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us, that out of desire to conceal his ignoble birth, he slew all even the best of his friends, who were conscious unto it. So poverty, meeting with pride, doth often suffer conflicts with this passion of shame, when penury denies that, which luxury and pride demand.

-"Quid enim majore cachinno
Excipitur vulgi, quàm pauper Apicius?'"'

Who, without much irrision, can endure
To see a beggar a proud epicure?

Again, acquaintance and intimacy with infamous persons, is noted by the philosopher amongst the grounds of shame. And therefore it was upbraided unto Plato, that Calippus, the murderer of his host, had been bred in his school; and to Socrates, that he was resorted unto by Alcibiades, a factious and turbulent citizen; and to Themistocles, that he held correspondence and intelligence with Pausanias, a traitor. And we find how fatal the favour of Sejanus, after his fall, was to many of his friends, that no wonder if every man, not only out of indignation, but out of fear too, cried out, Nunquam, si quid mihi credis, amavi

Hunc hominem." k

Such being the impotent and immoderate passions of many men, to trample on the same persons in their calamity, whom in their greatness they almost adored; as he said,

Δρυός πεσούσης, πᾶς ἀνὴρ ξυλίζεται.

When the oak is fallen that stood,

Then ev'ry man will gather wood.

Lastly, not only things shameful in themselves, but such as are signs and intimations of them do usually beget this affection. As Eschines', in the Comedian, blushed, when he saw his father knock at the door of an infamous woman, because it was a token of a vicious intention. And therefore Cæsar was wont to say, that "he would have those that belonged unto him, free, as well from suspicion as from crime;”—for we shall never find, that a man who is tender

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of his conscience, will be prodigal of his credit; and he who is truly fearful of incurring censure from himself by the guilt of a crime, will, in some proportion, be fearful of incurring censure from others by the show and suspicion of it. For as a good conscience is a feast, to give a man a cheerful heart, so a good name is an ointment, to give him a cheerful

countenance.

There is a twofold shame, the one virtuous; as Diogenes" was wont to say, that "blushing was the colour of virtue." The other vicious; and that either out of cruelty, as Tacitus and Seneca observe of Domitian, that he was never more to be feared than when he blushed; or else out of cowardice, when a man hath not strength enough of countenance to outface and withstand a vicious solicitation; as it was said of the men of Asia, that they had, out of tenderness of face, exposed themselves to much inconvenience, because they could not pronounce that one syllable, No. It was a better resolution, that of Xenophanes, who being provoked unto some vicious practice, confessed himself a coward at such a challenge, as not daring to do dishonestly.

I will conclude this matter with that excellent similitude wherewith Plutarch beginneth it, in that golden book of his touching the same argument; that "as thistles, though noxious things in themselves, are usually signs of an excellent ground wherein they grow; so shamefacedness, though many times a weakness and betrayer of the mind, is yet generally an argument of a soul ingenuously and virtuously disposed."

CHAP. XXX.

Of the affection of Anger. The distinctions of it. The fundamental causes thereof, Contempt. Three kinds of Contempt, disestimation, disappointment, calumny.

I Now proceed to the last of the passions, Anger; whereof, though in itself a subject of a large discourse, yet being

• Sævus ille

- Τοιοῦτόν ἐστι τῆς ἀρετῆς τὸ χρῶμα. Lib. 6. c. 2. n. 6. vultus, et rubor, quo se contra pudorem muniebat. Tac. Agric. Quidam nunquam magis, quam cum erubuerint, timendi sunt, quasi omnem verecundiam effuderint. Sylla tunc erat violentissimus, cum faciem ejus sanguis invaserat. Sen. Epist. 11. Plut. de vil. Pudore.

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every where obvious, I shall not speak much. I intend not therefore distinctly to handle the several kinds of this passion, which Aristotle, in his Ethicks, hath given us, which are a sharp anger, and a hard and knotty anger." And St. Paul, likewise hath given us three kinds of it, whereof the first I may call a close and buried anger, which he names bitterness-the other a violent burning anger, which he calls wrath;' and the last a desiring and pursuing anger, which seemeth to have its derivation from a word which signifies to desire, and therefore is defined by Aristotle to be opes, and by the Stoicks, buμia, words of ' prosecution and pursuit. For these differ not essentially or formally amongst themselves, but only in diversity of degrees, and in order to the divers constitutions of the subject wherein they lodge, and of the habits wherewith they are joined.

In which respect, we might observe several other shapes of this affection. For there is the anger of a wasp, which is a hasty, pettish, and fretful anger, proceeding from a nature leavened and habituated with choler', which is presently stirred and provoked. And there is the anger of a lion 3, which is slow, but strong and severe; thus elegantly described by Homer":

Ὁ δὲ, πρῶτον μὲν ἀτίζων,

Ἔρχεται· ἀλλ' ὅτε κέν τις ἀρηϊθόων αἰζηῶν

Δουρὶ βάλῃ, ἑάλη τε χανών, περί τ' ἀφρὸς ὀδόντας
Γίγνεται, &c.

He first walks by with scorn; but when swift youth
Urge him with darts, then with devouring mouth
He turns again, and at his lips is seen

A boiling foam, while his stout heart within

a Eth. 1. 4.

b'Opyn, Juμos, μñvis, Kóтos. Vid. Damas. de Orthod. fid. 1. 2. c. 16.-Cal. Rhod. 1. 12. c. 57. Est autem unvis memor ira; kóros, ira inveterata, plumbea, alta mente reposta, vindictæ occasionem tacite expectans: μeTómber ἔχει κότον, ὄφρα τελέσσῃ. Iliad. a. Non vultu alienatus, non verbis commotior, adeo iram condiderat. Tacit. de Tiber. Annal 1. 2. d Severus, commotione animi, stomachi choleram evomere solebat. Elius Lamprid. in Severo. e Iliad. . 259. Unde Crabrones irritare,' apud Plaut. Amphit. in fermento tota est, ira turget mihi. Plaut. Casin. plerumque gementes, Nec capere irarum fluctus in pectore possunt. Lucr. 1. 3. h Iliad. v. 167.

f Nunc

g Qui fremitu

Rouseth itself with groans: and round about
His tail beating his sides and loins, calls out
And wak'neth proud revenge; thus stirr'd, he flies
Right on with red and fiery sparkling eyes

To kill, or to be kill'd

There is, farther, a cowardly, verbal, and ridiculous anger, like that of whelps, which bark aloud, but run away from the thing which angers them; which spends itself only in storms of empty expressions, rather pleasing than punishing those whom they light on, and rendering the person that useth it, a very μopμoλúxelov, or scarecrow, formidable to children, but to men ridiculous; like Geta in the Comedian,

"Ruerem, agerem, raperem, tunderem, prosternerem."

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There is a grave and serious anger, like that of Agamemnon; an insolent and boasting anger', like that of Achilles; a sullen and stubborn anger, like that of the Roman army, disgracefully used by the Samnitians; a cruel and raging anger, like that of Sulla, who, in an excess of fury, vomited up blood and died. And thus Saul is said to have breathed out threatenings,' and been exceeding mad' against the church. A revengeful and impatient anger, as that of Cambyses, who being reproved by Praxaspes for his drunkenness, confuted the reproof with this act of cruelty,-he shot the son of his reprover through the heart, to prove the steadiness of his hand. An anger of indignation at the honour and prosperity of unworthy persons; as that of the Roman nobility, who seeing Cn. Flavius, a man of mean condition, advanced to the prætorship, threw away their golden rings, (the signs of their honour) to testify their just indignation. The poet' thus elegantly expresseth the like against Menas, made of a slave a freeman by Pompey.

Videsne, Sacram metiente te Viam

Cum bis ter ulnarum toga,

I Dolor excitat iras. Æneid. 2. Immanique oculos infecerat ira. Claud.Multa in ira terribilia et ridicula. Plut. k Terent. Adelph. Act. 3. Scen. 2. n Val. Max. 1. 2. c. 3. o Acts

m Liv. lib. 9.

Iliad. a. ix. 1. xxvi. 11.—-Ira spirat sanguinem. Senec. Thyest. Apud & dvà pívas μévos. Καὶ οἱ ἀεὶ δριμεία χολὰ ποτὲ ῥινὶ κάθηται. Theocrit. Idyl. 1.—Ira cadat naso rugosaque sanna. Pers. Satir. 5. Val. Max.

1. 9. c. 3. Sect. 3. Plin. lib. 33. cap. 1.

P Herodot. Thalia.

Horat. Epod. Od. 4.

Ut ora vertat huc et huc euntium
Liberrima indignatio?

Sectus flagellis hic Triumviralibus,
Præconis ad fastidium,

Arat Falerni mille fundi jugera,
Et Appiam mannis terit?"

When thou pacest up and down
In thy long gown,

Seest thou how the people fret

To see thee jet?
How with indignation bold,
They cannot hold

To see a man,-so lately plow'd

With scourges loud,

Until at length the weary crier

Began to tire,

Dressing a thousand acres now
With horse and plough?

Lastly, an anger of emulation, or a displeasure against ourselves for coming short, by our negligence, of the perfection of other men, whom haply by industry we might have equalled. As Themistocles' professed, that the trophy of Militiades would not suffer him to sleep; and Cæsar wepts, when he read the achievements of Alexander, as having not at his age done any memorable thing: and Thucydides hearing Herodotus recite a history which he had written, brake forth into a strange passion of weeping; which the historian espying, thus comforted his father, You are a happy man to be the father of such a son, Ὃς ὀργῶσαν ἔχει τὴν ψυχὴν πρὸς τὰ μaluara, who is carried with such a vehement affection unto learning.

But to pass over these particulars, I shall in the general content myself with a brief consideration of the causes and effects of this passion.

"

The fundamental and essential cause of anger, is contempt from others, meeting with the love of ourselves. Whether it be disestimation and undervaluing of a man's

r Plut. Apophtheg.

Plut. in Cæsare.

t Suidas in Thucydide. u Despectus tibi sum, nec quis sim quæris, Alexi.-Ast ego quæ Divum incedo regina, Jovisque Et soror et conjux, una cum gente tot annos Bella gero; et quisquam numen Junonis adoret Præterea? Æneid. 1.

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