Dialogues by Seneca (smallest ebook reader .txt) 📕

and leap over any intervening disgraces of your pedigree; at its source, a noble origin awaits you. Why should our pride inflate us to such a degree that we think it beneath us to receive benefits from slaves, and think only of their position, forgetting their good deeds? You, the slave of lust, of gluttony, of a harlot, nay, who are owned as a joint chattel by harlots, can you call anyone else a slave? Call a man a slave? why, I pray you, whither are you being hurried by those bearers who carry your litter? whither are these men with their smart military-looking cloaks carrying you? is it not to the door of some doorkeeper, or to the gardens of someone who has not even a subordinate office? and then you, who regard the salute of another man’s slave as a benefit, declare that you cannot receive a benefit from your own slave. What inconsistency is this? At the same time you despise and fawn upon slaves, you are haughty and violent at home, while out of doors you are meek, and as much despised as you despise your slaves; for none abase themselves lower than those who unconscionably give themselves airs, nor are any more prepared to trample upon others than those who have learned how to offer insults by having endured them. XXIX

I felt it my duty to say this, in order to crush the arrogance of men who are themselves at the mercy of fortune, and to claim the right of bestowing a benefit for slaves, in order that I may claim it also for sons. The question arises, whether children can ever bestow upon their parents greater benefits than those which they have received from them.

It is granted that many sons become greater and more powerful than their parents, and also that they are better men. If this be true, they may give better gifts to their fathers than they have received from them, seeing that their fortune and their good nature are alike greater than that of their father. “Whatever a father receives from his son,” our opponent will urge, “must in any case be less than what the son received from him, because the son owes to his father the very power of giving. Therefore the father can never be surpassed in the bestowal of benefits, because the benefit which surpasses his own is really his.” I answer, that some things derive their first origin from others, yet are greater than those others; and a thing may be greater than that from which it took its rise, although without that thing to start from it never could have grown so great. All things greatly outgrow their beginnings. Seeds are the causes of all things, and yet are the smallest part of the things which they produce. Look at the Rhine, or the Euphrates, or any other famous rivers; how small they are, if you only view them at the place from whence they take their rise? they gain all that makes them terrible and renowned as they flow along. 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. So it is in other matters; the subsequent greatness of a thing ever eclipses its origin. I could never have obtained anything without having previously received the boon of existence from my parents; yet it does not follow from this that whatever I obtain is less than that without which I could not obtain it. If my nurse had not fed me when I was a child, I should not have been able to conduct any of those enterprises which I now carry on, both with my head and with my hand, nor should I ever have obtained the fame which is due to my labours both in peace and war; would you on that account argue that the services of a nurse were more valuable than the most important undertakings? Yet is not the nurse as important as the father, since without the benefits which I have received from each of them alike, I should have been alike unable to effect anything? If I owe all that I now can do to my original beginning, I cannot regard my father or my grandfather as being this original beginning; there always will be a spring further back, from which the spring next below is derived. Yet no one will argue that I owe more to unknown and forgotten ancestors than to my father; though really I do owe them more, if I owe it to my ancestors that my father begat me.

XXX

“Whatever I have bestowed upon my father,” says my opponent, “however great it may be, yet is less valuable than what my father has bestowed upon me, because if he had not begotten me, it never could have existed at all.” By this mode of reasoning, if a man has healed my father when ill, and at the point of death, I shall not be able to bestow anything upon him equivalent to what I have received from him; for had my father not been healed, he could not have begotten me. Yet think whether it be not nearer the truth to regard all that I can do, and all that I have done, as mine, due to my own powers and my own will? Consider what the fact of my birth is in itself; you will see that it is a small matter, the outcome of which is