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

it is natural that a denier of his debts and a defrauder should be, a man who does not give his parents, his nurses, or his teachers the honour which is their due⁠—while the other is joyous, cheerful, on the watch for an opportunity of proving his gratitude, and gaining much pleasure from this frame of mind itself? Such a man has no wish to become bankrupt, but only to make the fullest and most copious return for benefits, and that not only to parents and friends, but also to more humble persons; for even if he receives a benefit from his own slave, he does not consider from whom he receives it, but what he receives. XVIII

It has, however, been doubted by Hecaton and some other writers, whether a slave can bestow a benefit upon his master. Some distinguish between benefits, duties, and services, calling those things benefits which are bestowed by a stranger⁠—that is, by one who could discontinue them without blame⁠—while duties are performed by our children, our wives, and those whom relationship prompts and orders to afford us help; and, thirdly, services are performed by slaves, whose position is such that nothing which they do for their master can give them any claim upon him.⁠ ⁠…

Besides this, he who affirms that a slave does not sometimes confer a benefit upon his master is ignorant of the rights of man; for the question is, not what the station in life of the giver may be, but what his intentions are. The path of virtue is closed to no one, it lies open to all; it admits and invites all, whether they be freeborn men, slaves or freedmen, kings or exiles; it requires no qualifications of family or of property, it is satisfied with a mere man. What, indeed, should we have to trust to for defence against sudden misfortunes, what could a noble mind promise to itself to keep unshaken, if virtue could be lost together with prosperity? If a slave cannot confer a benefit upon his master, then no subject can confer a benefit upon his king, and no soldier upon his general; for so long as the man is subject to supreme authority, the form of authority can make no difference. If main force, or the fear of death and torture, can prevent a slave from gaining any title to his master’s gratitude, they will also prevent the subjects of a king, or the soldiers of a general from doing so, for the same things may happen to either of these classes of men, though under different names.

Yet men do bestow benefits upon their kings and their generals; therefore slaves can bestow benefits upon their masters. A slave can be just, brave, magnanimous; he can therefore bestow a benefit, for this is also the part of a virtuous man. So true is it that slaves can bestow benefits upon their masters, that the masters have often owed their lives to them.

XIX

There is no doubt that a slave can bestow a benefit upon anyone; why, then, not upon his master? “Because,” it is argued, “he cannot become his master’s creditor if he gives him money. If this be not so, he daily lays his master under an obligation to him; he attends him when on a journey, he nurses him when sick, he works most laboriously at the cultivation of his estate; yet all these, which would be called benefits if done for us by anyone else, are merely called service when done by a slave. A benefit is that which someone bestows who has the option of withholding it: now a slave has no power to refuse, so that he does not afford us his help, but obeys our orders, and cannot boast of having done what he could not leave undone.” Even under these conditions I shall win the day, and will place a slave in such positions, that for many purposes he will be free; in the meanwhile, tell me, if I give you an instance of a slave fighting for his master’s safety without regard to himself, pierced through with wounds, yet spending the last drops of his blood, and gaining time for his master to escape by the sacrifice of his life, will you say that this man did not bestow a benefit upon his master because he was a slave? If I give an instance of one who could not be bribed to betray his master’s secrets by any of the offers of a tyrant, who was not terrified by any threats, nor overpowered by any tortures, but who, as far as he was able, placed his questioners upon a wrong scent, and, paid for his loyalty with his life; will you say that this man did not confer a benefit upon his master because he was a slave? Consider, rather, whether an example of virtue in a slave be not all the greater because it is rarer than in free men, and whether it be not all the more gratifying that, although to be commanded is odious, and all submission to authority is irksome, yet in some particular cases love for a master has been more powerful than men’s general dislike to servitude. A benefit does not, therefore, cease to be a benefit because it is bestowed by a slave, but is all the greater on that account, because not even slavery could restrain him from bestowing it.

XX

It is a mistake to imagine that slavery pervades a man’s whole being; the better part of him is exempt from it: the body indeed is subjected and in the power of a master, but the mind is independent, and indeed is so free and wild, that it cannot be restrained even by this prison of the body, wherein it is confined, from following its own impulses, dealing with gigantic designs, and soaring into the infinite, accompanied by all the host of