Dialogues by Seneca (smallest ebook reader .txt) 📕

splashed with mud. It is not filial piety, but weakness of mind that produces this anger, as children weep when they lose their parents, just as they do when they lose their toys. To feel anger on behalf of one’s friends does not show a loving, but a weak mind: it is admirable and worthy conduct to stand forth as the defender of one’s parents, children, friends, and countrymen, at the call of duty itself, acting of one’s own free will, forming a deliberate judgment, and looking forward to the future, not in an impulsive, frenzied fashion. No passion is more eager for revenge than anger, and for that very reason it is unapt to obtain it: being over hasty and frantic, like almost all desires, it hinders itself in the attainment of its own object, and therefore has never been useful either in peace or war: for it makes peace like war, and when in arms forgets that Mars belongs to neither side, and falls into the power of the enemy, because it is not in its own. In the next place, vices ought not to be received into common use because on some occasions they have effected somewhat: for so also fevers are good for certain kinds of ill-health, but nevertheless it is better to be altogether free from them: it is a hateful mode of cure to owe one’s health to disease. Similarly, although anger, like poison, or falling headlong, or being shipwrecked, may have unexpectedly done good, yet it ought not on that account to be classed as wholesome, for poisons have often proved good for the health. XIII

Moreover, qualities which we ought to possess become better and more desirable the more extensive they are: if justice is a good thing, no one will say that it would be better if any part were subtracted from it; if bravery is a good thing, no one would wish it to be in any way curtailed: consequently the greater anger is, the better it is, for whoever objected to a good thing being increased? But it is not expedient that anger should be increased: therefore it is not expedient that it should exist at all, for that which grows bad by increase cannot be a good thing. “Anger is useful,” says our adversary, “because it makes men more ready to fight.” According to that mode of reasoning, then, drunkenness also is a good thing, for it makes men insolent and daring, and many use their weapons better when the worse for liquor: nay, according to that reasoning, also, you may call frenzy and madness essential to strength, because madness often makes men stronger. Why, does not fear often by the rule of contraries make men bolder, and does not the terror of death rouse up even arrant cowards to join battle? Yet anger, drunkenness, fear, and the like, are base and temporary incitements to action, and can furnish no arms to virtue, which has no need of vices, although they may at times be of some little assistance to sluggish and cowardly minds. No man becomes braver through anger, except one who without anger would not have been brave at all: anger does not therefore come to assist courage, but to take its place. What are we to say to the argument that, if anger were a good thing it would attach itself to all the best men? Yet the most irascible of creatures are infants, old men, and sick people. Every weakling is naturally prone to complaint.

XIV

It is impossible, says Theophrastus, for a good man not to be angry with bad men. By this reasoning, the better a man is, the more irascible he will be: yet will he not rather be more tranquil, more free from passions, and hating no one: indeed, what reason has he for hating sinners, since it is error that leads them into such crimes? now it does not become a sensible man to hate the erring, since if so he will hate himself: let him think how many things he does contrary to good morals, how much of what he has done stands in need of pardon, and he will soon become angry with himself also, for no righteous judge pronounces a different judgment in his own case and in that of others. No one, I affirm, will be found who can acquit himself. Everyone when he calls himself innocent looks rather to external witnesses than to his own conscience. How much more philanthropic it is to deal with the erring in a gentle and fatherly spirit, and to call them into the right course instead of hunting them down? When a man is wandering about our fields because he has lost his way, it is better to place him on the right path than to drive him away.

XV

The sinner ought, therefore, to be corrected both by warning and by force, both by gentle and harsh means, and may be made a better man both towards himself and others by chastisement, but not by anger: for who is angry with the patient whose wounds he is tending? “But they cannot be corrected, and there is nothing in them that is gentle or that admits of good hope.” Then let them be removed from mortal society, if they are likely to deprave everyone with whom they come in contact, and let them cease to be bad men in the only way in which they can: yet let this be done without hatred: for what reason have I for hating the man to whom I am doing the greatest good, since I am rescuing him from himself? Does a man hate his own limbs when he cuts them off? That is not an act of anger, but a lamentable method of healing. We knock mad dogs on the head, we slaughter fierce and savage bulls, and we doom scabby sheep to the