On Benefits

As for the ungrateful man who habitually misapplies benefits and acts so by choice, he will no more bestow a benefit upon him than he would lend money to a spendthrift, or place a deposit in the hands of one who had already often refused to many persons to give up the property with which they had entrusted him.

Thus, as I ought not to make an unworthy man my friend, so I ought not to admit an unworthy man into that most holy bond of gratitude for benefits, from which friendship arises. You reply, "I cannot always say 'No': sometimes I must receive a benefit even against my will. Suppose I were given something by a cruel and easily offended tyrant, who would take it as an affront if his bounty were slighted? am I not to accept it?

Yet none of these are remedies, even though they may have been successful; and in like manner some men do us good, though they are unwilling--indeed, because they are unwilling to do so--yet we need not feel grateful to them as though we had received a benefit from them, because fortune has changed the evil which they intended into good. Do you suppose that I am indebted to a man who strikes my enemy with a blow which he aimed at me, who would have injured me had he not missed his mark?

Seneca, the favourite classic of the early fathers of the church and of the Middle Ages, whom Jerome, Tertullian, and Augustine speak of as "Seneca noster," who was believed to have corresponded with St. Paul, and upon whom [Footnote: On the "De Clementia," an odd subject for the man who burned Servetus alive for differing with him.] Calvin wrote a commentary, seems almost forgotten in modern times.

If it is a trifling one, let us wink and let it pass; but if it will cause me much loss or much shame to give it, I had rather excuse myself once for refusing it than have to do so ever after for giving it. The whole point, I repeat, depends upon how much the thing given is worth: let the terms of my promise be appraised.

XXXIII. Scipio, while under seventeen years of age, rode among the enemy in battle, and saved his father's life. Was it not enough, that in order to reach his father he despised so many dangers when they were pressing hardest upon the greatest generals, that he, a novice in his first battle, made his way through so many obstacles, over the bodies of so many veteran soldiers, and showed strength and courage beyond his years?

No one is justified in seeking an excuse for ingratitude in his own weakness or poverty, or in saying, "What am I to do, and how? When can I repay my debt to my superiors the lords of heaven and earth?" Avaricious as you are, it is easy for you to give them thanks, without expense; lazy though you be, you can do it without labour. At the same instant at which you received your debt towards them, if you wish to repay it, you have done as much as any one can do, for he returns a benefit who receives it with good will.

You need not be surprised if no one repays you in a world in which no one ever gains enough. What man is there of so firm and trustworthy a mind that you can safely invest your benefits in him? One man is crazed with lust, another is the slave of his belly, another gives his whole soul to gain, caring nothing for the means by which he amasses it; some men's minds are disturbed by envy, some blinded by ambition till they are ready to fling themselves on the sword's point.

Another told him that the world was hardly large enough to contain him, that the seas were too narrow for his fleets, the camps would not take in his armies, the plains were not wide enough to deploy his cavalry in, and that the sky itself was scarcely large enough to enable all his troops to hurl their darts at once.

XXII. If you owe anything, seek for some one to whom you may repay it, and if no one demands it, dun your own self; whether the man be good or bad is no concern of yours; repay him, and then blame him. You have forgotten, how your several duties are divided: it is right for him to forget it, but we have bidden you bear it in mind.