The five days debate at Cicero's house in Tusculum between master and sophister.

SECT. XXIX. That our Sorrows are by misapprehensions, ag∣gravated beyond their own Natures.

ON the opposite part these things are alledged: Who is so senseless as to mourn on his own Choice? Nature brings Grief; which, say they, (h) your Crantor owns, must be given way to; for it pusheth on, and follows hard, nor can be any ways resisted; therefore that Oileus in Sophocles, who had but a little before comforted Telamon up∣on the death of his Ajax, when he came to hear (i) of his own, broke forth into Passion; upon whose change of mind, is this said.

None to such perfect Wisdom can pretend, Having, with Counsel, staid his sinking Friend; But that he, when inconstant Fortunes course; Shall, against his concerns, direct his Force; To the surprizing Blow renders his Wits; All his grave Rules, and sage Advice forgets.

They who dispute thus, endeavour to prove that Nature can be no ways resisted; yet they confess that greater Resentments are assum'd than Nature imposeth. What madness is it, therefore, for us to exact the same of others? But there are several Causes of admitting grief. First, that opi∣nion of Evil, upon the sight of which, and a per∣swasion that it is such, trouble of the mind is a necessary consequent. Then again, men sup∣pose

they gratifie the Dead, the more heavily they Mourn for them. Over and above this, there is another Superstition, like that of Women; for men think they shall more easily, atone the Deity, if under the stroke of Divine Displeasure, they profess themselves (k) afflicted and laid prostrate. But many do not perceive how incoherent these things are, for they praise those who dye patiently; but think those worthy of blame, who bear with patience ano∣thers death. As though it were possible, what is wont to pass for Complement among Lovers; that any one could love another better than himself. It is very fair, and, if you examine it well, just and proper to love those that ought to be dearest to us, as well as our selves; but to do it better, is im∣practicable. It is not so much as to be look'd for in Friendship, that my Friend should love me more than himself; I him, then my self. (l) A Con∣fusion of life, and all Duties would thereupon follow.

(h) Your Crantor.] An eminent Academician; and therefore Tully gives the Objection its full weight, using their own Terms, a Figure call'd Mimesis.

(i) Of his own.] Ajax the Son of Oileus, smitten with a Thunder-bolt, and wrack'd. Ajax the Son of Telamon was distracted, and fell upon his own Sword.

(k) Afflicted and laid prostrate.] To be humbled under the correcting hand of God, is the necessary Tribute of our Obedience; but to fret and repine, to torment our selves, to despond, neither answers the end of his Paternal Corre∣ction, nor commends our Sense of the Divine goodness; and cannot be a reasonable Service.

(l) A Confusion of Life, and all Duties.] Natural Self∣love, is the Standard of all Offices, of mutual Charity, and ground of distributive Justice; so that if every man be false to himself, where shall be had that Bank of Faith, from whence any may be true to another? Excess of Love ren∣ders

us fond, as the defect unkind; in both we transgress the bounds of Charity and Discretion.