To be sure, when anger persists and its outbursts
are frequent, there is created in the soul an evil state
which is called irascibility,
1 and this usually results in
sudden outbursts of rage, moroseness, and peevishness when the temper becomes ulcerated, easily
offended, and liable to find fault for even trivial
offences, like a weak, thin piece of iron which is always
getting scratched. But if judgement at once opposes
the fits of anger and represses them, it not only cures
them for the present, but for the future also it renders
the soul firm and difficult for passion to attack. In
my own case, at any rate, when I had opposed anger
two or three times, it came about that I experienced
what the Thebans did, who, when they had for the
first time
2 repulsed the Spartans, who had the reputation of being invincible, were never thereafter defeated by them in any battle ; for I acquired the
proud consciousness that it is possible for reason to
conquer. Not only did I see that anger ceases when
cold water is sprinkled on it, as Aristotle
3 says, but
that it is also extinguished when a poultice of fear is
applied to it. And, by Heaven, if joy comes on the
scene, in the case of many the temper has been
quickly ‘warmed,’ as Homer
4 says, or dissipated.
Consequently I came to the opinion that this passion
is not altogether incurable, for those, at least, who
wish to cure it.
For anger does not always have great and powerful
beginnings ; on the contrary, even a jest, a playful
[p. 103]
word, a burst of laughter or a nod on the part of
somebody, and many things of the kind, rouse many
persons to anger ; just as Helen, by thus addressing
her niece,
Electra, virgin for so long a time,
provoked her to reply,
Too late you're wise ; but once you left your home
Disgraced.5
And so was Alexander provoked by Callisthenes,
6
who said, when the great bowl was going its rounds,
‘I do not care to have a drink of Alexander and then
have to call in Asclepius.’
7