Archytas of Tarentum is praised, who, when he had found everything ruined  on his estate, rebuking the fault of his bailiff, said, "Wretch, I would have beaten you to death if I had not been angry." They consider this to be a singular example of forbearance; but influenced by authority, they do not see how foolishly he spoke and acted. For if (as Plato says) no prudent man punishes because there is an offence, but to prevent the occurrence of an offence, it is evident how evil an example this wise man put forth. For if slaves shall perceive that their master uses violence when he is not angry, and abstains from violence  when he is angry, it is evident that they will not commit slight offences, lest they should be beaten; but will commit the greatest offences, that they may arouse the anger of the perverse man, and escape with impunity. But I should praise him if, when he was enraged, he had given space to his anger, that the excitement of his mind might calm down through the interval of time, and his chastisement might be confined within moderate limits. Therefore, on account of the magnitude of the anger, punishment ought not to have been inflicted, but to have been delayed, lest it should inflict  upon the offender pain greater than is just, or occasion an outburst of fury in the punisher. But how, how is it equitable or wise, that any one should be punished on account of a slight offence, and should be unpunished on account of a very great one? But if he had learned the nature and causes of things, he never would have professed so unsuitable a forbearance, that a wicked slave should rejoice that his master has been angry with him. For as God has furnished the human body with many and various senses which are necessary for the use of life, so also He has assigned to the soul various affections by which the course of life might be regulated; and as He has given desire for the sake of producing offspring, so has He given anger for the sake of restraining faults.
But they who are ignorant of the ends of good and evil things, as they employ sensual desire for the purposes of corruption and pleasure, in the same manner make use of anger and passion for the inflicting of injury, while they are angry with those whom they regard with hatred. Therefore they are angry even with those who commit no offence, even with their equals, or even with their superiors. Hence they daily rush to monstrous  deeds; hence tragedies often arise. Therefore Archytas would be deserving of praise, if, when he had been enraged against any citizen or equal who injured him, he had curbed himself, and by forbearance mitigated the impetuosity of his fury. This self-restraint is glorious, by which any great evil which impends is restrained; but it is a fault not to check the faults of slaves and children; for through their escaping without punishment they will proceed to greater evil. In this case anger is not to be restrained; but even if it is in a state of inactivity,  it must be aroused. But that which we say respecting man, we also say respecting God, who made man like to Himself. I omit making mention of the figure of God, because the Stoics say that God has no form, and another great subject will arise if we should wish to refute them. I only speak respecting the soul. If it belongs  to God to reflect, to be wise, to understand, to foresee. to excel, and of all animals man alone has these qualities, it follows that he was made after the likeness of God; but on this account he goes on to vice, because, being mingled with frailty derived from earth, he is unable to preserve pure and uncontaminated that which he has received from God, unless he is imbued with the precepts of justice by the same God.
 Corrupta esse omnia.  Parcere.  Inureret, i.e., should burn in, or brand.  Immania, i.e., of an inhuman character.  Jacet.  Deo subjacet.
 Inureret, i.e., should burn in, or brand.
 Immania, i.e., of an inhuman character.
 Deo subjacet.