atest degree
who are afraid of the laws and of the magistrates, who dread poverty,
ignominy, death, and pain. But while they argue thus, they allow indeed of
these feelings being retrenched, though they deny that they either can, or
should be plucked up by the roots: so that their opinion is that
mediocrity is best in everything. When they reason in this manner, what
think you? is what they say worth attending to or not?

_A._ I think it is; I wait, therefore, to hear what you will say in reply
to them.

XXI. _M._ Perhaps I may find something to say,--but I will make this
observation first: do you take notice with what modesty the Academics
behave themselves? for they speak plainly to the purpose. The Peripatetics
are answered by the Stoics; they have my leave to fight it out; who think
myself no otherwise concerned than to inquire for what may seem to be most
probable. Our present business is, then, to see if we can meet with
anything in this question which is the probable, for beyond such
approximation to truth as that human nature cannot proceed. The definition
of a perturbation, as Zeno, I think, has rightly determined it, is thus:
That a perturbation is a commotion of the mind against nature, in
opposition to right reason; or more briefly thus, that a perturbation is a
somewhat too vehement appetite; and when he says somewhat too vehement, he
means such as is at a greater distance from the constant course of nature.
What can I say to these definitions? the greater part of them we have from
those who dispute with sagacity and acuteness: some of them expressions,
indeed, such as the "ardours of the mind," and "the whetstones of virtue,"
savouring of the pomp of rhetoricians. As to the question, if a brave man
can maintain his courage without becoming angry; it may be questioned with
regard to the gladiators: though we often observe much resolution even in
them; they meet, converse, they make objections and demands, they agree
about terms, so that they seem calm rather than angry. But let us admit a
man of the name of Placideianus, who was one of that trade, to be in such
a mind, as Lucilius relates of him,

If for his blood you thirst, the task be mine;
His laurels at my feet he shall resign;
Not but I know, before I reach his heart,
First on myself a wound he will impart.
I hate the man; enraged I fight, and straight
In action we had been, but that I wait
Till each his sword had fit