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for he did not set forth a part of them, such as wealth, or luxury, or (15Ε_350> power, or honor, or anything of that sort; but all the glorious things among men, encompassing them with the single term of "glory," thus he introduced the image of the grass, saying, All the glory of man is as the flower of the grass; the grass withered, and the flower fell.

Of Cyril. For by nature, he says, the race of men resembles grass; and the flowers of the grass, 937 the subsequent glory and power. And just as when the grass withers, the flower falls; so when death comes upon men, power and arrogance are extinguished.

Of Plutarch. Plants [grow] from the root, but glory grows from its first reception.

No one who cares for good repute would become a base man; and it is a fine thing to exchange a brief enjoyment for eternal glory.

Of Aristotle. The greatest principle is, not to possess honors, but to be considered worthy of them[ἴσ. αὐτῶν].

Of Isocrates. Whose reputations you admire, their good deeds you should also do. Indian archer. The Indian who was thought to be the greatest, and was said to shoot an arrow through

a ring, he commanded to give a demonstration; and when he was unwilling, becoming angry, he ordered him to be executed. But as the man was being led away, he said to those leading him, that "It has been a long time since I took a bow in my hands, and I was afraid of missing." When Alexander heard this, he was amazed and released him with gifts, because he endured to die rather than appear unworthy of his reputation.

Of Theophrastus. For one must receive honors not from association and favor, but from deeds.

Of Heraclitus. The same man said the shortest way to good repute was to become good.

(15Ε_352> Of Philo. He who has learned to be ruled, immediately learns also to rule. For not even if someone should seize the rule of all the earth and sea, would he be a ruler in truth, if he has not learned and been previously taught how to be ruled.

From Josephus' Antiquities. All who have learned well how to be ruled, will also know how to rule when they come into power.

DISCOURSE 47. Concerning talkativeness. (15Ε_354> Matthew 12. But I say to you, that for every word that men shall

speak, they will give an account of it. For by your words you will be justified, and by your words you will be condemned.

James 1. Let every man be swift to hear, and slow to speak.

Sirach 8. Do not contend with a talkative man, nor heap wood upon his fire.

Proverbs 13. He who guards his own mouth, preserves his own soul. Proverbs 6. A strong snare for a man are his own lips; and he is caught by the words of his own

mouth. Proverbs 10. He who is unguarded in his lips, being perverse, shall be overthrown. 940 Proverbs 22. A deep pit is the mouth of a lawless man; and he who is hated by God,

shall fall into it. Proverbs 20. Among much wood a fire flourishes; but an unguarded mouth causes

confusion.

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γάρ μέρος αὐτῶν προέθηκεν, οἷον πλοῦτον, ἤ τρυφήν, ἤ (15Ε_350> δυναστείαν, ἤ τιμήν, ἤ τι τοιοῦτον· ἀλλά πάντα τά ἐν ἀνθρώποις λαμπρά, μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιβαλών, οὕτως ἐπήγαγεν τήν εἰκόνα τοῦ χόρτου, εἰπών, Πᾶσαν δόξα ἀνθρώπου ὡς ἄνθος χόρτου· ἐξηράνθη χόρτος, καί τό ἄνθος ἐξέπεσεν.

Κυρίλλου. Φύσει μέν γάρ χόρτου, φησίν, ἔοικε τῶν ἀνθρώπων τό γένος· ἄνθη δέ χόρτου, 937 ἡ ἐπιγενομένη δόξα καί δυναστεία. Καί καθάπερ τοῦ χόρτου ξηραινομένου, τό ἄνθος ἐκπίπτει· οὕτω τοῦ θανάτου τοῖς ἀνθρώποις ἐπιόντος, ἡ δυναστεία καί ἡ ὑπερηφάνει σβέννυται.

Πλουτάρχ. Τά μέν φυτά ἀπό τῆς ῥίζης, ἡ δέ δόξα, ἀπό τῆς πρώτης λήψεως αὔξει.

Οὐδείς φροντίζων δόξης ἀγαθῆς, γένοιτ᾿ ἄν ἀνήρ φαῦλος· καλόν δέ, ἀντί βραχείας ἀπολαύσεως ἀλλάξασθαι δόξαν αἰώνιον.

Ἀριστοτέλ. Ἀξίωμα μέγιστόν ἐστιν, οὐ τό κεχρῆσθαι τιμαῖς, ἀλλά τό ἄξιον ἑαυτόν[ἴσ. αὐτῶν] εἶναι νομίζεσθαι.

Ἰσοκράτ. Ὧν τάς δόξας ζηλοῖς, τούτων καί τά ἀγαθά πράξῃς. Ἴνδος τοξευτής. Τόν Ἴνδον τόν μέγιστα δοκοῦντα, καί λεγόμενον διά

δακτυλίου τόν ὀϊστόν ἀφιέναι, ἐκέλευσεν ἐπιδείξασθαι· καί μή βουλόμενον, ὀργισθείς ἀνελεῖν προσέταξεν. Ἐπεί δέ ἀπαγόμενος ὁ ἄνθρωπος ἔλεγε πρός τούς ἄγοντας, ὅτι Πολύς χρόνος ἐστίν ἀφ᾿ οὗ ἐπί χεῖρας τόξον οὐκ ἔλαβον, καί τό ἀποτυχεῖν ἐφοβήθην. Ἀκούσας ταῦτα Ἀλέξανδρος, ἐθαύμασε καί ἀπέλυσε μετά δώρων αὐτόν, ὅτι μᾶλλον ἀποθανεῖν ὑπέμεινεν, ἤ τῆς δόξης ἀνάξιος φανῆναι.

Θεοφράστ. Οὐ γάρ ἐξ ὁμιλίας δεῖ καί χάριτος τάς τιμάς, ἐλλ᾿ ἐκ τῶν πράξεων λαμβάνειν.

Ἡρακλ. Συντομωτάτην ὁδόν ὁ αὐτός ἔλεγεν εἰς εὐδοξίαν, τό γενέσθαι ἀγαθόν.

(15Ε_352> Φίλωνος. Ὁ μαθών ἄρχεσθαι, καί ἄρχειν εὐθύς μανθάνει. Οὐδέ γάρ εἰ πάσης γῆς καί θαλάσσης τό κράτος ἀνάψαιτό τις, ἄρχων ἄν εἴη πρός ἀλήθειαν, εἰ μή μάθῃ καί προπαιδευθείη τό ἄρχεσθαι.

Ἰωσήππου Ἀρχαιολ. Πάντες οἱ ἄρχεσθαι καλῶς μεμαθηκότες, καί ἄρχειν εἴσονται παρελθόντες εἰς ἐξουσίαν.

ΛΟΓΟΣ ΜΖ´. Περί γλωσσαλγίας. (15Ε_354> Ματθ. ιβ´. Λέγω δέ ὑμῖν, ὅτι πᾶν ῥῆμα, ὅ ἐάν λαλήσωσιν οἱ

ἄνθρωποι, ἀποδώσουσι λόγον περί αὐτοῦ. Ἐκ γάρ τῶν λόγων σου δικαιωθήσῃ, καί ἐκ τῶν λόγων σου κατακριθήσῃ.

Ἰάκ. ια΄ . Ἔστω πᾶς ἄνθρωπος ταχύς εἰς τό ἀκοῦσαι, καί βραδύς εἰς τό λαλῆσαι.

Σιράχ η´. Γλωσσώδει ἀνθρώπῳ μή διαμάχου μηδέ ἐπιστοίβαζε ἐπί τό πῦρ αὐτοῦ ξύλα.

Παροιμ. ιγ΄ . Ὅς φυλάσσει τό ἑαυτοῦ στόμα, τηρεῖ τήν ἑαυτοῦ ψυχήν. Παροιμ. στ´. Παγίς ἀνδρί ἰσχυρά, τά ἴδια χείλη· ἁλίσκεται δέ ῥήμασιν ἰδίου

στόματος. Παροιμ. ι΄ . Ὁ ἄστεγος χείλεσιν, σκολιάζων ὑποσκελισθήσεται. 940 Παροιμ. κβ´. Βόθρος βαθύς στόμα παρανόμου· ὁ δέ μισηθείς ὑπό Θεοῦ,

ἐμπεσεῖται εἰς αὐτόν. Παροιμ. κ´. Ἐν πολλοῖς ξύλοις θάλλει πῦρ· στόμα δέ ἄστεγον ποιεῖ

ἀκαταστασίαν.