LII. (151) Is it then possible for us, who are bound up in our bodies, to avoid complying with the necessities of the body? And if it is possible, how is it possible? But consider, the priest recommends him who is led away by his bodily necessities to indulge in nothing beyond what is strictly necessary. In the first place, says he, “Let there be a place for thee outside of the Camp;”{67}{#de 23:12.} meaning by the camp virtue, in which the soul is encamped and fortified; for prudence and a free indulgence in the necessities of the body cannot abide in the same place. (152) After that he says, “And you shall go out there.” Why so? Because the soul, which is abiding in companionship with prudence and dwelling in the house of wisdom, cannot indulge in any of the delights of the body, for it is at that time nourished on a diviner food in the sciences, in consequence of which it neglects the flesh, for when it has gone forth beyond the sacred thresholds of virtue, then it turns to the material substances, which disarrange and oppress the soul. How then am I to deal with them? (153) “It shall be a peg,” says Moses, “upon thy girdle, and thou shalt dig with It;”{68}{#de 23:13.} that is to say, reason shall be close to you in the case of the passion, which digs out and equips and clothes it properly; for he desires that we should be girded up in respect of the passions, and not to have them about us in a loose and dissolute state. (154) On which account, at the time of the passage through them, which is called the passover, he enjoins us all “to have our loins Girded,”{69}{#ex 12:11.} that is to say, to have our appetites under restraint. Let the peg, therefore, that is to say reason, follow the passion, preventing it from becoming dissolute; for in this way we shall be able to content ourselves with only so much as is necessary, and to abstain from what is superfluous.