L. Annaeus Seneca on Benefits

something new makes them undervalue whatever they have received, they do not esteem those from whom they have received it. As long as we are satisfied with the position we have gained, we love our benefactor, we look up to him, and declare that we owe our position entirely to him; then we begin to entertain other aspirations, and hurry forward to attain them after the manner of human beings, who when they have gained much always covet more; straightway all that we used to regard as benefits slip from our memory, and we no longer consider the advantages which we enjoy over others, but only the insolent prosperity of those who have outstripped us. Now no one can at the same time be both jealous and grateful, because those who are jealous are querulous and sad, while the grateful are joyous. In the next place, since none of us think of any time but the present, and but few turn back their thoughts to the past, it results that we forget our teachers, and all the benefits which we have obtained from them, because we have altogether left our childhood behind us: thus, all that was done for us in our youth perishes unremembered, because our youth itself is never reviewed. What has been is regarded by every one, not only as past, but as gone; and for the same reason, our memory is weak for what is about to happen in the future. IV. Here I must do Epicurus the justice to say that he constantly complains of our ingratitude for past benefits, because we cannot bring back again, or count among our present pleasures, those good things which we have received long ago, although no pleasures can be more undeniable than those which cannot be taken from us. Present good is not yet altogether complete, some mischance may interrupt it; the future is in suspense, and uncertain; but what is past is laid up in safety. How can any man feel gratitude for benefits, if he skips through his whole life entirely engrossed with the present and the future? It is remembrance that mates men grateful; and the more men hope, the less they remember. V. In the same way, my Liberalis, as some things remain in our memory as soon as they are learned, while to know others it is not enough to have learned them, for our knowledge slips away from us unless it be kept up--I allude to geometry and astronomy, and such other sciences as are Hard to remember because of their intricacy--so the greatness of some benefits prevents their being forgotten, while others, individually less, though many more in number, and bestowed at different times, pass from our minds, because, as I have stated above, we do not constantly think about them, and do not willingly recognize how much we owe to each of our benefactors. Listen to the words of those who ask for favours. There is not one of them who does not declare that his remembrance will be eternal, who does not vow himself your devoted servant and slave, or find, if he can, some even greater expression of humility with which to pledge himself. After a brief space of time these same men avoid their former expressions, thinking them abject, and scarcely befitting free-born men; afterwards they arrive at the same point to which, as I suppose, the worst and most ungrateful of men come--that is, they forget. So little does forgetfulness excuse ingratitude, that even the remembrance of a benefit may leave us ungrateful. VI. The question has been raised, whether this most odious vice ought to go unpunished; and whether the law commonly made use of in the schools, by which we can proceed against a man for ingratitude, ought to be adopted by the State also, since all men agree that it is just. "Why not?" you may say, "seeing that even cities cast in each other's teeth the services which they have performed to one another, and demand from the children some return for benefits conferred upon their fathers?" On the other hand, our ancestors, who were most admirable men, made demands upon their enemies alone, and both gave and lost their benefits with magnanimity. With the exception of Macedonia, no nation has ever established an action at law for ingratitude. And this is a strong argument against its being established, because all agree in blaming crime; and homicide, poisoning, parricide, and sacrilege are visited with different penalties in different countries, but everywhere with some penalty; whereas this most common vice is nowhere punished, though it is everywhere blamed. We do not acquit it; but as it would be most difficult to reckon accurately the penalty for so varying a matter, we condemn it only to be hated, and place it upon the list of those crimes which we refer for judgment to the gods. VII. Many arguments occur to me which prove that this vice ought not to come under the action of the law. First of all, the best part of a benefit is lost if the benefit can be sued for at law, as in the case of a loan, or of letting and hiring. Indeed, the finest part of a benefit is that we have given it without considering whether we shall lose it or not, that we have left all this to the free choice of him who receives it: if I call him before a judge, it begins to be not a benefit, but a loan. Next, though it is a most honourable thing to show gratitude, it ceases to be honourable if it be forced, for in that case no one will praise a grateful man any more than he praises him who restores the money which was deposited in his keeping, or who pays what he borrowed without the intervention of a judge. We should therefore spoil the two finest things in human life,--a grateful man and a beneficent man; for what is there admirable in one who does not give but merely lends a benefit, or in one who repays it, not because he wishes, but because he is forced to do so? There is no credit in being grateful, unless it is safe to be ungrateful. Besides this, all the courts would hardly be enough for the action of this one law. Who would not plead under it? Who would not be pleaded against? for every one exalts his own merits, every one magnifies even the smallest matters which he has bestowed upon another. Besides this, those things which form the subject of a judicial inquiry can be distinctly defined, and cannot afford unlimited licence to the judge; wherefore a good cause is in a better position if it before a judge than before an arbitrator, because the words of the law tie down a judge and define certain limits beyond which he may not pass, whereas the conscience of an arbitrator is free and not fettered by any rules, so that he can either give or take away, and can arrange his decision, not according to the precepts of law and justice, but just as his own kindly feeling or compassion may prompt him. An action for ingratitude would not bind a judge, but would place him in the position of an autocrat. It cannot be known what or how great a benefit is; all that would be really important would be, how indulgently the judge might interpret it. No law defines an ungrateful person, often, indeed, one who repays what he has received is ungrateful, and one who has not returned it is grateful. Even an unpractised judge can give his vote upon some matters; for instance, when the thing to be determined is whether something has or has not been done, when a dispute is terminated by the parties giving written bonds, or when the casting up of accounts decides between the disputants. When, however, motives have to be guessed at, when matters upon which wisdom alone can decide, are brought into court, they cannot be tried by a judge taken at random from the list of "select judges," [Footnote: See Smith's "Dict. of Antiq.," s. v] whom property and the inheritance of an equestrian fortune [Footnote: 400,000 sesterces] has placed upon the roll. VIII. Ingratitude, therefore, is not only matter unfit to be brought into court, but no judge could be found fit to try it; and this you will not be surprised at, if you examine the difficulties of any one who should attempt to prosecute a man upon such a charge. One man may have given a large sum of money, but he is rich and would not feel it; another may have given it at the cost of his entire inheritance. The sum given is the same in each case, but the benefit conferred is not the same. Add another instance: suppose that to redeem a debtor from slavery one man paid money from his own private means, while another man paid the same sum, but had to borrow it or beg for it, and allow himself to be laid under a great obligation to some one; would you rank the man who so easily bestowed his benefit on an equality with him who was obliged to receive a benefit himself before he could bestow it? Some benefits are great, not because of their amount, but because of the time at which they are bestowed; it is a benefit to give an estate whose fertility can bring down the price of corn, and it is a benefit to give a loaf of bread in time of famine; it is a benefit to give provinces through which flow vast navigable rivers, and it is a benefit, when men are parched with thirst, and can scarcely draw breath through their dry throats, to show them a spring of water. Who will compare these cases with one another, or weigh one against the other? It is hard to give a decision when it is not the thing given, but its meaning, which has to be considered; though what is given is the same, yet if it be given under different circumstances it has a different value. A man may have bestowed a benefit upon me, but unwillingly; he may have complained of having given it; he may have looked at me with greater haughtiness than he was wont to do; he may have been so slow in giving it, that he would have done me a greater service if he had promptly refused it. How could a judge estimate the value of these things, when words, hesitation, or looks can destroy all their claim to gratitude? IX. What, again, could he do, seeing that some things are called benefits because they are unduly coveted, whilst others are not benefits at all, according to this common valuation, yet are of even greater value, though not so showy? You call it a benefit to cause a man to be adopted as a member of a powerful city, to get him enrolled among the knights, or to defend one who is being tried for his life: what do you say of him who gives useful advice? of him who holds you back when you would rush into crime? of him who strikes the sword from the hands of the suicide? of him who by his power of consolation brings back to the duties of life one who was plunged in grief, and eager to follow those whom he had lost? of him who sits at the bedside of the sick man, and who, when health and recovery depend upon seizing the right moment, administers food in due season, stimulates the failing veins with wine, or calls in the physician to the dying man? Who can estimate the value of such services as these? who can bid us weigh dissimilar benefits one with another? "I gave you a house," says one. Yes, but I forewarned you that your own house would come down upon your head. "I gave you an estate," says he. True, but I gave a plank to you when shipwrecked. "I fought for you and received wounds for you," says another. But I saved your life by keeping silence. Since a benefit is both given and returned differently by different people, it is hard to make them balance. X. Besides this, no day is appointed for repayment of a benefit, as there is for borrowed money; consequently he who has not yet repaid a benefit may do so hereafter: for tell me, pray, within what time a man is to be declared ungrateful? The greatest benefits cannot be proved by evidence; they often lurk in the silent consciousness of two men only; are we to introduce the rule of not bestowing benefits without witnesses? Next, what punishment are we to appoint for the ungrateful?