is

And he replied, 'To reading and the study of the records of official journeys, which are written in reference to the various kingdoms, with a view to the reformation and preservation of the subjects. And it is by such activity that you have attained to a glory which has never been approached by others, through the help of God who fulfils all your desires.' 15 The king spoke enthusiastically to the man and asked another, how ought a man to occupy himself during his hours of relaxation and recreation?

And he replied, 'To watch those plays which can be acted with propriety and to set before one's eyes scenes taken from life and enacted with dignity and decency is profitable and appropriate.

For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practising the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.'

For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practising the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.'

Delighted with the reply, the king inquired of the next man, What is best for the people? That a private citizen should be made king over them or a member of the royal family?

And he replied, 'He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of poverty, when they rule over multitudes turn out to be more cruel than the godless tyrants.

And he replied, 'He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of poverty, when they rule over multitudes turn out to be more cruel than the godless tyrants.

But, as I have said, a good nature which has been properly trained is capable of ruling, and you are a great king, not so much because you excel in the glory of your rule and your wealth but rather because you have surpassed all men in clemency and philanthropy, thanks to God who has endowed you with these qualities.'

The king spent some time in praising this man and then asked the last of all, What is the greatest achievement in ruling an empire?

These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.'

These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.'

But it is unseemly to misrepresent facts which are recorded in the public archives.

For it is the custom, as you know, from the moment the king begins to transact business until the time when he retires to rest, for a record to be taken of all his sayings and doings--a most excellent and useful arrangement.

For on the following day the minutes of the doings and sayings of the previous day are read over before business commence, and if there has been any irregularity, the matter is at once set right.

And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed?

And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth.

And he said to Demetrius, 'How is it that none of the historians or 'the poets have ever thought it worth their while to allude to such a wonderful achievement?'

And he replied, 'Because the law is sacred and of divine origin. And some of those who formed the intention of dealing with it have been smitten by God and therefore desisted from their purpose.'

PHILOSOPHICAL in the highest degree is the question I propose to discuss, namely whether the Inspired Reason is supreme ruler over the passions; and to the philosophy of it I would seriously entreat your earnest attention.

PHILOSOPHICAL in the highest degree is the question I propose to discuss, namely whether the Inspired Reason is supreme ruler over the passions; and to the philosophy of it I would seriously entreat your earnest attention.

For not only is the subject generally necessary as a branch of knowledge, but it includes the praise of the greatest of virtues, whereby I mean self-control.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

But, some may ask, if the Reason is master of the passions, why does it not control forgetfulness and ignorance? their object being to cast ridicule.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

I could bring before you many examples, drawn from various sources, where Reason has proved itself master over the passions, but the best instance by far that I can give is the noble conduct of those who died for the sake of virtue, Eleazar, and the Seven Brethren and the Mother.

Our enquiry, then, is whether the Reason is supreme master over the passions.

Our enquiry, then, is whether the Reason is supreme master over the passions.

But we must define just what the Reason is and what passion is, and how many forms of passion there are, and whether the Reason is supreme over all of them.

But we must define just what the Reason is and what passion is, and how many forms of passion there are, and whether the Reason is supreme over all of them.

But we must define just what the Reason is and what passion is, and how many forms of passion there are, and whether the Reason is supreme over all of them.

Now wisdom is manifested under the forms of judgement and justice, and courage, and temperance.

But judgement or self-control is the one that dominates them all, for through it, in truth, Reason asserts its authority over the passions.

Anger, again, if a man will retrace the course of his feelings, is a passion in which are blended both pleasure and pain.

For while Reason is the guide of the virtues it is master of the passions.

For while Reason is the guide of the virtues it is master of the passions.

Temperance, I take it, is the repression of the desires; but of the desires some are mental and some physical, and both kinds are clearly controlled by Reason; when we are tempted towards forbidden meats, how do we come to relinquish the pleasures to be derived from them?

Is it not that Reason has power to repress the appetites? In my opinion it is so.

Is it not that Reason has power to repress the appetites? In my opinion it is so.

And what is there to be surprised at if the natural desire

This, certainly, is why we praise the virtuous Joseph, because by his Reason, with a mental effort, he checked the carnal impulse. [*1] For he, a young man at the age when physical desire is strong, by his Reason quenched the impulse of his passions.

This, certainly, is why we praise the virtuous Joseph, because by his Reason, with a mental effort, he checked the carnal impulse. [*1] For he, a young man at the age when physical desire is strong, by his Reason quenched the impulse of his passions.

And Reason is proved to subdue the impulse not only of sexual desire, but of all sorts of covetings.

For the Law says, 'Thou shalt not covet thy neighbour's wife, nor anything that is thy neighbour's.'

Verily, when the Law orders us not to covet, it should, I think, confirm strongly the argument that the Reason is capable of controlling covetous desires, even as it does the passions that militate against justice.

Certainly, as soon as a man orders his life according to the Law, if he is miserly he acts contrary to his nature, and lends money to the needy without interest, and at the seventh-year periods cancels the debt.

And if he is parsimonious, he is overruled by the Law through the action of Reason, and refrains from gleaning his stubbles or picking the last grapes from his vineyards.

And if he is parsimonious, he is overruled by the Law through the action of Reason, and refrains from gleaning his stubbles or picking the last grapes from his vineyards.

And with regard to all the rest we can recognize that Reason is in the position of master over the passions or affections.

And do not think it a paradoxical thing when Reason through the Law is able to overcome even hatred, so that a man refrains from cutting down the enemy's orchards, and protects the property of the enemy from the spoilers, and gathers up their goods that have been scattered.

And the rule of Reason is likewise proved to extend through the more aggressive passions or vices, ambition, vanity, ostentation, pride, and backbiting.

For the temperate mind is able, as I said, to win the victory over the passions, modifying some, while crushing others absolutely.

For in the day when God created man, he implanted in him his passions and inclinations, and also, at the very same time, set the mind on a throne amidst the senses to be his sacred guide in all things; and to the mind he gave the Law, by the which if a man order himself, he shall reign over a kingdom that is temperate, and just, and virtuous, and brave.

WELL then, someone may ask, if Reason is master of the passions why is it not master of forgetfulness and ignorance?

WELL then, someone may ask, if Reason is master of the passions why is it not master of forgetfulness and ignorance?

But the argument is supremely ridiculous. For Reason is not shown to be master over passions or defects in itself, but over those of the body.

But the argument is supremely ridiculous. For Reason is not shown to be master over passions or defects in itself, but over those of the body.

For example, none of you is able to extirpate our natural desire, but the Reason can enable him to escape being made a slave by desire.

None of you is able to extirpate anger from the soul, but it is possible for the Reason to come to his aid against anger.

None of you is able to extirpate anger from the soul, but it is possible for the Reason to come to his aid against anger.

Reason is not the extirpate of the passions, but their antagonist.

For the temperate mind is able to conquer the dictates of the passions, and to quench the fires of desire, and to wrestle victoriously with the pangs of our bodies though they be exceeding strong, and by the moral beauty and goodness of Reason to defy with scorn all the domination of the passions.

For most excellent is the meat of this animal which Nature has graciously bestowed upon us, and why should you abominate it? Truly it is folly not to enjoy innocent pleasures, and it is wrong to reject Nature's favours.

For most excellent is the meat of this animal which Nature has graciously bestowed upon us, and why should you abominate it? Truly it is folly not to enjoy innocent pleasures, and it is wrong to reject Nature's favours.

For most excellent is the meat of this animal which Nature has graciously bestowed upon us, and why should you abominate it? Truly it is folly not to enjoy innocent pleasures, and it is wrong to reject Nature's favours.

For consider this, too, that even if there be some Power whose eye is upon this religion of yours, he will always pardon you for a transgression done under compulsion.'

'We, O Antiochus, having accepted the Divine Law as the Law of our country, do not believe any stronger necessity is laid upon us than that of our obedience to the Law.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Not so, for the Law teaches us self-control, so that we are masters of all our pleasures and desires and are thoroughly trained in manliness so as to endure all pain with readiness; and it teaches justice, so that with all our various dispositions we act fairly, and it teaches righteousness, so that with due reverence we worship only the God who is.

But it is the act of a tyrant that you should compel us not only to transgress the Law, but should also make us eat in such manner that you may mock at' this defilement so utterly abominable to us.

I am not so unmanned by old age but that when righteousness is at stake the strength of youth returns to my Reason. 55 So twist hard your racks and blow your furnace hotter. I do not so pity mine old age as to break the Law of my fathers in mine own person.

Beyond question, then, the Inspired Reason is master over the passions; for if his passions or sufferings had prevailed over his Reason we should have credited them with this evidence of their superior power.

And it is right that we should admit that the mastery lies with Reason, in cases at least where it conquers pains that come from outside ourselves; for it were ridiculous to deny it.

O confessor of the Law and philosopher of the Divine life! Such should those be whose office is to serve the Law and defend it with their own blood and honourable sweat in the face of sufferings to the death.

Assuredly, then, if an old man despised the torments unto death for righteousness' sake it must be admitted that the Inspired Reason is able to guide the passions.

Therefore there is-nothing contradictory in certain persons appearing to be slaves to passion in consequence of the weakness of their Reason.

For who is there that being a philosopher following righteously the whole rule of philosophy, and having put his trust in God, and knowing that it is a blessed thing to endure all hardness for the sake of virtue, would not conquer his passions for the sake of righteousness?

For who is there that being a philosopher following righteously the whole rule of philosophy, and having put his trust in God, and knowing that it is a blessed thing to endure all hardness for the sake of virtue, would not conquer his passions for the sake of righteousness?

For the wise and self-controlled man alone is the brave ruler of the passions.

Yea, by this means even young boys, being philosophers by virtue of the Reason which is according to righteousness, have triumphed over yet more grievous tortures.

Will you not consider with yourselves this thing, that if you disobey me there is nothing before you but death in torments?'

Why do we encourage ourselves with vain desires and dare a disobedience that is to cost us our lives? Shall we not, O men my brothers, fear the dread instruments and weigh well his threats of the tortures, and abandon these empty vaunts and this fatal bragging?

And when the guards said to him, 'Consent to eat, that so you may be released from your tortures,' he said to them, 'Your method, O miserable minions, is not strong enough to lead captive my Reason. Cut off my limbs, and burn my flesh, and twist my joints; through all the torments I will show you that in behalf of virtue the sons of the Hebrews alone are unconquerable.'

But he steadfastly enduring this agony said, 'How sweet is every form of death for the sake of the righteousness of our fathers!'

But he said, 'Even if thou dost remove my organ of speech, God is a hearer also of the speechless.

For the righteous understanding, O tyrant, is unconquerable.

We six youths have overthrown thy tyranny. 'For is not thine impotence to alter our Reason or force us to eat unclean meat an overthrow for thee?

Thy fire is cool for us, thy engines of torture torment not, and thy violence is impotent. 61 For the guards have been officers for us, not of a tyrant, but of the Divine Law; and therefore have we our Reason yet unconquered.'

Thy fire is cool for us, thy engines of torture torment not, and thy violence is impotent. 61 For the guards have been officers for us, not of a tyrant, but of the Divine Law; and therefore have we our Reason yet unconquered.'

But while they have fulfilled their righteousness towards God in their noble deaths, thou shalt miserably cry "Woe is met" for thy unjust slaying of the champions of virtue.'

If therefore the seven brethren despised the tortures even to the death, it is universally proved that the Inspired Reason is supreme lord over the passions.

If therefore the seven brethren despised the tortures even to the death, it is universally proved that the Inspired Reason is supreme lord over the passions.

And it is impossible to deny the supremacy of the mind; for they won the victory over their passions and their pains. 19 How can we do otherwise than admit right Reason's mastery over passion with these men who shrank not before the agonies of burning?

For sharp and stringent is the power of fire, and swiftly did it bring their bodies to dissolution.

For there is this also to consider, that had the woman been weak of spirit, despite her motherhood, she might have wept over them, and perchance spoken thus:

'My sons, noble is the fight; and do ye, being called thereto to bear witness for our nation, fight therein zealously on behalf of the Law of our fathers.