From whence reason and opinion do spring. The force and effects of them both. That one leads to constancy: this other to inconstancy.
"Now for as much as out of this twofold fountain of opinion and reason flows not only hardiness and weakness of mind, but all things that deserve either praise or dispraise in this life: It seems to me that it will be labor well bestowed to discourse somewhat at large of the original and nature of them both.
"For as wool before it be endued with the perfect colors of dying is first prepared thereunto with some other kind of liquors: even so am I to deal with your mind, Lipsius, before I adventure to dye it with this perfect purple in grain of constancy.
"First you are not ignorant that man consists of two parts, soul and body. That being the nobler part resembles the nature of a spirit and fire. This more base is compared to the earth. These two are joined together, but yet with a jarring concord, as I may say, neither do they easily agree, especially when controversy arises about sovereignty and subjection. For either of them would bear sway and chiefly that part which ought not. The earth advances itself above the fire, and the dirty nature about that which is divine.
"Here hence arise in man dissensions, stirs, and a continual conflict of these parts warring together. The captains are reason and opinion. That fights for the soul, being in the soul: this for, and in the body. Reason has her offspring from heaven, yea from God: and Seneca gave it a singular commendation, saying that there was in hidden man part of the divine spirit. This reason is an excellent power or faculty of understanding and judgment, which is the perfection of the soul, even as the soul is of man. The Greeks call it nous, the Latins mens, and as we may say jointly, the mind of the soul.
"For you are deceived if you think all the soul to be right reason, but that only which is uniform, simple, without mixture, separate from all filth or corruption: and in one word, as much as is pure and heavenly. For albeit the soul be infected and a little corrupted with the filth of the body and contagion of the senses: yet it retains some relics of his first offspring, and is not without certain clear sparks of that pure fiery nature from whence it proceeded.
"Here hence come those stings of conscience in wicked men: here hence those inward gnawings and scourges: here hence also comes it that the wicked even against their wills approve virtuous living and commend it.
"For this good part in man may sometimes be pressed down, but never oppressed: and these fiery sparks may be covered, but not wholly extinguished. Those little coals do always shine and show forth themselves, lightening our darkness, purging our uncleanness, directing our doubtfulness, guiding us at the last to constancy and virtue.
"As the marigold and other flowers are by nature always inclined towards the sun: so has reason a respect unto God, and to the fountain from which it springs. It is resolute and immovable in a good purpose, not variable in judgment, even shunning and seeking one and the selfsame thing: the fountain and lively spring of wholesome counsel and sound judgment.
"To obey is to bear rule, and to be subject thereunto is to have the sovereignty in all human affairs. Whoso obeys her is lord of all lusts and rebellious affections: whoso has this thread of Theseus may pass without straying through all the labyrinths of this life. God by this image of his comes into us, which more is even unto us. And well said one whosoever he were, that there is no good mind without God.
"But the other part (I mean Opinion) has its offspring of the body, that is, of the earth. And therefore savors nothing but of it. For though the body be senseless and immovable of itself, yet it takes life and motion from the soul: And on the other side, it represents to the soul the shapes and forms of things through the windows of the senses.
"Thus there grows a communion and society between the soul and the body, but a society (if you respect the end) not good for the soul. For she is thereby little and little deprived of her dignity, addicted and coupled unto the senses, and of this impure mixture opinion is engendered in us, which is nothing else but a vain image and shadow of reason whose seat is the senses and whose birth is the earth.
"Therefore being vile and base it tends downward and savors nothing of high and heavenly matters. It is vain, uncertain, deceitful, evil in counsel, evil in judgment. It deprives the mind of constancy and verity. Today it desires a thing, tomorrow it defies the same. It commends this, it condemns that. It has no respect to sound judgment, but to please the body and content the senses.
"And as the eye that beholds a thing through water or through a mist mistakes it, so does the mind which discerns by the clouds of opinions. This is unto men the mother of mischiefs, the author of a confused and troublesome life. By the means of it we are troubled with cares, distracted with perturbations, overruled by vices.
"Therefore as they which would banish tyranny out of a city do above all things overthrow castles and forts therein: so if we bear an earnest desire to have a good mind, we must cast down even by the foundation this castle of opinions. For they will cause us to be continually floating on the waves of doubtfulness, without any certain resolution, murmuring, troublesome, injurious to God and men.
"As an empty ship without ballast is tossed and tumbled on the sea with the least blast of wind, even so is it with a light wandering mind, not kept steady and poised with the ballast of reason."
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