[3393] sophrosune, temperance, vs. akolasia, intemperance, below; soundness of mind vs. insanity (cf. use in Acts xxvi. 25, and of verb in Mark v. 15; Luke viii. 35; also use in Plato, Rep. 332, &c.); self-control vs. unbridled desire. This same contrast of sophrosune and akolasia is found in Aristotle, Eth. 2, vii. 3; 7, vii. I; and especially 7, ix. 5.
[3394] ti dikaion, not dikaiosune
[3395] This is very free, and follows translation of Valesius and 1709 text. 1709 marg. translates more literally, "But either crimes, or, on the other hand, brave performances, which are [the property] of a good and right purpose of mind, if they happen sometimes one way, at others another," and Molz. somewhat similarly. It is possible that it should read: "Granted that either evil actions proceeding from a good and upright will, or contrariwise, good actions [from an evil will] which issue directly contrary [to their own nature or to just expectation] may be ascribed to chance or fate, how can the right," &c.
[3396] dikaiosune
[3397] tuche.
[3398] automaton
[3399] noos was not narrowed to the mere intellectual functions. "Intellectual" is not to be taken of brain function only, but of brain and heart,--real knowing, as against the "intellectuation" which men nowadays try to force the word "know" to mean.
[3400] "Quire of the stars," 1709.
[3401] The "logos endi?thetos" of Philo, frequent in Alexandrian theologians. It is the unuttered thought vs. the expressed word.
[3402] Fore-ordination, or plan.
[3403] automaton
Chapter VII.--In regard to Things above our Comprehension, we should glorify the Creator's Wisdom, and attribute their Causes to him alone, and not to Chance.
In fact, this word "chance" is the expression of men who think in haphazard and illogical fashion; who are unable to understand the causes of these things, and who, owing to the feebleness of their own apprehensions, conceive that those things for which they cannot assign a reason, are ordered without reason. There are, unquestionably, some things which possess wonderful natural properties, and the full apprehension of which is very difficult: for example, the nature of hot springs. For no one can easily explain the cause of so powerful a fire; and it is indeed surprising that though surrounded on all sides by a body of cold water, it loses none of its native heat. These phenomena appear to be of rare occurrence throughout the world, being intended, I am persuaded, to afford to mankind convincing evidence of the power of that Providence which ordains that two directly opposite natures, heat and cold, should thus proceed from the self-same source. Many indeed, yea, numberless, are the gifts which God has bestowed for the comfort and enjoyment of man; and of these the fruit of the olive-tree and the vine deserve especial notice; the one for its power of renovating and cheering the soul, [3404] the other because it ministers to our enjoyment, and is likewise adapted for the cure of bodily disease. Marvelous, too, is the course of rivers, flowing night and day with unceasing motion, and presenting a type of ever-flowing, never-ceasing life: and equally wonderful is the alternate succession of day and night.
[3404] psuches = "soul." In the absence of a proper Biblical psychology the word has been most sadly abused in translations. The only way back to a proper conception of the words "spirit" and "soul" and "life," &c., is to re-establish a uniform rendering for them. It is as bad as the rendering of our English version, where nephesk (= psuche) is rendered "life."
Chapter VIII.--That God bestows an Abundant Supply of whatever is suited to the Wants of Man, and ministers but sparingly to his Pleasures; in Both Cases with a View to his Advantage.
Let what has been said suffice to prove that nothing exists without reason and intelligence, and that reason itself and providence are of God. It is he who has also distributed the metals, as gold, silver, copper, and the rest, in due proportion; ordaining an abundant supply of those which would be most needed and generally employed, while he dispensed those which serve the purposes merely of pleasure in adornment of luxury with a liberal and yet a sparing hand, holding a mean between parsimony and profusion. For the searchers for metals, were those which are employed for ornament procured in equal abundance with the rest, would be impelled by avarice to despise and neglect to gather those which, like iron or copper, are serviceable for husbandry, or house-building, or the equipment of ships; and would care for those only which conduce to luxury and a superfluous excess of wealth. Hence it is, as they say, that the search for gold and silver is far more difficult and laborious than that for any other metals, the violence of the toil thus acting as a counterpoise to the violence of the desire. And how many instances might still further be enumerated of the workings of that Divine Providence which, in all the gifts which it has so unsparingly conferred upon us, plainly urges us to the practice of self-control and all other virtues, and leads us away from unbefitting covetousness! To trace the secret reasons of all these things is indeed a task which exceeds the power of human faculties. For how can the intellect of a frail and perishable being arrive at the knowledge of perfect truth, or apprehend in its purity the counsel of God from the beginning?