Solemn Dissertation on the Philosophy of Silence

It is added that doctrine once acquired has its own increments, which are augmented among the teachers also by assiduous exercise. Hence, the sentence repeated more often among the wise pertains not to unwise teachers. But concerning the aforementioned excuse, it is to be noted that the method of teaching depends on an exact judgment and wit at the same time, of which most teachers are destitute; it is no wonder if they are skilled in arts, which they cannot, however, teach to others. Wherefore, if they cultivate silence, they will report a safer reward of their own accord.

§. XV.

And although the conflicts of those debating are not completed except by speech, there are nevertheless examples where, for those occupied in the same, it was better to be silent than to have spoken rashly. Thus Zeno, the founder of the Stoic sect, seems to have surpassed others. When someone from the Eleatic sect argued too persistently that motion does not exist, he returned nothing in words, but moved his own body with his feet. The same philosopher, most upright among his own, ordered a youth inquiring about something rather shamelessly to look into a mirror that he had brought up, and then asked him: If it seems appropriate to him to look for such questions. Diogenes Laertius, in the life of Zeno. Moved by this reason, he also restrained another little youth, speaking absurdly and nothing to the point: Because of this, he said, we have two ears, but one mouth, so that we may hear more, but speak less. Diogenes Laertius, loc. cit. By far the clearest argument that, in a mode of debating instituted through questions, it is better to be silent regarding captious ones than to solve the same for the sake of the Sophist, and to expose oneself together with him to the mockery of all. If Diodorus, by the surname Cronus, had observed this, when he was asked certain things by Stilpo in the presence of King Ptolemy Soter, which he could not immediately dissolve, he would have undoubtedly prolonged his life and would not have consumed himself with grief. Diogenes Laertius, in the life of Diodorus. Otherwise, I do not deny that this example looks more to the casual silence, of which I spoke in §. II, than to the voluntary silence, of which I spoke in §. III.