Book 3.3

"No doubt," you say, "anger is very powerful and ruinous: point out, therefore, how it may be cured." Yet, as I stated in my former books, Aristotle stands forth in defence of anger, and forbids it to be uprooted, saying that it is the spur of virtue, and that when it is taken away, our minds become weaponless, and slow to attempt great exploits. It is therefore essential to prove its unseemliness and ferocity, and to place distinctly before our eyes how monstrous a thing it is that one man should rage against another, with what frantic violence he rushes to destroy alike himself and his foe, and overthrows those very things whose fall he himself must share. What, then? can anyone call this man sane, who, as though caught up by a hurricane, does not go but is driven, and is the slave of a senseless disorder? He does not commit to another the duty of revenging him, but himself exacts it, raging alike in thought and deed, butchering those who are dearest to him, and for whose loss he himself will ere long weep. Will any one give this passion as an assistant and companion to virtue, although it disturbs calm reason, without which virtue can do nothing? The strength which a sick man owes to a paroxysm of disease is neither lasting nor wholesome, and is strong only to its own destruction. You need not, therefore, imagine that I am wasting time over a useless task in defaming anger, as though men had not made up their minds about it, when there is someone, and he, too, an illustrious philosopher, who assigns it services to perform, and speaks of it as useful and supplying energy for battles, for the management of business, and indeed for everything which requires to be conducted with spirit. Lest it should delude any one into thinking that on certain occasions and in certain positions it may be useful, we must show its unbridled and frenzied madness, we must restore to it its attributes, the rack, the cord, the dungeon, and the cross, the fires lighted round men's buried bodies, the hook that drags both living men and corpses, the different kinds of fetters, and of punishments, the mutilations of limbs, the branding of the forehead, the dens of savage beasts. Anger should be represented as standing among these her instruments, growling in an ominous and terrible fashion, herself more shocking than any of the means by which she gives vent to her fury.