ates and multiplies them. Wherefore we ought always to manage
them by regimen, as far as a man can spare the time, and not provoke a
disagreeable enemy by medicines.

Enough of the composite animal, and of the body which is a part of him,
and of the manner in which a man may train and be trained by himself so
as to live most according to reason: and we must above and before all
provide that the element which is to train him shall be the fairest and
best adapted to that purpose. A minute discussion of this subject would
be a serious task; but if, as before, I am to give only an outline, the
subject may not unfitly be summed up as follows.

I have often remarked that there are three kinds of soul located within
us, having each of them motions, and I must now repeat in the fewest
words possible, that one part, if remaining inactive and ceasing from
its natural motion, must necessarily become very weak, but that which is
trained and exercised, very strong. Wherefore we should take care
that the movements of the different parts of the soul should be in due
proportion.

And we should consider that God gave the sovereign part of the human
soul to be the divinity of each one, being that part which, as we say,
dwells at the top of the body, and inasmuch as we are a plant not of an
earthly but of a heavenly growth, raises us from earth to our kindred
who are in heaven. And in this we say truly; for the divine power
suspended the head and root of us from that place where the generation
of the soul first began, and thus made the whole body upright. When a
man is always occupied with the cravings of desire and ambition, and is
eagerly striving to satisfy them, all his thoughts must be mortal, and,
as far as it is possible altogether to become such, he must be mortal
every whit, because he has cherished his mortal part. But he who has
been earnest in the love of knowledge and of true wisdom, and has
exercised his intellect more than any other part of him, must have
thoughts immortal and divine, if he attain truth, and in so far as
human nature is capable of sharing in immortality, he must altogether be
immortal; and since he is ever cherishing the divine power, and has the
divinity within him in perfect order, he will be perfectly happy. Now
there is only one way of taking care of things, and this is to give to
each the food and motion which are natural to it. And the motions which
are naturally akin to the divine principle within