By Henrylito D. Tacio
“The best loved by God are those that are rich, yet have the humility of the poor, and those that are poor and have the magnanimity of the rich.”—Henry David Thoreau
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Robert Kerr once said, “When from all our hearts this great weight is lifted; when no longer in those fields death sweeps his scythe, and our ears at last are free from the rustling thereof—then will come the test of magnanimity in all countries.”
If this is the first time you have come across the term “magnanimity,” there is no need for embarrassment. I too felt perplexed when I first encountered the word while reading a statement by Kerr.
The Mirriam-Webster dictionary defines magnanimity in these words: “the quality of being magnanimous : loftiness of spirit enabling one to bear trouble calmly, to disdain meanness and pettiness, and to display a noble generosity.”
Actually, the term has its roots in the Latin word magnanimitas, which comes from magnus, signifying “great,” and animus, which translates to “soul” or “spirit.” It embodies the concept of greatness in both mind and heart, representing virtues such as generosity and nobility. This term was adopted into Middle English from the Old French magnanimité during the mid-14th century.
In his The Faerie Queene, English poet Edmund Spenser had each knight allegorically represent a virtue. Prince Arthur, for instance, symbolizes “magnificence,” which is generally taken as a synonym of “magnanimity.”
Ancient Greek philosopher Democritus, known in antiquity as the “laughing philosopher” because of his emphasis on the value of “cheerfulness,” explained that “magnanimity consists in enduring tactlessness with mildness.”
As an adjective, the concept is expressed as “magnanimous,” that is, “He is a magnanimous person.”
If you are still uncertain about the meaning of magnanimity, allow me to share a story from Ours Is the Faith by Walter D. Cavert that illustrates this concept. It recounts the life of Peter Miller, a pastor of a small Baptist church in Ephrata, Philadelphia, during the time of the American Revolution. Miller was well-regarded by the community, except for one person who derided all forms of religion and opposed the church on every matter.
This man, who was no supporter of the American Colonial cause, had been apprehended for treason and sentenced to death. What transpired next exemplified magnanimity. Cavert noted: “The minister journeyed almost 100 kilometers to appeal to George Washington for the man’s pardon. Regretfully, the general shook his head. ‘I’m sorry, but I cannot grant your request to spare your friend.’
“Calmly, Miller responded, ‘My friend? He is my worst enemy.’
“Stunned, Washington exclaimed: ‘What! You have traveled all this distance to save an enemy? Then how can I do anything other than grant him a pardon!’”
Magnanimity, contends British novelist C.P. Snow, is a “major virtue which at any level sweetens life, and at the highest glorifies it.”
American pastor Harry Emerson Fosdick points out, “No man ever saved anybody, or served any cause, or left any enduring impression, who was not willing to forget indignities, bear no grudges. The world’s saviors have all, in one way or another, loved their enemies and done them good.”
Indeed, the world is most fortunate due to people who take action to create change – rather than solely relying on those who only discuss it. Such was the case with Johann Olav Koss, the standout of the 1994 Winter Olympic Games held in Lillehammer, Norway. A local hero, he achieved three gold medals and set three world records in the 1,500-, 5,000-, and 10,000-meter events.
Perhaps no one was more astonished than Koss himself when he secured his first medal. “There was so much joy over this gold medal that it made me think a little bit before the next race,” he was quoted as saying. “I decided, if this will happen to me again, I want to give the bonus that I get to Olympic Aid… It made me strong, I think, to be skating for someone else.”
During a press conference following his victory of the second gold medal, Koss made a surprising announcement: he would contribute all his bonus earnings from equipment sponsors and the Norwegian Olympic Committee to Olympic Aid – a donation exceeding US$175,000.
Koss urged his fellow countrymen to contribute 10 kroner for each Norwegian gold medal. This call to action resulted in a surge of donations, totaling over US$200,000 during the games and reaching nearly a million dollars afterward.
One form of magnanimity is the generosity of the victor to the defeated. Take the case of John D. Rockefeller, who was known for his amazing business success in the United States. He had also a greater reputation among those who knew him well “as a man who was understanding.” He had a sincere appreciation for other people and was willing to accept failure if an honest attempt had been made at success.
When one of his partners, Edward T. Bedford, failed in a business venture, which cost Rockefeller’s company a million dollars, Rockefeller responded with a statement that has become classic in business lore.
Rockefeller didn’t criticize Bedford because he knew he had done his best. He called Bedford to his office. “I think it is honorable that you were able to salvage 60 percent of the money you invested in the South American venture,” he reportedly told him. “That’s not bad; in fact, it’s splendid. We don’t always do as well as that upstairs.”
That elevation or dignity of soul, which makes him delight in acts of benevolence, and prompts him to sacrifice personal ease and interest for the accomplishment of useful and noble objects. That is how Noah Webster’s 1828 Dictionary of the American Language defines magnanimity.
To end this piece, allow me to share the story of Oseola McCarty, which was lifted from the book, Something to Smile About by Zig Ziglar.
“Oseola has spent most of her life helping people look nice – taking in bundles of dirty clothes and washing and ironing them. She quit school in the sixth grade to go to work, never married, never had children, and never learned to drive because there was no place in particular she wanted to go. Her work was her life. It was her way of being a blessing to others. At that time, many black people in rural Mississippi didn’t even have a job when she started working.
“For most of her 87 years, Oseola spent almost no money. She lived in her old family home, and bound her ragged old Bible with Scotch tape to keep the book of Corinthians from falling out. She saved her money, most of it coming in dollar bills and change, until she had amassed a little more than US$150,000. Then, she made what people in Hattiesburg are calling ‘The Gift.’ She donated her entire savings – all of the US$150,000 – to black college students in Mississippi.
“I know it won’t be too many before I pass on,” she was quoted as saying, “so I planned to do this. I planned it myself.” She also said, “I wanted to share my wealth with the children.” “Her main hope is to see a beneficiary of her gift graduate before she dies,” Ziglar concluded.
