L. Annaeus Seneca on Benefits

helpless, and boast of it as a great boon, reflect that this you claim merit for giving me is a boon which I possess in common with flies and worms. In the next place, if I say no more than that I have applied myself to honourable pursuits, and have guided the course of my life along the path of rectitude, then you have received more from your benefit than you gave; for you gave me to myself ignorant and unlearned, and I have returned to you a son such as you would wish to have begotten. XXXII. My father supported me. If I repay this kindness, I give him more than I received, because he has the pleasure, not only of being supported, but of being supported by a son, and receives more delight from my filial devotion than from the food itself, whereas the food which he used to give me merely affected my body. What? if any man rises so high as to become famous among nations for his eloquence, his justice, or his military skill, if much of the splendour of his renown is shed upon his father also, and by its clear light dispels the obscurity of his birth, does not such a man confer an inestimable benefit upon his parents? Would anyone have heard of Aristo and Gryllus except through Xenophon and Plato, their sons? Socrates keeps alive the memory of Sophroniscus. It would take long to recount the other men whose names survive for no other reason than that the admirable qualities of their sons have handed them down to posterity. Did the father of Marcus Agrippa, of whom nothing was known, even after Agrippa became famous, confer the greater benefit upon his son, or was that greater which Agrippa conferred upon his father when he gained the glory, unique in the annals of war, of a naval crown, and when he raised so many vast buildings in Rome, which not only surpassed all former grandeur, but have been surpassed by none since? Did Octavius confer a greater benefit upon his son, or the Emperor Augustus upon his father, obscured as he was by the intervention of an adoptive father? What joy would he have experienced, if, after the putting down of the civil war, he had seen his son ruling the state in peace and security? He would not have recognized the good which he had himself bestowed, and would hardly have believed, when he looked back upon himself, that so great a man could have been born in his house. Why should I go on to speak of others who would now be forgotten, if the glory of their sons had not raised them from obscurity, and kept them in the light until this day? In the next place, as we are not considering what son may have given back to his father greater benefits than he received from him, but whether a son can give back greater benefits, even if the examples which I have quoted are not sufficient, and such benefits do not outweigh the benefits bestowed by the parents, if no age has produced. an actual example, still it is not in the nature of things impossible. Though no solitary act can outweigh the deserts of a parent, yet many such acts combined by one son may do so. XXXIII. Scipio, while under seventeen years of age, rode among the enemy in battle, and saved his father's life. Was it not enough, that in order to reach his father he despised so many dangers when they were pressing hardest upon the greatest generals, that he, a novice in his first battle, made his way through so many obstacles, over the bodies of so many veteran soldiers, and showed strength and courage beyond his years? Add to this, that he also defended his father in court, and saved him from a plot of his powerful enemies, that he heaped upon him a second and a third consulship and other posts which were coveted even by consulars, that when his father was poor he bestowed upon him the plunder which he took by military licence, and that he made him rich with the spoils of the enemy, which is the greatest honour of a soldier. If even this did not repay his debt, add to it that he caused him to be constantly employed in the government of provinces and in special commands, add, that after he had destroyed the greatest cities, and became without a rival either in the east or in the west, the acknowledged protector and second founder of the Roman Empire, he bestowed upon one who was already of noble birth the higher title of "the father of Scipio;" can we doubt that the commonplace benefit of his birth was outdone by his exemplary conduct, and by the valour which was at once the glory and the protection of his country? Next, if this be not enough, suppose that a son were to rescue his father from the torture, or to undergo it in his stead. You can suppose the benefits returned by the son as great as you please, whereas the gift he received from his father was of one sort only, was easily performed, and was a pleasure to the giver; that he must necessarily have given the same thing to many others, even to some to whom he knows not that he has given it, that he had a partner in doing so, and that he had in view the law, patriotism, the rewards bestowed upon fathers of families by the state, the maintenance of his house and family: everything rather than him to whom he was giving life. What? supposing that any one were to learn philosophy and teach it to his father, could it be any longer disputed that the son had given him something greater than he had received from him, having returned to his father a happy life, whereas he had received from him merely life? XXXIV. "But," says our opponent, "whatever you do, whatever you are able to give to your father, is part of his benefit bestowed upon you." So it is the benefit of my teacher that I have become proficient in liberal studies; yet we pass on from those who taught them to us, at any rate from those who taught us the alphabet; and although no one can learn anything without them, yet it does not follow that whatsoever success one subsequently obtains, one is still inferior to those teachers. There is a great difference between the beginning of a thing and its final development; the beginning is not equal to the thing at its greatest, merely upon the ground that, without the beginning, it could never have become so great. XXXV. It is now time for me to bring forth something, so to speak, from my own mint. So long as there is something better than the benefit which a man bestows, he may be outdone. A father gives life to his son; there is something better than life; therefore a father may be outdone, because there is something better than the benefit which he has bestowed. Still further, he who has given any one his life, if he be more than once saved from peril of death by him, has received a greater benefit than he bestowed. Now, a father has given life to his son: if, therefore, he be more than once saved from peril by his son, he can receive a greater benefit than he gave. A benefit becomes greater to the receiver in proportion to his need of it. Now he who is alive needs life more than he who has not been born, seeing that such a one can have no need at all; consequently a father, if his life is saved by his son, receives a greater benefit than his son received from him by being born. It is said, "The benefits conferred by fathers cannot be outdone by those returned by their sons." Why? "Because the son received life from his father, and had he not received it, he could not have returned any benefits at all." A father has this in common with all those who have given any men their lives; it is impossible that these men could repay the debt if they had not received their life. Then I suppose one cannot overpay one's debt to a physician, for a physician gives life as well as a father; or to a sailor who has saved us when shipwrecked? Yet the benefits bestowed by these and by all the others who give us life in whatever fashion, can be outdone: consequently those of our fathers can be outdone. If any one bestows upon me a benefit which requires the help of benefits from many other persons, whereas I give him what requires no one to help it out, I have given more than I have received; now a father gave to his son a life which, without many accessories to preserve it, would perish; whereas a son, if he gives life to his father, gives him a life which requires no assistance to make it lasting; therefore the father who receives life from his son, receives a greater benefit than he himself bestowed upon his son. XXXVI. These considerations do not destroy the respect due to parents, or make their children behave worse to them, nay, better; for virtue is naturally ambitious, and wishes to outstrip those who are before it. Filial piety will be all the more eager, if, in returning a father's benefits, it can hope to outdo them; nor will this be against the will or the pleasure of the father, since in many contests it is to our advantage to be outdone. How does this contest become so desirable? How comes it to be such happiness to parents that they should confess themselves outdone by the benefits bestowed by their children? Unless we decide the matter thus, we give children an excuse, and make them less eager to repay their debt, whereas we ought to spur them on, saying, "Noble youths, give your attention to this! You are invited to contend in an honourable strife between parents and children, as to which party has received more than it has given. Your fathers have not necessarily won the day because they are first in the field: only take courage, as befits you, and do not give up the contest; you will conquer if you wish to do so. In this honourable warfare you will have no lack of leaders who will encourage you to perform deeds like their own, and bid you follow in their footsteps upon a path by which victory has often before now been won over parents." XXXVII. AEneas conquered his father in well doing, for he himself had been but a light and a safe burden for him when he was a child, yet he bore his father, when heavy with age, through the midst of the enemy's lines and the crash of the city which was falling around him, albeit the devout old man, who bore the sacred images and the household gods in his hands, pressed him with more than his own weight; nevertheless (what cannot filial piety accomplish!) AEneas bore him safe through the blazing city, and placed him in safety, to be worshipped as one of the founders of the Roman Empire. Those Sicilian youths outdid their parents whom they bore away safe, when Aetna, roused to unusual fury, poured fire over cities and fields throughout a great part of the island. It is believed that the fires parted, and that the flames retired on either side, so as to leave a passage for these youths to pass through, who certainly deserved to perform their daring task in safety. Antigonus outdid his father when, after having conquered the enemy in a great battle, he transferred the fruits of it to him, and handed over to him the empire of Cyprus. This is true kingship, to choose not to be a king when you might. Manlius conquered his father, imperious [Footnote: There is an allusion to the surname of both the father and the son, "Imperiosus" given them on account of their severity.] though he was, when, in spite of his having previously been banished for a time by his father on, account of his dulness and stupidity as a boy, he came to an interview which he had demanded with the tribune of the people, who had filed an action against his father. The tribune had granted him the interview, hoping that he would betray his hated father, and believed that he had earned the gratitude of the youth, having, amongst other matters, reproached old Manlius with sending him into exile, treating it as a very serious accusation; but the youth, having caught him alone, drew a sword which he had hidden in his robe, and said, "Unless you