Of a Happy Life/Book XXIII

by Seneca

XXIII. Cease, then, forbidding philosophers to possess money: no one has condemned wisdom to poverty. The philosopher may own ample wealth, but will not own wealth that which has been torn from another, or which is stained with another's blood: his must be obtained without wronging any man, and without its being won by base means; it must be alike honourably come by and honourably spent, and must be such as spite alone could shake its head at. Raise it to whatever figure you please, it will still be an honourable possession, if, while it includes much which every man would like to call his own, there be nothing which any one can say is his own. Such a man will not forfeit his right to the favour of Fortune, and will neither boast of his inheritance nor blush for it if it was honourably acquired: yet he will have something to boast of, if he throw his house open, let all his countrymen come among his property, and say, "If any one recognizes here anything belonging to him, let him take it." What a great man, how excellently rich will he be, if after this speech he possesses as much as he had before! I say, then, that if he can safely and confidently submit his accounts to the scrutiny of the people, and no one can find in them any item upon which he can lay hands, such a man may boldly and unconcealedly enjoy his riches. The wise man will not allow a single ill-won penny to cross his threshold: yet he will not refuse or close his door against great riches, if they are the gift of fortune and the product of virtue: what reason has he for grudging them good quarters: let them come and be his guests: he will neither brag of them nor hide them away: the one is the part of a silly, the other of a cowardly and paltry spirit, which, as it were, muffles up a good thing in its lap. Neither will he, as I said before, turn them out of his house: for what will he say? will he say, "You are useless," or "I do not know how to use riches?" As he is capable of performing a journey upon his own feet, but yet would prefer to mount a carriage, just so he will be capable of being poor, yet will wish to be rich; he will own wealth, but will view it as an uncertain possession which will someday fly away from him. He will not allow it to be a burden either to himself or to any one else: he will give it—why do you prick up your ears? why do you open your pockets?—he will give it either to good men or to those whom it may make into good men. He will give it after having taken the utmost pains to choose those who are fittest to receive it, as becomes one who bears in mind that he ought to give an account of what he spends as well as of what he receives. He will give for good and commendable reasons, for a gift ill bestowed counts as a shameful loss: he will have an easily opened pocket, but not one with a hole in it, so that much may be taken out of it, yet nothing may fall out of it.