Dialogues, Seneca [best motivational books of all time TXT] 📗

the world to be brought to an end, that it may begin its life anew, all the forces of nature will perish in conflict with one another, the stars will be dashed together, and all the lights which now gleam in regular order in various parts of the sky will then blaze in one fire with all their fuel burning at once. Then we also, the souls of the blest and the heirs of eternal life, whenever God thinks fit to reconstruct the universe, when all things are settling down again, we also, being a small accessory to the universal wreck,13 shall be changed into our old elements. Happy is your son, Marcia, in that he already knows this.” On Anger

To Novatus.

Book I I

You have demanded of me, Novatus, that I should write how anger may be soothed, and it appears to me that you are right in feeling especial fear of this passion, which is above all others hideous and wild: for the others have some alloy of peace and quiet, but this consists wholly in action and the impulse of grief, raging with an utterly inhuman lust for arms, blood and tortures, careless of itself provided it hurts another, rushing upon the very point of the sword, and greedy for revenge even when it drags the avenger to ruin with itself. Some of the wisest of men have in consequence of this called anger a short madness: for it is equally devoid of self control, regardless of decorum, forgetful of kinship, obstinately engrossed in whatever it begins to do, deaf to reason and advice, excited by trifling causes, awkward at perceiving what is true and just, and very like a falling rock which breaks itself to pieces upon the very thing which it crushes. That you may know that they whom anger possesses are not sane, look at their appearance; for as there are distinct symptoms which mark madmen, such as a bold and menacing air, a gloomy brow, a stern face, a hurried walk, restless hands, changed colour, quick and strongly-drawn breathing; the signs of angry men, too, are the same: their eyes blaze and sparkle, their whole face is a deep red with the blood which boils up from the bottom of their heart, their lips quiver, their teeth are set, their hair bristles and stands on end, their breath is laboured and hissing, their joints crack as they twist them about, they groan, bellow, and burst into scarcely intelligible talk, they often clap their hands together and stamp on the ground with their feet, and their whole body is highly-strung and plays those tricks which mark a distraught mind, so as to furnish an ugly and shocking picture of self-perversion and excitement. You cannot tell whether this vice is more execrable or more disgusting. Other vices can be concealed and cherished in secret; anger shows itself openly and appears in the countenance, and the greater it is, the more plainly it boils forth. Do you not see how in all animals certain signs appear before they proceed to mischief, and how their entire bodies put off their usual quiet appearance and stir up their ferocity? Boars foam at the mouth and sharpen their teeth by rubbing them against trees, bulls toss their horns in the air and scatter the sand with blows of their feet, lions growl, the necks of enraged snakes swell, mad dogs have a sullen look⁠—there is no animal so hateful and venomous by nature that it does not, when seized by anger, show additional fierceness. I know well that the other passions can hardly be concealed, and that lust, fear, and boldness give signs of their presence and may be discovered beforehand, for there is no one of the stronger passions that does not affect the countenance: what then is the difference between them and anger? Why, that the other passions are visible, but that this is conspicuous.

II

Next, if you choose to view its results and the mischief that it does, no plague has cost the human race more dear: you will see slaughterings and poisonings, accusations and counter-accusations, sacking of cities, ruin of whole peoples, the persons of princes sold into slavery by auction, torches applied to roofs, and fires not merely confined within city-walls but making whole tracts of country glow with hostile flame. See the foundations of the most celebrated cities hardly now to be discerned; they were ruined by anger. See deserts extending for many miles without an inhabitant: they have been desolated by anger. See all the chiefs whom tradition mentions as instances of ill fate; anger stabbed one of them in his bed, struck down another, though he was protected by the sacred rights of hospitality, tore another to pieces in the very home of the laws and in sight of the crowded forum, bade one shed his own blood by the parricide hand of his son, another to have his royal throat cut by the hand of a slave, another to stretch out his limbs on the cross: and hitherto I am speaking merely of individual cases. What, if you were to pass from the consideration of those single men against whom anger has broken out to view whole assemblies cut down by the sword, the people butchered by the soldiery let loose upon it, and whole nations condemned to death in one common ruin⁠ ⁠…14 as though by men who either freed themselves from our charge or despised our authority? Why, wherefore is the people angry with gladiators, and so unjust as to think itself wronged if they do not die cheerfully? It thinks itself scorned, and by looks, gestures, and excitement turns itself from a mere spectator into an adversary. Everything of this sort is not anger, but the semblance of anger, like that of boys who want to beat the