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

cattle, which, though brutal treatment and wretchedness is their lot from their birth, still, by excessive cruelty may be made to refuse to draw. XVII

No creature is more self-willed, requires more careful management, or ought to be treated with greater indulgence than man. What, indeed, can be more foolish than that we should blush to show anger against dogs or beasts of burden, and yet wish one man to be most abominably ill-treated by another? We are not angry with diseases, but apply remedies to them: but this also is a disease of the mind, and requires soothing medicine and a physician who is anything but angry with his patient. It is the part of a bad physician to despair of effecting a cure: he, to whom the care of all men’s well-being is entrusted, ought to act like a good physician, and not be in a hurry to give up hope or to declare that the symptoms are mortal: he should wrestle with vices, withstand them, reproach some with their distemper, and deceive others by a soothing mode of treatment, because he will cure his patient more quickly and more thoroughly if the medicines which he administers escape his notice: a prince should take care not only of the recovery of his people, but also that their scars should be honourable. Cruel punishments do a king no honour: for who doubts that he is able to inflict them? but, on the other hand, it does him great honour to restrain his powers, to save many from the wrath of others, and sacrifice no one to his own.

XVIII

It is creditable to a man to keep within reasonable bounds in his treatment of his slaves. Even in the case of a human chattel one ought to consider, not how much one can torture him with impunity, but how far such treatment is permitted by natural goodness and justice, which prompts us to act kindly towards even prisoners of war and slaves bought for a price (how much more towards freeborn, respectable gentlemen?), and not to treat them with scornful brutality as human chattels, but as persons somewhat below ourselves in station, who have been placed under our protection rather than assigned to us as servants. Slaves are allowed to run and take sanctuary at the statue of a god, though the laws allows a slave to be ill-treated to any extent, there are nevertheless some things which the common laws of life forbid us to do to a human being. Who does not hate Vedius Pollio124 more even than his own slaves did, because he used to fatten his lampreys with human blood, and ordered those who had offended him in any way to be cast into his fishpond, or rather snake-pond? That man deserved to die a thousand deaths, both for throwing his slaves to be devoured by the lampreys which he himself meant to eat, and for keeping lampreys that he might feed them in such a fashion. Cruel masters are pointed at with disgust in all parts of the city, and are hated and loathed; the wrongdoings of kings are enacted on a wider theatre: their shame and unpopularity endures for ages: yet how far better it would have been never to have been born than to be numbered among those who have been born to do their country harm!

XIX

Nothing can be imagined which is more becoming to a sovereign than clemency, by whatever title and right he may be set over his fellow citizens. The greater his power, the more beautiful and admirable he will confess his clemency to be: for there is no reason why power should do any harm, if only it be wielded in accordance with the laws of nature. Nature herself has conceived the idea of a king, as you may learn from various animals, and especially from bees, among whom the king’s cell is the roomiest, and is placed in the most central and safest part of the hive; moreover, he does no work, but employs himself in keeping the others up to their work. If the king be lost, the entire swarm disperses: they never endure to have more than one king at a time, and find out which is the better by making them fight with one another: moreover the king is distinguished by his statelier appearance, being both larger and more brilliantly coloured than the other bees. The most remarkable distinction, however, is the following: bees are very fierce, and for their size are the most pugnacious of creatures, and leave their stings in the wounds which they make, but the king himself has no sting: nature does not wish him to be savage or to seek revenge at so dear a rate, and so has deprived him of his weapon and disarmed his rage. She has offered him as a pattern to great sovereigns, for she is wont to practice herself in small matters, and to scatter abroad tiny models of the hugest structures. We ought to be ashamed of not learning a lesson in behaviour from these small creatures, for a man, who has so much more power of doing harm than they, ought to show a correspondingly greater amount of self-control. Would that human beings were subject to the same law, and that their anger destroyed itself together with its instrument, so that they could only inflict a wound once, and would not make use of the strength of others to carry out their hatreds: for their fury would soon grow faint if it carried its own punishment with it, and could only give rein to its violence at the risk of death. Even as it is, however, no one can exercise it with safety, for he must needs feel as much fear as he hopes to cause, he must watch everyone’s movements, and even when his enemies are not laying violent