seems to trample on human nature and lower its merits too much. Still such a peevish and condemnatory verdict as this has a tendency to make people milder in their rage, for it is the sudden and unexpected that makes people go distracted. And we ought, as Panætius somewhere said, to imitate Anaxagoras, and as he said at the death of his son, "I knew that I had begotten a mortal," so ought every one of us to use the following kind of language in those contretemps that stir up our anger, "I knew that the slave I bought was not a philosopher," "I knew that the friend I had was not perfect," "I knew that my wife was but a woman." And if anyone would also constantly put to himself that question of Plato, "Am I myself all I should be?" and look at home instead of abroad, and curb his propensity to censoriousness, he would not be so keen to detect evil in others, for he would see that he stood in need of much allowance himself. But now each of us, when angry and punishing, quote the words of Aristides and Cato, "Do not steal, Do not tell lies," and "Why are you lazy?" And, what is most disgraceful of all, we blame angry people when we are angry ourselves, and chastise in temper faults that were committed in temper, unlike the doctors who
"With bitter physic purge the bitter bile,"
for we rather increase and aggravate the disease. Whenever then I busy myself with such considerations as these, I try also to curtail my curiosity. For to scrutinize and pry into everything too minutely, and to overhaul every business of a servant, or action of a friend, or pastime of a son, or whisper of a wife, produces frequent, indeed daily, fits of anger, caused entirely by peevishness and harshness of character. Euripides says that the Deity
"In great things intervenes, but small things leaves To fortune;"[707]
but I am of opinion that a prudent man should commit nothing to fortune, nor neglect anything, but should put some things in his wife's hands to manage, others in the hands of his servants, others in the hands of his friends, (as a governor has his stewards, and financiers, and controllers), while he himself superintends the most important and weighty matters. For as small writing strains the eyes, so small matters even more strain and bother people, and stir up their anger, which carries this evil habit to greater matters. Above all I thought that saying of Empedocles, "Fast from evil,"[708] a great and divine one, and I approved of those promises and vows as not ungraceful or unphilosophical, to abstain for a year from wine and Venus, honouring the deity by continence, or for a stated time to give up lying, taking great heed to ourselves to be truthful always whether in play or earnest. With these I compared my own vow, as no less pleasing to the gods and holy, first to abstain from anger for a few days, like spending days without drunkenness or even without wine at all, offering as it were wineless offerings of honey.[709] Then I tried for a month or two, and so in time made some progress in forbearance by earnest resolve, and by keeping myself courteous and without anger and using fair language, purifying myself from evil words and absurd actions, and from passion which for a little unlovely pleasure pays us with great mental disturbance and the bitterest repentance. In consequence of all this my experience, and the assistance of the deity, has made me form the view, that courtesy and gentleness and kindliness are not so agreeable, and pleasant, and delightful, to any of those we live with as to ourselves, that have those qualities.[710]
[676] Homer, "Iliad," xxii. 373.
[677] Alluded to again "On the tranquillity of the mind," § i.
[678] The allusion is to Homer's "Odyssey," xx. 23.
[679] Reading ἐξ ἑαυτοῦ with Reiske.
[680] Euripides, "Orestes," 72.