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

a happy man. I may even press this analogy further: as the man who tracks wild animals to their lairs, and who sets great store on⁠—

“Seeking with snares the wandering brutes to noose,”

and

“Making their hounds the spacious glade surround,”

that he may follow their tracks, neglects far more desirable things, and leaves many duties unfulfilled, so he who pursues pleasure postpones everything to it, disregards that first essential, liberty, and sacrifices it to his belly; nor does he buy pleasure for himself, but sells himself to pleasure.

XV

“But what,” asks our adversary, “is there to hinder virtue and pleasure being combined together, and a highest good being thus formed, so that honour and pleasure may be the same thing?” Because nothing except what is honourable can form a part of honour, and the highest good would lose its purity if it were to see within itself anything unlike its own better part. Even the joy which arises from virtue, although it be a good thing, yet is not a part of absolute good, any more than cheerfulness or peace of mind, which are indeed good things, but which merely follow the highest good, and do not contribute to its perfection, although they are generated by the noblest causes. Whoever on the other hand forms an alliance, and that, too, a one-sided one, between virtue and pleasure, clogs whatever strength the one may possess by the weakness of the other, and sends liberty under the yoke, for liberty can only remain unconquered as long as she knows nothing more valuable than herself: for he begins to need the help of Fortune, which is the most utter slavery: his life becomes anxious, full of suspicion, timorous, fearful of accidents, waiting in agony for critical moments of time. You do not afford virtue a solid immoveable base if you bid it stand on what is unsteady: and what can be so unsteady as dependence on mere chance, and the vicissitudes of the body and of those things which act on the body? How can such a man obey God and receive everything which comes to pass in a cheerful spirit, never complaining of fate, and putting a good construction upon everything that befalls him, if he be agitated by the petty pinpricks of pleasures and pains? A man cannot be a good protector of his country, a good avenger of her wrongs, or a good defender of his friends, if he be inclined to pleasures. Let the highest good, then, rise to that height from whence no force can dislodge it, whither neither pain can ascend, nor hope, nor fear, nor anything else that can impair the authority of the “highest good.” Thither virtue alone can make her way: by her aid that hill must be climbed: she will bravely stand her ground and endure whatever may befall her not only resignedly, but even willingly: she will know that all hard times come in obedience to natural laws, and like a good soldier she will bear wounds, count scars, and when transfixed and dying will yet adore the general for whom she falls: she will bear in mind the old maxim, “Follow God.” On the other hand, he who grumbles and complains and bemoans himself is nevertheless forcibly obliged to obey orders, and is dragged away, however much against his will, to carry them out: yet what madness is it to be dragged rather than to follow? as great, by Hercules, as it is folly and ignorance of one’s true position to grieve because one has not got something or because something has caused us rough treatment, or to be surprised or indignant at those ills which befall good men as well as bad ones, I mean diseases, deaths, illnesses, and the other cross accidents of human life. Let us bear with magnanimity whatever the system of the universe makes it needful for us to bear: we are all bound by this oath: “To bear the ills of mortal life, and to submit with a good grace to what we cannot avoid.” We have been born into a monarchy: our liberty is to obey God.

XVI

True happiness, therefore, consists in virtue: and what will this virtue bid you do? Not to think anything bad or good which is connected neither with virtue nor with wickedness: and in the next place, both to endure unmoved the assaults of evil, and, as far as is right, to form a god out of what is good. What reward does she promise you for this campaign? an enormous one, and one that raises you to the level of the gods: you shall be subject to no restraint and to no want; you shall be free, safe, unhurt; you shall fail in nothing that you attempt; you shall be debarred from nothing; everything shall turn out according to your wish; no misfortune shall befall you; nothing shall happen to you except what you expect and hope for. “What! does virtue alone suffice to make you happy?” why, of course, consummate and godlike virtue such as this not only suffices, but more than suffices: for when a man is placed beyond the reach of any desire, what can he possibly lack? if all that he needs is concentred in himself, how can he require anything from without? He, however, who is only on the road to virtue, although he may have made great progress along it, nevertheless needs some favour from Fortune while he is still struggling among mere human interests, while he is untying that knot, and all the bonds which bind him to mortality. What, then, is the difference between them? it is that some are tied more or less tightly by these bonds, and some have even tied themselves with them as well; whereas he who has made progress towards the upper regions and raised himself upwards drags a looser chain, and though not yet free, is yet as