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

pleasure, we must ourselves pretend to feel anger, fear, or pity before we can make others feel them, and often the pretence of passion will do what the passion itself could not have done. “The mind which does not feel anger,” says he, “is feeble.” True, if it has nothing stronger than anger to support it. A man ought to be neither robber nor victim, neither tenderhearted nor cruel. The former belongs to an over-weak mind, the latter to an over-hard one. Let the wise man be moderate, and when things have to be done somewhat briskly, let him call force, not anger, to his aid. XVIII

Now that we have discussed the questions propounded concerning anger, let us pass on to the consideration of its remedies. These, I imagine, are twofold: the one class preventing our becoming angry, the other preventing our doing wrong when we are angry. As with the body we adopt a certain regimen to keep ourselves in health, and use different rules to bring back health when lost, so likewise we must repel anger in one fashion and quench it in another. That we may avoid it, certain general rules of conduct which apply to all men’s lives must be impressed upon us. We may divide these into such as are of use during the education of the young and in afterlife. Education ought to be carried on with the greatest and most salutary assiduity: for it is easy to mould minds while they are still tender, but it is difficult to uproot vices which have grown up with ourselves.

XIX

A hot mind is naturally the most prone to anger: for as there are four elements,30 consisting of fire, air, earth, and water, so there are powers corresponding and equivalent to each of these, namely, hot, cold, dry, and moist. Now the mixture of the elements is the cause of the diversities of lands and of animals, of bodies and of character, and our dispositions incline to one or the other of these according as the strength of each element prevails in us. Hence it is that we call some regions wet or dry, warm or cold. The same distinctions apply likewise to animals and mankind; it makes a great difference how much moisture or heat a man contains; his character will partake of whichever element has the largest share in him. A warm temper of mind will make men prone to anger; for fire is full of movement and vigour; a mixture of coldness makes men cowards, for cold is sluggish and contracted. Because of this, some of our Stoics think that anger is excited in our breasts by the boiling of the blood round the heart: indeed, that place is assigned to anger for no other reason than because the breast is the warmest part of the whole body. Those who have more moisture in them become angry by slow degrees, because they have no heat ready at hand, but it has to be obtained by movement; wherefore the anger of women and children is sharp rather than strong, and arises on lighter provocation. At dry times of life anger is violent and powerful, yet without increase, and adding little to itself, because as heat dies away cold takes its place. Old men are testy and full of complaints, as also are sick people and convalescents, and all whose store of heat has been consumed by weariness or loss of blood. Those who are wasted by thirst or hunger are in the same condition, as also are those whose frame is naturally bloodless and faints from want of generous diet. Wine kindles anger, because it increases heat; according to each man’s disposition, some fly into a passion when they are heavily drunk, some when they are slightly drunk: nor is there any other reason than this why yellow-haired, ruddy-complexioned people should be excessively passionate, seeing that they are naturally of the colour which others put on during anger; for their blood is hot and easily set in motion.

XX

But just as nature makes some men prone to anger, so there are many other causes which have the same power as nature. Some are brought into this condition by disease or bodily injury, others by hard work, long watching, nights of anxiety, ardent longings, and love: and everything else which is hurtful to the body or the spirit inclines the distempered mind to find fault. All these, however, are but the beginning and causes of anger. Habit of mind has very great power, and, if it be harsh, increases the disorder. As for nature, it is difficult to alter it, nor may we change the mixture of the elements which was formed once for all at our birth: yet knowledge will be so far of service, that we should keep wine out of the reach of hot-tempered men, which Plato thinks ought also to be forbidden to boys, so that fire be not made fiercer. Neither should such men be overfed: for if so, their bodies will swell, and their minds will swell with them. Such men ought to take exercise, stopping short, however, of fatigue, in order that their natural heat may be abated, but not exhausted, and their excess of fiery spirit may be worked off. Games also will be useful: for moderate pleasure relieves the mind and brings it to a proper balance. With those temperaments which incline to moisture, or dryness and stiffness, there is no danger of anger, but there is fear of greater vices, such as cowardice, moroseness, despair, and suspiciousness: such dispositions therefore ought to be softened, comforted, and restored to cheerfulness: and since we must make use of different remedies for anger and for sullenness, and these two vices require not only unlike, but absolutely opposite modes of treatment, let us always attack that one of them which is gaining the mastery.