al 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
AEsopus 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--

Let him but grieve, no matter what the cause.

But he spoke this of a debauched and dissolute youth; but we are inquiring
into the conduct of a