within itself the very essence of virtue. Besides, we give the very
same names to the faculties of the mind as we do to the powers of the
body, the nerves, and other powers of action. Thus the velocity of the
body is called swiftness: a praise which we ascribe to the mind, from
its running over in its thoughts so many things in so short a time.

XIV. Herein, indeed, the mind and body are unlike: that though the mind
when in perfect health may be visited by sickness, as the body may, yet
the body may be disordered without our fault; the mind cannot. For all
the disorders and perturbations of the mind proceed from a neglect of
reason; these disorders, therefore, are confined to men: the beasts are
not subject to such perturbations, though they act sometimes as if they
had reason. There is a difference, too, between ingenious and dull men;
the ingenious, like the Corinthian brass, which is long before it
receives rust, are longer before they fall into these perturbations,
and are recovered sooner: the case is different with the dull. Nor does
the mind of an ingenious man fall into every kind of perturbation, for
it never yields to any that are brutish and savage; and some of their
perturbations have at first even the appearance of humanity, as mercy,
grief, and fear. But the sicknesses and diseases of the mind are
thought to be harder to eradicate than those leading vices which are in
opposition to virtues; for vices may be removed, though the diseases of
the mind should continue, which diseases are not cured with that
expedition with which vices are removed. I have now acquainted you with
the arguments which the Stoics put forth with such exactness; which
they call logic, from their close arguing: and since my discourse has
got clear of these rocks, I will proceed with the remainder of it,
provided I have been sufficiently clear in what I have already said,
considering the obscurity of the subject I have treated.