Love is to the soul of him who loves, what the soul is to the body which it animates.
Great souls are not those who have fewer passions and more virtues than others, but only those who have greater designs.
It is difficult to define love; all we can say is, that in the soul it is a desire to rule, in the mind it is a sympathy, and in the body it is a hidden and delicate wish to possess what we love-Plus many mysteries.
The health of the soul is as precarious as that of the body; for when we seem secure from passions, we are no less in danger of their infection than we are of falling ill when we appear to be well.
The sicknesses of the soul have their ups and downs like those of the body; what we take to be a cure is most often merely a respite or change of disease.
The soul's maladies have their relapses like the body's. What we take for a cure is often just a momentary rally or a new form of the disease.
The thing that makes our friendships so short and changeable is that the qualities and dispositions of the soul are very hard to know, and those of the understanding and wit very easy.
The distempers of the soul have their relapses, as many and as dangerous as those of the body; and what we take for a perfect cureis generally either an abatement of the same disease or the changing of that for another.
When the soul is ruffled by the remains of one passion, it is more disposed to entertain a new one than when it is entirely curedand at rest from all.
Moderation is the feebleness and sloth of the soul, whereas ambition is the warmth and activity of it.
Virtue is to the soul what health is tot he body.
Moderation cannot have the credit of combatiug and subduing ambition, they are never found together. Moderation is the languor and indolence of the soul, as ambition is its activity and ardor.
What renders us so changeable in our friendship is, that it is difficult to know the qualities of the soul, but easy to know those of the mind.
