[30] For reasoning is the leader of the virtues, but it is the sole ruler of the passions. Observe then first, through the very things which stand in the way of temperance, that reasoning is absolute ruler of the passions.
[31] σωφροσύνη δὴ τοίνυν ἐστὶν ἐπικράτεια τῶν ἐπιθυμιῶν,
[31] Now temperance consists of a command over the lusts.
[32] τῶν δὲ ἐπιθυμιῶν αἱ μέν εἰσιν ψυχικαί, αἱ δὲ σωματικαί, καὶ τούτων ἀμφοτέρων ἐπικρατεῖν ὁ λογισμὸς φαίνεται.
[32] But of the lusts, some belong to the soul, others to the body: and over each of these classes the reasoning appears to bear sway.
[33] ἐπεὶ πόθεν κινούμενοι πρὸς τὰς ἀπειρημένας τροφὰς ἀποστρεφόμεθα τὰς ἐξ αὐτῶν ἡδονάς; οὐχ ὅτι δύναται τῶν ὀρέξεων ἐπικρατεῖν ὁ λογισμός; ἐγὼ μὲν οἶμαι.
[33] For whence is it, otherwise, that when urged on to forbidden meats, we reject the gratification which would ensue from them? Is it not because reasoning is able to command the appetites? I believe so.
[34] τοιγαροῦν ἐνύδρων ἐπιθυμοῦντες καὶ ὀρνέων καὶ τετραπόδων καὶ παντοίων βρωμάτων τῶν ἀπηγορευμένων ἡμῖν κατὰ τὸν νόμον ἀπεχόμεθα διὰ τὴν τοῦ λογισμοῦ ἐπικράτειαν.
[34] Hence it is, then, that when lusting after water-animals and birds, and fourfooted beasts, and all kinds of food which are forbidden us by the law, we withhold ourselves through the mastery of reasoning.
[35] ἀνέχεται γὰρ τὰ τῶν ὀρέξεων πάθη ὑπὸ τοῦ σώφρονος νοὸς ἀνακοπτόμενα, καὶ φιμοῦται πάντα τὰ τοῦ σώματος κινήματα ὑπὸ τοῦ λογισμοῦ.
[35] For the affections of our appetites are resisted by the temperate understanding, and bent back again, and all the impulses of the body are reined in by reasoning.
CHAPTER 2
[1] Καὶ τί θαυμαστόν, εἰ αἱ τῆς ψυχῆς ἐπιθυμίαι πρὸς τὴν τοῦ κάλλους μετουσίαν ἀκυροῦνται;
[1] And what wonder? if the lusts of the soul, after participation with what is beautiful, are frustrated,
[2] ταύτῃ γοῦν ὁ σώφρων Ιωσηφ ἐπαινεῖται, ὅτι διανοίᾳ περιεκράτησεν τῆς ἡδυπαθείας.
[2] on this ground, therefore, the temperate Joseph is praised in that by reasoning, he subdued, on reflection, the indulgence of sense.
[3] νέος γὰρ ὢν καὶ ἀκμάζων πρὸς συνουσιασμὸν ἠκύρωσε τῷ λογισμῷ τὸν τῶν παθῶν οἶστρον.
[3] For, although young, and ripe for sexual intercourse, he abrogated by reasoning the stimulus of his passions.
[4] καὶ οὐ μόνον δὲ τὴν τῆς ἡδυπαθείας οἰστρηλασίαν ὁ λογισμὸς ἐπικρατεῖν φαίνεται, ἀλλὰ καὶ πάσης ἐπιθυμίας.
[4] And it is not merely the stimulus of sensual indulgence, but that of every desire, that reasoning is able to master.
[5] λέγει γοῦν ὁ νόμος Οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου οὐδὲ ὅσα τῷ πλησίον σού ἐστιν.
[5] For instance, the law says, Thou shalt not covet thy neighbour’s wife, nor anything that belongs to thy neighbour.
[6] καίτοι ὅτε μὴ ἐπιθυμεῖν εἴρηκεν ἡμᾶς ὁ νόμος, πολὺ πλέον πείσαιμ ἂν ὑμᾶς ὅτι τῶν ἐπιθυμιῶν κρατεῖν δύναται ὁ λογισμός. Ὥσπερ καὶ τῶν κωλυτικῶν τῆς δικαιοσύνης παθῶν·
[6] Now, then, since it is the law which has forbidden us to desire, I shall much the more easily persuade you, that reasoning is able to govern our lusts, just as it does the affections which are impediments to justice.
[7] ἐπεὶ τίνα τις τρόπον μονοφάγος ὢν τὸ ἦθος καὶ γαστρίμαργος ἢ καὶ μέθυσος μεταπαιδεύεται, εἰ μὴ δῆλον ὅτι κύριός ἐστιν τῶν παθῶν ὁ λογισμός;
[7] Since in what way is a solitary eater, and a glutton, and a drunkard reclaimed, unless it be clear that reasoning is lord of the passions?
[8] αὐτίκα γοῦν τῷ νόμῳ πολιτευόμενος, κἂν φιλάργυρός τις ᾖ, βιάζεται τὸν αὑτοῦ τρόπον τοῖς δεομένοις δανείζων χωρὶς τόκων καὶ τὸ δάνειον τῶν ἑβδομάδων ἐνστασῶν χρεοκοπούμενος·
[8] A man, therefore, who regulates his course by the law, even if he be a lover of money, straightway puts force upon his own disposition; lending to the needy without interest, and cancelling the debt of the incoming sabbath.
[9] κἂν φειδωλός τις ᾖ, ὑπὸ τοῦ νόμου κρατεῖται διὰ τὸν λογισμὸν μήτε ἐπικαρπολογούμενος τοὺς ἀμητοὺς μήτε ἐπιρρωγολογούμενος τοὺς ἀμπελῶνας. Καὶ ἐπὶ τῶν ἑτέρων δὲ ἔστιν ἐπιγνῶναι τοῦτο, ὅτι τῶν παθῶν ἐστιν ὁ λογισμὸς κρατῶν·
[9] And should a man be parsimonious, he is ruled by the law acting through reasoning; so that he does not glean his harvest crops, nor vintage: and in reference to other points we may perceive that it is reasoning that conquers his passions.
[10] ὁ γὰρ νόμος καὶ τῆς πρὸς γονεῖς εὐνοίας κρατεῖ μὴ καταπροδιδοὺς τὴν ἀρετὴν δι’ αὐτοὺς
[10] For the law conquers even affection toward parents, not surrendering virtue on their account.
[11] καὶ τῆς πρὸς γαμετὴν φιλίας ἐπικρατεῖ διὰ τὴν παρανομίαν αὐτὴν ἀπελέγχων
[11] And it prevails over marriage love, condemning it when transgressing law.
[12] καὶ τῆς τέκνων φιλίας κυριεύει διὰ κακίαν αὐτὰ κολάζων
[12] And it lords it over the love of parents toward their children, for they punish them for vice; and it domineers over the intimacy of friends, reproving them when wicked.
[13] καὶ τῆς φίλων συνηθείας δεσπόζει διὰ πονηρίαν αὐτοὺς ἐξελέγχων.
[13] And think it not a strange assertion that reasoning can in behalf of the law conquer even enmity.
[14] καὶ μὴ νομίσητε παράδοξον εἶναι, ὅπου καὶ ἔχθρας ἐπικρατεῖν ὁ λογισμὸς δύναται διὰ τὸν νόμον μήτε δενδροτομῶν τὰ ἥμερα τῶν πολεμίων φυτά, τὰ δὲ τῶν ἐχθρῶν τοῖς ἀπολέσασι διασῴζων καὶ τὰ πεπτωκότα συνεγείρων.
[14] It alloweth not to cut down the cultivated herbage of an enemy, but preserveth it from the destroyers, and collecteth their fallen ruins.
[15] Καὶ τῶν βιαιοτέρων δὲ παθῶν κρατεῖν ὁ λογισμὸς φαίνεται, φιλαρχίας καὶ κενοδοξίας καὶ ἀλαζονείας καὶ μεγαλαυχίας καὶ βασκανίας·
[15] And reason appears to be master of the more violent passions, as love of empire and empty boasting, and slander.
[16] πάντα γὰρ ταῦτα τὰ κακοήθη πάθη ὁ σώφρων νοῦς ἀπωθεῖται, ὥσπερ καὶ τὸν θυμόν· καὶ γὰρ τούτου δεσπόζει.
[16] For the temperate understanding repels all these malign
ant passions, as it does wrath: for it masters even this.
[17] θυμούμενός γέ τοι Μωϋσῆς κατὰ Δαθαν καὶ Αβιρων οὐ θυμῷ τι κατ’ αὐτῶν ἐποίησεν, ἀλλὰ λογισμῷ τὸν θυμὸν διῄτησεν.
[17] Thus Moses, when angered against Dathan and Abiram, did nothing to them in wrath, but regulated his anger by reasoning.
[18] δυνατὸς γὰρ ὁ σώφρων νοῦς, ὡς ἔφην, κατὰ τῶν παθῶν ἀριστεῦσαι καὶ τὰ μὲν αὐτῶν μεταθεῖναι, τὰ δὲ καὶ ἀκυρῶσαι.
[18] For the temperate mind is able, as I said, to be superior to the passions, and to transfer some, and destroy others.
[19] ἐπεὶ διὰ τί ὁ πάνσοφος ἡμῶν πατὴρ Ιακωβ τοὺς περὶ Συμεων καὶ Λευιν αἰτιᾶται μὴ λογισμῷ τοὺς Σικιμίτας ἐθνηδὸν ἀποσφάξαντας λέγων Ἐπικατάρατος ὁ θυμὸς αὐτῶν;
[19] For why, else, does our most wise father Jacob blame Simeon and Levi for having irrationally slain the whole race of the Shechemites, saying, Cursed be their anger.
[20] εἰ μὴ γὰρ ἐδύνατο τοῦ θυμοῦ ὁ λογισμὸς κρατεῖν, οὐκ ἂν εἶπεν οὕτως.
[20] For if reasoning did not possess the power of subduing angry affections, he would not have spoken thus.
[21] ὁπηνίκα γὰρ ὁ θεὸς τὸν ἄνθρωπον κατεσκεύασεν, τὰ πάθη αὐτοῦ καὶ τὰ ἤθη περιεφύτευσεν·
[21] For at the time when God created man, He implanted within him his passions and moral nature.
[22] ἡνίκα δὲ ἐπὶ πάντων τὸν ἱερὸν ἡγεμόνα νοῦν διὰ τῶν αἰσθητηρίων ἐνεθρόνισεν,
[22] And at that time He enthroned above all the holy leader mind, through the medium of the senses.
[23] καὶ τούτῳ νόμον ἔδωκεν, καθ’ ὃν πολιτευόμενος βασιλεύσει βασιλείαν σώφρονά τε καὶ δικαίαν καὶ ἀγαθὴν καὶ ἀνδρείαν.
[23] And He gave a law to this mind, by living according to which it will maintain a temperate, and just, and good, and manly reign.
[24] Πῶς οὖν, εἴποι τις ἄν, εἰ τῶν παθῶν δεσπότης ἐστὶν ὁ λογισμός, λήθης καὶ ἀγνοίας οὐ κρατεῖ;
[24] How, then, a man may say, if reasoning be master of the passions, has it no control over forgetfulness and ignorance?
CHAPTER 3
[1] ἔστιν δὲ κομιδῇ γελοῖος ὁ λόγος· οὐ γὰρ τῶν ἑαυτοῦ παθῶν ὁ λογισμὸς ἐπικρατεῖν φαίνεται, ἀλλὰ τῶν σωματικῶν.
[1] The argument is exceedingly ridiculous: for reasoning does not appear to bear sway over its own affections, but over those of the body,
[2] οἷον ἐπιθυμίαν τις οὐ δύναται ἐκκόψαι ἡμῶν, ἀλλὰ μὴ δουλωθῆναι τῇ ἐπιθυμίᾳ δύναται ὁ λογισμὸς παρασχέσθαι.
[2] in such a way as that any one of you may not be able to root out desire, but reasoning will enable you to avoid being enslaved to it.
[3] θυμόν τις οὐ δύναται ἐκκόψαι ὑμῶν τῆς ψυχῆς, ἀλλὰ τῷ θυμῷ δυνατὸν τὸν λογισμὸν βοηθῆσαι.
[3] One may not be able to root out anger from the soul, but it is possible to withstand anger.
[4] κακοήθειάν τις ἡμῶν οὐ δύναται ἐκκόψαι, ἀλλὰ τὸ μὴ καμφθῆναι τῇ κακοηθείᾳ δύναιτ ἂν ὁ λογισμὸς συμμαχῆσαι·
[4] Any one of you may not be able to eradicate malice, but reasoning has force to work with you to prevent you yielding to malice.
[5] οὐ γὰρ ἐκριζωτὴς τῶν παθῶν ὁ λογισμός ἐστιν, ἀλλὰ ἀνταγωνιστής.
[5] For reasoning is not an eradicator, but an antagonist of the passions.
[6] Ἔστιν γοῦν τοῦτο διὰ τῆς Δαυιδ τοῦ βασιλέως δίψης σαφέστερον ἐπιλογίσασθαι.
[6] And this may be more clearly comprehended from the thirst of king David.
[7] ἐπεὶ γὰρ δι’ ὅλης ἡμέρας προσβαλὼν τοῖς ἀλλοφύλοις ὁ Δαυιδ πολλοὺς αὐτῶν ἀπέκτεινεν μετὰ τῶν τοῦ ἔθνους στρατιωτῶν,
[7] For after David had been attacking the Philistines the whole day, he with the soldiers of his nation slew many of them;
[8] τότε δὴ γενομένης ἑσπέρας ἱδρῶν καὶ σφόδρα κεκμηκὼς ἐπὶ τὴν βασίλειον σκηνὴν ἦλθεν, περὶ ἣν ὁ πᾶς τῶν προγόνων στρατὸς ἐστρατοπεδεύκει.
[8] then when evening came, sweating and very weary, he came to the royal tent, about which the entire host of our ancestors was encamped.
[9] οἱ μὲν οὖν ἄλλοι πάντες ἐπὶ τὸ δεῖπνον ἦσαν,
[9] Now all the rest of them were at supper;
[10] ὁ δὲ βασιλεὺς ὡς μάλιστα διψῶν, καίπερ ἀφθόνους ἔχων πηγάς, οὐκ ἠδύνατο δι’ αὐτῶν ἰάσασθαι τὴν δίψαν,
[10] but the king, being very much athirst, although he had numerous springs, could not by their means quench his thirst;
[11] ἀλλά τις αὐτὸν ἀλόγιστος ἐπιθυμία τοῦ παρὰ τοῖς πολεμίοις ὕδατος ἐπιτείνουσα συνέφρυγεν καὶ λύουσα κατέφλεγεν.
[11] but a certain irrational longing for the water in the enemy’s camp grew stronger and fiercer upon him, and consumed him with languish.
[12] ὅθεν τῶν ὑπασπιστῶν ἐπὶ τῇ τοῦ βασιλέως ἐπιθυμίᾳ σχετλιαζόντων δύο νεανίσκοι στρατιῶται καρτεροὶ καταιδεσθέντες τὴν τοῦ βασιλέως ἐπιθυμίαν τὰς παντευχίας καθωπλίσαντο καὶ κάλπην λαβόντες ὑπερέβησαν τοὺς τῶν πολεμίων χάρακας
[12] Wherefore his body-guards being troubled at this longing of the king, two valiant young soldiers, reverencing the desire of the king, put on their panoplies, and taking a pitcher, got over the ramparts of the enemies:
[13] καὶ λαθόντες τοὺς τῶν πυλῶν ἀκροφύλακας διεξῄεσαν ἀνερευνώμενοι κατὰ πᾶν τὸ τῶν πολεμίων στρατόπεδον
[13] and unperceived by the guardians of the gate, they went throughout the whole camp of the enemy in quest.
[14] καὶ ἀνευράμενοι τὴν πηγὴν ἐξ αὐτῆς θαρραλέως ἐκόμισαν τῷ βασιλεῖ τὸ ποτόν·
[14] And having boldly discovered the fountain, they filled out of it the draught for the king.
[15] ὁ δὲ καίπερ τῇ δίψῃ διαπυρούμενος ἐλογίσατο πάνδεινον εἶναι κίνδυνον ψυχῇ λογισθὲν ἰσοδύναμον ποτὸν αἵματι,
[15] But he, though parched with thirst, reasoned that a draught reputed of equal value to blood, would be terribly dangerous to his soul.
[16] ὅθεν ἀντιθεὶς τῇ ἐπιθυμίᾳ τὸν λογισμὸν ἔσπεισεν τὸ πόμα τῷ θεῷ.
[16] Wherefore, setting up reasoning in opposition to his desire, he poured out the draught to God.
[17] δυνατὸς γὰρ ὁ σώφρων νοῦς νικῆσαι τὰς τῶν παθῶν ἀνάγκας καὶ σβέσαι τὰς τῶν οἴστρων φ�
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[17] For the temperate mind has power to conquer the pressure of the passions, and to quench the fires of excitement,
[18] καὶ τὰς τῶν σωμάτων ἀλγηδόνας καθ’ ὑπερβολὴν οὔσας καταπαλαῖσαι καὶ τῇ καλοκἀγαθίᾳ τοῦ λογισμοῦ ἀποπτύσαι πάσας τὰς τῶν παθῶν ἐπικρατείας.
[18] and to wrestle down the pains of the body, however excessive; and, through the excellency of reasoning, to abominate all the assaults of the passions.
[19] Ἤδη δὲ καὶ ὁ καιρὸς ἡμᾶς καλεῖ ἐπὶ τὴν ἀπόδειξιν τῆς ἱστορίας τοῦ σώφρονος λογισμοῦ.
[19] But the occasion now invites us to give an illustration of temperate reasoning from history.
[20] Ἐπειδὴ γὰρ βαθεῖαν εἰρήνην διὰ τὴν εὐνομίαν οἱ πατέρες ἡμῶν εἶχον καὶ ἔπραττον καλῶς ὥστε καὶ τὸν τῆς Ἀσίας βασιλέα Σέλευκον τὸν Νικάνορα καὶ χρήματα εἰς τὴν ἱερουργίαν αὐτοῖς ἀφορίσαι καὶ τὴν πολιτείαν αὐτῶν ἀποδέχεσθαι,
[20] For at a time when our fathers were in possession of undisturbed peace through obedience to the law, and were prosperous, so that Seleucus Nicanor, the king of Asia, both assigned them money for divine service, and accepted their form of government,
[21] τότε δή τινες πρὸς τὴν κοινὴν νεωτερίσαντες ὁμόνοιαν πολυτρόποις ἐχρήσαντο συμφοραῖς.
[21] then certain persons, bringing in new things contrary to the general unanimity, in various ways fell into calamities.
CHAPTER 4
[1] Σιμων γάρ τις πρὸς Ονιαν ἀντιπολιτευόμενος τόν ποτε τὴν ἀρχιερωσύνην ἔχοντα διὰ βίου, καλὸν καὶ ἀγαθὸν ἄνδρα, ἐπειδὴ πάντα τρόπον διαβάλλων ὑπὲρ τοῦ ἔθνους οὐκ ἴσχυσεν κακῶσαι, φυγὰς ᾤχετο τὴν πατρίδα προδώσων.
Delphi Septuagint Page 935