Morals of a Happy Life, Benefits, Anger and Clemency, passage 1262

It is true, that correction is necessary, yet within reason and bounds; for it does not hurt, but profits us under an appearance of harm. Ill dispositions in the mind are to be dealt with as those in the body: the physician first tries purging and abstinence; if this will not do, he proceeds to bleeding, nay, to dismembering rather than fail; for there is no operation too severe that ends in health.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 767

Let any man take a view of our kitchens, the number of our cooks, and the variety of our meats; will he not wonder to see so much provision made for one belly? We have as many diseases as we have cooks or meats; and the service of the appetite is the study now in vogue. To say nothing of our trains of lackeys, and our troops of caterers and sewers: Good God! that ever one belly should employ so many people! How nauseous and fulsome are the surfeits that follow these excesses?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 418

Not to return one good office for another is inhuman; but to return evil for good is diabolical. There are too many even of this sort, who, the more they owe, the more they hate. There is nothing more dangerous than to oblige those people; for when they are conscious of not paying the debt, they wish the creditor out of the way. It is a mortal hatred, that which arises from the shame of an abused benefit. When we are on the asking side, what a deal of cringing there is, and profession!

Morals of a Happy Life, Benefits, Anger and Clemency, passage 558

Nay, and I had much ado to prevail upon myself to suffer it too. I make use of this instance to show the aptness of youth to take good impressions, if there be a friend at hand to press them. Philosophers are the tutors of mankind; if they have found out remedies for the mind, it must be our part to employ them. I cannot think of Cato, Lelius, Socrates, Plato, without veneration: their very names are sacred to me.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1008

We should therefore first prepare ourselves by a virtuous life against the dread of an inevitable death; and it is not for us to put off being good until such or such a business is over, for one business draws on another, and we do as good as sow it, one grain produces more.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 126

It does not follow now, because the benefit rests in the good-will, that therefore the good-will should be always a benefit; for if it be not accompanied with government and discretion, those offices, which we call _benefits_, are but the works of passion, or of chance; and many times, the greatest of all injuries.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 229

Was it not for the _father’s_ sake that Cicero the _son_ was made counsel? and was it not the eminence of one Pompey that raised and dignified the rest of his family? How came Caligula to be emperor of the world? a man so cruel, that he spilt blood as greedily as if he were to drink it; the empire was not given to himself, but to his father Germanicus. A brave man deserved that for him, which he could never have challenged upon his own merit.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1243

But it is a great error to take this passion either for a companion or for an assistant to virtue; that makes a man incapable of those necessary counsels by which virtue is to govern herself. Those are false and inauspicious powers, and destructive of themselves, which arise only from the accession and fervor of disease. Reason judges according to right; anger will have every thing seem right, whatever it does, and when it has once pitched upon a mistake, it is never to be convinced, but prefers a pertinacity, even in the greatest evil, before the most necessary repentance.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1120

We favor the one, and we are overcome by the other; and this is well: but we are not upon any terms to force them: they may flow of their own accord, without derogating from the dignity of a wise man; who at the same time both preserves his gravity, and obeys nature. Nay, there is a certain _decorum_ even in weeping; for excess of sorrow is as foolish as profuse laughter.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1465

I was never moved by the odious vanity of making myself terrible by my power, (that accursed, though common humor of ostentation and glory that haunts imperious natures.) My sword has not only been buried in the scabbard, but in a manner bound to the peace, and tender even of the cheapest blood: and where I find no other motive to compassion, humanity itself is sufficient.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1215

Another instance of anger suppressed, we have in Harpagus, who was commanded to expose Cyrus upon a mountain. But the child was preserved; which, when Astyages came afterwards to understand, he invited Harpagus to a dish of meat; and when he had eaten his fill, he told him it was a piece of his son, and asked him how he liked the seasoning. “Whatever pleases your Majesty,” says Harpagus, “must please me:” and he made no more words of it. It is most certain, that we might govern our anger if we would; for the same thing that galls us at home gives us no offence at all abroad; and what is the reason of it, but that we are patient in one place, and froward in another?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 985

But we squander it away in avarice, drink, sleep, luxury, ambition, fawning addresses, envy, rambling, voyages, impertinent studies, change of counsels, and the like; and when our portion is spent, we find the want of it, though we gave no heed to it in the passage: insomuch, that we have rather _made_ our life short than _found_ it so.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 871

So long as men contented themselves with their lot, there was no violence, no engrossing or hiding of those benefits for particular advantages, which were appointed for the community; but every man had as much care for his neighbor as for himself. No arms or bloodshed, no war, but with wild beasts: but under the protection of a wood or a cave, they spent their days without cares, and their nights without groans; their innocence was their security and their protection.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1260

We knock mad dogs on the head, and remove scabbed sheep out of the fold: and this is not anger still, but reason, to separate the sick from the sound. Justice cannot be angry; nor is there any need of an angry magistrate for the punishment of foolish and wicked men. The power of life and death must not be managed with passion.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 731

It is a common mistake to account those things necessary that are superfluous, and to depend upon fortune for the felicity of life, which arises only from virtue. There is no trusting to her smiles; the sea swells and rages in a moment, and the ships are swallowed at night, in the very place where they sported themselves in the morning.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 78

“Seneca finding his death slow and lingering, desires Statius Annæus (his old friend and physician) to give him a dose of poison, which he had provided beforehand, being the same preparation which was appointed for capital offenders in Athens. This was brought him, and he drank it up, but to little purpose; for his body was already chilled, and bound up against the force of it.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 524

It is by the impulse of virtue that we love virtue, so that the very way to virtue, lies by virtue, which takes in also, at a view, the laws of human life.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1429

Nay, he was so impatient of delay, that he would frequently rise from supper to have men killed by _torch-light_, as if his life and death had depended upon their dispatch before the next morning; to say nothing how many _fathers_ were put to death in the same night with their _sons_ (which was a kind of mercy in the prevention of their mourning). And was not Sylla’s cruelty prodigious too, which was only stopped for want of enemies?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 911

People, I know, are apt to pronounce upon other men’s infirmities by the measure of their own, and to think it impossible that a man should be content to be burnt, wounded, killed, or shackled, though in some cases he may.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 989

We should do by time as we do by a torrent, make use of it while we have it, for it will not last always.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 43

Are these the deities that you will rather put your faith in, and place in the heavens?” And speaking afterward of their abominable customs, with what liberty does he write! “One,” says he, “out of zeal, makes himself an eunuch, another lances his arms; if this be the way to _please_ their gods, what should a man do if he had a mind to _anger_ them? or, if this be the way to please them, they do certainly deserve not to be worshipped at all.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 276

But what is the story to my business? you are none of the man.” “Pardon me, Sir,” says the soldier, “I am that very man; but Cæsar may well forget me: for I have been trepanned since, and lost an eye at the battle of Munda, where that helmet too had the honor to be cleft with a Spanish blade.” Cæsar took it as it was intended: and it was an honorable and a prudent way of refreshing his memory.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 526

He that masters avarice, and is truly good, stands firm against ambition; he looks upon his last hour not as a punishment, but as the equity of a common fate; he that subdues his carnal lusts shall easily keep himself untainted with any other: so that reason does not encounter this or that vice by itself, but beats down all at a blow. What does he care for ignominy that only values himself upon conscience, and not opinion?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1345

A physician is not angry at the intemperance of a mad patient; nor does he take it ill to be railed at by a man in a fever; just so should a wise man treat all mankind as a physician does his patient; and looking upon them only as sick and extravagant, let their words and actions, whether good or bad, go equally for nothing, attending still his duty even in the coarsest offices that may conduce to their recovery.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 891

The muleteer without shoes, and the mules only prove themselves to be alive by their walking. In this equipage, I am not willing, I perceive, to own myself, but as often as we happen into better company, I presently fall a-blushing, which shows that I am not yet confirmed in those things which I approve and commend. I am not yet come to own my frugality, for he that is ashamed to be seen in a mean condition would be proud of a splendid one.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1273

The ships are crowded with tumultuary soldiers; and in this rude and ill-boding manner they march, and act under the conduct only of their own passions. Whatever comes next serves them for arms, until at last they pay for their licentious rashness with the slaughter of the whole party: this is the event of a heady and inconsiderate war.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 774

It makes him that is insolent prouder, him that is cruel fiercer, it takes away all shame. He that is peevish breaks out presently into ill words and blows. The lecher, without any regard to decency or scandal, turns up his whore in the market-place. A man’s tongue trips, his head runs round, he staggers in his pace. To say nothing of the crudities and diseases that follow upon this distemper, consider the public mischiefs it has done.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1049

The captious and superfine subtleties of the schools will never do the work: these speak many things sharp, but utterly unnecessary, and void of effect. The truth of it is, there is but one chain that holds all the world in bondage, and that is the love of life.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1288

This untractable passion is much more easily kept out than governed when it is once admitted; for the stronger will give laws to the weaker; and make reason a slave to the appetite. It carries us headlong; and in the course of our fury, we have no more command of our minds, than we have of our bodies down a precipice: when they are once in motion, there is no stop until they come to the bottom.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 632

True happiness is not to be found in excesses of wine, or of women, or in the largest prodigalities of fortune; what she has given to me, she may take away, but she shall not tear it from me; and, so long as it does not grow to me, I can part with it without pain. He that would perfectly know himself, let him set aside his money, his fortune, his dignity, and examine himself naked, without being put to learn from others the knowledge of himself.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1056

There is nothing that Nature has made necessary which is more easy than death: we are longer a-coming into the world than going out of it; and there is not any minute of our lives wherein we may not reasonably expect it. Nay, it is but a moment’s work, the parting of the soul and body. What a shame is it then to stand in fear of anything so long that is over so soon!

Morals of a Happy Life, Benefits, Anger and Clemency, passage 541

For it is one thing to know the rate and dignity of things, and another to know the little nicks and springs of acting. _Natural philosophy_ is conversant about things _corporeal_ and _incorporeal_; the disquisition of _causes_ and _effects_, and the contemplation of the _cause of causes_. _Rational philosophy_ is divided into _logic_ and _rhetoric_; the one looks after _words_, _sense_, and _order_; the other treats barely of _words_, and the _significations_ of them.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 242

If there were not an ordering and an over-ruling Providence, how comes it (say I, on the other side) that the universality of mankind should ever have so unanimously agreed in the madness of worshipping a power that can neither hear nor help us? Some blessings are freely given us; others upon our prayers are granted us; and every day brings forth instances of great and of seasonable mercies.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 491

One may be a good physician, a good governor, a good grammarian, without being a good man, so that all things from without are only accessories, for the seat of it is a pure and holy mind.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 148

For we may in a passion earnestly beg for (and take it ill to be denied too) that very thing, which, upon second thoughts, we may come to curse, as the occasion of a most pernicious bounty. Never give anything that shall turn to mischief, infamy, or shame. I will consider another man’s want or safety; but so as not to forget my own; unless in the case of a very excellent person, and then I shall not much heed what becomes of myself.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1447

Not that I would have it so general neither as not to distinguish betwixt the good and the bad; for that would introduce a confusion, and give a kind of encouragement to wickedness. It must therefore have a respect to the quality of the offender, and separate the curable from the desperate; for it is an equal cruelty to pardon all and to pardon none. Where the matter is in balance, let mercy turn the scale: if all wicked men should be punished, who should escape?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 305

The soldier told him the mighty matters that he would do for him in return, so soon as he should have the honor once again to see his master. To court he goes, tells Philip of the wreck, but not a syllable of his preserver, and begs the estate of this very man that kept him alive. It was with Philip as it was with many other princes, they give they know not what, especially in a time of war.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 851

How terrible is death to one man, which to another appears the greatest providence in nature, even toward all ages and conditions! It is the wish of some, the relief of many, and the end of all. It sets the slave at liberty, carries the banished man home, and places all mortals upon the same level: insomuch, that life itself were a punishment without it. When I see tyrants, tortures, violences, the prospect of death is a consolation to me, and the only remedy against the injuries of life.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1384

It is not worth your anger: it is below you: I am as much troubled at it myself as you can be; but you had better say nothing, and take your time to be even with them.” Anger in some people is to be openly opposed; in others, there must be a little yielding, according to the disposition of the person. Some are won by entreaties, others are gained by mere shame and conviction, and some by delay; a dull way of cure for a violent distemper, but this must be the last experiment.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 566

The _philosopher_ proves the body of the sun to be large, but for the true dimensions of it we must ask the _mathematician_: _geometry_ and _music_, if they do not teach us to master our hopes and fears, all the rest is to little purpose. What does it concern us which was the elder of the two, Homer or Hesiod? or which was the taller, Helen or Hecuba?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 311

In the former case I would quit scores, that I might have no more to do with him; but if he comes once to delight in blood, and to act outrages with greediness—to study and invent torments, and to take pleasure in them—the law of reasonable nature has discharged me of such a debt. But this is an impiety so rare that it might pass for a portent, and be reckoned among comets and monsters.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1213

“What do you think now,” says Cambyses, “is my hand steady or not?” “Apollo himself,” says Præxaspes, “could not have outdone it.” It may be a question now, which was the greater impiety, the murder itself, or the commendation of it; for him to take the heart of his son, while it was yet reeking and panting under the wound, for an occasion of flattery: why was there not another experiment made upon the father, to try if Cambyses could not have yet mended his shot?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1040

A troublesome life is much to be preferred before a slothful one; and it is a strange thing, methinks, that any man should fear death that has buried himself alive; as privacy without letters is but the burying of a man quick.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 782

What a madness is it for a man to lay out an estate upon a table or a cabinet, a patrimony upon a pain of pendants, and to inflame the price of curiosities according to the hazard either of breaking or losing of them? To wear garments that will neither defend a woman’s body, nor her modesty: so thin that one could make a conscience of swearing she were naked: for she hardly shows more in the privacies of her amour than in public?

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1246

And it is all one whether passion be inconsiderate without reason, or reason ineffectual without passion; since the one cannot be without the other. It is true, the less the passion, the less is the mischief; for a little passion is the smaller evil.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1399

It is a madness to be disordered at these fooleries; we consider the thing done, and not the doer of it. “It may be he did it unwillingly, or by chance. It was a trick put upon him, or he was forced to it. He did it for reward perhaps, not hatred; nor of his own accord, but he was urged on to it.” Nay, some regard must be had to the age of the person, or to fortune; and we must consult humanity and candor in the case.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 1503

But what if I were removed? There is Æmilius Paulus, Fabius Maximus, and twenty other families of great blood and interest, that would never bear it.” To cut off the story short; (for it was a discourse of above two hours; and Augustus lengthened the punishment in _words_, since he intended that should be all;) “Well, Cinna,” says he, “the life that I gave to you once as an enemy, I will now repeat it to a _traitor_ and to a _parricide_, and this shall be the last reproach I will give you.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 707

In this distraction we are apt to propose to ourselves things dishonest and hard; and when we have taken great pains to no purpose, we come then to repent of our undertakings: we are afraid to go on, and we can neither master our appetites nor obey them: we live and die restless and irresolute; and, which is worst of all, when we grow weary of the public, and betake ourselves to solitude for relief, our minds are sick and wallowing, and the very house and walls are troublesome to us; we grow impatient and ashamed of ourselves, and suppress our inward vexation until it breaks our heart for want of vent.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 431

Ingratitude is so dangerous to itself, and so detestable to other people, that nature, one would think, had sufficiently provided against it, without need of any other law. For every ungrateful man is his own enemy, and it seems superfluous to compel a man to be kind to himself, and to follow in his own inclinations. This, of all wickedness imaginable, is certainly the vice which does the most divide and distract human nature. Without the exercise and the commerce of mutual offices, we can be neither happy nor safe for it is only society that secures us: take us one by one, and we are a prey even to brutes as well as to one another.

Morals of a Happy Life, Benefits, Anger and Clemency, passage 457

The great blessings of mankind are within us, and within our reach; but we shut our eyes, and, like people in the dark, we fall foul upon the very thing which we search for without finding it. “Tranquillity is a certain equality of mind, which no condition of fortune can either exalt or depress.” Nothing can make it less: for it is the state of human perfection: it raises us as high as we can go; and makes every man his own supporter; whereas he that is borne up by any thing else may fall.