fear, and every other perturbation of the mind, have their rise from
intemperance.

X. Just as distempers and sickness are bred in the body from the
corruption of the blood, and the too great abundance of phlegm and
bile, so the mind is deprived of its health, and disordered with
sickness, from a confusion of depraved opinions that are in opposition
to one another. From these perturbations arise, first, diseases, which
they call [Greek: nosêmata]; and also those feelings which are in
opposition to these diseases, and which admit certain faulty distastes
or loathings; then come sicknesses, which are called [Greek:
arrhôstêmata] by the Stoics, and these two have their opposite
aversions. Here the Stoics, especially Chrysippus, give themselves
unnecessary trouble to show the analogy which the diseases of the mind
have to those of the body: but, overlooking all that they say as of
little consequence, I shall treat only of the thing itself. Let us,
then, understand perturbation to imply a restlessness from the variety
and confusion of contradictory opinions; and that when this heat and
disturbance of the mind is of any standing, and has taken up its
residence, as it were, in the veins and marrow, then commence diseases
and sickness, and those aversions which are in opposition to these
diseases and sicknesses.

XI. What I say here may be distinguished in thought, though they are in
fact the same; inasmuch as they both have their rise from lust and joy.
For should money be the object of our desire, and should we not
instantly apply to reason, as if it were a kind of Socratic medicine to
heal this desire, the evil glides into our veins, and cleaves to our
bowels, and from thence proceeds a distemper or sickness, which, when
it is of any continuance, is incurable, and the name of this disease is