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Table of contents
Yet this same Gaius would interpret everything as an insult, as is the way of those who, being most eager to offer an affront, are least able to endure one. Antisthenes was taunted with having a barbarian, a Thracian woman, for his mother; his retort was that even the mother of the gods was from Mount Ida. We should flee far from these things, and all the provocations thereto of unthinking people - which only the unthinking can give - should be ignored, and the honours and the injuries of the common herd be valued both alike.
We must neither grieve over the one, nor rejoice over the other. Otherwise, from the fear of insults or from weariness of them, we shall fall short in the doing of many needful things, and, suffering from a womanish distaste for hearing anything not to our mind, we shall refuse to face both public and private duties, sometimes even when they are for our wellbeing. At times, also, enraged against powerful men, we shall reveal our feelings with unrestrained liberty. For if any man can offer insult, who is there who cannot? For those who are not perfected and still conduct themselves in accordance with public opinion must bear in mind that they have to dwell in the midst of injury and insult; all misfortune will fall more lightly on those who expect it.
The more honourable a man is by birth, reputation, and patrimony, the more heroically he should bear himself, remembering that the tallest ranks stand in the front battle- line. Let him bear insults, shameful words, civil disgrace, and all other degradation as he would the enemy's war-cry, and the darts and stones from afar that rattle around a soldier's helmet but cause no wound. Let him endure injuries, in sooth, as he would wounds though some blows pierce his armour, others his breast, never overthrown, nor even moved from his ground.
Even if you are hard pressed and beset with fierce violence, yet it is a disgrace to retreat; maintain the post that Nature has assigned yoou. Do you ask what this may be? The post of a hero. Do not war against your own good; keep alive this hope in your breasts until you arrive at truth, and gladly give ear to the better doctrine and help it on by your belief and prayer.
That there should be something unconquerable, some man against whom Fortune has no power, works for the good of the commonwealth of mankind.
Emotion and the Art of Negotiation
For the other emotions have in them some element of peace and calm, while this one is wholly violent and has its being in an onrush of resentment, raging with a most inhuman lust for weapons, blood, and punishment, giving no thought to itself if only it can hurt another, hurling itself upon the very point of the dagger, and eager for revenge though it may drag down the avenger along with it.
Certain wise men, therefore, have claimed that anger is temporary madness. But you have only to behold the aspect of those possessed by anger to know that they are insane. Other vices may be concealed and cherished in secret; anger shows itself openly and appears in the countenance, and the greater it is, the more visibly it boils forth.
Stuttering
Do you not see how animals of every sort, as soon as they bestir themselves for mischief, show premonitory signs, and how their whole body, forsaking its natural state of repose, accentuates their ferocity? Wild boars foam at the mouth and sharpen their tusks by friction, bulls toss their horns in the air and scatter the sand by pawing, lions roar, snakes puff up their necks when they are angry, and mad dogs have a sullen look. No animal is so hateful and so deadly by nature as not to show a fresh access of fierceness as soon as it is assailed by anger.
And yet I am aware that the other emotions as well are not easily concealed; that lust and fear and boldness all show their marks and can be recognized beforehand. Where, then, lies the difference? In this - the other emotion ns show, anger stands out. Moreover, if you choose to view its results and the harm of it, no plague has cost the human race more dear. Behold solitudes stretching lonely for many miles without a single dweller - anger laid them waste. Tell me, why do we see the people grow angry with gladiators, and so unjustly as to deem it an offence that they are not glad to die?
They consider themselves affronted, and from mere spectators transform themselves into enemies, in looks, in gesture, and in violence. Whatever this may be, it is not anger, but mock anger, like that of children who, if they fall down, want the earth to be thrashed, and who often do not even know why they are angry - they are merely angry, without any reason and without being injured, though not without some semblance of injury and not without some desire of exacting punishment. And so they are deceived by imaginary blows and are pacified by the pretended tears of those who beg forgiveness, and mock resentment is removed by a mock revenge.
In the first place, I spoke of the desire to exact punishment, not of the power to do so; moreover, men do desire even what they cannot attain. In the second place, no one is so lowly that he cannot hope to punish even the loftiest of men; we all have power to do harm. To trace the difference between his definition and mine would take too long. In criticism of both it may be said that wild beasts become angry though they are neither stirred by injury nor bent on the punishment or the suffering of another; for even if they accomplish these ends, they do not seek them.
But our reply must be that wild beasts and all animals, except man, are not subject to anger; for while it is the foe of reason, it is, nevertheless, born only where reason dwells. Wild beasts have impulses, madness, fierceness, aggressiveness; but they no more have anger than they have luxuriousness. Yet in regard to certain pleasures they are less self-restrained than man. Dumb animals lack the emotions of man, but they have certain impulses similar to these emotions.
Otherwise, if they were capable of love and hate, they would also be capable of friendship and enmity, discord and harmony; and some traces of these qualities do appear in them also, but the qualities of good and bad are peculiar to the human breast.
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Wisdom, foresight, diligence, and reflection have been granted to no creature but man, and not only his virtues but also his faults have been withheld from the animals. They have a voice, it is true, but it is unintelligible, uncontrolled, and incapable of speech; they have a tongue, but it is shackled and not free to make many different movements. So likewise in them the ruling principle itself is lacking in fineness and precision.
Consequently, while it forms impressions and notions of the things that arouse it to action, they are clouded and indistinct. It follows, accordingly, that while they have violent outbreaks and mental disturbances, they do not have fear and anxiety, sorrow and anger, but certain states similar to them. These, therefore, quickly pass and change to the exact reverse, and animals, after showing the sharpest frenzy and fear, will begin to feed, and their frantic bellowing and plunging is immediately followed by repose and sleep.
What anger is has now been sufficiently explained. The difference between it and irascibility is evident; it is like the difference between a drunken man and a drunkard, between a frightened man and a coward. An angry man may not be an irascible man; an irascible man may, at times, not be an angry man.
The other categories which the Greeks, using a multiplicity of terms, establish for the different kinds of anger I shall pass over, since we have no distinctive words for them; and yet we call men bitter and harsh, and, just as often, choleric, rabid, brawlsome, captious, and fierce - all of which designate different aspects of anger. Here, too, you may place the peevish man, whose state is a mild sort of irascibility. Hitherto we have inquired what anger is, whether it belongs to any other creature than man, how it differs from irascibility, and in how many aspects it appears; let us now inquire whether anger is in accordance with nature; whether it is expedient and ought, therefore, in some measure to be kept.
What is more gentle than he while he is in a right state of mind? But what is more cruel than anger? What is more loving to others than man? What more hostile than anger? Man is born for mutual help; anger for mutual destruction. The one desires union, the other disunion; the one to help, the other to harm; one would succour even strangers, the other attack its best beloved; the one is ready even to expend himself for the good of others, the other to plunge into peril only if it can drag others along.
Rage of Dragons
Who, therefore, has less knowledge of the ways of Nature than the man who would ascribe to her best and most finished work this cruel and deadly vice? Anger, as I have said, is bent on punishment, and that such a desire should find a harbour in man's most peaceful breast accords least of all with his nature. For human life is founded on kindness and concord, and is bound into an alliance for common help, not by terror, but by mutual love.
For it will not hurt, but will heal under the guise of hurting. Manifestly, a physician, in the case of slight disorders, tries at first not to make much change in his patient's daily habits; he lays down a regimen for food, drink, and exercise, and tries to improve his health only through a change in the ordering of his life. His next concern is to see that the amount is conducive to health.
If the first amount and regimen fail to bring relief, he orders a reduction and lops off some things. If still there is no response, he prohibits food and disburdens the body by fasting. If these milder measures are unavailing he opens a vein, and then, if the limbs by continuing to be attached to the body are doing it harm and spreading the disease, he lays violent hands on them.
No treatment seems harsh if its result is salutary. Similarly, it becomes a guardian of the law, the ruler of the state, to heal human nature by the use of words, and these of the milder sort, as long as he can, to the end that he may persuade a man to do what he ought to do, and win over his heart to a desire for the honourable and the just, and implant in his mind hatred of vice and esteem of virtue.
Let him pass next to harsher language, in which he will still aim at admonition and reproof. Lastly, let him resort to punishment, yet still making it light and not irrevocable. In only one particular will he differ from the physician. For while the one supplies to the patients to whom he has been unable to give the boon of life an easy exit from it, the other forcibly expels the condemned from life, covered with disgrace and public ignominy, not because he takes pleasure in the punishment of any one - for the wise man is far from such inhuman ferocity - but that they may prove a warning to all, and, since they were unwilling to be useful while alive, that in death at any rate they may be of service to the state.
Man's nature, then, does not crave vengeance; neither, therefore, does anger accord with man's nature, because anger craves vengeance.
Peaceful Parent, Happy Kids
And I may adduce here the argument of Plato - for what harm is there in using the arguments of others, so far as they are our own? If the good man rejoices not in punishment, neither will he rejoice in that mood which takes pleasure in punishment; therefore anger is contrary to nature. Although anger be contrary to nature, may it not be right to adopt it, because it has often been useful?
It rouses and incites the spirit, and without it bravery performs no splendid deed in war - unless it supplies the flame, unless it acts as a goad to spur on brave men and send them into danger. In the first place, it is easier to exclude harmful passions than to rule them, and to deny them admittance than, after they have been admitted, to control them; for when they have established themselves in possession, they are stronger than their ruler and do not permit themselves to be restrained or reduced.