There is no surer argument of a great mind than not to be transported to anger by any accident; the clouds and the tempests are formed below, but all above is quiet and serene; which is the emblem of a brave man, that suppresses all provocations, and lives within himself, modest, venerable, and composed: whereas anger is a turbulent humor, which, at first dash, casts off all shame, without any regard to order, measure, or good manners; transporting a man into misbecoming violences with his tongue, his hands, and every part of his body. And whoever considers the foulness and the brutality of this vice, must acknowledge that there is no such monster in Nature as one man raging against another, and laboring to sink that which can never be drowned but with himself for company. It renders us incapable either of discourse or of other common duties. It is of all passions the most powerful; for it makes a man that is in love to kill his mistress, the ambitious man to trample upon his honors, and the covetous to throw away his fortune.
There is no better sign of a great mind than staying calm when things go wrong. Clouds and storms form below, but everything above remains quiet and peaceful. This represents a brave person who controls all provocations and lives within himself, modest, respected, and composed. Anger, on the other hand, is a violent emotion that immediately throws off all shame. It ignores order, restraint, and good manners. It drives a person to inappropriate violence with his tongue, his hands, and every part of his body. Anyone who considers how ugly and brutal this vice is must admit that there is no greater monster in nature than one person raging against another. The angry person works to destroy what can only be drowned if he goes down with it. Anger makes us unable to have conversations or handle other normal responsibilities. Of all emotions, it is the most powerful. It makes a man in love kill his beloved, drives the ambitious to trample on their honors, and causes the greedy to throw away their fortune.
There is not any mortal that lives free from the danger of it; for it makes even the heavy and the good-natured to be fierce and outrageous: it invades us like a pestilence, the lusty as well as the weak; and it is not either strength of body, or a good diet, that can secure us against it; nay, the most learned, and men otherwise of exemplary sobriety, are infected with it. It is so potent a passion that Socrates durst not trust himself with it. “Sirrah,” says he to his man, “now would I beat you, if I were not angry with you!” There is no age or sect of men that escapes it. Other vices take us one by one; but this, like an epidemical contagion, sweeps all: men, women, and children, princes and beggars, are carried away with it in shoals and troops as one man.
No one is safe from this danger. It makes even calm and good-natured people become fierce and violent. It invades us like a plague, affecting the strong as well as the weak. Neither physical strength nor a healthy diet can protect us from it. Even the most educated people and those known for their self-control get infected with it. This passion is so powerful that Socrates didn't trust himself with it. "Listen," he said to his servant, "I would beat you right now if I weren't angry with you!" No age group or type of person escapes it. Other vices attack us one at a time, but this one spreads like an epidemic and sweeps everyone away. Men, women, and children, princes and beggars - they're all carried off by it in crowds and groups, as if they were one person.
It was never seen that a whole nation was in love with one woman, or unanimously bent upon one vice: but here and there some particular men are tainted with some particular crimes; whereas in anger, a single word many times inflames the whole multitude, and men betake themselves presently to fire and sword upon it; the rabble take upon them to give laws to their governors; the common soldiers to their officers, to the ruin, not only of private families, but of kingdoms: turning their arms against their own leaders, and choosing their own generals. There is no public council, no putting things to the vote; but in a rage the mutineers divide from the senate, name their head, force the nobility in their own houses, and put them to death with their own hands. The laws of nations are violated, the persons of public ministers affronted, whole cities infected with a general madness, and no respite allowed for the abatement or discussing of this public tumor. The ships are crowded with tumultuary soldiers; and in this rude and ill-boding manner they march, and act under the conduct only of their own passions. Whatever comes next serves them for arms, until at last they pay for their licentious rashness with the slaughter of the whole party: this is the event of a heady and inconsiderate war.
You never see an entire nation fall in love with one woman or unanimously pursue the same vice. Here and there, certain individuals get caught up in particular crimes. But with anger, a single word can inflame an entire crowd. People immediately turn to fire and sword. The mob starts making laws for their rulers. Common soldiers turn against their officers. This destroys not just private families, but entire kingdoms. They turn their weapons against their own leaders and choose their own generals. There's no public discussion, no voting on decisions. In their rage, the rebels break away from the senate and name their own leader. They force nobles into their homes and kill them with their own hands. They violate international laws and insult foreign diplomats. Entire cities become infected with collective madness. No one gets time to calm down or think through this public crisis. Ships fill with unruly soldiers. They march and act in this crude and ominous way, guided only by their own emotions. Whatever they find becomes a weapon. In the end, they pay for their reckless behavior with the slaughter of their entire group. This is what happens in a rash and thoughtless war.
When men’s minds are struck with the opinion of an injury, they fall on immediately wheresoever their passion leads them, without either order, fear, or caution: provoking their own mischief; never at rest till they come to blows; and pursuing their revenge, even with their bodies, upon the points of their enemies’ weapons. So that the anger itself is much more hurtful for us than the injury that provokes it; for the one is bounded, but where the other will stop, no man living knows. There are no greater slaves certainly, than those that serve anger; for they improve their misfortunes by an impatience more insupportable than the calamity that causes it.
When people believe they've been wronged, they act immediately on whatever their emotions tell them to do. They don't think about order, fear, or caution. They bring trouble on themselves. They can't rest until they start fighting. They pursue their revenge even when it means throwing their bodies onto their enemies' weapons. The anger itself hurts us much more than the original injury that caused it. The injury has limits, but no one knows where the anger will stop. No one is more enslaved than those who serve their anger. They make their misfortunes worse by being impatient in a way that's more unbearable than the disaster that started it all.
Nor does it rise by degrees, as other passions, but flashes like gunpowder, blowing up all in a moment. Neither does it only press to the mark, but overbears everything in the way to it. Other vices drive us, but this hurries us headlong; other passions stand firm themselves, though perhaps we cannot resist them; but this consumes and destroys itself: it falls like thunder or a tempest, with an irrevocable violence, that gathers strength in the passage, and then evaporates in the conclusion. Other vices are unreasonable, but this is unhealthful too; other distempers have their intervals and degrees, but in this we are thrown down as from a precipice: there is not anything so amazing to others, or so destructive to itself; so proud and insolent if it succeeds, or so extravagant if it be disappointed. No repulse discourages it, and, for want of other matter to work upon, it falls foul upon itself; and, let the ground be never so trivial, it is sufficient for the wildest outrage imaginable. It spares neither age, sex, nor quality.
This passion doesn't build up slowly like other emotions. It explodes like gunpowder, destroying everything in an instant. It doesn't just aim for its target but crushes everything in its path. Other vices drive us forward, but this one drags us headlong into disaster. Other passions stay strong even when we can't resist them, but this one consumes and destroys itself. It strikes like thunder or a storm, with unstoppable violence that grows stronger as it moves, then burns itself out completely. Other vices are unreasonable, but this one is also unhealthy. Other disorders come and go in waves, but this throws us off a cliff. Nothing amazes others more or destroys itself more completely. It becomes proud and arrogant when it succeeds, wild and reckless when it fails. No rejection stops it. When it runs out of other targets, it turns on itself. Even the smallest excuse is enough to trigger the most extreme outburst imaginable. It spares no one, regardless of age, gender, or social status.
Some people would be luxurious perchance, but that they are poor; and others lazy, if they were not perpetually kept at work. The simplicity of a country life, keeps many men in ignorance of the frauds and impieties of courts and camps: but no nation or condition of men is exempt from the impressions of anger; and it is equally dangerous, as well in war as in peace. We find that elephants will be made familiar; bulls will suffer children to ride upon their backs, and play with their horns; bears and lions, by good usage, will be brought to fawn upon their masters; how desperate a madness is it then for men, after the reclaiming of the fiercest of beasts, and the bringing of them to be tractable and domestic, to become yet worse than beasts one to another! Alexander had two friends, Clytus and Lysimachus; the one he exposed to a lion, the other to himself; and he that was turned loose to the beast escaped. Why do we not rather make the best of a short life, and render ourselves amiable to all while we live, and desirable when we die?
Some people might live luxuriously if they weren't poor. Others would be lazy if they weren't constantly forced to work. The simple life in the countryside keeps many people unaware of the corruption and wickedness found in royal courts and military camps. But no nation or group of people is free from the effects of anger, and anger is equally dangerous in both war and peace. We see that elephants can be tamed. Bulls will let children ride on their backs and play with their horns. Bears and lions, when treated well, will show affection to their masters. How desperately mad is it then for people to become worse than beasts toward each other, even after we've learned to tame the fiercest animals and make them gentle and domestic! Alexander had two friends, Clytus and Lysimachus. He threw one to a lion and the other to himself. The one who faced the beast survived. Why don't we instead make the best of our short lives? Why don't we make ourselves lovable to everyone while we're alive, and missed when we die?
Let us bethink ourselves of our mortality, and not squander away the little time that we have upon animosities and feuds, as if it were never to be at an end. Had we not better enjoy the pleasure of our own life than to be still contriving how to gall and torment another’s? in all our brawlings and contentions never so much as dreaming of our weakness. Do we not know that these implacable enmities of ours lie at the mercy of a fever, or any petty accident, to disappoint? Our fate is at hand, and the very hour that we have set for another man’s death may peradventure be prevented by our own. What is it that we make all this bustle for, and so needlessly disquiet our minds? We are offended with our servants, our masters, our princes, our clients: it is but a little patience, and we shall be all of us equal; so that there is no need either of ambushes or of combats. Our wrath cannot go beyond death; and death will most undoubtedly come whether we be peevish or quiet. It is time lost to take pains to do that which will infallibly be done without us. But suppose that we would only have our enemy banished, disgraced, or damaged, let his punishment be more or less, it is yet too long, either for him to be inhumanly tormented, or for us ourselves to be most barbarously pleased with it. It holds in anger as in mourning, it must and it will at last fall of itself; let us look to it then betimes, for when it is once come to an ill habit, we shall never want matter to feed it; and it is much better to overcome our passions than to be overcome by them. Some way or other, either our parents, children, servants, acquaintance, or strangers, will be continually vexing us. We are tossed hither and thither by our affections, like a feather in a storm, and by fresh provocations the madness becomes perpetual. Miserable creatures! that ever our precious hours should be so ill employed! How prone and eager are we in our hatred, and how backward in our love! Were it not much better now to be making of friendships, pacifying of enemies, doing of good offices both public and private, than to be still meditating of mischief, and designing how to wound one man in his fame, another in his fortune, a third in his person? the one being so easy, innocent, and safe, and the other so difficult, impious, and hazardous. Nay, take a man in chains, and at the foot of his oppressor; how many are there, who, even in this case, have maimed themselves in the heat of their violence upon others.
Let us remember that we are mortal, and not waste the little time we have on hatred and feuds, as if life would never end. Wouldn't it be better to enjoy the pleasure of our own lives than to constantly plan how to hurt and torment others? In all our fighting and arguments, we never even think about our own weakness. Don't we know that these bitter enemies of ours can be stopped by a fever or any small accident? Our fate is close at hand, and the very hour we have planned for another man's death might be cut short by our own. What are we making all this fuss about, and why do we needlessly trouble our minds? We get angry with our servants, our masters, our princes, our clients. But with just a little patience, we will all be equal. So there's no need for ambushes or fights. Our anger cannot go beyond death, and death will certainly come whether we are irritable or calm. It's wasted time to work hard at something that will definitely happen without us. But suppose we only want our enemy banished, disgraced, or harmed. Whether his punishment is more or less, it's still too long, either for him to be cruelly tormented or for us to take barbaric pleasure in it. It's the same with anger as with mourning. It must and will eventually fade away on its own. Let us deal with it early, because once it becomes a bad habit, we'll never lack reasons to feed it. It's much better to overcome our passions than to be overcome by them. One way or another, our parents, children, servants, friends, or strangers will constantly annoy us. We are tossed back and forth by our emotions, like a feather in a storm, and fresh provocations make the madness never-ending. What miserable creatures we are! Our precious hours should never be so badly used! How quick and eager we are in our hatred, and how slow in our love! Wouldn't it be much better to make friendships, calm our enemies, and do good works both public and private, than to keep planning mischief and figuring out how to wound one man's reputation, another's fortune, and a third's body? One path is so easy, innocent, and safe, while the other is so difficult, wicked, and dangerous. Even take a man in chains at the foot of his oppressor. How many people, even in this situation, have hurt themselves in their violent rage against others.
This untractable passion is much more easily kept out than governed when it is once admitted; for the stronger will give laws to the weaker; and make reason a slave to the appetite. It carries us headlong; and in the course of our fury, we have no more command of our minds, than we have of our bodies down a precipice: when they are once in motion, there is no stop until they come to the bottom. Not but that it is possible for a man to be warm in winter, and not to sweat in the summer, either by the benefit of the place, or the hardiness of the body: and in like manner we may provide against anger. But certain it is, that virtue and vice can never agree in the same subject; and one may as well be a sick man and a sound at the same time, as a good man, and an angry. Besides, if we will needs be quarrelsome, it must be either with our superior, our equal, or inferior. To contend with our superior is folly and madness: with our equals, it is doubtful and dangerous: and with our inferiors, it is base. For does any man know but that he that is now our enemy may come hereafter to be our friend, over and above the reputation of clemency and good nature? And what can be more honorable or comfortable, than to exchange a feud for a friendship? The people of Rome never had more faithful allies than those that were at first the most obstinate enemies; neither had the Roman Empire ever arrived at that height of power, if Providence had not mingled the vanquished with the conquerors.
This uncontrollable passion is much easier to keep out than to control once it takes hold. The stronger emotion will overpower the weaker one and make reason serve our desires. Anger carries us away like a rushing current. When we're in the grip of fury, we have no more control over our minds than we do over our bodies falling down a cliff. Once they start moving, there's no stopping until they hit the bottom. It's possible for someone to stay warm in winter and not sweat in summer, either because of where they are or how tough their body is. In the same way, we can protect ourselves against anger. But virtue and vice can never exist in the same person at the same time. You can't be both sick and healthy, just as you can't be both good and angry. If we insist on being quarrelsome, it must be with someone above us, equal to us, or below us. Fighting with our superiors is foolish and crazy. Fighting with our equals is risky and dangerous. Fighting with our inferiors is disgraceful. Does anyone know whether today's enemy might become tomorrow's friend? Think about the reputation that comes with showing mercy and kindness. What could be more honorable or satisfying than turning a feud into a friendship? The people of Rome never had more faithful allies than those who had once been their most stubborn enemies. The Roman Empire never would have reached such heights of power if Providence hadn't mixed the conquered with the conquerors.
There is an end of the contest when one side deserts it; so that the paying of anger with benefits puts a period to the controversy. But, however, if it be our fortune to transgress, let not our anger descend to the children, friends or relations, even of our bitterest enemies. The very cruelty of Sylla was heightened by that instance of incapacitating the issue of the proscribed. It is inhuman to entail the hatred we have for the father upon his posterity.
A fight ends when one side gives up. Responding to anger with kindness puts an end to the argument. But if we happen to do wrong, we shouldn't let our anger fall on the children, friends, or relatives of even our worst enemies. Sylla's cruelty was made worse by his decision to strip the children of the proscribed of their rights. It's inhuman to pass on the hatred we feel for a father to his descendants.
A good and a wise man is not to be an enemy of wicked men, but a reprover of them; and he is to look upon all the drunkards, the lustful, the thankless, covetous, and ambitious, that he meets with, not otherwise than as a physician looks upon his patients; for he that will be angry with any man must be displeased with all; which were as ridiculous as to quarrel with a body for stumbling in the dark; with one that is deaf, for not doing as you bid him; or with a school-boy for loving his play better than his book. Democritus laughed, and Heraclitus wept, at the folly and wickedness of the world, but we never read of any angry philosopher.
A good and wise person shouldn't be an enemy of wicked people, but should correct them instead. When he encounters drunkards, lustful people, ungrateful people, greedy people, and ambitious people, he should view them the same way a doctor views his patients. Anyone who gets angry with one person would have to be displeased with everyone. That would be as ridiculous as fighting with someone for stumbling in the dark, getting mad at a deaf person for not following your instructions, or being upset with a schoolboy for preferring play over his studies. Democritus laughed, and Heraclitus wept, at the world's foolishness and wickedness, but we never read about any angry philosopher.
This is undoubtedly the most detestable of vices, even compared with the worst of them. Avarice scrapes and gathers together that which somebody may be the better for: but anger lashes out, and no man comes off gratis. An angry master makes one servant run away, and another hang himself; and his choler causes him a much greater loss than he suffered in the occasion of it. It is the cause of mourning to the father, and of divorce to the husband: it makes the magistrate odious, and gives the candidate a repulse. And it is worse than luxury too, which only aims at its proper pleasure; whereas the other is bent upon another body’s pain.
This is undoubtedly the most detestable of vices, even compared with the worst of them. Greed scrapes and gathers together things that might benefit someone. But anger lashes out, and no one escapes unharmed. An angry master makes one servant run away and another hang himself. His rage costs him much more than whatever originally upset him. It causes mourning for fathers and divorce for husbands. It makes magistrates hateful and causes candidates to lose elections. Anger is worse than luxury too, which only seeks its own pleasure. Anger is bent on causing pain to others.
The malevolent and the envious content themselves only to wish another man miserable; but it is the business of anger to make him so, and to wreck the mischief itself; not so much desiring the hurt of another, as to inflict it. Among the powerful, it breaks out into open war, and into a private one with the common people, but without force or arms. It engages us in treacheries, perpetual troubles and contentions: it alters the very nature of a man, and punishes itself in the persecution of others. Humanity excites us to love, this to hatred; that to be beneficial to others, this to hurt them: beside, that, though it proceeds from too high a conceit of ourselves, it is yet, in effect, but a narrow and contemptible affection; especially when it meets with a mind that is hard and impenetrable, and returns the dart upon the head of him that casts it.
People who are malicious and envious are satisfied just wishing others would be miserable. But anger goes further. It actually tries to make people miserable and cause real harm. Anger doesn't just want to hurt others—it needs to inflict that hurt directly. When powerful people get angry, it leads to open warfare. With ordinary people, it becomes private conflict without weapons or force. Anger draws us into betrayals, constant troubles, and fights. It changes our very nature and punishes us even as we persecute others. Our humanity encourages us to love, but anger drives us to hate. Humanity makes us want to help others, while anger makes us want to harm them. Even though anger comes from thinking too highly of ourselves, it's actually a petty and worthless emotion. This is especially true when anger meets a mind that's hard and unbreakable—then it bounces back and strikes the person who started it.
To take a farther view, now, of the miserable consequences and sanguinary effects of this hideous distemper; from hence come slaughters and poisons, wars, and desolations, the razing and burning of cities; the unpeopling of nations, and the turning of populous countries into deserts, public massacres and regicides; princes led in triumph; some murdered in their bed-chambers; others stabbed in the senate or cut off in the security of their spectacles and pleasures. Some there are that take anger for a princely quality; as Darius, who, in his expedition against the Scythians, being besought by a nobleman, that had three sons, that he would vouchsafe to accept of two of them into his service, and leave the third at home for a comfort to his father. “I will do more for you than that,” says Darius, “for you shall have them all three again;” so he ordered them to be slain before his face, and left him their bodies. But Xerxes dealt a little better with Pythius, who had five sons, and desired only one of them for himself. Xerxes bade him take his choice, and he named the eldest, whom he immediately commanded to be cut in halves; and one half of the body to be laid on each side of the way when his army was to pass betwixt them; undoubtedly a most auspicious sacrifice; but he came afterward to the end that he deserved; for he lived to see that prodigious power scattered and broken: and instead of military and victorious troops, to be encompassed with carcasses. But these, you will say, were only barbarous princes that knew neither civility nor letters; and these savage cruelties will be imputed perchance to their rudeness of manners, and want of discipline. But what will you say then of Alexander the Great, that was trained up under the institution of Aristotle himself, and killed Clytus, his favorite and schoolfellow, with his own hand, under his own roof, and over the freedom of a cup of wine? And what was his crime? He was loth to degenerate from a Macedonian liberty into a Persian slavery; that is to say, he could not flatter.
To see the full scope of this terrible condition's miserable consequences and bloody effects, we need only look at what follows. From anger come slaughters and poisonings, wars and devastation, the destruction and burning of cities. Nations lose their people, and populated countries become deserts. We see public massacres and the murder of kings. Princes are led away as prisoners. Some are murdered in their bedrooms. Others are stabbed in the senate or killed while enjoying their entertainment and pleasures. Some people think anger is a royal quality. Take Darius, for example. During his campaign against the Scythians, a nobleman who had three sons begged him to take two of them into his service and leave the third at home to comfort his father. "I will do more for you than that," said Darius. "You shall have all three of them back." Then he ordered them killed in front of the father and left him their bodies. Xerxes dealt a little better with Pythius, who had five sons and asked to keep just one for himself. Xerxes told him to choose, and he named his eldest son. Xerxes immediately commanded that the son be cut in half, with one half placed on each side of the road for his army to march between. This was supposedly a good sacrifice for luck. But Xerxes got what he deserved in the end. He lived to see his enormous power scattered and broken. Instead of military victories and triumphant troops, he found himself surrounded by corpses. You might say these were just barbarous princes who knew nothing of civilization or learning. You might blame these savage cruelties on their rough manners and lack of discipline. But what about Alexander the Great? He was educated by Aristotle himself, yet he killed Clytus with his own hand. Clytus was his favorite and childhood friend. Alexander murdered him under his own roof, in a drunken rage. What was Clytus's crime? He refused to abandon Macedonian freedom for Persian slavery. In other words, he couldn't bring himself to flatter Alexander.
Lysimachus, another of his friends, he exposed to a lion; and this very Lysimachus, after he had escaped this danger, was never the more merciful when he came to reign himself; for he cut off the ears and nose of his friend Telesphorous; and when he had so disfigured him that he had no longer the face of a man, he threw him into a dungeon, and there kept him to be showed for a monster, as a strange sight. The place was so low that he was fain to creep upon all fours, and his sides were galled too with the straitness of it. In this misery he lay half-famished in his own filth; so odious, so terrible, and so loathsome a spectacle, that the horror of his condition had even extinguished all pity for him. “Nothing was ever so unlike a mar as the poor wretch that suffered this, saving the tyrant that acted it.”
Lysimachus, another of his friends, he exposed to a lion. This very Lysimachus escaped this danger, but when he came to reign himself, he was never more merciful. He cut off the ears and nose of his friend Telesphorous. After he had disfigured him so badly that he no longer had the face of a man, he threw him into a dungeon. There he kept him to be shown as a monster, a strange sight. The place was so low that he had to creep on all fours. His sides were rubbed raw from the narrow space. In this misery he lay half-starved in his own filth. He became such a disgusting, terrible, and revolting sight that the horror of his condition destroyed all pity for him. "Nothing was ever so unlike a man as the poor wretch who suffered this, except the tyrant who did it."
Nor did this merciless hardness only exercise itself among foreigners, but the fierceness of their outrages and punishments, as well as their vices, brake in upon the Romans. C. Marius, that had his statue set up everywhere, and was adored as a God, L. Sylla commanded his bones to be broken, his eyes to be pulled out, his hands to be cut off; and, as if every wound had been a several death, his body to be torn to pieces, and Catiline was the executioner. A cruelty that was only fit for Marius to suffer, Sylla to command, and Catiline to act; but most dishonorable and fatal to the commonwealth, to fall indifferently upon the sword’s point both of citizens and of enemies.
This merciless cruelty wasn't limited to foreigners. The Romans turned their fierce violence and punishments on each other as well, along with their other vices. C. Marius had statues of himself erected everywhere and was worshipped like a god. L. Sylla ordered his bones broken, his eyes torn out, and his hands cut off. As if each wound were a separate death, he commanded Marius's body to be ripped apart. Catiline carried out the execution. This was a cruelty that only Marius deserved to suffer, only Sylla would dare to order, and only Catiline would agree to perform. But it brought the greatest dishonor and destruction to the republic when citizens and enemies alike fell victim to the sword without distinction.
It was a severe instance, that of Piso too. A soldier that had leave to go abroad with his comrade, came back to the camp at his time, but without his companion. Piso condemned him to die, as if he had killed him, and appoints a centurion to see the execution. Just as the headsman was ready to do his office, the other soldier appeared, to the great joy of the whole field, and the centurion bade the executioner hold his hand. Hereupon Piso, in a rage, mounts the tribunal, and sentences all three to death: the one because he was condemned, the other because it was for his sake that his fellow-soldier was condemned, the centurion for not obeying the order of his superior. An ingenious piece of inhumanity, to contrive how to make three criminals, where effectively there were none.
Here's another harsh example involving Piso. A soldier had permission to leave camp with his companion. He returned on time, but came back alone. Piso condemned him to death, assuming he had murdered his friend. He ordered a centurion to oversee the execution. Just as the executioner was about to strike, the missing soldier appeared. The whole camp rejoiced, and the centurion told the executioner to stop. This enraged Piso. He climbed onto the platform and sentenced all three men to death. The first soldier would die because he had been condemned. The second would die because his friend was condemned on his account. The centurion would die for disobeying his superior's orders. It was a clever piece of cruelty. Piso found a way to create three criminals where there had been none.
There was a Persian king that caused the noses of a whole nation to be cut off, and they were to thank him that he spared their heads. And this, perhaps, would have been the fate of the Macrobii, (if Providence had not hindered it,) for the freedom they used to Cambyses’ ambassadors, in not accepting the slavish terms that were offered them. This put Cambyses into such a rage, that he presently listed into his service every man that was able to bear arms; and, without either provisions or guides, marched immediately through dry and barren deserts, and where never any man had passed before him, to take his revenge. Before he was a third part of the way, his provisions failed him. His men, at first, made shift with the buds of trees, boiled leather, and the like; but soon after there was not so much as a root or a plant to be gotten, nor a living creature to be seen; and then by lot every tenth man was to die for a nourishment to the rest, which was still worse than the famine. But yet this passionate king went on so far, until one part of his army was lost, and the other devoured, and until he feared that he himself might come to be served with the same sauce. So that at last he ordered a retreat, wanting no delicates all this while for himself, while his soldiers were taking their chance who should die miserably, or live worse. Here was an anger taken up against a whole nation, that neither deserved any ill from him, nor was so much as known to him.
There was a Persian king who ordered the noses of an entire nation to be cut off. They were supposed to thank him for sparing their heads. This might have been the fate of the Macrobii too, if Providence hadn't stopped it. The Macrobii had spoken freely to Cambyses' ambassadors and refused to accept the slavish terms offered to them. This put Cambyses into such a rage that he immediately enlisted every man able to bear arms. Without provisions or guides, he marched straight through dry and barren deserts where no man had ever traveled before. He was determined to get his revenge. Before he was even a third of the way there, his provisions ran out. His men first made do with tree buds, boiled leather, and similar things. But soon there wasn't even a root or plant to be found, nor any living creature in sight. Then they drew lots, and every tenth man had to die to feed the rest. This was even worse than the famine. Yet this passionate king kept going until one part of his army was lost and the other part had devoured itself. He only stopped when he feared he might be served the same fate. Finally, he ordered a retreat. All this time, he lacked no delicacies for himself while his soldiers were drawing lots to see who would die miserably or live even worse. Here was anger directed at an entire nation that neither deserved any harm from him nor was even known to him.