Dialogues by Seneca (smallest ebook reader .txt) 📕

my debt.” Let this be the first privilege of a benefit, that he who bestowed it may choose the time when he will have it returned. “But I fear that men may speak ill of me.” You do wrong if you are grateful only for the sake of your reputation, and not to satisfy your conscience. You have in this matter two judges, your benefactor, whom you ought not, and yourself, whom you cannot deceive. “But,” say you, “if no occasion of repayment offers, am I always to remain in his debt?” Yes; but you should do so openly, and willingly, and should view with great pleasure what he has entrusted to you. If you are vexed at not having yet returned a benefit, you must be sorry that you ever received it; but if he deserved that you should receive a benefit from him, why should he not deserve that you should long remain in his debt? XLIII

Those persons are much mistaken who regard it as a proof of a great mind to make offers to give, and to fill many men’s pockets and houses with their presents, for sometimes these are due not to a great mind, but to a great fortune; they do not know how far more great and more difficult it sometimes is to receive than to lavish gifts. I must disparage neither act; it is as proper to a noble heart to owe as to receive, for both are of equal value when done virtuously; indeed, to owe is the more difficult, because it requires more pains to keep a thing safe than to give it away. We ought not therefore to be in a hurry to repay, nor need we seek to do so out of due season, for to hasten to make repayment at the wrong time is as bad as to be slow to do so at the right time. My benefactor has entrusted his bounty to me: I ought not to have any fears either on his behalf or on my own. He has a sufficient security; he cannot lose it except he loses me⁠—nay, not even if he loses me. I have returned thanks to him for it⁠—that is, I have requited him. He who thinks too much about repaying a benefit must suppose that his friend thinks too much about receiving repayment. Make no difficulty about either course. If he wishes to receive his benefit back again, let us return it cheerfully; if he prefers to leave it in our hands, why should we dig up his treasure? why should we decline to be its guardians? he deserves to be allowed to do whichever he pleases. As for fame and reputation, let us regard them as matters which ought to accompany, but which ought not to direct our actions.

Book VII I

Be of good cheer, my Liberalis:

“Our port is close, and I will not delay,
Nor by digressions wander from the way.”

This book collects together all that has been omitted, and in it, having exhausted my subject, I shall consider not what I am to say, but what there is which I have not yet said. If there be anything superfluous in it, I pray you take it in good part, since it is for you that it is superfluous. Had I wished to set off my work to the best advantage, I ought to have added to it by degrees, and to have kept for the last that part which would be eagerly perused even by a sated reader. However, instead of this, I have collected together all that was essential in the beginning; I am now collecting together whatever then escaped me; nor, by Hercules, if you ask me, do I think that, after the rules which govern our conduct have been stated, it is very much to the purpose to discuss the other questions which have been raised more for the exercise of our intellects than for the health of our minds. The cynic Demetrius, who in my opinion was a great man even if compared with the greatest philosophers, had an admirable saying about this, that one gained more by having a few wise precepts ready and in common use than by learning many without having them at hand. “The best wrestler,” he would say, “is not he who has learned thoroughly all the tricks and twists of the art, which are seldom met with in actual wrestling, but he who has well and carefully trained himself in one or two of them, and watches keenly for an opportunity of practising them. It does not matter how many of them he knows, if he knows enough to give him the victory; and so in this subject of ours there are many points of interest, but few of importance. You need not know what is the system of the ocean tides, why each seventh year leaves its mark upon the human body, why the more distant parts of a long portico do not keep their true proportion, but seem to approach one another until at last the spaces between the columns disappear, how it can be that twins are conceived separately, though they are born together, whether both result from one, or each from a separate act, why those whose birth was the same should have such different fates in life, and dwell at the greatest possible distance from one another, although they were born touching one another; it will not do you much harm to pass over matters which we are not permitted to know, and which we should not profit by knowing. Truths so obscure may be neglected with impunity.155 Nor can we complain that nature deals hardly with us, for there is nothing which is hard to discover except those things by which we gain nothing beyond the credit of having discovered them; whatever things tend to make us better