Dialogues Seneca (best authors to read .txt) 📖

which carries with it the sanction of all nations; but in dealing with benefits it is most shameful. “Pay!” How is a man to pay who owes his life, his position, his safety, or his reason to another? None of the greatest benefits can be repaid. “Yet,” it is said, “you ought to give in return for them something of equal value.” This is just what I have been saying, that the grandeur of the act is ruined if we make our benefits commercial transactions. We ought not to encourage ourselves in avarice, in discontent, or in quarrels; the human mind is prone enough to these by nature. As far as we are able, let us check it, and cut off the opportunities for which it seeks. XV

Would that we could indeed persuade men to receive back money which they have lent from those debtors only who are willing to pay! would that no agreement ever bound the buyer to the seller, and that their interests were not protected by sealed covenants and agreements, but rather by honour and a sense of justice! However, men prefer what is needful to what is truly best, and choose rather to force their creditors to keep faith with them than to trust that they will do so. Witnesses are called on both sides; the one, by calling in brokers, makes several names appear in his accounts as his debtors instead of one; the other is not content with the legal forms of question and answer unless he holds the other party by the hand. What a shameful admission of the dishonesty and wickedness of mankind! men trust more to our signet-rings than to our intentions. For what are these respectable men summoned? for what do they impress their seals? it is in order that the borrower may not deny that he has received what he has received. You regard these men, I suppose, as above bribes, as maintainers of the truth: well, these very men will not be entrusted with money except on the same terms. Would it not, then, be more honourable to be deceived by some than to suspect all men of dishonesty? To fill up the measure of avarice one thing only is lacking, that we should bestow no benefit without a surety. To help, to be of service, is the part of a generous and noble mind; he who gives acts like a god, he who demands repayment acts like a moneylender. Why then, by trying to protect the rights of the former class, should we reduce them to the level of the basest of mankind?

XVI

“More men,” our opponent argues, “will be ungrateful, if no legal remedy exists against ingratitude.” Nay, fewer, because then benefits will be bestowed with more discrimination. In the next place, it is not advisable that it should be publicly known how many ungrateful men there are: for the number of sinners will do away with the disgrace of the sin, and a reproach which applies to all men will cease to be dishonourable. Is any woman ashamed of being divorced, now that some noble ladies reckon the years of their lives, not by the number of the consuls, but by that of their husbands, now that they leave their homes in order to marry others, and marry only in order to be divorced? Divorce was only dreaded as long as it was unusual; now that no gazette appears without it, women learn to do what they hear so much about. Can anyone feel ashamed of adultery, now that things have come to such a pass that no woman keeps a husband at all unless it be to pique her lover? Chastity merely implies ugliness. Where will you find any woman so abject, so repulsive, as to be satisfied with a single pair of lovers, without having a different one for each hour of the day; nor is the day long enough for all of them, unless she has taken her airing in the grounds of one, and passes the night with another. A woman is frumpish and old-fashioned if she does not know that “adultery with one paramour is nicknamed marriage.” Just as all shame at these vices has disappeared since the vice itself became so widely spread, so if you made the ungrateful begin to count their own numbers, you would both make them more numerous, and enable them to be ungrateful with greater impunity.

XVII

“What then? shall the ungrateful man go unpunished?” What then, I answer, shall we punish the undutiful, the malicious, the avaricious, the headstrong, and the cruel? Do you imagine that those things which are loathed are not punished, or do you suppose that any punishment is greater than the hate of all men? It is a punishment not to dare receive a benefit from anyone, not to dare to bestow one, to be, or to fancy that you are a mark for all men’s eyes, and to lose all appreciation of so excellent and pleasant a matter. Do you call a man unhappy who has lost his sight, or whose hearing has been impaired by disease, and do you not call him wretched who has lost the power of feeling benefits? He fears the gods, the witnesses of all ingratitude; he is tortured by the thought of the benefit which he has misapplied, and, in fine, he is sufficiently punished by this great penalty, that, as I said before, he cannot enjoy the fruits of this most delightful act. On the other hand, he who takes pleasure in receiving a benefit, enjoys an unvarying and continuous happiness, which he derives from consideration, not of the thing given, but of the intention of the giver. A benefit gives perpetual joy to a grateful man, but pleases an ungrateful one only for a moment. Can the lives of such men be compared, seeing that the one is sad and gloomy⁠—as