The one grand aim of the life and philosophy of Seneca was _Ease_. It is the topic which constantly recurs in his books _On a Happy Life, On Tranquility of Mind, On Anger_, and _On the Ease_ and _On the Firmness of the Sage_. It is the pitiless apathy, the stern repression, of every form of emotion, which was constantly glorified as the aim of philosophy. It made Stilpo exclaim, when he had lost wife, property, and children, that he had lost nothing, because he carried in his own person everything which he possessed. It led Seneca into all that is most unnatural, all that is most fantastic, and all that is least sincere in his writings; it was the bitter source of disgrace and failure in his life. It comes out worst of all in his book _On Anger_. Aristotle had said that "Anger was a good servant but a bad master;" Plato had recognized the immense value and importance of the irascible element in the moral constitution. Even Christian writers, in spite of Bishop Butler, have often lost sight of this truth, and have forgotten that to a noble nature "the hate of hate" and the "scorn of scorn" are as indispensable as "the love of love." But Seneca almost gets angry himself at the very notion of the wise man being angry and indignant even against moral evil. No, he must not get angry, because it would disturb his sublime calm; and, if he allowed himself to be angry at wrong-doing, he would have to be angry all day long. This practical Epicureanism, this idle acquiescence in the supposed incurability of evil, poisoned all Seneca's career. "He had tutored himself," says Professor Maurice, "to endure personal injuries without indulging an anger; he had tutored himself to look upon all moral evil without anger. If the doctrine is sound and the discipline desirable, we must be content to take the whole result of them. If we will not do that, we must resolve to hate oppression and wrong, _even at the cost of philosophical composure"_ But repose is not to be our aim:-- "We have no right to bliss, No title from the gods to welfare and repose." It is one of the truths which seems to me most needed in the modern religious world, that the type of a Christian's virtue must be very miserable, and ordinary, and ineffectual, if he does not feel his whole soul burn within him with an almost implacable moral indignation at the sight of cruelty and injustice, of Pharisaic faithlessness and social crimes.