Dialogues by Seneca (smallest ebook reader .txt) 📕

sight of tortures, however well deserved, affect our minds. Hence it is that we smile when others are smiling, that a crowd of mourners makes us sad, and that we take a glowing interest in another’s battles; all of which feelings are not anger, any more than that which clouds our brow at the sight of a stage shipwreck is sadness, or what we feel, when we read how Hannibal after Cannae beset the walls of Rome, can be called fear. All these are emotions of minds which are loath to be moved, and are not passions, but rudiments which may grow into passions. So, too, a soldier starts at the sound of a trumpet, although he may be dressed as a civilian and in the midst of a profound peace, and camp horses prick up their ears at the clash of arms. It is said that Alexander, when Xenophantus was singing, laid his hand upon his weapons. III

None of these things which casually influence the mind deserve to be called passions: the mind, if I may so express it, rather suffers passions to act upon itself than forms them. A passion, therefore, consists not in being affected by the sights which are presented to us, but in giving way to our feelings and following up these chance promptings: for whoever imagines that paleness, bursting into tears, lustful feelings, deep sighs, sudden flashes of the eyes, and so forth, are signs of passion and betray the state of the mind, is mistaken, and does not understand that these are merely impulses of the body. Consequently, the bravest of men often turns pale while he is putting on his armour; when the signal for battle is given, the knees of the boldest soldier shake for a moment; the heart even of a great general leaps into his mouth just before the lines clash together, and the hands and feet even of the most eloquent orator grow stiff and cold while he is preparing to begin his speech. Anger must not merely move, but break out of bounds, being an impulse: now, no impulse can take place without the consent of the mind: for it cannot be that we should deal with revenge and punishment without the mind being cognisant of them. A man may think himself injured, may wish to avenge his wrongs, and then may be persuaded by some reason or other to give up his intention and calm down: I do not call that anger, it is an emotion of the mind which is under the control of reason. Anger is that which goes beyond reason and carries her away with it: wherefore the first confusion of a man’s mind when struck by what seems an injury is no more anger than the apparent injury itself: it is the subsequent mad rush, which not only receives the impression of the apparent injury, but acts upon it as true, that is anger, being an exciting of the mind to revenge, which proceeds from choice and deliberate resolve. There never has been any doubt that fear produces flight, and anger a rush forward; consider, therefore, whether you suppose that anything can be either sought or avoided without the participation of the mind.

IV

Furthermore, that you may know in what manner passions begin and swell and gain spirit, learn that the first emotion is involuntary, and is, as it were, a preparation for a passion, and a threatening of one. The next is combined with a wish, though not an obstinate one, as, for example, “It is my duty to avenge myself, because I have been injured,” or “It is right that this man should be punished, because he has committed a crime.” The third emotion is already beyond our control, because it overrides reason, and wishes to avenge itself, not if it be its duty, but whether or no. We are not able by means of reason to escape from that first impression on the mind, any more than we can escape from those things which we have mentioned as occurring to the body: we cannot prevent other people’s yawns temping us to yawn:25 we cannot help winking when fingers are suddenly darted at our eyes. Reason is unable to overcome these habits, which perhaps might be weakened by practice and constant watchfulness: they differ from an emotion which is brought into existence and brought to an end by a deliberate mental act.

V

We must also enquire whether those whose cruelty knows no bounds, and who delight in shedding human blood, are angry when they kill people from whom they have received no injury, and who they themselves do not think have done them any injury; such as were Apollodorus or Phalaris. This is not anger, it is ferocity: for it does not do hurt because it has received injury: but is even willing to receive injury, provided it may do hurt. It does not long to inflict stripes and mangle bodies to avenge its wrongs, but for its own pleasure. What then are we to say? This evil takes its rise from anger; for anger, after it has by long use and indulgence made a man forget mercy, and driven all feelings of human fellowship from his mind, passes finally into cruelty. Such men therefore laugh, rejoice, enjoy themselves greatly, and are as unlike as possible in countenance to angry men, since cruelty is their relaxation. It is said that when Hannibal saw a trench full of human blood, he exclaimed, “O, what a beauteous sight!” How much more beautiful would he have thought it, if it had filled a river or a lake? Why should we wonder that you should be charmed with this sight above all others, you who were born in bloodshed and brought up amid slaughter from a child? Fortune will follow you and favour your cruelty for twenty years, and will display to