§30.11Διὰ τί οἱ ἐξ ἀρχῆς τῆς μὲν κατὰ τὸ σῶμα ἀγωνίας ἆθλόν τι προὔταξαν, σοφίας δὲ οὐθὲν ἔθηκαν;
\nWhy did those who originally established the contests propose a prize for bodily competition, but set none for wisdom?
ἢ ὅτι ἐπιεικῶς δεῖ τοὺς κριτάς, ἃ περὶ διάνοιάν ἐστιν, ἢ μηθὲν χείρους τῶν ἀγωνιστῶν εἶναι ἢ κρείττους;
Is it because judges of mental contests must reasonably be either not inferior to the competitors or even superior?
εἰ δὲ ἔδει σοφίᾳ τοὺς πρωτεύοντας’ἀγωνίζεσθαι καὶ ἆθλον προὐτέτακτο, κριτῶν ἂν ἠπόρουν αὐτοῖς.
If indeed those who excel in wisdom had to compete and a prize had been proposed, they would have been in want of judges for them.
ἐπὶ δὲ τῶν γυμνικῶν ἀγώνων ἅπαντός ἐστι κρῖναι, τῇ ὄψει μόνῃ θεασάμενον.
While in the case of athletic contests, it is in anyone's power to judge, merely by looking with the eyes.
ἔτι δὲ ὁ ἐξ ἀρχῆς κατασκευάζων οὐκ ἐβούλετο τοιαύτην ἀγωνίαν προθεῖναι τοῖς Ἕλλησιν, ἐξ ὧν ἔμελλον στάσεις καὶ ἔχθραι μεγάλαι ἔσεσθαι· οἷον οἱ ἄνθρωποι, ὅταν τις ἢ ἐκκριθῇ ἢ προσδεχθῇ εἴς τι τῶν κατὰ τὸ σῶμα ἀθλημάτων, οὐ πάντη χαλεπῶς φέρουσιν οὐδὲ εἰς ἔχθραν καθίστανται τοῖς κρίνουσιν, ὑπὲρ δὲ τοῦ φρονιμωτέρους ἣ μοχθηροτέρους εἶναι τοῖς κρίνουσι μάλιστα ὀργίζονται καὶ ἀγανακτοῦσιν.
Furthermore, the original founder did not wish to propose such a contest to the Greeks, from which great factions and enmities were bound to arise; for instance, when someone is either excluded or accepted in any of the bodily contests, men do not take it altogether hard, nor do they fall into enmity with those who judge them; but when it is a question of being more prudent or more worthless, they are extremely angry and indignant with the judges.
στασιῶδες δὲ καὶ μοχθηρὸν τὸ τοιοῦτόν ἐστιν.
And such a thing is faction-promoting and troublesome.
ἔτι δὲ δεῖ τῆς ἀγωνίας τὸ ἆθλον κρεῖττον εἶναι.
Furthermore, the prize must be better than the contest.
ἐπὶ μὲν γὰρ τῶν γυμνικῶν ἀθλημάτων τὸ ἆθλον αἱρετώτερον καὶ βέλτιον τῆς ἀγωνίας· σοφίας δὲ τί ἂν ἆθλον βέλτιον γένοιτο;
For in the case of athletic contests, the prize is more desirable and better than the contest itself; but what prize could be better than wisdom?\n\nWhy does a human being think one thing and do another, more than any other creature?
§30.12Διὰ τί ἄλλο νοεῖ καὶ ποιεῖ ἄνθρωπος μάλιστα; ἢ ὅτι τῶν ἐναντίων ἡ αὐτὴ ἐπιστήμη;
Is it because the science of opposites is the same?
ἢ ὅτι ὁ μὲν νοῦς πολλῶν ἐστίν, ἡ δὲ ὄρεξις ἑνός;
Or because the mind is directed toward many things, whereas desire is toward one?
ὁ μὲν οὖν ἄνθρωπος τῷ νῷ τὰ πλεῖστα ζῇ, τὰ δὲ θηρία ὀρέξει καὶ θυμῷ καὶ ἐπιθυμίᾳ.
Human beings, then, live for the most part by the mind, whereas beasts live by desire, anger, and appetite.\n\nWhy do some prudent men continuously acquire things but never use them?
§30.13Διὰ τί φρόνιμοί τινες κτώμενοι οὐ χρώμενοι διατελοῦσιν; πότερον ὅτι τῷ ἔθει χρῶνται; ἢ διὰ τὸ ἐν ἐλπίδι ἡδύ;
Is it because they follow habit, or because of the pleasure residing in hope?\n\n... because perception and thought exercise their activity through the soul being at rest; which is also what science seems to be, namely, because it places the soul at rest; for when the soul is in motion and carried about, it is impossible either to perceive or to think.
§30.14. . . . ὅτι ἡ αἴσθησις καὶ ἡ διάνοια τῷ ἠρεμεῖν τὴν ψυχὴν ἐνεργεῖ· ὃ καὶ ἡ ἐπιστήμη δοκεῖ εἶναι, ὅτι τὴν ψυχὴν ἵστησιν· κινουμένης γὰρ καὶ φερομένης οὔτε αἰσθέσθαι οὔτε διανοηθῆναι δυνατόν. διὸ καὶ τὰ παιδία καὶ οἱ μεθύοντες καὶ οἱ μαινόμενοι ἀνόητοι·
Therefore, children, drunkards, and madmen are lacking in understanding; for owing to the abundance of the heat present in them, the greatest and most violent motion occurs in them, and when this motion subsides, they become more rational; for when thought is undisturbed, they are better able to direct it.
διὰ γὰρ τὸ πλῆθος τοῦ θερμοῦ τοῦ ἐνυπάρχοντος πλείστη κίνησις αὐτοῖς καὶ σφοδροτάτη συμβαίνει, ληγούσης δὲ ταύτης ἐμφρονέστεροι γίνονται· ἀταράχου γὰρ οὔσης τῆς διανοίας μᾶλλον ἐφιστάναι δύνανται αὐτήν.
And those who dream while sleeping do so when the thought is coming to a standstill and in so far as it is at rest.
οἵ τ’ ἐν τῷ καθεύδειν ἐνυπνιαζόμενοι ἱσταμένης τῆς διανοίας, καὶ καθ’ ὅσον ἠρεμεῖ, ὀνειρώττουσιν. μάλιστα γὰρ ἐν τοῖς ὕπνοις ἡ ψυχὴ κινεῖται.
For it is especially in sleep that the soul is in motion.
περιισταμένου γὰρ τοῦ θερμοῦ ἐκ τοῦ ἄλλου σώματος εἰς τὸν ἐντὸς τόπον, τότε πλείστη καὶ σφοδροτάτη κίνησις ὑπάρχει, οὐχ ὥσπερ οἱ πολλοὶ ὑπολαμβάνουσι τότε ἠρεμεῖν καὶ καθ’ αὑτὴν εἶναι, καὶ μάλιστα ὅταν μηδὲν ἴδωσιν ἐνύπνιον.
For when heat recedes from the rest of the body into the inner region, then the greatest and most violent motion exists, and not as the multitude suppose, that the soul is then at rest and by itself, especially when they see no dream.
συμβαίνει δὲ τοὐναντίον· διὰ γὰρ τὸ ἐν πλείστῃ κινήσει εἶναι καὶ μηδὲ κατὰ μικρὸν ἠρεμεῖν, οὐδὲ διανοεῖσθαι δύναται.
Rather, the contrary occurs; for because of being in the greatest motion and not being at rest even in the slightest, it is not even able to think.
ἐν πλείστῃ δὲ κινήσει, ὅταν ἥδιστα καθεύδῃ, εἰκότως ἐστίν, ὅτι τότε μάλιστα καὶ πλεῖστον θερμὸν ἀθροίζεται εἰς τὸν εἴσω τόπον.
And it is reasonable that the soul is in the greatest motion when one sleeps most soundly, because then the greatest amount of heat is collected into the inner region.
ὅτι δὲ ἐν τῇ κινήσει οὖσα ἡ ψυχὴ οὐ μόνον ὕπαρ ἀλλ’ οὐδ’ ἐν τοῖς ὕπνοις δύναται διανοεῖσθαι, κἀκεῖνο σημεῖον· ἐν γὰρ τοῖς μετὰ τὴν πρόσεσιν τῶν σιτίων ὕπνοις ἥκιστα ἔστιν ἐνύπνια ὁρᾶν.
And that the soul, when in motion, cannot think not only when awake but not even in sleep, is shown by this sign: for in sleeps that follow the taking of food, one is least likely to see dreams.
τότε δὲ μάλιστα συμβαίνει κινεῖσθαι αὐτὴν διὰ τὴν ἐπεισεχθεῖσαν τροφήν.
And at that time, it happens that the soul is in the greatest motion because of the food that has been introduced.
τό τε ἐνύπνιόν ἐστιν, ὅταν διανοουμένοις καὶ πρὸ ὀμμάτων τιθεμένοις ὕπνος ἐπέλθῃ.
And a dream occurs when sleep comes upon those who are thinking and putting things before their eyes.
διὸ καὶ ταῦτα μάλιστα ὁρῶμεν ἃ πράττομεν ἢ μέλλομεν ἢ βουλόμεθα· περὶ γὰρ τούτων μάλιστα πλειστάκις λογισμοὶ καὶ φαντασίαι ἐπιγίνονται.
Therefore, we especially see those things which we are doing, or are about to do, or wish to do; for it is about these things that reasonings and mental images most frequently arise.
καὶ οἱ βελτίους βελτίω τὰ ἐνύπνια ὁρῶσι διὰ ταῦτα, ὅτι καὶ ἐγρηγορότες περὶ βελτιόνων διανοοῦνται, οἱ δὲ χεῖρον ἢ τὴν διάνοιαν ἢ τὸ σῶμα διακείμενοι χείρω.
And better people see better dreams for this reason, namely, that when awake they also think about better things, while those who are in a worse condition either in mind or in body see worse dreams.
καὶ γὰρ ἡ τοῦ σώματος διάθεσις πρὸς τὴν τῶν ἐνυπνίων φαντασίαν συμβλητικόν· τοῦ γὰρ νοσοῦντος καὶ αἱ τῆς διανοίας προθέσεις φαῦλαι, καὶ ἔτι διὰ τὴν ἐν τῷ σώματι ταραχὴν ἐνοῦσαν ἡ ψυχὴ οὐ δύνατου ἠρεμεῖν.
For the condition of the body also contributes to the appearance of dreams; for in the sick person, the intentions of the mind are also bad, and furthermore, because of the disturbance present in the body, the soul is unable to be at rest.
οἱ δὲ μελαγχολικοὶ διὰ τοῦτο ἐξάττουσιν ἐν τοῖς ὕπνοις, ὃτι πλείονος τῆς θερμασίας οὔσης, μᾶλλον τοῦ μετρίου ἡ ψυχὴ ἐν κινήσει, σφοδροτέρας δὲ τῆς κινήσεως οὔσης οὐ δύνανται καθεύδειν.
And melancholic people start up in their sleep for this reason, because their heat being more abundant, the soul is in motion more than is moderate, and when the motion is too violent, they cannot sleep.