§B.49## τὸ ψευδολογεῖν. τὸ ψευδολογεῖν.
## Speaking falsehood.
διαιρεῖται τὸ ψευδολογεῖν εἰς τέσσαρα.
The speaking of falsehood is divided into four.
ἔστι γὰρ αὐτοῦ ἓν μὲν ἐν ἀλαζονείᾳ, ἓν δὲ εἰρωνεία, ἓν δὲ κερτόμησις, ἓν δὲ ψευδολογία τις μετὰ βλάβης.
For of it, one is in boastfulness, one in irony, one in mockery, and one is some falsehood with harm.
ὁ μὲν οὖν ἀλαζονευόμενος ἐπὶ πλεῖον καὶ μεῖζον ψεύδεται· προσποιητικὸς γάρ ἐστιν ὃ οὐκ οἶδεν εἰδέναι θέλων καὶ ἅπερ οὐκ ἔχει ἔχειν.
Now, the boastful person lies to a greater and larger extent; for he has a tendency to pretend, wishing to know what he does not know, and to have what he does not have.
ὁ δὲ εἰρωνευόμενος ἐπὶ τὸ ἔλαττον ψεύδεται· ὅ τε γὰρ πλούσιος πένης φησὶν εἶναι, ἐὰν εἰρωνεύηται, καὶ ὁ σοφὸς οὐκ εἶναι σοφός.
And the ironic person lies to a lesser extent; for the rich man says he is poor, if he is being ironic, and the wise man says he is not wise.
ὁ δὲ ἐν τῷ κερτομεῖν ψευδολογῶν μετὰ τοῦ σκώπτειν, οἷον ⟨ὁ⟩ τὸ ἡττᾶσθαι κρατεῖν ἢ καλὸν τὸ κακὸν λέγων καὶ σοφὸν τὸ ἀπαίδευτον, ὁ δὲ μετὰ βλάβης, οἷον ὁ τὰ ψευδῆ μαρτυρῶν καὶ ἀπαρνούμενος καὶ τἄλλα τὰ τοιαῦτα.
And the one who speaks falsehood in mockery does so with scoffing, for example, saying that to be defeated is to conquer, or that the bad is beautiful, and that the uneducated is wise. And the one with harm is, for example, the one who bears false witness and denies, and other such things.
§B.50## ὁ ψευδόμενος.
## The liar.
διαιρεῖται ὁ ψευδόμενος εἰς δύο.
The liar is divided into two.
ὁ μὲν γὰρ ἑκὼν ψεύδεται, ὁ δὲ ἄκων.
For one lies voluntarily, and the other involuntarily.
ὁ μὲν οὖν ἑκὼν ψευδόμενος ἐξαπατᾷ τινας καὶ ἄλλοις ἀπάτην ἐμποιεῖ, ὁ δὲ ἄκων ψευδόμενος αὐτὸς ἐξηπατημένος ψεύδεται ἀπὸ τῆς ἐν αὐτῷ ἀπάτης οὔσης.
Now, the one who lies voluntarily deceives some people and produces deception in others, while the one who lies involuntarily is himself deceived and lies from the deception existing within himself.
§B.54## ὁ καθαρισμὸς καὶ ἡ κάθαρσις.
## Cleansing and purification.
διαιρεῖται ὁ καθαρισμὸς καὶ ἡ κάθαρσις εἰς τρία.
Cleansing and purification are divided into three.
ἔστι γὰρ αὐτῶν ἓν μὲν νόμῳ, ἓν δὲ φύσει, ἓν δὲ τέχνῃ καὶ πράγματι.
For of them, one is by law, one by nature, and one by art and action.
νόμῳ μὲν οὖν ἐστι καθαρμός. . . . . . . . . . φ όσει δὲ,〉 οἷον ὅ τε τοῦ ἀέρος, ὅταν ἀποκαθαίρηται καὶ ὅταν 〈τὰ〉 ὕδατα ὧσι καθαρὰ καὶ τὰ βρώματα καὶ πάντα ⟨τὰ τοιαῦτα⟩.
Now, cleansing by law is... and by nature, for example, that of the air when it is purified, and when waters are clean, and food, and all such things.
τέχνῃ δὲ καὶ πράγματι, οἷον ἥ τε τῶν χαλκωμάτων καὶ τῶν ἱματίων πλύσις καὶ τὰ τοιαῦτα.
And by art and action, for example, the washing of bronze vessels and clothes, and suchlike.
§B.56## τῶν [ὄντων] ἀγαθῶν ὁμοιότης.
## Similarity of goods.
τῶν [ὄντων] ἀγαθῶν ὁμοιότης τῶν περὶ τὴν ψυχὴν καὶ τῶν περὶ τὸ σῶμα καὶ τῶν ἐκτός ἐστιν αὕτη· τὰ μὲν οὖν πρῶτα τοῖς πρώτοις ἐστὶν ὅμοια, τὰ δὲ δεύτερα τοῖς δευτέροις, τὰ δὲ τρίτα τοῖς τρίτοις, τὰ δὲ τέταρτα τοῖς τετάρτοις.
The similarity of goods concerning the soul, those concerning the body, and those outside is as follows: now, the first are similar to the first, the second to the second, the third to the third, and the fourth to the fourth.
ἔστι δὲ τὰ μὲν ἐν ψυχῇ, τὰ δὲ ἐν σώματι, τὰ δὲ ἐκτός.
And some are in the soul, some in the body, and some outside.
ἡ μὲν γὰρ φρόνησις ἐν ψυχῇ οὖσα αἰτία ἐστὶ τοῦ κράτιστα τὴν ψυχὴν διακεῖσθαι, ἡ δὲ εὐεξία αἰτία ἐστὶ τοῦ τὸ σῶμα ἄριστα διακεῖσθαι, ⟨ἡ δὲ εὐδοξία αἰτία ἐστὶ τοῦ τὰ ἐκτὸς ἄριστα διακεῖσθαι⟩· ὅπερ γὰρ βούλεται πράττει ὁ εὐδοξῶν.
For wisdom, being in the soul, is the cause of the soul being in the best condition, and health is the cause of the body being in the best condition, ⟨and reputation is the cause of external things being in the best condition⟩; for the person of good reputation does what he wishes.
ἕκαστον ἄρα τούτων τῶν ἀγαθῶν πρωταγωνιστεῖ καὶ πρώτη λαμβάνεται ⟨ταύτῃ⟩ ἡ ὁμοιότης.
Therefore, each of these goods plays the leading role, and in this way, the similarity is taken as the first.
καὶ πάλιν ἡ μὲν δικαιοσύνη ἐν ψυχῇ ἐστιν ἡ καὶ αἰτία οὖσα τῶν τῆς ψυχῆς μερῶν, ἡ δὲ εὐπρέπεια ἐν σώματι οὖσα εὐταξία ἐστὶ τῶν τοῦ σώματος μερῶν, ψυχροῦ καὶ θερμοῦ καὶ ξηροῦ καὶ ὑγροῦ, ἡ δὲ εὐτυχία ἐκτὸς οὖσα εὐκαιρία τίς ἐστι πραγμάτων συμπτώσεως.
And again, justice is in the soul, being also the cause of the parts of the soul, while comeliness, being in the body, is the good order of the parts of the body, cold and hot and dry and wet, and good fortune, being outside, is a certain opportunity of the coincidence of events.
ὥστε ταύτῃ πάλιν παραλαμβάνεται ἡ ὁμοιότης τῶν ἀγαθῶν.
So in this way again, the similarity of the goods is accepted.
καὶ πάλιν ἡ μὲν ἀνδρεία ἐν ψυχῇ οὖσα ἰσχύς τίς ἐστι fΝκαὶ ῥώμη πρὸς φόβους καὶ τὰ τοιαῦτα, ἡ δὲ ἰσχὺς ἐν σώματι οὖσα πρὸς τοὺς πόνους καὶ τὰς κακοπαθείας ἰσχύς ἐστιν, οἱ δὲ φίλοι ἐκτὸς ὄντες ἰσχὺν τήνδε ἔχουσι πρὸς τὴν ἐκτὸς βοήθειαν· ᾧ γὰρ πολλοὶ φίλοι εἰσὶν ἰσχυρότερος οὗτος ἐν πόλει.
And again, courage, being in the soul, is a certain strength and vigor against fears and suchlike, while strength, being in the body, is strength against labors and hardships, and friends, being outside, have this strength for external assistance; for he to whom there are many friends is stronger in a city.
λαμβάνεται δὲ καὶ ταύτῃ τῶν ἀγαθῶν τούτων ⟨ἡ〉 ὁμοιότης.
And in this way too, the similarity of these goods is taken.
καὶ πάλιν ἡ μὲν σωφροσύνη ἐν ψυχῇ οὖσα κοσμεῖ τὴν ψυχὴν καὶ συμμέτρως ζῆν ποεῖ, τὸ δὲ κάλλος ἐν σώματι ὂν κοσμεῖ τὸ σῶμα καὶ σύμμετρον παρασκευάζει, ὁ δὲ πλοῦτος ἐκτὸς ὢν χορηγὸς καὶ κοσμητὴς τῶν ἀνθρώπων ἐστίν.
And again, temperance, being in the soul, adorns the soul and makes it live temperately, while beauty, being in the body, adorns the body and renders it symmetrical, and wealth, being outside, is a provider and adorner of humans.
καὶ ταύτῃ λαμβάνεται τῶν ἀγαθῶν τούτων ἡ ὁμοιότης.
And in this way, the similarity of these goods is taken.