Dialogues Seneca (best authors to read .txt) 📖

work which thou so long hast contemplated, snatch thyself away from the world of man. Already Petreius and Juba have met and fallen, each slain by the other’s hand⁠—a brave and noble compact with fate, yet not one befitting my greatness: it is as disgraceful for Cato to beg his death of anyone as it would be for him to beg his life.”

It is clear to me that the gods must have looked on with great joy, while that man, his own most ruthless avenger, took thought for the safety of others and arranged the escape of those who departed, while even on his last night he pursued his studies, while he drove the sword into his sacred breast, while he tore forth his vitals and laid his hand upon that most holy life which was unworthy to be defiled by steel. This, I am inclined to think, was the reason that his wound was not well-aimed and mortal: the gods were not satisfied with seeing Cato die once: his courage was kept in action and recalled to the stage, that it might display itself in a more difficult part: for it needs a greater mind to return a second time to death. How could they fail to view their pupil with interest when leaving his life by such a noble and memorable departure? Men are raised to the level of the gods by a death which is admired even by those who fear them.

III

However, as my argument proceeds, I shall prove that what appear to be evils are not so; for the present I say this, that what you call hard measure, misfortunes, and things against which we ought to pray, are really to the advantage, firstly, of those to whom they happen, and secondly, of all mankind, for whom the gods care more than for individuals; and next, that these evils befall them with their own good will, and that men deserve to endure misfortunes, if they are unwilling to receive them. To this I shall add, that misfortunes proceed thus by destiny, and that they befall good men by the same law which makes them good. After this, I shall prevail upon you never to pity any good man; for though he may be called unhappy, he cannot be so.

Of all these propositions that which I have stated first appears the most difficult to prove, I mean, that the things which we dread and shudder at are to the advantage of those to whom they happen. “Is it,” say you, “to their advantage to be driven into exile, to be brought to want, to carry out to burial their children and wife, to be publicly disgraced, to lose their health?” Yes! if you are surprised at these being to any man’s advantage, you will also be surprised at any man being benefited by the knife and cautery, or by hunger and thirst as well. Yet if you consider that some men, in order to be cured, have their bones scraped, and pieces of them extracted, that their veins are pulled out, and that some have limbs cut off, which could not remain in their place without ruin to the whole body, you will allow me to prove to you this also, that some misfortunes are for the good of those to whom they happen, just as much, by Hercules, as some things which are praised and sought after are harmful to those who enjoy them, like indigestions and drunkenness and other matters which kill us through pleasure. Among many grand sayings of our Demetrius is this, which I have but just heard, and which still rings and thrills in my ears: “No one,” said he, “seems to me more unhappy than the man whom no misfortune has ever befallen.” He never has had an opportunity of testing himself; though everything has happened to him according to his wish, nay, even before he has formed a wish, yet the gods have judged him unfavourably; he has never been deemed worthy to conquer ill fortune, which avoids the greatest cowards, as though it said, “Why should I take that man for my antagonist? He will straightaway lay down his arms: I shall not need all my strength against him: he will be put to flight by a mere menace: he dares not even face me; let me look around for some other with whom I may fight hand to hand: I blush to join battle with one who is prepared to be beaten.” A gladiator deems it a disgrace to be matched with an inferior, and knows that to win without danger is to win without glory. Just so doth Fortune; she seeks out the bravest to match herself with, passes over some with disdain, and makes for the most unyielding and upright of men, to exert her strength against them. She tried Mucius by fire, Fabricius by poverty, Rutilius by exile, Regulus by torture, Socrates by poison, Cato by death: it is ill fortune alone that discovers these glorious examples. Was Mucius unhappy, because he grasped the enemy’s fire with his right hand, and of his own accord paid the penalty of his mistake? because he overcame the King with his hand when it was burned, though he could not when it held a sword? Would he have been happier, if he had warmed his hand in his mistress’s bosom; Was Fabricius unhappy, because when the State could spare him, he dug his own land? because he waged war against riches as keenly as against Pyrrhus? because he supped beside his hearth off the very roots and herbs which he himself, though an old man, and one who had enjoyed a triumph, had grubbed up while clearing his field of weeds? What then? would he have been happier if he had gorged himself with fishes from distant shores, and birds caught in foreign lands? if he had roused the torpor of his queasy stomach