On Benefits, passage 1060

Thus far we have dealt with actual substances; but some forms of wealth deceive our eyes and minds alike. I see there letters of credit, promissory notes, and bonds, empty phantoms of property, ghosts of sick Avarice, with which she deceives our minds, which delight in unreal fancies; for what are these things, and what are interest, and account books, and usury, except the names of unnatural developments of human covetousness?

On Benefits, passage 604

XXX. I shall not deny that sometimes I would give even to the unworthy, out of respect for others; as, for instance, in competition for public offices, some of the basest of men are preferred on account of their noble birth, to industrious men of no family, and that for good reasons; for the memory of great virtues is sacred, and more men will take pleasure in being good, if the respect felt for good men does not cease with their lives. What made Cicero's son a consul, except his father?

On Benefits, passage 1038

VI. In all the cases which I have mentioned, each party is the owner of the same thing. How is this? It is because the one owns the thing, the other owns the use of the thing. We speak of the books of Cicero. Dorus, the bookseller, calls these same books his own; the one claims them because he wrote them, the other because he bought them; so that they may quite correctly be spoken of as belonging to either of the two, for they do belong to each, though in a different manner.

On Benefits, passage 1078

Moreover, this man, being always eager, and on the watch for an opportunity of doing this, as he has expended much anxiety and much trouble upon it, has really done more than he who quickly had an opportunity of repaying your kindness.

On Benefits, passage 936

How far more proper are such prayers as these, which do not put you off to some distant opportunity, but express your gratitude at once? What is there to prevent your returning your benefactor's kindness, even while he is in prosperity? How many ways are there by which we can repay what we owe even to the affluent--for instance, by honest advice, by constant intercourse, by courteous conversation, pleasing him without flattering him, by listening attentively to any subject which he may wish to discuss, by keeping safe any secret that he may impart to us, and by social intercourse. There is no one so highly placed by fortune as not to want a friend all the more because he wants nothing.

On Benefits, passage 110

The first class are, to be saved from the hands of the enemy, from the anger of tyrants, from proscription, and the various other perils which beset human life. By averting any one of these, we shall earn gratitude proportionate to the greatness of the danger, for when men think of the greatness of the misery from which they have been saved, the terror which they have gone through enhances the value of our services.

On Benefits, passage 578

If this be the case, then his advantage will be the measure of his gratitude. Virtue will not admit a covetous lover; men must approach her with open purse. The ungrateful man thinks, "I did wish to be grateful, but I fear the expense and danger and insults to which I should expose myself: I will rather consult my own interest." Men cannot be rendered grateful and ungrateful by the same line of reasoning: their actions are as distinct as their purposes.

On Benefits, passage 15

"But the philosopher, be it remembered, discoursed to a large and not inattentive audience, and surely the soil was not all unfruitful on which his seed was scattered when he proclaimed that God dwells not in temples of wood and stone, nor wants the ministrations of human hands;[Footnote: Sen., Ep. 95, and in Lactantius, Inst. vi.] that He has no delight in the blood of victims:[Footnote: Ep.

On Benefits, passage 877

Yet this may be more truly stated in another way, which I will at once lay before you, having first pointed out how the above may be confuted. Our adversary would say, "If some things are of greater value than the price which we pay for them, then, though you may have bought them, you still owe me something more for them." I answer, in the first place, what does their real value matter, since the buyer and seller have settled the price between them?

On Benefits, passage 428

Suppose that I have saved my father's life, raised him to the highest honours, and made him the chief man in his city, that I have not merely made him illustrious by my own deeds, but have furnished him himself with an opportunity of performing great exploits, which is at once important, easy, and safe, as well as glorious; that I have loaded him with appointments, wealth, and all that attracts men's minds; still, even when I surpass all others, I am inferior to him.

On Benefits, passage 170

X. Sometimes even the person who is assisted must be deceived, in order that he may receive our bounty without knowing the source from whence it flows. It is said that Arcesilaus had a friend who was poor, but concealed his poverty; who was ill, yet tried to hide his disorder, and who had not money for the necessary expenses of existence.

On Benefits, passage 653

Make the position the same when you ask me to fulfil my promise, as it was when I gave it, and it will be mere fickleness to disappoint you; but if something new has taken place in the meanwhile, why should you wonder at my intentions being changed when the conditions under which I gave the promise are changed? Put everything back as it was, and I shall be the same as I was.

On Benefits, passage 630

Suppose that I have promised you my daughter in marriage, that then you turn out to be a foreigner, and that I have no right of intermarriage with foreigners; in this case, the law, by which I am forbidden to fulfil my promise, forms my defence.

On Benefits, passage 1075

A man who searches everywhere for his creditor without finding him does not thereby pay him what he owes." Some are in such a position that it is their duty to effect something material; in the case of others to have done all in their power to effect it is as good as effecting it.

On Benefits, passage 214

For the most part, however, we make men ungrateful, and encourage them, to be so, as if our benefits were only great when we cannot receive any gratitude for them; just as some spiteful ball-players purposely put out their companion, of course to the ruin of the game, which cannot be carried on without entire agreement Many men are of so depraved a nature that they had rather lose the presents which they make than be thought to have received a return for them, because they are proud, and like to lay people under obligations: yet how much better and more kindly would it be if they tried to enable the others also to perform their parts, if they encouraged them in returning gratitude, put the best construction upon all their acts, received one who wished to thank them just as cordially as if he came to repay what he had received, and easily lent themselves to the belief that those whom they have laid under an obligation wish to repay it.

On Benefits, passage 953

Moreover, you should not think that because your army is so large that its own chief does not know its numbers, it is therefore irresistible; there is nothing so great that it cannot perish; nay, without any other cause, its own excessive size may prove its ruin." What Demaratus predicted came to pass.

On Benefits, passage 970

Do not desert him in adversity, but do not wish that it may befall him: the various incidents of human life will afford you many opportunities of proving your loyalty to him without wishing him evil.

On Benefits, passage 847

No obligation can therefore be incurred towards dumb animals; yet how many men have been saved from peril by the swiftness of a horse!--nor yet towards trees--yet how many sufferers from summer heat have been sheltered by the thick foliage of a tree! What difference can it make, whether I have profited by the act of one who did not know that he was doing me good, or one who could not know it, when in each case the will to do me good was wanting?

On Benefits, passage 949

All these thousands of nations of yours will be held in check by three hundred men: they will stand firm at their posts, they will defend the passes entrusted to them with their weapons, and block them up with their bodies: all Asia will not force them to give way; few as they are, they will stop all this terrible invasion, attempted though it be by nearly the whole human race.

On Benefits, passage 262

His greed ever stretches itself out further, and he does not understand the greatness of his success because he always looks forward to the point at which he aims, and never back towards that from which he started.

On Benefits, passage 823

How much he might have possessed, had he chosen! These are riches to be depended upon, which through all the turmoil of human life will remain steadfast; and the greater they are, the less envy they will attract. Why are you sparing of your property, as though it were your own? You are but the manager of it.

On Benefits, passage 394

XXIII. I shall now quote a number of instances of benefits, not all alike, some even contradictory. Some slaves have given their master life, some death; have saved him when perishing, or, as if that were not enough, have saved him by their own death; others have helped their master to die, some have saved his life by stratagem.

On Benefits, passage 350

XII. Some benefits cost much to the givers, some are of much value to the receivers but cost the givers nothing. Some are bestowed upon friends, others on strangers: now although that which is given be the same, yet it becomes more when it is given to one with whom you are beginning to be acquainted through the benefits which you have previously conferred upon him. One man may give us help, another distinctions, a third consolation.

On Benefits, passage 511

In choosing a fit person, I shall not, as you expect, pay the least attention to whether I am likely to get any return from him, for I choose one who will be grateful, not one who will return my goodness, and it often happens that the man who makes no return is grateful, while he who returns a benefit is ungrateful for it.

On Benefits, passage 172

"What," say you, "ought he not to know from whom he received it?" Yes; let him not know it at first, if it be essential to your kindness that he should not; afterwards I will do so much for him, and give him so much that he will perceive who was the giver of the former benefit; or, better still, let him not know that he has received any thing, provided I know that I have given it.

On Benefits, passage 542

What is more praiseworthy, upon what are all men more universally agreed, than to return gratitude for good offices?

On Benefits, passage 544

Just as there is no law which bids parents love and indulge their children, seeing that it is superfluous to force us into the path which we naturally take, just as no one needs to be urged to love himself, since self-love begins to act upon him as soon as he is born, so there is no law bidding us to seek that which is honourable in itself; for such things please us by their very nature, and so attractive is virtue that the disposition even of bad men leads them to approve of good rather than of evil.

On Benefits, passage 1157

Possessing only the power of doing good, they moisten the land with seasonable showers, they put the seas in movement by the winds, they mark time by the course of the constellations, they temper the extremes of heat and cold, of summer and winter, by breathing a milder air upon us; and they graciously and serenely bear with the faults of our erring spirits.

On Benefits, passage 1132

You ought not to be indignant, as if something strange had happened; you ought rather to be surprised if it had not happened. Some are prevented by difficulties, some by expense, and some by danger from returning your bounty; some are hindered by a false shame, because by returning it, they would confess that they had received it; with others ignorance of their duty, indolence, or excess of business, stands in the way. Reflect upon the insatiability of men's desires.

On Benefits, passage 969

XXXV. If you are useful to your friend only when he is in distress, and are superfluous when all goes well with him, you form a mean estimate of your own value. As you can bear yourself wisely both in doubtful, in prosperous, and in adverse circumstances, by showing prudence in doubtful cases, courage in misfortune, and self-restraint in good fortune, so in all circumstances you can make yourself useful to your friend.

On Benefits, passage 52

yet Nature is ever renewing our race, and even suffers men to live who wish that they had never lived. It is the property of a great and good mind to covet, not the fruit of good deeds, but good deeds themselves, and to seek for a good man even after having met with bad men. If there were no rogues, what glory would there be in doing good to many?

On Benefits, passage 533

No one is moved by righteousness and goodness of heart to cultivate an estate, or to do any act in which the reward is something apart from the act itself; but he is moved to bestow benefits, not by low and grasping motives, but by a kind and generous mind, which even after it has given is willing to give again, to renew its former bounties by fresh ones, which thinks only of how much good it can do the man to whom it gives; whereas to do any one a service because it is our interest to do so is a mean action, which deserves no praise, no credit.

On Benefits, passage 81

The things which we hold in our hands, which we see with our eyes, and which our avarice hugs, are transitory, they may be taken from us by ill luck or by violence; but a kindness lasts even after the loss of that by means of which it was bestowed; for it is a good deed, which no violence can undo. For instance, suppose that I ransomed a friend from pirates, but another pirate has caught him and thrown him into prison.

On Benefits, passage 96

A rich man is well spoken of if he is clever enough to render himself easy of access to men of immoderate ambition, and although he intends to do nothing to help them, yet encourages their unconscionable hopes; but he is thought the worse of if he be sharp of tongue, sour in appearance, and displays his wealth in an invidious fashion. For men respect and yet loathe a fortunate man, and hate him for doing what, if they had the chance, they would do themselves.

On Benefits, passage 915

XXIV. Do you not see how parents force children during their infancy to undergo what is useful for their health? Though the children cry and struggle, they swathe them and bind their limbs straight lest premature liberty should make them grow crooked, afterwards instill into them a liberal education, threatening those who are unwilling to learn, and finally, if spirited young men do not conduct themselves frugally, modestly, and respectably, they compel them to do so. Force and harsh measures are used even to youths who have grown up and are their own masters, if they, either from fear or from insolence, refuse to take what is good for them. Thus the greatest benefits that we receive, we receive either without knowing it, or against our will, from our parents.

On Benefits, passage 499

If you were to call this same personage Fate, you would not lie; for since fate is nothing more than a connected chain of causes, he is the first cause of all upon which all the rest depend. You will also be right in applying to him any names that you please which express supernatural strength and power: he may have as many titles as he has attributes.

On Benefits, passage 979

XXXVII. It is said (at any rate Hecaton tells us) that when Callistratus with many others was driven into exile by his factious and licentiously free country, some one prayed that such trouble might befall the Athenians that they would be forced to recall the exiles, on hearing which, he prayed that God might forbid his return upon such terms.

On Benefits, passage 1108

If he had bestowed something upon me, but were to invade my native country, he would have lost all claim to my gratitude, and it would be counted a crime to make him any return; if he does not attack my country, but is the scourge of his own; if he has nothing to do with my nation, but torments and cuts to pieces his own, then in the same manner such depravity, though it does not render him my personal enemy, yet renders him hateful to me, and the duty which I owe to the human race is anterior to and more important than that which I owe to him as an individual.

On Benefits, passage 177

Like the man who was saved from the proscription under the triumvirate by one of Caesar's friends, and afterwards found it impossible to endure his preserver's arrogance, they wish to cry, "Give me back to Caesar." How long will you go on saying, "I saved you, I snatched you from the jaws of death?" This is indeed life, if I remember it by my own will, but death if I remember it at yours; I owe you nothing, if you saved me merely in order to have some one to point at.

On Benefits, passage 228

Some things benefit us but put us under no obligation: for instance a man who intended to kill a tyrant, cut with his sword a tumour from which he suffered: yet the tyrant did not show him gratitude because by wounding him he had healed a disease which surgeons had feared to meddle with.

On Benefits, passage 427

Yet think whether it be not nearer the truth to regard all that I can do, and all that I have done, as mine, due to my own powers and my own will? Consider what the fact of my birth is in itself; you will see that it is a small matter, the outcome of which is dubious, and that it may lead equally to good or to evil; no doubt it is the first step to everything, but because it is the first, it is not on that account more important than all the others.

On Benefits, passage 758

Whilst he was coveting extraordinary commands, arranging the provinces so as to have his own choice of them, and dividing the whole state with a third person, [Footnote: Crassus.] in such a manner as to leave two-thirds of it in the possession of his own family, [Footnote: Pompey was married to Caesar's daughter. Cf.

On Benefits, passage 851

It often happens that by openly perjuring himself a man makes even trustworthy witnesses disbelieved, and renders his intended victim an object of compassion, as though he were being ruined by a conspiracy. Some have been saved by the very power which was exerted to crush them, and judges who would have condemned a man by law, have refused to condemn him by favour.

On Benefits, passage 510

How often do we hear men reproaching themselves for some thoughtless gift, and saying, "I had rather have thrown it away than have given it to him!" What is thoughtlessly given away is lost in the most discreditable manner, and it is much worse to have bestowed a benefit badly than to have received no return for it; that we receive no return is the fault of another; that we did not choose upon whom we should bestow it, is our own.

On Benefits, passage 921

XXVI. "My wish," argues our opponent, "does him no harm, because when I wish for the danger I wish for the rescue at the same time." What you mean by this is not that you do no wrong, but that you do less than if you wished that the danger might befall him, without wishing for the rescue. It is wicked to throw a man into the water in order that you may pull him out, to throw him down that you may raise him up, or to shut him up that you may release him.

On Benefits, passage 536

I should not lie if I were to affirm that every one takes pleasure in the benefits which he has bestowed, that everyone loves best to see the man whom he has most largely benefited. Who does not thinks that to have bestowed one benefit is a reason for bestowing a second? and would this be so, if the act of giving did not itself give us pleasure? How often you may hear a man say, "I cannot bear to desert one whose life I have preserved, whom I have saved from danger.

On Benefits, passage 532

Indeed, the woman who owes her chastity, not to her own virtue, but to fear, may rightly be classed as a sinner. In the same manner, he who merely gave in order that he might receive, cannot be said to have given. Pray, do we bestow benefits upon animals when we feed them for our use or for our table? do we bestow benefits upon trees when we tend them that they may not suffer from drought or from hardness of ground?

On Benefits, passage 878

Next, I did not buy it at it's own price, but at yours. "It is," you say, "worth more than its sale price." True, but it cannot be sold for more. The price of everything varies according to circumstances; after you have well praised your wares, they are worth only the highest price at which you can sell them; a man who buys things cheap is not on that account under any obligation to the seller.

On Benefits, passage 1045

In the same way, therefore, as he who carries off any sacred things is regarded as sacrilegious, although that which he stole is nevertheless within the limits of the world, so it is possible to steal from a wise man: for in that case it will be some, not of that universe which he possesses, but some of those things of which he is the acknowledged owner, and which are severally his own property, which will be stolen from him.

On Benefits, passage 550

a prey and quarry for wild beasts, a luscious and easy banquet; for while all other animals have sufficient strength to protect themselves, and those which are born to a wandering solitary life are armed, man is covered by a soft skin, has no powerful teeth or claws with which to terrify other creatures, but weak and naked by himself is made strong by union.