Minor Dialogues, Together With the Dialogue on Clemency
Seneca
use and even think to be righteous, yet they do not greatly differ from wrong-doing, except in the order in which they are done: he who renders pain for pain has more excuse for his sin; that is all. Some one who did not know Marcus Cato struck him in the public bath in his ignorance, for who would knowingly have done him an injury? Afterwards when he was apologizing, Cato replied, “I do not remember being struck.” He thought it better to ignore the insult than to revenge it. You ask, “Did no harm befall that man for his insolence?” No, but rather much good; he made the acquaintance of Cato. It is the part of a great mind to despise wrongs done to it; the most contemptuous form of revenge is not to deem one’s adversary worth taking vengeance upon. Many have taken small injuries much more seriously to heart than they need, by revenging them: that man is great and noble who like a large wild animal hears unmoved the tiny curs that bark at him. XXXIII. “We are treated,” says our opponent, “with more respect if we revenge our injuries.” If we make use of revenge merely as a remedy, let us use it without anger, and not regard revenge as pleasant, but as useful: yet often it is better to pretend not to have received an injury than to avenge it. The wrongs of the powerful must not only be borne, but borne with a cheerful countenance: they wil
