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But because thou believest me to be a sophister, I
shall observe a certain order in my discourse, first giving
thee the definition of temperance, and then dividing desire
[p. 226]
according to the several kinds of it. Temperance then is
the contracting and well governing our desires, pruning off
those that are superfluous and encroaching upon our wills,
and ruling those that are necessary by the standards of
reason and moderation. Now in desires you observe a vast
number of distinctions. For it is both natural and necessary to drink; but as for venereal desires, which derive
their originals from Nature, there is a time when they may
be restrained without any inconvenience; these are therefore called natural but not necessary. But there is another
sort, which are neither natural nor necessary, but infused
from without by vain opinion through the mistake of right
and true; and it is these that want but very little of ruining all your natural desires with their number, like a multitude of foreigners outnumbering the natives and expelling
them from their habitations. But the beasts, having their
souls unmixed and not to be overcome by these adventitious
passions, and living lives as distant from vain opinion as
from the sea, are inferior to you in living elegantly and superfluously, but they are extremely wary in preserving
temperance and the right government of their desires, as
being neither troubled with many, nor those foreign to
their natures. And therefore formerly I was no less
smitten with the glister of gold than thou art now, as believing nothing else that a man could possess to be comparable to it. Silver also and ivory inveigled me with the
same desires; and he that enjoyed these things in the
greatest measure seemed to be a man most happy and beloved of God, whether a Phrygian or a Carian, whether
more meanly descended than Dolon or more miserable than
Priam. From thenceforward being altogether swayed by
my desires, I reaped no other pleasure nor delight in any
other blessings of my life, with which I abounded, believing that I wanted still and missed my share of those that
were the chiefest and the greatest. Therefore, I remember,
[p. 227]
when I beheld thee in Crete, at some solemnity, most
pompously attired, I neither envied thy wisdom nor thy
virtue; but the extraordinary fineness and exquisite workmanship of thy tunic, and the glistering of thy purple
upper garment, and the beauty of the ornaments struck me
with admiration. And the golden clasp, methought, was
a pretty toy that had something of extraordinary graving
in it; and bewitched with these baubles, I followed thee
as the women did. But now being altogether estranged
from those vain opinions, and having my understanding
purified, I tread both gold and silver under my feet as I do
the common stones; nor did I ever sleep more soundly
upon thy carpets and tapestries, than now I do, rolled over
head and ears in the deep and soft mud. None of those
adventitious desires reside in our souls, but for the most
part our manner of living is accustomed to necessary
pleasures and desires; and as for those pleasures which
are not necessary but only natural, we make such a use of
them as is neither without order nor moderation.
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