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SENECA DE IRA - SENECA ON ANGER TRANSLATION. SENECAThe editor left the typo unchanged for you to practice accepting things you cannot change.My first book, Novatus, had a more abundant subject: for carriages roll easily downhill: now we must proceed to drier matters. The question before us is whether anger arises from deliberate choice or from impulse, that is, whether it acts of its own accord or like the greater part of those passions which spring up within ns without our knowledge. It is necessary for our debate to stoop to the consideration of these matters, in order that it may afterwards be able to rise to loftier themes; for likewise in our bodies the parts which are first set in order are the bones, sinews, and joints, which are by no means fair to see, albeit they are the foundation of our frame and essential to its life: next to them come the parts of which all beauty of face and appearance consists; and after these, colour, which above all else charms the eye, is applied last of all, when the rest of the body is complete. There is no doubt that anger is roused by the appearance of an injury being done: but the question before us is, whether anger straightway follows the appearance, and springs up without assistance from the mind, or whether it is roused with the sympathy of the mind. Our (the Stoics') opinion is, that anger can venture upon nothing by itself, without the approval of mind: for to conceive the idea of a wrong having been done, to long to avenge it, and to join the two propositions, that we ought not to have been injured and that it is our duty to avenge our injuries, cannot belong to a mere impulse which is excited without our consent. That impulse is a simple act; this is a complex one, and composed of several parts. The man understands something to have happened: he becomes indignant thereat: he condemns the deed; and he avenges it. All these things cannot be done without his mind agreeing to those matters which touched him.