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Now, as for those who make all sins and faults to be equal, to examine whether in other matters they have not also departed from the truth is not at this time and in this place seasonable; since they seem not herein only, but in most things else, to advance unreasonable paradoxes against common sense and experience. For according to them, all our passions and affections are so many faults and whosoever grieves, fears, or desires, commits sin. But, with their leave, nothing is more visible and apparent than the mighty difference in those and all other passions, according as we are more or less affected with them. For will any man say that the fear of Dolon was no more than that of Ajax, who, being forced to give way before the enemy, Sometimes retreated back, then faced about, And step by step retired at once, and fought? Il. XI. 547. Or compare the grief of Plato for the death of Socrates to the sorrow and anguish of mind which Alexander felt, when, for having murdered Clitus, he attempted to lay violent hands upon himself. For our grief is commonly increased and augmented above measure by sudden and unexpected accidents. And that which surprises us on the sudden, contrary to our hope and expectation, is much more uneasy and grievous than that which is either foreseen, or not very unlikely to happen; as must needs fall out in the case of those who, expecting nothing more than to see the happiness, advancement, and glory of a friend or a kinsman, should hear of his being put to the most exquisite tortures, as Parmenio did of his son Philotas. And who will ever say that the anger of Magas against Philemon can bear any proportion to the rage of Nicocreon against Anaxarchus? The occasion given was in both cases the same, each of them having severally been bitterly reproached and reviled by the other. For whereas Nicocreon caused Anaxarchus to be broken to pieces and brayed in a mortar with iron pestles, Magas only commanded the executioner to lay the edge of the naked sword upon the neck of Philemon, and so dismissed him. And therefore Plato called anger the nerves of the mind; because, as it may swell and be made more intense by sourness and ill-nature, so may it be slackened and remitted by gentleness and good-nature.
