violence upon itself, if not supplied with something to oppose it, and
therefore always requires an object at which to aim, and whereon to act.
Plutarch says of those who are delighted with little dogs and monkeys,
that the amorous part that is in us, for want of a legitimate object,
rather than lie idle, does after that manner forge and create one false
and frivolous. And we see that the soul, in its passions, inclines
rather to deceive itself, by creating a false and fantastical a subject,
even contrary to its own belief, than not to have something to work upon.
After this manner brute beasts direct their fury to fall upon the stone
or weapon that has hurt them, and with their teeth a even execute revenge
upon themselves for the injury they have received from another:

"Pannonis haud aliter, post ictum saevior ursa,
Cui jaculum parva Lybis amentavit habena,
Se rotat in vulnus, telumque irata receptum
Impetit, et secum fugientem circuit hastam."

["So the she-bear, fiercer after the blow from the Lybian's thong-
hurled dart, turns round upon the wound, and attacking the received
spear, twists it, as she flies."--Lucan, vi. 220.]

What causes of the misadventures that befall us do we not invent? what
is it that we do not lay the fault to, right or wrong, that we may have
something to quarrel with? It is not those beautiful tresses you tear,
nor is it the white bosom that in your anger you so unmercifully beat,
that with an unlucky bullet have slain your beloved brother; quarrel with
something else. Livy, speaking of the Roman army in Spain, says that for
the loss of the two brothers, their great captains:

"Flere omnes repente, et offensare capita."