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

stroke of the ram, lofty towers may be suddenly brought low by galleries and hidden mines, and mounds arise so high as to rival the highest citadel, yet that no siege engines can be discovered which can shake a well-established mind. I have just crept from amid the ruins of my house, and with conflagrations blazing all around I have escaped from the flames through blood. What fate has befallen my daughters, whether a worse one than that of their country, I know not. Alone and elderly, and seeing everything around me in the hands of the enemy, still I declare that my property is whole and untouched. I have, I hold whatever of mine I have ever had. There is no reason for you to suppose me conquered and yourself my conqueror. It is your fortune which has overcome mine. As for those fleeting possessions which change their owners, I know not where they are; what belongs to myself is with me, and ever will be. I see rich men who have lost their estates; lustful men who have lost their loves, the courtesans whom they cherished at the cost of much shame; ambitious men who have lost the senate, the law courts, the places set apart for the public display of men’s vices; usurers who have lost their account-books, in which avarice vainly enjoyed an unreal wealth; but I possess everything whole and uninjured. Leave me, and go and ask those who are weeping and lamenting over the loss of their money, who are offering their bare breasts to drawn swords in its defence, or who are fleeing from the enemy with weighty pockets.” See then, Serenus, that the perfect man, full of human and divine virtues, can lose nothing; his goods are surrounded by strong and impassable walls. You cannot compare with them the walls of Babylon, which Alexander entered, nor the fortifications of Carthage and Numantia, won by one and the same hand,104 nor the Capitol and citadel of Rome, which are branded with the marks of the victors’ insults; the ramparts which protect the wise man are safe from fire and hostile invasion; they afford no passage; they are lofty, impregnable, divine. VII

You have no cause for saying, as you are wont to do, that this wise man of ours105 is nowhere to be found; we do not invent him as an unreal glory of the human race, or conceive a mighty shadow of an untruth, but we have displayed and will display him just as we sketch him, though he may perhaps be uncommon, and only one appears at long intervals; for what is great and transcends the common ordinary type is not often produced; but this very Marcus Cato himself, the mention of whom started this discussion, was a man who I fancy even surpassed our model. Moreover, that which hurts must be stronger than that which is hurt. Now wickedness is not stronger than virtue; therefore the wise man cannot be hurt. Only the bad attempt to injure the good. Good men are at peace among themselves; bad ones are equally mischievous to the good and to one another. If a man cannot be hurt by one weaker than himself, and a bad man be weaker than a good one, and the good have no injury to dread, except from one unlike themselves; then, no injury takes effect upon the wise man; for by this time I need not remind you that no one save the wise man is good.

“If,” says our adversary, “Socrates was unjustly condemned, he received an injury.” At this point it is needful for us to bear in mind that it is possible for someone to do an injury to me, and yet for me not to receive it, as if anyone were to steal something from my country-house and leave it in my town-house, that man would commit a theft, yet I should lose nothing. A man may become mischievous, and yet do no actual mischief: if a man lies with his own wife as if she were a stranger, he will commit adultery, but his wife will not; if a man gives me poison and the poison lose its strength when mixed with food, that man, by administering the poison, has made himself a criminal, even though he has done no hurt. A man is no less a brigand because his sword becomes entangled in his victim’s clothes and misses its mark. All crimes, as far as concerns their criminality, are completed before the actual deed is accomplished. Some crimes are of such a nature and bound by such conditions that the first part can take place without the second, though the second cannot take place without the first. I will endeavour to explain these words: I can move my feet and yet not run; but I cannot run without moving my feet. I can be in the water without swimming; but if I swim, I cannot help being in the water. The matter of which we are treating is of this character: if I have received an injury, it is necessary that someone must have done it to me; but if an injury has been done me, it is not necessary that I should have received one; for many circumstances may intervene to avert the injury, as, for example, some chance may strike the hand that is aiming at us, and the dart, after it has been thrown, may swerve aside. So injuries of all kinds may by certain circumstances be thrown back and intercepted in mid-course, so that they may be done and yet not received.

VIII

Moreover, justice can suffer nothing unjust, because contraries cannot coexist; but an injury can only be done unjustly, therefore an injury cannot be done to the wise man. Nor need you wonder at no one being able to do him an injury; for no one can