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

as the grateful; for the sun rises upon the wicked as well as the good, the seas are open even to pirates.” By this question he really asks whether a good man would bestow a benefit upon an ungrateful person, knowing him to be ungrateful. Allow me here to introduce a short explanation, that we may not be taken in by a deceitful question. Understand that according to the system of the Stoics there are two classes of ungrateful persons. One man is ungrateful because he is a fool; a fool is a bad man; a man who is bad possesses every vice: therefore he is ungrateful. In the same way we speak of all bad men as dissolute, avaricious, luxurious, and spiteful, not because each man has all these vices in any great or remarkable degree, but because he might have them; they are in him, even though they be not seen. The second form of ungrateful person is he who is commonly meant by the term, one who is inclined by nature to this vice. In the case of him who has the vice of ingratitude just as he has every other, a wise man will bestow a benefit, because if he sets aside all such men there will be no one left for him to bestow it on. As for the ungrateful man who habitually misapplies benefits and acts so by choice, he will no more bestow a benefit upon him than he would lend money to a spendthrift, or place a deposit in the hands of one who had already often refused to many persons to give up the property with which they had entrusted him. XXVII

We call some men timid because they are fools: in this they are like the bad men who are steeped in all vices without distinction. Strictly speaking, we call those persons timid who are alarmed even at unmeaning noises. A fool possesses all vices, but he is not equally inclined by nature to all; one is prone to avarice, another to luxury, and another to insolence. Those persons, therefore, are mistaken, who ask the Stoics, “What do you say, then? is Achilles timid? Aristides, who received a name for justice, is he unjust? Fabius, who ‘by delays retrieved the day,’ is he rash? Does Decius fear death? Is Mucius a traitor? Camillus a betrayer?” We do not mean that all vices are inherent in all men in the same way in which some especial ones are noticeable in certain men, but we declare that the bad man and the fool possess all vices; we do not even acquit them of fear when they are rash, or of avarice when they are extravagant. Just as a man has all his senses, yet all men have not on that account as keen a sight as Lynceus, so a man that is a fool has not all vices in so active and vigorous a form as some persons have some of them, yet he has them all. All vices exist in all of them, yet all are not prominent in each individual. One man is naturally prone to avarice, another is the slave of wine, a third of lust; or, if not yet enslaved by these passions, he is so fashioned by nature that this is the direction in which his character would probably lead him. Therefore, to return to my original proposition, every bad man is ungrateful, because he has the seeds of every villainy in him; but he alone is rightly so called who is naturally inclined to this vice. Upon such a person as this, therefore, I shall not bestow a benefit. One who betrothed his daughter to an ill-tempered man from whom many women had sought a divorce, would be held to have neglected her interests; a man would be thought a bad father if he entrusted the care of his patrimony to one who had lost his own family estate, and it would be the act of a madman to make a will naming as the guardian of one’s son a man who had already defrauded other wards. So will that man be said to bestow benefits as badly as possible, who chooses ungrateful persons, in whose hands they will perish.

XXVIII

“The gods,” it may be said, “bestow much, even upon the ungrateful.” But what they bestow they had prepared for the good, and the bad have their share as well, because they cannot be separated. It is better to benefit the bad as well, for the sake of benefiting the good, than to stint the good for fear of benefiting the bad. Therefore the gods have created all that you speak of, the day, the sun, the alternations of winter and summer, the transitions through spring and autumn from one extreme to the other, showers, drinking fountains, and regularly blowing winds for the use of all alike; they could not except individuals from the enjoyment of them. A king bestows honours upon those who deserve them, but he gives largesse to the undeserving as well. The thief, the bearer of false witness, and the adulterer, alike receive the public grant of corn, and all are placed on the register without any examination as to character; good and bad men share alike in all the other privileges which a man receives, because he is a citizen, not because he is a good man. God likewise has bestowed certain gifts upon the entire human race, from which no one is shut out. Indeed, it could not be arranged that the wind which was fair for good men should be foul for bad ones, while it is for the good of all men that the seas should be open for traffic and the kingdom of mankind be enlarged; nor could any law be appointed for the showers, so that they should not fall upon the fields of wicked and evil men. Some things are