And in the attainment of this ideal he is sure that there must be a fight for character. The goal is not to be reached by easy stages. The warfare against passion is real and costs sacrifice. He gives us a picture of this Holy War almost in the language of John Bunyan. “For the carrying on of this spiritual warfare by which the knowledge of oneself and of God is to be obtained, the body may be figured as a kingdom, the soul as its king and the different senses and faculties as constituting an army. Reason may be called the vizier, or prime minister, passion the revenue-collector, and anger the police-officer. Under the guise of collecting revenue, passion is continually prone to plunder on its own account, while resentment is always inclined to harshness and extreme severity. Both of these, the revenue-collector and the police-officer, have to be kept in due subordination to the king, but not killed or expelled, as they have their own proper functions to fulfil. But if passion and resentment master reason, the ruin of the soul infallibly ensues. A soul which allows its lower faculties to dominate the higher is as one who should hand over an angel to the power of a dog or a Mussalman to the tyranny of an unbeliever.” The struggle is, therefore, between the flesh and the spirit. Like St. Paul, Al-Ghazali must have experienced that which he describes: “The good that I would I do not, and the evil that I would not, that I do.” He is conscious of the inner struggle between the higher and the lower natures in man. Again and again he contrasts the body and the soul as to their eternal value in their struggle for supremacy. Both are of God, His gift to us; both show His wisdom and His power; but there is no comparison when we try to estimate their real values. “The body, so to speak, is simply the riding animal of the soul, and perishes while the soul endures. The soul should take care of the body, just as a pilgrim on his way to Mecca takes care of his camel; but if the pilgrim spends his whole time in feeding and adorning his camel, the caravan will leave him behind, and he will perish in the desert.”[70] The four leading virtues—the mothers of all other good qualities—Al-Ghazali says are “Wisdom, temperance, bravery, and moderation (or the golden mean of conduct).”[71] This classification he has borrowed from Plato with so much else on the theory of conduct. He explains all these virtues in terms of the Koran and illustrates them from the lives of Mohammed and the early saints of Islam as well as the later mystics.