of mind.

_M._ He seemed by yesterday's discourse to be free from grief; unless you
agreed with us only to avoid taking up time.

_A._ Not at all on that account, for I was extremely satisfied with your
discourse.

_M._ You do not think, then, that a wise man is subject to grief?

_A._ No, by no means.

_M._ But if that cannot disorder the mind of a wise man, nothing else can.
For what? can such a man be disturbed by fear? Fear proceeds from the same
things when absent, which occasion grief when present. Take away grief
then, and you remove fear.

The two remaining perturbations are, a joy elate above measure, and lust;
and, if a wise man is not subject to these, his mind will be always at
rest.

_A._ I am entirely of that opinion.

_M._ Which, then, shall we do? shall I immediately crowd all my sails? or
shall I make use of my oars, as if I were just endeavouring to get clear
of the harbour?

_A._ What is it that you mean; for I do not exactly comprehend you?

V. _M._ Because, Chrysippus and the Stoics, when they discuss the
perturbations of the mind, make great part of their debate to consist in
definitions and distinctions; while they employ but few words on the
subject of curing the mind, and preventing it from being disordered.
Whereas the Peripatetics bring a great many things to promote the cure of
it, but have no regard to their thorny partitions and definitions.--My
question, then, was, whether I should instantly unfold the sails of my
eloquence, or be content for a while to make less way with the oars of
logic?

_A._ Let it be so; for by the employment of both these means the subject
of our inquiry will be more thoroughly discussed.

_M._ It is certainly the better way; and should anything be too obscure,
you may examine that afterwards.

_A._ I will do so; but those very obscure points, you will, as usual,
deliver with more clearness than the Greeks.

_M._ I will indeed endeavour to do so; but it well requires great
attention, lest, by losing one word, the whole should escape you. What the
Greeks call {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}, we choose to name perturbations (or disorders) rather
than diseases; in explaining which, I shall follow, first, that very old
description of Pythagoras, and afterwards that of Plato; for they both
divide the mind into two parts, and make one of these partake of reason,
and the