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Of Moschion. Examine the one who converses with you in three ways, as better, or as worse, or as equal; and if better, one must listen and be persuaded by him; but if worse, disobey; but if equal, agree.

Of Demonax. Speech, like a good sculptor, imposes a form on the soul.

(816) Of Solon. As much as iron is able in war, so much is a good speech powerful in the state.

The same said, that speech is an image of deeds.

Of Diogenes. He said that orators were eager to speak just things, but to do them, not at all.

When a certain Attic man accused him, of why, while praising the Lacedaemonians more, he did not live among them, "For not even a physician," he said, "who is a producer of health, spends his time among the healthy."

Of Eteocles. "Test not the powers of the speakers," he said, "but the natures of the matters."

Socrates. To converse with rulers as little as possible, or as pleasantly as possible.

Matters should not be judged from words, but words from matters. For matters are not accomplished for the sake of words, but words for the sake of matters.

Let the character of the speaker be persuasive, not the speech. For to speak well is a terrible thing, if it should bring some harm.

Antagoras. When Antagoras was reading the writing of the Thebaid among the Boeotians,

and no one was taking notes, closing the book, he said, "Rightly are you called Boeotians; for you have the ears of oxen."

Hieron. This man, making a speech, said that he had aimed at three things: to benefit the wise, to teach the inexperienced, and to grieve the envious.

Oenopides. This man said that of whatever sort the nature of man is, of such a sort is also his speech.

Romulus. This man said that a tile is tested by its sound; but a man by his speech.

DISCOURSE 16.

Concerning admonition. John 5. The Lord said to the paralytic, "Behold, you have become well; sin no more, so that

something worse may not happen to you."

1 Thessalonians 5. We urge you, brothers, admonish the fainthearted and the unruly; and help the weak, and always pursue what is good.

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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.

Ἀττικοῦ τινος ἐγκαλοῦντος αὐτῷ, διατί Λακεδαιμονίους μᾶλλον ἐπαινῶν, παρ᾿ ἐκείνοις οὐ διατρίβει, Οὐδέ γάρ ἰατρός, ἔφη, ὑγείας ὤν ποιητικός ἐν τοῖς ὑγιαίνουσι τήν διατριβήν ποιεῖται.

Ἐτεοκλέους. Μή τάς τῶν λεγόντων, ἔφη, δυνάμεις, ἀλλά τάς τῶν πραγμάτων φύσεις δοκιμάζειν.

Σωκράτης. Ὡς ἤκιστα τοῖς δυνάσταις, ἤ ὡς ἥδιστα ὁμιλεῖν.

Οὐκ ἐκ τῶν λόγων τά πράγματα, ἀλλ᾿ ἐκ τῶν πραγμάτων τούς λόγους δεῖ κρατεῖν. Οὐ γάρ ἕνεκα τῶν λόγων τά πράγματα συντελεῖται, ἀλλ᾿ ἐκ τῶν πραγμάτων οἱ λόγοι.

Τρόπος ἔστω πείθων τοῦ λέγοντος, οὐ λόγος. Τό γάρ λέγειν εὖ, δεινόν ἐστιν, εἰ φέροι Τινά βλάβην.

Ἀνταγόρας. Ἀνταγόρας ἐπεί ἐνεγίνωσκε παρά Βοιωτοῖς τό τῆς Θηβαΐδος σύγγραμμα,

καί οὐδείς ὑπεσημήνετο, κλείσας τό βιβλίον, ∆ικαίως εἶπε, καλεῖσθε Βοιωτοί· βοῶν γάρ ὦτα ἔχετε.

Ἱέρων. Οὗτος ἀκρόασιν ποιούμενος, εἶπε τριῶν ἐστοχάσθαι, τούς συνετούς ὠφελῆσαι, τούς ἀπείρους διδάξαι, καί τούς φθονερούς λυπῆσαι.

Οἰνοπίδ. Οὗτος, ὁποία ἡ φύσις τοῦ ἀνθρώπου ἐστί, τοιοῦτον ἔφασκεν εἶναι καί τόν λόγον.

Ῥωμύλ. Οὗτος, τόν μέν κέραμον ἐκ τοῦ κοπτοῦ ἔφη δοκιμάζεσθαι· τόν δέ ἄνθρωπον ἐκ τοῦ λόγου.

ΛΟΓΟΣ Ιστ´.

Περί νουθεσίας. Ἰωανν. ε´. Εἶπεν ὁ Κύριος τῷ παραλυτικῷ, Ἰδέ ὑγιής γέγονας, μηκέτι ἁμάρτανε, ἵνα

μή χεῖρόν τί σοι γένοιτο.

Α´ Θεσσ. ε´. Παρακαλοῦμεν ὑμᾶς, ἀδελφοί, νουθετεῖτε ὀλιγοψύχους καί ἀτάκτους· καί ἀντέχετε τῶν ἀσθενῶν, καί πάντοτε τό ἀγαθόν διώκετε.