Dialogues by Seneca (smallest ebook reader .txt) 📕

who take care to let as few persons as possible know of the benefits which they have received. They fear to receive them in public, in order that their success may be attributed rather to their own talents than to the help of others: they are very seldom to be found in attendance upon those to whom they owe their lives and their fortunes, and thus, while avoiding the imputation of servility, they incur that of ingratitude. XXIV

Some men speak in the most offensive terms of those to whom they owe most. There are men whom it is safer to affront than to serve, for their dislike leads them to assume the airs of persons who are not indebted to us: although nothing more is expected of them than that they should remember what they owe us, refreshing their memory from time to time, because no one can be grateful who forgets a kindness, and he who remembers it, by so doing proves his gratitude. We ought neither to receive benefits with a fastidious air, nor yet with a slavish humility: for if a man does not care for a benefit when it is freshly bestowed⁠—a time at which all presents please us most⁠—what will he do when its first charms have gone off? Others receive with an air of disdain, as much as to say. “I do not want it; but as you wish it so very much, I will allow you to give it to me.” Others take benefits languidly, and leave the giver in doubt as to whether they know that they have received them; others barely open their lips in thanks, and would be less offensive if they said nothing. One ought to proportion one’s thanks to the importance of the benefit received, and to use the phrases, “You have laid more of us than you think under an obligation,” for everyone likes to find his good actions extend further than he expected. “You do not know what it is that you have done for me; but you ought to know how much more important it is than you imagine.” It is in itself an expression of gratitude to speak of oneself as overwhelmed by kindness; or “I shall never be able to thank you sufficiently; but, at any rate, I will never cease to express everywhere my inability to thank you.”

XXV

By nothing did Furnius gain greater credit with Augustus, and make it easy for him to obtain anything else for which he might ask, than by merely saying, when at his request Augustus pardoned his father for having taken Antonius’s side, “One wrong alone I have received at your hands, Caesar; you have forced me to live and to die owing you a greater debt of gratitude than I can ever repay.” What can prove gratitude so well as that a man should never be satisfied, should never even entertain the hope of making any adequate return for what he has received? By these and similar expressions we must try not to conceal our gratitude, but to display it as clearly as possible. No words need be used; if we only feel as we ought, our thankfulness will be shown in our countenances. He who intends to be grateful, let him think how he shall repay a kindness while he is receiving it. Chrysippus says that such a man must watch for his opportunity, and spring forward whenever it offers, like one who has been entered for a race, and who stands at the starting-point waiting for the barriers to be thrown open; and even then he must use great exertions and great swiftness to catch the other, who has a start of him.

XXVI

We must now consider what is the main cause of ingratitude. It is caused by excessive self-esteem, by that fault innate in all mortals, of taking a partial view of ourselves and our own acts, by greed, or by jealousy.

Let us begin with the first of these. Everyone is prejudiced in his own favour, from which it follows that he believes himself to have earned all that he receives, regards it as payment for his services, and does not think that he has been appraised at a valuation sufficiently near his own. “He has given me this,” says he, “but how late, after how much toil? how much more might I have earned if I had attached myself to So-and-so, or to So-and-so? I did not expect this; I have been treated like one of the herd; did he really think that I only deserved so little? why, it would have been less insulting to have passed me over altogether.”

XXVII

The augur Cnaeus Lentulus, who, before his freedmen reduced him to poverty, was one of the richest of men, who saw himself in possession of a fortune of four hundred millions⁠—I say advisedly, “saw,” for he never did more than see it⁠—was as barren and contemptible in intellect as he was in spirit. Though very avaricious, yet he was so poor a speaker that he found it easier to give men coins than words. This man, who owed all his prosperity to the late Emperor Augustus, to whom he had brought only poverty, encumbered with a noble name, when he had risen to be the chief man in Rome, both in wealth and influence, used sometimes to complain that Augustus had interrupted his legal studies, observing that he had not received anything like what he had lost by giving up the study of eloquence. Yet the truth was that Augustus, besides loading him with other gifts, had set him free from the necessity of making himself ridiculous by labouring at a profession in which he never could succeed.

Greed does not permit anyone to be grateful; for what is given is never equal to its base desires, and the more we receive the more we covet, for avarice is