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

make one think them great.” True, they will say something which you may think shows a great spirit, like Gaius Caesar, who when angry with heaven because it interfered with his ballet-dancers, whom he imitated more carefully than he attended to them when they acted, and because it frightened his revels by its thunders, surely ill-directed,22 challenged Jove to fight, and that to the death, shouting the Homeric verse:⁠—

“Carry me off, or I will carry thee!”

How great was his madness! He must have believed either that he could not be hurt even by Jupiter himself, or that he could hurt even Jupiter itself. I imagine that this saying of his had no small weight in nerving the minds of the conspirators for their task: for it seemed to be the height of endurance to bear one who could not bear Jupiter.

XXI

There is therefore nothing great or noble in anger, even when it seems to be powerful and to contemn both gods and men alike. Anyone who thinks that anger produces greatness of mind, would think that luxury produces it: such a man wishes to rest on ivory, to be clothed with purple, and roofed with gold; to remove lands, embank seas, hasten the course of rivers, suspend woods in the air. He would think that avarice shows greatness of mind: for the avaricious man broods over heaps of gold and silver, treats whole provinces as merely fields on his estate, and has larger tracts of country under the charge of single bailiffs than those which consuls once drew lots to administer. He would think that lust shows greatness of mind: for the lustful man swims across straits, castrates troops of boys, and puts himself within reach of the swords of injured husbands with complete scorn of death. Ambition, too, he would think shows greatness of mind: for the ambitious man is not content with office once a year, but, if possible, would fill the calendar of dignities with his name alone, and cover the whole world with his titles. It matters nothing to what heights or lengths these passions may proceed: they are narrow, pitiable, grovelling. Virtue alone is lofty and sublime, nor is anything great which is not at the same time tranquil.

Book II I

My first book, Novatus, had a more abundant subject: for carriages roll easily down hill:23 now we must proceed to drier matters. The question before us is whether anger arises from deliberate choice or from impulse, that is, whether it acts of its own accord or like the greater part of those passions which spring up within us without our knowledge. It is necessary for our debate to stoop to the consideration of these matters, in order that it may afterwards be able to rise to loftier themes; for likewise in our bodies the parts which are first set in order are the bones, sinews, and joints, which are by no means fair to see, albeit they are the foundation of our frame and essential to its life: next to them come the parts of which all beauty of face and appearance consists; and after these, colour, which above all else charms the eye, is applied last of all, when the rest of the body is complete. There is no doubt that anger is roused by the appearance of an injury being done: but the question before us is, whether anger straightaway follows the appearance, and springs up without assistance from the mind, or whether it is roused with the sympathy of the mind. Our (the Stoics’) opinion is, that anger can venture upon nothing by itself, without the approval of mind: for to conceive the idea of a wrong having been done, to long to avenge it, and to join the two propositions, that we ought not to have been injured and that it is our duty to avenge our injuries, cannot belong to a mere impulse which is excited without our consent. That impulse is a simple act; this is a complex one, and composed of several parts. The man understands something to have happened: he becomes indignant thereat: he condemns the deed; and he avenges it. All these things cannot be done without his mind agreeing to those matters which touched him.

II

Whither, say you, does this inquiry tend? That we may know what anger is: for if it springs up against our will, it never will yield to reason: because all the motions which take place without our volition are beyond our control and unavoidable, such as shivering when cold water is poured over us, or shrinking when we are touched in certain places. Men’s hair rises up at bad news, their faces blush at indecent words, and they are seized with dizziness when looking down a precipice; and as it is not in our power to prevent any of these things, no reasoning can prevent their taking place. But anger can be put to flight by wise maxims; for it is a voluntary defect of the mind, and not one of those things which are evolved by the conditions of human life, and which, therefore, may happen even to the wisest of us. Among these and in the first place must be ranked that thrill of the mind which seizes us at the thought of wrongdoing. We feel this even when witnessing the mimic scenes of the stage, or when reading about things that happened long ago. We often feel angry with Clodius for banishing Cicero, and with Antonius for murdering him. Who is not indignant with the wars of Marius, the proscriptions of Sulla? who is not enraged against Theodotus and Achillas and the boy king who dared to commit a more than boyish crime?24 Sometimes songs excite us, and quickened rhythm and the martial noise of trumpets; so, too, shocking pictures and the dreadful