The workes of Lucius Annæus Seneca, both morrall and naturall Containing, 1. His bookes of benefites. 2. His epistles. 3. His booke of prouidence. 4. Three bookes of anger. 5. Two bookes of clemencie. 6. His booke of a blessed life. 7. His booke of the tranquilitie of the minde. 8. His booke of the constancie of a wiseman. 9. His booke of the shortnesse of life. 10. Two bookes of consolation to Martia. 11. Three bookes of consolation to Heluia. 12. His booke of consolation to Polibius. 13. His seuen bookes of naturall questions. Translated by Tho. Lodge, D. in Physicke.

CHAP. III.

WEe are oftentimes displeased (saith he) not with those that haue hurt vs, but with those who hereafter are like to hurt vs•• to the end thou mayest know that Anger proceedeth not onely from an iniurie alreadie done. True it is, that we are angrie with those that should hurt vs, but those that harm vs in their very thought, and he that is to doe vs an iniurie, hath alreadie done it. To the end thou mayst know (saith he) that wrath is not a desire of reuenge, oft-times the weakest are displeased with the strongest. Neyther wish they for reuenge, which they hope not to see. We haue formerly said that wrath was a desire, and not a power to reuenge; but men desire such things as they cannot effect. Furthermore, no man is so humble and base, who cannot hope to see justice done vpon his grea∣test aduersarie:* 1.1 we haue power enough to hurt: Aristotles definition differeth not very much from ours; for he saith, That wrath is a desire to displease those that haue displeased vs. It were a long matter to discourse what difference there is betwixt this definition and ours: against both it is said that beasts are incen∣sed, yet are they not prouoked by any iniurie, neyther desire they the punish∣ment or paine of any other beast: for although they reuenge themselues, yet is it not with a desire of vengeance. But we must answer, that wilde beasts, and all other creatures, except man onely, do want Anger. For whereas it is opposite to reason, yet doth it neuer grow in any one, but such in whom reason hath place. Brute beasts haue their assaults, their rage, their fiercenesse and incursi∣on, yet haue they Anger no more then lecherie, and in some pleasures they are

more intemperate then man is. Thou must not giue credit to him that saith:

The Boare remembers not his wrathfull ire, The Hind doth scarcely trust her swift retire. Nor Beares to pray vpon the mightie h••ardes.

By this word anger, he intendeth emotion, or incitation. They know no more to be angrie, then how to pardon. Dumbe beasts want humane affections, but they haue certaine impulsions which resemble the same. Otherwise if loue were in them, hatred should be in them also: if friendship, enmitie: if discenti∣on, concord: whereof some markes doe appeare in them. But good and euill are onely proper to the hearts of men. Wisdome, diligence, and cogitation, are only granted to a man, and bruite beast••s are not only not partakers of hu∣mane vertues but are also exempted from their vices. All them, forme both ex∣terium and interium is vnlike vnto mans. Their vnderstanding is grosse and im∣perfect, their voice strange, confused, and without any signification, their tongue is tied, and hath no diuersities of sounds, neyther can it distinctly speake and pronounce. The beast then receiueth the obiect of that which shee seeth, and the kindes of all thinges that incite her vnto furie, but she receiueth them troubled and confused. Thence commeth their springings and vehement as∣saults, which may not be called either feares, or cares, or sadnes, or displeasures, but some things like vnto these. Therefore is it that they are quickly appeased and are changed into a contrarie estate, and after they haue most inragedly exe∣cuted there cru••ltie, they returne vnto their pasture and fodder, and after a neighing and furious course, they seeke out to their rest and sleep.

Notes

• * 1.1

  1•• de Anima. cap. 1.