Dialogues, Seneca [best motivational books of all time TXT] 📗

reason many have of their own free will exposed themselves to misfortunes which no longer came in their way, and have sought for an opportunity of making their virtue, which otherwise would have been lost in darkness, shine before the world. Great men, I say, often rejoice at crosses of fortune just as brave soldiers do at wars. I remember to have heard Triumphus, who was a gladiator99 in the reign of Tiberius Caesar, complaining about the scarcity of prizes. “What a glorious time,” said he, “is past.” Valour is greedy of danger, and thinks only of whither it strives to go, not of what it will suffer, since even what it will suffer is part of its glory. Soldiers pride themselves on their wounds, they joyously display their blood flowing over their breastplate.100 Though those who return unwounded from battle may have done as bravely, yet he who returns wounded is more admired. God, I say, favours those whom He wishes to enjoy the greatest honours, whenever He affords them the means of performing some exploit with spirit and courage, something which is not easily to be accomplished: you can judge of a pilot in a storm, of a soldier in a battle. How can I know with how great a spirit you could endure poverty, if you overflow with riches? How can I tell with how great firmness you could bear up against disgrace, dishonour, and public hatred, if you grow old to the sound of applause, if popular favour cannot be alienated from you, and seems to flow to you by the natural bent of men’s minds? How can I know how calmly you would endure to be childless, if you see all your children around you? I have heard what you said when you were consoling others: then I should have seen whether you could have consoled yourself, whether you could have forbidden yourself to grieve. Do not, I beg you, dread those things which the immortal gods apply to our minds like spurs: misfortune is virtue’s opportunity. Those men may justly be called unhappy who are stupified with excess of enjoyment, whom sluggish contentment keeps as it were becalmed in a quiet sea: whatever befalls them will come strange to them. Misfortunes press hardest on those who are unacquainted with them: the yoke feels heavy to the tender neck. The recruit turns pale at the thought of a wound: the veteran, who knows that he has often won the victory after losing blood, looks boldly at his own flowing gore. In like manner God hardens, reviews, and exercises those whom He tests and loves: those whom He seems to indulge and spare, He is keeping out of condition to meet their coming misfortunes: for you are mistaken if you suppose that anyone is exempt from misfortune: he who has long prospered will have his share some day; those who seem to have been spared them have only had them put off. Why does God afflict the best of men with ill-health, or sorrow, or other troubles? Because in the army the most hazardous services are assigned to the bravest soldiers: a general sends his choicest troops to attack the enemy in a midnight ambuscade, to reconnoitre his line of march, or to drive the hostile garrisons from their strong places. No one of these men says as he begins his march, “The general has dealt hardly with me,” but “He has judged well of me.” Let those who are bidden to suffer what makes the weak and cowardly weep, say likewise, “God has thought us worthy subjects on whom to try how much suffering human nature can endure.” Avoid luxury, avoid effeminate enjoyment, by which men’s minds are softened, and in which, unless something occurs to remind them of the common lot of humanity, they lie unconscious, as though plunged in continual drunkenness. He whom glazed windows have always guarded from the wind, whose feet are warmed by constantly renewed fomentations, whose dining-room is heated by hot air beneath the floor and spread through the walls, cannot meet the gentlest breeze without danger. While all excesses are hurtful, excess of comfort is the most hurtful of all; it affects the brain; it leads men’s minds into vain imaginings; it spreads a thick cloud over the boundaries of truth and falsehood. Is it not better, with virtue by one’s side, to endure continual misfortune, than to burst with an endless surfeit of good things? It is the overloaded stomach that is rent asunder: death treats starvation more gently. The gods deal with good men according to the same rule as schoolmasters with their pupils, who exact most labour from those of whom they have the surest hopes. Do you imagine that the Lacedaemonians, who test the mettle of their children by public flogging, do not love them? Their own fathers call upon them to endure the strokes of the rod bravely, and when they are torn and half dead, ask them to offer their wounded skin to receive fresh wounds. Why then should we wonder if God tries noble spirits severely? There can be no easy proof of virtue. Fortune lashes and mangles us: well, let us endure it: it is not cruelty, it is a struggle, in which the oftener we engage the braver we shall become. The strongest part of the body is that which is exercised by the most frequent use: we must entrust ourselves to Fortune to be hardened by her against herself: by degrees she will make us a match for herself. Familiarity with danger leads us to despise it. Thus the bodies of sailors are hardened by endurance of the sea, and the hands of farmers by work; the arms of soldiers are powerful to hurl darts, the legs of runners are active: that part of each man which he exercises is the strongest: so by endurance the mind becomes able to despise the