On Benefits Chapter 2

Beneficia in volgus cum largiri institueris, perdenda sunt multa, ut semel ponas bene. In priore versu utrumque reprehendas ; nam nec in vulgum effundenda sunt, et nullius rei, minime beneficiorum, honesta largitio est ; quibus si detraxeris iudicium, desinunt esse beneficia, in aliud quodlibet incident nomen. Sequens sensus mirificus est, qui uno bene posito beneficio multorum amissorum damna solatur. Vide, oro te, ne hoc et verius sit et magnitudini bene facientis aptius, ut illum hortemur ad danda, etiam si nullum bene positurus est. Illud enim falsum est " perdenda sunt multa " ; nullum perit, quia, qui perdit, computaverat. Beneficiorum simplex ratio est : tantum erogatur ; si reddet aliquid, lucrum est, si non reddet, damnum non est. Ego illud dedi, ut darem. Nemo beneficia in calendario scribit nec avarus exactor ad horam et diem appellat. Numquam illa vir bonus cogitat nisi admonitus a reddente ; alioqui in formam crediti transeunt. Turpis feneratio est beneficium expensum ferre. Qualiscumque priorum eventus est, persevera in alios conferre; melius apud ingratos iacebunt, quos aut pudor aut occasio aut imitatio aliquando gratos poterit efficere. Ne cessaveris, opus tuum perage et partes boni viri exsequere. Alium re, alium fide, alium gratia, alium consilio, alium praeceptis salubribus adiuva. Officia etiam ferae sentiunt, nec ullum tam immansuetum animal est, quod non cura mitiget et in amorem sui vertat. Leonum ora a magistris impune tractantur, elephantorum feritatem usque in servile obsequium demeretur cibus ; adeo etiam, quae extra intellectum atque aestimationem beneficii posita sunt, adsiduitas tamen meriti pertinacis evincit. Ingratus est adversus unum beneficium ? Adversus alterum non erit. Duorum oblitus est ? Tertium etiam in eorum, quae exciderunt, memoriam reducet.

In the former verse you may blame two things, for one should not cast them at random, and it is not right to waste anything, much less benefits; for unless they be given with judgement, they cease to be benefits, and, may be called by any other name you please. The meaning of the latter verse is admirable, that one benefit rightly bestowed makes amends for the loss of many that have been lost. See, I pray you, whether it be not truer and more worthy of the glory of the giver, that we should encourage him to give, even though none of his gifts should be worthily placed. "Much must be lost." Nothing is lost because he who loses had counted the cost before. The book-keeping of benefits is simple: it is all expenditure; if any one returns it, that is clear gain; if he does not return it, it is not lost, I gave it for the sake of giving. No one writes down his gifts in a ledger, or like a grasping creditor demands repayment to the day and hour. A good man never thinks of such matters, unless reminded of them by some one returning his gifts; otherwise they become like debts owing to him. It is a base usury to regard a benefit as an investment. Whatever may have been the result of your former benefits, persevere in bestowing others upon other men; they will be all the better placed in the hands of the ungrateful, whom shame, or a favourable opportunity, or imitation of others may some day cause to be grateful. Do not grow weary, perform your duty, and act as becomes a good man. Help one man with money, another with credit, another with your favour; this man with good advice, that one with sound maxims. Even wild beasts feel kindness, nor is there any animal so savage that good treatment will not tame it and win love from it. The mouths of lions are handled by their keepers with impunity; to obtain their food fierce elephants become as docile as slaves: so that constant unceasing kindness wins the hearts even of creatures who, by their nature, cannot comprehend or weigh the value of a benefit. Is a man ungrateful for one benefit? perhaps he will not be so after receiving a second. Has he forgotten two kindnesses? perhaps by a third he may be brought to remember the former ones also.

Quand ton or sur la foule en bienfaits se répand, Pour en bien placer un il en faut perdre cent. Dans le premier vers deux choses sont à reprendre : ce n'est pas sur la foule qu'il faut répandre ses bienfaits; et puis jamais en rien, en bienfaisance moins qu'en tout le reste, la prodigalité n'est louable. Otez le discernement, ce n'est plus la bienfaisance; elle encourt toute autre qualification. Le second vers est admirable : par un seul service bien placé, il console de la perte de cent autres. Mais vois, je te prie, s'il ne serait pas plus vrai, et plus séant à la dignité de l'homme généreux, de l'exhorter aux bonnes œuvres, dût-il n'en bien placer aucune. Car il est faux de dire : on en perd cent. Aucune ne périt ; qui croit perdre avait compté gagner. La bienfaisance ne tient point de parties doubles; elle ne sait que débourser ; s'il rentre quelque chose, c'est pur gain : s'il ne rentre rien, il n'y a point perte. Je donne pour donner ; on ne porte pas ses bonnes œuvres sur son livre d'échéances ; on ne se fait pas exacteur avare, au jour et à l'heure assignés. L'honnête homme n'y pense plus, si on ne le lui rappelle en s'acquittant : le don se transforme en créance. C’est une usure honteuse que de compter ses bienfaits comme avances. Quel que soit le sort des premiers, ne cesse point d’en répandre ailleurs de nouveaux. Mieux vaut qu’ils demeurent oubliés chez l’ingrat ; car la honte, l’occasion, l’exemple peuvent quelque jour le ramener. Ne te lasse point, poursuis ton œuvre et remplis ton rôle d’homme de bien. Aide tes semblables de ta bourse, de ta signature, de ton influence, de tes lumières, de tes salutaires avis.