after god.”  Whatever may have been the dark and questionable actions of his life—­and in this narrative we shall endeavor to furnish a plain and unvarnished picture of the manner in which he lived,—­it is certain that, as a philosopher and as a moralist, he furnishes us with the grandest and most eloquent series of truths to which, unilluminated by Christianity, the thoughts of man have ever attained.  The purest and most exalted philosophic sect of antiquity was “the sect of the Stoics;” and Stoicism never found a literary exponent more ardent, more eloquent, or more enlightened than Lucius Annaeus Seneca.  So nearly, in fact, does he seem to have arrived at the truths of Christianity, that to many it seemed a matter for marvel that he could have known them without having heard them from inspired lips.  He is constantly cited with approbation by some of the most eminent Christian fathers.  Tertullian, Lactantius, even St. Augustine himself, quote his words with marked admiration, and St. Jerome appeals to him as “our Seneca.”  The Council of Trent go further still, and quote him as though he were an acknowledged father of the Church.  For many centuries there were some who accepted as genuine the spurious letters supposed to have been interchanged between Seneca and St. Paul, in which Seneca is made to express a wish to hold among the Pagans the same beneficial position which St. Paul held in the Christian world.  The possibility of such an intercourse, the nature and extent of such supposed obligations, will come under our consideration hereafter.  All that I here desire to say is, that in considering the life of Seneca we are not only dealing with a life which was rich in memorable incidents, and which was cast into an age upon which Christianity dawned as a new light in the darkness, but also the life of one who climbed the loftiest peaks of the moral philosophy of Paganism, and who in many respects may be regarded as the Coryphaeus of what has been sometimes called a Natural Religion.

It is not my purpose to turn aside from the narrative in order to indulge in moral reflections, because such reflections will come with tenfold force if they are naturally suggested to the reader’s mind by the circumstances of the biography.  But from first to last it will be abundantly obvious to every thoughtful mind that alike the morality and the philosophy of Paganism, as contrasted with the splendour of revealed truth and the holiness of Christian life, are but as moonlight is to sunlight.  The Stoical philosophy may be compared to a torch which flings a faint gleam here and there in the dusky recesses of a mighty cavern; Christianity to the sun pouring into the inmost depths of the same cavern its sevenfold illumination.  The torch had a value and brightness of its own, but compared with the dawning of that new glory it appears to be dim and ineffectual, even though its brightness was a real brightness, and had been drawn from the same etherial source.