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

SECT. IX.—by an Induction from Particular Passions of Wrath, Envy.

SO that Dionysius of Heraclea Disputes not un∣handsomly upon that Passage of Homer, where∣in Achilles complains to this purpose, as I take it.

My Heart swells big, whil'st I on this reflect, Rob'd of my Lawful Prize, and iust respect.

Is the Hand rightly dispos'd, when it is swell'd? or is there any other Member which hath a Rising or Swelling, that is not out of order? in like man∣ner, therefore, the Soul, puffed up or swollen, is out of order; but the wise mans Soul is always in order, therefore it never rifeth, never swelleth. But now the Soul in anger is so; therefore a wise man is never angry, for if he be angry, he also Lusts; for it is the property of one angry, to desire a fix∣ing the most grievous Pain on him, by whom he thinks he is injur'd; and he who covets that, if he shall obtain it, must necessarily be transported with joy; whence it follows, that he must rejoyce at anothers harm; which because it is not incident to a wise man, neither is it incident to him to be an∣gry; but if Discontent were incident to a wise man, so also were the Passion of Anger; but because he is free from this, so must he be also from that of Discontent. For if a wise man were liable to Dis∣content, so might he also be to Pitty, so might he also be to Envy. I use a word of active significa∣tion, because the ordinary Latin word rather sig∣nifieth passively an Odium, that so we may decline the Iniquity of the Term; now the Latin word for Envy, is deriv'd from a Verb, which imports look∣ing very wistfully upon anothers Beauty; as in the Play Menalippus.

Who on my blooming Sons look'd with ill eye?

The Latin Construction seems wrong, but Attins said singularly well; who though he departs from

Custom, at present prevailing, yet challeng'd the Priviledge of a Poet, ventur'd to follow the natural Analogy.