Chapter 15: Of the Good and Evil Effects of Hatred

I now proceed to the consequents or effects of this passion: And first for the useful and profitable effects thereof, which may be these.

First, a cautiousness and fruitful wisdom for our own welfare to prevent danger, and to reap benefit from that, which is at enmity with us. For we shall observe in many evils that no man is brought within the danger, who is not first drawn into the love of them. All inordinate corruptions then most desperately wound the soul, when they beguile and entangle it. But the greatest use of this caution is to learn how to benefit by the hatred of others, and as learned physicians do, to make an antidote of poison. For as many venomous creatures are by art used to cure the wounds, and repair the injuries, which themselves had made (natural attraction, as it were, calling home that poison which injury and violence had misplaced:) so the malice and venom of an enemy may by wisdom be converted into a medicine, and by managing become a benefit, which was by him intended for an injury. Or to use the excellent simile of Plutarch, As healthy and strong beasts do eat and digest serpents, whereas weak stomachs do feel sick at delicacies: so wise men do exceedingly profit by the hatred of their enemies, whereas fools are corrupted with the love of their friends; and an injury does one man more good, than a courtesy does another. As wind and thunder when they trouble the air, do also purge it; whereas a long calm does dispose it to putrefaction: or as the same whetstone that takes away from a weapon, does likewise sharpen it; so a wise man can make use of the detraction of an enemy to grow the brighter and the better by it. And therefore when [reconstructed: Cato] advised that Carthage should be utterly destroyed, Scipio Nascica persuaded the contrary upon these reasons, that it was needful for Rome to have always some enemies, which by a kind of antiperistasis might strengthen and keep alive its virtue, which otherwise by security might be in danger of languishing and degenerating into luxury. For as the Israelites, when there was no smith among them did sharpen their instruments with the Philistines; so indeed an enemy does serve to quicken and put an edge upon those virtues, which by lying unexercised might contract rust and dullness, and many times when the reasons of the thing itself will not persuade, the fear of giving advantage to an enemy, or of gratifying him, will over-rule a man, lest hereby he give his foes matter of insultation.

Hoc Ithacus velit & magno mercentur Atridae.

This makes our foes rejoice, they would have bought with a great price those crimes we do for nothing.

Thus as a sink by a house makes all the house the cleaner, because the filth is cast into that: or as they observe that roses and violets are sweetest, which grow near garlic and other strong-scented herbs, because these draw away to them any fetid or noxious nourishment: so the eye and nearness of an enemy serves by exciting caution and diligence to make a man's life more fruitful and orderly, than otherwise it would have been, that we may take away occasion from them that would speak reproachfully. And thus Hector sharply reproving the cowardice of his brother Paris (who had been the only cause of the war and calamity) when he fled from Menelaus, draws his rebuke from this, and tells him that he was,

[in non-Latin alphabet] [in non-Latin alphabet] &c. To father, city, people, loss and blame; joy to his foes, and to himself a shame.

Secondly, hatred works confidence and some presumption and good assurance of our own, or some assisting strength against evils. Which arises first out of the former: for cautiousness or preparation against the onset of evil cannot but make the mind more resolute in its own defense, than if it were left naked without assistance. Again, of all others, this is one of the most confident passions, because it moves not out of sudden perturbations, but is usually seconded and backed with reason, as the philosopher observes; and ever the more counsel, the more confidence. Besides, being a deep and severe passion, it proportionably calls out the more strength to execute its purposes. There is no passion that intends so much evil to another as hatred; anger would only bring trouble; but hatred, mischief; anger would only punish and retaliate, but hatred would destroy; for as the philosopher notes, it seeks the not-being of what it hates. A man may be angry with his friend, but he hates none but an enemy; and no man can will so much hurt to his friend, as to his enemy. Now the more hurt a passion does intend, the more strength it must call out to execute that intention; and ever the more strength the more confidence.

Thirdly it works some manner of victory over the evil hated: for Odium semper sequitur [reconstructed: ex] animi elatione, as Scaliger out of Aristotle has observed, it ever arises out of pride and height of mind [in non-Latin alphabet]. Injury ever comes from some strength, and is a kind of victory. For so far as one is able to hurt another, he is above him. And this effect holds principally true in moral and practical courses; wherein I think it is a general rule: he in some measure loves an evil, who is overcome by it: for conquest in this nature is on the will, which never chooses an object till it love it. There only we can have perfect conquest of sin, where there will be a perfect hatred of it. Here, in the best, there is but an incomplete restoration of God's image: the body of nature and the body of sin are born, and must die together.

Fourthly, it has a good effect in regard of the evil hated in reasonable creatures, namely the reformation of the person, in whom that evil was. For as countenance and encouragement is the fosterer; so hatred and contempt serves sometimes as physic to purge out an evil. And the reason is because a great part of that goodness, which is apprehended to be in sin, by those that pursue it, is other men's approbation. Opinion puts value upon many unworthy coins, which pass rather because they are received, than because they are warranted. And therefore if a man naturally desirous of credit sees his courses generally disliked, he can hardly so unnature himself, as still to feed on those vanities, which he sees do provoke others to loathing, though I confess, it is not a persuasion of men's, but of God's hatred of sin, which does work a genuine and thorough reformation.

I now proceed to observe those effects, which are corrupt and hurtful: and here we may observe,

First, the rule of Aristotle, whose maxim it is, that hatred is always [illegible] against the whole kind of its object — so then all the actions and effects of this passion are corrupt, which are not general, but admit of private reservations and indulgences. For since the nature and extent of the passion is ever considered with reference to its object, there must needs be irregularity in that affection, when it is conversant about a uniform nature with a various and differing motion. And this is manifestly true in that, which I made the principal object of a right hatred, sin. In which, though there is no man, which finds not himself more obnoxious and open to one kind than another (it being the long experienced policy of the Devil to observe the diverse conditions of men's natures, constitutions, callings, and employments; and from them to proportion the quality of his insinuations upon the will;) insomuch that a man may here in happily deceive himself with an opinion of loathing some evils, with which, either his other occasions suffer him not to take acquaintance, or the difficulty in compassing, disgrace in practicing, or other prejudices persuade to a casual dislike thereof, yet I say it is certain, that if a man's hatred of sin be not [illegible] a universal and transcendent hatred against all sin, even those which his personal relations make more proper to him, if he does still retain some privy exceptions, some reserved and covered delights, be his pretenses to others, or his persuasions to himself what they will, this is rather a personated than a true hatred — a meteor of the brain, than an affection of the soul. For as in the good, so in the ill of things; notwithstanding there seem to be many contrarieties and dissimilitudes (as Seneca says) Scelera dissident, that sins do disagree; yet indeed there is in that very contrariety such an agreement against God (as in Herod and Pilate against Christ) as admits not of any, in order to God, but a gathered and united passion. And hence is that of Saint James, He that offends in one is guilty of all; because in that one he contemns that original authority which forbade all. There are no terms of consistence between love and hatred divided upon the same uniform object. It is not the material and blind performance of some good work, or a servile and constrained obedience to the more bright and convicting parts of the law, that can any more argue, either our true love to the precept, or our hatred to the sin, than a voluntary patience under the hand of a surgeon can prove, either that we delight in our own pain, or abhor our own flesh. It is not God's witness within us, but his word without us; not the tyranny of conscience, but the goodness of the law that does kindly and genuinely restrain the violence, and stop the eruptions of our defiled nature. Or though perhaps fear may prevent the exercise and sproutings, nothing but love can pluck up the root of sin. A Lacedemonian endeavoring to make a dead carcass stand upright as formerly it had done while it was alive, and not effecting it, concluded that outward means would avail little except there were something within to support it. It is certainly so in actions as it is in bodies. Fear as an outward prop may help a while to keep them up, but love is the inward form and life of them, without which they will quickly faint and fall again.

Secondly, another evil effect of hatred is a close and cunning dissimulation in suppressing of it, and palliating it with pretenses of fairness and plausibility, till it have a full advantage to put forth itself. For by this means is the passion strengthened, and the person, whom it respects, weakened: this by incautiousness and credulity; (for common charity, when it sees no signs of malice, will not easily suspect it) that by restraint and suppression; for anything the more united, the more weighty it is: and as wind, so passions, the closer it is pent, the more strength it gathers. Plutarch compares it to fire raked under ashes, and reserved until another day, when we have some use of it. Which disposition the historian has often observed in Tiberius (whose principal virtue was dissimulation) who being offended in the Senate with some words spoken by Hatevius and Scaurus; the historian's observation upon it is this: In Hatevium statim invectus; Scaurum, cui implacabilius irascebatur, silentio tramisit. The one he rebuked; but the other whom he more implacably hated, he passed by with silence. And elsewhere upon occasion, Quae in praesens civiliter habuit, sed in animo revolvente iras, etiamsi impetus affectionis languerat, memoria valebat. Though he seemed to take what was spoken courteously, yet he laid it up in his mind, and though the heat of passion, by being suppressed, did languish, the memory and grudge remained strong still. In which words the historian has expressed that excellent description of the same quality in Homer.

[illegible] [illegible] [illegible] [illegible] Low men with a king's wrath are quite oppressed, For though he seem the same day to digest The heat of his passion, yet he still reserves Close anger in his breast, till fit time serves.

To which agrees that of the Tragedian,

Ira quae tegitur, non Professa perdunt odia vindictae locum. Anger that's hid gives surer blows. But professed hate does revenge lose.

And therefore Hannibal was wont to say that he was more afraid of Fabius when he did nothing, than of Marcellus when he did fight, of the one man's closeness, than of the other's boldness.

And the reason why of all the passions this of hatred can thus smother and suppress itself is, because it does not affect the heart with trouble or sadness (which affection the soul loves not long to hold fast) but with a perverse joy and delight in pondering the contrivances of revenge (which the philosopher and the poet have placed among the objects of delight.)

Now of all the ways whereby this passion is suppressed, the most hateful to God and man is when men do palliare and shroud their malice under pretenses of love, and praise men to ruin. Like the panther which with his sweet breath allures other creatures to come to him, and when they are come, devours them. Pessimum inimicorum genus laudantes, of all kind of enemies those are the worst, which as the Prophet speaks, do break men's heads with oil, and make a poison of their own merits to kill them with praises, as Achilles spoke in the Poet.

[illegible] [illegible]. That man's as odious to me as hell gates, Who with his mouth speaks fair, with his heart hates.

And it was wicked counsel which Theognis gave to his Cyrnus, among so many sage and moral precepts, like a dead fly in a pot of ointment.

[〈 in non-Latin alphabet 〉] [〈 in non-Latin alphabet 〉] Fawn on your foe, till he be in your will, Then, without reasons give revenge her fill.

It is a quality of all others most distant from nobleness and ingenuity of mind, for generous spirits will acknowledge with honor and love the virtues of their enemies; as Fabricius Lucinus, when many were competitors for the Consulship gave his suffrage to Cornelius Ruffinus, the worthiest of the Company, though he were his bitter enemy: and Caesar caused the demolished statues of Pompey to be erected again, not suffering the honor of so brave a Commander (though his enemy) to bleed and languish under his eye. Whereupon Cicero told him that in restoring the Statues of Pompey he had fastened and made sure his own. And Publius Scipio made none other use of his enmity with Tiberius Gracchus, than to dispose his daughter to him in marriage, because at that time when he was sure to judge with least favor and partiality, he found him to be a virtuous and deserving man. And the Emperor Adrian, to show that he esteemed hatred retained a base and un-princely disposition, as soon as he came to the Empire, he laid aside all his former enmities, in so much as then meeting one, who had been his capital enemy, he said to him, Evasisti, you are now escaped from my displeasure.

Thirdly, Another evil effect of hatred is cruelty; for it seeks (as I noted out of the Philosopher) the not-being of that which it hates, and therefore among the Egyptians, a fish was the hieroglyphic of hatred, because of all creatures they do most devour one another. And thus Achilles in the Poet expresses his hatred of Hector, when he besought him to bestow upon his dead body an honorable burial.

[〈 in non-Latin alphabet 〉] [〈 in non-Latin alphabet 〉] I would my mind would give me leave to gnaw Your flesh in morsels and to eat it raw.

And the like expressions we find of the cruelty of Tiberius, a man full of rancor.

Fastidit vinum, quia jam sitit iste Cruore, Tam bibit hunc avidè, quàm bibit antè merum. He loathes all wine for blood, and now with more greedy delight drinks this than that before.

Hatred contents not itself with the death of an enemy, but is many times prodigious in the manner of it, and after out-lives that which it hates, insulting with pride and indignities over the dead body which cannot complain, nor otherwise, but by its own loathsomeness revenge itself. Caligula, that monster of men, when he commanded any to be slain, gave this charge with it, Ita feri ut se mori sentiat, that he should perish with such lingering blows, as that he might feel himself to die. And he often commanded aged men to stand by and look upon the slaughter of their children, and after would force them to mirth and feasting, for fear of their others which were left alive; for to have mourned for one, would have forfeited the others. And for indignities offered to dead bodies, there is nothing which more frequently occurs. The Philistines cut off the head of Saul and sent it in triumph up and down their country. And the historian notes of Otho that he never looked with more insatiable delight upon any spectacle, than the head of Piso his enemy. So when the Greeks saw the dead body of Hector, every man (as the Poet describes it) did bestow a stab, and a contempt upon it. But above all most hateful was the cruelty of Marc. Antonius and his wife Fulvia, showed on the dead body of Cicero the glory of the Roman eloquence, they cut off his head and his hands, setting them in contempt, where he was wont to deliver those excellent orations; from where they took it to their table, and Fulvia cursing it and spitting upon it, pulled out the tongue (which all ages have admired) out of the mouth, and pricked it full of holes with her needle or bodkin; to show that malice would ever do mischief to a man in his noblest and highest treasure, as we see in that desperate Italian, who having his enemy in his mercy, first made him (in hope to escape) to renounce his religion and salvation, and then presently slew him, that as far, as was in his power, he might kill his soul, as well as his body.

But yet further hatred does not content itself to be cruel to the person hated, but runs over from him to others, that have any relation to him, though never so innocent: as we see in Haman, who though only displeased with the neglect of Mordecai, thought scorn to lay hands on him alone, and therefore plotted the ruin of all the Jews. And it is noted by historians, that when Sejanus fell, the storm lighted on his family and friends as well as on himself: as is also observed in the punishment of the conspiracy against Nero detected by Millichus. And Themistocles (though innocent) was like to have suffered in a crimination of treason, only for being a friend to Pausanias. Indeed so overflowing is this quality, that it will sometimes strike a friend rather than not reach an enemy. It was a wicked profession of Darius, Pereat cum inimico [〈◊〉], Let my friend rather perish with mine enemy, than mine enemy escape by my friend. And hence it is observed of Aristides, that he was wont to propose such advices as he knew did conduce to public weal by some other men and not from himself, lest Themistocles out of hatred of his person, should have withstood and [reconstructed: impeded] a general good. But Ajax in the Poet went yet higher.

[〈 in non-Latin alphabet 〉]— [〈 in non-Latin alphabet 〉] So I may slay mine enemy, Let the same ruin swallow me.

And the principal reasons of this overflowing of hatred are fear and cowardice; for he, who hates the father, and shows cruelty to him, does usually fear the son, lest he rise up in his father's quarrel: and hence is that maxim of cruel policy,

[〈 in non-Latin alphabet 〉].

That man's unwise who does the father slay, And leaves the sons his quarrel to repay.

For we know Orestes revenged his father's quarrel and blood upon Aegisthus.

And besides cruelty does usually proceed from cowardice, as Amianus Marcellinus has observed, and fearful men, when they have any advantage to be cruel, do seldom hold any measure therein, as being ever in doubt, if they leave any fire unquenched, that themselves shall be burned with it. And therefore we never read of any emperors, which were more cruel, than those who were most fearful and effeminate, as Tiberius, Caligula, Nero, Commodus, etc. As they say that wounded beasts, when they die, bite hardest; their fear and despair making them furious: so there is no wrath or cruelty to that which proceeds from weakness, when it has either jealousy, or advantage, or despair to set it on. Indeed, so violent it is, that it has transported men to profaneness, and made them violate nature and religion. As we see in the cruelty of Tiberius towards the family of Sejanus, who, because it was an unheard and prodigious thing for a little tender virgin to be strangled, gave command that the daughter of that late favorite, should first be deflowered, that so she might be the fitter to be slain. And Boniface the eighth Pope of that name being, according to the ceremony of that church, on Ash Wednesday to sprinkle ashes on the heads of such bishops, as kneeled at his feet, and in some serious manner to mind them of their mortalities; when Prochetus Bishop of Genua, whom he bitterly hated, tendered himself at his feet to receive this ceremony, he threw the ashes in his eyes, with this benediction, A Gebelline you are, and as a Gibelline you shall die: so powerful was his malice to profane the rites of his religion! Indeed, so far will hatred proceed in this desperate contempt of God, that, if we may believe so prodigious a villainy, it has sometimes turned the very cup of the Lord into a cup of poison: as it is reported of Pope Victor the third, that he was poisoned in the Chalice at the Communion. Neither have there been wanting examples of desperate men, who have made the most holy parts of religion, vows, and sacraments, the seals and pledges of their conspiracies in malice: as once Catiline and his associates did animate themselves in their bloody purposes, with drinking the blood of a slain child.

Now of all hatreds, there are none more furious and unnatural than those which arise out of contrarieties in religion; because as a stone, the higher the place is from where it falls, does give the more dangerous blow: no wound is so mortal, as that of a thunderbolt: so of all other those hatreds which make pretences to heaven, and which arise from motives of the highest nature, are ever most desperate and mortal. And therefore our Savior tells us, that in this case men would forget all the bonds of natural obligation; insomuch that the father would deliver his own child, and the children their parents to death. As we find that the bloody hatred of Cain against Abel arose from the different acceptance of their sacrifices. Neither is it any wonder if that enmity grow excessive, which has zeal to kindle it, and pretence of religion to warrant it: for when that which should restrain and set limits to a passion, is made a party to engage it, and fuel to foment it, no wonder if a passion which has no bounds from religion, does impose none upon itself. And this occasion of mutual hatred, we find observed even in the ridiculous superstitions of Egypt, when one town would kill and eat the flesh of another in zeal to the sheep, or calves, or dragons, which they did severally worship.

— Summus utrinque Inde furor vulgo qùod Numina vicinorum, Odit uterque locus. This caused their rage, this made their great debate: one town did worship what the next did hate.

Another dangerous effect of hatred is envy and malignity at the sight of another's happiness; and therefore envy is called an evil eye, because all the diseases of the eye make it offended with any thing that is light and shines; as vermin do ever devour the purest corn, and moths eat into the finest cloth, and the cantharides blast the sweetest flowers. So does envy ever gnaw that which is most beautiful in another whom it hates; and as the vulture, draws sickness from a perfume. For such is the condition of a rancorous nature; as of a raw and angry wound, which feels as great pain in the good of a surgeon's, as in the ill offices of an enemy's hand, it can equally draw nourishment to this passion from the good and ill of whom it hates; indeed and commonly greater too from the good than from the ill: for, [illegible]: when hatred is built upon a bad foundation, it commonly raises itself the higher. And the reason is, because in passions of this nature, the less we have from the object, the more we have from ourselves, and what is defective to make up our malice in the demerit of him whom we hate, is supplied by the rising of our own stomach: as we see in the body that thin and empty nourishment will more often swell it than that which is substantial.

And therefore I think there are not any examples of more implacable hatred, than those that are by envy grounded on merit. As Tacitus observes between the passages of Domitian and Agricola, that nothing did so much strengthen the emperor's hatred against that worthy man, as the general report of his honorable behavior and actions in those military services, wherein he had been employed. And the same likewise he intimates in the affections of Tiberius and Piso towards Germanicus.

It is wisely therefore observed by the historian, that men of vast and various employments, have usually the unhappiness of envy attending them, which therefore they have sometimes declined by retiring and withdrawing themselves from continual addresses, as a wise mariner, who (as he spoke) does aliquantulum remittere Clavum magnam fluctus vim. And thus we find the honor which David's merits procured him, which was the foundation of that implacable hatred of Saul towards him. For as in natural motions, that which comes from the farthest extreme, is most swift and violent; so in the motions of the mind, the further off we fetch the reason of our hatred, the more venomous and implacable it is.

And here we may observe the mutual and interchangeable services, which corrupt affections exercise among themselves: For as philosophy observes in the generation of those cold meteors which are drawn to the middle region of the air, they are first by the coldness of the place congealed, and afterward do by the like impressions fortify and intend the same quality in the region: so here hatred first generates envy; and this again does reciprocally increase hatred, and both join in mischief. So much the more hurtful to the soul, wherein they are, than to the enemy whom they respect, by how much they are more near and inward thereunto: for certainly a malignant humour does most hurt where it harbors.

From this follows another evil effect, which I will but name, being of the same nature with envy; and it is that which philosophers call [〈 in non-Latin alphabet 〉] a rejoicing at the calamity of him whom we hate, a quality like that of those who are reported to have been nourished with poison. For as in love there is a mutual partaking of the same joys and sorrows (for where the will and affections are one, the senses are in some sort likewise) so hatred ever works contrariety of affections: That which works grief to the one, does work joy to the other. And therefore Thales being asked how a man might be cheerful and bear up in afflictions, answered: If he can see his enemies in worse case than himself. The poet has given us the character of such kind of men:

Pectora felle virent, Lingua est [reconstructed: suffusa] ve[reconstructed: neno]: Risus abest, nisi quem visi fecere Dol[reconstructed: ores]. Their breasts with gall, their tongues with venom flow: They laugh not, till they see men brought to woe.

And therefore they are elegantly compared by the philosopher to cupping glasses, which draw only the vicious humours of the body to them, and to flies that are overcome with the spirits of wine, but nourished with the froth. Like those worms which receive their life from the corruption of the dead. And surely, the Prince of Devils may well have his name given him from flies, because he takes most pleasure in the ulcers and wounds of men, as flies ever resort to sores.

Another corrupt effect of hatred is a sinister and crooked suspicion, whereby with an envious and critical eye we search into the actions and purposes of another; and according as is the sharpness of our own wits, or the course of our own behaviour and practices, we attribute to them such ends as were perhaps never framed but in the forge of our own brains: Evil men being herein like vultures, which can receive none but a foul scent. It is attributed among one of the noble attributes of love, that it thinks none evil: and certainly, there is not a fouler quality against brotherly love, than that which (for the satisfying of itself in but the imaginary evil of him whom it dislikes) will venture to find out in every action some close impiety, and pierce into the reserved and hidden passages of the heart: like him in the philosopher, who thought wherever he went, that he saw his own picture walk before him. And therefore we see how Agrippina when she would not discover any show of fear or hatred towards her son Nero, who had at the first plotted her death on the sea; and that failing, sent the second time Anicetus the Centurion to make sure work, did in both these practices decline all show of suspicion, and not acknowledge either the engine or the murder to be directed by him. Solum Insidiarum remedium aspiciens, si non intelligerentur. Supposing the only remedies of these plots to be, if she seemed not to understand them. For ill meanings do not love to be found out. As the same historian tells us of Tiberius, Acrius accepit recludi quae premeret: He hated that man who would venture to dive into his thoughts. And certainly there is not any crooked suspicion which is not rooted in hatred. For as to think the worst of our own actions, is a sign of hatred to our sins (for I think no man loves his sins who dares search them:) so contrariwise to have a humour of casting the worst glosses upon the actions of another man, where there is not palpable dissimulation, argues as great a want of love. We search for evil in ourselves to expel it; but we search for evil in another to find it. There is scarce a more hateful quality in the eyes of God or man, than that of the Herodians, to lie in wait to catch an innocent man, and then to accuse him.

Another effect which proceeds from corrupt hatred, is proud and insolent carriage, whereby we contemn the quality, or undervalue and vilify the merit of a person. For though the Apostle has in this respect of pride and swelling, opposed knowledge to love: Knowledge puffs up, but charity edifies; yet the opposition holds not there only: For there is Tumor Cordis, as well as Tumor Cerebri; as well a stubborn as a learned pride, a pride against the person, as against the weakness of our brother, a pride whereby we will not stoop to a yielding and reconciliation with him, as whereby we will not stoop to the capacity and edification of him; that is, the swelling of malice, and this of knowledge. And hence it is that hatred (as Aristotle has excellently observed) when it is simple and alone (though that seldom falls out) is without the admixture of any grief. And the reason I take it is, because grief is either for the evil of another, and so it is ever the effect of love; or for the evil which lies upon ourselves, and so is the cause of humility; neither of which are agreeable with hatred, whose property ever it is to conceive in itself some worth and excellence, by which it is drawn to a contempt and insolence towards another man. And therefore as it was pride in men and angels, which wrought the first hatred between God and them; so the most proper and inseparable effect of this hatred ever since is pride.

The last corruption of this passion is impatience, contention and fury, as the wise man tells us, Hatred stirs up strife. And therefore that worthy effect of love, which is contrary to this of hatred, is called [〈 in non-Latin alphabet 〉] and Longanimitas. Long suffering to signify some length, distance, and removal between a man's mind and his passion. But hatred, being of a fierce nature, is so far from admitting any peace, or yielding to conditions of parley, that (as has been observed out of Aristotle) it rests not satisfied with the misery, but desires (if it be possible) the utter overthrow of an enemy.