For how could it possibly be, that a man should be better and worse than himself, and at once both his own master and slave, if every one were not in some sort naturally double or twofold, having in himself at the same time a better part and a worse? For so may he be reckoned to have a power over himself and to be better than himself, who has his worse and inferior faculties in obedience and subjection to the superior and more excellent; whereas he who suffers his nobler powers to fall under the government and direction of the intemperate and irrational part of the soul is less and worse than himself, and has wholly lost the command over himself, and is in a state which is contrary to Nature. For by the order of Nature, reason, which is divine, ought to have the sovereignty and dominion over the irrational and brutal faculties, which, deriving their original from the body, and being incorporated, as it were, and thoroughly mixed therewith, bear a very near resemblance to it, are replenished with, and do participate in common of the qualities, properties, and passions thereof; as is plain from our more vehement motions and efforts towards corporeal objects, which always increase or diminish in vigor according to the several changes and alterations which happen in the body. From whence it is that young men are in their lusts and appetites, because of the abundance and warmth of their blood, so quick, forward, hot, and furious; whereas in old men all natural fire being almost extinguished, and the first principles and source of the affections and passions, seated about the liver, being much lessened and debilitated, reason becomes more vigorous and predominant, while the appetites languish and decay together with the body. And after this manner it is that the nature of beasts is framed and disposed to divers passions. For it is not from any strength or weakness of thought, or from any opinions right or wrong which they form to themselves, that some of them are so bold and venturous, and dare encounter any thing, and others of them are fearful and cowardly, shrinking at every danger; but from the force and power of the blood, the spirits, and the body does this diversity of passions in them arise; for that part where the passions are seated, being derived from the body, as from its root, retains all the qualities and propensions of that from whence it is extracted. Now that in man there is a sympathy and an agreeable and correspondent motion of the body with the passions and appetites, is proved by the paleness and blushings of the face, by the tremblings of the joints, and by the palpitation of the heart; and, on the contrary, by the diffusion or dilatation which we feel upon the hope and expectation of pleasures. But when the mind or intellect doth move of itself alone, without any passion to disorder and ruffle it, then is the body at repose and rests quiet, having nothing at all to do with those acts and operations of the mind; as, when it takes into consideration a proposition in mathematics or some such scientifical thing, it calls not for the aid or assistance of the irrational or brutal faculties. From whence also it is very apparent that there are in us two distinct parts, differing in their powers and faculties from one another. In fine, throughout the whole world, all things (as they themselves are forced to confess, and is evident in itself) are governed and directed, some by a certain habit, some by Nature, others by a brutal or irrational soul, and some again by that which has reason and understanding. Of all which things man does in some measure participate, and is concerned in all the above-mentioned differences. For he is contained by habit, and nourished by Nature; he makes use of reason and understanding; he wants not his share of the irrational soul; he has also in him a native source and inbred principle of the passions, not as adventitious, but necessary to him, which ought not therefore to be utterly rooted out, but only pruned and cultivated. For it is not the method and custom of reason—in imitation either of the manner of the Thracians or of what Lycurgus ordered to be done to the vines—to destroy and tear up all the passions and affections indifferently, good and bad, useful and hurtful together; but rather—like some kind and careful Deity who has a tender regard to the growth and improvement of fruit-trees and plants—to cut away and clip off that which grows wild and rank, and to dress and manage the rest that it may serve for use and profit. For as they who are afraid of being drunk pour not their wine upon the ground, but dilute it with water; so neither do they who fear any violent commotion of their passions go about utterly to destroy and eradicate, but rather wisely to temper and moderate them. And as they who use to break horses and oxen do not go about to take away their goings, or to render them unfit for labor and service, but only strive to cure them of their unluckiness and flinging up their heels, and to bring them to be patient of the bit and yoke, so as to become useful; after the same manner reason makes very good use of the passions, after they are well subdued and made gentle, without either tearing in pieces or over-much weakening that part of the soul which was made to be obedient to her. In Pindar we find it said: As ’tis the horse’s pride to win the race, And to plough up the fruitful soil Is the laborious ox’s toil, So the fierce dog we take the foaming boar to chase. But much more useful than these in their several kinds are the whole brood of passions, when they become attendants to reason, and when, being assistant and obedient to virtue, they give life and vigor to it. Thus, moderate anger is of admirable use to courage or fortitude; hatred and aversion for ill men promotes the execution of justice; and a just indignation against those who are prosperous beyond what they deserve is then both convenient and even necessary, when with pride and insolence their minds are so swollen and elated, that they need to be repressed and taken down. Neither by any means can a man, though he never so much desire it, be able to separate from friendship a natural propension to affection; from humanity and good nature, tenderness and commiseration; nor from true benevolence, a mutual participation of joy and grief. And if they run into an error who would take away all love that they may destroy mad and wanton passions, neither can those be in the right who, for the sake of covetousness, condemn all other appetites and desires. Which is full as ridiculous as if one should always refuse to run, because one time or other he may chance to catch a fall; or to shoot, because he may sometimes happen to miss the mark; or should forbear all singing, because a discord or a jar is offensive to the ear. For, as in sounds the music and harmony thereof takes away neither the sharpest nor the deepest notes, and in our bodies physic procureth health, not by the destruction of heat and cold, but by a due and proportionable temperature and mixture of them both together; so in the same manner it happeneth in the soul of man, when reason becomes victorious and triumphant by reducing the faculties of the mind which belong to the passions, and all their motions, to a due moderation and mediocrity. And excessive and unmeasurable joy or grief or fear in the soul (not, however, either joy, grief, or fear, simply in itself) may very properly be resembled to a great swelling or inflammation in the body. And therefore Homer, where he says, A valiant man doth never color change; Excessive fear to him is very strange, Il. XIII. 284. does not take away all fear (but that only which is extreme and unmanly), that bravery and courage may not be thought to be fool-hardiness, nor boldness and resolution pass for temerity and rashness. And therefore he that in pleasures and delights can prescribe bounds to his lusts and desires, and in punishing offences can moderate his rage and hatred to the offenders, shall in one case get the reputation not of an insensible, but temperate person, and in the other be accounted a man of justice without cruelty or bitterness. Whereas, if all the passions, if that were possible, were clean rooted out, reason in most men would grow sensibly more dull and inactive than the pilot of a ship in a calm. And to these things (as it should seem) prudent lawgivers having regard have wisely taken care to excite and encourage in commonwealths and cities the ambition and emulation of their people amongst one another, and with trumpets, drums, and flutes to whet their anger and courage against their enemies. For not only in poetry (as Plato very well observes), he that is inspired by the Muses, and as it were possessed by a poetical fury, will make him that is otherwise a master of his trade and an exact critic in poetry appear ridiculous; but also in fighting, those who are elevated and inspired with a noble rage, and a resolution and courage about the common pitch, become invincible, and are not to be withstood. And this is that warlike fury which the Gods, as Homer will have it, infuse into men of honor: He spoke, and every word new strength inspired; and again: This more than human rage is from the Gods; Il. XV. 262; V. 185. as if to reason the Gods had joined some or other of passions, as an incitement or, if I may so say, a vehicle to push and carry it forward. Nay we often see these very men against whom I now dispute exciting and encouraging young persons with praises, and as often checking and rebuking them with severe reprimands; whereupon in the one case there must follow pleasure and satisfaction as necessarily as grief and trouble are produced in the other. For reprehension and admonition certainly strike us with repentance and shame, whereof this is comprehended under fear, as the other is under grief. And these are the things they chiefly make use of for correction and amendment. Which seems to be the reason why Diogenes, to some who had magnified Plato, made this reply: What can there be in him, said he, so much to be valued, who, having been so long a philosopher, has never yet been known so much as to excite the single passion of grief in the mind of any one? And certainly the mathematics cannot so properly be called (to use the words of Xenocrates) the handles of philosophy, as these passions are of young men, namely, bashfulness, desire, repentance, pleasure, pain, ambition; whereon right reason and the law discreetly laying their salutary hands do thereby effectually and speedily reduce a young man into the right way. Agreeably hereunto the Lacedaemonian instructor of youth was in the right, when he professed that he would bring it to pass that youths under his care should take a pleasure and satisfaction in good and have an abhorrence for evil, than which there cannot be a greater or nobler end of the liberal education of youth proposed or assigned.