to words, the beginning of righteousness. From Basil. Reproof seems to have as its end the correction of the sinner;

but reproach is for the disgrace of the one who has stumbled. The one who keeps silent, and does not reprove the sin of his brother, is merciless

just like one who leaves the venom in him who was bitten by the venomous creature. From the Theologian. It is much better to benefit greatly by causing a little pain, than

by pursuing pleasure to cause harm in the main thing.

62

∆ιογέν. Ἐν συμποσίῳ τινί, πολλού αὐτῷ οἴνου διδομένου, τοῦτο ἐξέχεεν· ἐπεί δέ τινες αὐτόν ἐμέμφοντο, Ἐάν γάρ αὐτόν, ἔφη, ἐκπίω, οὐ μόνον αὐτός ἀπόλλυται, ἀλλά κἀμέ προσαπόλλυσιν.

Μενάνδρ. Ὕβρις καί οἶνος ἀποκαλύπτειν εἰώθασιν φίλοις τά ἤθη τῶν φίλων. Ὁ πολύς ἄκρατος, ὀλίγ᾿ ἀναγκάζει φρονεῖν· Οὐ γάρ τό πλῆθος, ἄν σκοπῇ τις, τοῦ πότου Ποιεῖ παροινεῖν, τοῦ πιόντος δ᾿ ἡ φύσις. Χαλεπόν ὅταν τις ὧν πίνῃ πλέον λαλῇ, Μηδέν κατιδών, ἀλλά προσποιούμενος. Πυθαγ. Οὗτος ἔλεγε, Τήν μέθην, μανίας εἶναι μελέτην. Κλεόστρατ. Κλεόστρατος πρός τόν εἰπόντα αὐτῷ, Οὐκ αἰσχύνῃ μεθύων, ἔφη,

Σύ δέ οὐκ αἰσχύνῃ μεθύοντα νουθετῶν; Ἐπικτήτου. Οἱ τέττιγες μουσικοί · οἱ δέ κοχλίαι, ἄφωνοι· χαίρουσι δέ, οἱ μέν

ὑγραινόμενοι· οἱ δέ ἀλεαινώμενοι. Ἔπειτα προκαλεῖται, τούς μέν, ἡ δρόσος· καί ἐπί ταύτῃ ἐκδύνουσι· τούς (15Ε_262> δ᾿ αὖ διεγείρει ἀκμάζων ὁ ἥλιος, καί ἐν αὐτῷ ᾅδουσι. 885 Τοιγαροῦν, εἰ βούλει μουσικός καί εὐάρμοστος ὑπάρχειν ἀνήρ, ἡνίκα μέν ἐν τοῖς πότοις ὑπό τοῦ οἴνου δροσισθῇ ἡ ψυχή, τότε αὐτήν μή ἔα προϊοῦσαν μολύνεσθαι· ἀλλ᾿ ἡνίκα ἐν τοῖς συνεδρίοις ὑπό τοῦ λόγου διαπυρωθῇ, τότε θεσπίζειν καί ᾅδειν τά τῆ δικαιοσύνης κέλευε λόγια.

Αἰσχίν. Κάτοπτρον εἴδους χαλκός ἐστ᾿, οἶνος δέ νοῦ. Ἀνάχαρσις. Κιρναμένου κρατῆρος ἐφεστίου, τόν μέν πρῶτον ὑγείας· τόν δέ

δεύτερον ἡδονῆς· τόν δέ τρίτον, ὕβρεως· τόν δέ τελευταῖον, μανίας. Πλάτων. Μεθύων κυβερνήτης, καί πᾶς παντός ἄρχων, ἀνατρέπει πάντα, εἴτε

πλοῖον, εἴτε ἅρμα, εἴτε στρατόπεδον, εἴτε ὅ τί ποτε εἴη τό κυβερνώμενον ὑπ᾿ αὐτοῦ. Σοφοκλέους. Σοφοκλής ἐμέμφετο Αἰσχύλῳ, ὅτι μεθύων ἔγραφε. Καί γάρ εἰ τά

δέοντα ποιεῖ, φησίν, ἀλλ᾿ οὐκ εἰδώς γε. Ἐπικτήτ. Ἡ ἄμπελος τρεῖς βότρυας φέρει, τόν μέν πρῶτον ἡδονῆς· τόν δέ

δεύτερον μέθης· τόν τρίτον ὕβρεως Ἐν οἴνω μή πολυλόγει, ἐοιδεικνύμενος παιδείαν· χολερά γάρ ἀποφθέγξῃ. Μέθυσός ἐστιν ὁ τριῶν πίνων πλέον, Κἄν μή μεθύσῃ, ὑπερέβης τό μέτρον. ΛΟΓΟΣ ΛΑ´. Περί παῤῥησίας καί τοῦ ἐλέγχου. (15Ε_264> Ἰωάν. ζ´. Οὐδείς ἐν κρυπτῷ τί ποιεῖ, καί ζητεῖ αὐτός ἐν παῤῥησίᾳ

εἶναι. Ἐάν ἡ καρδία ἡμῶν μή καταγινώσκει ἡμῶν, παῤῥησίαν ἔχομεν πρός τόν

Θεόν· καί ὅ μέν αἰτοῦμεν, λαμβάνομεν, παρ᾿ αὐτοῦ, ὅτι τάς ἐντολάς αὐτοῦ τηρῶμεν, καί τά ἀρεστά ἐνώπιον αὐτοῦ πιῶμεν.

Σιράχ η´. Μή ἐκκαίης, ἄνθρακας ἁμαρτωλούς ἐλέγχων, μή ἐμπρησθῇς ἐν φλογί πυρός ἁμαρτιῶν αὐτῶν.

Παροιμ. ιζ΄ . Ἐξουσίαν δίδωσι λόγοις, ἀρχή δικαιοσύνης. Βασιλείου. Ἔοικεν ὁ μέν ἔλγχος τέλος ἔχειν τήν διόρθωσιν τῦ ἁμαρτάνοντος·

ὁ δέ ὀνειδισμός, ἐπί ἀσχημοσύνῃ τοῦ ἐπταικότος γίνεται. Ὁ ἐφησυχάζων, καί μή ἐλέγχων τήν ἁμαρτίαν τοῦ ἀδελφοῦ, ἄσπλαγχνός

ἐστιν, ὥσπερ ὁ τόν ἰόν ἐναφείς τῷ δηχθέντι ὑπό τοῦ ἰοβόλου. Θεολόγου. Πολλῷ βέλτιον βραχέα λυπήσαντα μέγιστα ὠφελῆσαι, ἤ τό πρός

ἡδονήν διώκοντα ζημιῶσαι τῷ κεφαλαίῳ.