De Virtutibus

but since no perfect antidote or remedy can be found for the mutilation of the outward senses, by which thousands and thousands of

for these last see only the surfaces of the things presented to them, and require light from without to enable them to do that, but the intellect penetrates into the inmost recesses of bodies, closely surveying and investigating the whole of them, and each separate part, and also the natures of those incorporeal things, which the external senses are unable to contemplate at all. For the mind may almost be said to possess all the acuteness of vision of the eye, without being in need of any spurious light, but being in itself a star, and as it were a sort of representation or copy of the heavenly bodies:

accordingly, the diseases of the body inflict very little injury on us, while our souls are in a sound state; and the sound health of the soul consists in a good admixture of the powers conversant with hunger, and appetite, and reason, the reasoning power having the predominance, and guiding the other two, as a charioteer guides and restrains restive horses;

the proper name of this healthy state of the soul is moderation, [*]( The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part." ) which produces salvation to the thinking part of the faculties in us; for as it is constantly in danger of being overwhelmed by the impetuosity of the passions, moderation suffers it not to be sunk in the depths, but lifts it up and raises it on high, endowing it with soul and vitality, and in some sense with immortality.

But in all the subjects which I have here mentioned, there are admonitions and lessons engraved lastingly in many passages of the law, persuading the obedient with great gentleness, and the disobedient with some severity, to despise all the things which affect the body and all external circumstances, looking upon a life in accordance with virtue to be the one proper end and object, and desiring everything else which appears conducive to this end;

and if I had not in my former treatises dwelt upon all points connected with simplicity and humility, I would on this present occasion endeavour to explain the matter at some length, connecting and adapting together all the [*]( The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part." )

those, however, who are not indifferent to the subject, but who have applied themselves with diligence to the study of the preceding treatises, ought to be aware that nearly all the things which I have said about simplicity and humility apply likewise to courage, since that also is the attribute of a vigorous, and noble, and very well regulated soul, to despise all the things which pride is in the habit of dignifying and extolling, to the utter destruction of life in accordance with truth.