On Benefits
Seneca (Aubrey Stewart translation)
1,160 passages indexed from On Benefits (Seneca (Aubrey Stewart translation)) — Page 8 of 24
License: Public Domain
On Benefits, passage 1128
This is not to remind, but to reproach; this is to make one's benefits odious to enable him, or even to make him wish to be ungrateful. It is enough, and more than enough, to remind him of it gently and familiarly:
On Benefits, passage 286
XXXIII. A man bestows a benefit upon me: I receive it just as he wished it to be received: then he gets at once what he wanted, and the only thing which he wanted, and therefore I have proved myself grateful. After this it remains for me to enjoy my own resources, with the addition of an advantage conferred upon me by one whom I have obliged; this advantage is not the remainder of an imperfect service, but an addition to a perfected service.
On Benefits, passage 76
Men must be taught to be willing to give, willing to receive, willing to return; and to place before themselves the high aim, not merely of equalling, but even of surpassing those to whom they are indebted, both in good offices and in good feeling; because the man whose duty it is to repay, can never do so unless he out-does his benefactor; [Footnote: That is, he never comes up to his benefactor unless he leaves him behind: he can only make a dead heat of it by getting a start.] the one class must be taught to look for no return, the other to feel deeper gratitude.
On Benefits, passage 602
To produce a benefit two conditions must concur. First, the importance of the thing given; for some things fall short of the dignity of a benefit. Who ever called a hunch of bread a benefit, or a farthing dole tossed to a beggar, or the means of lighting a fire? yet sometimes these are of more value than the most costly benefits; still their cheapness detracts from their value even when, by the exigency of time, they are rendered essential.
On Benefits, passage 155
V. Nothing is more bitter than long uncertainty; some can bear to have their hopes extinguished better than to have them deferred. Yet many men are led by an unworthy vanity into this fault of putting off the accomplishment of their promises, merely in order to swell the crowd of their suitors, like the ministers of royalty, who delight in prolonging the display of their own arrogance, hardly thinking themselves possessed of power unless they let each man see for a long time how powerful they are. They do nothing promptly, or at one sitting; they are indeed swift to do mischief, but slow to do good. Be sure that the comic poet speaks the most absolute truth in the verses:--
On Benefits, passage 267
We complain every day of the success of bad men; very often the hail passes over the estates of the greatest villains and strikes down the crops of the best of men; every man has to take his chance, in friendship as well as in everything else." There is no benefit so great that spitefulness can pick no holes in it, none so paltry that it cannot be made more of by friendly interpretation. We shall never want a subject for complaint if we look at benefits on their wrong side.
On Benefits, passage 672
Since the Lacedaemonians thought it of great importance that their countrymen should be invincible, they kept them away from those contests in which victory is assigned, not by the judge, or by the issue of the contest itself, but by the voice of the vanquished begging the victor to spare him as he falls.
On Benefits, passage 1037
grown upon your land, lying upon your land, and to be deposited in your own barns. Though you be the landlord, you must not enter my hired house, nor may you take away your own slave from me if I have contracted for his services; nay, if I hire a carriage from you, I bestow a benefit by allowing you to take your seat in it, although it is your own. You see, therefore, that it is possible for a man to receive a present by accepting what is his own.
On Benefits, passage 788
"I understand; a thing which does good is a benefit, a thing which does harm is not a benefit. Now I will suggest to you an act which neither does good nor harm, and yet is a benefit. Suppose that I find the corpse of some one's father in a wilderness, and bury it, then I certainly have done him no good, for what difference could it make to him in what manner his body decayed? Nor have I done any good to his son, for what advantage does he gain by my act?" I will tell you what he gains.
On Benefits, passage 474
The only matter in dispute is this, whether virtue be the cause of the highest good, or whether it be itself the highest good." Do you suppose, though this be the only point in question, that it is a mere matter of precedence? It is a confusion and obvious blindness to prefer the last to the first.
On Benefits, passage 421
Look at the trees which are tallest if you consider their height, and the broadest if you look at their thickness and the spread of their branches; compared with all this, how small a part of them is contained in the slender fibres of the root? Yet take away their roots, and no more groves will arise, nor great mountains be clothed with trees. Temples and cities are supported by their foundations; yet what is built as the foundation of the entire building lies out of sight.
On Benefits, passage 948
"The Lacedaemonians," said he, "will meet you upon the first mountain in Greece, and will give you a taste of their quality.
On Benefits, passage 98
If a man has not made himself notorious by a LIAISON with some mistress, if he does not pay an annuity to some one else's wife, married women speak of him as a poor-spirited creature, a man given to low vice, a lover of servant girls. Soon adultery becomes the most respectable form of marriage, and widowhood and celibacy are commonly practised. No one takes a wife unless he takes her away from some one else.
On Benefits, passage 505
"Yet," argues our opponent, "you say that we ought to choose with care the persons upon whom we bestow benefits, because neither do husbandmen sow seed in the sand: now if this be true, we follow our own interest in bestowing benefits, just as much as in ploughing and sowing: for sowing is not desirable in itself.
On Benefits, passage 583
XXVI. "If," our adversary may say, "you wish to imitate the gods, then bestow benefits upon the ungrateful as well as the grateful; for the sun rises upon the wicked as well as the good, the seas are open even to pirates." By this question he really asks whether a good man would bestow a benefit upon an ungrateful person, knowing him to be ungrateful. Allow me here to introduce a short explanation, that we may not be taken in by a deceitful question.
On Benefits, passage 899
XXI. "I should be sure," replies he, "that the sun and the moon wished to do us good, if they were able to refuse to do so; but they cannot help moving as they do. In short, let them stop and discontinue their work."
On Benefits, passage 448
What? supposing that any one were to learn philosophy and teach it to his father, could it be any longer disputed that the son had given him something greater than he had received from him, having returned to his father a happy life, whereas he had received from him merely life?
On Benefits, passage 137
There are, however, many things which we ought not to reject, yet for which we cannot feel indebted.
On Benefits, passage 626
This case upsets your consistency, and that proud assurance of yours that the wise man never regrets his actions, or amends what he has done, or alters his plans." The wise man never changes his plans while the conditions under which he formed them remain the same; therefore, he never feels regret, because at the time nothing better than what he did could have been done, nor could any better decision have been arrived at than that which was made; yet he begins everything with the saving clause, "If nothing shall occur to the contrary." This is the reason why we say that all goes well with him, and that nothing happens contrary to his expectation, because he bears in mind the possibility of something happening to prevent the realization of his projects.
On Benefits, passage 843
I might have expressed this more clearly, if it were not right that the question should be somewhat obscurely stated, in order that by the distinction immediately following it may be shown that we mean to investigate the case both of him who does us good against his will, and that of him who does us good without knowing it. That a man who does us good by acting under compulsion does not thereby lay us under any obligation, is so clear, that no words are needed to prove it.
On Benefits, passage 608
XXXI. In this place, my Liberalis, I wish to speak in defence of the gods. We sometimes say, "What could Providence mean by placing an Arrhidaeus upon the throne?" Do you suppose that the crown was given to Arrhidaeus? nay, it was given to his father and his brother. Why did Heaven bestow the empire of the world upon Caius Caesar, the most bloodthirsty of mankind, who was wont to order blood to be shed in his presence as freely as if he wished to drink of it?
On Benefits, passage 274
XXX. I have thought it necessary, my friend Liberalis, to state these facts, both because when speaking of small benefits one ought to make some mention of the greatest, and because also this shameless and hateful vice (of ingratitude), starting with these, transfers itself from them to all the rest.
On Benefits, passage 198
Whether my friend be driven into doing wrong by anger, or seduced from the path of safety by the heat of ambition, he shall never gain the means of doing mischief except from himself, nor will I enable him one day to say, "He ruined me out of love for me." Our friends often give us what our enemies wish us to receive; we are driven by the unseasonable fondness of the former into the ruin which the latter hope will befall us.
On Benefits, passage 1158
Let us follow their example; let us give, even if much be given to no purpose, let us, in spite of this, give to others; nay, even to those upon whom our bounty has been wasted. No one is prevented by the fall of a house from building another; when one home has been destroyed by fire, we lay the foundations of another before the site has had time to cool; we rebuild ruined cities more than once upon the same spots, so untiring are our hopes of success.
On Benefits, passage 332
An action for ingratitude would not bind a judge, but would place him in the position of an autocrat. It cannot be known what or how great a benefit is; all that would be really important would be, how indulgently the judge might interpret it. No law defines an ungrateful person, often, indeed, one who repays what he has received is ungrateful, and one who has not returned it is grateful.
On Benefits, passage 1126
XXV. Aristippus once, when enjoying a perfume, said: "Bad luck to those effeminate persons who have brought so nice a thing into disrepute." We also may say, "Bad luck to those base extortioners who pester us for a fourfold return of their benefits, and have brought into disrepute so nice a thing as reminding our friends of their duty." I shall nevertheless make use of this right of friendship, and I shall demand the return of a benefit from any man from whom I would not have scrupled to ask for one, such a man as would regard the power of returning a benefit as equivalent to receiving a second one. Never, not even when complaining of him, would I say,
On Benefits, passage 862
One of them searched through the whole of the colonnade, and every other place in which he thought that he was likely to be found, and returned home alike weary and unsuccessful; the other sat down among the audience of a mountebank close by, and, while amusing himself in the society of other slaves like a careless vagabond as he was, found Plato, without seeking for him, as he happened to pass that way.
On Benefits, passage 930
In hoping that the gods may injure a man, and that you may help him, you deal most dishonourably with him, and you do not treat the gods themselves fairly, for you give them the odious part to play, and reserve the generous one for yourself: the gods must do him wrong in order that you may do him a service.
On Benefits, passage 178
How long do you mean to lead me about? how long do you mean to forbid me to forget my adventure? If I had been a defeated enemy, I should have been led in triumph but once. We ought not to speak of the benefits which we have conferred; to remind men of them is to ask them to return them. We should not obtrude them, or recall the memory of them; you should only remind a man of what you have given him by giving him something else. We ought not even to tell others of our good deeds.
On Benefits, passage 657
I shall take it as freely as it is given, and will offer myself to my friend as a wide field for the exercise of his good nature: he who is unwilling to receive new benefits must be dissatisfied with what he has already received. Do you say, "I shall not be able to return them?" What is that to the purpose? I am willing enough to do so if opportunity or means were given me. He gave it to me, of course, having both opportunity and means: is he a good man or a bad one?
On Benefits, passage 308
The eyes which fear to look at the light are diseased, but those which cannot see it are blind. It is filial impiety not to love one's parents, but not to recognise them is madness.
On Benefits, passage 1115
The shoemaker whom you seek has been carried out of his house and buried; this is a grief to us who lose our friends for ever, but by no means so to you, who know that he will be born again," jeering at the Pythagoraean.
On Benefits, passage 121
Let us make presents of things which are rare and scarce rather than costly, things which even a rich man will be glad of, just as common fruits, such as we tire of after a few days, please us if they have ripened before the usual season. People will also esteem things which no one else has given to them, or which we have given to no one else.
On Benefits, passage 605
What lately brought Cinna [Footnote: See Seneca on "Clemency," book i., ch. ix.] out of the camp of the enemy and raised him to the consulate? What made Sextus Pompeius and the other Pompeii consuls, unless it was the greatness of one man, who once was raised so high that, by his very fall, he sufficiently exalted all his relatives. What lately made Fabius Persicus a member of more than one college of priests, though even profligates avoided his kiss?
On Benefits, passage 559
If a man is likely to meet with affronts by showing his gratitude, if he knows that far from gaining anything by it, he must lose much even of what he has already acquired, will he not cheerfully act to his own disadvantage? That man is ungrateful who, in returning a kindness, looks forward to a second gift--who hopes while he repays. I call him ungrateful who sits at the bedside of a sick man because he is about to make a will, when he is at leisure to think of inheritances and legacies.
On Benefits, passage 120
Common sense must guide our benefits; we must consider the time and the place, and the character of the receiver, which are the weights in the scale, which cause our gifts to be well or ill received. How far more acceptable a present is, if we give a man what he has not, than if we give him what he has plenty of! if we give him what he has long been searching for in vain, rather than what he sees everywhere!
On Benefits, passage 1155
Some reproach them with neglect of us, some with injustice towards us; others place them outside of their own world, in sloth and indifference, without light, and without any functions; others declare that the sun itself, to whom we owe the division of our times of labour and of rest, by whose means we are saved from being plunged in the darkness of eternal night; who, by his circuit, orders the seasons of the year, gives strength to our bodies, brings forth our crops and ripens our fruits, is merely a mass of stone, or a fortuitous collection of fiery particles, or anything rather than a god.
On Benefits, passage 882
The city wall keeps us safe from our enemies, and from sudden inroads of brigands; yet it is, well known how much a day a smith would earn for erecting towers and scaffoldings [Footnote: See Viollet-le-Duc's "Dictionnaire d'Architecture," articles "Architecture Militaire" and "Hourds," for the probable meaning of "Propugnacula."]to provide for the public safety.
On Benefits, passage 431
I have given life to one who will at once enjoy it, you gave it to one who knew not if he should ever live; I have given life to one who was in fear of death, your gift of life merely enables me to die; I have given you a life complete, perfect; you begat me without intelligence, a burden upon others. Do you wish to know how far from a benefit it was to give life under such conditions? You should have exposed me as a child, for you did me a wrong in begetting me. What do I gather from this?
On Benefits, passage 864
Suppose that some one wished to give me a present, but did not give it; I have his good will, but I do not have his benefit, which consists of subject matter and goodwill together. I owe nothing to one who wished to lend me money but did not do so, and in like manner I shall be the friend of one who wished but was not able to bestow a benefit upon me, but I shall not be under any obligation to him.
On Benefits, passage 95
IX. You see how the mind even in the straitest circumstances finds the means of generosity. Aeschines seems to me to have said, "Fortune, it is in vain that you have made me poor; in spite of this I will find a worthy present for this man. Since I can give him nothing of yours, I will give him something of my own." Nor need you suppose that he held himself cheap; he made himself his own price. By a stroke of genius this youth discovered a means of presenting Socrates to himself. We must not consider how great presents are, but in what spirit they are given.
On Benefits, passage 844
Both this question, and any other of the like character which may be raised, can easily be settled if in each case we bear in mind that, for anything to be a benefit, it must reach us in the first place through some thought, and secondly through the thought of a friend and well-wisher.
On Benefits, passage 206
There should be a proportion between men's characters and the offices which they fill; and as virtue in all cases should be our measure, he who gives too much acts as wrongly as he who gives too little. Even granting that fortune has raised you so high, that, where other men give cups, you give cities (which it would show a greater mind in you not to take than to take and squander), still there must be some of your friends who are not strong enough to put a city in their pockets.
On Benefits, passage 146
Let us assent at once, and by our promptness make it appear that we meant to do so even before we were solicited.
On Benefits, passage 755
Lucius Sulla was ungrateful, for he saved his country by using remedies worse than the perils with which it was threatened, when he marched through human blood all the way from the citadel of Praeneste to the Colline Gate, fought more battles and caused more slaughter afterwards within the city, and most cruelly after the victory was won, most wickedly after quarter had been promised them, drove two legions into a corner and put them to the sword, and, great gods!
On Benefits, passage 1121
said what could not possibly be in order that they might be thought to be as much so as possible. And he who said:
On Benefits, passage 981
My wish is, that my country should blush at my being banished, rather than that she should mourn at my having returned." An exile, of which every one is more ashamed than the sufferer, is not exile at all.
On Benefits, passage 1041
VII. Bion is able to prove by argument at one time that everyone is sacrilegious, at another that no one is.
On Benefits, passage 1090
They would take no excuse, that men might understand that they were always bound to keep their word; it was thought better that even a good excuse should not be accepted from a few persons, than that all men should be led to try to make excuses. You say that you have done all in your power to repay your debt; this ought to be enough for your friend, but not enough for you.
On Benefits, passage 176
Why should I not refrain from hinting at my having given him anything, when the first and most essential rule is, never to reproach a man with what you have done for him, and not even to remind him of it. The rule for the giver and receiver of a benefit is, that the one should straightway forget that he has given, the other should never forget that he has received it.