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
If one could but see the mind of a good man, as it is illustrated with
virtue; the beauty and the majesty of it, which is a dignity not so
much as to be thought of without love and veneration—would not a man
bless himself at the sight of such an object as at the encounter of
some supernatural power—a power so miraculous that it is a kind of
charm upon the souls of those that are truly affected with it. There
is so wonderful a grace and authority in it that even the worst of men
approve it, and set up for the reputation of being accounted virtuous
themselves. They covet the fruit indeed, and the profit of wickedness;
but they hate and are ashamed of the imputation of it. It is by an
impression of Nature that all men have a reverence for virtue—they
know it and they have a respect for it though they do not practice
it—nay, for the countenance of their very _wickedness_, they miscall it
_virtue_. Their injuries they call _benefits_, and expect a man should
thank them for doing him a mischief—they cover their most notorious
iniquities with a pretext of justice.
He that robs upon the highway had rather find his booty than force
it; ask any of them that live upon rapine, fraud, oppression, if they
had not rather enjoy a fortune honestly gotten, and their consciences
will not suffer them to deny it. Men are vicious only for the proof of
villainy; for at the same time that they commit it they condemn it;
nay, so powerful is virtue, and so gracious is Providence, that every
man has a light set up within him for a guide, which we do, all of
us, both see and acknowledge, though we do not pursue it. This it is
that makes the prisoner upon the torture happier than the executioner,
and sickness better than health, if we bear it without yielding or
repining—this it is that overcomes ill-fortune and moderates good—for
it marches betwixt the one and the other, with an equal contempt for
both. It turns (like fire) all things into itself, our actions and our
friendships are tinctured with it, and whatever it touches becomes
amiable.
Public-domain text, read in full here on John Shaqi.
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