It has been a long time my thought to turn SENECA into English; but whether as a translation or an abstract, was the question. A translation, I perceive, it must not be, at last, for several reasons. First, it is a thing already done to my hand, and of above sixty years’ standing; though with as little credit, perhaps, to the Author, as satisfaction to the Reader. Secondly, There is a great deal in him, that is wholly foreign to my business: as his philosophical treatises of Meteors, Earthquakes, the Original of Rivers, several frivolous disputes betwixt the Epicureans and the Stoics, etc., to say nothing of his frequent repetitions of the same thing again in other words, (wherein he very handsomely excuses himself, by saying, “That he does but inculcate over and over the same counsels to those that over and over commit the same faults.”) Thirdly, His excellency consists rather in a rhapsody of divine and extraordinary hints and notions, than in any regulated method of discourse; so that to take him as he lies, and so to go through with him, were utterly inconsistent with the order and brevity which I propound; my principal design, being only to digest, and commonplace his Morals, in such sort, that any man, upon occasion, may know where to find them. And I have kept myself so close to this proposition, that I have reduced all his scattered Ethics to their proper heads, without any additions of my own, more than of absolute necessity for the tacking of them together. Some other man in my place would perhaps make you twenty apologies for his want of skill and address, in governing this affair; but these are formal and pedantic fooleries, as if any man that first takes himself for a coxcomb in his own heart, would afterwards make himself one in print too. This Abstract, such as it is, you are extremely welcome to; and I am sorry it is no better, both for your sakes and my own, for if it were written up to the spirit of the original, it would be one of the most valuable presents that ever any private man bestowed upon the public; and this, too, even in the judgment of both parties, as well Christian as Heathen, of which in its due place.
I've been thinking for a long time about turning SENECA into English. But I wasn't sure whether to translate it directly or create an abstract. I've decided it can't be a straight translation, for several reasons. First, someone already did that over sixty years ago. The result gave little credit to the author and little satisfaction to readers. Second, Seneca includes a lot of material that doesn't serve my purpose. He writes about meteors, earthquakes, the origins of rivers, and various pointless debates between Epicureans and Stoics. He also repeats himself constantly, using different words to say the same thing. He excuses this habit by saying he keeps giving the same advice to people who keep making the same mistakes. Third, his excellence lies in brilliant insights and ideas scattered throughout his work, not in any organized method. Taking him as he wrote and working through everything would go against the order and brevity I want to achieve. My main goal is simply to organize and categorize his moral teachings so anyone can easily find what they need. I've stuck closely to this plan. I've gathered all his scattered ethics under proper headings without adding anything of my own, except what was absolutely necessary to connect the pieces together. Someone else in my position might offer twenty apologies for lacking the skill to handle this project properly. But these are just formal, academic nonsense. Why would anyone who thinks himself a fool in private then prove it in print? This abstract, whatever its flaws, is yours to enjoy. I'm sorry it isn't better, both for your sake and mine. If it captured the spirit of the original, it would be one of the most valuable gifts any private person ever gave to the public. Both Christians and non-Christians would agree with this judgment, as I'll explain later.
Next to my choice of the Author and of the subject, together with the manner of handling it, I have likewise had some regard, in this publication, to the timing of it, and to the preference of this topic of Benefits above all others, for the groundwork of my first essay. We are fallen into an age of vain philosophy (as the holy apostle calls it) and so desperately overrun with Drolls and Sceptics, that there is hardly any thing so certain or so sacred, that is not exposed to question and contempt, insomuch, that betwixt the hypocrite and the Atheist, the very foundations of religion and good manners are shaken, and the two tables of the Decalogue dashed to pieces the one against the other; the laws of government are subjected to the fancies of the vulgar; public authority to the private passions and opinions of the people; and the supernatural motions of grace confounded with the common dictates of nature. In this state of corruption, who so fit as a good honest Christian Pagan for a moderator among Pagan Christians?
In choosing this author and subject, along with how to present it, I've also considered the timing of this publication. I've chosen the topic of Benefits above all others as the foundation for my first essay. We live in an age of empty philosophy (as the holy apostle calls it). We're desperately overrun with jokers and skeptics. Hardly anything is so certain or sacred that it isn't questioned and mocked. Between the hypocrite and the atheist, the very foundations of religion and good manners are shaken. The two tables of the Decalogue are dashed to pieces against each other. The laws of government are subjected to the whims of common people. Public authority bows to the private passions and opinions of the masses. The supernatural movements of grace are confused with the common dictates of nature. In this corrupt state, who is better suited than a good honest Christian Pagan to serve as moderator among Pagan Christians?
To pass now from the general scope of the whole work to the particular argument of the first part of it, I pitched upon the theme of Benefits, Gratitude, and Ingratitude, to begin withal, as an earnest of the rest, and a lecture expressly calculated for the unthankfulness of these times; the foulest undoubtedly, and the most execrable of all others, since the very apostasy of the angels: nay, if I durst but suppose a possibility of mercy for those damned spirits, and that they might ever be taken into favor again, my charity would hope even better for them than we have found from some of our revolters, and that they would so behave themselves as not to incur a second forfeiture. And to carry the resemblance yet one point farther, they do both of them agree in an implacable malice against those of their fellows that keep their stations. But, alas! what could Ingratitude do without Hypocrisy, the inseparable companion of it, and, in effect, the bolder and blacker devil of the two? for Lucifer himself never had the face to lift up his eyes to heaven, and talk to the ALMIGHTY at the familiar rate of our pretended patriots and zealots, and at the same time to make him party to a cheat. It is not for nothing that the Holy Ghost has denounced so many woes, and redoubled so many cautions against hypocrites; plainly intimating at once how dangerous a snare they are to mankind, and no less odious to God himself; which is sufficiently denoted in the force of that dreadful expression, And your portion shall be with hypocrites. You will find in the holy scriptures (as I have formerly observed) that God has given the grace of repentance to persecutors, idolaters, murderers, adulterers, etc., but I am mistaken if the whole Bible affords you any one instance of a converted hypocrite.
Moving from the general purpose of this entire work to the specific focus of its first part, I chose the theme of Benefits, Gratitude, and Ingratitude as my starting point. This serves as a preview of what's to come and a lesson specifically designed for the unthankfulness of our times. This is undoubtedly the most foul and execrable period since the very rebellion of the angels. In fact, if I dared imagine that mercy might be possible for those damned spirits, and that they could ever be welcomed back into favor, my charity would hope for better from them than we've seen from some of our own rebels. I would hope they'd behave well enough not to lose favor a second time. To extend this comparison one step further, both groups share an implacable hatred toward their fellow beings who remain faithful to their positions. But what could Ingratitude accomplish without Hypocrisy, its inseparable companion? Hypocrisy is truly the bolder and blacker devil of the two. Even Lucifer himself never had the audacity to lift his eyes to heaven and speak to the ALMIGHTY in the familiar tone our so-called patriots and zealots use, while making God a party to their deception. The Holy Ghost didn't denounce so many woes and repeat so many warnings against hypocrites for nothing. This clearly shows how dangerous a trap they are for mankind, and how hateful they are to God himself. This is clearly indicated in the force of that dreadful phrase: "And your portion shall be with hypocrites." You'll find in the holy scriptures (as I've noted before) that God has granted the grace of repentance to persecutors, idolaters, murderers, adulterers, and others. But I'd be mistaken if the entire Bible offers even one example of a converted hypocrite.
To descend now from truth itself to our own experience have we not seen, even in our days, a most pious (and almost faultless) Prince brought to the scaffold by his own subjects? The most glorious constitution upon the face of the earth, both ecclesiastical and civil, torn to pieces and dissolved? The happiest people under the sun enslaved? Our temples sacrilegiously profaned, and a license given to all sorts of heresy and outrage? And by whom but by a race of hypocrites? who had nothing in their mouths all this while but the purity of the gospel, the honor of the king, and the liberty of the people, assisted underhand with defamatory papers, which were levelled at the king himself through the sides of his most faithful ministers. This PROJECT succeeded so well against one government, that it is now again set afoot against another; and by some of the very actors too in that TRAGEDY, and after a most gracious pardon also, when Providence had laid their necks and their fortunes at his majesty’s feet. It is a wonderful thing that libels and libellers, the most infamous of practices and of men; the most unmanly sneaking methods and instruments of mischief; the very bane of human society, and the plague of all governments; it is a wonderful thing (I say) that these engines and engineers should ever find credit enough in the world to engage a party; but it would be still more wonderful if the same trick should pass twice upon the same people, in the same age, and from the same IMPOSTORS. This contemplation has carried me a little out of my way, but it has at length brought me to my text again, for there is in the bottom of it the highest opposition imaginable of ingratitude and obligation.
Let's look at our own recent experience instead of abstract truth. Haven't we seen, even in our time, a deeply religious and nearly perfect Prince brought to the scaffold by his own subjects? The most glorious constitution on earth, both religious and civil, torn apart and destroyed? The happiest people under the sun enslaved? Our churches sacrilegiously defiled, with permission given to all kinds of heresy and violence? And who did this but a race of hypocrites? They spoke constantly about the purity of the gospel, the honor of the king, and the liberty of the people. Meanwhile, they secretly spread slanderous papers that attacked the king himself by targeting his most faithful ministers. This PROJECT worked so well against one government that it's now being used again against another. Some of the very same actors from that TRAGEDY are involved, even after receiving a most gracious pardon when Providence had placed their necks and fortunes at his majesty's feet. It's amazing that libels and libellers—the most shameful practices and men, the most cowardly and sneaky methods and tools of mischief, the very poison of human society and plague of all governments—it's amazing that these weapons and their users should ever find enough credibility in the world to rally supporters. But it would be even more amazing if the same trick should work twice on the same people, in the same age, and from the same IMPOSTORS. This thought has taken me slightly off track, but it has finally brought me back to my main point. At the heart of it lies the greatest possible contrast between ingratitude and obligation.
The reader will, in some measure, be able to judge by this taste what he is farther to expect; that is to say, as to the cast of my design, and the simplicity of the style and dress; for that will still be the same, only accompanied with variety of matter. Whether it pleases the world or no, the care is taken; and yet I could wish that it might be as delightful to others upon the perusal, as it has been to me in the speculation. Next to the gospel itself, I do look upon it as the most sovereign remedy against the miseries of human nature: and I have ever found it so, in all the injuries and distresses of an unfortunate life. You may read more of him, if you please, in the Appendix, which I have here subjoined to this Preface, concerning the authority of his writings, and the circumstances of his life; as I have extracted them out of Lipsius.
From this sample, readers can judge what to expect from the rest of the work. They'll see my approach to the subject and my simple writing style. The style will stay the same throughout, though the topics will vary. I've done my part, whether the world likes it or not. Still, I hope others will find reading it as enjoyable as I found thinking about it. Next to the gospel itself, I consider this the best cure for human suffering. It has always helped me through the injuries and troubles of an unlucky life. If you want to learn more about him, check the Appendix I've added to this Preface. There you'll find information about his writings and his life story, which I've taken from Lipsius.