My rage I scarce can keep within command.
XXII. But we see Ajax in Homer advancing to meet Hector in battle cheerfully, without any of this boisterous wrath. For he had no sooner taken up his arms, than the first step which he made inspired his associates with joy, his enemies with fear: so that even Hector, as he is represented by Homer,[98] trembling condemned himself for having challenged [pg 417] him to fight. Yet these heroes conversed together, calmly and quietly, before they engaged; nor did they show any anger or outrageous behaviour during the combat. Nor do I imagine that Torquatus, the first who obtained this surname, was in a rage when he plundered the Gaul of his collar: or that Marcellus' courage at Clastidium was only owing to his anger. I could almost swear, that Africanus, with whom we are better acquainted, from our recollection of him being more recent, was no ways inflamed by anger, when he covered Alienus Pelignus with his shield, and drove his sword into the enemy's breast. There may be some doubt of L. Brutus, whether he was not influenced by extraordinary hatred of the tyrant, so as to attack Aruns with more than usual rashness; for I observe that they mutually killed each other in close fight. Why, then, do you call in the assistance of anger? would courage, unless it began to get furious, lose its energy? What? do you imagine that Hercules, whom the very courage which you would try to represent as anger raised to heaven, was angry when he engaged the Erymanthian boar, or the Nemean lion? or was Theseus in a passion when he seized on the horns of the Marathonian bull? Take care how you make courage to depend in the least on rage. For anger is altogether irrational, and that is not courage which is void of reason.
XXIII. We ought to hold all things here in contempt; death is to be looked on with indifference; pains and labours must be considered as easily supportable. And when these sentiments are established on judgment and conviction, then will that stout and firm courage take place: unless you attribute to anger whatever is done with vehemence, alacrity, and [pg 418] spirit. To me, indeed, that very Scipio[99] who was chief priest, that favourer of the saying of the Stoics, “that no private man could be a wise man,” does not seem to be angry with Tiberius Gracchus, even when he left the consul in a hesitating frame of mind, and, though a private man himself, commanded, with the authority of a consul, that all who meant well to the republic should follow him. I do not know whether I have done anything in the republic that has the appearance of courage; but if I have, I certainly did not do it in wrath. Doth anything come nearer madness than anger? And indeed Ennius has well defined it as the beginning of madness. The changing colour, the alteration of our voice, the look of our eyes, our manner of fetching our breath, the little command we have over our words and actions, how little do all these things indicate a sound mind! What can make a worse appearance than Homer's Achilles, or Agamemnon, during the quarrel. And as to Ajax, anger drove him into downright madness, and was the occasion of his death. Courage, therefore, does not want the assistance of anger; it is sufficiently provided, armed, and prepared of itself. We may as well say that drunkenness, or madness, are of service to courage, because those who are mad or drunk often do a great many things with unusual vehemence. Ajax was always brave, but still he was most brave when he was in that state of frenzy:
The greatest feat that Ajax e'er achieved
Was, when his single arm the Greeks relieved.
Quitting the field; urged on by rising rage,
Forced the declining troops again t'engage.
Shall we say, then, that madness has its use?
XXIV. Examine the definitions of courage: you will find it does not require the assistance of passion. Courage is, then, an affection of mind, that endures all things, being itself in proper subjection to the highest of all laws; or, it may be called a firm maintenance of judgment in supporting or repelling everything that has a formidable appearance, or a knowledge of what is formidable or otherwise, and maintaining [pg 419] invariably a stable judgment of all such things, so as to bear them, or despise them; or, in fewer words according to Chrysippus: (for the above definitions are Sphærus's, a man of the first ability as a layer down of definitions, as the Stoics think: but they are all pretty much alike, they give us only common notions, some one way, and some another.) But what is Chrysippus's definition? Fortitude, says he, is the knowledge of all things that are bearable: or an affection of the mind, which bears and supports everything in obedience to the chief law of reason, without fear. Now, though we should attack these men in the same manner as Carneades used to do, I fear they are the only real philosophers: for which of these definitions is there which does not explain that obscure and intricate notion of courage which every man conceives within himself? And when it is thus explained, what can a warrior, a commander, or an orator, want more? and no one can think that they will be unable to behave themselves courageously without anger. What? do not even the Stoics, who maintain that all fools are mad, make the same inferences? for, take away perturbations, especially a hastiness of temper, and they will appear to talk very absurdly. But what they assert is this: they say that all fools are mad, as all dunghills stink; not that they always do so, but stir them, and you will perceive it. And in like manner, a warm-tempered man is not always in a passion; but provoke him, and you will see him run mad. Now, that very warlike anger, which is of such service in war, what is the use of it to him when he is at home with his wife, children, and family? Is there, then, anything that a disturbed mind can do better than one which is calm and steady? or can any one be angry without a perturbation of mind? Our people, then, were in the right, who, as all vices depend on our manners, and nothing is worse than a passionate disposition, called angry men the only morose men.[100]
XXV. Anger is in no wise becoming in an orator, though it is not amiss to affect it. Do you imagine that I am angry when in pleading I use any extraordinary vehemence and sharpness? What? when I write out my speeches after all is over and past, am I then angry while writing? or do you think [pg 420] Æsopus was ever angry when he acted, or Accius was so when he wrote? Those men, indeed, act very well, but the orator acts better than the player, provided he be really an orator; but then they carry it on without passion, and with a composed mind. But what wantonness is it to commend lust? You produce Themistocles and Demosthenes; to these you add Pythagoras, Democritus, and Plato. What, do you then call studies lust? But these studies of the most excellent and admirable things, such as those were which you bring forward on all occasions, ought to be composed and tranquil; and what kind of philosophers are they who commend grief, than which nothing is more detestable? Afranius has said much to this purpose—