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

SECT. XXI. Against this Moderation is oppos'd the Stoicks Definition of them.

M.

I MAY perchance, light upon some rejoyn∣der, but take this first. Do you not ob∣serve what great modesty the Academicks use? for they speak directly what concerns the Matter. The Peripateticks are answered by the Stoicks. Let them even play their prize for me; who have no farther Obligation, than to enquire upon whither side lyeth the greatest appearance of truth. What is there then occurring in this question, that so somewhat probable may be apprehended in it, be∣yond which, humane understanding cannot ad∣vance? The Definition of a Passion, which I think Zeno hath rightly made, for thus he defineth it; that a Passion is an irrational and preternatural commotion of the mind; or more concisely, that a Passion is an over-vehement affection; but that should be understood to be over-vehement, which flys out beyond the due bounds of natural Constancy. What can I except against these Definitions? Now

these are terms of sober and subtle Disputants, those other Rhetorical flourishes, to talk of Ardencies of Spirit, and Whet-stones of Valour. Cannot indeed a brave man, unless he come to be chaf'd, do bravely? that is Fencer like, although we often see, even in them a constancy of mind. They parly, approach, complain, demand somewhat, so that they seem rather to be good Friends than angry; but allow in men of that Profession, there be some Pacideianus, so minded, as Lucilius re∣lates?

I'll be his death, saith he, pray how? I'll tell ye; I'll stick my cold Iron in his Breast, Legs, Belly; Though, to come at him, I his Steel devour; I hate him; fight in wrath, long ev'ry hour, 'Till hand in Hilt one of us be engag'd, With heat and spight I am so far enrag'd.