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

SECT. XXIV. This use of Anger confuted.

LET us therefore say, that Madness is useful; examine well the Definition of Fortitude, you will perceive that it stands not in need of Wrath. Fortitude therefore is a Disposition of the mind, submitting to the Supream Law, in a pa∣tient enduring what it inflicts on us, or the pre∣serving a steady judgment in the undergoing and repelling those things which seem terrible; or the knowledge of sustaining; or wholly slighting things terrible; and contrary to our Natures, preserving a stedfast judgment concerning them: or shorter, as Chrysippus; for the former Definitions were (h) of Sphaerus, one who had a singular good fa∣culty in defining, as the Stoicks think; for they are all in a manner alike; but they declare the com∣mon Notions one more than another. How then doth Chrysippus define it? Fortitude is, saith he, the Knowledge of enduring things, or a Disposition of mind in suffering and persevering to bear, in obe∣dience to the Supream Law, without Fear. We may inveigh against these men as much as we will, as Carneades was wont to do; I fear they will prove

the only Philosophers. For which, of all those Definitions, doth not open our Notion of Forti∣tude, which all of us have of it cover'd and com∣plicated; which being unfolded, who is there that would fetch from abroad any aid either for Soul∣dier, or General, or Orator, and doth not think they can act couragiously without being in a rage. What mean the Stoicks, who say that all unwise men are Mad, do they not conclude these things? Remove the Passions, especially Anger; they will be taken to hold monstrous Opinions. But now they thus argue, that they affirm all Fools to be Mad, in such manner, as all mire stinks. But it doth not so always. Stir it, you will be sensible whether it do or not. So a hasty man is not always angry; pro∣voke him, you will presently see him in a rage. What of that Military Wrath? when it is return'd home, how doth it demean it self with Wife? with Children? with Servants? is it then also useful? is there then any thing that a mind in confusion can do better, than it can when it is settled? or can any one be angry without disorder of mind? our Country-men therefore, although all Vices were in the rank of Diseases, because none was more foul than wrathfulness, did well name only wrath∣ful Persons, as it were craz'd and distracted.

(h) Of Sphaerus.] Sphaerus a Bosporan, was Scholar of Zeno, and afterwards Cleanthes Fellow-Pupil with Chrysippus, flourish'd about the time of Ptolomy Philopater.