Morals of a Happy Life, Benefits, Anger and Clemency, passage 211

There are many cases, wherein a man speaks of himself as of another. As, for example, “I may thank myself for this; I am angry at myself; I hate myself for that.” And this way of speaking has raised a dispute among the Stoics, “whether or not a man may give or return a benefit to himself?” For, say they, if I may hurt myself, I may oblige myself; and that which were a benefit to another body, why is it not so to myself?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1156

The patient may be forbidden some sensual satisfaction, but no physician will forbid us the delight of the mind. Shall we call any sick man miserable, because he must give over his intemperance of wine and gluttony, and betake himself to a diet of more sobriety, and less expense; and abandon his luxury, which is the distemper of the mind as well as of the body?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1340

Are we not mad then, to be delighted and displeased with the same thing, and to take that as an _injury_ from one man, which passes only for a _raillery_ from another?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1393

In the first case, let us not be too credulous: some people frame stories that they may deceive us; others only tell what they hear, and are deceived themselves: some make it their sport to do ill offices, others do them only to pick a thank: there are some that would part the dearest friends in the world; others love to do mischief, and stand aloof off to see what comes of it.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1030

“But how shall I get myself at liberty? We can run any hazards for money: take any pains for honor; and why do we not venture also something for leisure and freedom? without which we must expect to live and die in a tumult: for so long as we live in public, business breaks in upon us, as one billow drives on another; and there is no avoiding it with either modesty or quiet.” It is a kind of whirlpool, that sucks a man in, and he can never disengage himself. A man of business cannot in truth be said to live, and not one of a thousand understands how to do it: for how to live, and how to die, is the lesson of every moment of our lives: all other arts have their masters.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 30

Seneca, says Lactantius, that was the sharpest of all the Stoics, how great a veneration has he for the Almighty! as for instance, discoursing of a violent death; “Do you not understand?” says he, “the majesty and the authority of your Judge; he is the supreme Governor of heaven and earth, and the God of all your gods; and it is upon him that all those powers depend which we worship for deities.” Moreover, in his Exhortations, “This God,” says he, “when he laid the foundations of the universe, and entered upon the greatest and the best work in nature, in the ordering of the government of the world, though he was himself All in all, yet he substituted other subordinate ministers, as the servants of his commands.” And how many other things does this Heathen speak of God like one of us!

Morals of a Happy Life, Benefits, Anger and Clemency, passage 838

The man that I supped with last night is dead before morning; why should I wonder then, seeing so many fall about me, to be hit at last myself? What can be greater madness than to cry out, “Who would have dreamed of this?” And why not, I beseech you? Where is that estate that may not be reduced to beggary? that dignity which may not be followed with banishment, disgrace, and extreme contempt? that kingdom that may not suddenly fall to ruin; change its master, and be depopulated?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 449

what is the difference, at this rate, betwixt the benefactor and the usurer, save only that in the benefactor’s case there is nobody stands bound?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 246

We can be thankful to a friend for a few acres, or a little money: and yet for the freedom and command of the whole earth, and for the great benefits of our being, as life, health, and reason, we look upon ourselves as under no obligation.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 872

There were as yet no beds of state, no ornaments, of pearl or embroidery, nor any of those remorses that attend them; but the heavens were their canopy, and the glories of them their spectacle. The motions of the orbs, the courses of the stars, and the wonderful order of Providence, was their contemplation.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1112

Let us live in our bodies, therefore, as if we were only to lodge in them this night, and to leave them to-morrow. It is the frequent thought of death that must fortify us against the necessity of it. He that has armed himself against poverty, may, perhaps, come to live in plenty. A man may strengthen himself against pain and yet live in a state of health; against the loss of friends, and never lose any, but he that fortifies himself against the fear of death shall most certainly have occasion to employ that virtue. It is the care of a wise and a good man to look to his manners and actions; and rather how well he lives than how long, for to die sooner or later is not the business, but to die well or ill, for “death brings us to immortality.”

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1054

why should I, that am sure to die, and that all other things are mortal, be fearful of coming to my last gasp myself? It is the fear of death that makes us base, and troubles and destroys the life we would preserve; that aggravates all circumstances, and makes them formidable. We depend but upon a flying moment. Die we must; but when? what is that to us? It is the law of Nature, the tribute of mortals, and the remedy of all evils.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 930

It is an error to attribute either _good_ or _ill_ to _Fortune_; but the _matter_ of it we may; and we ourselves are the occasion of it, being in effect the artificers of our own happiness or misery: for the mind is above fortune; if that be evil, it makes everything else so too; but if it be right and sincere, it corrects what is wrong, and mollifies what is hard, with modesty and courage. There is a great difference among those that the world calls wise men. Some take up private resolutions of opposing Fortune, but they cannot go through with them; for they are either dazzled with splendor on the one hand, or affrighted with terrors on the other; but there are others that will close and grapple with Fortune, and still come off victorious.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 184

He that gives me himself (if he be worth taking) gives the greatest benefit: and this is the present which Æschines, a poor disciple of Socrates, made to his master, and as a matter of great consideration: “Others may have given you much,” says he, “but I am the only man that has left nothing to himself.” “This gift,” says Socrates, “you shall never repent of; for I will take care to return it better than I found it.” So that a brave mind can never want matter for liberality in the meanest condition; for Nature has been so kind to us, that where we have nothing of Fortune’s, we may bestow something of our own.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1455

Nor is it without reason, this unanimous agreement in love and loyalty, and this heroical zeal of abandoning themselves for the safety of their prince; but it is as well the interest of the people. In the breath of a prince there is life and death; and his sentence stands good, right or wrong. If he be angry, nobody dares advise him; and if he does amiss, who shall call him to account?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1208

It was a notable story that of Vedius Pallio, upon his inviting of Augustus to supper. One of his boys happened to break a glass: and his master, in a rage, commanded him to be thrown in a pond to feed his lampreys. This action of his might be taken for _luxury_, though, in truth, it was cruelty. The boy was seized, but brake loose and threw himself at Augustus’ feet, only desiring that he might not die that death.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 221

If a man manures my ground, keeps my house from burning or falling, it is a benefit to me, for I am the better for it, and my house and land are insensible. But if he save the life of my son, the benefit is to my son; it is a joy and a comfort to me, but no obligation.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 115

With one instance more (and that a very brave one) I shall conclude this chapter.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1461

It is not flattery that calls a prince _the father of his country_; the titles of _great_ and _august_ are matter of compliment and of honor; but in calling him _father_, we mind him of that moderation and indulgence which he owes to his children. His subjects are his members; where, if there must be an amputation, let him come slowly to it; and when the part is cut off, let him wish it were on again: let him grieve in the doing of it. He that passes a sentence _hastily_, looks as if he did it _willingly_; and then there is an injustice in the excess.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 912

It is only for a great mind to judge of great things; for otherwise, that which is our infirmity will seem to be another body’s, as a straight stick in the water appears to be crooked: he that yields, draws upon his own head his own ruin; for we are sure to get the better of Fortune, if we do but struggle with her. Fencers and wrestlers, we see what blows and bruises they endure, not only for honor, but for exercise.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1206

Augustus, for all this, never fell out with any man that received him; only once, he told Pollio, that he had taken a _snake_ into his bosom: and as Pollio was about to excuse himself; “No,” says Cæsar, interrupting him, “make your best of him.” And offering to cast him off at that very moment, if Cæsar pleased: “Do you think,” says Cæsar, “that I will ever contribute to the parting of you, that made you friends?” for Pollio was angry with him before, and only entertained him now because Cæsar had discarded him.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 981

It fell out afterward as he foretold, and he had thanks for his fidelity. A miserable prince, that among so many thousand subjects had but one servant to tell him the truth!

Morals of a Happy Life, Benefits, Anger and Clemency, passage 3

Secondly, There is a great deal in him, that is wholly foreign to my business: as his philosophical treatises of _Meteors_, _Earthquakes_, the Original of _Rivers_, several frivolous disputes betwixt the Epicureans and the Stoics, etc., to say nothing of his frequent repetitions of the same thing again in other words, (wherein he very handsomely excuses himself, by saying, “That he does but inculcate over and over the same counsels to those that over and over commit the same faults.”)Thirdly, His excellency consists rather in a rhapsody of divine and extraordinary _hints_ and _notions_, than in any regulated method of discourse; so that to take him as he lies, and so to go through with him, were utterly inconsistent with the order and brevity which I propound; my principal design, being only to digest, and commonplace his _Morals_, in such sort, that any man, upon occasion, may know where to find them.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 711

We must keep on our course, if we would gain our journey’s end. “He that cannot live happily anywhere, will live happily nowhere.” What is a man the better for travelling? as if his cares could not find him out wherever he goes? Is there any retiring from the fear of death, or of torments? or from those difficulties which beset a man wherever he is? It is only philosophy that makes the mind invincible, and places us out of the reach of fortune, so that all her arrows fall short of us.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 438

How shall any law now suit a punishment to an ingratitude under these differing degrees? It must not be said in benefits as in bonds, _Pay what you owe_. How shall a man pay life, health, credit, security, in _kind_? There can be no set rule to bound that infinite variety of cases, which are more properly the subject of humanity and religion than of law and public justice.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 403

If a man should openly imprecate poverty, captivity, fear, or danger, upon a person that he has been obliged to, would not the whole world condemn him for it? And what is the difference, but the one is only a private wish, and the other a public declaration? Rutilius was told in his exile, that, for his comfort, there would be ere-long a civil war, that would bring all the banished men home again.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 898

The whole duty of man may be reduced to the two points of _abstinence_ and _patience_; _temperance_ in _prosperity_, and _courage_ in _adversity_. We have already treated of the former: and the other follows now in course.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 667

In short, Fortune has no weapon that reaches the mind: but the bounties of Providence are certain and permanent blessings; and they are the greater and the better, the longer we consider them; that is to say, “the power of contemning things terrible, and despising what the common people covet.” In the very methods of Nature we cannot but observe the regard that Providence had to the good of mankind, even in the disposition of the world, in providing so amply for our maintenance and satisfaction.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 814

And the same motive had Julius Cæsar, who could not, even then, brook a superior himself, when the commonwealth had submitted unto two already.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1058

Caligula, upon a dispute with Canius Julius; “Do not flatter yourself,” says he, “for I have given orders to put you to death.” “I thank your most gracious Majesty for it,” says Canius, giving to understand, perhaps, that under his government death was a mercy: for he knew that Caligula seldom failed of being as good as his word in that case.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 926

It is the part of a great mind to be temperate in prosperity, resolute in adversity; to despise what the vulgar admire, and to prefer a mediocrity to an excess. Was not Socrates oppressed with poverty, labor, nay, the worst of wars in his own family, a fierce and turbulent woman for his wife? were not his children indocile, and like their mother?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 637

Nature may use her own bodies as she pleases; but a good man has this consolation, that nothing perishes which he can call his own. It is a great comfort that we are only condemned to the same fate with the universe; the heavens themselves are mortal as well as our bodies; Nature has made us passive, and to suffer is our lot.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 150

He that would make an acceptable present, will pitch upon something that is desired, sought for, and hard to be found; that which he sees nowhere else, and which few have; or at least not in that place or season; something that may be always in his eye, and mind him of his benefactor.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 817

He that would exercise a power profitable to himself, and grievous to nobody else, let him practice it upon his passion. They that have burnt cities, otherwise invincible, driven armies before them, and bathed themselves in human blood, after they have overcome all open enemies, they have been vanquished by their lust, by their cruelty, and without any resistance.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 846

When the body and mind are corrupted, it is no wonder if all things prove intolerable; and not because they are so in truth, but because we are dissolute and foolish: for we are infatuated to such a degree, that, betwixt the common madness of men, and that which falls under the care of the physician, there is but this difference, the one labors of a disease, and the other of a false opinion.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 660

But, though sacrilege and adultery be generally condemned, how many are there still that do not so much as blush at the one, and in truth that take a glory in the other? For nothing is more common than for great thieves to ride in triumph when the little ones are punished. But let “wickedness escape as it may at the bar, it never fails of doing justice upon itself; for every guilty person is his own hangman.”

Morals of a Happy Life, Benefits, Anger and Clemency, passage 89

Others, again, that bear the face of injuries, which are only benefits ill taken; as cutting, lancing, burning, under the hand of a surgeon.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1216

It was a strong provocation that which was given to Philip of Macedon, the father of Alexander. The Athenians sent their ambassadors to him, and they were received with this compliment, “Tell me, gentlemen,” says Philip, “what is there that I can do to oblige the Athenians?” Democharas, one of the ambassadors, told him, that they would take it for a great obligation if he would be pleased to hang himself. This insolence gave an indignation to the by-standers; but Philip bade them not to meddle with him, but even to let that foul-mouthed fellow go as he came. “And for you, the rest of the ambassadors,” says he, “pray tell the Athenians, that it is worse to speak such things than to hear and forgive them.” This wonderful patience under contumelies was a great means of Philip’s security.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 855

It is with us as with an innocent that my father had in his family; she fell blind on a sudden, and nobody could persuade her she was blind. “She could not endure the house,” she cried, “it was so dark,” and was still calling to go abroad.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 226

But without any further alteration of dialogue, the conclusion is this; if you meant him the kindness, he is answerable for it, and I may enjoy the fruit of it without being obliged by it: but if it was done for my sake, then I am accountable; or howsoever, upon any occasion, I am ready to do you all the kind offices imaginable; not as the return of a benefit, but as the earnest of a friendship; which you are not to challenge neither, but to entertain as an act of honor and of justice, rather than of gratitude.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 965

Paulina’s good and mine (says our author) were so wrapped up together, that in consulting her comfort I provided for my own; and when I could not prevail upon her to take less care for me, she prevailed upon me to take more care for myself.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1089

Men are a great deal more resolute in the article of _death_ itself than they are about the circumstances of it: for it gives a man courage to consider that his fate is inevitable: the slow approaches of death are the most troublesome to us; as we see many a gladiator, who upon his wounds, will direct his adversary’s weapon to his very heart, though but timorous perhaps in the combat. There are some that have not the heart either to live or die; that is a sad case.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1131

I was never sad in his company: my heart leaped whenever I met him; I want him wherever I go.” All that is to be said is, “The greater the loss, the greater is the virtue to overcome it.” If grieving will do no good, it is an idle thing to grieve; and if that which has befallen one man remains to all, it is as unjust to complain. The whole world is upon the march towards the same point; why do we not cry for ourselves that are to follow, as well as for him that has gone first?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1238

A man may be temperate, and yet vigorous, and raise his mind according to the occasion, more or less, as a stone is thrown according to the discretion and intent of the caster. How outrageous have I seen some people for the loss of a monkey or a spaniel! And were it not a shame to have the same sense for a friend that we have for a puppy; and to cry like children, as much for a bauble as for the ruin of our country? This is not the effect of reason, but of infirmity. For a man indeed to expose his person for his prince, or his parents, or his friends, out of a sense of honesty, and judgment of duty, it is, without dispute, a worthy and a glorious action; but it must be done then with sobriety, calmness, and resolution.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1305

The place was so low that he was fain to creep upon all fours, and his sides were galled too with the straitness of it. In this misery he lay half-famished in his own filth; so odious, so terrible, and so loathsome a spectacle, that the horror of his condition had even extinguished all pity for him. “Nothing was ever so unlike a mar as the poor wretch that suffered this, saving the tyrant that acted it.”

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1292

There is an end of the contest when one side deserts it; so that the paying of anger with benefits puts a period to the controversy. But, however, if it be our fortune to transgress, let not our anger descend to the children, friends or relations, even of our bitterest enemies. The very cruelty of Sylla was heightened by that instance of incapacitating the issue of the proscribed. It is inhuman to entail the hatred we have for the father upon his posterity.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 256

This does not at all affect our assertion; for the person, the matter, the manner, and the time, are circumstances absolutely necessary to the reason of the action: there must be a right judgment in all respects to make it a benefit.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1424

Private avarice_ and _rigor_ are condemned, but _oppression_, when it comes to be _authorized_ by an act of state, and to be publicly _commanded_, though particularly forbidden, becomes a point of _dignity_ and _honor_. What a shame is it for men to interworry one another, when yet the fiercest even of beasts are at peace with those of their own kind? This brutal fury puts philosophy itself to a stand.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 801

Our parents have trained us up into an admiration of gold and silver, and the love of it is grown up with us to that degree that when we would show our gratitude to Heaven, we make presents of those metals. This it is that makes poverty look like a curse and a reproach; and the poets help it forward; the chariot of the sun must be all of gold; the best of times must be the Golden Age, and thus they turn the greatest misery of mankind into the greatest blessings.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1361

A careful education is a great matter; for our minds are easily formed in our youth, but it is a harder business to cure ill habits: beside that, we are inflamed by climate, constitution, company, and a thousand other accidents, that we are not aware of.