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over, Chastisements that are inflicted with Weight and Discretion, are much better received, and with greater Benefit by him who suffers them. Otherwise he will not 'think himself justly condemned by a Man transported with Anger and Fury, and will alledge his Master's excessive Paffibn, his inflamed Countenance, his unusual Oaths, his Turbulence, and precipitous Rashness, for his own Justification.

* Ora tument irat nlgrescunt sanguine venœy Lumina Gorgonio sevius igne micant.

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Rage swells the Lips, with black Blood fills the Veins j And in their Eyes Fire worse than Gorgons reigns.

Suetoniuse reports, 'that, Caius Rabirius having been con1 demn'd by Cæsar, the Thing that most prevailed upon « the People (to whom he had appealed) to determine the ,« Cause in his Favour, was, the Animosity and Vehe'mency that Casar had manifested in that Sentence.

Saying is one Thing and Doing is another •, we are to

A Dirrtffmt consider the Sermon and the Preacher apart.

on Plytarch'jr Those Men thought themselves much in the

Goo^naturt; Right, who in our Times have attempted to

•and E^. ftake the Truth of our Cnurch by the Vices

of her Ministers; but she extracts her Evidence from another Source, for that is a foolish Way of arguing, and would throw all Things into Confusion. A Man whose Morals are good may hold false Opinions, and a wicked Man may preach Truth, nay, though he believe it nat himself. 'Tjs doubtless a fine Harmony when Doing and Saying go together; and I will not deny but that Saying, when Actions follow it, is of greater Authority and Efficacy, as Eudamidas said, hearing a Philosopher talk of military Affairs, ' f These Things are finely said, but he

* that speaks them is not to be believed, for his Ears have

* not been used to the Sound of the Trumpet.' And Cleemenesy hearing an Orator declaiming upon Valour, burl!

out out into Laughter, at which the other being angry, ' I c should, said he to him, do the same if it were a Swal

* Ovid, de Art. lib. iii. v. 503, 504.

• Sueton. in Jul. C=fs. sect. 12,; . ."

f PUtanb, in the Notable Sayings of the Ltuedumonians.

* low that spoke of this Subject; but if it were an Eagle .* I should willingly hear him.' I perceive, methinks, in the Writings of the Ancients, that he who speaks what he thinks, strikes much more Home than he that only dissembles. Hear Cicero speak of the Love of Liberty: Hear Brutus speak of it •, you may judge by his Stile that he was a Man who would purchase it at the Price of his Life. Let Cicero\ the Father of Eloquence, treat of the Contempt of Death, and let Seneca do the

fame; the first does languifiiingly drawl it §"{"0 W out, so that you perceive he would make you Seneca, resolve upon a Thing on which he is not resolved himself. He inspires you not with Courage, for he himself has none j the other animates and inflames you.

I never read an Author, even of those who treat of Virtue and of Actions, that I do not curiously examine what a Kind of Man he was himself. For the Epbori at Sparta ' B seeing a dissolute Fellow propose wholesome

* Advice to the People, commanded him to hold his

* Peace, and intreated a virtuous Man to attribute the

* Invention to himself, and to propose it.' Plutarch's Writings, if well understood, sufficiently speak their Author; and I think I know his very Soul; and yet I could wish that we had some better Account of his Life: And am thus far wandered from my Subject, upon the Account of the Obligation I have to Aulus Gellius, for having left us in writingh this Story of his Manners, that brings me back to my Subject of Anger: ' A Slave of his, a vi

* cious ill-conditioned Fellow, but who had piutarcjj re,

* the Precepts of Philosophy sometimes rung preached for 'in his. Ears, having, for some Offence Anger by a

* of his, been stripped, by Plutarch's Com- Slave tf bit.

* mand, whilst he was whipping, muttered at first that it 1 was without Cause, and that he had done nothing to de

* serve it; but, at last, falling-in good Earnest to exclaim,

* against, and to rail at his Master, he reproached him,

LI 4 * that

8 Aul. G?ll. lib. xviii, c. 3, h Noct. Attic, lib, i. c. 26.

* that he did not act as became a Philosopher j that he had

* often heard him say it was indecent to be angry, nay,

* had writ a Book to that Purpose; and, that causing him « to be so cruelly beaten, in the Height of his Rage, toc tally gave the Lye to his Writings.' To which Plutarch calmly and coldly answered, ' How, Ruffian, said he, By

* what dost thou judge that I am now angry? Does either

* my Face, my Colour, my Voice, or my Speech give any

* Manifestation of my being moved? I do not think my

* Eyes look fierce, that my Countenance is disturbed, or

* that my Voice is dreadful: Do I redden? Do I foam?

* Does any Word escape my Lips of which I ought to 4 repent? Do I start? Do I tremble with Wrath? For 4 these, I tell thee, are the true Signs of Anger.' And so, turning to the Fellow that was whipping him, * Lay on,

* said he, whilst this Gentleman and I dispute.' This is the Story.

Archytas Tarentinus, returning from a War wherein he had been Captain-General, found all Things in his House in very great Disorder, and his Lands uncultivated, through" the bad Husbandry of his Receiver, whom having sent for, *■ ' Go, said he, If I were not in Wrath I would sounditlai Come- 'ty drub you-' likewise, being highly

iian never offended with one of his Slaves, ' k Gave ought to begi- 1 Speujippus Order to chastise him, excusing -ven in Anger, t himself from doing it, because he was in

* Anger.' Aqd Carillus, a Lacedæmonian, to a Helot who carried himself insolently and audaciously towards him

* 1 By the Gods, said he, if I was not angry, I would im

* mediately cause thee to be put to Death.

'Tis a Passion {hat is pleas'd with, and flatters itself. A ft'3 How oft, when we have been wrongfully mistAdfjiaterv. led^have we, on the making a good Defence or Excuse, been in a Passion at Truth and Innocence itself? In Proof of which I remember a marvellous Example of Antiquity: \ ra Piso, otherwise a Man of

* very

1 See Tusc. Quæst lib. iv. c. 36. k Senec. de Ira, lib. iii. c. it.

1 Plutarch, in his Notable Sayings of jhe ancieiit Kings, &c.

Montaigne, for what Reason I know not, gives' him a better Character than Seneca, who, de Ira lib. i. c. 1 fays, though he'was free from m»ny Vices, 'that he was ill-tempered an4 extremely rigorous."


4 very eminent Virtue, being moved against a Soldier of 4 his, for that, returning alone from Forage, he could 4 give him no Account where he had left his Comrade, 4 took it for granted that he had killed him, and presently 4 condemned him to Death. He was no sooner mounted 4 upon the Gibbet but behold his strayed Companion ar4 rives, at which all the Army were exceeding glad j 4 and, after many Caresses and Embraces of the two Com4 rades, the Hangman carried both into Pisa's Presence, 4 all the Spectators believing it would be a great Pleasure 4 even to him himself; but it proved quite contrary; for, 4 through Shame and Spite, his Fury, which was not yet 4 cool, redoubled j and, by a Subtlety which his Passion 4 suddenly suggested to him, he made three criminal for 4 having found one innocent, and caused them all to be 4 dispatched •, the first Soldier, because Sentence had pas4 fed upon him; the second, who had lost his Way, be4 cause he was the Cause of his Companion's Death; and 4 the Hangman, for not having obeyed his Order.

Such as have had to do withtelty Womenmay haveexperienced into what a Rage it puts them to see ne Fur ef. their Anger treated with Silence and Cold- Womm when ness, and that a Man disdains to nourish it. provokidto The Orator Celius was wonderfully choleric Wrath. by Nature, insomuch that when a certain Man supped in his Company, of a gende and sweet Conversation, and who, that he might not move him, was resolved to approve and consent to all he said •, he, impatient that his Ill-humour should thus spend itself without Aliment,4 For God's 4 Sake, said he, contradict me in something, that we may 4 be two".' Women, in like Manner, are only angry that others may be angry with them again, in Imitation of the Laws of Love. Phocion, to one that interrupted his speaking by lharp Abuse, made no other Return than Silence, and gave him full Scope to vent his Spleen; and then, without any Mention of this Interruption, he proceeded jn his Discourse where he had left off before. No Answer fan nettle a Man like such a Contempt.


n Senec. de Ira, lib. iil. c. 8.

Of the most choleric Man I know in France (Anger being 'Tit bttter to alwavs an Imperfection, but more excusable in i"nt Angtr a Soldier, for in that Profession it cannot than harbour it sometimes be avoided) I often fay, that he is j'ecntly. tne moft patient in bridling his Passion, it

agitates him with so great Violence and Fury,

e magno veluti cum flamma sonore

Virgea suggeritur eostis undantis abeni,

Exultantque astu lathes, furit intus aquai,

Fumidus, atque alte spumis exuberat amnis,

Nee jam fe capit unda, volat vaper at er ad auras.

i. e.

So when unto the boiling Cauldron's Side x A crackling Flame of Brulh-wood is apply'd,

The bubbling Liquors there like Springs are seen

To swell, and foam to higher Tides within; . Above the Brims they force their fiery Way,

Black Vapours climb aloft, and cloud the Day.

that he must of Necessity cruelly constrain himself to moderate it; and, for my Part, I know no Passion which I could with so much Violence to myself attempt to cover and support. I would not set Wisdom at so high a Price; and do not so much consider what he does, as how much it costs him not to do worse. Another boasted himself to me of his Good-nature and Behaviour, which is in Truth very singular; to whom I replied, 'That it was indeed

* something, especially in Persons of so eminent Quality

* as himself, upon whom every-one had their Eyes, to ap

* pear always well-tempered to the World; but that the

* principal Thing was to make Provision for within, and 1 for himself; and that it was not, in my Opinion, very

* well to order his Business inwardly to fret himself, which 'I was afraid he did, for the Sake of maintaining this « Mask and Moderation in outward Appearance.' A Man incorporates Anger by concealing it, as Diogenes told Demosthenes, who, for Fear of being seen in a Tavern, -withdrew himself the farther into it, * p The more you recede,

• the

• Æneid. lib. vii. v. 662, I3e.

t Diog. Laert. in the Life of Ditgeiut the Cynic, lib. vi. sect. 34.

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