resaid.
For "wrath" he describes as "having beginning and movement," and the
Philosopher (Ethic. iv, 5) ascribes this to "choleric" persons:
"ill-will" he describes as "an anger that endures and grows old," and
this the Philosopher ascribes to "sullenness"; while he describes
"rancour" as "reckoning the time for vengeance," which tallies with
the Philosopher's description of the "ill-tempered." The same
division is given by Damascene (De Fide Orth. ii, 16). Therefore the
aforesaid division assigned by the Philosopher is not unfitting.

_I answer that,_ The aforesaid distinction may be referred either to
the passion, or to the sin itself of anger. We have already stated
when treating of the passions (I-II, Q. 46, A. 8) how it is to be
applied to the passion of anger. And it would seem that this is
chiefly what Gregory of Nyssa and Damascene had in view. Here,
however, we have to take the distinction of these species in its
application to the sin of anger, and as set down by the Philosopher.

For the inordinateness of anger may be considered in relation to two
things. First, in relation to the origin of anger, and this regards
"choleric" persons, who are angry too quickly and for any slight
cause. Secondly, in relation to the duration of anger, for that anger
endures too long; and this may happen in two ways. In one way,
because the cause of anger, to wit, the inflicted injury, remains too
long in a man's memory, the result being that it gives rise to a
lasting displeasure, wherefore he is "grievous" and "sullen" to
himself. In another way, it happens on the part of vengeance, which a
man seeks with a stubborn desire: this applies to "ill-tempered" or
"stern" people, who do not put aside their anger until they have
inflicted punishment.

Reply Obj. 1: It is not time, but a man's propensity to anger, or his
pertinacity in anger, that is the chief point of consideration in the
aforesaid species.

Reply Obj. 2: Both "sullen" and "ill-tempered" people have a
long-lasting anger, but for different reasons. For a "sullen" person
has an abiding anger on account of an abiding displeasure, which he
holds locked in his breast; and as he does not break forth into the
outward signs of anger, others cannot reason him out of it, nor does
he of his own accord lay aside his anger, except his displeasure wear
away with time and thus his anger cease. On the other hand, the anger
of "ill-tempered" persons is long-lasting on account of t