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World English Bible Classic
[1] ‡As I am going to demonstrate a most philosophical proposition, namely, that religious reasoning is absolute master of the emotions. I would willingly advise you to give the utmost heed to philosophy. [2] For reason is necessary to everyone as a step to science. In addition, it embraces the praise of self-control, the highest virtue. [3] If, then, reasoning appears to hold the mastery over the emotions which stand in the way of temperance, such as gluttony and lust, [4] it surely also and manifestly rules over the affections which are contrary to justice, such as malice, and of those which are hindrances to courage, such as wrath, pain, and fear. [5] Perhaps some may ask, “How is it, then, that reasoning, if it rules the emotions, isn’t also master of forgetfulness and ignorance?” They attempt a ridiculous argument. [6] For reasoning does not rule over its own emotions, but over those that are contrary to justice, courage, temperance, and self-control; and yet over these, so as to withstand, without destroying them. [7] I might prove to you from many other considerations, that religious reasoning is sole master of the emotions; [8] but I will prove it with the greatest force from the fortitude of Eleazar, and seven kindred, and their mother, who suffered death in defense of virtue. [9] For all these, treating pains with contempt even to death, by this contempt, demonstrated that reasoning has command over the emotions. [10] For their virtues, then, it is right that I should commend those men who died with their mother at this time on behalf of nobility and goodness; and for their honors, I may count them blessed. [11] For they, winning admiration not only from men in general, but even from the persecutors, for their courage and endurance, became the means of the destruction of the tyranny against their nation, having conquered the tyrant by their endurance, so that by them their country was purified. [12] But we may now at once enter upon the question, having commenced, as is our custom, with laying down the doctrine, and so proceed to the account of these people, giving glory to the all-wise God. [13] Therefore the question is whether reasoning is absolute master of the emotions. [14] Let’s determine, then, what reasoning is and what emotion is, and how many forms of emotion there are, and whether reasoning rules over all of these. [15] Reasoning is intellect accompanied by a life of righteousness, putting foremost the consideration of wisdom. [16] Wisdom is a knowledge of divine and human things, and of their causes. [17] This is contained in the education of the law, by means of which we learn divine things reverently and human things profitably. [18] The forms of wisdom are self-control, justice, courage, and temperance. [19] The leading one of these is self-control, by whose means, indeed, it is that reasoning rules over the emotions. [20] Of the emotions, pleasure and pain are the two most comprehensive; and they also by nature refer to the soul. [21] There are many attendant affections surrounding pleasure and pain. [22] Before pleasure is lust; and after pleasure, joy. [23] Before pain is fear; and after pain is sorrow. [24] Wrath is an affection, common to pleasure and to pain, if any one will pay attention when it comes upon him. [25] There exists in pleasure a malicious disposition, which is the most complex of all the affections. [26] In the soul, it is arrogance, love of money, thirst for honor, contention, faithlessness, and the evil eye. [27] In the body, it is greediness, indiscriminate eating, and solitary gluttony. [28] As pleasure and pain are, therefore, two growths out of the body and the soul, so there are many offshoots of these emotions. [29] Reasoning, the universal farmer, purging and pruning each of these, tying up, watering, and transplanting, in every way improves the materials of the morals and affections. [30] For reasoning is the leader of the virtues, but it is the sole ruler of the emotions.Observe then first, through the very things which stand in the way of temperance, that reasoning is absolute ruler of the emotions. [31] Now temperance consists of a command over the lusts. [32] But of the lusts, some belong to the soul and others to the body. Reasoning appears to rule over both. [33] Otherwise, how is it that when urged on to forbidden meats, we reject the gratification which would come from them? Isn’t it because reasoning is able to command the appetites? I believe so. [34] Hence it is, then, that when craving seafood, birds, four-footed animals, and all kinds of food which are forbidden to us by the law, we withhold ourselves through the mastery of reasoning. [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.

Footnotes

  1. ‡ 1:1 The Fourth Book of the Maccabees appears in an appendix to the Greek Septuagint. It is considered to be apocrypha by most church traditions. It is preserved here for its supplementary historical value.
King James Version
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Septuaginta
[1] Φιλοσοφώτατον G5386 λόγον G3056 ἐπιδείκνυσθαι G1925 μέλλων, G3195 εἰ G1487 αὐτοδέσποτός ἐστιν G2076 τῶν G3588 παθῶν G3806 ὁ G3588 εὐσεβὴς G2152 λογισμός, G3053 συμβουλεύσαιμ G4823 ἂν G302 ὑμῖν G5213 ὀρθῶς G3723 ὅπως G3704 προσέχητε G4337 προθύμως G4290 τῇ G3588 φιλοσοφίᾳ. G5385 [2] Καὶ G2532 γὰρ G1063 ἀναγκαῖος G316 εἰς G1519 ἐπιστήμην παντὶ G3956 ὁ G3588 λόγος G3056 καὶ G2532 ἄλλως G247 τῆς G3588 μεγίστης G3176 ἀρετῆς, G703 λέγω G3004 δὴ G1211 φρονήσεως, G5428 περιέχει G4023 ἔπαινον. G1868 [3] Εἰ G1487 ἄρα G686 τῶν G3588 σωφροσύνης G4997 κωλυτικῶν παθῶν G3806 ὁ G3588 λογισμὸς G3053 φαίνεται G5316 ἐπικρατεῖν, γαστριμαργίας τε G5037 καὶ G2532 ἐπιθυμίας, G1939 [4] ἀλλὰ G235 καὶ G2532 τῶν G3588 τῆς G3588 δικαιοσύνης G1343 ἐμποδιστικῶν παθῶν G3806 κυριεύειν G2961 ἀναφαίνεται, G398 οἷον G3634 κακοηθείας, G2550 καὶ G2532 τῶν G3588 τῆς G3588 ἀνδρείας ἐμποδιστικῶν παθῶν, G3806 θυμοῦ G2372 τε G5037 καὶ G2532 φόβου G5401 καὶ G2532 πόνου. G4192 [5] Πῶς G4459 οὖν, G3767 ἴσως G2481 εἴποιεν G2036 ἄν G302 τινες, G5100 εἰ G1487 τῶν G3588 παθῶν G3806 ὁ G3588 λογισμὸς G3053 κρατεῖ, G2902 λήθης G3024 καὶ G2532 ἀγνοίας G52 οὐ G3756 δεσπόζει; Γελοῖον ἐπιχειροῦντες G2021 λέγειν. G3004 [6] Οὐ G3756 γὰρ G1063 τῶν G3588 αὑτοῦ G846 παθῶν G3806 ὁ G3588 λογισμὸς G3053 κρατεῖ, G2902 ἀλλὰ G235 τῶν G3588 τῆς G3588 δικαιοσύνης G1343 καὶ G2532 ἀνδρείας καὶ G2532 σωφροσύνης G4997 ἐναντίων, G1727 καὶ G2532 τούτων G5130 οὐχ G3756 ὥστε G5620 αὐτὰ G846 καταλῦσαι, G2647 ἀλλ’ G235 ὥστε G5620 αὐτοῖς G846 μὴ G3361 εἶξαι. G1502 [7] Πολλαχόθεν μὲν G3303 οὖν G3767 καὶ G2532 ἀλλαχόθεν G237 ἔχοιμ G2192 ἂν G302 ὑμῖν G5213 ἐπιδεῖξαι G1925 ὅτι G3754 αὐτοκράτωρ ἐστὶν G2076 τῶν G3588 παθῶν G3806 ὁ G3588 λογισμός, G3053 [8] πολὺ G4183 δὲ G1161 πλέον G4119 τοῦτο G5124 ἀποδείξαιμι G584 ἀπὸ G575 τῆς G3588 ἀνδραγαθίας τῶν G3588 ὑπὲρ G5228 ἀρετῆς G703 ἀποθανόντων, G599 Ελεαζαρου τε G5037 καὶ G2532 τῶν G3588 ἑπτὰ G2033 ἀδελφῶν G80 καὶ G2532 τῆς G3588 τούτων G5130 μητρός. G3384 [9] Ἅπαντες G537 γὰρ G1063 οὗτοι G3778 τοὺς G3588 ἕως G2193 θανάτου G2288 πόνους G4192 ὑπεριδόντες G5237 ἐπεδείξαντο G1925 ὅτι G3754 περικρατεῖ τῶν G3588 παθῶν G3806 ὁ G3588 λογισμός. G3053 [10] Τῶν G3588 μὲν G3303 οὖν G3767 ἀρετῶν G703 ἔπεστί μοι G3427 ἐπαινεῖν G1867 τοὺς G3588 κατὰ G2596 τοῦτον G5126 τὸν G3588 καιρὸν G2540 ὑπὲρ G5228 τῆς G3588 καλοκἀγαθίας ἀποθανόντας G599 μετὰ G3326 τῆς G3588 μητρὸς G3384 ἄνδρας, G435 τῶν G3588 δὲ G1161 τιμῶν G5092 μακαρίσαιμ G3106 ἄν. G302 [11] Θαυμασθέντες G2296 γὰρ G1063 οὐ G3756 μόνον G3440 ὑπὸ G5259 πάντων G3956 ἀνθρώπων G444 ἐπὶ G1909 τῇ G3588 ἀνδρείᾳ καὶ G2532 ὑπομονῇ, G5281 ἀλλὰ G235 καὶ G2532 ὑπὸ G5259 τῶν G3588 αἰκισαμένων, αἴτιοι κατέστησαν G2525 τοῦ G3588 καταλυθῆναι G2647 τὴν G3588 κατὰ G2596 τοῦ G3588 ἔθνους G1484 τυραννίδα νικήσαντες G3528 τὸν G3588 τύραννον τῇ G3588 ὑπομονῇ G5281 ὥστε G5620 καθαρισθῆναι G2511 δι’ G1223 αὐτῶν G846 τὴν G3588 πατρίδα. G3968 [12] Ἀλλὰ G235 καὶ G2532 περὶ G4012 τούτου G5127 νῦν G3568 αὐτίκα δὴ G1211 λέγειν G3004 ἐξέσται G1832 ἀρξαμένῳ G757 τῆς G3588 ὑποθέσεως, ὅπερ G3746 εἴωθα G1486 ποιεῖν, G4160 καὶ G2532 οὕτως G3779 εἰς G1519 τὸν G3588 περὶ G4012 αὐτῶν G846 τρέψομαι λόγον G3056 δόξαν G1391 διδοὺς G1325 τῷ G3588 πανσόφῳ θεῷ. G2316 [13] Ζητοῦμεν G2212 δὴ G1211 τοίνυν G5106 εἰ G1487 αὐτοκράτωρ ἐστὶν G2076 τῶν G3588 παθῶν G3806 ὁ G3588 λογισμός. G3053 [14] Διακρίνομεν G1252 τί G5101 ποτέ G4218 ἐστιν G2076 λογισμὸς G3053 καὶ G2532 τί G5101 πάθος, G3806 καὶ G2532 πόσαι G4214 παθῶν G3806 ἰδέαι, G2397 καὶ G2532 εἰ G1487 πάντων G3956 ἐπικρατεῖ τούτων G5130 ὁ G3588 λογισμός. G3053 [15] Λογισμὸς G3053 μὲν G3303 δὴ G1211 τοίνυν G5106 ἐστὶν G2076 νοῦς G3563 μετὰ G3326 ὀρθοῦ G3717 λόγου G3056 προτιμῶν τὸν G3588 σοφίας G4678 βίον. G979 [16] Σοφία G4678 δὴ G1211 τοίνυν G5106 ἐστὶν G2076 γνῶσις G1108 θείων G2304 καὶ G2532 ἀνθρωπίνων G442 πραγμάτων G4229 καὶ G2532 τῶν G3588 τούτων G5130 αἰτιῶν. G156 [17] Αὕτη G3778 δὴ G1211 τοίνυν G5106 ἐστὶν G2076 ἡ G3588 τοῦ G3588 νόμου G3551 παιδεία, G3809 δι’ G1223 ἧς G3739 τὰ G3588 θεῖα G2304 σεμνῶς καὶ G2532 τὰ G3588 ἀνθρώπινα G442 συμφερόντως μανθάνομεν. G3129 [18] Τῆς G3588 δὲ G1161 σοφίας G4678 ἰδέαι G2397 καθεστήκασιν G2525 φρόνησις G5428 καὶ G2532 δικαιοσύνη G1343 καὶ G2532 ἀνδρεία καὶ G2532 σωφροσύνη· G4997 [19] κυριωτάτη G2962 δὲ G1161 πάντων G3956 ἡ G3588 φρόνησις, G5428 ἐξ G1537 ἧς G3739 δὴ G1211 τῶν G3588 παθῶν G3806 ὁ G3588 λογισμὸς G3053 ἐπικρατεῖ. [20] Παθῶν G3806 δὲ G1161 φύσεις G5449 εἰσὶν G1526 αἱ G3588 περιεκτικώταται δύο G1417 ἡδονή G2237 τε G5037 καὶ G2532 πόνος· G4192 τούτων G5130 δὲ G1161 ἑκάτερον καὶ G2532 περὶ G4012 τὸ G3588 σῶμα G4983 καὶ G2532 περὶ G4012 τὴν G3588 ψυχὴν G5590 πέφυκεν. G5453 [21] Πολλαὶ G4183 δὲ G1161 καὶ G2532 περὶ G4012 τὴν G3588 ἡδονὴν G2237 καὶ G2532 τὸν G3588 πόνον G4192 παθῶν G3806 εἰσιν G1526 ἀκολουθίαι. [22] Πρὸ G4253 μὲν G3303 οὖν G3767 τῆς G3588 ἡδονῆς G2237 ἐστιν G2076 ἐπιθυμία, G1939 μετὰ G3326 δὲ G1161 τὴν G3588 ἡδονὴν G2237 χαρά. G5479 [23] Πρὸ G4253 δὲ G1161 τοῦ G3588 πόνου G4192 ἐστὶν G2076 φόβος, G5401 μετὰ G3326 δὲ G1161 τὸν G3588 πόνον G4192 λύπη. G3077 [24] Θυμὸς G2372 δὲ G1161 κοινὸν G2839 πάθος G3806 ἐστὶν G2076 ἡδονῆς G2237 καὶ G2532 πόνου, G4192 ἐὰν G1437 ἐννοηθῇ τις G5100 ὅτι G3754 αὐτῷ G846 περιέπεσεν. G4045 [25] Ἐν G1722 τῇ G3588 ἡδονῇ G2237 δὲ G1161 ἔνεστιν G1751 καὶ G2532 ἡ G3588 κακοήθης διάθεσις, πολυτροπωτάτη πάντων G3956 οὖσα G5607 τῶν G3588 παθῶν, G3806 [26] καὶ G2532 τὰ G3588 μὲν G3303 ψυχῆς G5590 ἀλαζονεία G212 καὶ G2532 φιλαργυρία G5365 καὶ G2532 φιλοδοξία καὶ G2532 φιλονεικία G5379 καὶ G2532 βασκανία, [27] κατὰ G2596 δὲ G1161 τὸ G3588 σῶμα G4983 παντοφαγία καὶ G2532 λαιμαργία καὶ G2532 μονοφαγία. [28] Καθάπερ G2509 οὖν G3767 δυεῖν G1417 τοῦ G3588 σώματος G4983 καὶ G2532 τῆς G3588 ψυχῆς G5590 φυτῶν ὄντων G5607 ἡδονῆς G2237 τε G5037 καὶ G2532 πόνου G4192 πολλαὶ G4183 τούτων G5130 τῶν G3588 φυτῶν εἰσιν G1526 παραφυάδες, [29] ὧν G3739 ἑκάστην G1538 ὁ G3588 παγγέωργος λογισμὸς G3053 περικαθαίρων καὶ G2532 ἀποκνίζων καὶ G2532 περιπλέκων καὶ G2532 ἐπάρδων καὶ G2532 πάντα G3956 τρόπον G5158 μεταχέων ἐξημεροῖ τὰς G3588 τῶν G3588 ἠθῶν G2239 καὶ G2532 παθῶν G3806 ὕλας. G5208 [30] Ὁ G3588 γὰρ G1063 λογισμὸς G3053 τῶν G3588 μὲν G3303 ἀρετῶν G703 ἐστιν G2076 ἡγεμών, G2232 τῶν G3588 δὲ G1161 παθῶν G3806 αὐτοκράτωρ. Ἐπιθεωρεῖτε τοίνυν G5106 πρῶτον G4412 διὰ G1223 τῶν G3588 κωλυτικῶν τῆς G3588 σωφροσύνης G4997 ἔργων G2041 ὅτι G3754 αὐτοδέσποτός ἐστιν G2076 τῶν G3588 παθῶν G3806 ὁ G3588 λογισμός. G3053 [31] Σωφροσύνη G4997 δὴ G1211 τοίνυν G5106 ἐστὶν G2076 ἐπικράτεια τῶν G3588 ἐπιθυμιῶν, G1939 [32] τῶν G3588 δὲ G1161 ἐπιθυμιῶν G1939 αἱ G3588 μέν G3303 εἰσιν G1526 ψυχικαί, G5591 αἱ G3588 δὲ G1161 σωματικαί, G4984 καὶ G2532 τούτων G5130 ἀμφοτέρων G297 ἐπικρατεῖν ὁ G3588 λογισμὸς G3053 φαίνεται. G5316 [33] Ἐπεὶ G1893 πόθεν G4159 κινούμενοι G2795 πρὸς G4314 τὰς G3588 ἀπειρημένας G550 τροφὰς G5160 ἀποστρεφόμεθα G654 τὰς G3588 ἐξ G1537 αὐτῶν G846 ἡδονάς; G2237 Οὐχ G3756 ὅτι G3754 δύναται G1410 τῶν G3588 ὀρέξεων G3715 ἐπικρατεῖν ὁ G3588 λογισμός; G3053 Ἐγὼ G1473 μὲν G3303 οἶμαι. G3633 [34] Τοιγαροῦν G5105 ἐνύδρων ἐπιθυμοῦντες G1937 καὶ G2532 ὀρνέων G3733 καὶ G2532 τετραπόδων G5074 καὶ G2532 παντοίων βρωμάτων G1033 τῶν G3588 ἀπηγορευμένων ἡμῖν G2254 κατὰ G2596 τὸν G3588 νόμον G3551 ἀπεχόμεθα διὰ G1223 τὴν G3588 τοῦ G3588 λογισμοῦ G3053 ἐπικράτειαν. [35] Ἀνέχεται G430 γὰρ G1063 τὰ G3588 τῶν G3588 ὀρέξεων G3715 πάθη G3806 ὑπὸ G5259 τοῦ G3588 σώφρονος G4998 νοὸς G3563 ἀνακοπτόμενα, G348 καὶ G2532 φιμοῦται G5392 πάντα G3956 τὰ G3588 τοῦ G3588 σώματος G4983 κινήματα ὑπὸ G5259 τοῦ G3588 λογισμοῦ. G3053
Septuaginta, in place of Byzantine Greek New Testament