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 "ardors of the mind," and "the whetstones of virtue," savoring 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.