Dialogues and Essays. SenecaЧитать онлайн книгу.
many have won the victory by patiently enduring the blows of their adversaries and so wearying them out. Think that the wise man belongs to this class, that of men who, by long and faithful practice, have acquired strength to endure and tire out all the violence of their enemies.
X. Since we have now discussed the first part of our subject, let us pass on to the second, in which we will prove by arguments, some of which are our own, but which for the most part are Stoic commonplaces, that the wise man cannot be insulted. There is a lesser form of injury, which we must complain of rather than avenge, which the laws also have considered not to deserve any special punishment. This passion is produced by a meanness of mind which shrinks at any act or deed which treats it with disrespect. “He did not admit me to his house today, although he admitted others; he either turned haughtily away or openly laughed when I spoke;” or, “he placed me at dinner, not on the middle couch (the place of honour), but on the lowest one;” and other matters of the same sort; which I can call nothing but the whinings of a queasy spirit. These matters chiefly affect the luxuriously-nurtured and prosperous; for those who are pressed by worse evils have no time to notice such things as these. Through excessive idleness, dispositions naturally weak and womanish and prone to indulge in fancies through want of real injuries are disturbed at these things, the greater part of which arise from misunderstanding. He therefore who is affected by insult shows that he possesses neither sense nor trustfulness; for he considers it certain that he is scorned, and this vexation affects him with a certain sense of degradation, as he effaces himself and takes a lower room; whereas the wise man is scorned by no one, for he knows his own greatness, gives himself to understand that he allows no one to have such power over him, and as for all of what I should not so much call distress as uneasiness of mind, he does not overcome it, but never so much as feels it. Some other things strike the wise man, though they may not shake his principles, such as bodily pain and weakness, the loss of friends and children, and the ruin of his country in wartime. I do not say that the wise man does not feel these, for we do not ascribe to him the hardness of stone or iron; there is no virtue but is conscious of its own endurance. What then does he? He receives some blows, but when he has received them he rises superior to them, heals them, and brings them to an end; these more trivial things he does not even feel, nor does he make use of his accustomed fortitude in the endurance of evil against them, but either takes no notice of them or considers them to deserve to be laughed at.
XI. Besides this, as most insults proceed from those who are haughty and arrogant and bear their prosperity ill, he has something wherewith to repel this haughty passion, namely, that noblest of all the virtues, magnanimity, which passes over everything of that kind as like unreal apparitions in dreams and visions of the night, which have nothing in them substantial or true. At the same time he reflects that all men are too low to venture to look down upon what is so far above them. The Latin word contumelia is derived from the word contempt, because no one does that injury to another unless he regards him with contempt; and no one can treat his elders and betters with contempt, even though he does what contemptuous persons are wont to do; for children strike their parents’ faces, infants rumple and tear their mother’s hair, and spit upon her and expose what should be covered before her, and do not shrink from using dirty language; yet we do not call any of these things contemptuous. And why? Because he who does it is not able to show contempt. For the same reason the scurrilous raillery of our slaves against their masters amuses us, as their boldness only gains licence to exercise itself at the expense of the guests if they begin with the master; and the more contemptible and the more an object of derision each one of them is, the greater licence he gives his tongue. Some buy forward slave-boys for this purpose, cultivate their scurrility and send them to school that they may vent premeditated libels, which we do not call insults, but smart sayings; yet what madness, at one time to be amused and at another to be affronted by the same thing, and to call a phrase an outrage when spoken by a friend, and an amusing piece of raillery when used by a slave-boy!
XII. In the same spirit in which we deal with boys, the wise man deals with all those whose childhood still endures after their youth is past and their hair is grey. What do men profit by age when their mind has all the faults of childhood and their defects are intensified by time? When they differ from children only in the size and appearance of their bodies, and are just as unsteady and capricious, eager for pleasure without discrimination, timorous and quiet through fear rather than through natural disposition? One cannot say that such men differ from children because the latter are greedy for knuckle-bones and nuts and coppers, while the former are greedy for gold and silver and cities; because the latter play amongst themselves at being magistrates, and imitate the purple-edged robe of State, the lictors’ axes, and the judgment-seat, while the former play with the same things in earnest in the Campus Martius and the courts of justice; because the latter pile up the sand on the seashore into the likeness of houses, and the former, with an air of being engaged in important business, employ themselves in piling up stones and walls and roofs until they have turned what was intended for the protection of the body into a danger to it? Children and those more advanced in age both make the same mistake, but the latter deal with different and more important things; the wise man, therefore, is quite justified in treating the affronts which he receives from such men as jokes: and sometimes he corrects them, as he would children, by pain and punishment, not because he has received an injury, but because they have done one and in order that they may do so no more. Thus we break in animals with stripes, yet we are not angry with them when they refuse to carry their rider, but curb them in order that pain may overcome their obstinacy. Now, therefore, you know the answer to the question which was put to us, “Why, if the wise man receives neither injury nor insult, he punishes those who do these things?” He does not revenge himself, but corrects them.
XIII. What, then, is there to prevent your believing this strength of mind to belong to the wise man, when you can see the same thing existing in others, though not from the same cause?—for what physician is angry with a crazy patient? who takes to heart the curses of a fever-stricken one who is denied cold water? The wise man retains in his dealings with all men this same habit of mind which the physician adopts in dealing with his patients, whose parts of shame he does not scorn to handle should they need treatment, nor yet to look at their solid and liquid evacuations, nor to endure their reproaches when frenzied by disease. The wise man knows that all those who strut about in purple-edged togas,{12} healthy and embrowned, are brainsick people, whom he regards as sick and full of follies. He is not, therefore, angry, should they in their sickness presume to bear themselves somewhat impertinently towards their physician, and in the same spirit as that in which he sets no value upon their titles of honour, he will set but little value upon their acts of disrespect to himself. He will not rise in his own esteem if a beggar pays his court to him, and he will not think it an affront if one of the dregs of the people does not return his greeting. So also he will not admire himself even if many rich men admire him; for he knows that they differ in no respect from beggars—nay, are even more wretched than they; for beggars want but a little, whereas rich men want a great deal. Again, he will not be moved if the King of the Medes, or Attalus, King of Asia, passes by him in silence with a scornful air when he offers his greeting; for he knows that such a man’s position has nothing to render it more enviable than that of the man whose duty it is in some great household to keep the sick and mad servants in order. Shall I be put out if one of those who do business at the temple of Castor, buying and selling worthless slaves, does not return my salute, a man whose shops are crowded with throngs of the worst of bondmen? I trow not; for what good can there be in a man who owns none but bad men? As the wise man is indifferent to the courtesy or incivility of such a man, so is he to that of a king. “You own,” says he, “the Parthians and Bactrians, but they are men whom you keep in order by fear, they are people whose possession forbids you to unstring the bow, they are fierce enemies, on sale, and eagerly looking out for a new master.” He will not, then, be moved by an insult from any man for though all men differ one from another, yet the wise man regards them all as alike on account of their equal folly; for should he once lower himself to the point of being affected by either injury or insult, he could never feel safe afterwards, and safety is the especial advantage of the wise man, and he will not be guilty of showing respect to the man who has done him an injury by admitting that he has received one, because it necessarily follows that he who is disquieted at anyone’s scorn would value that person’s admiration.
XIV.