Dialogues - Seneca (best ereader for pc txt) 📗

and be used as agreeable interludes. Something will be gained even by those which you dismiss at once, for it is advantageous even to know what subjects are not worth learning. I shall be guided, therefore, by your face: according to its expression, I shall deal with some questions at greater length, and drive others out of court, and put an end to them at once. II

It is a question whether a benefit can be taken away from one by force. Some say that it cannot, because it is not a thing, but an act. A gift is not the same as the act of giving, any more than a sailor is the same as the act of sailing. A sick man and a disease are not the same thing, although no one can be ill without disease; and, similarly, a benefit itself is one thing, and what any of us receive through a benefit is another. The benefit itself is incorporeal, and never becomes invalid; but its subject-matter changes owners, and passes from hand to hand. So, when you take away from anyone what you have given him, you take away the subject-matter only of the benefit, not the benefit itself. Nature herself cannot recall what she has given. She may cease to bestow benefits, but cannot take them away: a man who dies, yet has lived; a man who becomes blind, nevertheless has seen. She can cut off her blessings from us in the future, but she cannot prevent our having enjoyed them in the past. We are frequently not able to enjoy a benefit for long, but the benefit is not thereby destroyed. Let Nature struggle as hard as she please, she cannot give herself retrospective action. A man may lose his house, his money, his property⁠—everything to which the name of benefit can be given⁠—yet the benefit itself will remain firm and unmoved; no power can prevent his benefactor’s having bestowed them, or his having received them.

III

I think that a fine passage in Rabirius’s poem, where M. Antonius, seeing his fortune deserting him, nothing left him except the privilege of dying, and even that only on condition that he used it promptly, exclaims,

“What I have given, that I now possess!”

How much he might have possessed, had he chosen! These are riches to be depended upon, which through all the turmoil of human life will remain steadfast; and the greater they are, the less envy they will attract. Why are you sparing of your property, as though it were your own? You are but the manager of it. All those treasures, which make you swell with pride, and soar above mere mortals, till you forget the weakness of your nature; all that which you lock up in iron-grated treasuries, and guard in arms, which you win from other men with their lives, and defend at the risk of your own; for which you launch fleets to dye the sea with blood, and shake the walls of cities, not knowing what arrows fortune may be preparing for you behind your back; to gain which you have so often violated all the ties of relationship, of friendship, and of colleagueship, till the whole world lies crushed between the two combatants: all these are not yours; they are a kind of deposit, which is on the point of passing into other hands: your enemies, or your heirs, who are little better, will seize upon them. “How,” do you ask, “can you make them your own?” “By giving them away.” Do, then, what is best for your own interests, and gain a sure enjoyment of them, which cannot be taken from you, making them at once more certainly yours, and more honorable to you. That which you esteem so highly, that by which you think that you are made rich and powerful, owns but the shabby title of “house,” “slave,” or “money;” but when you have given it away, it becomes a benefit.

IV

“You admit,” says our adversary, “that we sometimes are under no obligation to him from whom we have received a benefit. In that case it has been taken by force.” Nay, there are many things which would cause us to cease to feel gratitude for a benefit, not because the benefit has been taken from me, but because it has been spoiled. Suppose that a man has defended me in a lawsuit, but has forcibly outraged my wife; he has not taken away the benefit which he conferred upon me, but by balancing it with an equivalent wrong, he has set me free from my debt; indeed, if he has injured me more than he had previously benefited me, he not only puts an end to my gratitude, but makes me free to revenge myself upon him, and to complain of him, when the wrong outweighs the benefit; in such a case the benefit is not taken away, but is overcome. Why, are not some fathers so cruel and so wicked that it is right and proper for their sons to turn away from them, and disown them? Yet, pray, have they taken away the life which they gave? No, but their unnatural conduct in later years has destroyed all the gratitude which was due to them for their original benefit. In these cases it is not a benefit itself, but the gratitude owing for a benefit which is taken away, and the result is, not that one does not possess the benefit, but that one is not laid under any obligation by it. It is as though a man were to lend me money, and then burn my house down; the advantage of the loan is balanced by the damage which he has caused: I do not repay him, and yet I am not in his debt. In like manner anyone who may have acted kindly and generously to me, and who afterwards has shown himself