Seneca 56 · Seneca's Morals – L'Estrange · Verses Across
Philosophy & Secular Thought · Classical Philosophy
Seneca 56Take Nothing Ill from Another Man, Until You Have Made It Your Own Case
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Philosophy & Secular Thought · Classical Philosophy
Seneca 56
Take Nothing Ill from Another Man, Until You Have Made It Your Own Case
L'EstrangeEnglish
It is not prudent to deny a pardon to any man, without first examining if we stand not in need of it ourselves; for it may be our lot to ask it, even at his feet to whom we refuse it. But we are willing enough to do what we are very unwilling to suffer. It is unreasonable to charge public vices upon particular persons; for we are all of us wicked, and that which we blame in others we find in ourselves. It is not a paleness in one, or a leanness in another, but a pestilence that has laid hold upon all.
It is a wicked world, and we make part of it; and the way to be quiet is to bear one with another. “Such a man,” we cry, “has done me a shrewd turn, and I never did him any hurt.” Well, but it may be I have mischieved other people, or at least, I may live to do as much to him as that comes to. “Such a one has spoken ill things of me;” but if I first speak ill of him, as I do of many others, this is not an injury, but a repayment. What if he did overshoot himself? He was loth to lose his conceit perhaps, but there was no malice in it; and if he had not done me a mischief, he must have done himself one. How many good offices are there that look like injuries! Nay, how many have been reconciled and good friends after a professed hatred!
Before we lay anything to heart, let us ask ourselves if we have not done the same thing to others. But where shall we find an equal judge? He that loves another man’s wife (only because she is another’s) will not suffer his own to be so much looked upon. No man is so fierce against calumny as the evil speaker; none so strict exactors of modesty in a servant as those that are most prodigal of their own. We carry our neighbors’ crimes in sight, and we throw our own over our shoulders. The intemperance of a bad son is chastised by a worse father; and the luxury that we punish in others, we allow to ourselves. The tyrant exclaims against homicide; and sacrilege against theft. We are angry with the persons, but not with the faults.
Some things there are that cannot hurt us, and others will not; as good magistrates, parents, tutors, judges; whose reproof or correction we are to take as we do abstinence, bleeding, and other uneasy things, which we are the better for, in which cases, we are not so much to reckon upon what we suffer as upon what we have done. “I take it ill,” says one; and, “I have done nothing,” says another: when, at the same time, we make it worse, by adding arrogance and contumacy to our first error. We cry out presently, “What law have we transgressed?” As if the letter of the law were the sum of our duty, and that piety, humanity, liberality, justice, and faith, were things beside our business. No, no; the rule of human duty is of a greater latitude; and we have many obligations upon us that are not to be found in the statute-books. And yet we fall short of the exactness event of that legal innocency. We have intended one thing and done another; wherein only the want of success has kept us from being criminals. This very thing, methinks, should make us more favorable to delinquents, and to forgive not only ourselves, but the gods too; of whom we seem to have harder thoughts in taking that to be a particular evil directed to us, that befalls us only by the common law of mortality. In fine, no man living can absolve himself to his conscience, though to the world, perhaps, he may. It is true, that we are also condemned to pains and diseases, and to death too, which is no more than the quitting of the soul’s house. But why should any man complain of bondage, that, wheresoever he looks, has his way open to liberty? That precipice, that sea, that river, that well, there is freedom in the bottom of it. It hangs upon every crooked bow; and not only a man’s throat, or his heart, but every vein in his body, opens a passage to it.
To conclude, where my proper virtue fails me, I will have recourse to examples, and say to myself, Am I greater than Philip or Augustus, who both of them put up with greater reproaches? Many have pardoned their enemies, and shall not I forgive a neglect, a little freedom of the tongue? Nay, the patience but of a second thought does the business: for though the first shock be violent; take it in parts, and it is subdued. And, to wind up all in one word, the great lesson of mankind, as well in this as in all other cases, is, “to do as we would be done by.”
