But there are many virtues of the mind, and of that part of the mind which is the chief, and which is called the intellect; but these virtues are divided into two principal classes: one, consisting of those which are implanted by nature, and are called involuntary; the other, of those which depend on the will, and are more often spoken of by their proper name of virtues; whose great excellence is attributed to the mind as a subject of praise. Now in the former class are docility, memory, and others, nearly all of which are called by the one name of ingenium, and those who possess them are called ingeniosi. The other class consists of those which are great and real virtues; which we call voluntary, such as prudence, temperance, fortitude, justice, and others of the same kind. And this was what might be said briefly of both mind and body; and this statement supplies a sort of sketch of what thenature of man requires:—and from this it is evident, since we are beloved by ourselves, and since we wish everything both in our minds and bodies to be perfect, that those qualities are dear to us for their own sakes, and that they are of the greatest influence towards our living well. For he to whom self-preservation is proposed as an object, must necessarily feel an affection for all the separate parts of himself; and a greater affection in proportion as they are more perfect and more praiseworthy in their separate kinds. For that kind of life is desired which is full of the virtues of the mind and body; and in that the chief good must unavoidably be placed, since it ought to be of such a character as to be the highest of all desirable things. And when we have ascertained that, there ought to be no doubt entertained, that as men are dear to themselves for their own sake, and of their own accord, so, also, the parts of the body and mind, and of those things which are in the motion and condition of each, are cultivated with a deserved regard, and are sought for their own sakes. And when this principle has been laid down, it is easy to conjecture that those parts of us are most desirable which have the most dignity; so that the virtue of each most excellent part which is sought for its own sake, is also deserving of being principally sought after. And the consequence will be, that the virtue of the mind is preferred to the virtue of the body, and that the voluntary virtues of the mind are superior to the involuntary; for it is the voluntary ones which are properly called virtues, and which are much superior to the others, as being the offspring of reason; than which there is nothing more divine in man. In truth, the chief good of all those qualities which nature creates and maintains, and which are either unconnected or nearly so with the body, is placed in the mind; so that it appears to have been a tolerably acute observation which was made respecting the sow, that that animal had a soul given it instead of salt to keep it from getting rotten.