(164) While it is a skill to speak, it is also a skill to be silent.

(161) Speak when it is not proper to be silent, but speak concerning the things you know (only) then when it is fitting.

(96) His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

(13) 'A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.'

(100) Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

(30) And a foolish man does not guard against speaking (a) mystery: A wise man (however) does not blurt out every word, but he will be discriminating toward those who hear. Do not mention everything in the presence of those whom you do not know.

(53) I am aware that Plato assents to Heraclitus, who writes: "The one thing that is wise alone will not be expressed, and means the name of Zeus." And again, "Law is to obey the will of one." And if you wish to adduce that saying, "He that hath ears to hear, let him hear," you will find it expressed by the Ephesian to the following effect: "Those that hear without understanding are like the deaf. The proverb witnesses against them, that when present they are absent."

(1) Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. And as those whose speech is evil are no better than those whose practice is evil (for calumny is the servant of the sword, and evil-speaking inflicts pain; and from these proceed disasters in life, such being the effects of evil speech); so also those who are given to good speech are near neighbours to those who accomplish good deeds. Accordingly discourse refreshes the soul and entices it to nobleness; and happy is he who has the use of both his hands. Neither, therefore, is he who can act well to be vilified by him who is able to speak well; nor is he who is able to speak well to be disparaged by him who is capable of acting well. But let each do that for which he is naturally fitted.

(23) "When the Prophet used to tell us deep sayings, That chosen one, while scattering pearls of speech, Would bid us preserve perfect quiet and silence." So, when the mighty phoenix hovers over your head, Causing your soul to tremble at the motion of its wings, You venture not to stir from your place, You hold your breath and repress your coughs, And if one say a word to you, whether good or bad, You place finger on lip, as much as to say, "Be silent." That phoenix is bewilderment, it makes you silent; The kettle is silent, though it is boiling all the while.

(4) It was not only the Pythagoreans and Plato then, that concealed many things; but the Epicureans too say that they have things that may not be uttered, and do not allow all to peruse those writings. The Stoics also say that by the first Zeno things were written which they do not readily allow disciples to read, without their first giving proof whether or not they are genuine philosophers.

(181) Silence is this horse of wood, This Silence which causes you annoyance You say, "How strange the spiritual man is silent!" He answers, "How strange you have no ears! Though I utter cries, you hear them not; Sensual ears, however sharp, are deaf to my cries." The spiritual man, as it were, cries in his sleep, Uttering thousands of words of comfort; While the carnal man at his side hears nothing at all,

(9) From these remarks the greatest prayer evidently is to have peace, according to Plato. And faith is the greatest mother of the I virtues. Accordingly it is rightly said in Solomon, "Wisdom is in the mouth of the faithful." Since also Xenocrates, in his book on "Intelligence," says "that wisdom is the knowledge of first causes and of intellectual essence." He considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Consequently wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of the universe is of faith, but is not demonstration. For it were strange that the followers of the Samian Pythagoras, rejecting demonstrations of subjects of question, should regard the bare ipse dixit as ground of belief; and that this expression alone sufficed for the confirmation of what they heard, while those devoted to the contemplation of the truth, presuming to disbelieve the trustworthy Teacher, God the only Saviour, should demand of Him tests of His utterances. But He says, "He that hath ears to hear, let him hear." And who is he? Let Epicharmus say: "Mind sees, mind hears; all besides is deaf and blind." Rating some as unbelievers, Heraclitus says, "Not knowing how to hear or to speak;" aided doubtless by Solomon, who says, "If thou lovest to hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be wise.

(64) Pythagoras saith: How marvellous is the diversity of the Philosophers in those things which they formerly asserted, and in their coming. together {or agreement], in respect of this small and most common-thing, wherein the precious thing is concealed! And if the vulgar knew, O all ye investigators of this art, the same small and vile thing, they would deem it a lie! Yet, if they knew its efficacy, they would not vilify it, but God hath concealed this from the crowd* lest the world should be devastated.

(2) 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.' 'Sir, is there something better than speech 'Yes, there is something better than speech.' 'Sir, tell it me.'

(17) Words that do not give offence and that are truthful, pleasant, and beneficial, and also the regular recitation of the Vedas— these are said to be the austerity of speech.

(6) Having abandoned all desires born of the ego-centric will, having restrained the group of senses with mind from all sides, one should attain quietude slowly and slowly by the intellect held firmly. And then, fixing the mind in Atma, he should not think of anything else at all.

(378) The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.

(44) For Intellect existeth not without the Intelligible; apart from it, it subsisteth not.

(366) It is better for you to be silent about the word of God, than to speak recklessly.

(51) To the wise, whose hearts are enlightened, The mere sound of that voice proves its truth." "When you say to a thirsty man, 'Come quickly; This is water in the cup, take and drink it,' Does the thirsty man say, 'This is a vain pretension; Go, remove yourself from me, O vain pretender, Or proceed to give proofs and evidence That this is generic water, and concrete water thereof'? Or when a mother cries to her sucking babe,