Dialogues - Seneca (best ereader for pc txt) 📗

that I am wanting? Make a trial of me.” I would therefore remind him of what I had done, without bitterness, not in public, or in a reproachful manner, but so that he may think that he himself has remembered it rather than that it has been recalled to him. XXIV

One of Julius Caesar’s veterans was once pleading before him against his neighbours, and the cause was going against him. “Do you remember, general,” said he, “that in Spain you dislocated your ankle near the river Sucro?”149 When Caesar said that he remembered it, he continued, “Do you remember that when, during the excessive heat, you wished to rest under a tree which afforded very little shade, as the ground in which that solitary tree grew was rough and rocky, one of your comrades spread his cloak under you?”

Caesar answered, “Of course, I remember; indeed, I was perishing with thirst; and since I was unable to walk to the nearest spring, I would have crawled thither on my hands and knees, had not my comrade, a brave and active man, brought me water in his helmet.”

“Could you, then, my general, recognize that man or that helmet?”

Caesar replied that he could not remember the helmet, but that he could remember the man well; and he added, I fancy in anger at being led away to this old story in the midst of a judicial enquiry, “At any rate, you are not he.”

“I do not blame you, Caesar,” answered the man, “for not recognizing me; for when this took place, I was unwounded; but afterwards, at the battle of Munda, my eye was struck out, and the bones of my skull crushed. Nor would you recognize that helmet if you saw it, for it was split by a Spanish sword.” Caesar would not permit this man to be troubled with lawsuits, and presented his old soldier with the fields through which a village right of way had given rise to the dispute.

XXV

In this case, what ought he to have done? Because his commander’s memory was confused by a multitude of incidents, and because his position as the leader of vast armies did not permit him to notice individual soldiers, ought the man not to have asked for a return for the benefit which he had conferred? To act as he did is not so much to ask for a return as to take it when it lies in a convenient position ready for us, although we have to stretch out our hands in order to receive it. I shall therefore ask for the return of a benefit, whenever I am either reduced to great straits, or where by doing so I shall act to the advantage of him from whom I ask it. Tiberius Caesar, when someone addressed him with the words, “Do you remember⁠ ⁠… ?” answered, before the man could mention any further proofs of former acquaintance, “I do not remember what I was.” Why should it not be forbidden to demand of this man repayment of former favours? He had a motive for forgetting them: he denied all knowledge of his friends and comrades, and wished men only to see, to think, and to speak of him as emperor. He regarded his old friend as an impertinent meddler.

We ought to be even more careful to choose a favorable opportunity when we ask for a benefit to be repaid to us than when we ask for one to be bestowed upon us. We must be temperate in our language, so that the grateful may not take offence, or the ungrateful pretend to do so. If we lived among wise men, it would be our duty to wait in silence until our benefits were returned. Yet even to wise men it would be better to give some hint of what our position required. We ask for help even from the gods themselves, from whose knowledge nothing is hid, although our prayers cannot alter their intentions towards us, but can only recall them to their minds. Homer’s priest,150 I say, recounts even to the gods his duteous conduct and his pious care of their altars. The second best form of virtue is to be willing and able to take advice.151 A horse who is docile and prompt to obey can be guided hither and thither by the slightest movement of the reins. Very few men are led by their own reason: those who come next to the best are those who return to the right path in consequence of advice; and these we must not deprive of their guide. When our eyes are covered they still possess sight; but it is the light of day which, when admitted to them, summons them to perform their duty: tools lie idle, unless the workman uses them to take part in his work. Similarly men’s minds contain a good feeling, which, however, lies torpid, either through luxury and disuse, or through ignorance of its duties. This we ought to render useful, and not to get into a passion with it, and leave it in its wrong doing, but bear with it patiently, just as schoolmasters bear patiently with the blunders of forgetful scholars; for as by the prompting of a word or two their memory is often recalled to the text of the speech which they have to repeat, so men’s goodwill can be brought to return kindness by reminding them of it.

Book VI I

There are some things, my most excellent Liberalis, which lie completely outside of our actual life, and which we only inquire into in order to exercise our intellects, while others both give us pleasure while we are discovering them, and are of use when discovered. I will place all these in your hands; you, at your own discretion, may order them either to be investigated thoroughly, or to be reserved,