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

mind, although Fortune may have bestowed upon him no means of returning my kindness. If my own advantage and mean calculation made me liberal, if I did no one any service except in order that he might in turn do a service to me, I should never bestow a benefit upon one who was setting out for distant and foreign countries, never to return; I should not bestow a benefit upon one who was so ill as to be past hope of recovery, nor should I do so when I myself was failing, because I should not live long enough to receive any return. Yet, that you may know that to do good is desirable in itself, we afford help to strangers who put into our harbour only to leave it straightaway; we give a ship and fit it out for a shipwrecked stranger to sail back in to his own country. He leaves us hardly knowing who it was who saved him, and, as he will never return to our presence, he hands over his debt of gratitude to the gods, and beseeches them to fulfil it for him: in the meanwhile we rejoice in the barren knowledge that we have done a good action. What? when we stand upon the extreme verge of life, and make our wills, do we not assign to others benefits from which we ourselves shall receive no advantage? How much time we waste, how long we consider in secret how much property we are to leave, and to whom! What then? does it make any difference to us to whom we leave our property, seeing that we cannot expect any return from anyone? Yet we never give anything with more care, we never take such pains in deciding upon our verdict, as when, without any views of personal advantage, we think only of what is honourable, for we are bad judges of our duty as long as our view of it is distorted by hope and fear, and that most indolent of vices, pleasure: but when death has shut off all these, and brought us as incorrupt judges to pronounce sentence, we seek for the most worthy men to leave our property to, and we never take more scrupulous care than in deciding what is to be done with what does not concern us. Yet, by Hercules, then there steals over us a great satisfaction as we think, “I shall make this man richer, and by bestowing wealth upon that man I shall add lustre to his high position.” Indeed, if we never give without expecting some return, we must all die without making our wills. XII

It may be said, “You define a benefit as a loan which cannot be repaid: now a loan is not a desirable thing in itself.” When we speak of a loan, we make use of a figure, or comparison, just as we speak of law as; the standard of right and wrong, although a standard is not a thing to be desired for its own sake. I have adopted this phrase in order to illustrate my subject: when I speak of a loan, I must be understood to mean something resembling a loan. Do you wish to know how it differs from one? I add the words “which cannot be repaid,” whereas every loan both can and ought to be repaid. It is so far from being right to bestow a benefit for one’s own advantage, that often, as I have explained, it is one’s duty to bestow it when it involves one’s own loss and risk: for instance, if I assist a man when beset by robbers, so that he gets away from them safely, or help some victim of power, and bring upon myself the party spite of a body of influential men, very probably incurring myself the same disgrace from which I saved him, although I might have taken the other side, and looked on with safety at struggles with which I have nothing to do: if I were to give bail for one who has been condemned, and when my friend’s goods were advertised for sale I were to give a bond to the effect that I would make restitution to the creditors, if, in order to save a proscribed person I myself run the risk of being proscribed. No one, when about to buy a villa at Tusculum or Tibur, for a summer retreat, because of the health of the locality, considers how many years’ purchase he gives for it; this must be looked to by the man who makes a profit by it. The same is true with benefits; when you ask what return I get for them, I answer, the consciousness of a good action. “What return does one get for benefits?” Pray tell me what return one gets for righteousness, innocence, magnanimity, chastity, temperance? If you wish for anything beyond these virtues, you do not wish for the virtues themselves. For what does the order of the universe bring round the seasons? for what does the sun make the day now longer and now shorter? all these things are benefits, for they take place for our good. As it is the duty of the universe to maintain the round of the seasons, as it is the duty of the sun to vary the points of his rising and setting, and to do all these things by which we profit, without any reward, so is it the duty of man, amongst other things, to bestow benefits. Wherefore then does he give? He gives for fear that he should not give, lest he might lose an opportunity of doing a good action.

XIII

You Epicureans take pleasure in making a study of dull torpidity, in seeking for a repose which differs little from sound sleep, in lurking beneath the thickest shade, in amusing with the feeblest possible trains of thought that sluggish condition of your languid