A Treatise On The Anger Of God Addressed To Donatus

What need is there, they say, of anger, since faults can be corrected without this affection? But there is no one who can calmly see any one committing an offence. This may perhaps be possible in him who presides over the laws, because the deed is not committed before his eyes, but it is brought before him as a doubtful matter from another quarter. Nor can any wickedness be so manifest, that there is no place for a defence; and therefore it is possible that a judge may not be moved against him who may possibly be found to be innocent; and when the detected crime shall have come to light, he now no longer uses his own opinion, but that of the laws. It may be granted that he does that which he does without anger; for he has that which he may follow. We, undoubtedly, when an offence is committed by our household at home, whether we see or perceive it, must be indignant; for the very sight of a sin is unbecoming. For he who is altogether unmoved either approves of faults, which is more disgraceful and unjust, or avoids the trouble of reproving them, which a tranquil spirit and a quiet mind despises and refuses, unless anger shall have aroused and incited it. But when any one is moved, and yet through unseasonable leniency grants pardon more frequently than is necessary, or at all times, he evidently both destroys the life of those whose audacity he is fostering for greater crimes, and furnishes himself with a perpetual source of annoyances. Therefore the restraining of one's anger in the case of sins is faulty.

Archytas of Tarentum is praised, who, when he had found everything ruined [1759] on his estate, rebuking the fault of his bailiff, said, "Wretch, I would have beaten you to death if I had not been angry." They consider this to be a singular example of forbearance; but influenced by authority, they do not see how foolishly he spoke and acted. For if (as Plato says) no prudent man punishes because there is an offence, but to prevent the occurrence of an offence, it is evident how evil an example this wise man put forth. For if slaves shall perceive that their master uses violence when he is not angry, and abstains from violence [1760] when he is angry, it is evident that they will not commit slight offences, lest they should be beaten; but will commit the greatest offences, that they may arouse the anger of the perverse man, and escape with impunity. But I should praise him if, when he was enraged, he had given space to his anger, that the excitement of his mind might calm down through the interval of time, and his chastisement might be confined within moderate limits. Therefore, on account of the magnitude of the anger, punishment ought not to have been inflicted, but to have been delayed, lest it should inflict [1761] upon the offender pain greater than is just, or occasion an outburst of fury in the punisher. But how, how is it equitable or wise, that any one should be punished on account of a slight offence, and should be unpunished on account of a very great one? But if he had learned the nature and causes of things, he never would have professed so unsuitable a forbearance, that a wicked slave should rejoice that his master has been angry with him. For as God has furnished the human body with many and various senses which are necessary for the use of life, so also He has assigned to the soul various affections by which the course of life might be regulated; and as He has given desire for the sake of producing offspring, so has He given anger for the sake of restraining faults.

But they who are ignorant of the ends of good and evil things, as they employ sensual desire for the purposes of corruption and pleasure, in the same manner make use of anger and passion for the inflicting of injury, while they are angry with those whom they regard with hatred. Therefore they are angry even with those who commit no offence, even with their equals, or even with their superiors. Hence they daily rush to monstrous [1762] deeds; hence tragedies often arise. Therefore Archytas would be deserving of praise, if, when he had been enraged against any citizen or equal who injured him, he had curbed himself, and by forbearance mitigated the impetuosity of his fury. This self-restraint is glorious, by which any great evil which impends is restrained; but it is a fault not to check the faults of slaves and children; for through their escaping without punishment they will proceed to greater evil. In this case anger is not to be restrained; but even if it is in a state of inactivity, [1763] it must be aroused. But that which we say respecting man, we also say respecting God, who made man like to Himself. I omit making mention of the figure of God, because the Stoics say that God has no form, and another great subject will arise if we should wish to refute them. I only speak respecting the soul. If it belongs [1764] to God to reflect, to be wise, to understand, to foresee. to excel, and of all animals man alone has these qualities, it follows that he was made after the likeness of God; but on this account he goes on to vice, because, being mingled with frailty derived from earth, he is unable to preserve pure and uncontaminated that which he has received from God, unless he is imbued with the precepts of justice by the same God.