The more famous son of a famous rhetorician, the Roman philosopher L. Annæus Seneca was born at Corduba (Cordova), in Spain, about the beginning of the Christian era. While the date of his birth is a matter for conjecture, the circumstances of his death are notorious. He was a victim of Nero's jealousy and ingratitude in 65 A.D., when the emperor seized upon a plot against himself as the pretext for sentencing Seneca to enforced suicide. In the vivid pages of the historian Tacitus, there are few more pathetic descriptions than that recounting the slow ebbing of the old philosopher's life after his veins had been opened. Seneca had known many vicissitudes of fortune. He was banished from Rome in 41 A.D., but, after his recall, rose to great power and affluence as tutor and adviser to Nero. His works, many of which are lost, include tragedies, letters, and treatises on philosophy. The high ethical standard maintained by Seneca favoured the legend that he was influenced by the Apostle Paul, and a spurious correspondence between them was long accepted as genuine. Of the moral works there is, for insight into human nature and for generosity of impulse, no better representative than that "On Benefits." _I.--Benefits are to be Bestowed, Not Lent_ Among the many different mistakes made by those who take life as it comes, and do not pause to consider, I should say that scarcely anything is so detrimental as this, that we do not know either how to confer or how to receive a benefit. The consequence is that benefits are bad investments, and turn out bad debts; and in the cases where there is no return, it is too late to complain, for they were lost when we conferred them. I should find it hard to say whether it is meaner for a receiver to repudiate a benefit, or for a giver to press for its repayment, inasmuch as a benefit is a sort of loan, whose return absolutely depends on the spontaneous action of the debtor. We find many men ungrateful; yet we make more men so, because at one time we are insistent and harsh in our claims for return; at another time we are fickle enough to regret our generosity. By such conduct we spoil the whole favour, not merely after giving, but at the very moment of giving. No one is glad to owe what he has not so much received as wrung out of his benefactor. Can anyone be grateful to a man who has contemptuously tossed him a favour, or flung it at him in vexation, or out of sheer weariness given simply to rid himself of trouble? A benefit is felt to be a debt in the same spirit in which it is bestowed, and it ought not, therefore, to be bestowed recklessly, for a man thanks himself for what he obtains from an undiscerning giver.