And they say the other divisions of sorrow have their use; that pity incites us to hasten to the assistance of others, and to alleviate the calamities of men who have undeservedly fallen into them: that even envy and detraction are not without their use; as when a man sees that another person has attained what he cannot, or observes another to be equally successful with himself: that he who should take away fear, would take away all industry in life; which those men exert in the greatest 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 [pg 416] 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 fitted to his hand,