Dialogues Seneca (best authors to read .txt) 📖

their poverty, let us pass to the rich. How many occasions there are on which they are just like poor men! When they are on a journey their baggage is cut down, whenever they are obliged to travel fast their train of attendants is dismissed. When they are serving in the army, how small a part of their property can they have with them, since camp discipline forbids superfluities! Nor is it only temporary exigencies or desert places that put them on the same level as poor men: they have some days on which they become sick of their riches, dine reclining on the ground, put away all their gold and silver plate, and use earthenware. Madmen! they are always afraid of this for which they sometimes wish. O how dense a stupidity, how great an ignorance of the truth they show when they flee from this thing and yet amuse themselves by playing with it! Whenever I look back to the great examples of antiquity, I feel ashamed to seek consolation for my poverty, now that luxury has advanced so far in the present age, that the allowance of an exile is larger than the inheritance of the princes of old. It is well known that Homer had one slave, that Plato had three, and that Zeno, who first taught the stern and masculine doctrine of the Stoics, had none: yet could anyone say that they lived wretchedly without himself being thought a most pitiable wretch by all men? Menenius Agrippa, by whose mediation the patricians and plebeians were reconciled, was buried by public subscription. Attilius Regulus, while he was engaged in scattering the Carthaginians in Africa, wrote to the Senate that his hired servant had left him, and that consequently his farm was deserted: whereupon it was decreed that as long as Regulus was absent, it should be cultivated at the expense of the State. Was it not worth his while to have no slave, if thereby he obtained the Roman people for his farm-bailiff? Scipio’s daughters received their dowries from the Treasury, because their father had left them none: by Hercules, it was right for the Roman people to pay tribute to Scipio for once, since he had exacted it forever from Carthage. O how happy were those girls’ husbands, who had the Roman people for their father-in-law. Can you think that those whose daughters dance in the ballet, and marry with a settlement of a million sesterces, are happier than Scipio, whose children received their dowry of old-fashioned brass money from their guardian the Senate? Can anyone despise poverty, when she has such a noble descent to boast of? can an exile be angry at any privation, when Scipio could not afford a portion for his daughters, Regulus could not afford a hired labourer, Menenius could not afford a funeral? when all these men’s wants were supplied in a manner which rendered them a source of additional honour? Poverty, when such men as these plead its cause, is not only harmless, but positively attractive. XIII

To this one may answer: “Why do you thus ingeniously divide what can indeed be endured if taken singly, but which all together are overwhelming? Change of place can be borne if nothing more than one’s place be changed: poverty can be borne if it be without disgrace, which is enough to cow our spirits by itself.” If anyone were to endeavour to frighten me with the number of my misfortunes, I should answer him as follows: If you have enough strength to resist any one part of your ill fortune, you will have enough to resist it all. If virtue has once hardened your mind, it renders it impervious to blows from any quarter: if avarice, that greatest pest of the human race, has left it, you will not be troubled by ambition: if you regard the end of your days not as a punishment, but as an ordinance of nature, no fear of anything else will dare to enter the breast which has cast out the fear of death. If you consider sexual passion to have been bestowed on mankind not for the sake of pleasure, but for the continuance of the race, all other desires will pass harmlessly by one who is safe even from this secret plague, implanted in our very bosoms. Reason does not conquer vices one by one, but all together: if reason is defeated, it is utterly defeated once for all. Do you suppose that any wise man, who relies entirely upon himself, who has set himself free from the ideas of the common herd, can be wrought upon by disgrace? A disgraceful death is worse even than disgrace: yet Socrates bore the same expression of countenance with which he had rebuked thirty tyrants, when he entered the prison and thereby took away the infamous character of the place; for the place which contained Socrates could not be regarded as a prison. Was anyone ever so blind to the truth as to suppose that Marcus Cato was disgraced by his double defeat in his candidature for the praetorship and the consulship? that disgrace fell on the praetorship and consulship which Cato honoured by his candidature. No one is despised by others unless he be previously despised by himself: a grovelling and abject mind may fall an easy prey to such contempt: but he who stands up against the most cruel misfortunes, and overcomes those evils by which others would have been crushed⁠—such a man, I say, turns his misfortunes into badges of honour, because we are so constituted as to admire nothing so much as a man who bears adversity bravely. At Athens, when Aristides was being led to execution, everyone who met him cast down his eyes and groaned, as though not merely a just man but justice herself was being put to death. Yet one man was found who spat in his face: he might have been disturbed at this,