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

but will add his own to it. The talk of these men is not dangerous, their friendship will not lead you to the scaffold, their society will not ruin you in expenses: you may take from them whatsoever you will; they will not prevent your taking the deepest draughts of their wisdom that you please. What blessedness, what a fair old age awaits the man who takes these for his patrons! he will have friends with whom he may discuss all matters, great and small, whose advice he may ask daily about himself, from whom he will hear truth without insult, praise without flattery, and according to whose likeness he may model his own character. We are wont to say that we are not able to choose who our parents should be, but that they were assigned to us by chance; yet we may be born just as we please: there are several families of the noblest intellects: choose which you would like to belong to: by your adoption you will not receive their name only, but also their property, which is not intended to be guarded in a mean and miserly spirit: the more persons you divide it among the larger it becomes. These will open to you the path which leads to eternity, and will raise you to a height from whence none shall cast you down. By this means alone can you prolong your mortal life, nay, even turn it into an immortal one. High office, monuments, all that ambition records in decrees or piles up in stone, soon passes away: lapse of time casts down and ruins everything; but those things on which Philosophy has set its seal are beyond the reach of injury: no age will discard them or lessen their force, each succeeding century will add somewhat to the respect in which they are held: for we look upon what is near us with jealous eyes, but we admire what is further off with less prejudice. The wise man’s life, therefore, includes much: he is not hedged in by the same limits which confine others: he alone is exempt from the laws by which mankind is governed: all ages serve him like a god. If any time be past, he recalls it by his memory; if it be present, he uses it; if it be future, he anticipates it: his life is a long one because he concentrates all times into it. XVI

Those men lead the shortest and unhappiest lives who forget the past, neglect the present, and dread the future: when they reach the end of it the poor wretches learn too late that they were busied all the while that they were doing nothing. You need not think, because sometimes they call for death, that their lives are long: their folly torments them with vague passions which lead them into the very things of which they are afraid: they often, therefore, wish for death because they live in fear. Neither is it, as you might think, a proof of the length of their lives that they often find the days long, that they often complain how slowly the hours pass until the appointed time arrives for dinner: for whenever they are left without their usual business, they fret helplessly in their idleness, and know not how to arrange or to spin it out. They betake themselves, therefore, to some business, and all the intervening time is irksome to them; they would wish, by Hercules, to skip over it, just as they wish to skip over the intervening days before a gladiatorial contest or some other time appointed for a public spectacle or private indulgence: all postponement of what they wish for is grievous to them. Yet the very time which they enjoy is brief and soon past, and is made much briefer by their own fault: for they run from one pleasure to another, and are not able to devote themselves consistently to one passion: their days are not long, but odious to them: on the other hand, how short they find the nights which they spend with courtesans or over wine? Hence arises that folly of the poets who encourage the errors of mankind by their myths, and declare that Jupiter to gratify his voluptuous desires doubled the length of the night. Is it not adding fuel to our vices to name the gods as their authors, and to offer our distempers free scope by giving them deity for an example? How can the nights for which men pay so dear fail to appear of the shortest? they lose the day in looking forward to the night, and lose the night through fear of the dawn.

XVII

Such men’s very pleasures are restless and disturbed by various alarms, and at the most joyous moment of all there rises the anxious thought: “How long will this last?” This frame of mind has led kings to weep over their power, and they have not been so much delighted at the grandeur of their position, as they have been terrified by the end to which it must some day come. That most arrogant Persian king,80 when his army stretched over vast plains and could not be counted but only measured, burst into tears at the thought that in less than a hundred years none of all those warriors would be alive: yet their death was brought upon them by the very man who wept over it, who was about to destroy some of them by sea, some on land, some in battle, and some in flight, and who would in a very short space of time put an end to those about whose hundredth year he showed such solicitude. Why need we wonder at their very joys being mixed with fear? they do not rest upon any solid grounds, but are disturbed by the same emptiness from which they spring. What must we suppose to be