293

Of Musonius. One must try to be awe-inspiring to one's subjects, rather than to be seen as fearful; for dignity follows the one, but harshness the other.

Of Democritus. A wicked nature, having taken hold of power, works public calamities.

Of Antisthenes. It happens that cities are destroyed then, when those who rule are not able to distinguish the base from the worthy.

It is perilous to give a sword to a madman, and power to a wicked man.

Of Menander. Unreasoning wealth, having acquired power, makes even those who seem to be wise, foolish.

Of Demosthenes. For to do well beyond one's worth, (784) becomes an occasion for thinking ill beyond one's worth.

DISCOURSE 10.

Concerning blame and slander. Matthew 5. Blessed are you, when they revile you and persecute you, and say every

evil word against you falsely for my sake.

Corinthians 4. Being reviled, we bless; being defamed, we entreat.

Proverbs 10. Righteous lips cover hatred, but those who bring forth revilings are most foolish.

Sirach 28. A sinful man will stir up friends, and among those who are at peace he will cast slander; according to the fuel of the fire, so it will be kindled.

Ecclesiastes 11. It is not the nature of words to stir up griefs; but the contempt for the one who has reviled us, and the contempt of each of them.

These servile forms of flattery are somehow wont to spring up beside great powers, which, because they lack any good of their own by which they might be known, establish themselves by the evils of others.

Of the Theologian. For to rebuke is no great thing; for it is easy and for anyone who wishes; but to introduce one's own opinion in its place, is the mark of a pious and intelligent man.

It is better to hear ill, than to speak ill.

Blame attaches itself not only to the many, but also to the best.

Of Chrysostom. Just as to speak well and to praise is the beginning of friendship; so to speak ill and to slander has become the beginning and foundation of enmity, and hatred, and countless evils.

It is not possible for those who are in virtue to be well spoken of by all.

293

Μουσωνίου. Πειρατέον καταπληκτικόν μᾶλλον τοῖς ὑπηκόοις, ἤ φοβερόν θεωρεῖσθαι· τῷ μέν γάρ σεμνότης [τό σεμνότητος], τῷ δέ ἀπήνεια παρακολουθεῖ.

∆ημοκρίτ. Πονηρά φύσις ἐξουσίας ἐπιλαβομένη, δημοσίας ἀπεργάζεται συμφοράς.

Ἀντισθέν. Τότε τάς πόλεις ἀπόλλυσθαι συμβαίνει, ὅταν μή δύνανται οἱ κρατοῦντες τούς φαύλους ἐκ τῶν σπουδαίων διακρίνειν.

Ἐπισφαλές μαινομένῳ δοῦναι μάχαιραν, καί μοχθηρῷ δύναμιν.

Μενάνδρου. Πλοῦτος ἀλόγιστος προσλαβών ἐξουσίαν, καί τούς φρονεῖν δοκοῦντας ἀνοήτους ποιεῖ.

∆ημοσθ. Τό γάρ εὖ πράττειν παρά τήν ἀξίαν, (784) ἀφορμήν τοῦ κακῶς φρονεῖν παρά τήν ἀξίαν γίνεται.

ΛΟΓΟΣ Ι´.

Περί ψόγου καί διαβολῆς. Ματθ. Ε´. Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καί διώξωσιν, καί εἴπωσι πᾶν

πονηρόν ῥῆμα καθ᾿ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ.

Κορινθ. ∆´.Λοιδορούμενοι, εὐλογοῦμεν· βλασφημούμενοι, παρακαλοῦμεν.

Παροιμ. Ι´. Καλύπτουσιν ἔχθραν χείλη δίκαια· οἱ δέ ἐκφέροντες λοιδορίας, ἀφρονέστατοί εἰσι.

Σιράχ ΚΗ´. Ἀνήρ ἁμαρτωλός ταράξει φίλους, καί ἀναμέσον εἰρηνευόντων βαλεῖ διαβολήν· κατά τήν ὕλην τοῦ πυρός οὕτως ἐκκαυθήσεται.

Ἐκκλησ. ΙΑ´. Οὐ τά ρήματα πέφυκε τάς λύπας κινεῖν· ἀλλ᾿ ἡ κατά τοῦ λοιδορήσαντος ἡμᾶς ὑπεροψία, καί ἡ ἑκάστου αὐτῶν ὑπεροψία.

Πεφύκασί πως ταῖς μεγάλαις δυναστείαις αἱ ἀνελεύθεροι αὗται παραφύεσθαι θεραπεῖαι, αἱ διά τό ἀπορεῖν οἰκείου ἀγαθοῦ δι᾿ οὗ γνωρισθῶσιν, ἐκ τῶν ἀλλοτρίων κακῶν ἑαυτούς συνιστῶσιν.

Θεολόγου. Τό μέν γάρ ἐπιτιμᾷν, οὐ μέγα· ῥᾷστον γάρ καί τοῦ βουλομένου παντός· τό δέ ἀντεισάγειν τήν ἑαυτοῦ γνώμην, ἀνδρός εὐσεβοῦς καί νοῦν ἔχοντος.

Κακῶς ἀκούειν κρεῖσσον, ἤ λέγειν κακῶς.

Ἅπτεται οὐ τῶν πολλῶν μόνον, ἀλλά καί τῶν ἀρίστων ὁ μῶμος.

Χρυσοστ. Ὥσπερ τό καλῶς λέγειν καί ἐγκωμιάζειν ἀρχή φιλίας ἐστίν· οὕτω τό κακῶς λέγειν καί διαβάλλειν, ἔχθρας, καί ἀπεχθείας, καί μηρίων κακῶν ἀρχή καί ὑπόθεσις γέγονεν.

Οὐ δυνατόν τούς ἐν ἀρετῇ ὄντας παρά πάντων ἀκούειν καλῶς.