e only in thought from a sickness. But a
viciousness is a habit or affection discordant and inconsistent with
itself through life. Thus it happens that, in the one case, a disease
and sickness may arise from a corruption of opinions; in the other
case, the consequence may be inconstancy and inconsistency. For every
vice of the mind does not imply a disunion of parts; as is the case
with those who are not far from being wise men. With them there is that
affection which is inconsistent with itself while it is foolish; but it
is not distorted, nor depraved. But diseases and sicknesses are parts
of viciousness; but it is a question whether perturbations are parts of
the same, for vices are permanent affections: perturbations are such as
are restless; so that they cannot be parts of permanent ones. As there
is some analogy between the nature of the body and mind in evil, so is
there in good; for the distinctions of the body are beauty, strength,
health, firmness, quickness of motion: the same may be said of the
mind. The body is said to be in a good state when all those things on
which health depends are consistent: the same may be said of the mind
when its judgments and opinions are not at variance with one another.
And this union is the virtue of the mind, which, according to some
people, is temperance itself; others make it consist in an obedience to
the precepts of temperance, and a compliance with them, not allowing it
to be any distinct species of itself. But, be it one or the other, it
is to be found only in a wise man. But there is a certain soundness of
mind, which even a fool may have, when the perturbation of his mind is
removed by the care and management of his physicians. And as what is
called beauty arises from an exact proportion of the limbs, together
with a certain sweetness of complexion, so the beauty of the mind
consists in an equality and constancy of opinions and judgments, joined
to a certain firmness and stability, pursuing virtue, or containing
within itself the very essence of virtue. Besides, we give the very
same names to the faculties of the mind as we do to the powers of the
body, the nerves, and other powers of action. Thus the velocity of the
body is called swiftness: a praise which we ascribe to the mind, from
its running over in its thoughts so many things in so short a time.

XIV. Herein, indeed, the mind and body are unlike: that though the mind
when in perfect health may be visited by sick