Dialogues by Seneca (smallest ebook reader .txt) 📕

of the Athenians or Carthaginians, or of any other city which does not belong to all men but to some especial ones. Some men serve both of these states, the greater and the lesser, at the same time; some serve only the lesser, some only the greater. We can serve the greater commonwealth even when we are at leisure; indeed I am not sure that we cannot serve it better when we are at leisure to inquire into what virtue is, and whether it be one or many: whether it be nature or art that makes men good: whether that which contains the earth and sea and all that in them is be one, or whether God has placed therein many bodies of the same species: whether that out of which all things are made be continuous and solid, or containing interstices and alternate empty and full spaces: whether God idly looks on at His handiwork, or directs its course: whether He is without and around the world, or whether He pervades its entire surface: whether the world be immortal, or doomed to decay and belonging to the class of things which are born only for a time? What service does he who meditates upon these questions render to God? He prevents these His great works having no one to witness them. V

We have a habit of saying that the highest good is to live according to nature: now nature has produced us for both purposes, for contemplation and for action. Let us now prove what we said before: nay, who will not think this proved if he bethinks himself how great a passion he has for discovering the unknown? how vehemently his curiosity is roused by every kind of romantic tale. Some men make long voyages and undergo the toils of journeying to distant lands for no reward except that of discovering something hidden and remote. This is what draws people to public shows, and causes them to pry into everything that is closed, to puzzle out everything that is secret, to clear up points of antiquity, and to listen to tales of the customs of savage nations. Nature has bestowed upon us an inquiring disposition, and being well aware of her own skill and beauty, has produced us to be spectators of her vast works, because she would lose all the fruits of her labour if she were to exhibit such vast and noble works of such complex construction, so bright and beautiful in so many ways, to solitude alone. That you may be sure that she wishes to be gazed upon, not merely looked at, see what a place she has assigned to us: she has placed us in the middle of herself and given us a prospect all around. She has not only set man erect upon his feet, but also with a view to making it easy for him to watch the heavens, she has raised his head on high and connected it with a pliant neck, in order that he might follow the course of the stars from their rising to their setting, and move his face round with the whole heaven. Moreover, by carrying six constellations across the sky by day, and six by night, she displays every part of herself in such a manner that by what she brings before man’s eyes she renders him eager to see the rest also. For we have not beheld all things, nor yet the true extent of them, but our eyesight does but open to itself the right path for research, and lay the foundation, from which our speculations may pass from what is obvious to what is less known, and find out something more ancient than the world itself, from whence those stars came forth: inquire what was the condition of the universe before each of its elements were separated from the general mass: on what principle its confused and blended parts were divided: who assigned their places to things, whether it was by their own nature that what was heavy sunk downwards, and what was light flew upwards, or whether besides the stress and weight of bodies some higher power gave laws to each of them: whether that greatest proof that the spirit of man is divine be true, the theory, namely, that some parts and as it were sparks of the stars have fallen down upon earth and stuck there in a foreign substance. Our thought bursts through the battlements of heaven, and is not satisfied with knowing only what is shown to us: “I investigate,” it says, “that which lies without the world, whether it be a bottomless abyss, or whether it also is confined within boundaries of its own: what the appearance of the things outside may be, whether they be shapeless and vague, extending equally in every direction, or whether they also are arranged in a certain kind of order: whether they are connected with this world of ours, or are widely separated from it and welter about in empty space: whether they consist of distinct atoms, of which everything that is and that is to be, is made, or whether their substance is uninterrupted and all of it capable of change: whether the elements are naturally opposed to one another, or whether they are not at variance, but work towards the same end by different means.” Since man was born for such speculations as these, consider how short a time he has been given for them, even supposing that he makes good his claims to the whole of it, allows no part of it to be wrested from him through good nature, or to slip away from him through carelessness; though he watches over all his hours with most miserly care, though he live to the extreme confines of human existence, and though misfortune take nothing away from what Nature bestowed upon him, even then man is too mortal for the comprehension of immortality. I