Seneca's Morals of a Happy Life, Benefits, Anger and ClemencySeneca, Lucius Annaeus
Philosophy
Seneca's Morals of a Happy Life, Benefits, Anger and Clemency
Seneca, Lucius Annaeus
Conduct of life; Ethics
But let us have a care, above all things, that our kindness be
rightfully founded; for where there is any other invitation to
friendship than the friendship itself, that friendship will be bought
and sold. He derogates upon the majesty of it that makes it only
dependent upon good fortune. It is a narrow consideration for a man
to please himself in the thought of a friend, “because,” says he, “I
shall have one to help me when I am sick, in prison, or in want.” A
brave man should rather take delight in the contemplation of doing
the same offices for another. He that loves a man for his own sake is
in an error. A friendship of interest cannot last any longer than the
interest itself, and this is the reason that men in prosperity are so
much followed, and when a man goes down the wind, nobody comes near him.
Temporary friends will never stand the test. One man is forsaken
for fear of profit, another is betrayed. It is a negotiation, not a
friendship, that has an eye to advantages; only, through the corruption
of times, that which was formerly a friendship is now become a design
upon a booty: alter your testament, and you lose your friend. But my
end of friendship is to have one dearer to me than myself, and for
the saving of whose life I would cheerfully lay down my own; taking
this along with me, that only wise men can be friends, others are but
companions; and that there is a great difference also betwixt love and
friendship; the one may sometimes do us hurt, the other always does us
good, for the one friend is hopeful to another in all cases, as well in
prosperity as in affliction. We receive comfort, even at a distance,
from those we love, but then it is light and faint; whereas, presence
and conversation touch us to the quick, especially if we find the man
we love to be such a person as we wish.
It is usual with princes to reproach the living by commending the dead,
and to praise those people for speaking truth from whom there is no
longer any danger of hearing it. This is Augustus’s case: he was forced
to banish his daughter Julia for her common and prostituted impudence;
and still upon fresh informations, he was often heard to say, “If
Agrippa or Mecenas had been now alive, this would never have been.” But
yet where the fault lay may be a question; for perchance it was his
own, that had rather complain for the want of them than seek for others
as good. The Roman losses by war and by fire, Augustus could quickly
supply and repair; but for the loss of two friends he lamented his
whole life after.
Public-domain text, read in full here on John Shaqi.
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