IX. The different species into which they divide pleasure come under this description; so that malevolence is a pleasure in the misfortunes of another, without any advantage to yourself; delight, a pleasure that soothes the mind by agreeable impressions on the ear. What is said of the ear may be applied to the sight, to the touch, smell, and taste. All feelings of this kind are a sort of melting pleasure that dissolves the mind. Boastfulness is a pleasure that consists in making an appearance, and setting off yourself with insolence.—The subordinate species of lust they define in this manner: Anger is a lust of punishing any one who, as we imagine, has injured us without cause. Heat is anger just forming and beginning to exist, which the Greeks call θύμωσις. Hatred is a settled anger. Enmity is anger waiting for an opportunity of revenge. Discord is a sharper anger conceived deeply in the mind and heart. Want an insatiable lust. Regret is when one eagerly wishes to see a person who is absent. Now here they have a distinction; so that with them regret is a lust conceived on hearing of certain things reported of some one, or of many, which the Greeks call κατηγορήματα, or predicaments; as that they are in possession of riches and honors: but want is a lust for those very honors and riches. But these definers make intemperance the fountain of all these perturbations; which is an absolute revolt from the mind and right reason—a state so averse to all rules of reason that the appetites of the mind can by no means be governed and restrained. As, therefore, temperance appeases these desires, making them obey right reason, and maintains the well-weighed judgments of the mind, so in temperance, which is in opposition to this, inflames, confounds, and puts every state of the mind into a violent motion. Thus, grief and 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 νοσήματα; and also those feelings which are in opposi-
