Chap. XVII.—Of God, His Care and Anger.

God, says Epicurus, regards nothing; therefore He has no power. For he who has power must of necessity regard affairs. For if He has power, and does not use it, what so great cause is there that, I will not say our race, but even the universe itself, should be contemptible in His sight? On this account he says He is pure110    Incorruptus.   and happy, because He is always at rest.111    Quietus.   To whom, then, has the administration of so great affairs been entrusted,112    Cessit.   if these things which we see to be governed by the highest judgment are neglected by God? or how can he who lives and perceives be at rest? For rest belongs either to sleep or to death. But sleep has not rest. For when we are asleep, the body indeed is at rest, but the soul is restless and agitated: it forms for itself images which it may behold, so that it exercises its natural power of motion by a variety of visions, and calls itself away from false things, until the limbs are satiated, and receive vigour from rest. Therefore eternal rest belongs to death alone. Now if death does not affect God, it follows that God is never at rest. But in what can the action of God consist, but in the administration of the world? But if God carries on the care of the world, it follows that He cares for the life of men, and takes notice of the acts of individuals, and He earnestly desires that they should be wise and good. This is the will of God, this the divine law; and he who follows and observes this is beloved by God. It is necessary that He should be moved with anger against the man who has broken or despised this eternal and divine law. If, he says, God does harm to any one, therefore He is not good. They are deceived by no slight error who defame all censure, whether human or divine, with the name of bitterness and malice, thinking that He ought to be called injurious113    Nocentes.   who visits the injurious with punishment. But if this is so, it follows that we have injurious laws, which enact punishment for offenders, and injurious judges who inflict capital punishments on those convicted of crime. But if the law is just which awards to the transgressor his due, and if the judge is called upright and good when he punishes crimes,—for he guards the safety of good men who punishes the evil,—it follows that God, when He opposes the evil, is not injurious; but he himself is injurious who either injures an innocent man, or spares an injurious person that he may injure many.  

I would gladly ask from those who represent God as immoveable,114    Immobilem: not subject to emotions.   if any one had property, a house, a household115    Familiam.   of slaves, and his slaves, despising the forbearance of their master, should attack all things, and themselves take the enjoyment of his goods, if his household should honour them, while the master was despised by all, insulted, and deserted: could he be a wise man who should not avenge the insults, but permit those over whom he had power to have the enjoyment of his property? Can such forbearance be found in any one? If, indeed, it is to be called forbearance, and not rather a kind of insensible stupor. But it is easy to endure contempt. What if those things were done which are spoken of by Cicero?116    In Catal., iv. 6.   “For I ask, if any head of a family,117    Paterfamilias, the master of a house.   when his children had been put to death by a slave, his wife slain and his house set on fire, should not exact most severe punishment from that slave, whether he would appear to be kind and merciful, or inhuman and most cruel? “But if to pardon deeds of this kind is the part of cruelty rather than of kindness,118    Pietatis.   it is not therefore the part of goodness in God not to be moved at those things which are done unjustly. For the world is, as it were, the house of God, and men, as it were, His slaves; and if His name is a mockery to them, what kind or amount of forbearance is it to give119    Ut cedat.   up His own honours, to see wicked and unjust things done, and not to be indignant, which is peculiar and natural to Him who is displeased with sins! To be angry, therefore, is the part of reason: for thus faults are removed, and licentiousness is curbed; and this is plainly in accordance with justice and wisdom.  

But the Stoics did not see that there is a distinction between right and wrong, that there is a just and also an unjust anger; and because they did not find a remedy for the matter, they wished altogether to remove it. But the Peripatetics said that it was not to be cut out, but moderated; to whom we have made a sufficient reply in the sixth book of the Institutions.120    [Cap. 15, p. 179, supra.]   Now, that the philosophers were ignorant of the nature of anger, is plain from their definitions, which Seneca enumerated in the books which he composed on the subject of anger. “Anger is,” he says, “the desire of avenging an injury.” Others, as Posidonius says, describe it as the desire of punishing him by whom you think that you have been unfairly injured. Some have thus defined it: “Anger is an incitement of the mind to injure him who either has committed an injury, or who has wished to do so.” The definition of Aristotle does not differ greatly from ours;121    [See p. 277, note 6, infra. But he should say indignation, not anger.]   for he says that “anger is the desire of requiting pain.” This is the unjust anger, concerning which we spoke before, which is contained even in the dumb animals; but it is to be restrained in man, lest he should rush to some very great evil through rage. This cannot exist in God, because He cannot be injured;122    Illæsibilis est. Others read “stabilis est,” he is firm. The reading of the text is confirmed by “læsio” in the next clause.   but it is found in man, inasmuch as he is frail. For the inflicting123    Læsio.   of injury inflames124    Inurit, “burns in.”   anguish, and anguish produces a desire of revenge. Where, then, is that just anger against offenders? For this is evidently not the desire of revenge, inasmuch as no injury precedes. I do not speak of those who sin against the laws; for although a judge may be angry with these without incurring blame, let us, however, suppose that he ought to be of a sedate mind when he sentences the guilty to punishment, because he is the executor125    Minister.   of the laws, not of his own spirit or power; for so they wish it who endeavour to extirpate anger. But I speak of those in particular who are in our own power, as slaves, children, wives, and pupils; for when we see these offend, we are incited to restrain them.  

For it cannot fail to be, that he who is just and good is displeased with things which are bad, and that he who is displeased with evil is moved when he sees it practised. Therefore we arise to take vengeance, not because we have been injured, but that discipline may be preserved, morals may be corrected, and licentiousness be suppressed. This is just anger; and as it is necessary in man for the correction of wickedness, so manifestly is it necessary in God, from whom an example comes to man. For as we ought to restrain those who are subject to our power, so also ought God to restrain the offences of all. And in order that He may do this, He must be angry; because it is natural for one who is good to be moved and incited at the fault of another. Therefore they ought to have given this definition: Anger is an emotion of the mind arousing itself for the restraining of faults.126    [See note 6, supra.]   For the definition given by Cicero, “Anger is the desire of taking vengeance,” does not differ much from those already mentioned.127    [P. 260, etc., supra.]   But that anger which we may call either fury or rage ought not to exist even in man, because it is altogether vicious; but the anger which relates to the correction of vices ought not to be taken away from man; nor can it be taken away from God, because it is both serviceable for the affairs of men, and necessary.  

CAPUT XVII. De Deo, cura et ira.

Deus, inquit Epicurus, nihil curat; nullam igitur habet potestatem. Curare enim necesse est eum, qui habet potestatem; vel si habet, et non utitur, quae tanta causa est, ut ei, non dicam nostrum genus, 0127A sed etiam mundus ipse sit vilis? Ideo, inquit, incorruptus est ac beatus, quia semper quietus. Cui ergo administratio tantarum rerum cessit, si haec a Deo negligantur, quae videmus ratione summa gubernari? aut quietus esse quomodo potest, qui vivit et sentit? Nam quies aut somni res est, aut mortis. Sed nec somnus habet quietem. Nam cum soporati sumus, corpus quidem quiescit, animus tamen irrequietus agitatur: imagines sibi, quas cernat effingit, ut naturalem suum motum exerceat varietate visorum; avocatque se a falsis, dum membra saturentur, ac vigorem capiant de quiete. Quies igitur sempiterna solius mortis est. Si autem mors Deum non attingit, Deus igitur nunquam quietus est. Dei vero actio quae potest esse, nisi mundi administratio? Si vero mundi 0127B curam gerit, curat igitur hominum vitam Deus, ac singulorum actus animadvertit, eosque sapientes ac bonos esse desiderat. Haec est voluntas Dei, haec divina lex; quam qui sequitur, qui observat, Deo carus est. Necesse est igitur, ut ira moveatur adversus eum, qui hanc aeternam divinamque legem, aut violaverit, aut spreverit. Si nocet, inquit, alicui Deus, jam bonus non est. Non exiguo falluntur errore, qui censuram 0128A sive humanam, sive divinam, acerbitatis et malitiae nomine infamant, putantes nocentem dici oportere, qui nocentes afficit poena. Quod si est, nocentes igitur leges habemus, quae peccantibus supplicia sanxerunt; nocentes judices, qui scelere convictos poena capitis afficiunt. Quod si et lex justa est, quae et nocenti tribuit quod meretur, et judex integer ac bonus dicitur, cum male facta vindicat (bonorum enim salutem custodit, qui malos punit), ergo et Deus, cum malis obest, nocens non est; ipse autem est nocens, qui aut innocenti nocet, aut nocenti parcit, ut pluribus noceat.

Libet quaerere ab iis, qui Deum faciunt immobilem, si quis habeat rem, domum, familiam, servique ejus contemnentes patientiam domini, omnia invaserint, 0128B ipsi bonis ejus fruantur, ipsos familia ejus honoret, dominus autem contemnatur ab omnibus, derideatur, relinquatur: utrumne sapiens esse possit, qui contumelias non vindicet, suisque rebus eos perfrui patiatur, in quos habeat potestatem? Quae tanta in quoquam potest patientia reperiri? si tamen patientia nominanda est, et non stupor quidam insensibilis. Sed facile est ferre contemptum. Quid si fiant illa, 0129A quae a Cicerone dicuntur? «Etenim quaero, si quis paterfamilias liberis suis a servo interfectis, uxore occisa, incensa domo, supplicium de servo non quam acerrimum sumpserit; utrum is clemens ac misericors, an inhumanus et crudelissimus esse videatur?» Quod si ejusmodi facinoribus ignoscere crudelitatis est potius quam pietatis; non est ergo virtutis in Deo, ad ea, quae injuste fiunt, non commoveri. Nam mundus tanquam Dei domus est, et homines tanquam servi: quibus si ludibrio sit nomen ejus, qualis aut quanta patientia est, ut honoribus suis cedat, prava et iniqua fieri videat, et non indignetur, quod proprium et naturale est ei, cui peccata non placeant? Irasci ergo rationis est; auferuntur enim delicta, et refraenatur licentia, quod utique juste sapienterque 0129B fit.

Sed Stoici non viderunt esse discrimen recti et pravi; esse iram justam et injustam: et quia medelam rei non inveniebant, voluerunt eam penitus excidere. Peripatetici vero non excidendam, sed temperandam esse dixerunt: quibus in sexto libro Institutionum satis respondimus. Nescisse autem philosophos, quae ratio esset irae, apparet ex definitionibus eorum, quas Seneca enumeravit in libris, quos de 0130A Ira composuit. «Ira est, inquit, cupiditas ulciscendae injuriae. Alii, ut ait Posidonius, cupiditas puniendi ejus, a quo te inique putes laesum.» Quidam ita definierunt: «Ira est incitatio animi ad nocendum ei qui, aut nocuit, aut nocere voluit.» Aristotelis definitio non multum a nostra abest. Ait enim iram esse cupiditatem doloris rependendi. Haec est ira, de qua superius diximus, injusta; quae etiam mutis inest: in homine vero cohibenda est, ne ad aliquod maximum malum prosiliat per furorem. Haec in Deo esse non potest, quia illaesibilis est; in homine autem, quia fragilis est, invenitur. Inurit enim laesio dolorem; et dolor facit ultionis cupiditatem. Ubi est ergo illa ira justa adversus delinquentes? quae utique non est cupiditas ultionis, quia non praecedit injuria. Non dico 0130B de iis qui adversus leges peccant, quibus etsi judex sine crimine irasci postest, fingamus tamen, eum sedato animo esse debere, cum subjicit poenae nocentem, quia legum sit minister, non animi, aut potestatis suae; sic enim volunt, qui iram conantur evellere. Sed de iis potissimum dico, qui sunt nostrae potestatis, ut servi, liberi, conjuges et discipuli: quos cum delinquere videmus, incitamur ad coercendum.

Necesse est enim bono ac justo displicere, quae 0131A prava sunt; et cui malum displicet, moveri, cum id fieri videt. Ergo surgimus ad vindictam; non quia laesi sumus, sed ut disciplina servetur, mores corrigantur, licentia comprimatur. Haec est ira justa, quae sicut in homine necessaria est ad pravitatis correctionem, sic utique in Deo, a quo ad hominem pervenit exemplum. Nam sicuti nos potestati nostrae subjectos coercere debemus, ita etiam peccata universorum Deus coercere debet. Quod ut faciat, irascatur necesse est; quia naturale est bono ad alterius peccatum moveri et incitari. Ergo definire debuerunt: Ira est motus animi ad coercenda peccata insurgentis. Nam definitio Ciceronis «Ira est libido ulciscendi,» non multum a superioribus distat. Ira autem, quam possumus vel furorem, vel iracundiam nominare, 0131B haec ne in homine quidem debet esse, quia tota vitiosa est. Ira vero, quae ad correctionem vitiorum pertinet, nec homini adimi debet, nec Deo potest, quia et utilis est rebus humanis, et necessaria.