On Benefits, passage 987

Do you imagine that Arruntius and Haterius, and all other professional legacy-hunters do not put up the same prayers as undertakers and grave-diggers? though the latter know not whose death it is that they wish for, while the former wish for the death of their dearest friends, from whom, on account of their intimacy, they have most hopes of inheriting a fortune.

On Benefits, passage 381

A benefit is that which some one bestows who has the option of withholding it:--now a slave has no power to refuse, so that he does not afford us his help, but obeys our orders, and cannot boast of having done what he could not leave undone." Even under these conditions I shall win the day, and will place a slave in such positions, that for many purposes he will be free; in the meanwhile, tell me, if I give you an instance of a slave fighting for his master's safety without regard to himself, pierced through with wounds, yet spending the last drops of his blood, and gaining time for his master to escape by the sacrifice of his life, will you say that this man did not bestow a benefit upon his master because he was a slave?

On Benefits, passage 631

I shall be treacherous, and hear myself blamed for inconsistency, only if I do not fulfil, my promise when all conditions remain the same as when I made it; otherwise, any change makes me free to reconsider the entire case, and absolves me from my promise. I may have promised to plead a cause; afterwards it appears that this cause is designed to form a precedent for an attack upon my father.

On Benefits, passage 881

At what sum can you estimate the value of a lodging in a wilderness, of a shelter in the rain, of a bath or fire in cold weather? Yet I know on what terms I shall be supplied with these when I enter an inn. How much the man does for us who props our house when it is about to fall, and who, with a skill beyond belief, suspends in the air a block of building which has begun to crack at the foundation; yet we can contract for underpinning at a fixed and cheap rate.

On Benefits, passage 72

In truth, just as with a 'nomenclator' audacity supplies the place of memory, and he invents a name for every one whose name he cannot recollect, so the poets think that it is of no importance to speak the truth, but are either forced by the exigencies of metre, or attracted by sweetness of sound, into calling every one by whatever name runs neatly into verse. Nor do they suffer for it if they introduce another name into the list, for the next poet makes them bear what name he pleases.

On Benefits, passage 461

Antigonus outdid his father when, after having conquered the enemy in a great battle, he transferred the fruits of it to him, and handed over to him the empire of Cyprus. This is true kingship, to choose not to be a king when you might.

On Benefits, passage 459

AEneas conquered his father in well doing, for he himself had been but a light and a safe burden for him when he was a child, yet he bore his father, when heavy with age, through the midst of the enemy's lines and the crash of the city which was falling around him, albeit the devout old man, who bore the sacred images and the household gods in his hands, pressed him with more than his own weight; nevertheless (what cannot filial piety accomplish!) AEneas bore him safe through the blazing city, and placed him in safety, to be worshipped as one of the founders of the Roman Empire.

On Benefits, passage 867

It makes a great difference whether any one bestows a benefit upon us for his own sake, or whether he does so partly for his own sake and partly for ours.

On Benefits, passage 138

Let us consider, most excellent Liberalis, what still remains of the earlier part of the subject; in what way a benefit should be bestowed. I think that I can point out the shortest way to this; let us give in the way in which we ourselves should like to receive.

On Benefits, passage 1049

I will not remind you of Socrates, Chrysippus, Zeno, and other great men, all the greater, however, because envy prevents no one from praising the ancients.

On Benefits, passage 46

and when driven into a corner, has not either put the matter off, that is, given a cowardly refusal, or promised his help ungraciously, with a wry face, and with unkind words, of which he seemed to grudge the utterance. Yet no one is glad to owe what he has not so much received from his benefactor, as wrung out of him. Who can be grateful for what has been disdainfully flung to him, or angrily cast at him, or been given him out of weariness, to avoid further trouble?

On Benefits, passage 491

God has built for you a huge mansion that fears no fire or ruin, in which you see no flimsy veneers, thinner than the very saw with which they are cut, but vast blocks of most precious stone, all composed of those various and different substances whose paltriest fragments you admire so much; he has built a roof which glitters in one fashion by day, and in another by night; and yet do you say that you have received no benefit?

On Benefits, passage 1026

IV. "This," say you, "is the very thing that I wanted! I have caught you! I shall be glad to see how you will extricate yourself from the toils into which you have fallen of your own accord. Tell me, if the wise man possesses everything, how can one give anything to a wise man? for even what you give him is his already. It is impossible, therefore, to bestow a benefit upon a wise man, if whatever is given him comes from his own store; yet you Stoics declare that it is possible to give to a wise man. I make the same inquiry about friends as well: for you say that friends own everything in common, and if so, no one can give anything to his friend, for he gives what his friend owned already in common with himself."

On Benefits, passage 753

Catilina was ungrateful; he was not satisfied with taking his country captive without overturning it, without despatching the hosts of the Allobroges against it, without bringing an enemy from beyond the Alps to glut his old inborn hatred, and to offer Roman generals as sacrifices which had been long owing to the tombs of the Gaulish dead.

On Benefits, passage 956

XXXII. The late Emperor Augustus banished his daughter, whose conduct went beyond the shame of ordinary immodesty, and made public the scandals of the imperial house.

On Benefits, passage 311

Just as those tools which are kept in use, and are daily touched by the hand, are never in danger of growing rusty, while those which are not brought before our eyes, and lie as if superfluous, not being required for common use, collect dirt by the mere lapse of time, so likewise that which our thoughts frequently turn over and renew never passes from our memory, which only loses those things to which it seldom directs its eyes.

On Benefits, passage 841

VII. Your face, by which I have agreed to be guided, now becomes wrinkled with frowns, as though I were straying too widely from the subject. You seem to say to me:

On Benefits, passage 237

I would repay him the money, and if I were ever able to preserve him from danger I would do so. As for friendship, which can only exist between equals, I would not condescend to be such a man's friend; nor would I regard him as my preserver, but merely as a money-lender, to whom I am only bound to repay what I borrowed from him.

On Benefits, passage 268

XXIX. See how unjustly the gifts of heaven are valued even by some who profess themselves philosophers, who complain that we are not as big as elephants, as swift as stags, as light as birds, as strong as bulls; that the skins of seals are stronger, of hinds prettier, of bears thicker, of beavers softer than ours; that dogs excel us in delicacy of scent, eagles in keenness of sight, crows in length of days, and many beasts in ease of swimming.

On Benefits, passage 591

Upon such a person as this, therefore, I shall not bestow a benefit. One who betrothed his daughter to an ill-tempered man from whom many women had sought a divorce, would be held to have neglected her interests; a man would be thought a bad father if he entrusted the care of his patrimony to one who had lost his own family estate, and it would be the act of a madman to make a will naming as the guardian of one's son a man who had already defrauded other wards.

On Benefits, passage 84

VI. What, then, is a benefit? It is the art of doing a kindness which both bestows pleasure and gains it by bestowing it, and which does its office by natural and spontaneous impulse. It is not, therefore, the thing which is done or given, but the spirit in which it is done or given, that must be considered, because a benefit exists, not in that which is done or given, but in the mind of the doer or giver.

On Benefits, passage 1103

"But what," asks he, "if he become not only bad, but savage and ferocious, like Apollodorus or Phalaris, would you return even to such a man as this a benefit which you had received from him?" I answer, Nature does not admit of so great a change in a wise man. Men do not change from the best to the worst; even in becoming bad, he would necessarily retain some traces of goodness; virtue is never so utterly quenched as not to imprint on the mind marks which no degradation can efface.

On Benefits, passage 487

"Tell of the seas round Italy that flow, Which laves her shore above, and which below; Or of her lakes, unrivalled Larius, thee, Or thee, Benacus, roaring like a sea?"

On Benefits, passage 209

Though there may be things which are too great for a cynic to receive, yet nothing is so small, that it does not become a gracious king to bestow it." If you ask me, I applaud Antigonus; for it is not to be endured that a man who despises money should ask for it. Your cynic has publicly proclaimed his hatred of money, and assumed the character of one who despises it: let him act up to his professions. It is most inconsistent for him to earn money by glorifying his poverty.

On Benefits, passage 790

Yet this act is not a benefit, if I merely yielded to those feelings of pity and kindliness which would make me bury any corpse whatever, but only if I recognized this body, and buried it, with the thought in my mind that I was doing this service to the son; but, by merely throwing earth over a dead stranger, I lay no one under an obligation for an act performed on general principles of humanity.

On Benefits, passage 498

You may address the author of our world by as many different titles as you please; you may rightly call him Jupiter, Best and Greatest, and the Thunderer, or the Stayer, so called, not because, as the historians tell us, he stayed the flight of the Roman army in answer to the prayer of Romulus, but because all things continue in their stay through his goodness.

On Benefits, passage 516

Yet, that you may know that to do good is desirable in itself, we afford help to strangers who put into our harbour only to leave it straightway; we give a ship and fit it out for a shipwrecked stranger to sail back in to his own country.

On Benefits, passage 469

What can be more base than for a man to consider what it costs him to be a good man, when virtue neither allures by gain nor deters by loss, and is so far from bribing any one with hopes and promises, that on the other hand she bids them spend money upon herself, and often consists in voluntary gifts?

On Benefits, passage 880

What would you state to be the proper payment of a man who crosses the seas, holding a true course through the midst of the waves after the land has sunk out of sight, who foresees coming storms, and suddenly, when no one expects danger, orders sails to be furled, yards to be lowered, and the crew to stand at their posts ready to meet the fury of the unexpected gale? and yet the price of such great skill is fully paid for by the passage money.

On Benefits, passage 265

This is only the beginning; let me be contented, and by my gratitude encourage him to show me more favour; he has not done as much as he ought, but he will do so the more frequently; he certainly preferred that man to me, but he has preferred me before many others; that man is not my equal either in virtue or in services, but he has some charm of his own: by complaining I shall not make myself deserve to receive more, but shall become unworthy of what I have received.

On Benefits, passage 1129

To this his answer would be, "Of course you have deserved my thanks; you took me up, 'a wretch forlorn upon the shore.'"

On Benefits, passage 799

They would at once reply, "Forgive me; I did not know, by Hercules, that you missed this, or I would have offered it of my own accord, I beg that you will not think me ungrateful; I remember your goodness to me." Why need I hesitate to make such men as these better to themselves and to me? I would prevent any one from doing wrong, if I were able; much more would I prevent a friend, both lest he should do wrong, and lest he should do wrong to me in particular.

On Benefits, passage 770

How much better is it to be thankful for the pleasures which one has received, not to reckon up the years of others, but to set a high value upon one's own, and score them to one's credit, saying, "God thought me worthy of this; I am satisfied with it; he might have given me more, but this, too, is a benefit." Let us be grateful towards both gods and men, grateful to those who have given us anything, and grateful even to those who have given anything to our relatives.

On Benefits, passage 992

XL. See, how just you are; you would never have wished any of these misfortunes to befall him, if he had not bestowed a benefit upon you. Not to speak of the graver guilt which you incur by returning evil for good, you distinctly do wrong in not waiting for the fitting time for each action, for it is as wrong to anticipate this as it is not to take it when it comes. A benefit ought not always to be accepted, and ought not in all cases to be returned.

On Benefits, passage 1043

The answer to this is that all places do indeed belong to the gods, but all are not consecrated to them, and that sacrilege can only be done in places solemnly dedicated to heaven. Thus, also, the whole world is a temple of the immortal gods, and, indeed, the only one worthy of their greatness and splendour, and yet there is a distinction between things sacred and profane; all things which it is lawful to do under the sky and the stars are not lawful to do within consecrated walls.

On Benefits, passage 837

I suppose that you keep the action which I bring against another distinct from that which he Strings against me, and the two processes are not merged into one? For instance, if a man entrusts me with money, and afterwards robs me, I shall bring an action against him for theft, and he will bring one against me for unlawfully detaining his property?"

On Benefits, passage 191

The only way by which you can prevail upon proud men not to spoil their gifts by their arrogance is by proving to them that benefits do not appear greater because they are bestowed with great pomp and circumstance; that no one will think them greater men for so doing, and that excessive pride is a mere delusion which leads men to hate even what they ought to love.

On Benefits, passage 106

For all the injury which you suffer is this: you have lost the subject-matter of a benefit, not the benefit itself, for you possess unimpaired the best part of it, in that you have given it. Though we ought to be careful to bestow our benefits by preference upon those who are likely to show us gratitude for them, yet we must sometimes do what we have little hope will turn out well, and bestow benefits upon those who we not only think will prove ungrateful, but who we know have been so.

On Benefits, passage 1024

Like the immortal gods, who govern their realm without recourse to arms, and from their serene and lofty heights protect their own, so the wise man fulfils his duties, however far-reaching they may be, without disorder, and looks down upon the whole human race, because he himself is the greatest and most powerful member thereof.

On Benefits, passage 1135

I need not mention obstinate persistence in wrong-doing, or frivolity which cannot remain constant to one point; besides all this, there is headlong rashness, there is timidity which never gives us trustworthy counsel, and the numberless errors with which we struggle, the rashness of the most cowardly, the quarrels of our best friends, and that most common evil of trusting in what is most uncertain, and of undervaluing, when we have obtained it, that which we once never hoped to possess.

On Benefits, passage 282

The great French actor Talma, when dressed for the first time in correct classical costume, indignantly asked where he was to put his snuff-box.] of him from whom I have received any kindness? True; but a benefit is in an evil plight if we cannot be grateful for it even when we are empty-handed.

On Benefits, passage 762

Antonius was ungrateful to his dictator, who he declared was rightly slain, and whose murderers he allowed to depart to their commands in the provinces; as for his country, after it had been torn to pieces by so many proscriptions, invasions, and civil wars, he intended to subject it to kings, not even of Roman birth, and to force that very state to pay tribute to eunuchs, [Footnote: The allusion is to Antonius's connection with Cleopatra. Cf. Virg.

On Benefits, passage 290

So when a benefit has been graciously received, the giver has already received gratitude, but has not yet received recompense for it: that which we owe in return is therefore something apart from the benefit itself, for we have paid for the benefit itself when we accept it in a grateful spirit.

On Benefits, passage 113

After these come useful things, which form a very wide and varied class; in which will be money, not in excess, but enough for living in a moderate style; public office, and, for the ambitious, due advancement to higher posts; for nothing can be more useful to a man than to be placed in a position in which he can benefit himself. All benefits beyond these are superfluous, and are likely to spoil those who receive them.

On Benefits, passage 379

XIX. There is no doubt that a slave can bestow a benefit upon anyone; why, then, not upon his master? "Because," it is argued, "he cannot become his master's creditor if he gives him money.

On Benefits, passage 175

I do not deny that, whenever the matter admits of it, one ought to take into consideration the pleasure which we receive from the joy of the receiver of our kindness; but if he ought to have help and is ashamed to receive it--if what we bestow upon him pains him unless it be concealed--I forbear to make my benefits public.

On Benefits, passage 725

"If," it is argued, "we are right in thanking ourselves, we ought to return our own kindness;" yet we say, "I am thankful to myself for having refused to marry that woman," or "for having refused to join a partnership with that man." When we speak thus, we are really praising ourselves, and make use of the language of those who return thanks to approve our own acts. A benefit is something which, when given, may or may not be returned.

On Benefits, passage 208

In the matter of the penny he thought of the king, in that of the talent he thought of the cynic, whereas with respect to the cynic it would have been right to receive the penny, with respect to the king it would have been right to give the talent.

On Benefits, passage 442

Though no solitary act can outweigh the deserts of a parent, yet many such acts combined by one son may do so.

On Benefits, passage 364

To help, to be of service, is the part of a generous and noble mind; he who gives acts like a god, he who demands repayment acts like a money-lender. Why then, by trying to protect the rights of the former class, should we reduce them to the level of the basest of mankind?