An angry man, if he gives himself liberty at all times, will
go too far. If it comes once to show itself in the eye or
countenance, it has got the better of us. Nay, we should
so oppose it, as to put on the very contrary dispositions ;
calm looks, soft and slow speech, an easy and deliberate
march ; and by little and little, we may possibly bring our
thoughts into a sober comformity with our actions. When
Socrates was angry, he would take himself in it, and speak
low, in opposition to the motions of his displeasure. His
friends would take notice of it ; and it was not to his dis-
advantage neither, but rather to his credit, that so many
should know that he was angry, and nobody feel it; which
Goald never have been, if he had not given his friends the



286 SENECA OF ANGER.
same liberty of admonition which he himself t'X)k. And this
course should we take ; we should desire our friends not to
flatter us in our follies, but to treat us with all liberties of
reprehension, even when we are least willing to bear it,
against so powerful and so insinuating an evil ; we should
call for help while we have our eyes in our head, and are yet
masters of ourselves. Moderation is profitable for subjects,
but more for princes, who have the means of executing all
that their anger prompts them to. When that power comes
once to be exercised to a common mischief, it can never long
continue ; a common fear joining in one cause all their
divided complaints. In a word now, how we may prevent,
moderate, or master this impotent passion in others.
