Update letter-7.html

Author: simonvreeman

seneca/letter-7.html

@@ -275,7 +275,7 @@ <h2>Seneca the Younger</h2>
       <p>Come now; do you<sup><a href="#fn-2" id="fn-2-ref">2</a></sup> not understand even this truth, that a bad example reacts on the agent? Thank the immortal gods that you are teaching cruelty to a person who cannot learn to be cruel.</p>
       <p>The young character, which cannot hold fast to righteousness, must be rescued from the mob; it is too easy to side with the majority. Even Socrates, Cato, and Laelius might have been shaken in their moral strength by a crowd that was unlike them; so true it is that none of us, no matter how much he cultivates his abilities, can withstand the shock of faults that approach, as it were, with so great a retinue.</p>
       <p>Much harm is done by a single case of indulgence or greed; the familiar friend, if he be luxurious, weakens and softens us imperceptibly; the neighbour, if he be rich, rouses our covetousness; the companion, if he be slanderous, rubs off some of his rust upon us, even though we be spotless and sincere. What then do you think the effect will be on character, when the world at large assaults it! You must either imitate or loathe the world.</p>
-      <p>But both courses are to be avoided; you should not copy the bad simply because they are many, nor should you hate the many because they are unlike you. Withdraw into yourself, as far as you can. Associate with those who will make a better man of you. Welcome those whom you yourself can improve. The process is mutual; for men learn while they teach.</p>
+      <p>But both courses are to be avoided; you should not copy the bad simply because they are many, nor should you hate the many because they are unlike you. Withdraw into yourself, as far as you can. <mark>Associate with those who will make a better man of you. Welcome those whom you yourself can improve. The process is mutual; for men learn while they teach.</mark></p>
       <p>There is no reason why pride in advertising your abilities should lure you into publicity, so that you should desire to recite or harangue before the general public. Of course I should be willing for you to do so if you had a stock-in-trade that suited such a mob; as it is, there is not a man of them who can understand you. One or two individuals will perhaps come in your way, but even these will have to be moulded and trained by you so that they will understand you. You may say: “For what purpose did I learn all these things?” But you need not fear that you have wasted your efforts; it was for yourself that you learned them.</p>
       <p>In order, however, that I may not today have learned exclusively for myself, I shall share with you three excellent sayings, of the same general purport, which have come to my attention. This letter will give you one of them as payment of my debt; the other two you may accept as a contribution in advance. Democritus<sup><a href="#fn-3" id="fn-3-ref">3</a></sup> says: “One man means as much to me as a multitude, and a multitude only as much as one man.”</p>
       <p>The following also was nobly spoken by someone or other, for it is doubtful who the author was; they asked him what was the object of all this study applied to an art that would reach but very few. He replied: “I am content with few, content with one, content with none at all.” The third saying—and a noteworthy one, too—is by Epicurus,<sup><a href="#fn-4" id="fn-4-ref">4</a></sup> written to one of the partners of his studies: “I write this not for the many, but for you; each of us is enough of an audience for the other.”</p>