Seneca's Morals of a Happy Life, Benefits, Anger and Clemency. Lucius Annaeus Seneca

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СКАЧАТЬ understand, a Deity in the ordinary methods of nature, though many have been so obstinately ungrateful as not to confess it; nor is any man so wretched as not to be a partaker in that divine bounty. Some benefits, it is true, may appear to be unequally divided; but it is no small matter yet that we possess in common: and which Nature has bestowed upon us in her very self. If God be not bountiful, whence is it that we have all that we pretend to? That which we give, and that which we deny, that which we lay up, and that which we squander away? Those innumerable delights for the entertainment of our eyes, our ears, and our understandings? nay, that copious matter even for luxury itself? For care is taken, not only for our necessities, but also for our pleasures, and for the gratifying of all our senses and appetites. So many pleasant groves; fruitful and salutary plants; so many fair rivers that serve us, both for recreation, plenty, and commerce: vicissitudes of seasons; varieties of food, by nature made ready to our hands, and the whole creation itself subjected to mankind for health, medicine and dominion. We can be thankful to a friend for a few acres, or a little money: and yet for the freedom and command of the whole earth, and for the great benefits of our being, as life, health, and reason, we look upon ourselves as under no obligation. If a man bestows upon us a house that is delicately beautified with paintings, statues, gildings, and marble, we make a mighty business of it, and yet it lies at the mercy of a puff of wind, the snuff of a candle, and a hundred other accidents, to lay it in the dust. And is it nothing now to sleep under the canopy of heaven, where we have the globe of the earth for our place of repose, and the glories of the heavens for our spectacle? How comes it that we should so much value what we have, and yet at the same time be so unthankful for it? Whence is it that we have our breath, the comforts of light and of heat, the very blood that runs in our veins? the cattle that feed us, and the fruits of the earth that feed them? Whence have we the growth of our bodies, the succession of our ages, and the faculties of our minds? so many veins of metals, quarries of marble, etc. The seed of everything is in itself, and it is the blessing of God that raises it out of the dark into act and motion. To say nothing of the charming varieties of music, beautiful objects, delicious provisions for the palate, exquisite perfumes, which are cast in, over and above, to the common necessities of our being.

      All this, says Epicurus, we are to ascribe to Nature. And why not to God, I beseech ye? as if they were not both of them one and the same power, working in the whole, and in every part of it. Or, if you call him the Almighty Jupiter; the Thunderer; the Creator and Preserver of us all: it comes to the same issue; some will express him under the notion of Fate; which is only a connexion of causes, and himself the uppermost and original, upon which all the rest depend. The Stoics represent the several functions of the Almighty Power under several appellations. When they speak of him as the father and the fountain of all beings, they call him Bacchus: and under the name of Hercules, they denote him to be indefatigable and invincible; and in the contemplation of him in the reason, order, proportion, and wisdom of his proceedings, they call him Mercury; so that which way soever they look, and under what name soever they couch their meaning, they never fail of finding him; for he is everywhere, and fills his own work. If a man should borrow money of Seneca, and say that he owes it to Amnæus or Lucius, he may change the name but not his creditor; for let him take which of the three names he pleases, he is still a debtor to the same person. As justice, integrity, prudence, frugality, fortitude, are all of them goods of one and the same mind, so that whichsoever of them pleases us, we cannot distinctly say that it is this or that, but the mind.

      But, not to carry this digression too far; that which God himself does, we are sure is well done; and we are no less sure, that for whatsoever he gives, he neither wants, expects, nor receives, anything in return; so that the end of a benefit ought to be the advantage of the receiver; and that must be our scope without any by-regard to ourselves. It is objected to us, the singular caution we prescribe in the choice of the person: for it were a madness, we say, for a husbandman to sow the sand: which, if true, say they, you have an eye upon profit, as well in giving as in plowing and sowing. And then they say again, that if the conferring of a benefit were desirable in itself, it would have no dependence upon the choice of a man; for let us give it when, how, or wheresoever we please, it would be still a benefit. This does not at all affect our assertion; for the person, the matter, the manner, and the time, are circumstances absolutely necessary to the reason of the action: there must be a right judgment in all respects to make it a benefit. It is my duty to be true to a trust, and yet there may be a time or a place, wherein I would make little difference betwixt the renouncing of it and the delivering of it up; and the same rule holds in benefits; I will neither render the one, nor bestow the other, to the damage of the receiver. A wicked man will run all risks to do an injury, and to compass his revenge; and shall not an honest man venture as far to do a good office? All benefits must be gratuitous. A merchant sells me the corn that keeps me and my family from starving; but he sold it for his interests, as well as I bought it for mine; and so I owe him nothing for it. He that gives for profit, gives to himself; as a physician or a lawyer, gives counsel for a fee, and only makes use of me for his own ends; as a grazier fats his cattle to bring them to a better market. This is more properly the driving of a trade than the cultivating of a generous commerce. This for that, is rather a truck than a benefit; and he deserves to be cozened that gives any thing in hope of a return. And in truth, what end should a man honorably propound? not profit; sure that is vulgar and mechanic; and he that does not contemn it can never be grateful. And then for glory, it is a mighty matter indeed for a man to boast of doing his duty. We are to give, if it were only to avoid not giving; if any thing comes of it, it is clear gain; and, at worst, there is nothing lost; beside, that one benefit well placed makes amends for a thousand miscarriages. It is not that I would exclude the benefactor neither for being himself the better for a good office he does for another. Some there are that do us good only for their own sakes; others for ours; and some again for both. He that does it for me in common with himself, if he had a prospect upon both in the doing it, I am obliged to him for it; and glad with all my heart that he had a share in it. Nay, I were ungrateful and unjust if I should not rejoice, that what was beneficial to me might be so likewise to himself.

      To pass now to the matter of gratitude and ingratitude. There never was any man yet so wicked as not to approve of the one, and detest the other; as the two things in the whole world, the one to be the most abominated, the other the most esteemed. The very story of an ungrateful action puts us out of all patience, and gives us a loathing for the author of it. “That inhuman villain,” we cry, “to do so horrid a thing:” not, “that inconsiderate fool for omitting so profitable a virtue;” which plainly shows the sense we naturally have, both of the one and of the other, and that we are led to it by a common impulse of reason and of conscience. Epicurus fancies God to be without power, and without arms; above fear himself, and as little to be feared. He places him betwixt the orbs, solitary and idle, out of the reach of mortals, and neither hearing our prayers nor minding our concerns; and allows him only such a veneration and respect as we pay to our parents. If a man should ask him now, why any reverence at all, if we have no obligation to him, or rather, why that greater reverence to his fortuitous atoms? his answer would be, that it was for their majesty and their admirable nature, and not out of any hope or expectation from them. So that by his proper confession, a thing may be desirable for its own worth. But, says he, gratitude is a virtue that has commonly profit annexed to it. And where is the virtue, say I, that has not? but still the virtue is to be valued for itself, and not for the profit that attends it. There is no question, but gratitude for benefits received is the ready way to procure more; and in requiting one friend we encourage many: but these accessions fall in by the by; and if I were sure that the doing of good offices would be my ruin, I would yet pursue them. He that visits the sick, in hope of a legacy, let him be never so friendly in all other cases, I look upon him in this to be no better than a raven, that watches a weak sheep only to peck out the eyes of it. We never give with so much judgment or care, as when we consider the honesty of the action, without any regard to the profit of it; for our understandings are corrupted by fear, hope, and pleasure.

CHAPTER XIII.

       THERE ARE MANY CASES WHEREIN A MAN MAY BE MINDED OF A BENEFIT, BUT IT IS VERY RARELY TO BE CHALLENGED, AND NEVER TO BE UPBRAIDED.

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