Chapter II.
Saints show that temperance moderates the passions of the soul and the body, as demonstrated by the examples of the patriarchs, and then, having been commended for its dignity by reason, the same temperance is fortified by divine precept.
But the passions, like leaders, are natural pleasure and pain, which the others follow. For these encompass all, of which both are passions not only of the body, but also according to the soul. And because we have said that other passions are subordinate to these, before pleasure is desire, after pleasure is rejoicing: before pain, however, is fear, after pain is sadness. But agitation of the soul is a common passion, both of pleasure and of pain. I will pass over other things, that is, pride, greed, ambition, strife, envy, which are passions of the soul: I will also pass over the insatiable desire to devour, and the indulgence in luxury and sensuality, which vices are closely tied to the body and operate according to it. And rightly does temperance, which first moderates the mind with sobriety and self-control, inform the soul; then also the abstinence from pleasures restrains the reins of bodily passion. Therefore, the Law restricts the permission of foods (Leviticus 11:4ff), the abundance of feasts, not only to cut off luxury, but also to open the way of handling reasoning by contemplating the commandment that cuts off the enticements of gluttony and other desires, and restrains bodily passions and impulses. Therefore, temperance is a prior correction, the teacher of discipline.
6. Having set out from here, the holy Jacob received the birthright that his brother did not have (Gen. XXV, 33); and having been preferred with his brother's consent, he taught by his own judgment that the intemperate should be considered worthless for the rest. Having set out from here, Joseph tamed the heat of youth, and having been tempted by adulterous allurements, he strengthened his mind through the induction of right reason. Finally, although he was strong and vigorous, he preferred to support himself through the use of reason, saying to the wife of his master: If my master does not know anything in his house except me, and he has given into my hands all that he has, nothing except you, who are his wife, has been taken away from me; and how can I do this evil deed and sin before God (Gen. XXIX, 8 and 9)? This is therefore the treatment of right reason which the Greeks call 'logismus,' by which the mind intent on wisdom is strengthened. For reason is beautiful, because it should neither be ungrateful for the kindness of its master, nor can sin be hidden. For it commits sin, as God bears witness, against Him who cannot be hidden.
Therefore, reason is good, which often removes hostile emotions and separates the pain of injury. Finally, it often softens the victor in battle, delays the sword aimed at the enemy, and saves the one who begs for death; because just reason persuades sparing the defeated. For who is a better teacher about excluding or mitigating the pain of injury than the patriarch Jacob, who, reproaching his own sons Simeon and Levi, says: 'You have made me odious, so that I seem cruel' (Genesis 34:30). And indeed, they had taken revenge for the wrong done to their sister, who had been violated in a shameful manner against the laws of their country; and Jacob, the teacher of discipline and guardian of modesty, could not approve of the committed crime: but he preferred to restrain them with reason, knowing that reason could temper their indignation.
8. Temperance, therefore, is what cuts off desires. God commanded that this be held by the first humans, saying: But of the fruit of the tree which is in the midst of paradise, you shall not eat; and you shall not touch it, lest you die (Gen., II, 17). And because it was not retained, therefore the transgressors of excellent virtue became exiles from paradise, and devoid of immortality. This Law teaches it, and infuses it into the affections of all (Exod. XX, 4, and elsewhere).