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
He that preaches gratitude, pleads the cause both of God and man; for
without it we can neither be sociable nor religious. There is a strange
delight in the very purpose and contemplation of it, as well as in the
action; when I can say to myself, “I love my benefactor; what is there
in this world that I would not do to oblige and serve him?” Where I
have not the _means_ of a requital, the very _meditation_ of it is
sufficient. A man is nevertheless an artist for not having his tools
about him; or a musician, because he wants his fiddle: nor is he the
less brave because his hands are bound; or the worse pilot for being
upon dry ground. If I have only _will_ to be grateful, I _am_ so. Let
me be upon the wheel, or under the hand of the executioner; let me be
burnt limb by limb, and my whole body dropping in the flames, a good
conscience supports me in all extremes; nay, it is comfortable even
in death itself; for when we come to approach that point, what care
do we take to summon and call to mind all our benefactors, and the
good offices they have done us, that we leave the world fair, and set
our minds in order? Without gratitude, we can neither have security,
peace, nor reputation: and it is not therefore the less desirable,
because it draws many adventitious benefits along with it. Suppose the
sun, the moon, and the stars, had no other business than only to pass
over our heads, without any effect upon our minds or bodies; without
any regard to our health, fruits, or seasons; a man could hardly lift
up his eyes towards the heavens without wonder and veneration, to
see so many millions of radiant lights, and to observe their courses
and revolutions, even without any respect to the common good of the
universe. But when we come to consider that Providence and Nature are
still at work when we sleep, with the admirable force and operation
of their influences and motions, we cannot then but acknowledge their
ornament to be the least part of their value; and that they are more
to be esteemed for their virtues than for their splendor. Their main
end and use is matter of life and necessity, though they may seem to
us more considerable for their majesty and beauty. And so it is with
gratitude; we love it rather for secondary ends, than for itself.
Public-domain text, read in full here on John Shaqi.
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