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

true benefit, which can only be bestowed by one wise man upon another; the other, the common vulgar form which ignorant men like ourselves interchange. With regard to the latter, there is no doubt that it is my duty to repay it whether my friend turns out to be a murderer, a thief, or an adulterer. Crimes have laws to punish them; criminals are better reformed by judges than by ingratitude; a man ought not to make you bad by being so himself. I will fling a benefit back to a bad man, I will return it to a good man; I do so to the latter, because I owe it to him; to the former, that I may not be in his debt. XVIII

With regard to the other class of benefit, the question arises whether if I was not able to take it without being a wise man, I am able to return it, except to a wise man. For suppose I do return it to him, he cannot receive it, he is not any longer able to receive such a thing, he has lost the knowledge of how to use it. You would not bid me throw back156 a ball to a man who has lost his hand; it is folly to give anyone what he cannot receive. If I am to begin to reply to the last argument, I say that I should not give him what he is unable to take; but I would return it, even though he is not able to receive it. I cannot lay him under an obligation unless he takes my bounty; but by returning it I can free myself from my obligations to him. You say, “he will not be able to use it.” Let him see to that; the fault will lie with him, not with me.

XIX

“To return a thing,” says our adversary, “is to hand it over to one who can receive it. Why, if you owed some wine to any man, and he bade you pour it into a net or a sieve, would you say that you had returned it? or would you be willing to return it in such a way that in the act of returning it was lost between you?” To return is to give that which you owe back to its owner when he wishes for it. It is not my duty to perform more than this; that he should possess what he has received from me is a matter for further consideration; I do not owe him the safekeeping of his property, but the honourable payment of my debt, and it is much better that he should not have it, than that I should not return it to him. I would repay my creditor, even though he would at once take what I paid him to the market; even if he deputed an adulteress to receive the money from me, I would pay it to her; even if he were to pour the coins which he receives into a loose fold of his cloak, I would pay it. It is my business to return it to him, not to keep it and save it for him after I have returned it; I am bound to take care of his bounty when I have received it, but not when I have returned it to him. While it remains with me, it must be kept safe; but when he asks for it again I must give it to him, even though it slips out of his hands as he takes it. I will repay a good man when it is convenient; I will repay a bad man when he asks me to do so.

“You cannot,” argues our adversary, “return him a benefit of the same kind as that which you received; for you received it from a wise man, and you are returning it to a fool.” Do I not return to him such a benefit, as he is now able to receive? It is not my fault if I return it to him worse than I received it, the fault lies with him, and so, unless he regains his former wisdom, I shall return it in such a form as he in his fallen condition is able to receive. “But what,” asks he, “if he become not only bad, but savage and ferocious, like Apollodorus or Phalaris, would you return even to such a man as this a benefit which you had received from him?” I answer, Nature does not admit of so great a change in a wise man. Men do not change from the best to the worst; even in becoming bad, he would necessarily retain some traces of goodness; virtue is never so utterly quenched as not to imprint on the mind marks which no degradation can efface. If wild animals bred in captivity escape into the woods, they still retain something of their original tameness, and are as remote from the gentlest in the one extreme as they are in the other from those which have always been wild, and have never endured to be touched by man’s hand. No one who has ever applied himself to philosophy ever becomes completely wicked; his mind becomes so deeply coloured with it, that its tints can never be entirely spoiled and blackened. In the next place, I ask whether this man of yours be ferocious merely in intent, or whether he breaks out into actual outrages upon mankind? You have instanced the tyrants Apollodorus and Phalaris; if the bad man restrains their evil likeness within himself, why should I not return his benefit to him, in order to set myself free from any further dealings with him? If, however, he not only delights in human blood, but feeds upon it; if he exercises his insatiable cruelty in the torture of persons of all ages, and his fury is not prompted