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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 . ...\"\u003Csup data-footnote-reference=\"1\">1\u003C/sup> 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 ground when they have fallen upon it, and who often do not even know why they are angry, but are merely angry without any reason or having received any injury, yet not without some semblance of injury received, or without some wish to exact a penalty for it. Thus they are deceived by the likeness of blows, and are appeased by the pretended tears of those who deprecate their wrath, and thus an unreal grief is healed by an unreal revenge.\n\u003C/p>","[{\"id\": 1, \"content\": \"Here a leaf or more has been lost, including the fragment cited in Lactantius, \u003Ci>De ira dei\u003C/i>, 17 \u003Ci>Ira est cupiditas\u003C/i>, &c. The entire passage is:\\u2014\\\"But the Stoics did not perceive that there is a difference between right and wrong; that there is just and unjust anger: and as they could find no remedy for it, they wished to extirpate it. The Peripatetics, on the other hand, declared that it ought not to be destroyed, but restrained. These I have sufficiently answered in the sixth book of my \u003Ci>Institutiones.\u003C/i> It is clear that the philosophers did not comprehend the reason of anger, from the definitions of it which Seneca has enumerated in the books 'On Anger' which he has written. \\u2018Anger,\\u2019 he says, \\u2018is the desire of avenging an injury.\\u2019 Others, as Posidonius says, call it 'a desire to punish one by whom you think that you have been unjustly injured.' Some have defined it thus, 'Anger is an impulse of the mind to injure him who either has injured you or has sought to injure you.' Aristotle's definition differs but little from our own. He says, 'that anger is a desire to repay suffering,'\\\" etc.\"}]","json",1775857522625]