100:6.1

O reasoning of the sons, lord over the emotions, and religion more desirable to a mother than children! The mother, when two things were set before her, religion and the safety of her seven sons for a time, on the conditional promise of a tyrant, rather elected the religion which according to God preserves to eternal life. In what way can I describe ethically the affections of parents toward their children, the resemblance of soul and of form impressed into the small type of a child in a wonderful manner, especially through the greater sympathy of mothers with the feelings of those born of them! For by how much mothers are by nature weak in disposition and prolific in offspring, by so much the fonder they are of children. Of all mothers, the mother of the seven was the fondest of children, who in seven childbirths had deeply engendered love toward them. Through her many pains undergone in connection with each one, she was compelled to feel sympathy with them; yet, through fear of God, she neglected the temporary salvation of her children. Not only so, but on account of the excellent disposition to the law, her maternal affection toward them was increased. For they were both just and temperate, and courageous, high-minded, fond of their kindred, and so fond of their mother that even to death they obeyed her by observing the law.

Yet, though there were so many circumstances connected with love of children to draw on a mother to sympathy, in the case of none of them were the various tortures able to pervert her principle. But she inclined each one separately and all together to death for religion. O holy nature and parental feeling, and reward of bringing up children, and unconquerable maternal affection! At the racking and roasting of each one of them, the observant mother was prevented by religion from changing. She saw her children’s flesh dissolving around the fire, and their extremities quivering on the ground, and the flesh of their heads dropped forward down to their beards, like masks.

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. For reason is necessary to everyone as a step to science. In addition, it embraces the praise of self-control, the highest virtue. If, then, reasoning appears to hold the mastery over the emotions which stand in the way of temperance, such as gluttony and lust, 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. 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. 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.