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

such a mass of armed selfishness. It is not possible for anyone to be at the same time a good man and a good general. How are so many thousands of insatiable men to be satiated? What would they have, if every man had his own? Thus Philip reasoned with himself while he ordered the man to be put in possession of the property which he asked for. However, the other, when driven out of his estate, did not, like a peasant, endure his wrongs in silence, thankful that he himself was not given away also, but sent a sharp and outspoken letter to Philip, who, on reading it, was so much enraged that he straightaway ordered Pausanias to restore the property to its former owner, and to brand that wickedest of soldiers, that most ungrateful of guests, that greediest of shipwrecked men, with letters bearing witness to his ingratitude. He, indeed, deserved to have the letters not merely branded but carved in his flesh, for having reduced his host to the condition in which he himself had been when he lay naked and shipwrecked upon the beach; still, let us see within what limits one ought to keep in punishing him. Of course what he had so villainously seized ought to be taken from him. But who would be affected by the spectacle of his punishment? The crime which he had committed would prevent his being pitied even by any humane person. XXXVIII

Will Philip then give you a thing because he has promised to give it, even though he ought not to do so, even though he will commit a wrong by doing so, nay, a crime, even though by this one act he will make it impossible for shipwrecked men to reach the shore? There is no inconsistency in giving up an intention which we have discovered to be wrong and have condemned as wrong; we ought candidly to admit, “I thought that it was something different; I have been deceived.” It is mere pride and folly to persist, “what I once have said, be it what it may, shall remain unaltered and settled.” There is no disgrace in altering one’s plans according to circumstances. Now, if Philip had left this man in possession of that seashore which he obtained by his shipwreck, would he not have practically pronounced sentence of banishment against all unfortunates for the future? “Rather,” says Philip, “do thou carry upon thy forehead of brass those letters, that they may be impressed upon the eyes of all throughout my kingdom. Go, let men see how sacred a thing is the table of hospitality; show them your face, that upon it they may read the decree which prevents its being a capital crime to give refuge to the unfortunate under one’s roof. The order will be more certainly respected by this means than if I had inscribed it upon tablets of brass.”

XXXIX

“Why then,” argues our adversary, “did your Stoic philosopher Zeno, when he had promised a loan of five hundred denarii to some person, whom he afterwards discovered to be of doubtful character, persist in lending it, because of his promise, though his friends dissuaded him from doing so?” In the first place a loan is on a different footing to a benefit. Even when we have lent money to an undesirable person we can recall it; I can demand payment upon a certain day, and if he becomes bankrupt, I can obtain my share of his property; but a benefit is lost utterly and instantly. Besides, the one is the act of a bad man, the other that of a bad father of a family. In the next place, if the sum had been a larger one, not even Zeno would have persisted in lending it. It was five hundred denarii; the sort of sum of which one says, “May he spend it in sickness,” and it was worth paying so much to avoid breaking his promise. I shall go out to supper, even though the weather be cold, because I have promised to go; but I shall not if snow be falling. I shall leave my bed to go to a betrothal feast, although I may be suffering from indigestion; but I shall not do so if I am feverish. I will become bail for you, because I promised; but not if you wish me to become bail in some transaction of uncertain issue, if you expose me to forfeiting my money to the State. There runs through all these cases, I argue, an implied exception; if I am able, provided it is right for me to do so, if these things be so-and-so. Make the position the same when you ask me to fulfil my promise, as it was when I gave it, and it will be mere fickleness to disappoint you; but if something new has taken place in the meanwhile, why should you wonder at my intentions being changed when the conditions under which I gave the promise are changed? Put everything back as it was, and I shall be the same as I was. We enter into recognizances to appear, yet if we fail to do so an action will not in all cases lie against us, for we are excused for making default if forced to do so by a power which we cannot resist.

XL

You may take the same answer to the question as to whether we ought in all cases to show gratitude for kindness, and whether a benefit ought in all cases to be repaid. It is my duty to show a grateful mind, but in some cases my own poverty, in others the prosperity of the friend to whom I owe some return, will not permit me to give it. What, for instance, am I, a poor man, to give to a king or a rich man in return for his kindness, especially as