Dialogues by Seneca (smallest ebook reader .txt) 📕

pays a penalty at the same moment that it exacts one: it forswears human feelings. The latter urge us to love, anger urges us to hatred: the latter bid us do men good, anger bids us do them harm. Add to this that, although its rage arises from an excessive self-respect and appears to show high spirit, it really is contemptible and mean: for a man must be inferior to one by whom he thinks himself despised, whereas the truly great mind, which takes a true estimate of its own value, does not revenge an insult because it does not feel it. As weapons rebound from a hard surface, and solid substances hurt those who strike them, so also no insult can make a really great mind sensible of its presence, being weaker than that against which it is aimed. How far more glorious is it to throw back all wrongs and insults from oneself, like one wearing armour of proof against all weapons, for revenge is an admission that we have been hurt. That cannot be a great mind which is disturbed by injury. He who has hurt you must be either stronger or weaker than yourself. If he be weaker, spare him: if he be stronger, spare yourself. VI

There is no greater proof of magnanimity than that nothing which befalls you should be able to move you to anger. The higher region of the universe, being more excellently ordered and near to the stars, is never gathered into clouds, driven about by storms, or whirled round by cyclones: it is free from all disturbance: the lightnings flash in the region below it. In like manner a lofty mind, always placid and dwelling in a serene atmosphere, restraining within itself all the impulses from which anger springs, is modest, commands respect, and remains calm and collected: none of which qualities will you find in an angry man: for who, when under the influence of grief and rage, does not first get rid of bashfulness? who, when excited and confused and about to attack someone, does not fling away any habits of shamefacedness he may have possessed? what angry man attends to the number or routine of his duties? who uses moderate language? Who keeps any part of his body quiet? who can guide himself when in full career? We shall find much profit in that sound maxim of Democritus which defines peace of mind to consist in not labouring much, or too much for our strength, either in public or private matters. A man’s day, if he is engaged in many various occupations, never passes so happily that no man or no thing should give rise to some offence which makes the mind ripe for anger. Just as when one hurries through the crowded parts of the city one cannot help jostling many people, and one cannot help slipping at one place, being hindered at another, and splashed at another, so when one’s life is spent in disconnected pursuits and wanderings, one must meet with many troubles and many accusations. One man deceives our hopes, another delays their fulfillment, another destroys them: our projects do not proceed according to our intention. No one is so favoured by Fortune as to find her always on his side if he tempts her often: and from this it follows that he who sees several enterprises turn out contrary to his wishes becomes dissatisfied with both men and things, and on the slightest provocation flies into a rage with people, with undertakings, with places, with fortune, or with himself. In order, therefore, that the mind may be at peace, it ought not to be hurried hither and thither, nor, as I said before, wearied by labour at great matters, or matters whose attainment is beyond its strength. It is easy to fit one’s shoulder to a light burden, and to shift it from one side to the other without dropping it: but we have difficulty in bearing the burdens which others’ hands lay upon us, and when overweighted by them we fling them off upon our neighbours. Even when we do stand upright under our load, we nevertheless reel beneath a weight which is beyond our strength.

VII

Be assured that the same rule applies both to public and private life: simple and manageable undertakings proceed according to the pleasure of the person in charge of them, but enormous ones, beyond his capacity to manage, are not easily undertaken. When he has got them to administer, they hinder him, and press hard upon him, and just as he thinks that success is within his grasp, they collapse, and carry him with them: thus it comes about that a man’s wishes are often disappointed if he does not apply himself to easy tasks, yet wishes that the tasks which he undertakes may be easy. Whenever you would attempt anything, first form an estimate both of your own powers, of the extent of the matter which you are undertaking, and of the means by which you are to accomplish it: for if you have to abandon your work when it is half done, the disappointment will sour your temper. In such cases, it makes a difference whether one is of an ardent or of a cold and unenterprising temperament: for failure will rouse a generous spirit to anger, and will move a sluggish and dull one to sorrow. Let our undertakings, therefore, be neither petty nor yet presumptuous and reckless: let our hopes not range far from home: let us attempt nothing which if we succeed will make us astonished at our success.

VIII

Since we know not how to endure an injury, let us take care not to receive one: we should live with the quietest and easiest-tempered persons, not with anxious or with sullen ones: for our own habits are copied from those with whom we associate, and just as some bodily diseases are communicated by