Letters from a Stoic

CIV. ON GARE OF HEALTH AND PEACE

CIV. ON GARE OF HEALTH AND PEACE OF MIND

I have run off to my villa at Nomentum, for what purpose, do you suppose ? To escape the city ? No ; to shake off a fever which was surely working its way into my system. It had already got a grip upon me. My physician kept insisting that when the circulation was upset and irregular, disturbing the natural poise, the disease was under way. I therefore ordered my carriage to be made ready at once, and insisted on departing, in spite of my wife Paulina's ® efforts to stop me ; for I remembered my master Gallio's ^ words, when he began to develop a fever in Achaia and took ship at once, insisting that the disease was not of the body but of the place. That is what I remarked to my dear Paulina, who always urges me to take care of my health. I know that her very life-breath comes and goes with my own, and I am beginning, in my solicitude for her, to be solicitous for myself. And although old age has made me braver to bear many things, I am gradually losing this boon that old age bestows. For it comes into my mind that in this old man there is a youth also, and youth needs tenderness. There- fore, since I cannot prevail upon her to love me any more heroically, she prevails upon me to cherish myself more carefully. For one must indulge genuine emotions ; sometimes, even in spite of weighty reasons, the breath of life must be called back and kept at our very lips even at the price of great suffering, for the sake of those whom we hold dear ; because the good man should not live as long

See Acts xviii. 11 ff., and Duff, Three Dialogues of Seneca, p. xliii.

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oportet. Ille, qui non uxorem, non amicum tanti putat, ut diutius in vita commoretur, qui perse- verabit mori, delicatus est.

Hoc quoque imperet sibi animus, ubi utilitas suorum exigit, nee tantum, si vult mori, sed si eoepit,

4 intermittat et suis se^ commodet. Ingentis animi est aliena causa ad vitam reverti, quod magni viri saepe fecerunt. Sed hoc quoque summae huma- nitatis existimo, senectutem suam, cuius maximus fructus est securior sui tutela et vitae usus animosior, attentius custodire,^ si scias alicui ^ tuorum esse dulce,

5 utile, optabile. Habet praeterea in se non mediocre ista res gaudium et mercedem ; quid enim iucundius quam uxori tam carum esse, ut* propter hoc tibi carior fias ? Potest itaque Paulina mea non tantum suum mihi timorem inputare, sed etiam meum.

6 Quaeris ergo, quomodo mihi consilium profectionis cesserit ? Ut primum gravitatem urbis excessi et ilium odorem culinarum fumantium, quae motae quicquid pestiferi vaporis obferunt,^ cum pulvere efFundunt, protinus mutatam valitudinem sensi. Quantum deinde adiectum putas viribus, postquam vineas attigi ? In pascuum emissus cibum meum invasi. Repetivi ergo iam me ; non permansit marcor ille corporis dubii et male cogitantis. Incipio toto animo studere.

^ suis se later MSS. ; suis BA.

^ attentius custodire (curare) later MSS. ; attentius BA.

^ alicui later MSS. ; aliquid BA.

* ut later MSS. ; om. BA.

* ohferunt F. Gloeckner ; ohruent BA.

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as it pleases him, but as long as he ought. He who does not value his wife, or his friend, highly enough to linger longer in life — he who obstinately persists in dying — is a voluptuary.

The soul should also enforce this command upon itself whenever the needs of one's relatives require ; it should pause and humour those near and dear, not only when it desires, but even when it has begun, to die. It gives proof of a great heart to return to hfe for the sake of others ; and noble men have often done this. But this procedure also, I believe, indicates the highest type of kindness : that although the greatest advantage of old age is the opportunity to be more negligent regarding self-preservation and to use life more adventurously, one should watch over one's old age with still greater care if one knows that such action is pleasing, useful, or desirable in the eyes of a person whom one holds dear. This is also a source of no mean joy and profit ; for what is sweeter than to be so valued by one's wife that one becomes more valuable to oneself for this reason ? Hence my dear Paulina is able to make me respons- ible, not only for her fears, but also for my own.

So you are curious to know the outcome of this pre- scription of travel ? As soon as I escaped from the oppressive atmosphere of the city, and from that awful odour of reeking kitchens which, when in use, pour forth a ruinous mess of steam and soot, I perceived at once that my health was mending. And how much stronger do you think I felt when I reached my vineyards ! Being, so to speak, let out to pasture, I regularly walked into my meals ! So I am my old self again, feeling now no wavering languor in my system, and no sluggishness in my brain. I am beginning to work with all my energy.

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7 Non multum ad hoc locus confert, nisi se sibi praestat animus, qui secretum in occupationibus mediis, si volet, habebit ; at ille, qui regiones eligit et otium captat, ubique, quo distringatur, inveniet. Nam Socraten querenti cuidam, quod nihil sibi pere- grinationes profuissent, respondisse ferunt : ** non inmerito hoc tibi evenit ; tecum enim peregrina-

8 baris/* O quam bene cum quibusdam ageretur, si a se aberrarent ! Nunc premunt ^ se ipsi,^ sollicitant, corrumpunt, territant. Quid prodest mare traicere et urbes mutare ? Si vis ista, quibus urgueris, effugere, non aliubi sis oportet, sed alius. Puta venisse te Athenas, puta Rhodon ; elige arbitrio tuo civitatem : quid ad rem pertinet, quos ilia mores habeat ? Tuos adferes.

9 Divitias iudicabis bonum : torquebit te paupertas, quod est miserrimum, falsa. Quam vis enim multum possideas, tamen, quia aliquis plus habet, tanto ^ tibi videris defici, quanto vinceris. Honores iudi- cabis ^ bonum : male te habebit ille consul factus, ille etiam refectus, invidebis,^ quotiens aliquem in fastis saepius legeris. Tantus erit ambitionis furor, ut nemo tibi post te videatur, si aliquis ante te

10 fuerit. Maximum malum iudicabis mortem, cum in ^ ilia nihil sit mali, nisi quod ante ipsam est, timeri.

^ premunt Bartsch ; primum BA.

2 ipsi Hense ; ipsos BA.

^ tanto later MSS. ; quanto BA,

* iudicabis Cod. Velz. ; iudicatus BA.

*• invidehis later MSS. ; videberis BA.

* cum in later MSS. ; cum BA.

** C/. Ep. X. 1 " Mecum loquor,"*^ " Cave, rogo, et dilig enter adtende ; cum homine malo loqueris,^^

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But the mere place avails little for this purpose, unless the mind is fully master of itself, and can, at its pleasure, find seclusion even in the midst of business ; the man, however, who is always selecting resorts and hunting for leisure, will find something to distract his mind in every place. Socrates is reported to have replied, when a certain person com- plained of having received no benefit from his travels : ** It serves you right ! You travelled in your own company ! '* ^ O what a blessing it would be for some men to wander away from themselves ! As it is, they cause themselves vexation, worry, demoralization, and fear ! What profit is there in crossing the sea and in going from one city to another ? If you would escape your troubles, you need not another place but another personality. Perhaps you have reached Athens, or perhaps Rhodes ; choose any state you fancy, how does it matter what its character may be ? You will be bringing to it your own.

Suppose that you hold wealth to be a good : poverty will then distress you, and, — which is most pitiable, — it will be an imaginary poverty. For you may be rich, and nevertheless, because your neigh- bour is richer, you suppose yourself to be poor exactly by the same amount in which you fall short of your neighbour. You may deem official position a good ; you will be vexed at another's appointment or re-appointment to the consulship ; you will be jealous whenever you see a name several times in the state records. Your ambition will be so frenzied that you will regard yourself last in the race if there is anyone in front of you. Or you may rate death as the worst of evils, although there is really no evil therein except that which precedes death's coming —

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Exterrebunt te non tantum pericula, sed suspiciones ; vanis semper agitaberis. Quid enim proderit

evasisse tot urbes Argolicas mediosque fugam tenuisse per hostis ?

Ipsa pax timores sumministrabit. Ne tutis quidem habebitur fides consternata semel mente ; quae ubi consuetudinem pavoris inprovidi fecit, etiam ad tute- 1am salutis suae inhabilis est.^ Non enim vitat, sed fugit. Magis autem periculis patemus aversi.

11 Gravissimum iudieabis malum, aliquem ex his, quos amabis, amittere, cum interim hoc tam ineptum erit quam flere, quod arboribus amoenis et domum tuam ornantibus decidant folia. Quicquid te delec- tat, aeque vide ut flores virides ; dum virent, utere ; ^ aUum alio die casus excutiet. Sed quemadmodum frondium iactura facilis est, quia renascuntur, sic istorum, quos amas quosque oblectamenta vitae putas esse, damnum, quia reparantur, etiam si non renas-

12 cuntur. ** Sed non erunt idem/' Ne tu quidem idem eris. Omnis dies, omnis hora te mutat ; sed in aliis rapina facilius apparet, hie latet, quia non ex aperto fiet. Alii auferuntur, at ipsi nobis furto subducimur. Horum nihil cogitabis nee remedia vulneribus op- pones, sed ipse tibi seres sollicitudinum causas alia

1 est later MSS. ; es BA. * ut , , , utere Haase ; ut videres dum \ ^{^^j.^^ f uter BA.

« Vergil, Aen. ill. 282 f. 196

EPISTLE CIV.

fear. You will be frightened out of your wits, not only by real, but by fancied dangers, and will be tossed for ever on the sea of illusion. What benefit will it be to

Have threaded all the towns of Argolis,

A fugitive through midmost press of foes ? "

For peace itself will furnish further apprehension. Even in the midst of safety you will have no con- fidence if your mind has once been given a shock ; once it has acquired the habit of blind panic, it is incapable of providing even for its own safety. For it does not avoid danger, but runs away. Yet we are more exposed to danger when we turn our backs.

You may judge it the most grievous of ills to lose any of those you love ; while all the same this would be no less foolish than weeping because the trees which charm your eye and adorn your home lose their foliage. Regard everything that pleases you as if it were a flourishing plant ; make the most of it while it is in leaf, for different plants at different seasons must fall and die. But just as the loss of leaves is a light thing, because they are born afresh, so it is with the loss of those whom you love and regard as the delight of your life ; for they can be replaced even though they cannot be born afresh. " New friends, however, will not be the same." No, nor will you yourself remain the same ; you change with every day and every hour. But in other men you more readily see what time plunders ; in your own case the change is hidden, because it will not take place visibly. Others are snatched from sight ; we ourselves are being stealthily filched away from our- selves. You will not think about any of these prob- lems, nor will you apply remedies to these wounds. You will of your own volition be sowing a crop of

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sperando, alia desperando. Si sapis,^ alterum alter! misce ^ : nee speraveris sine desperatione nee de- speraveris ^ sine spe.

13 Quid per se peregrinatio prodesse cuiquam potuit ? Non voluptates ilia temperavit, non cupiditates re- frenavit, non iras repressit, non indomitos amoris impetus fregit, nulla denique animo mala eduxit. Non indicium dedit, non discussit errorem, sed ut puerum ignota mirantem ad breve tempus

14 rerum aliqua novitate detinuit. Ceterum incon- stantia mentis, quae maxime aegra est, lacessit, mobiliorem levioremque reddit ipsa iaetatio. Itaque, quae petierant cupidissime loca, cupidius deserunt et avium modo transvolant citiusque quam venerant,

15 abeunt. Peregrinatio notitiam dabit gentium, novas tibi montium formas ostendet, invisitata spatia cam- porum et inriguas perennibus aquis valles, alicuius fluminis sub observatione naturam, sive ut Nilus aestivo incremento tumet, sive ut Tigris eripitur ex oculis et acto per occulta cursu integrae magnitudini redditur, sive ut Maeander, poetarum omnium exer- citatio et ludus, implicatur crebris anfractibus et saepe in vicinum alveo suo admotus, antequam sibi influat, flectitur ; ceterum neque meliorem faciet neque saniorem.

16 Inter studia versandum est et inter auctores sapientiae, ut quaesita discamus, nondum inventa

^ sapis later MSS. ; satis BA. 2 misce later MSS. ; misces BA.

^ sine desperatione nee desperaveris later MSS. ; sine sperafione nee speraveris BA.

^* See Index of Proper Names.

* Although Seneca was deeply interested in such matters, as is proved by Ep. Ixxix., the Naturales Quaestiones, and an early work on the geography of Egypt.

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trouble by alternate hoping and despairing. If you are wise, mingle these two elements : do not hope without despair, or despair without hope.

What benefit has travel of itself ever been able to give anyone ? No restraint upon pleasure, no brid- ling of desire, no checking of bad temper, no crushing of the wild assaults of passion, no opportunity to rid the soul of evil. Travelling cannot give us judgment, or shake off our errors ; it merely holds our attention for a moment by a certain novelty, as children pause to wonder at something unfamiliar. Besides, it irri- tates us, through the wavering of a mind which is suffering from an acute attack of sickness ; the very motion makes it more fitful and nervous. Hence the spots we had sought most eagerly we quit still more eagerly, like birds that flit and are off as soon as they have alighted. What travel will give is familiarity with other nations : it will reveal to you mountains of strange shape, or unfamiliar tracts of plain, or valleys that are watered by ever- flowing springs, or the characteristics of some river that comes to our attention. We observe how the Nile rises and swells in summer, or how the Tigris disappears, runs underground through hidden spaces, and then appears with unabated sweep ; or how the Maeander,*^ that oft-rehearsed theme and plaything of the poets, turns in frequent bendings, and often in winding comes close to its own channel before resuming its course. But this sort of information will not make better or sounder men of us.^

We ought rather to spend our time in study, and to cultivate those who are masters of wisdom, learning something which has been investigated, but not

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quaeramus ; sic eximendus animus ex miserrima servitute in libertatem adseritur. Quamdiu quidem nescieris, quid fugiendum quid petendum, quid necessarium quid supervacuum, quid iustum quid iniustum ^ sit, non erit hoc peregrinari, sed errare.

17 Nullam ^ tibi op em feret iste discursus, peregrinaris enim cum adfectibus tuis et mala te tua sequuntur. Utinam quidem sequerentur. Longius abessent ; nunc fers ilia, non ducis. Itaque ubique te premunt et paribus incommodis urunt.^ Medicina aegro, non

18 regio, quaerenda est. Fregit aliquis crus aut extorsit articulum : non vehiculum navemque conscendit, sed advocat medicum, ut fracta pars iungatur, ut luxata in locum reponatur. Quid ergo ? Animum tot locis fractum et extortum credis locorum mutatione posse sanari ? Mains est istud malum, quam ut gestatione

19 curetur. Peregrinatio non facit medicum, non ora- tor em, nulla ars loco discitur.

Quid ergo ? Sapientia, ars * omnium maxima, in itinere colligitur ? Nullum est, mihi crede, iter, quod te ^ extra cupiditates, extra iras, extra metus sistat ; aut si quod esset, agmine facto gens illuc humana pergeret. Tamdiu ista urguebunt mala macerabuntque per terras ac maria vagum, quamdiu

20 malorum gestaveris causas. Fugam tibi non prodesse

^ iniustum Cornelissen ; honestum BA.

2 nullam later MSS. ; nullum BA.

^ urunt later MSS. ; erunt BA.

* sapientia^ ars Hense ; sapientia^ res BA.

^ te Erasmus ; se BA.

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settled ; by this means the mind can be reheved of a most wretched serfdom, and won over to freedom. Indeed, as long as you are ignorant of what you should avoid or seek, or of what is necessary or super- fluous, or of what is right or wrong, you will not be travelUng, but merely wandering. There will be no benefit to you in this hurrying to and fro ; for you are travelling with your emotions and are followed by your afflictions. Would that they were indeed following you ! In that case, they would be farther away ; as it is, you are carrying and not leading them. Hence they press about you on all sides, continually chafing and annoying you. It is medicine, not scenery, for which the sick man must go a-searching. Suppose that someone has broken a leg or dislocated a joint : he does not take carriage or ship for other regions, but he calls in the physician to set the fractured hmb, or to move it back to its proper place in the socket. What then ? When the spirit is broken or wrenched in so many places, do you think that change of place can heal it ? The com- plaint is too deep-seated to be cured by a journey. Travel does not make a physician or an orator ; no art is acquired by merely living in a certain place.

Where lies the truth, then ? Can wisdom, the greatest of all the arts, be picked up on a journey ? I assure you, travel as far as you like, you can never estabhsh yourself beyond the reach of desire, beyond the reach of bad temper, or beyond the reach of fear ; had it been so, the human race would long ago have banded together and made a pilgrimage to the spot. Such ills, as long as you carry with you their causes, will load you down and worry you to skin and bone in your wanderings over land and sea. Do you wonder that it is of no use to run away

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miraris ? Tecum sunt, quae fugis. Te igitur emenda, onera tibi detrahe et demenda ^ desideria intra salutarem ^ modum contine. Omnem ex animo erade nequitiam. Si vis peregrinationes habere iucundas, eomitem tuum sana. Haerebit tibi avaritia, quamdiu avaro sordidoque convixeris ; haerebit tumor ,^ quamdiu superbo conversaberis. Numquam saevitiam in tortoris eontubernio pones. Incendent

21 Ubidines tuas adulterorum sodaUcia. Si velis vitiis exui, longe a vitiorum exemplis reeedendum est. Avarus, corruptor, saevus, fraudulentus, multum nocituri, si prope a te fuissent, intra te sunt.

Ad meUores transi : cum Catonibus vive, cum LaeUo, cum Tuberone. Quod si convivere etiam Graecis iuvat, cum Socrate, cum Zenone versare ; alter te docebit mori, si necesse erit, alter, antequam

22 necesse erit. Vive cum Chrysippo, cum Posidonio : hi tibi tradent humanorum divinorumque notitiai-i, hi iubebunt in opere esse nee tantum scite loqui et in oblectationem audientium verba iactare, sed ani- mum indurare et adversus minas erigere. Unus est enim huius vitae fluctuantis et turbidae portus e Ventura contemnere, stare fidenter ac paratum ^ tela fortunae adverso pectore excipere, non latitantem nee

23 tergiversantem. Magnanimos nos natura produxit et ut quibusdam animalibus ferum dedit, quibusdam

^ demenda Hense ; emenda BA.

^ salutarem Haase ; salutem BA.

* haerebit tumor later MSS. ; habehit timor BA.

* ac paratum Gemoll ; ad partum BA.

" These men are patterns or interpreters of the virtues. The first-named three represent courage, justice, and self- restraint respectively. Socrates is the ideal wise man, Zeno, Chrysippus, and Posidonius are in turn the founder, the classifier, and the modernizer of Stoicism.

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from them ? That from which you are running, is within you. Accordingly, reform your own self, get the burden off your own shoulders, and keep within safe limits the cravings which ought to be removed. Wipe out from your soul all trace of sin. If you would enjoy your travels, make healthy the com- panion of your travels. As long as this companion is avaricious and mean, greed will stick to you ; and while you consort with an overbearing man, your puffed-up ways will also stick close. Live with a hangman, and you will never be rid of your cruelty. If an adulterer be your club-mate, he will kindle the baser passions. K you would be stripped of your faults, leave far behind you the patterns of the faults. The miser, the swindler, the bully, the cheat, who will do you much harm merely by being near you, are within you.

Change therefore to better associations : live with the Catos, with Laelius, with Tubero. Or, if you enjoy living with Greeks also, spend your time with Socrates and with Zeno : the former will show you how to die if it be necessary ; the latter how to die before it is necessary. Live with Chrysippus, with Posidonius : ^ they will make you acquainted with things earthly and things heavenly ; they will bid you work hard over something more than neat turns of language and phrases mouthed forth for the entertainment of listeners ; they will bid you be stout of heart and rise superior to threats. The only harbour safe from the seething storms of this life is scorn of the future, a firm stand, a readiness to receive Fortune's missiles full in the breast, neither skulking nor turning the back. Nature has brought us forth brave of spirit, and, as she has implanted in certain animals a spirit of ferocity, in others craft,

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subdolum, quibusdam pavidum, ita nobis gloriosum et excelsum spiritum, quaerentem ubi honestissime, non ubi tutissime vivat, simillimum mundo, quern quantum mortalium passibus ^ licet, sequitur aemula- turque. Prof ert se, laudari et aspici credit. Dominus^

24 omnium est, supra omnia est ; itaque nulli se rei summittat, nihil illi videatur grave, nihil quod virum incurvet.

Terribiles visu formae letumque labosque ;

minime quidem, si quis rectis oculis intueri ilia possit et tenebras perrumpere. Multa per noctem habita terrori dies vertit ad risum. ** Terribiles visu formae letumque labosque '* : egregie Vergilius noster non ^ re dixit terribiles esse, sed visu, id est

25 videri, non esse.^ Quid, inquam, in istis est tam formidabile quam fama vulgavit ? Quid est, obsecro te, Lucili, cur timeat labor em vir, mortem homo ? Totiens mihi occurrunt isti, qui non putant fieri posse quicquid facere non possunt, et aiunt nos loqui maiora

26 quam quae humana natura sustineat. At quanto ego de ilUs mehus existimo ! Ipsi quoque haec possunt facere, sed nolunt. Denique quem umquam ista destituere temptantem ? Cui non faciliora ap- paruere in actu ? Non quia difficilia sunt, non audemus, sed quia non audemus, difficilia sunt.

27 Si tamen exemplum desideratis, accipite Socraten,

^ passibus later MSS. ; passus BA.

2 dominus later MSS. ; om. BA.

^ non later MSS. ; m BA.

* esse later MSS. ; posse BA.

« Aeneid, vi. 277. 204

EPISTLE GIV,

in others terror, so she has gifted us with an aspiring and lofty spirit, which prompts us to seek a life of the greatest honour, and not of the greatest security, that most resembles the soul of the universe, which it follows and imitates as far as our mortal steps permit. This spirit thrusts itself forward, confident of commendation and esteem. It is superior to all, monarch of all it surveys ; hence it should be sub- servient to nothing, finding no task too heavy, and nothing strong enough to weigh down the shoulders of a man.

Shapes dread to look upon, of toil or death ^

are not in the least dreadful, if one is able to look upon them with unflinching gaze, and is able to pierce the shadows. Many a sight that is held a terror in the night-time, is turned to ridicule by day. ** Shapes dread to look upon, of toil or death *' : our Vergil has excellently said that these shapes are dread, not in reality, but only ** to look upon " — in other words, they seem terrible, but are not. And in these visions what is there, I say, as fear-inspiring as rumour has proclaimed? Why, pray, my dear Lucilius, should a man fear toil, or a mortal death ? Countless cases occur to my mind of men who think that what they themselves are unable to do is im- possible, who maintain that we utter words which are too big for man's nature to carry out. But how much more highly do I think of these men ! They can do these things, but decline to do them. To whom that ever tried have these tasks proved false ? To what man did they not seem easier in the doing ? Our lack of confidence is not the result of difficulty ; the difficulty comes from our lack of confidence. If, however, you desire a pattern, take Socrates,

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perpessicium senem, per omnia aspera iactatum, in- victum tamen et paupertate, quam graviorem illi domestica onera faciebant, et laboribus, quos mili- tares quoque pertulit. Quibus ille domi exercitus est,^ sive uxorem eius reminiscimur ^ moribus feram, lingua petulantem, sive liberos indociles et matri quam patri similiores. Si vere reputes,^ aut in bello fuit aut in tyrannide aut in libertate bellis ac t3^rannis

28 saeviore. Viginti et septem annis pugnatum est ; post finita arma triginta tyrannis noxae dedita est ci vitas, ex quibus plerique inimici erant. Novissima damnatio est sub gravissimis nominibus * impleta : obiecta est et religionum violatio et iuventutis corrupt ela, quam inmittere in deos, in patres, in rem publicam dictus est. Post haec career et venenum. Haec usque eo animum Socratis non mover ant, ut ne vultum quid em moverent. O illam ^ mirabilem laudem et singula- rem ! Usque ad extremum nee hilariorem quisquam nee tristiorem Socraten vidit. Aequalis fuit in tanta inaequalitate fortunae.

29 Vis alterum exemplum ? Accipe hunc M. Catonem recentiorem, cum quo et infestius fortuna egit et pertinaeius. Cui cum omnibus locis obstitisset, novis-

1 est later MSS. ; om. BA.

^ reminiscimur added by Hense.

^ reputes added by Hense.

* nominibus Lipsius ; hominihus BA.

^ moverent, o illam Buecheler ; mover int, Illam BA.

<* At first a sculptor, then an independent seeker after truth, whose wants were reduced to a minimum. Husband of the shrewish Xanthippe and father of the dull and worth- less Lamprocles. Brave soldier at Potidaea, Delium, and Amphipolis.

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a long-suffering old man, who was sea-tossed amid every hardship and yet was uneonquered both by poverty (which his troubles at home made more burdensome) and by toil, including the drudgery of military service. He was much tried at home, whether we think of his wife, a woman of rough manners and shrewish tongue, or of the children whose intractability showed them to be more like their mother than their father.^ And if you consider the facts, he lived either in time of war, or under tyrants, or under a democracy, which is more cruel than wars and tyrants. The war lasted for twenty- seven years ; ^ then the state became the victim of the Thirty Tyrants, of whom many were his personal enemies. At the last came that climax of condemna- tion under the gravest of charges : they accused him of disturbing the state religion and corrupting the youth, ^ for they declared that he had influenced the youth to defy the gods, to defy the council, and to defy the state in general. Next came the prison, and the cup of poison.^ But all these measures changed the soul of Socrates so little that they did not even change his features. What v/onderful and rare distinction ! He maintained this attitude up to the very end, and no man ever saw Socrates too much elated or too much depressed. Amid all the disturbance of Fortune, he was undisturbed.

Do you desire another case ? Take that of the younger Marcus Cato, with whom Fortune dealt in a more hostile and more persistent fashion. But he withstood her, on all occasions, and in his last

* 431-404 B.C. (the Peloponnesian War). ^ See Plato's Apology, 23 d. They had previously aimed at him a law forbidding the teaching of dialectic. ^ 399 B.C.

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sime et in morte, ostendit tamen virum fortem posse invita fortuna vivere, invita mori. Tota illi aetas aut in armis est exacta civilibus aut in toga^ con- cipiente iam civile bellum. Et hunc licet dicas non minus quam Socraten in servis se libertati addixisse,^ nisi forte Cn. Pompeium et Caesarem et Crassum

30 putas libertatis socios fuisse. Nemo mutatum Cato- nem totiens mutata re publica vidit : eundem se in omni statu praestitit, in praetura, in repulsa, in accusatione, in provincia, in contione, in exercitu, in morte. Denique in ilia rei publicae trepidatione, cum illinc Caesar esset decem legionibus pugnacis- simis subnixus, totis exterarum gentium praesidiis, hinc Cn. Pompeius, satis unus adversus omnia, cum alii ad Caesarem inclinarent, alii ad Pompeium,

31 solus Cato fecit aliquas et rei publicae partes. Si animo complecti volueris illius imaginem temporis, videbis illinc plebem et omne erectum ad res novas vulgum, hinc optumates et equestrem ordinem, quicquid erat in civitate sancti et electi, duos in medio relictos, rem publicam et Catonem.

Miraberis, inquam, cum animadverteris

Atriden ^ Priamumque et saevom ambobus Achillen.

32 Utrumque enim improbat, utrumque exarmat. Hanc fert de utroque sententiam : ait se, si Caesar vicerit,

^ in toga Kronenberg ; intacta BA.

^ in servis se libertati addixisse^ suggested by Hense ; inseruisse dixisse BA.

3 Atriden MSS. ; Atridas Vergil.

<» Triumvirs in 60 b.c. and rivals in acquiring unconstitu- tional power. ^ 54 B.C.

208

EPISTLE GIV.

moments, at the point of death, showed that a brave man can Uve in spite of Fortune, can die in spite of her. His whole hfe was passed either in civil warfare, or under a political regime which was soon to breed civil war. And you may say that he, just as much as Socrates, declared allegiance to liberty in the midst of slavery — unless perchance you think that Pompey, Caesar, and Crassus ^ were the allies of Uberty ! No one ever saw Cato change, no matter how often the state changed : he kept himself the same in all circumstances — in the praetor- ship,^ in defeat, under accusation,*' in his province, on the platform, in the army, in death. Further- more, when the republic was in a crisis of terror, when Caesar was on one side with ten embattled legions at his call, aided by so many foreign nations, and when Pompey was on the other, satisfied to stand alone against all comers, and when the citizens were leaning towards either Caesar or Pompey, Cato alone established a definite party for the Republic. If you would obtain a mental picture of that period, you may imagine on one side the people and the whole proletariat eager for revolution — on the other the senators and knights, the chosen and honoured men of the commonwealth ; and there were left between them but these two — the Republic and Cato.

I tell you, you will marvel when you see

Atreus' son, and Priam, and Achilles, wroth at both.*

Like Achilles, he scorns and disarms each faction. And this is the vote which he casts concerning them

* Perhaps a reference to his mission in Cyprus (58-56 B.C.), and his subsequent arraignment by Clodius. ^ Vergil, Aen. i. 458.

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moriturum, si Pompeius, exulaturum. Quid habe- bat, quod timeret, qui ipse ^ sibi et victo et victori constituerat, quae constituta esse ab hostibus ira- tissimis poterant ? Periit itaque ex decreto suo.

33 Vides posse homines laborem pati : per medias Africae solitudines pedes duxit exercitum. Vides posse tolerari sitim : in collibus arentibus sine ullis inpedimentis victi exereitus reliquias trahens inopiam umoris loricatus tulit et, quotiens aquae fuerat occasio, novissimus bibit. Vides honorem et notam posse contemni : eodem quo repulsus est die in comitio pila lusit. Vides posse non timeri potentiam superiorum : et Pompeium et Caesarem, quorum nemo alterum ofFendere audebat nisi ut alterum demereretur, simul provocavit. Vides tam mortem posse contemni quam exilium : et exilium sibi indixit et mortem et interim bellum.

34 Possumus itaque adversus ista tantum habere animi, Ubeat modo subducere iugo eoUum. In primis autem respuendae voluptates ; enervant et efFe- minant et multum petunt, multum autem a fortuna petendum est. Deinde spernendae ^ opes : auctora- menta sunt servitutum. Aurum et argentum et quicquid ahud felices domos onerat, relinquatur ; non potest gratis const are libertas. Hanc si magno aestimas, omnia parvo aestimanda sunt. Vale.

^ ipse Hense ; id BA. ^ spernendae later MSS. ; sperandae BA.

« At Utica, in 46 b.c. 210

EPISTLE CIV.

both : ** If Caesar wins, I slay myself ; if Pompey, I go into exile/' What was there for a man to fear who, whether in defeat or in victory, had assigned to himself a doom which might have been assigned to him by his enemies in their utmost rage ? So he died by his own decision.

You see that man can endure toil : Cato, on foot, led an army through African deserts. You see that thirst can be endured : he marched over sun-baked hills, dragging the remains of a beaten army and with no train of supplies, undergoing lack of water and wearing a heavy suit of armour ; always the last to drink of the few springs which they chanced to find. You see that honour, and dishonour too, can be despised : for they report that on the very day when Cato was defeated at the elections, he played a game of ball. You see also that man can be free from fear of those above him in rank : for Cato attacked Caesar and Pompey simultaneously, at a time when none dared fall foul of the one without endeavouring to oblige the other. You see that death can be scorned as well as exile ; Cato inflicted exile upon himself and finally death," and war all the while.

And so, if only we are willing to withdraw our necks from the yoke, we can keep as stout a heart against such terrors as these. But first and foremost, we must reject pleasures ; they render us weak and womanish ; they make great demands upon us, and, moreover, cause us to make great demands upon Fortune. Second, we must spurn wealth : wealth is the diploma of slavery. Abandon gold and silver, and whatever else is a burden upon our richly- furnished homes ; liberty cannot be gained for nothing. If you set a high value on liberty, you must set a low value on everything else. Farewell.

211

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CV.

Seneca Lvcilio svo salvtem

1 Quae observanda tibi sint, ut tutior vivas, dicam. Tu tamen sic audias censeo ista praecepta, quomodo si tibi praeciperem, qua ratione bonam valitudinem in Ardeatino tuereris.

Considera, quae sint, quae hominem in perniciem hominis instigent : invenies spem, invidiam, odium,

2 metum, contemptum. Ex omnibus istis adeo levis- simum est contemptus, ut multi in illo remedii causa delituerint. Quem quis contemnit, violat ^ sine dubio, sed transit ; nemo homini contempto per- tinaciter, nemo diligenter nocet. Etiam in acie

3 iacens praeteritur, cum stante pugnatur. Spem in- proborum vitabis, si nihil habueris, quod cupiditatem alienam et inprobam inritet, si nihil insigne possederis. Concupiscuntur enim etiam parva, si notabiUa sunt, si rara.2

Invidiam effugies, si te non ingesseris oculis, si bona tua non iactaveris, si scieris in sinu gaudere.

4 Odium aut est ^ ex ofFensa : hoc vitabis neminem lacessendo ; aut gratuitum : a quo te sensus com- munis tuebitur. Fuit hoc multis periculosum ; qui- dam odium habuerunt nee inimicum. Illud, ne timearis, praestabit tibi et fortunae mediocritas et

^ violat Buecheler ; vincit BA.

^ This is Madvig's conjecture ; etiam pars innotarum sunt, sic raro BA.

* aut est Haase ; autem BA.

212

EPISTLE GV.

GV. ON FACING THE WORLD WITH CONFIDENCE

I shall now tell you certain things to which you should pay attention in order to Uve more safely. Do you however, — such is my judgment, — hearken to my precepts just as if I were counsel iing you to keep safe your health in your country-place at Ardea.

Reflect on the things which goad man into de- stroying man : you will find that they are hope, envy, hatred, fear, and contempt. Now, of all these, contempt is the least harmful, so much so that many have skulked behind it as a sort of cure. When a man despises you, he works you injury, to be sure, but he passes on ; and no one persistently or of set purpose does hurt to a person whom he despises. Even in battle, prostrate soldiers are neglected : men fight with those who stand their ground. And you can avoid the envious hopes of the wicked so long as you have nothing which can stir the evil desires of others, and so long as you possess nothing remarkable. For people crave even little things, if these catch the attention or are of rare occurrence.

You will escape envy if you do not force yourself upon the public view, if you do not boast your possessions, if you understand how to enjoy things privately. Hatred comes either from running foul of others : and this can be avoided by never pro- voking anyone ; or else it is uncalled for : and common-sense ^ will keep you safe from it. Yet it has been dangerous to many ; some people have been hated without having had an enemy. As to not being feared, a moderate fortune and an easy

* i,e.i tact.

213

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ingenii lenitas ; eum esse te homines sciant, quem offendere sine periculo possint ; reeonciliatio tua et facilis sit et certa. Timeri autem tarn domi molestum est quam foris, tani a servis quam a liberis. Nulli non ad nocenduni satis virium est. Adice nunc, quod qui timetur, timet ; nemo potuit terribilis esse secure.

5 Contemptus superest, cuius modum in sua potes- tate habet, qui ilium sibi adiunxit, qui contemnitur quia voluit, non quia debuit. Huius incommodum et artes bonae discutiunt et amicitiae eorum, qui apud aliquem potentem potentes sunt, quibus adplicari expediet, non inplicari, ne pluris remedium quam

6 periculum constet. Nihil tamen aeque proderit quam quiescere et minimum cum aliis loqui, plurimum secum. Est quaedam dulcedo sermonis, quae inrepit et eblanditur ^ et non aliter quam ebrietas aut amor secreta producit. Nemo quod audierit, tacebit. Nemo quantum audierit, loquetur. Qui rem non tacuerit, non tacebit auctorem. Habet unusquisque aliquem, cui tantum credat, quantum ipsi creditum est. Ut garrulitatem suam custodiat et contentus sit unius auribus, populum faciet, si ^ quod modo secretum erat, rumor est.

7 Securitatis magna portio est nihil inique facere. Confusam vitam et perturbatam inpotentes agunt ;

^ inrepit et eblanditur Pincianus ; inrepltete hlanditur BA. ^ si Buecheler ; sic BA.

214

EPISTLE CV.

disposition will guarantee you that ; men should know that you are the sort of person who can be offended without danger ; and your reconciliation should be easy and sure. Moreover, it is as trouble- some to be feared at home as abroad ; it is as bad to be feared by a slave as by a gentleman. For every one has strength enough to do you some harm. Besides, he who is feared, fears also ; no one has been able to arouse terror and live in peace of mind.

Contempt remains to be discussed. He who has made this quality an adjunct of his own personality, who is despised because he wishes to be despised and not because he must be despised, has the measure of contempt under his control. Any inconveniences in this respect can be dispelled by honourable occupa- tions and by friendships with men who have influence with an influential person ; with these men it will profit you to engage but not to entangle yourself, lest the cure may cost you more than the risk. Nothing, however, will help you so much as keeping still — talking very little with others, and as much as may be with yourself. For there is a sort of charm about conversation, something very subtle and coaxing, which, like intoxication or love, draws secrets from us. No man will keep to himself what he hears. No one will tell another only as much as he has heard. And he who tells tales will tell names, too. Everyone has someone to whom he entrusts exactly what has been entrusted to him. Though he checks his own garrulity, and is content with one hearer, he will bring about him a nation, if that which was a secret shortly before becomes common talk.

The most important contribution to peace of mind is never to do wrong. Those who lack self-control lead disturbed and tumultuous lives ; their crimes

215

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tantum metuunt, quantum nocent, nee uUo tempore vacant. Trepidant enim, cum fecerunt, haerent ; conscientia aliud agere non patitur ac subinde respon- dere ad se cogit. Dat poenas quisquis expectat; 8 quisquis autem meruit, expectat. Tutum aliqua res in mala conscientia praestat, nulla securum ; putat enim se, etiam si non deprenditur, posse deprendi. Et inter somnos movetur et, quotiens alicuius scelus loquitur, de suo cogitat ; non satis illi obliteratum videtur, non satis tectum. Nocens habuit aliquando latendi fortunam, numquam fiduciam. Vale.

CVI.

Seneca Lvcilio svo salvtem

1 Tardius rescribo ad epistulas tuas, non quia districtus occupationibus sum. Hanc excusationem cave audi as ; vaco et omnes vacant, qui volunt. Neminem res secuntur. Ipsi illas amplexantur et argumentum esse felicitatis occupationem putant. Quid ergo fuit, quare non protinus rescriberem ? Id,^ de quo quaerebas, veniebat in contextum operis

2 mei. Scis enim me moralem philosophiam velle conplecti et omnes ad cam pertinentis quaestiones explicare. Itaque dubitavi utrum difTerrem te, donee

1 id Madvig ; ei BA^

" Presumably (c/. Ep. eviii. § 1) into this collection of Epistles.

216

EPISTLES GV., CVI.

are balanced by their fears, and they are never at ease. For they tremble after the deed, and they are embarrassed ; their consciences do not allow them to busy themselves with other matters, and continually compel them to give an answer. Who- ever expects punishment, receives it, but whoever deserves it, expects it. Where there is an evil conscience something may bring safety, but nothing can bring ease ; for a man imagines that, even if he is not under arrest, he may soon be arrested. His sleep is troubled ; when he speaks of another man's crime, he reflects upon his own, which seems to him not sufficiently blotted out, not sufficiently hidden from view. A wrongdoer sometimes has the luck to escape notice but never the assurance thereof. Farewell.

GVI. ON THE CORPOREALITY OF VIRTUE

My tardiness in answering your letter was not due to press of business. Do not listen to that sort of excuse ; I am at liberty, and so is anyone else who wishes to be at hberty. No man is at the mercy of affairs. He gets entangled in them of his own accord, and then flatters himself that being busy is a proof of happiness. Very well ; you no doubt want to know why I did not answer the letter sooner ? The matter about which you consulted me was being gathered into the fabric of my volume.* For you know that I am planning to cover the whole of moral philosophy and to settle all the problems which concern it. Therefore I hesitated whether to make you wait until the proper time came for

217

THE EPISTLES OF SENECA

suus isti rei veniret locus, an^ ius tibi extra ordinem dicerem ; humanius visum est tarn longe venientem

3 non detinere. Itaque et hoc ex ilia serie rerum cohaerentium excerpam et, si qua erunt eiusmodi, non quaerenti tibi ultro mittam.

Quae sint haec interrogas ? Quae scire magis iuvat quam prodest, sicut hoc, de quo quaeris :

4 bonum an corpus sit ? Bonum facit : prodest enim.^ Quod facit, corpus est. Bonum agitat animum et quodammodo format et continet, quae propria ^ sunt corporis. Quae corporis bona sunt, corpora sunt ;

5 ergo et quae animi sunt. Nam et hoc corpus est. Bonum hominis necesse est corpus sit, cum ipse sit corporalis. Mentior, nisi et quae alunt ilium et quae vaUtudinem eius vel custodiunt vel restituunt, corpora sunt ; ergo et bonum eius corpus est. Non puto te dubitaturum, an adfectus corpora sint — ut aliud quoque, de quo non quaeris, infulciam — tam- quam ira,amor, tristitia,nisi^ dubitas, an vultum nobis mutent, an frontem adstringant, an faciem diffundant, an ruborem evocent, an fugent sanguinem. Quid ergo ? Tam manifestas notas corporis credis inprimi ^

6 nisi a corpore ? Si adfectus corpora sunt, et morbi animorum, ut ^ avaritia, crudelitas, indurata vitia et in statum inemendabilem adducta ; ergo et malitia

^ an after differrem te BA ; after locus Eisele. ^ facit : prodest enim Schweighaeuser ; prodest, facile enim BA.

^ ergo propria MSS. ; propria Schweighaeuser.

* nisi Gertz ; si BA.

* inprimi later MSS. : incrimine BA.

® ut Windhaus and Gertz, with cod. Velz. ; et BA.

* As Lucilius, in his letter, has come from far away.

^ This subject is discussed more fully in Ep, cxiii. For

218

EPISTLE CVI.

this subject, or to pronounce judgment out of the logical order ; but it seemed more kindly not to keep waiting one who comes from such a distance.^ So I propose both to pick this out of the proper sequence of correlated matter, and also to send you, witnout waiting to be asked, whatever has to do with ques- tions of the same sort.

Do you ask what these are ? Questions regarding which knowledge pleases rather than profits ; for instance, your question whether the good is cor- poreal.^ Now the good is active : for it is beneficial ; and what is active is corporeal. The good stimulates the mind and, in a way, moulds and embraces that which is essential to the body. The goods of the body are bodily ; so therefore must be the goods of the soul. For the soul, too, is corporeal. Ergo, man's good must be corporeal, since man himself is corporeal. I am sadly astray if the elements which support man and preserve or restore his health, are not bodily ; therefore, his good is a body. You will have no doubt, I am sure, that emotions are bodily things (if I may be allowed to wedge in another subject not under immediate discussion), like wrath, love, sternness ; unless you doubt whether they change our features, knot our foreheads, relax the countenance, spread blushes, or drive away the blood ? What, then ? Do you think that such evident marks of the body are stamped upon us by li anything else than body ? And if emotions are corporeal, so are the diseases of the spirit — such as greed, cruelty, and all the faults which harden in our souls, to such an extent that they get into an incurable state. Therefore evil is also, and all

^ a clear account of the whole question of '* body " see Arnold,

HL Roman Stoicism, pp. 157 If.

B VOL. Ill H 219

p

THE EPISTLES OF SENECA

et species eius omnes, malignitas, invidia, superbia ;

7 ergo et bona, primum quia eontraria istis sunt, deinde quia eadem tibi indicia praestabunt. An non vides, quantum oculis det vigorem fortitudo ? Quantam intentionem prudentia ? Quantam modestiam et quietem reverentia ? Quantam serenitatem laetitia ? Quantum rigorem severitas ? Quantam remissionem lenitas ? Corpora ergo sunt, quae colorem habitum- que corporum mutant, quae in illis regnum suum exercent.

Omnes autem, quas rettuli, virtutes bona ^ sunt, et quicquid ex illis est. Numquid est dubium, an id,

8 quo quid tangi potest, corpus sit ?

Tangere enim et tangi nisi corpus nulla potest res,

ut ait Lucretius. Omnia autem ista, quae dixi, non mutarent corpus, nisi t anger ent ; ergo corpora sunt.

9 Etiam nunc cui tanta vis est, ut inpellat et cogat et retineat et inhibeat,^ corpus est. Quid ergo ? Non timor retinet ? Non audacia inpellit ? Non forti- tudo inmittit et impetum dat ? Non moderatio refrenat ac revocat ? Non gaudium extollit ? Non

10 tristitia adducit ? Denique quidquid facimus, aut malitiae aut virtutis gerimus imperio. Quod imperat corpori, corpus est,^ quod vim corpori adfert, corpus. Bonum corporis corporalest,^ bonum hominis et cor- poris bonum est ; itaque corporale ^ est.

11 Quoniam, ut voluisti, morem gessi tibi, nunc ipse dicam mihi, quod dicturum esse te video : latrunculis

^ bona later MSS. ; bonae BA. ^ inhibeat Gertz ; iubeat BA. « est later MSS. ; sit BA.

* corporalest Windhaus ; corporalis BA ; corporalis res est later MSS.

• corporale later MSS. ; corporalis BA. 220

EPISTLE CVI.

its branches — spite, hatred, pride ; and so also are goods, first because they are opposite poles of the bad, and second because they will manifest to you the same symptoms. Do you not see how a spirit of bravery makes the eye flash ? How pru- dence tends towards concentration ? How reverence produces moderation and tranquillity ? How joy produces calm ? How sternness begets stiffness ? How gentleness produces relaxation ? These qualities are therefore bodily ; for they change the tones and the shapes of substances, exercising their own power in their own kingdoms.

Now all the virtues which I have mentioned are goods, and so are their results. Have you any doubt that whatever can touch is corporeal ?

Nothing but body can touch or be touched,

as Lucretius^ says. Moreover, such changes as I have mentioned could not affect the body without touching it. Therefore, they are bodily. Further- more, any object that has power to move, force, restrain, or control, is corporeal. Come now ! Does not fear hold us back ? Does not boldness drive us ahead ? Bravery spur us on, and give us momentum ? Restraint rein us in and call us back ? Joy raise our spirits ? Sadness cast us down ? In short, any act on our part is performed at the bidding of wicked- ness or virtue. Only a body can control or force- fully affect another body. The good of the body is corporeal ; a man's good is related to his bodily good ; therefore, it is bodily.

Now that I have humoured your wishes, I shall anticipate your remark, when you say : " What a

« I)e llerum Nat. i. 304.

221

THE EPISTLES OF SENECA

ludimus. In supervacuis subtilitas teritur ; non faciunt bonos ista, sed doctos. Apertior res est 12 sapere, immo simpliciter satius ^ est ad mentem bonam uti litteris, sed nos ut cetera in super- vacuum difFundimus, ita philosophiam ipsam. Quem- admodum omnium rerum, sic litterarum quoque intemperantia laboramus ; non vitae sed scholae discimus. Vale.

CVII.

Seneca Lvcilio svo salvtem

1 Ubi ilia prudentia tua ? Ubi in dispiciendis rebus subtilitas ? Ubi magnitudo ? lam pusilla te res angit 2 ? Servi occupationes tuas occasionem fugae putaverunt. Si amici deciperent — liabeant enim sane nomen, quod illis noster error ^ inposuit, et vocentur, quo turpius non sint — omnibus rebus tuis desset aliquid ; nunc * desunt illi, qui et operam tuam conterebant et te aliis molestum esse credebant.

2 Nihil horum insolitum, nihil inexpectatum est. OfFendi rebus istis tam ridiculum est quam queri, quod spargaris in publico aut inquineris in luto. Eadem vitae condicio est, quae balnei, turbae, itineris : quaedam in te mittentur,^ quaedam incident.

^ satius Biiecheler ; faucis BA.

^ te res angit later MSB. ; tang it BA ; pusilla tangunt Erasmus.

^ error Madvig ; e priori or epicurus BA. * desset aliquid ; nunc inserted by Hense. ** in te mittentur Lipsius ; intermittentur BA.

" The Romans had a ludus latrunculorum, with features resembling both draughts and chess. The pieces (calculi) were perhaps of different values : the latrunculus may have been a sort of " rover," c/. Martial, Epig, vii. 72.

222

EPISTLES GVI., GVII.

game of pawns ! *' * We dull our fine edge by such superfluous pursuits ; these things make men clever, but not good. Wisdom is a plainer thing than that ; nay, it is clearly better to use literature for the improvement of the mind, instead of wasting philo- sophy itself as we waste other efforts on superfluous things. Just as we suffer from excess in all things, so we suffer from excess in literature ; thus we learn our lessons, not for life, but for the lecture-room. Farewell.

GVII. ON OBEDIENCE TO THE UNIVERSAL

WILL

Where is that common-sense of yours ? Where that deftness in examining things ? That greatness of soul ? Have you come to be tormented by a trifle ? Your slaves regarded your absorption in business as an opportunity for them to run away. Well, if your friends deceived you (for by all means let them have the name which we mistakenly bestowed upon them, and so call them, that they may incur more shame by not being such friends) — if your friends, I repeat, deceived you, all your affairs would lack some- thing ; as it is, you merely lack men who damaged your own endeavours and considered you burdensome to your neighbours. None of these things is unusual or unexpected. It is as nonsensical to be put out by such events as to complain of being spattered in the street or at getting befouled in the mud. The programme of life is the same as that of a bathing establishment, a crowd, or a journey : sometimes things will be thrown at you, and sometimes they

223

THE EPISTLES OF SENECA

Non est delicata res vivere. Longam viam ingrcssus es ; et labaris oportet et arietes et cadas et lasseris et exclames : ** O mors ! '* id est mentiaris. Alio loco comitem relinques, alio efferes, alio timebis ; per eiusmodi offensas emetiendum est confragosum hoc iter.

3 Mori vult ? Praeparetur animus contra omnia ;

sciat se venisse, ubi tonat fulmen. Sciat se venisse,

ubi

Luctus et ultrices posiiere ciibilia curae Pallentesque habitant morbi tristisque senectus.

In hoc contubernio vita degenda est. Effugere ista

non potes, contemnere potes. Contemnes autem, si

4 saepe cogitaveris et futura praesumpseris. Nemo non fortius ad id, cui se diu conposuerat, accessit et duris quoque, si praemeditata erant, obstitit. At contra inparatus etiam levissima expavit. Id agen- dum est, ne quid nobis inopinatum sit. Et quia omnia novitate graviora sunt, hoc cogitatio adsidua praestabit, ut nulli sis malo tiro.

5 ** Servi me reliquerunt." Alium compilaverunt, alium accusaverunt, alium occiderunt, alium pro- diderunt, alium calcaverunt, alium veneno, alium criminatione petierunt ; quicquid dixeris, multis accidit. Deinceps quae multa et varia sunt, in nos

<» Vergil, Aen, vi. 274 f. 224

EPISTLE CVII.

will strike you by accident. Life is not a dainty business. You have started on a long journey ; you are bound to slip, collide, fall, become weary, and cry out : ** O for Death ! ** — or in other words, tell lies. At one stage you will leave a comrade behind you, at another you will bury someone, at another you will be apprehensive. It is amid stumblings of this sort that you must travel out this rugged journey.

Does one wish to die ? Let the mind be prepared to meet everything ; let it know that it has reached the heights round which the thunder plays. Let it know that it has arrived where —

Grief and avenging Care have set their couch. And pallid sickness dwells, and drear Old Age.*

With such messmates must you spend your days. Avoid them you cannot, but despise them you can. And you will despise them, if you often take thought and anticipate the future. Everyone approaches courageously a danger which he has prepared himself to meet long before, and withstands even hardships if he has previously practised how to meet them. But, contrariwise, the unprepared are panic-stricken even at the most trifling things. We must see to it that nothing shall come upon us unforeseen. And since things are all the more serious when they are unfamiliar, continual reflection will give you the power, no matter what the evil may be, not to play the unschooled boy.

** My slaves have run away from me ! *' Yes, other men have been robbed, blackmailed, slain, be- trayed, stamped under foot, attacked by poison or by slander ; no matter what trouble you mention, it has happened to many. Again, there are manifold

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THE EPISTLES OF SENEGA

tela deriguntur.^ Quaedam in nos fixa sunt, quae- dam vibrant et cum maxime veniunt, quaedam

6 in alios perventura nos stringunt. Nihil miremur eorum, ad quae nati sumus, quae ideo nulli querenda, quia paria sunt omnibus. Ita dico, paria sunt ; nam etiam quod effugit aliquis, pati potuit. Aequum autem ius est non quo omnes usi sunt, sed quod omnibus latum est. Imperetur aequitas animo et sine querella mortalitatis tributa pendamus.

7 Hiems frigora addueit : algendum est. Aestas calores refert : aestuandum est. Intemperies caeli valitudinem temptat : aegrotandum est. Et fera nobis aliquo loco occurret et homo perniciosior feris omnibus. Aliud aqua, aliud ignis eripiet. Hanc rerum condicionem mutare non possumus ; illud possumus, magnum sumere animum et viro bono dignum, quo fortiter fortuita patiamur et naturae

8 consentiamus. Natura autem hoc, quod vides, reg- num mutationibus temperat ; nubilo serena suc- cedunt ; turbantur maria, cum quieverunt ; flant in vicem venti ; noctem dies sequitur ; pars caeli con- surgit, pars mergitur. Contrariis rerum aeternitas constat.

9 Ad hanc legem animus noster aptandus est ; hanc sequatur, huic pareat. Et quaecumque fiunt, de- buisse fieri putet nee velit obiurgare naturam. Optimum est pati, quod emendare non possis, et

^ varia sunt, in nos tela deriguntur Hense ; B and A omit tela and read diriguntur,

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kinds of missiles which are hurled at us. Some are planted in us, some are being brandished and at this very moment are on the way, some which were destined for other men graze us instead. We should not manifest surprise at any sort of condition into which we are born, and which should be lamented by no one, simply because it is equally ordained for all. Yes, I say, equally ordained ; for a man might have experienced even that which he has escaped. And an equal law consists, not of that which all have experienced, but of that which is laid down for all. Be sure to prescribe for your mind this sense of equity ; we should pay without complaint the tax of our mortality.

Winter brings on cold weather ; and we must shiver. Summer returns, with its heat ; and we must sweat. Unseasonable weather upsets the health ; and we must fall ill. In certain places we may meet with wild beasts, or with men who are more destructive than any beasts. Floods, or fires, will cause us loss. And we cannot change this order of things ; but what we can do is to acquire stout hearts, worthy of good men, thereby courageously enduring chance and placing ourselves in harmony with Nature. And Nature moderates this world- kingdom which you see, by her changing seasons : clear weather follows cloudy ; after a calm, comes the storm ; the winds blow by turns ; day succeeds night ; some of the heavenly bodies rise, and some set. Eternity consists of opposites.

It is to this law that our souls must adjust them- selves, this they should follow, this they should obey. Whatever happens, assume that it was bound to happen, and do not be willing to rail at Nature. That which you cannot reform, it is best to endure,

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deum, quo aiictore cuncta proveniunt, sine murmura- tione comitari ; malus miles est qui imperatorem

10 gemens sequitur. Quare inpigri atque alacres ex- cipiamus imperia nee deseramus ^ hunc operis pul- cherrimi cursum, cui quidquid patiemur, intextum est.

Et sic adloquamur lovem, cuius gubernaculo ^ moles ista derigitur, quemadmodum Cleanthes noster versibus disertissimis adloquitur, quos mihi in nostrum sermonem mutare permittitur Ciceronis, disertissimi viri, exemplo. Si placuerint, boni consules ; si displieuerint, scies me in hoc secutum Ciceronis exemplum :

11 Due, o parens celsique dominator poll, Quocumque placiiit ; nulla parendi mora est. Adsum inpiger. Fac nolle, comitabor gemens Malusque patiar, facere quod licuit bono. Ducunt volentem fata, nolentem trahunt.

12 Sic vivamus, sic loquamur ; paratos nos inveniat atque inpigros fatum. Hie est magnus animus, qui se ei tradidit ; at contra ille pusillus et degener, qui obluctatur et de ordine mundi male existimat et emendare mavult deos quam se. Vale.

CVIII. Seneca Lvcilio svo salvtem

1 Id, de quo quaeris, ex his est, quae scire tantum

^ deseramus later MSS. ; desimus BA. 2 gubernaculo later MSS. ; tahernaculo BA.

« Cleanthes, Frag. 527 von Arnim. In Epictetus (Ench. 53) these verses are assigned to Cleanthes (omitting the last line) ; while St. Augustine {Civ. Deu v. 8) quotes them as Seneca's : Annaei Senecae sunt^ nisi fallor, hi versus, Wilamowitz and others follow the latter view.

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and to attend uncomplainingly upon the God under whose guidance everything progresses ; for it is a bad soldier who grumbles when following his com- mander. For this reason we should welcome our orders with energy and vigour, nor should we cease to follow the natural course of this most beautiful universe, into which all our future sufferings are woven.

Let us address Jupiter, the pilot of this world- mass, as did our great Cleanthes in those most eloquent lines — lines which I shall allow myself to render in Latin, after the example of the eloquent Cicero. If you like them, make the most of them ; if they displease you, you will understand that I have simply been following the practice of Cicero :

Lead me, O Master of the lofty heavens.

My Father, whithersoever thou shalt wish.

I shall not falter, but obey with speed.

And though I would not, I shall go, and suiFer,

In sin and sorrow what I might have done

In noble virtue. Aye, the willing soul

Fate leads, but the unwilling drags along."

Let us live thus, and speak thus ; let Fate find us ready and alert. Here is your great soul — the man who has given himself over to Fate ; on the other hand, that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform him- self. Farewell.

CVIII. ON THE APPROACHES TO

CVIII. ON THE APPROACHES TO PHILOSOPHY

The topic about which you ask me is one of those where our only concern with knowledge is to have the

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eo, ut scias, pertinet. Sed nihilominus, quia pertinet, properas nee vis exspeetare libros, quos eum maxime ordino eontinentes totam moralem philosophiae par- tem. Statim expediam, illud tamen prius scribam, quemadmodum tibi ista cupiditas discendi, qua fla-

2 grare te video, digerenda sit, ne ipsa se inpediat. Nee passim carpenda sunt nee avide invadenda universa ; per partes pervenietur ad totum. Aptari onus viribus debet nee plus occupari quam cui sufficere possimus. Non quantum vis, sed quantum capis, hauriendum est. Bonum tantum habe animum ; capies quantum voles. Quo plus recipit animus, hoc se magis laxat.

3 Haec nobis praecipere Attalum memini, cum scholam eius opsideremus et primi veniremus et novissimi exiremus, ambulantem quoque ilium ad aliquas disputationes evocaremus, non tantum para- tum discentibus, sed obvium. ** Idem," inquit, " et docenti et discenti debet esse propositum : ut ille

4 prodesse velit, hie proficere." Qui ad philosophum venit, cotidie aliquid secum boni ferat : aut sanior domum redeat aut sanabilior. Redibit autem ; ea philosophiae vis est, ut non studentes, sed etiam conversantes iuvet. Qui in solem venit, licet non in

" C/. Ep, cvi. 2 scis enim me moralem philosophiam velle conplecti^ etc.

^ Seneca's first and most convincing teacher of Stoicism, to whom this letter is a tribute. The ablest of contemporary- philosophers, he was banished during the reign of Tiberius. See Indexes to Vols. I. and II.

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knowledge. Nevertheless, because it does so far concern us, you are in a hurry ; you are not willing to wait for the books which I am at this moment arranging for you, and which embrace the whole department of moral philosophy.^ I shall send you the books at once ; but I shall, before doing that, write and tell you how this eagerness to learn, with which I see you are aflame, should be regulated, so that it may not get in its own way. Things are not to be gathered at random ; nor should they be greedily attacked in the mass ; one will arrive at a knowledge of the whole by studying the parts. The burden should be suited to your strength, nor should you tackle more than you can adequately handle. Absorb not all that you wish, but all that you can hold. Only be of a sound mind, and then you will be able to hold all that you wish. For the more the mind receives, the more does it expand.

This was the advice, I remember, which Attains ^ gave me in the days when I practically laid siege to his class-room, the first to arrive and the last to leave. Even as he paced up and down, I would challenge him to various discussions ; for he not only kept himself accessible to his pupils, but met them half-way. His words were : ** The same purpose should possess both master and scholar — an ambition in the one case to promote, and in the other to progress.*' He who studies with a philosopher should take away with him some one good thing every day : he should daily return home a sounder man, or in the way to become sounder And he will thus return ; for it is one of the functions of philosophy to help not only those who study her, but those also who associate with her. He that walks in the sun, though he walk not for that purpose, must needs

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hoc venerit, colorabitur ; qui in unguentaria taberna resederunt et paullo diutius commorati sunt, odorem secum loci ferunt. Et qui ad philosophum fuerunt, traxerint aliquid necesse est, quod prodesset etiam neglegentibus. Attende, quid dicam : neglegenti- bus, non repugnantibus.

5 ** Quid ergo ? Non novimus quosdam, qui multis apud philosophum annis persederint et ne colorem quidem duxerint ? " Quidni noverim ? Pertinacis- simos quidem et adsiduos, quos ego non discipulos

6 philosophorum, sed inquiUnos voco. Quidam veniunt ut audiant, non ut discant, sicut in theatrum volup- tatis causa ad delectandas aures oratione vel voce vel fabulis ducimur. Magnam hanc auditorum partem videbis, cui philosophi schola deversorium otii sit Non id agunt, ut ahqua illo vitia deponant, ut ahquam legem vitae accipiant, qua mores suos exigant, sed ut oblectamento aurium perfruantur. AUqui tamen et cum pugillaribus veniunt, non ut res excipiant, sed ut verba, quae tam sine profectu alieno dicant quam sine suo audiunt. Quidam ad magnificas voces ex- citantur et transeunt in adfectum dicentium alacres

7 vultu et animo, nee aliter concitantur quam solent Phrygii tibicinis sono semiviri et ex imperio furentes.^ Rapit illos instigatque rerum pulchritudo, non ver-

^ furentes Erasmus ; fugientes BA^.

« Literally " tenants," " lodgers," of a temporary sort.

^ Cf, the dangers of such lusoria (Ep. xlviii. 8) and a rebus studium transferendum est ad verba {Ep, xl. 14).

* «.^., mendicant Galli, worshippers of Cybele, the Magna Mater.

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become sunburned. He who frequents the per- fumer's shop and hngers even for a short time, will carry with him the scent of the place. And he who follows a philosopher is bound to derive some benefit therefrom, which will help him even though he be remiss. Mark what I say : ** remiss,'' not ** re- calcitrant."

** What then ? " you say, " do we not know certain men who have sat for many years at the feet of a philosopher and yet have not acquired the slightest tinge of wisdom ? " Of course I know such men. There are indeed persevering gentlemen who stick at it ; I do not call them pupils of the wise, but merely ** squatters." ^ Certain of them come to hear and not to learn, just as we are attracted to the theatre to satisfy the pleasures of the ear, whether by a speech, or by a song, or by a play. This class, as you will see, constitutes a large part of the listeners, — who regard the philosopher's lecture-room merely as a sort of lounging-place for their leisure. They do not set about to lay aside any faults there, or to receive a rule of life, by which they may test their characters ; they merely wish to enjoy to the full the delights of the ear. And yet some arrive even with notebooks, not to take down the matter, but only the words,^ that they may presently repeat them to others with as little profit to these as they themselves received when they heard them. A certain number are stirred by high-sounding phrases, and adapt themselves to the emotions of the speaker with lively change of face and mind — ^just like the emasculated Phrygian priests ^ who are wont to be roused by the sound of the flute and go mad to order. But the true hearer is ravished and stirred by the beauty of the subject matter, not by

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borum inanium sonitus. Si quid acriter contra mortem dictum est, si quid contra fortunam con- tumaciter, iuvat protinus quae audias, facere. Ad- ficiuntur illis et sunt quales iubentur, si ilia animo forma permaneat, si non impetum insignem protinus populus, honesti dissuasor, excipiat ; pauci illam, quam conceperant mentem, domum perferre po-

8 tuerunt. Facile est auditor em concitare ad cupidinem recti ; omnibus enim natura fundamenta dedit semenque virtutum. Omnes ad omnia ista nati sumus ; cum inritator accessit, tunc ilia anima bona veluti soluta excitatur. Non vides, quemadmodum theatra consonent, quotiens aliqua dicta sunt, quae publice adgnoscimus et consensu vera esse testamur ?

9 Desunt inopiae multa, avaritiae omnia.

In nullum avarus bonus est, in se pessimus.

Ad hos versus ille sordidissimus plaudit et vitiis suis fieri convicium gaudet ; quanto magis hoc iudicas evenire, cum a philosopho ista dicuntur, cum salutari- bus praeceptis versus inseruntur, efficacius eadem ilia

10 demissuri in animum imperitorum ? '* Nam,*' ut dicebat Cleanthes, ** quemadmodum spiritus noster clariorem sonum reddit, cum ilium tuba per longi canalis angustias tractum patentiore novissime exitu efFudit, sic sensus nostros clariores carminis arta necessitas efficit/' Eadem neglegentius audiuntur

* Syri Sententiae^ Frag. 236 Ribbeck. * Ib„ Frag. 234 R. « Frag. 487 von Arnim.

2S4

EPISTLE CVIII.

the jingle of empty words. When a bold word has been uttered in defiance of death, or a saucy fling in defiance of Fortune, we take delight in acting straightway upon that which we have heard. Men are impressed by such words, and become what they are bidden to be, should but the impres- sion abide in the mind, and should the populace, who discourage honourable things, not immediately lie in wait to rob them of this noble impulse ; only a few can carry home the mental attitude with which they were inspired. It is easy to rouse a listener so that he will crave righteousness ; for Nature has laid the foundations and planted the seeds of virtue in us all. And we are all born to these general privileges ; hence, when the stimulus is added, the good spirit is stirred as if it were freed from bonds. Have you not noticed how the theatre re- echoes whenever any words are spoken whose truth we appreciate generally and confirm unanimously ?

The poor lack much ; the greedy man lacks all.* A greedy man does good to none ; he does Most evil to himself.*

At such verses as these, your meanest miser claps applause and rejoices to hear his own sins reviled. How much more do you think this holds true, when such things are uttered by a philosopher, when he introduces verses among his wholesome precepts, that he may thus make those verses sink more effectively into the mind of the neophyte ! Cleanthes used to say :^ ** As our breath produces a louder sound when it passes through the long and narrow opening of the trumpet and escapes by a hole which widens at the end, even so the fettering rules of poetry clarify our meaning." The very same words are more carelessly received and make less impression

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minusque percutiunt, quamdiu soluta oratione dicun- tur ; ubi accessere numeri et egregium sensum ad- strinxere certi pedes, eadem ilia sententia velut

11 lacerto excussiore ^ torquetur. De contemptu pe- cuniae multa dicuntur et longissimis orationibus hoc praecipitur, ut homines in animo, non in patrimonio putent esse divitias, eum esse locupletem, qui paupertati suae aptatus est et parvo se divitem fecit ; magis tamen feriuntur animi, cum carmina eiusmodi dicta sunt :

Is minimo eget mortalis, qui minimum cupit. Quod vult habet, qui velle quod satis est potest.

12 Cum haec atque eiusmodi audimus, ad confessionem veritatis adducimur.

lUi enim, quibus nihil satis est, admirantur, ad- clamant, odium pecuniae indicunt. Hunc illorum adfectum cum ^ videris, urge, hoc preme, hoc onera ^ relictis ambiguitatibus et syllogismis et cavillationibus et ceteris acuminis inriti ludicris. Die in avaritiam, die in luxuriam ; cum profecisse te videris et animos audientium adfeceris, insta vehementius ; veri simile non est, quantum proficiat talis oratio remedio intenta et tota in bonum audientium versa. Facillime enim tenera conciUantur ingenia ad honesti rectique

^ excussiore Gertz ; excussare BA.

2 cum later MSS. ; om. BA. 3 onera, later MSS. ; honora BA.

« Pall. Incert. Fab. 65 and 66 Ribbeck. 236

EPISTLE CVIII.

upon us, when they are spoken in prose ; but when metre is added and when regular prosody has com- pressed a noble idea, then the selfsame thought comes, as it were, hurtling with a fuller fling. We talk much about despising money, and we give advice on this subject in the lengthiest of speeches, that mankind may believe true riches to exist in the mind and not in one's bank account, and that the man who adapts himself to his slender means and makes himself wealthy on a little sum, is the truly rich man ; but our minds are struck more effectively when a verse like this is repeated :

or,

He needs but little who desires but little.

He hath his wish, whose wish includeth naught Save that which is enough. **

When we hear such words as these, we are led towards a confession of the truth.

Even men in whose opinion nothing is enough, wonder and applaud when they hear such words, and swear eternal hatred against money. When you see them thus disposed, strike home, keep at them, and charge them with this duty, dropping all double meanings, syllogisms, hair-splitting, and the other side-shows of ineffective smartness. Preach against greed, preach against high living ; and when you notice that you have made progress and im- pressed the minds of your hearers, lay on still harder. You cannot imagine how much progress can be brought about by an address of that nature, when you are bent on curing your hearers and are abso- lutely devoted to their best interests. For when the mind is young, it may most easily be won over to desire what is honourable and upright ; truth, if she

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amorem et adhuc docibilibus leviterque corruptis illicit manum Veritas, si advocatum idoneum nancta est.

13 Ego certe cum Attalum audirem in vitia, in errores, in mala vitae perorantem, saepe miseritus sum generis humani et ilium sublimem altioremque humano fastigio credidi. Ipse regem se esse dicebat, sed plus quam regnare mihi videbatur, cui liceret censuram

14 agere regnantium. Cum vero commendare pauper- tatem coeperat et ostendere, quam quidquid usum excederet, pondus esset supervacuum et grave ferenti, saepe exire e schola pauperi libuit. Cum coeperat voluptates nostras traducere, laudare castum corpus, sobriam mensam, pur am mentem non tantum ab inlicitis voluptatibus, sed etiam supervacuis, libebat

15 circumscribere gulam ac ventrem. Inde mihi quae- dam permansere, Lucili. Magno enim in omnia inceptu veneram. Deinde ad civitatis vitam reductus ex bene coeptis pauca servavi. Inde ostreis boletis- que in omnem vitam renuntiatum est ; nee enim cibi, sed oblectamenta sunt ad edendum saturos cogentia, quod gratissimum est edacibus et se ultra quam capiunt farcientibus, facile descensura, facile

16 reditura. Inde in omnem vitam unguentoabstinemus, quoniam optimus odor in corpore est nullus. Inde vino car ens stomachus. Inde in omnem vitam bal- neum fugimus, decoquere corpus atque exinanire

° A characteristic Stoic paradox.

* An almost proverbial saying ; cf. the rede olet ubi nil olet of Plautus {Most, 273), Cicero, and Martial.

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can obtain a suitable pleader, will lay strong hands upon those who can still be taught, those who have been but superficially spoiled.

At any rate, when I used to hear Attains denounc- ing sin, error, and the evils of life, I often felt sorry for mankind and regarded Attains as a noble and majestic being, — above our mortal heights. He called himself a king,^ but I thought him more than a king, because he was entitled to pass judgment on kings. And in truth, when he began to uphold poverty, and to show what a useless and dangerous burden was everything that passed the measure of our need, I often desired to leave his lecture-room a poor man. Whenever he castigated our pleasure- seeking lives, and extolled personal purity, modera- tion in diet, and a mind free from unnecessary, not to speak of unlawful, pleasures, the desire came upon me to limit my food and drink. And that is why some of these habits have stayed with me, Lucilius. For I had planned my whole life with great resolves. And later, when I returned to the duties of a citizen, I did indeed keep a few of these good resolutions. That is why I have forsaken oysters and mushrooms for ever : since they are not really food, but are relishes to bully the sated stomach into further eating, as is the fancy of gourmands and those who stuff themselves beyond their powers of digestion : down with it quickly, and up with it quickly ! That is why I have also throughout my life avoided per- fumes ; because the best scent for the person is no scent at all.^ That is why my stomach is unac- quainted with wine. That is why throughout my life I have shunned the bath, and have believed that to emaciate the body and sweat it into thinness is

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sudoribus inutile simul delicatumque credidimus. Cetera proiecta redierunt, ita tamen, ut quorum abstinentiam interrupi, modum servem et quidem abstinentiae proximiorem, nescio an difficiliorem, quoniam quaedam absciduntur facilius animo quam temperantur,

17 Quoniam coepi tibi exponere, quanto maiore im- petu ad philosophiam iuvenis aecesserim quam senex pergam, non pudebit fateri, quem mihi amorem Pythagoras iniecerit. Sotion dicebat, quare ille animalibus abstinuisset, quare postea Sextius. Dis- similis utrique causa erat, sed utrique magnifica.

18 Hie homini satis alimentorum citra sanguinem esse credebat et crudelitatis consuetudinem fieri, ubi in voluptatem esset adducta laceratio. Adiciebat con- trahendam materiam esse luxuriae ; colligebat bonae valitudini contraria esse alimenta varia et nostris

19 aliena corporibus. At Pythagoras omnium inter omnia cognationem esse dicebat et animorum com- mercium in ahas atque ahas formas transeuntium. Nulla, si illi credas, anima interit, ne cessat quidem nisi tempore exiguo, dum in aliud corpus trans- funditur. Videbimus, per quas temporum vices et quando pererratis pluribus domiciliis in hominem revertatur ; interim sceleris hominibus ac parricidii metum fecit, cum possent in parentis animam inscii incurrere et ferro morsuve violare, si in quo cognatus

^ Pythagorean philosopher of the Augustan age, and one of Seneca's early teachers.

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at once unprofitable and effeminate. Other resolu- tions have been broken, but after all in such a way that, in cases where I ceased to practice abstinence, I have observed a limit which is indeed next door to abstinence ; perhaps it is even a little more difficult, because it is easier for the will to cut off certain things utterly than to use them with restraint.

Inasmuch as I have begun to explain to you how much greater was my impulse to approach philosophy in my youth than to continue it in my old age, I shall not be ashamed to tell you what ardent zeal Pythagoras inspired in me. Sotion <* used to tell me why Pythagoras abstained from animal food, and why, in later times, Sextius did also. In each case, the reason was different, but it was in each case a noble reason. Sextius believed that man had enough sustenance without resorting to blood, and that a habit of cruelty is formed whenever butchery is practised for pleasure. Moreover, he thought we should curtail the sources of our luxury ; he argued that a varied diet was contrary to the laws of health, and was unsuited to our constitutions. Pythagoras, on the other hand, held that all beings were inter- related, and that there was a system of exchange between souls which transmigrated from one bodily shape into another. If one may believe him, no soul perishes or ceases from its functions at all, except for a tiny interval — when it is being poured from one body into another. We may question at what time and after what seasons of change the soul returns to man, when it has wandered through many a dwelling- place ; but meantime, he made men fearful of guilt and parricide, since they might be, without knowing it, attacking the soul of a parent and injuring it with knife or with teeth — if, as is possible, the related

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20 aliqui spiritus hospitaretur. Haec cum exposuisset Sotion et inplesset argumentis suis, ** Non credis,** inquit, ** animas in alia corpora atque alia discribi et migrationem esse quod dicimus mortem ? Non credis in his pecudibusferisve aut aquamersis ilium quondam hominis animum morari ? Non credis nihil perire in hoc mundo, sed mutare regionem ? Nee tantum caelestia per certos circuitus verti, sed animalia quo- que per vices ire et animos per orbem agi ? Magni

21 ista crediderunt viri. Itaque indicium quidem tuum sustine, ceterum omnia tibi in integro serva. Si vera sunt ista, abstinuisse animalibus innocentia est ; si falsa, frugalitas est. Quod istic credulitatis ^ tuae damnum est ? Alimenta tibi leonum et vulturum eripio."

22 His ego instinctus abstinere animalibus coepi, et anno peracto non tantum facilis erat mihi consuetudo, sed dulcis. Agitatiorem mihi animum esse crede- bam, nee tibi hodie adfirmaverim, an fuerit. Quaeris, quomodo desierim ? In primum Tiberii Caesaris principatum iuventae tempus inciderat. Alienigena tum sacra movebantur, sed inter argumenta super- stitionis ponebatur quorundam animalium absti- nentia. Patre itaque meo rogante, qui non calum- niam timebat, sed philosophiam oderat, ad pristinam

^ credulitatis cod. Rhedig. ; crudelitatis BA.

" A.D. 19. C/, Tacitus, Ann. ii. 85 actum de sacris Aegyptiis ludaicisque pellendis,

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spirit be dwelling temporarily in this bit of flesh ! When Sotion had set forth this doctrine, supplement- ing it with his own proofs, he would say : ** You do not believe that souls are assigned, first to one body and then to another, and that our so-called death is merely a change of abode ? You do not believe that in cattle, or in wild beasts, or in creatures of the deep, the soul of him who was once a man may linger ? You do not believe that nothing on this earth is annihilated, but only changes its haunts ? And that animals also have cycles of progress and, so to speak, an orbit for their souls, no less than the heavenly bodies, which revolve in fixed circuits ? Great men have put faith in this idea ; therefore, while holding to your own view, keep the whole question in abeyance in your mind. If the theory is true, it is a mark of purity to refrain from eating flesh ; if it be false, it is economy. And what harm does it do to you to give such credence ? I am merely depriving you of food which sustains Uons and vultures."

I was imbued with this teaching, and began to abstain from animal food ; at the end of a year the habit was as pleasant as it was easy. I was beginning to feel that my mind was more active ; though I would not to-day positively state whether it really was or not. Do you ask how I came to abandon the practice ? It was this way : The days of my youth coincided with the early part of the reign of Tiberius Caesar. Some foreign rites were at that time « being inaugurated, and abstinence from cer- tain kinds of animal food was set down as a proof of interest in the strange cult. So at the request of my father, who did not fear prosecution, but who detested philosophy, I returned to my previous habits ; and

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consuetudinem redii. Nee difficulter mihi, ut in- ciperem melius cenare, persuasit.

23 Laudare solebat Attalus culeitam, quae resisteret corpori ; tali utor etiam senex, in qua vestigium apparere non possit. Haec rettuli ut probarem tibi, quam vehementes haberent tiruneuli impetus primes ad optima quaeque, si quis ^ exhortaretur illos, si quis incenderet.2 Sed aliquid praecipientium vitio peccatur, qui nos decent disputare, non vivere, aliquid discentium, qui propositum adferunt ad praeceptores suos non animum excolendi, sed ingenium. Itaque quae philosophia fuit, facta philologia est.

24 Multum autem ad rem pertinet, quo proposito ad quamquam rem accedas. Qui grammaticus futurus Vergilium scrutatur, non hoc animo legit illud egregium :

fiigit inreparabile tempus :

vigilandum est ; nisi properamus, relinquemur ; agit nos agiturque velox dies ; inscii rapimur ; omnia in futurum disponimus et inter praecipitia lenti sumus ; sed ut observet. quotiens Vergilius de celeritate ^ temporum dicit, hoc uti verbo ilium ** fugit/*

Optima quaeque dies rniseris mortalibus aevi Prima fugit ; subeunt morbi tristisque senectus Et labor, et durae rapit inclementia mortis.

25 Ille, qui ad philosophiam spectat, haec eadem quo

debet, adducit : numquam Vergilius, inquit, dies dicit

^ quis later MSS. ; quisque BA. 2 incenderet Hense ; inpenderet BA^. ^ celeritate later MSS. ; claritate BA.

<* In this passage Seneca diifers (as also in Ep, Ixxxviii. § 3) from the earlier Ptoman idea of grammaticus as poetarum interpres : he is thinking of one who deals with verbal expressions and the meaning of words. Cf, Sandys, Hist, Class. SchoL i. 8 ff.

* Georg. iii. 284. « Georg. iii. Q^ ff.

244

EPISTLE CVIII.

it was no very hard matter to induce me to dine more comfortably.

Attains used to recommend a pillow which did not give in to the body ; and now, old as I am, I use one so hard that it leaves no trace after pressure. I have mentioned all this in order to show you how zealous neophytes are with regard to their first im- pulses towards the highest ideals, provided that some one does his part in exhorting them and in kindling their ardour. There are indeed mistakes made, through the fault of our advisers, who teach us how to debate and not how to live ; there are also mis- takes made by the pupils, who come to their teachers to develop, not their souls, but their wits. Thus the study of wisdom has become the study of words.

Now it makes a great deal of difference what you have in mind when you approach a given subject. If a man is to be a scholar,^ and is examining the works of Vergil, he does not interpret the noble passage :

Time flies away, and cannot be restored *

in the following sense : ** We must wake up ; unless we hasten, we shall be left behind. Time rolls swiftly ahead, and rolls us with it. We are hurried along ignorant of our destiny ; we arrange all our plans for the future, and on the edge of a precipice are at our ease.'* Instead of this, he brings to our attention how often Vergil, in speaking of the rapidity of time, uses the word " flies " (fugit).

The choicest days of hapless human hfe Fly first ; disease and bitter eld succeed, And toil, till harsh death rudely snatches all.*

He who considers these lines in the spirit of a philosopher comments on the words in their proper sense : ** Vergil never says, * Time goes,' but ' Time

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ire, sed fugere, quod currendi genus concitatissimum est, et optimos quosque primes rapi ^ ; quid ergo cessamus nos ipsi concitare, ut veloeitatem rapidissi- mae rei possimus aequare ? Meliora praetervolant,

26 deteriora suecedunt. Quemadmodum ex amphora primum, quod est sincerissimum, effluit, gravissimum quodque turbidumque subsidit, sic in aetate nostra quod est optimum, in primo est. Id exhauriri aliis ^ potius patimur, ut nobis faecem reservemus ? In- haereat istud animo et tamquam missum oraeulo placeat :

Optima quaeque dies miseris mortalibus aevi Prima fugit.

27 Quare optima ? Quia quod restat, incertum est. Quare optima ? Quia iuvenes possumus discere, possumus facilem animum et adhuc tractabilem ad meliora convertere ; quia hoc tempus idoneum est laboribus, idoneum agitandis per studia ingeniis et ^ exercendis per opera corporibus ; quod superest, segnius et languidius est et propius a fine.

Itaque toto hoc agamus animo et omissis, ad quae devertimur, in rem unam labor emus, ne hanc tem- poris pernicissimi celeritatem, quam retinere non possumus, rehcti demum intellegamus. Primus quis- que tamquam optimus dies placeat et redigatur in

28 nostrum. Quod fugit, occupandum est. Haec non cogitat ille, qui grammatici^ oculis carmen istud

^ rapi later MwSS. : rapit BA.

2 aliis Haase ; in aliis BA.

3 ^Hater MSS. ; est et BA.

* grammatici edd. ; grammati BA.

246

EPISTLE GVIII.

flies/ because the latter is the quickest kind of movement, and in every case our best days are the first to be snatched away ; why, then, do we hesitate to bestir ourselves so that we may be able to keep pace with this swiftest of all swift things ? " The good flies past and the bad takes its place. Just as the purest wine flows from the top of the jar and the thickest dregs settle at the bottom ; so in our human life, that which is best comes first. Shall we allow other men to quaff the best, and keep the dregs for ourselves ? Let this phrase cleave to your soul ; you should be satisfied thereby as if it were uttered by an oracle :

Each choicest day of hapless human life Flies first.

Why ** choicest day *' ? Because what's to come is unsure. Why ** choicest day *' ? Because in our youth we are able to learn ; we can bend to nobler purposes minds that are ready and still pliable ; because this is the time for work, the time for keeping our minds busied in study and in exercising our bodies with useful effort ; for that which remains is more sluggish and lacking in spirit — nearer the end.

Let us therefore strive with all courage, omitting attractions by the way ; let us struggle with a single purpose, lest, when we are left behind, we compre- hend too late the speed of quick-flying time, whose course we cannot stay. Let every day, as soon as it comes, be welcome as being the choicest, and let it be made our own possession. We must catch that which flees. Now he who scans with a scholar's eye

247

THE EPISTLES OF SENECA

legit, ideo optimum quemque primum esse diem, quia subeunt morbi, quia senectus premit et adhue aduleseentiam cogitantibus supra caput est ; sed ait Vergilium semper una ponere morbos et senectutem, non mehercules immerito. Senectus enim insanabilis

29 morbus est. Praeterea, inquit, hoc senectuti co- gnomen inposuit, tristem illam vocat :

subeunt morbi tristisque senectus.

Alio loco dicit :

Pallentesque habitant morbi tristisque senectus.

Non est quod mireris ex eadem materia suis quemque studiis apta colligere ; in eodem prato bos

30 herbam quaerit, canis leporem, ciconia lacertam. Cum Ciceronis librum de Re Publica prendit^ hinc philologus aliquis,hinc grammaticus,hinc philosophiae deditus, alius alio cur am suam mittit. Philosophus admiratur contra iustitiam dici tam multa potuisse. Cum ad banc eandem lectionem philologus accessit, hoc subnotat : Duos Romanos reges esse, quorum alter patrem non habet, alter matrem. Nam de Servi matre dubitatur ; Anci pater nullus, Numae

31 nepotis,^ dicitur. Praeterea notat eum, quem nos dictatorem dicimus et in historiis ita nominari legimus, apud antiquos magistrum populi vocatum. Hodieque id extat in auguralibus libris, et testi- monium est, quod qui ab illo nominatur, magister equitum est. Aeque notat Romulum perisse sohs de-

^ de re p, prendit Erasmus ; deprendit BA. * Numae nepotis Buecheler ; Numae (nume) nepotes BA.

<» Aen, vi. 275.

" Cicero, De re publica^ ii. 18 Numae Pompili nepos ex filia rex a populo est Ancus Marcius constitutus . . . si- quidem istius regis matrem habemust ignoramus patrem.

248

EPISTLE CVIII.

the lines I have just quoted, does not reflect that our first days are the best because disease is approaching and old age weighs upon us and hangs over our heads while we are still thinking about our youth. He thinks rather of Vergil's usual colloca- tion of disease and eld ; and indeed rightly. For old age is a disease which we cannot cure. '* Besides," he says to himself, ** think of the epithet that accompanies eld ; Vergil calls it bitter,** —

Disease and bitter eld succeed.

And elsewhere Vergil says :

There dwelleth pale disease and bitter eld."

There is no reason why you should marvel that each man can collect from the same source suitable matter for his own studies ; for in the same meadow the cow grazes, the dog hunts the hare, and the stork the lizard. When Cicero's book On the State is opened by a philologist, a scholar, or a follower of philosophy, each man pursues his investigation in his own way. The philosopher wonders that so much could have been said therein against justice. The philologist takes up the same book and comments on the text as follows : There were two Roman kings — one without a father and one without a mother. For we cannot settle who was Servius's mother, and Ancus, the grandson of Numa, has no father on record.^ The philologist also notes that the officer whom we call dictator, and about whom we read in our histories under that title, was named in old times the magister populi ; such is the name existing to-day in the augural records, proved by the fact that he whom the dictator chose as second in command was called magister equitum. He will remark, too, that Romulus

249

THE EPISTLES OF SENECA

fectione ; provocationem ad populum etiam a^ regibus fuisse ; id ita in pontificalibus libris esse et alii quiqui ^

32 putant et Fenestella. Eosdem libros cum gram- maticus explicuit, primum verba expressa,^ reapse* dici a Cicerone, id est re ipsa, in commentarium refert, nee minus sepse,^ id est se ipse. Deinde transit ad ea, quae consuetude saeculi mutavit, tamquam ait Cicero : ** quoniam sumus ab ipsa calce eius interpellatione revocati/* Hanc quam nunc in circo cretam vocamus, calcem antiqui dicebant. Deinde Ennianos ® coUigit versus et in primis illos de

33 Africano scriptos :

cui nemo civis neque hostis Quibit ' pro factis reddere opis pretium.

Ex eo se ait intellegere, opem^ aput antiquos non tantum auxilium significasse, sed operam. Ait enim Ennius ^ neminem potuisse Scipioni ^^ neque civem neque hostem reddere operae pretium. Felicem

34 deinde se putat, quod invenerit, unde visum sit

Vergilio dicere :

quern super ingens porta tonat caeli.

Ennium ^^ hoc ait Homero subripuisse,^^ Ennio Vergi-

^ etiam a later MSS. ; etiam BA.

^ id . . , quiqui Windhaus ; id ita inveniri in p. I, et aliqui B {aliqui A).

^ expressa later MSS. ; expresse BA.

* reapse Schweighaeuser ; ab se BA.

* sepse Muretus ; sese BA.

® Ennianos Pincianus ; inanes BA. ' quibit Pincianus ; quivult BA.

* opem add. Korsch.

* ait enim Ennius Vahlen and Haase ; ait operaenim ineius BA.

^° Scipioni Pincianus ; Scipionem BA.

^^ Ennium Pincianus ; Ennius BA.

^2 subripuisse cod. Rom. ; se subripuisse BA.

250

EPISTLE CVIII.

met his end during an eclipse ; that there was an appeal to the people even from the kings (this is so stated in the pontiffs' register and is the opinion of others, including Fenestella^). When the scholar unrolls this same volume, he puts down in his note- book the forms of words, noting that reapse, equiv- alent to re ipsa, is used by Cicero, and sepse ^ just as frequently, which means se ipse. Then he turns his attention to changes in current usage. Cicero, for example, says : '* Inasmuch as we are summoned back from the very calx by his interruption/* Now the Une in the circus which we call the creiaf was called the calx by men of old time. Again, he puts together some verses by Ennius, especially those which referred to Africanus :

A man to whom nor friend nor foe could p^ive Due meed for all his efforts and his deeds.^

From this passage the scholar declares that he infers the word opem to have meant formerly not merely assistance, but efforts. For Ennius must mean that neither friend nor foe could pay Scipio a reward worthy of his efforts. Next, he congratulates himself on finding the source of VergiVs words :

Over whose head the mighty gate of Heaven Thunders,*

remarking that Ennius stole the idea from Homer,

^ FL in the Augustan Age. Provocatio is defined by Greenidge (Rom. Pub, Life, p. 64) as ** a challenge by an accused to a magistrate to appear before another tribunal."

* A suffix, probably related to the intensive -pte,

" Literally, the chalk-marked, or lime-marked, goal-line.

^ Vahlen's Ennius, p. 215,

« Georg, iii. 260 f.

VOL. Ill I 251

THE EPISTLES OF SENEGA

lium. Esse enim apud Ciceronem in his ipsis de Re Publica hoe epigramma Enni

Si fas endo plagas caelestum ascendere cuiquam est, Mi soli caeli maxima porta patet.

35 Sed ne et ipse, dum aUud ago, in philologum aut grammaticum delabar, illud admoneo, auditionem philosophorum leetionemque ad propositum beatae vitae trahendam, non ut verba prisca aut ficta captemus et translationes inprobas figurasque di- cendi, sed ut profutura praecepta et magnifieas voces et animosas, quae mox in rem transferantur. Sic ista ediscamus, ut quae fuerint verba, sint opera.

36 NuUos autem peius mereri de omnibus mortalibus iudico quam qui philosophiam velut aliquod artificium venale didicerunt, qui ahter vivunt quam vivendum esse praecipiunt. Exempla enim se ipsos inutihs discipUnae circumferunt nulU non vitio, quod in-

37 sequuntur, obnoxii. Non magis mihi potest quisquam talis prodesse praeceptor quam gubernator in tem- pestate nauseabundus. Tenendum rapiente fluctu gubernaculum, luctandum cum ipso mari, eripienda sunt vento vela ; quid me potest adiuvare rector navigii attonitus et vomitans ? Quanto maiore putas vitam tempestate iactari quam uUam ratem ? Non est loquendum, sed gubernandum.

38 Omnia quae dicunt, quae turba audiente iactant, aliena sunt ; dixit ilia Platon, dixit Zenon, dixit Chrysippus et Posidonius et ingens agmen nostrorum^ tot ac talium. Quomodo probare possint sua esse,

^ nostrorum Buecheler ; non BA.

« Vahlen's Ennius, p. 216. 252

EPISTLE GVIIL

and Vergil from Ennius. For there is a couplet by

Ennius, preserved in this same book of Cicero ^s. On

the State ; «

If it be right for a mortal to scale the regions of Heaven, Then the huge gate of the sky opens in glory to me.

But that I, too, while engaged upon another task, may not slip into the department of the philologist or the scholar, my advice is this — that all study of philosophy and all reading should be applied to the idea of living the happy life, that we should not hunt out archaic or far-fetched words and eccentric metaphors and figures of speech, but that we should seek precepts which will help us, utterances of courage and spirit which may at once be turned into facts. We should so learn them that words may become deeds. And I hold that no man has treated mankind worse than he who has studied philosophy as if it were some marketable trade, who lives in a different manner from that which he advises. For those who are liable to every fault which they castigate advertise themselves as patterns of useless training. A teacher like that can help me no more than a sea-sick pilot can be efficient in a storm. He must hold the tiller when the waves are tossing him ; he must wrestle, as it were, with the sea ; he must furl his sails when the storm rages ; what good is a frightened and vomiting steersman to me ? And how much greater, think you, is the storm of life than that which tosses any ship ! One must steer, not talk.

All the words that these men utter and juggle before a listening crowd, belong to others. They have been spoken by Plato, spoken by Zeno, spoken by Chrysippus or by Posidonius, and by a whole host of Stoics as numerous as excellent. I shall show you

253

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39 monstrabo : faciant, quae dixerint. Quoniam quae volueram ad te perferre, iam dixi, nunc desiderio tuo satis faciam et in ^ alteram epistulam integrum, quod exegeras, transferam, ne ad rem spinosam et auribus erectis curiosisque audiendam lassus accedas. Vale.

CIX. Seneca Lvcilio svo salvtem

1 An sapiens sapienti prosit scire desideras. Di- cimus plenum omni bono esse sapientem et summa adeptum ; quomodo prodesse aliqui possit summum habenti bonum, quaeritur.

Prosunt inter se boni ; exercent enim virtutes et sapientiam in suo statu continent. Desiderat uterque

2 aliquem, cum quo conferat, cum quo quaerat. Peri- tos luctandi usus exercet ; musicum, qui paria didicit, movet. Opus est et sapienti agitatione ^ virtutum : ita quemadniodum ipse se movet, sic

3 movetur ab alio sapiente. Quid sapiens sapienti proderit ? Impetum illi dabit, occasiones actionum honestarum commonstrabit. Praeter haec aliquas cogitationes suas exprimet : docebit, quae invenerit. Semper enim etiam a sapiente restabit, quod inveniat et quo animus eius excurrat.

1 in later MSS. ; inter BA.

* sapienti agitatione later MSS. ; sapientia cogitations BA.

254

EPISTLES GVIIL, CIX.

how men can prove their words to be their own : it is by doing what they have been talking about. Since therefore I have given you the message I wished to pass on to you, I shall now satisfy your craving and shall reserve for a new letter a complete answer to your summons ; so that you may not approach in a condition of weariness a subj ect which is thorny and which should be followed with an attentive and painstaking ear. Farewell.

CIX. ON THE FELLOWSHIP OF WISE MEN

You expressed a wish to know whether a wise man can help a wise man. For we say that the wise man is completely endowed with every good, and has attained perfection ; accordingly, the question arises how it is possible for anyone to help a person who possesses the Supreme Good.

Good men are mutually helpful ; for each gives practice to the other's virtues and thus maintains wisdom at its proper level. Each needs someone with whom he may make comparisons and investigations. Skilled wrestlers are kept up to the mark by practice ; a musician is stirred to action by one of equal pro- ficiency. The wise man also needs to have his virtues kept in action ; and as he prompts himself to do things, so is he prompted by another wise man. How can a wise man help another wise man ? He can quicken his impulses, and point out to him opportunities for honourable action. Besides, he can develop some of his own ideas ; he can impart what he has discovered. For even in the case of the wise man something will always remain to discover, something towards which his mind may make new ventures.

255

THE EPISTLES OF SENEGA

4 Malus malo nocet facitque peiorem, iram eius ^ incitando, tristitiae adsentiendo, voluptates laudando, et tunc maxime laborant mali, ubi plurimum vitia miscuere, et in unum conlata nequitia est. Ergo ex contrario bonus bono proderit. '* Quomodo ? " in-

5 quis. Gaudium illi adferet, fiduciam confirmabit, ex conspectu mutuae tranquillitatis crescet utriusque laetitia. Praeterea quarumdam illi rerum scientiam tradet ; non enim omnia sapiens seit. Etiam si seiret, breviores vias rerum aliqui excogitare posset et has indicare, per quas facilius totum opus circum-

6 fertur. Proderit sapienti sapiens, non scilicet tantum suis viribus, sed ipsius, quem adiuvat. Potest quidem ille etiam relictus sibi explicare partes suas ; nihilo- minus adiuvat etiam currentem hortator.

** Non prodest sapienti sapiens, sed sibi ipse. Hoc scias : detrahe illi vim propriam, et ille nihil

7 aget/' lUo ^ modo dicas licet non esse in melle dulcedinem : nam ipse ille, qui esse debeat, ita aptatus lingua palatoque est ad eiusmodi gustum, ut ilia talis sapor capiat, aut^ ofFendetur. Sunt enim quidam, quibus morbi vitio mel amarum videatur. Oportet utrumque valere,^ ut et ille prodesse possit

8 et hie profuturo idonea materia sit. ** Si ^ in sum- mum/' inquit, **perducto® calorem calefieri super-

^ eius later MSS. ; metus BA.

2 illo Windhaus ; uno BA.

^ aut add. Klammer.

* valere Haase ; colore or calere MSS.

^ si add. Gertz.

* perducto Pincianus ; perductum BA.

° i.^., in possession of a perfect, an encyclopaedic, wisdom. 256

EPISTLE OIX.

Evil men harm evil men ; each debases the other by rousing his wrath, by approving his churlishness, and praising his pleasures ; bad men are at their worst stage when their faults are most thoroughly intermingled, and their wickedness has been, so to speak, pooled in partnership. Conversely, therefore, a good man will help another good man. ** How ? " you ask. Because he will bring joy to the other, he will strengthen his faith, and from the contemplation of their mutual tranquillity the delight of both will be increased. Moreover, they will communicate to each other a knowledge of certain facts ; for the wise man is not all-knowing.^ And even if he were all- knowing, someone might be able to devise and point out short cuts, by which the whole matter is more readily disseminated. The wise will help the wise, not, mark you, because of his own strength merely, but because of the strength of the man whom he assists. The latter, it is true, can by himself develop his own parts ; nevertheless, even one who is running well is helped by one who cheers him on.

** But the wise man does not really help the wise ; he helps himself. Let me tell you this : strip the one of his special powers, and the other will accom- plish nothing.*' You might as well, on that basis, say that sweetness is not in the honey : for it is the person himself who is to eat it, that is so equipped^ as to tongue and palate, for tasting this kind of food that the special flavour appeals to him, and anything else displeases. For there are certain men so affected by disease that they regard honey as bitter. Both men should be in good health, that the one may be helpful and the other a proper subject for help. Again they say : ** When the highest degree of heat has been attained, it is superfluous to apply more

257

THE EPISTLES OF SENECA

vacuum est, et in summum perducto bonum super- vacuum est si ^ qui prosit. Numquid instructus omnibus rebus agricola ab alio instrui quaerit ? Numquid armatus miles, quantum in aciem exituro satis est tuti,^ amplius arma desiderat ? Ergo nee sapiens ; satis enim vitae instructus, satis armatus 9 est/* Ad haec respondeo : et qui in summo est calore, opus est calore adiecto,^ ut summum teneat. ** Sed ipse se,'* inquit, '' calor continet/' Primum multum interest inter ista, quae comparas ; calor enim unus est, prodesse varium est. Deinde calor non adiuvatur adiectione caloris, ut caleat ; sapiens non potest in habitu mentis suae stare, nisi amicos aliquos similes sui admisit, cum quibus virtutes suas

10 communicet. Adice nunc, quod omnibus inter se virtutibus amicitia est. Itaque prodest, qui virtutes alicuius paris sui^ amat amandasque invicem prae- stat. Similia delectant, utique ubi honesta sunt et

11 probare ac probari sciunt. Etiamnunc sapientis animum perite movere nemo alius potest quam sapiens, sicut hominem movere rationaliter non potest nisi homo. Quomodo ergo ad rationem movendam ratione opus est, sic ut moveatur ratio perfecta, opus est ratione perfecta.

12 Prodesse dicuntur et qui media nobis largiuntur, pecuniam, gratiam, incolumitatem, alia in usus vitae

^ si add. Buecheler.

* tuti Buecheler ; 2iti BA.

^ in , , , adiecto Madvig ; in summa motus est calore adkcto BA

* paris sui Buecheler ; partes sui BA ; pares suis later MSS.

** In other words, Wisdom, Justice, Courage, and Self- Restraint, together with the other qualities of simphcity, kindness, etc., being ** avatars '* of Virtue herself, are inter- related.

258

EPISTLE CIX.

heat; and when the Supreme Good has been attainedj it is superfluous to have a helper. Does a com- pletely stocked farmer ask for further supplies from his neighbours ? Does a soldier who is sufficiently armed for going well-equipped into action need any more weapons ? Very well, neither does the wise man ; for he is sufficiently equipped and sufficiently armed for life/' My answer to this is, that when one is heated to the highest degree, one must liave continued heat to maintain the highest temperature. And if it be objected that heat is self-maintaining, I say that there are great distinctions among the things that you are comparing ; for heat is a single thing, but helpfulness is of many kinds. Again, heat is not helped by the addition of further heat, in order to be hot ; but the wise man cannot maintain his mental standard without inter- course with friends of his own kind — with whom he may share his goodness. Moreover, there is a sort of mutual friendship among all the virtues.* Thus, he who loves the virtues of certain among his peers, and in turn exhibits his own to be loved, is helpful. Like things give pleasure, especially when they are honourable and when men know that there is mutual approval. And besides, none but a wise man can prompt another wise man's soul in an intelligent way, just as man can be prompted in a rational way by man only. As, therefore, reason is necessary for the prompting of reason, so, in order to prompt perfect reason, there is need of perfect reason.

Some say that we are helped even by those ^ who bestow on us the so-called ** indifferent '* benefits, such as money, influence, security, and all the other

* e.g., certain of the Peripatetic school. VOL. Ill I 2 259

THE EPISTLES OF SENEGA

cara aut necessaria. In his dicetur etiam stultus prodesse sapienti. Prodesse autem est animum secundum naturam mover e virtute sua ut eius, qui movebitur. Hoc non sine ipsius quoque, qui proderit, bono fiet. Necesse enim alienam virtutem exercendo

13 exerceat et suam, Sed ut removeas ista. quae aut summa bona sunt aut summorum efficientia, nihilo- minus prodesse inter se sapientes possunt. Invenire enim sapientem sapienti per se res expetenda^ est, quia natura bonum omne carum est bono et sic quisque conciliatur bono quemadmodum sibi.

14 Necesse est ex hac quaestione argumenti causa in alteram transeam. Quaeritur enim, an deliberaturus sit sapiens, an in consilium aliquem advocaturus. Quod facere illi necessarium est, cum ad haec civilia et domestica venitur et, ut ita dicam, mortalia. In his sic illi opus est aUeno consilio quomodo medico, quomodo gubernatori, quomodo advocato et litis ordinatori. Proderit ergo sapiens aliquando sapienti, suadebit enim. Sed in illis quoque magnis ac divinis, ut diximus, communiter honesta tract ando et animos

15 cogitationesque miscendo utilis erit. Praeterea

secundum naturam est et amicos complecti et

amicorum auctu ^ ut suo proprioque laetari. Nam

nisi hoc fecerimus, ne virtus quidem nobis per-

manebit, quae exercendo sensu valet. Virtus autem

^ expetenda later MSS. ; excedenda BA^. 2 auctu Haase ; actu BA.

260

EPISTLE GIX.

valued or essential aids to living. If we argue in this way, the veriest fool will be said to help a wise man. Helping, however, really means prompting the soul in accordance with Nature, both by the prompter's excellence and by the excellence of him who is thus prompted. And this cannot take place without advantage to the helper also. For in training the excellence of another, a man must necessarily train his own. But, to omit from discussion supreme goods or the things which produce them, wise men can none the less be mutually helpful. For the mere discovery of a sage by a sage is in itself a desirable event ; since everything good is naturally dear to the good man, and for this reason one feels congenial with a good man as one feels congenial with oneself. It is necessary for me to pass from this topic to another, in order to prove my point. For the question is asked, whether the wise man will weigh his opinions, or whether he will apply to others for advice. Now he is compelled to do this when he approaches state and home duties — everything, so to speak, that is mortal. He needs outside advice on such matters, as does the physician, the pilot, the attorney, or the pleader of cases. Hence, the wise will some- times help the wise ; for they will persuade each other. But in these matters of great import also, — aye, of divine import, as I have termed them, — the wise man can also be useful by discussing honourable things in common, and by contributing his thoughts and ideas. Moreover, it is in accordance with Nature to show affection for our friends, and to rejoice in their advancement as if it were absolutely our own. For if we have not done this, even virtue, which grows strong only through exercising our perceptions, will not abide with us. Now virtue advises us to

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suadet praesentia bene conlocare, in futurum eon- sulere, deliberare et intendere animum ; facilius intendet explicabitque qui aliquem sibi adsumpserit. Quaeret itaque aut perfeetum virum aut pro- ficientem vicinumque perfecto. Proderit autem ille perfectus, si consilium communi prudentia iuverit.

16 Aiunt homines plus in alieno negotio videre. Vitio ^ hoc illis evenit, quos amor sui excaecat quibusque dispectum utilitatis timor in periculis excutit; incipiet sapere securior et extra metum positus. Sed nihilo- minus quaedam sunt, quae etiam sapientes in alio quam in se diligentius vident. Praeterea illud dul- cissimum et honestissimum '* idem velle atque idem nolle '' sapiens sapienti praestabit ; egregium opus pari iugo ducet.

17 Persolvi id^ quod exegeras, quamquam in ordine rerum erat, quas moralis philosophiae voluminibus complectimur. Cogita, quod soleo frequenter tibi dicere, in istis nos nihil aliud quam acumen exercere. Totiens enim illo revertor : quid ista me res iuvat ? Fortiorem fac iam, iustiorem, temperantiorem. Nondum exerceri vacat ; adhuc medico mihi opus

18 est. Quid me poscis scientiam inutilem ? Magna promisisti ; exige, vide. Dicebas intrepidum fore,

^ vitio later MSS. ; initio B7\. ^ persolvi id Windhaus ; persolvit BA.

^ Sallust, Cat. xx. 4 idem velle atque idem nolle^ ea demum firma amicitia est. Cf, the Greek " taco fuyo),'* " yoked equally together." ^ Cf. Ep. cviii. 1 and note.

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arrange the present well, to take thought regarding the future, to deliberate and apply our minds ; and one who takes a friend into council with him, can more easily apply his mind and think out his problem.

Therefore he will seek either the perfect wise man or one who has progressed to a point bordering on perfection. The perfect wise man, moreover, will help us if he aids our counsels with ordinary good sense. They say that men see farther in the affairs of others than in their own. A defect of character causes this in those who are blinded by self- love, and whose fear in the hour of peril takes away their clear view of that which is useful ; it is when a man is more at ease and freed from fear that he will begin to be wise. Nevertheless, there are certain matters where even wise men see the facts more clearly in the case of others than in their own. Moreover, the wise man will, in company with his fellow sage, confirm the truth of that most sweet and honourable proverb — '* always desiring and always refusing the same things " : it will be a noble result when they draw the load ** with equal yoke.*' ^

I have thus answered your demand, although it came under the head of subjects which I include in my volumes On Moral Fhilosophyfi Reflect, as I am often wont to tell you, that there is nothing in such topics for us except mental gymnastics. For I return again and again to the thought : ** What good does this do me ? Make me more brave now, more just, more restrained ! I have not yet the opportunity to make use of my training ; for I still need the physician. Why do you ask of me a useless knowledge ? You have promised great things ; test me, watch me ! You assured me that I should be

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etiam si circa me gladii micarent, etiam si mucro tangeret iugulum ; dicebas securum fore, etiam si circa me flagrarent incendia, etiam si subitus turbo toto navem meam mari raperet. Hanc mihi praesta curam, ut^ voluptatem, ut gloriam contemnam. Postea docebis inplicta solvere, ambigua distinguere, obscura perspicere ; nunc doce quod necesse est. Vale.

ex.

Seneca Lvcilio svo salvtem

1 Ex Nomentano meo te saluto et iubeo habere mentem bonam, hoc est propitios deos omnis, quos habet placatos et faventes, quisquis sibi se propitiavit. Sepone in praesentia, quae quibusdam placent, uni- cuique nostrum paedagogum dari deum, non quidem ordinarium, sed hunc inferioris notae ex eorum numero, quos Ovidius ait ** de plebe deos." Ita tamen hoc seponas volo, ut memineris maiores nostros, qui crediderunt, Stoicos fuisse ; singuhs enim et

2 Genium et lunonem dederunt. Postea videbimus, an tantum dis vacet, ut privatorum negotia pro- curent ; interim illud scito, sive adsignati sumus, sive neglecti et fortunae dati, nulli te posse inprecari

^ praesta curam ut Hense ; praestaturum BA.

« C/. Ep. civ. 1.

* Metam. i. 595, — a Roman interpretation, along the lines of the Di Indigetes,

^ Every man had his Genius, and every woman her Juno. In the case of the Stoics, God dwelt in every soul.

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unterrified though swords were flashing round me, though the point of the blade were grazing my throat ; you assured me that I should be at ease though fires were blazing round me, or though a sudden whirlwind should snatch up my ship and carry it over all the sea. Now make good for me such a course of treatment that I may despise pleasure and glory. Thereafter you shall teach me to work out complicated problems, to settle doubtful points, to see through that which is not clear ; teach me now what it is necessary for me to know ! ** Farewell.

ex. ON TRUE AND FALSE RICHES

From my villa at Nomentum,* I send you greeting and bid you keep a sound spirit within you — in other words, gain the blessing of all the gods, for he is assured of their grace and favour who has become a blessing to himself. Lay aside for the present the belief of certain persons — that a god is assigned to each one of us as a sort of attendant — not a god of regular rank, but one of a lower grade — one of those whom Ovid calls ** plebeian gods.*' ^ Yet, while laying aside this belief, I would have you remember that our ancestors, who followed such a creed, have become Stoics ; for they have assigned a Genius or a Juno to every individual .^' Later on we shall investigate whether the gods have enough time on their hands to care for the concerns of private individuals ; in the meantime, you must know that whether we are allotted to special guar- dians, or whether we are neglected and consigned to Fortune, you can curse a man with no heavier

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quicquam gravius, quam si inprecatus fueris, ut se habeat iratum.

Sed non est quare cuiquam, quern poena putaveris dignum, optes, ut infestos deos habeat ; habet, inquam, etiam si videtur eorum favore produci.

3 Adhibe diligentiam tuam et intuere, quid sint res nostrae, non quid vocentur ; et scies plura mala contingere nobis quam aceidere. Quotiens enim felicitatis et ^ causa et initium fuit, quod calamitas vocabatur ? Quotiens magna gratulatione excepta res gradum sibi struxit in praeceps et aliquem iam eminentem adlevavit etiamnunc, tamquam adhuc ibi

4 staret, unde tuto cadunt ? Sed ipsum illud cadere non habet in se mah quidquam, si exitum spectes, ultra quem natura neminem deiecit. Prope est rerum omnium terminus, prope est, inquam, et illud, unde felix eicitur, et illud, unde infelix emittitur ; nos utraque extendimus et longa spe ac metu facimus.

Sed si sapis, omnia humana condicione metire ; simul et quod gaudes et quod times, contrahe. Est autem tanti nihil diu gaudere, ne quid diu timeas.

5 Sed quare istuc malum adstringo ? Non est quod quicquam timendum putes. Vana sunt ista, quae nos movent, quae attonitos habent. Nemo nostrum quid veri esset, excussit, sed metum alter alteri tradidit ; nemo ausus est ad id, quo perturbabatur,

^ et Schweighaeuser ; est BA. ^ i.e,^ death, in Stoic language.

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EPISTLE ex.

curse than to pray that he may be at enmity with himself.

There is no reason, however, why you should ask the gods to be hostile to anyone whom you regard as deserving of punishment ; they are hostile to such a person, I maintain, even though he seems to be advanced by their favour. Apply careful investiga- tion, considering how our affairs actually stand, and not what men say of them ; you will then understand that evils are more likely to help us than to harm us. For how often has so-called affliction been the source and the beginning of happiness ! How often have privileges which we welcomed with deep thanksgiving built steps for themselves to the top of a precipice, still uphfting men w^ho were already distinguished — ^just as if they had previously stood in a position whence they could fall in safety ! But this very fall has in it nothing evil, if you consider the end," after which nature lays no man lower. The universal limit is near ; yes, there is near us the point where the prosperous man is upset, and the point where the unfortunate is set free. It is we ourselves that extend both these limits, lengthen- ing them by our hopes and by our fears.

If, however, you are wise, measure all things according to the state of man ; restrict at the same time both your joys and your fears. Moreover, it is worth while not to rejoice at anything for long, so that you may not fear anything for long. But why do I confine the scope of this evil ? There is no reason why you should suppose that anything is to be feared. All these things which stir us and keep us a-flutter, are empty things. None of us has sifted out the truth ; we have passed fear on to one another ; none has dared to approach the object which

267

k

THE EPISTLES OF SENEGA

accedere et naturam ac bonum timoris sui nosse. Itaque res falsa et inanis habet adhuc fidem, quia

6 non coarguitur. Tanti put emus oculos intendere ; iam apparebit, quam brevia, quam incerta, quam tuta timeantur. Talis est animorum nostrorum confusio, qualis Lucretio visa est :

Nam veluti pueri trepidant atque omnia caecis In tenebris metuunt, ita nos in luce timemus.

Quid ergo ? Non omni puero stultiores sumus qui

7 in luce timemus ? Sed falsum est, Luereti, non timemus in luce ; omnia nobis fecimus tenebras. Nihil videmus, nee quid noeeat nee quid expediat ; tota vita incursitamus nee ob hoc resistimus aut circumspectius pedem ponimus. Vides autem, quam sit furiosa res in tenebris impetus. At mehercules id agimus, ut longius revocandi simus, et cum ignoremus, quo feramur, velociter tamen illo, quo intendimus, perseveramus.

8 Sed lucescere, si velimus, potest. Uno autem modo potest, si quis hanc humanorum divinorumque notitiam scientia acceperit, si ilia se non perfuderit, sed infecerit, si eadem, quamvis sciat, retractaverit et ad se saepe rettulerit, si quaesierit, quae sint bona, quae mala, quibus hoc falso sit nomen adscriptum, si quaesierit de honestis et turpibus, de providentia.

9 Nee ^ intra haec humani ingenii sagacitas sistitur ;

1 nee later MSS. ; et BA.

" De Rerum Nat. ii. 55 f. ^ i.e,^ to the starting-point.

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caused his dread, and to understand the nature of his fear — aye, the good behind it. That is why false- hood and vanity still gain credit — because they are not refuted. Let us account it worth while to look closely at the matter ; then it will be clear how fleeting, how unsure, and how harmless are the things which we fear. The disturbance in our spirits is similar to that which Lucretius detected :

Like boys who cower frightened in the dark, So grown-ups in the light of day feel fear.*

What, then ? Are we not more foolish than any child, we who ** in the light of day feel fear '* ? But you were wrong, Lucretius ; we are not afraid in the daylight ; we have turned everything into a state of darkness. We see neither what injures nor what profits us ; all our lives through we blunder along, neither stopping nor treading more carefully on this account. But you see what madness it is to rush ahead in the dark. Indeed, we are bent on getting ourselves called back ^ from a greater distance ; and though we do not know our goal, yet we hasten with wild speed in the direction whither we are straining.

The light, however, may begin to shine, provided we are willing. But such a result can come about only in one way — if we acquire by knowledge this familiarity with things divine and human, if we not only flood our- selves but steep ourselves therein, if a man reviews the same principles even though he understands them and applies them again and again to him- self, if he has investigated what is good, what is evil, and what has falsely been so entitled ; and, finally, if he has investigated honour and baseness, and Pro- vidence. The range of the human intelligence is not

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prospicere et ultra mundum libet, quo feratur, unde surrexerit, in quern exitum tanta rerum velocitas properet. Ab hac divina contemplatione abductum animum in sordida et humilia pertraximus, ut avari- tiae serviret, ut relicto mundo terminisque eius et dominis cuncta versantibus terram rimaretur et quaereret, quid ex ilia mali efFoderet, non contentus oblatis.

10 Quidquid nobis bono futurum erat, deus et parens noster in proximo posuit ; non expectavit inquisi- tionem nostram et ultro dedit. Nocitura altissime pressit. Nihil nisi de nobis queri possumus ; ea, quibus periremus, nolente rerum natura et abscon- dente protulimus. Addiximus animum voluptati, cui indulgere initium omnium malorum est, tradidimus ambitioni et famae, ceteris aeque vanis et inanibus.

11 Quid ergo nunc te hortor ut facias ? Nihil novi — nee enim novis malis reroedia quaeruntur — sed hoc primum, ut tecum ipse dispicias. quid sit necessarium, quid supervacuum. Necessaria tibi ubique cccurrent ; supervacua et semper et ^ toto animo quaerenda sunt.

12 Non est autem quod te nimis laudes, si contempseris aureos lectos et gemmeam supellectilem. Quae est enim virtus supervacua contemnere ? Tunc te ad-

1 et later MSS. ; om. BA^. 270

EPISTLE ex.

confined within these limits ; it may also explore out- side the universe — its destination and its source, and the ruin towards which all nature hastens so rapidly. We have withdrawn the soul from this divine contem- plation and dragged it into mean and lowly tasks, so that it might be a slave to greed, so that it might forsake the universe and its confines, and, under the command of masters who try all possible schemes, pry beneath the earth and seek what evil it can dig up therefrom — discontented with that which was freely offered to it.

Now God, who is the Father of us all, has placed ready to our hands those things which he intended for our own good ; he did not wait for any search on our part, and he gave them to us voluntarily. But that which would be injurious, he buried deep in the earth. We can complain of nothing but our- selves ; for we have brought to light the materials for our destruction, against the will of Nature, who hid them from us. We have bound over our souls to pleasure, whose service is the source of all evil ; we have surrendered ourselves to self-seeking and reputation, and to other aims which are equally idle and useless.

What, then, do I now encourage you to do ? Nothing new — we are not trying to find cures for new evils — but this first of all : namely, to see clearly for yourself what is necessary and what is super- fluous. What is necessary will meet you every- where ; what is superfluous has always to be hunted out — and with great endeavour. But there is no reason why you should flatter yourself over-much if you despise gilded couches and jewelled furniture. For what virtue lies in despising useless things ? 1 he time to admire your own conduct is when you

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mirare, cum contempseris necessaria. Non magnam rem facis, quod vivere sine regio ^ apparatu potes, quod non desideras milliarios apros nee linguas phoenicopterorum et alia portenta luxuriae iam tota animalia fastidientis et certa membra ex singulis eligentis ; tunc te admirabor, si contempseris etiam sordidum panem, si tibi persuaseris herbam, ubi necesse est, non pecori tantum, sed homini nasci, si scieris cacumina arborum explementum esse ventris, in quem sic pretiosa congerimus tamquam recepta servantem. Sine fastidio inplendus est. Quid enim ad rem pertinet, quid accipiat perditurus quicquid

13 acceperit ? Delectant te disposita, quae terra mari- que capiuntur, alia eo gratiora, si recentia perferuntur ad mensam, alia, si diu pasta et coacta pinguescere fluunt ac vix saginam continent suam. Delectat te nidor ^ horum arte quaesitus. At mehercules ista soUicite scrutata varieque condita cum subierint ven- trem, una atque eadem foeditas occupabit. Vis ciborum voluptatem contemn ere ? Exitum specta.

14 Attalum memini cum magna admiratione omnium haec dicere :

** Diu,** inquit, '* mihi inposuere divitiae. Stupe- bam, ubi aliquid ex illis alio atque alio loco fulserat. Existimabam similia esse quae laterent, his, quae ostenderentur. Sed in quodam apparatu vidi totas opes urbis caelatas et auro et argento et iis, quae

^ regio later MSS. ; recto BA. ^ nidor codd. Pine. ; nitor BA.

" i,e,y acorns, etc. 272

EPISTLE ex.

have come to despise the necessities. You are doing no great thing if you can hve without royal pomp, if you feel no craving for boars which weigh a thousand pounds, or for flamingo tongues, or for the other absurdities of a luxury that already wearies of game cooked whole, and chooses different bits from separate animals ; I shall admire you only when you have learned to scorn even the common sort of bread, when you have made yourself believe that grass grows for the needs of men as well as of cattle, when you have found out that food from the tree- top " can fill the belly — into which we cram things of value as if it could keep what it has received. We should satisfy our stomachs without being over- nice. How does it matter what the stomach receives, since it must lose whatever it has received ? You enjoy the carefully arranged dainties which are caught on land and sea ; some are more pleasing if they are brought fresh to the table, others, if after long feeding and forced fattening they almost melt and can hardly retain their own grease. You like the subtly devised flavour of these dishes. But I assure you that such carefully chosen and variously seasoned dishes, once they have entered the belly, will be overtaken alike by one and the same corrup- tion. Would you despise the pleasures of eating ? Then consider its result ! I remember some words of Attalus, which elicited general applause :

** Riches long deceived me. I used to be dazed when I caught some gleam of them here and there. I used to think that their hidden influence matched their visible show. But once, at a certain elaborate entertainment, I saw embossed work in silver and gold equalling the wealth of a whole city, and colours and tapestry devised to match objects which sur-

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pretium auri argentique vicerunt, exquisites colores et vestes ultra non tantum nostrum, sed ultra finem hostium advectas ; hinc puerorum perspicuos cultu atque forma greges, hinc feminarum, et alia, quae res suas recognoscens summi imperii fortuna pro-

15 tulerat. Quid hoc est, inquam, aliud nisi ^ inritare cupiditates hominum per se incitatas ? Quid sibi vult ista pecuniae pompa ? Ad discendam avaritiam convenimus ? At mehercules minus cupiditatis istinc efFero quam adtuleram. Contempsi divitias, non quia

16 supervacuae, sed quia pusillae sunt. Vidistine, quam intra paucas horas ille ordo quamvis lentus dis- positusque transient ? Hoc totam vitam nostram occupavit, quod totum diem occupare non potuit ?

" Accessit illud quoque : tam supervacuae mihi visae

17 sunt habentibus quam fuerunt spectantibus. Hoc itaque ipse mihi dico, quotiens tale aliquid praestrin- xerit oculos meos, quotiens occurrit domus splendida, cohors culta servorum, lectica formonsis inposita calonibus : Quid miraris ? Quid stupes ? Pompa est. Ostenduntur istae res, non possidentur, et dum

18 placent, transeunt. Ad veras potius te converte divitias. Disce parvo esse contentus et illam vocem magnus atque animosus exclama : * habemus aquam, habemus polentam, lovi ipsi controversiam de felici- tate 2 faciamus.* Faciamus, oro te, etiam si ista defuerint. Turpe est beatam vitam in auro et

^ aliud nisi later MSS. ; aliud BA. ■ felicitate later MSS. ; facilitate BA.

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EPISTLE ex.

passed the value of gold or of silver — brought not only from beyond our own borders, but from beyond the borders of our enemies ; on one side were slave- boys notable for their training and beauty, on the other were throngs of slave-women, and all the other resources that a prosperous and mighty empire could offer after reviewing its possessions. What else is this, I said to myself, than a stirring-up of man*s cravings, which are in themselves provocative of lust ? What is the meaning of all this display of money ? Did we gather merely to learn what greed was ? For my own part I left the place with less craving than I had when I entered. I came to despise riches, not because of their uselessness, but because of their pettiness. Have you noticed how, inside a few hours, that programme, however slow- moving and carefully arranged, was over and done ? Has a business filled up this whole life of ours, which could not fill up a whole day ?

** I had another thought also : the riches seemed to me to be as useless to the possessors as they were to the onlookers. Accordingly, I say to myself, whenever a show of that sort dazzles my eyes, when- ever I see a splendid palace with a w ell-groomed corps of attendants and beautiful bearers carrying a litter : Why wonder ? Why gape in astonishment ? It is all show ; such things are displayed, not possessed ; while they please they pass away. Turn thyself rather to the true riches. Learn to be content with little, and cry out with courage and with greatness of soul : * We have water, we have porridge ; let us compete in happiness with Jupiter himself.' And why not, I pray thee, make this challenge even without porridge and w^ater ? For it is base to make the happy life depend upon silver and gold, and

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THE EPISTLES OF SENECA

argento reponere, aeque turpe in aqua et polenta.

19 ' Quid ergo faeiam, si ista non fuerint ? ' QuaeriS; quod sit remedium inopiae ? Famem fames finit ; alioquin quid interest, magna sint an exigua, quae servire te cogant ? Quid refert, quantulum sit, quod

20 tibi possit negare fortuna ? Haec ipsa aqua et polenta in alienum arbitrium cadit. Liber est autem non in quem parum licet fortunae, sed in quern nihil. Ita ^ est : nihil desideres oportet, si vis lovem provocare nihil desiderantem.**

Haec nobis Attalus dixit ^ ; quae si voles fre- quenter cogitare, id ages, ut sis felix, non ut videaris, et ut tibi videaris, non aliis. Vale.

CXL

Seneca Lvcilio svo salvtem

1 Quid vocentur Latine sophismata, quaesisti a me. Multi temptaverunt illis nomen inponere, nullum haesit. Videlicet, quia res ipsa non recipiebatur a nobis nee in usu erat, nomini quoque repugnatum est. Aptissimum tamen videtur mihi, quo Cicero

2 usus est : cavillationes vocat. Quibus quisquis se tradidit, quaestiunculas quidem vafras nectit, ceterum ad vitam nihil proficit, neque fortior fit neque temperantior neque elatior.

^ ita later MSS. ; ista BA.

2 After dixit later MSS. have natura omnibus dixit ; om. BA.

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EPISTLES GX., GXI.

just as base to make it depend upon water and porridge. * But/ some will say, * what could I do without such things ? ' Do you ask what is the cure for want ? It is to make hunger satisfy hunger ; for, all else being equal, what difference is there in the smallness or the largeness of the things that force you to be a slave ? What matter how little it is that Fortune can refuse to you ? Your very porridge and water can fall under another's jurisdic- tion ; and besides, freedom comes, not to him over whom Fortune has slight power, but to him over whom she has no power at all. This is what I mean : you must crave nothing, if you would vie with Jupiter ; for Jupiter craves nothing."

This is what Attalus told us. If you are willing to think often of these things, you will strive not to seem happy, but to be happy, and, in addition, to seem happy to yourself rather than to others. Farewell.

GXI. ON THE VANITY OF MENTAL GYMNASTICS

You have asked me to give you a Latin word for the Greek sopkismata. Many have tried to define the term, but no name has stuck. This is natural, inasmuch as the thing itself has not been admitted to general use by us ; the name, too, has met with opposition. But the word which Gicero used seems to me most suitable : he calls them cavillationes. If a man has surrendered himself to them, he weaves many a tricky subtlety, but makes no progress toward real living ; he does not thereby become braver, or more restrained, or loftier of spirit.

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At ille, qui philosophiam in remedium suum exercuit, ingens fit animo, plenus fiduciae, inex-

3 superabilis et maior adeunti. Quod in magnis evenit montibus, quorum proceritas minus apparet longe intuentibus ; cum accesseris, tunc manifestum fit, quo in arduo summa sint ; talis est, mi Lucili, verus et rebus, non artificiis philosophus. In edito stat admirabilis, celsus, magnitudinis verae. Non exsurgit in plantas nee summis ambulat digitis eorum more, qui mendacio staturam adiuvant longioresque quam sunt, videri volunt ; contentus est magnitudine sua.

4 Quidni contentus sit eo usque crevisse, quo manus fortuna non porrigit ? Ergo et supra humana est et par sibi in omni statu rerum, sive secundo cursu vita procedit, sive fluctuatur et it ^ per adversa ac difficilia ; banc constantiam cavillationes istae, de quibus paulo ante loquebar, praestare non possunt. Ludit istis animus, non proficit, et philosophiam a fastigio suo deducit in planum.

5 Nee te prohibuerim aliquando ista agere, sed tunc, cum voles nihil agere. Hoc tamen habent in se pessimum : dulcedinem quandam sui faciunt et animum specie subtilitatis inductum tenent ac morantur, cum tanta rerum moles vocet, cum vix tota vita sufficiat, ut hoc unum discas, vitam con- temnere. ** Quid ? Regere,'* inquis. Secundum opus

^ it added by Rossbach. 278

EPISTLE CXr.

He, however, who has practised philosophy to effect his own cure, becomes high-souled, full of confidence, invincible, and greater as you draw near him. This phenomenon is seen in the case of high mountains, which appear less lofty when beheld from afar, but which prove clearly how high the peaks are when you come near them ; such, my dear Lucilius, is our true philosopher, true by his acts and not by his tricks. He stands in a high place, worthy of admiration, lofty, and really great. He does not stretch himself or walk on tiptoe like those who seek to improve their height by deceit, wishing to seem taller than they really are ; he is content with his own greaty ness. And why should he not be content with having grown to such a height that Fortune cannot reach her hands to it ? He is therefore above earthly things, equal to himself under all conditions, — whether the current of life runs free, or whether he is tossed and travels on troubled and desperate seas ; but this steadfastness cannot be gained through such hair-splittings as I have just mentioned. The mind plays with them, but profits not a whit ; the mind in such cases is simply dragging philosophy down from her heights to the level ground.

I would not forbid you to practise such exercises occasionally ; but let it be at a time when you wish to do nothing. The worst feature, however, that these indulgences present is that they acquire a sort of self-made charm, occupying and holding the soul by a show of subtlety ; although such weighty matters claim our attention, and a whole life seems scarcely sufficient to learn the single principle of despising life. ** What ? Did you not mean * con- trol * instead of * despise * " f No ; ** controlling "

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est ; nam nemo illam bene rexit nisi qui contemp- serat. Vale.

CXII.

Seneca Lvcilio svo salvtem

1 Cupio mehereules amieum tuum formari, ut desi- deras, et institui ; sed valde durus capitur, immo, quod est molestius, valde mollis capitur et con- suetudine mala ac diutina fractus.

Volo tibi ex nostro artificio exemplum referre.

2 Non quaelibet insitionem vitis patitur ; si vetus et exesa est, si infirma gracilisque, aut non recipiet surculum aut non alet nee adplicabit sibi nee in qualitatem eius naturamque transibit. Itaque so- lemus supra terram praecidere, ut si non respondit, temptari possit secunda fortuna, et iterum repetita infra terram inseratur.

3 Hie, de quo scribis et mandas, non habet vires ; indulsit vitiis. Simul et emarcuit et induruit. Non potest recipere rationem, non potest nutrire. ** At cupit ipse/' Noli credere. Non dico ilium mentiri tibi ; putat se cupere. Stomachum illi fecit luxuria ;

4 cito cum ilia redibit in gratiam. ** Sed dicit se ofFendi vita sua/' Non negaverim. Quis enim non ofFenditur ? Homines vitia sua et amant simul et oderunt. Tunc itaque de illo feremus sententiam,

* Seneca was an extensive and prosperous vine-grower. Compare Ep. civ. 6 f. for his description of his hobby at the country-place near Momentum. There are many figures which deal with the vine scattered through the Letters.

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is the second task ; for no one has controlled his life aright unless he has first learned to despise it. Farewell.

CXII. ON REFORMING HARDENED SINNERS

I am indeed anxious that your friend be moulded and trained, according to your desire. But he has been taken in a very hardened state, or rather (and this is a more difficult problem), in a very soft state, broken down by bad and inveterate habits.

I should like to give you an illustration from my own handicraft.^ It is not every vine that admits the grafting process ; if it be old and decayed, or if it be weak and slender, the vine either will not receive the cutting, or will not nourish it and make it a part of itself, nor will it accommodate itself to the qualities and nature of the grafted part. Hence we usually cut off the vine above ground, so that if we do not get results at first, we may try a second venture, and on a second trial graft it below the ground.

Now this person, concerning whom you have sent me your message in writing, has no strength ; for he has pampered his vices. He has at one and the same time become flabby and hardened. He cannot receive reason, nor can he nourish it. ** But,** you say, ** he desires reason of his own free will." Don't believe him. Of course I do not mean that he is lying to you ; for he really thinks that he desires it. Luxury has merely upset his stomach ; he will soon become reconciled to it again. " But he says that he is put out with his former way of living." Very Ukely. Who is not ? Men love and hate their vices at the same time. It will be the proper season to pass judgment on him when he has given us a

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cum fidem nobis fecerit invisam iam sibi esse luxu- riam ; nunc illis male convenit. Vale.

CXIII. Seneca Lvcilio svo salvtem

1 Desideras tibi scribi a me, quid sentiam de hac quaestione iactata ^ apud nostros : an iustitia, fortitude, prudentia ceteraeque virtutes animalia sint. Hac subtilitate efFecimus, Lucili carissime, ut exercere ingenium inter inrita videremur et dis- putationibus nihil profuturis otium terere. Faciam quod desideras, et quid nostris videatur, exponam. Sed me in alia esse sententia profiteor : puto quaedam esse, quae deceant phaecasiatum palliatumque. Quae sint ergo quae antiquos moverint, vel quae sint quae antiqui moverint, dicam.

2 Animum constat animal esse, cum ipse efficiat, ut simus animalia, cum ab illo animalia nomen hoc traxerint. Virtus autem nihil aliud est quam animus quodammodo se habens ; ergo animal est. Deinde virtus agit aliquid ; agi autem nihil sine impetu potest. Si impetum habet, qui nulli est nisi animali, animal est. ** Si animal est,'' inquit, ** virtus, habet ipsa virtutem.** Quidni habeat se ipsam ? Quo-

3 modo sapiens omnia per virtutem gerit, sic virtus per

^ iactata Hense ; iacta BA.

<» The fulfilment of the promise made in Ep, cvi. 3 (see note ad loc).

^ The allusion, s sarcastic. The phaecasium was a white shoe worn by Greek priests and Athenian gymnasiarchs, — sometimes aped by Romans.

^ i,e,, animal from animus^ anima (" breath of hfe ").

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guarantee that he really hates luxury ; as it is now, luxury and he are merely not on speaking terms. Farewell.

GXIII. ON THE VITALITY OF THE SOUL AND ITS ATTRIBUTES

You wish me to write to you my opinion concerning this question, which has been mooted by our school — whether justice, courage, foresight, and the other virtues, are living things.^ By such niceties as this, my beloved Lucilius, we have made people think that we sharpen our wits on useless objects, and waste our leisure time in discussions that will be un- profitable. I shall, however, do as you ask, and shall set forth the subject as viewed by our school. For myself, I confess to another belief : I hold that there are certain things which befit a wearer of white shoes and a Greek mantle.^ But what the beliefs are that have stirred the ancients, or those which the ancients have stirred up for discussion, I shall explain to you.

The soul, men are agreed, is a living thing, because of itself it can make us living things, and because ** living things *' ^ have derived their name there- from. But virtue is nothing else than a soul in a certain condition ; therefore it is a living thing. Again, virtue is active, and no action can take place without impulse. And if a thing has impulse, it must be a living thing ; for none except a living thing possesses impulse. A reply to this is : ** If virtue is a living thing, then virtue itself possesses virtue.'* Of course it possesses its own self ! Just as the wise man does everything by reason of virtue, so virtue accomplishes everything by reason

VOL. Ill K 283

THE EPISTLES OF SENECA

se. *' Ergo/* inquit, " et omnes artes animalia sunt et omnia, quae cogitamus quaeque mente con- plectimur. Sequitur, ut multa millia animalium habitant in his angustiis pectoris, et singuli multa simus animaha aut multa habeamus animalia."

Quaeris, quid adversus istud respondeatur ? Una- quaeque ex istis res animal erit ; multa animalia non erunt. Quare ? Dicam, si mihi accommodaveris

4 subtilitatem et intentionem tuam. Singula animaUa singulas habere debent substantias ; ista omnia unum animum habent ; itaque singula esse possunt, multa esse non possunt. Ego et animal sum et homo, non tamen duos esse nos dices. Quare ? Quia separati debent esse. Ita dico : alter ab altero debet esse diductus, ut duo sint. Quicquid in uno multiplex est, sub unam naturam cadit ; itaque unum est.

5 Et animus meus animal est et ego animal sum, duo tamen non sumus. Quare ? Quia animus mei pars est. Tunc aliquid per se numerabitur, cum per se stabit. Ubi vero alterius membrum erit, non poterit videri aliud. Quare ? Dicam : quia quod aliud est, suum oportet esse et proprium et totum et intra se

6 absolutum. Ego in alia esse me sententia professus sum. Non enim tantum virtutes animalia erunt, si hoc recipitur, sed opposita quoque illis vitia et

" i,e,f from those who hold that the man, the soul, and the functions of the soul, can be classed as separate entities ; or even from those who believe that it is worth while to discuss the matter at all. See § 1 of this Letter.

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EPISTLE CXIII.

of itself. ** In that case," say they, ** all the arts also are living things, and all our thoughts and all that the mind comprehends. It therefore follows that many thousands of living things dwell in man's tiny heart, and that each individual among us consists of, or at least contains, many living beings."

Are you gravelled for an answer to this remark ? Each of these will be a living thing ; but they will not be many separate living things. And why ? I shall explain, if you will apply your subtlety and your concentration to my words. Each living thing must have a separate substance ; but since all the things mentioned above have a single soul, con- sequently they can be separate living things but without plurality. I myself am a living thing, and a man ; but you cannot say that there are two of me for that reason. And why ? Because, if that were so, they would have to be two separate existences. This is what I mean : one would have to be sundered from the other so as to produce two. But when- ever you have that which is manifold in one whole, it falls into the category of a single nature, and is therefore single.

My soul is a living thing, and so am I ; but we are not two separate persons. And why ? Because the soul is part of myself. It will only be reckoned as a definite thing in itself, when it shall exist by itself. But as long as it shall be part of another, it cannot be regarded as different. And why ? I will tell you : it is because that which is different, must be personal and pecuhar to itself, a whole, and com- plete within itself. I myself have gone on record as being of a different opinion ; « for if one adopts this belief, not only the virtues will be hving things, but so will their contrary vices, and the emotions, like

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adfectus, tamquam ira, timor, luctus, suspicio. Ultra res ista procedet ; omnes sententiae, omnes cogita- tiones animalia erunt. Quod nullo modo recipiendum est. Non enim quicquid ab homine fit, homo est.

7 ** lustitia quid est ? ** inquit. Animus quodammodo se habens. ** Itaque si animus animal est, et iustitia.** Minime.i Haec enim habitus animi est et quaedam vis ; idem animus in varias figuras convertitur et non totiens animal aliud ^ est, quotiens aliud faeit. Nee

8 illud, quod fit ab animo, animal est. Si ^ iustitia animal est, si^ fortitudo, si ceterae^ virtutes, utrum desinunt esse animalia, subinde autem ^ rursus in- cipiunt, an semper sunt ?

Desinere virtutes non possunt. Ergo multa ani- malia, immo innumerabilia, in hoe animo versantur.

9 " Non sunt," inquit, ** multa, quia ex uno religata sunt et partes unius ac membra sunt.** Talem ergo faciem animi nobis proponimus, qualis est hydrae multa habentis capita, quorum unumquodque per se pugnat, per se nocet. Atqui nullum ex illis capitibus animal est, sed animalis caput, ceterum ipsa unum animal est. Nemo in Chimaera leonem animal esse dixit aut draconem ; hae partes erant eius ; partes autem non sunt animalia. Quid est, quo colligas

10 iustitiam animal esse ? ** Agit,'* inquit, '* aliquid et prodest. Quod autem agit et prodest, impetum

* iustitia minime later MSS. ; iustitiam in me BA.

2 aliud later MSS. ; alius BA.

® si before iustitia and fortitudo added by Muretus.

* si ceterae Muretus ; sic ceterae (cetetre) BA.

^ autem edd. ; aut or ut MSS.

" Homer, II. vi. 181 irpdade \4u)p, 6vL6ev bk dpoLKwy^ fi^aarj 286

EPISTLE GXIII.

wrath, fear, grief, and suspicion. Nay, the argu- ment will carry us still further — all opinions and all thoughts will be living things. This is by no means admissible ; since anything that man does is not necessarily the man himself. *' What is Justice ? " people say. Justice is a soul that maintains itself in a certain attitude. ** Then if the soul is a living being, so is Justice." By no means. For Justice is really a state, a kind of power, of the soul ; and this same soul is transformed into various likenesses and does not become a different kind of living thing as often as it acts differently. Nor is the result of soul- action a living thing. If Justice, Bravery, and the other virtues have actual life, do they cease to be living things and then begin life over again, or are they always living things ?

But the virtues cannot cease to be. Therefore, there are many, nay countless, living things, sojourn- ing in this one soul. ** No,*' is the answer, *' not many, because they are all attached to the one, being parts and members of a single whole." We are then portraying for ourselves an image of the soul like that of a many-headed hydra — each separate head fighting and destroying independently. And yet there is no separate living thing to each head ; it is the head of a living thing, and the hydra itself is one single living thing. No one ever believed that the Chimaera contained a living lion or a living serpent ; ^ these were merely parts of the whole Chimaera ; and parts are not living things. Then how can you infer that Justice is a living thing ? ** Justice," people reply, ** is active and helpful ; that which acts and is helpful, possesses impulse ;

5e X^JiCiLpa. This is a frequent illustration of the ** whole and the parts " among ancient philosophers.

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habet ; quod autem impetum habet,^ animal est." Verum est, si suum impetum habet ; suum autem non

11 habet,^ sed animi. Omne animal, donee moriatur, id est, quod coepit ; homo, donee moriatur, homo est, equus equus, canis canis.^ Transire in aliud non potest. lustitia, id est animus quodammodo se habens, animal est. Credamus ; deinde animal est fortitudo, id est animus quodammodo se habens. Quis animus ? Ille , qui modo iustitia erat ? Tenetur in priore animali, in aliud animal transire ei non licet ; in eo illi, in quo

12 primum esse coepit, perseverandum est. Praeterea unus animus duorum esse animalium non potest, multo minus plurium. Si iustitia, fortitudo, tempe- rantia ceteraeque virtutes animalia sunt, quo modo unum animum habebunt ? Singulos habeant oportet,

13 aut non sunt animalia. Non potest unum corpus plurium animalium esse. Hoc et ipsi fatentur. lustitiae quod est corpus ? ** Animus.** Quid ? For- titudinis quod est corpus ? ** Idem animus.** At qui unum corpus esse duorum animalium non potest.

14 ** Sed idem animus,** inquit, ** iustitiae habitum induit^ et fortitudinis et temperantiae.** Hoc fieri posset, si quo tempore iustitia esset, fortitudo non esset, quo tempore fortitudo esset, temperantia non esset ; nunc vero omnes virtutes simul sunt. Ita quomodo singulae erunt animalia, cum unus animus sit, qui plus quam unum animal non potest facere ?

^ quod . . . habet added by later MSS. ; om. BA.

^ siium . . . habet later MSS. ; om. BA.

^ equus equus ^ canis canis edd. ; equus canis BA.

* induit later MSS. ; inbuit BA.

" i»e.^ the form in which it is contained.

^ The soul is " body," " world-stuflP " (not " matter " in the modern sense). It is therefore, according to the Stoics, a living entity, a imit ; and Virtue is a dtddea-Ls ^vxv^y — a " permanent disposition of the soul.'*

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EPISTLE GXIII.

and that which possesses impulse is a living thing." True, if the impulse is its own ; (but in the case of justice it is not its own ;) the impulse comes from the soul. Every living thing exists as it began, until death ; a man, until he dies, is a man, a horse is a horse, a dog a dog. They cannot change into any- thing else. Now let us grant that Justice — which is defined as " a soul in a certain attitude,'' is a living thing. Let us suppose this to be so. Then Bravery also is alive, being ** a soul in a certain attitude.'* But which soul ? That which was but now defined as Justice ? The soul is kept within the first-named being, and cannot cross over into another ; it must last out its existence in the medium where it had its origin. Besides, there cannot be one soul to two living things, much less to many living things. And if Justice, Bravery, Restraint, and all the other virtues, are living things, how will they have one soul ? They must possess separate souls, or else they are not living things. Several living things cannot have one body ; this is admitted by our very opponents. Now what is the ** body " ^ of justice ? " The soul," they admit. And of bravery ? " The soul also." And yet there cannot be one body of two living things. ** The same soul, however," they answer, " assumes the guise of Justice, or Bravery, or Restraint." This would be possible if Bravery were absent when Justice was present, and if Re- straint were absent when Bravery was present ; as the case stands now, all the virtues exist at the same time. Hence, how can the separate virtues be living things, if you grant that there is one single soul,^ which cannot create more than one single living thing ?

2S9

THE EPISTLES OF SENEGA

15 Denique nullum animal pars est alterius animalis. lustitia autem pars est animi ; non est ergo animal. Videor mihi in re confessa perdere operam ; magis enim indignandum de isto quam disputandum est. Nullum animal alteri par est. Circumspice omnium corpora : nuUi non et color proprius est et figura sua

16 et magnitudo. Inter cetera, propter quae mirabile divini artificis ingenium est, hoc quoque existimo, et quod in tanta copia rerum numquam in idem incidit ; etiam quae similia videntur, cum contuleris, diversa sunt. Tot fecit genera foliorum : nullum non sua proprietate signatum. Tot animalia : nullius mag- nitudo cum altero convenit, utique aliquid interest. Exegit a se, ut quae alia erant, et dissimilia essent et inparia ; virtutes omnes, ut dicitis, pares sunt. Ergo non sunt animalia.

17 Nullum non animal per se agit. Virtus autem per se nihil agit, sed cum homine. Omnia animalia aut rationalia sunt, ut homines, ut di, aut inrationalia, ut ferae, ut pecora.^ Virtutes utique rationales sunt ; atqui nee homines sunt nee di ; ergo non sunt

18 animalia. Omne rationale animal nihil agit, nisi primum specie alicuius rei inritatum est, deinde impetum cepit, deinde adsensio confirmavit hunc impetum. Quid sit adsensio, dicam. Oportet me ambulare : tunc demum ambulo, cum hoc mihi dixi et adprobavi hanc opinionem meam. Oportet me sedere : tunc demum sedeo. Haec adsensio in

^ aut . . . pecora later MSS. ; om. BA.

" The usual progression was atadTjcns (sensus), (papraaia {species, ** external impression "), (TvyKarddeffis (adsensus)^ and KaTd\r}\pLs {comprehensio). See Ep. xcv. 62 note,

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EPISTLE GXIII.

Again, no living thing is part of another living thing. But Justice is a part of the soul ; therefore Justice is not a living thing. It looks as if I were wasting time over something that is an acknowledged fact ; for one ought to decry such a topic rather than debate it. And no two living things are equal. Consider the bodies of all beings : every one has its particular colour, shape, and size. And among the other reasons for marvelling at the genius of the Divine Creator is, I believe, this, — that amid all this abundance there is no repetition ; even seemingly similar things are, on comparison, unlike. God has created all the great number of leaves that we behold : each, however, is stamped with its special pattern. All the many animals : none resembles another in size — always some difference ! The Creator has set himself the task of making unlike and unequal things that are different ; but all the virtues, as your argument states, are equal. Therefore, they are not living things.

Every Uving thing acts of itself ; but virtue does nothing of itself ; it must act in conjunction with man. All living things either are gifted with reason, like men and gods, or else are irrational, like beasts and cattle. Virtues, in any case, are rational ; and yet they are neither men nor gods ; therefore they are not living things. Every living thing possessed of reason is inactive if it is not first stirred by some external impression ; then the impulse comes, and finally assent confirms the impulse.^ Now what assent is, I shall explain. Suppose that I ought to take a walk : I do walk, but only after uttering the command to myself and approving this opinion of mine. Or suppose that I ought to seat myself ; I do seat myself, but only after the same process. VOL. Ill K 2 291

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19 virtute non est. Puta enim prudentiam esse ; quo- modo adsentietur ** oportet me ambulare " ? Hoe natura non recipit. Prudentia enim ei, cuius est, prospicit, non sibi. Nam nee ambulare potest nee sedere. Ergo adsensionem non habet, rationale animal non est. Virtus si animal est, rationale est.

20 Rationale autem non est ; ergo nee animal. Si virtus animal est, virtus autem bonum, non est omne bonum animal ? Est. Hoc nostri fatentur.

Patrem servare bonum est, et sententiam prudent er in senatu dicere bonum est, et iuste decernere bonum est ; ergo et ^ patrem servare animal est et prudenter sententiam dicere animal est. Eo usque res exegit, ut risum tenere non possis : prudenter tacere bonum est, frugaliter cenare bonum est ^ ; ita et tacere et

21 cenare animal est. Ego mehercules titillare non desinam et ludos mihi ex istis subtilibus ineptiis facere. lustitia et fortitudo, si animalia sunt, certe terrestria sunt. Omne animal terrestre alget, esurit, sitit ; ergo iustitia alget, fortitudo esurit, dementia sitit.

22 Quid porro ? Non interrogabo illos, quam figuram habeant ista animalia ? Hominis an equi an ferae ? Si rotundam illis qualem deo dederint, quaeram, an et avaritia et luxuria et dementia aeque rotundae sint. Sunt enim et ipsae animalia. Si has quoque

1 et later MSS. ; ut BA.

2 frugaliter {bene) cenare bonum est Hense and later MSS.; om. BA.

°' This problem is discussed from another angle in Ep, Iviii. 16. * i.^., the virtues.

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EPISTLE CXIII.

This assent is not a part of virtue. For let us suppose that it is Prudence ; how will Prudence assent to the opinion : ** I must take a walk " ? Nature does not allow this. For Prudence looks after the interests of its possessor, and not of its own self. Prudence cannot walk or be seated. Accordingly, it does not possess the power of assent, and it is not a living thing possessed of reason. But if virtue is a living thing, it is rational. But it is not rational ; therefore it is not a living thing. If virtue is a living thing, and virtue is a Good — is not, then, every Good a living thing ? It is. Our school professes it.

Now to save a father *s life is a Good ; it is also a Good to pronounce one's opinion judiciously in the senate, and it is a Good to hand down just opinions ; therefore the act of saving a father's life is a living thing, also the act of pronouncing judicious opinions. We have carried this absurd argument so far that you cannot keep from laughing outright : wise silence is a Good, and so is a frugal dinner ; therefore silence and dining are Uving things." Indeed I shall never cease to tickle my mind and to make sport for myself by means of this nice nonsense. Justice and Bravery, if they are living things, are certainly of the earth. Now every earthly living thing gets cold or hungry or thirsty ; therefore. Justice goes a-cold, Bravery is hungry, and Kindness craves a drink !

And what next ? Should I not ask our honourable opponents what shape these living beings ^ have ? Is it that of man, or horse, or wild beast ? If they are given a round shape, Uke that of a god, I shall ask whether greed and luxury and madness are equally round. For these, too, are *' living things.*' If I find that they give a rounded shape to these also, I

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conrotundaverint, etiamnunc interrogabo, an prudens ambulatio animal sit. Necesse est confiteantur, deinde dicant ambulationem animal esse et quidem rotundum.

23 Ne putes autem primum me ^ ex nostris non ex praescripto loqui, sed meae sententiae esse : inter Cleanthen et diseipulum eius Chrysippum non con- venit, quid sit ambulatio. Cleanthes ait spiritum esse a principali usque in pedes permissum, Chrys- ippus ipsum principale. Quid ^ est ergo, cur non ipsius Chrysippi exemplo sibi quisque se vindicet et ista tot animalia, quot mundus ipse non potest

24 capere, derideat ? ** Non sunt,'* inquit, ** virtutes multa animalia, et tamen animalia sunt. Nam quem- admodum aliquis et poeta est et orator, et tamen unus, sic virtutes istae animalia sunt, sed multa non sunt. Idem est animus et animus ^ et iustus et prudens et fortis, ad singulas virtutes quodammodo

25 se habens.*' Sublata controversia ^ convenit nobis. Nam et ego interim fateor animum animal esse, postea visurus, quam de ista re sententiam feram aetiones eius animalia esse nego. Alioqui et omnia verba erunt animalia et omnes versus ; nam si prudens sermo bonum est, bonum autem omne animal est, sermo animal est.^ Prudens versus bonum est, bonum autem omne animal est ; versus ergo animal est. Ita ** arma virumque cano,'* animal est, quod non possunt rotundum dicere, cum sex pedes

* me added by Hermes. ^ quid later MSS. ; quod BA.

^ et animus MSS. ; del. vulg.

* sublata controversia Brakman ; sublata MSS.

^ sermo animal est viilg. ; om. MSS.

" Cleanthes, Frag. 5^6 von Arnim ; Chrysippus, Frag. 836 von Arnim. The former would seem to be more in accord with general Stoic views.

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EPISTLE GXIII.

shall go so far as to ask whether a modest gait is a living thing ; they must admit it, according to their argument, and proceed to say that a gait is a living thing, and a rounded living thing, at that !

Now do not imagine that I am the first one of our school who does not speak from rules but has his own opinion : Cleanthes and his pupil Chrysippus could not agree in defining the act of walking. Cleanthes held that it was spirit transmitted to the feet from the primal essence, while Chrysippus main- tained that it was the primal essence in itself.^ Why, then, following the example of Chrysippus himself, should not every man claim his own free- dom, and laugh down all these " living things,*' — so numerous that the universe itself cannot contain them ? One might say : ** The virtues are not many living things, and yet they are living things. For just as an individual may be both poet and orator in one, even so these virtues are living things, but they are not many. The soul is the same ; it can be at the same time just and prudent and brave, maintaining itself in a certain attitude to- wards each virtue.*' The dispute is settled, and we are therefore agreed. For I shall admit, meanwhile, that the soul is a living thing with the proviso that later on I may cast my final vote ; but I deny that the acts of the soul are living beings. Otherwise, all words and all verses would be alive ; for if prudent speech is a Good, and every Good a living thing, then speech is a living thing. A prudent line of poetry is a Good ; everything alive is a Good ; therefore, the line of poetry is a living thing. And so ** Arms and the man I sing,'' is a living thing ; but they cannot call it rounded, because it has six

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26 habeat. ** Textorium/' inquis, ** totum mehercules istud, quod cum maxime agitur/' Dissilio risu, cum mihi propono soloecismum animal esse et bar- barismum et synlogismum et aptas illis facies tam- quam pictor adsigno. Haec disputamus attractis superciliis, fronte rugosa ? Non possum hoc loco dicere illud Caelianum : " O tristes ineptias ! *' Ridiculae sunt. Quin itaque potius aliquid utile nobis ac salutare tractamus et quaerimus, quomodo ad virtutes pervenire possimus, quae nos ad illas via adducat.

27 Doce me non an fortitudo animal sit, sed nullum animal felix esse sine fortitudine, nisi contra fortuita convaluit et omnis casus, ^ antequam exciperet, meditando praedomuit. Quid est fortitudo ? Muni- mentum humanae imbecillitatis inexpugnabile, quod qui circumdedit sibi, securus in hac vitae obsidione

28 perdurat ; utitur enim suis viribus, suis telis. Hoc loco tibi Posidonii nostri referre sententiam volo : ** Non est quod umquam fortunae armis putes esse te tutum ; tuis pugna. Contra ipsam fortuna non armat ; itaque contra hostes instructi, contra ipsam inermes sunt/'

29 Alexander Persas quidem et Hyrcanos et Indos et quicquid gentium usque in oceanum extendit oriens, vastabat fugabatque, sed ipse modo occiso amico, modo amisso iacebat in tenebris, alias scelus, alias

^ casus later MSS. ; causas BA.

" Caecilianum (the reading of later MSS.) would refer to Statius Caecilius, the comic writer of the second century b.c. Caelianuin (B and A) would indicate M. Caelius Rufus, the orator and contemporary of Cicero and Catullus.

^ 334-330 B.C.

* See Ep, xciv. 63 f., and notes.

** e.g,^ tlie execution of Parmenio in Media and the murder of Cleitus in Samarkand.

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feet ! ** This whole proposition," you say, " which we are at this moment discussing, is a puzzhng fabric." I spUt with laughter whenever I reflect that solecisms and barbarisms and syllogisms are living things, and, like an artist, I give to each a fitting likeness. Is this what we discuss with con- tracted brow and wrinkled forehead ? I cannot say now, after Caelius,^ ** What melancholy trifling ! " It is more than this ; it is absurd. Why do we not rather discuss something which is useful and wholesome to ourselves, seeking how we may attain the virtues, and finding the path which will take us in that direction ?

Teach me, not whether Bravery be a living thing, but prove that no living thing is happy without bravery, that is, unless it has grown strong to oppose hazards and has overcome all the strokes of chance by rehearsing and anticipating their attack. And what is Bravery ? It is the impregnable fortress for our mortal weakness ; when a man has surrounded himself therewith, he can hold out free from anxiety during lifers siege ; for he is using his own strength and his own weapons. At this point I would quote you a saying of our philosopher Posidonius : ** There are never any occasions when you need think yourself safe because you wield the weapons of Fortune ; fight with your own ! Fortune does not furnish arms against herself; hence men equipped against their foes are unarmed against Fortune herself."

Alexander, to be sure, harried and put to flight the Persians,'^ the Hyrcanians, the Indians, and all the other races that the Orient spreads even to the Ocean ; ^ but he himself, as he slew one friend or lost another, would lie in the darkness lamenting sometimes his crime, and sometimes his loss ; ^

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desiderium suum maerens, victor tot regum atque populorum irae tristitiaeque succumbens. Id enim egerat, ut omnia potius haberet in potestate quam

30 adfectus. O quam magnis homines tenentur erro- ribus, qui ius dominandi trans maria cupiunt per- mittere felicissimosque se iudicant, si multas ^ milite ^ provincias optinent et novas veteribus adiungunt, ignari, quod sit illud ingens par que dis regnum.

31 Imperare sibi maximum imperium est. Doceat me, quam sacra res sit iustitia alienum bonum spectans, nihil ex se petens nisi usum sui. Nihil sit illi cum ambitione famaque ; sibi placeat.

Hoc ante omnia sibi quisque persuadeat : me iustum esse gratis oportet. Parum est ; adhuc illud persuadeat sibi : me in hanc pulcherrimam virtutem ultro etiam inpendere iuvet. Tota cogitatio a pri- vatis commodis quam longissime aversa sit. Non est quod spectes, quod sit iustae rei praemium ; maius in iusto^ est. Illud adhuc tibi adfige, quod paulo

32 ante dicebam : nihil ad rem pertinere, quam multi aequitatem tuam noverint. Qui virtutem suam publicari vult, non virtuti laborat, sed gloriae. Non vis esse iustus ^ sine gloria ? At mehercules saepe iustus esse debebis cum infamia. Et tunc, si sapis, mala opinio bene parta delectet. Vale.

^ si multas later MSS. ; simulatas BA.

* milite Buecheler ; pro milite BA.

^ in iusto Schweighaeuser and Madvig ; iniustae BA ; in iustitia later MSS.

* iustus later MSS. ; intus BA.

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he, the conqueror of so many kings and nations, was laid low by anger and grief ! For he had made it his aim to win control over everything except his emotions. Oh with what great mistakes are men obsessed, who desire to push their limits of empire beyond the seas, who judge themselves most pros- perous when they occupy many provinces with their soldiery and join new territory to the old ! Little do they know of that kingdom which is on an equality with the heavens in greatness ! Self-Command is the greatest command of all. Let her teach me what a hallowed thing is the Justice which ever regards another's good and seeks nothing for itself except its own employment. It should have nothing to do with ambition and reputation ; it should satisfy itself.

Let each man convince himself of this before all else — ** I must be just without reward." And that is not enough ; let him convince himself also of this : " May I take pleasure in devoting myself of my own free will to uphold this noblest of virtues.** Let all his thoughts be turned as far as possible from personal interests. You need not look about for the reward of a just deed ; a just deed in itself offers a still greater return. Fasten deep in your mind that which I remarked a short space above : that it makes no difference how many persons are acquainted with your uprightness. Those who wish their virtue to be advertised are not striving for virtue but for renown. Are you not willing to be just without being renowned ? Nay, indeed you must often be just and be at the same time disgraced. And then, if you are wise, let ill repute, well won, be a delight. Farewell.

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CXIV.

Seneca Lvcilio svo salvtem

1 Quare quibusdam temporibus provenerit corrupt! generis oratio quaeris, et quomodo in quaedam vitia inclinatio ingeniorum facta sit, ut aliquando inflata explicatio vigeret, aliquando infracta et in morem cantici ducta ? Quare alias sensus audaces et fidem egressi placuerint, alias abruptae sententiae et suspi- ciosae, in quibus plus intellegendum esset quam audiendum ? Quare aliqua aetas fuerit, quae trans- lationis iure uteretur inverecunde ? Hoc quod audire vulgo soles, quod apud Graecos in proverbium cessit :

2 talis hominibus fuit oratio qualis vita. Quemad- modum autem uniuscuiusque actio dicenti similis est, sic genus dicendi aliquando imitatur publicos mores, si ^ disciplina civitatis laboravit et se in delicias dedit. Argumentum est luxuriae publicae orationis

3 lascivia, si modo non in uno aut in altero fuit, sed adprobata est et recepta. Non potest alius esse ingenio, alius animo color. Si ille sanus est, si com- positus, gravis, temperans, ingenium quoque siccum ac sobrium est ; illo vitiato hoc quoque adflatur. Non vides, si animus elanguit, trahi membra et pigre moveri pedes ? Si ille effeminatus est, in

^ si later MSS. ; sic BA.

** olos 6 piosy TOLovTos Kai 6 \6yos. The saying is referred to Socrates by Cicero {Tusc, v. 47).

* ?*.^., that inborn quality which is compounded of char- acter and intelHgence.

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CXIV. ON STYLE AS A MIRROR OF

CXIV. ON STYLE AS A MIRROR OF CHARACTER

You have been asking me why, during certain periods, a degenerate style of speech comes to the fore, and how it is that men's wits have gone down- hill into certain vices — in such a way that exposition at one time has taken on a kind of puffed-up strength, and at another has become mincing and modulated like the music of a concert piece. You wonder why sometimes bold ideas — bolder than one could believe — have been held in favour, and why at other times one meets with phrases that are disconnected and full of innuendo, into which one must read more meaning than was intended to meet the ear. Or why there have been epochs which maintained the right to a shameless use of metaphor. For answer, here is a phrase which you are wont to notice in the popular speech — one which the Greeks have made into a proverb : ** Man's speech is just like his life/* ^ Exactly as each individual man's actions seem to speak, so people's style of speaking often reproduces the general character of the time, if the morale of the public has relaxed and has given itself over to effeminacy. Wantonness in speech is proof of public luxury, if it is popular and fashionable, and not confined to one or two individual instances. A man's ability ^ cannot possibly be of one sort and his soul of another. If his soul be wholesome, well-ordered, serious, and restrained, his ability also is sound and sober. Conversely, when the one degenerates, the other is also contaminated. Do you not see that if a man's soul has become sluggish, his limbs drag and his feet move indolently ? If it is womanish, that

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ipso incessu adparere mollitiam ? Si ille acer est et ferox, concitari gradum ? Si furit aut, quod furori simile est, iraseitur, turbatum esse corporis motum nee ire, sed ferri ?

Quanto hoc magis accidere ingenio putas, quod totum animo permixtum est ; ab illo fingitur, illi

4 paret, inde legem petit. Quomodo Maecenas vixerit notius est, quam ut narrari nunc debeat, quomodo ambulaverit, quam delicatus fuerit, quam cupierit videri, quam vitia sua latere noluerit. Quid ergo ? Non oratio eius aeque soluta est quam ipse discinctus ? Non tam insignita illius verba sunt quam cultus, quam comitatus, quam domus, quam uxor ? Magni vir ingenii fuerat, si illud egisset via rectiore, si non vitasset intellegi, si non etiam in oratione difflueret. Videbis itaque eloquentiam ebrii hominis involutam et errantem et licentiae plenam.^

5 Quid turpius ** amne silvisque ripa comantibus ? '* Vide ut ** alveum lintribus arent versoque vado ^ remittant hortos." Quid ? Si quis ** feminae cinno crispat et labris columbatur incipitque suspirans, ut cervice lass a fanantur nemoris tyranni." ** Inreme- diabilis factio rimantur epulis lagonaque temptant

^ After plenam BA give Maecenas de cultu suo ; an interpolation (Gruter). See Summers in C.Q, ii. 170 if., and O. Hense, p. 548 (ed. of 1914), for a discussion of the quoted passages.

2 vado later MSS. ; vada BA.

• Cf, Suetonius, Aug. 86, where the Emperor Maecenatem suum, cuius " myrobrechis,^^ ut ait, " cincinnos '* (" unguent- dripping curls " (Rolfe)) usque quaque persequitur et imi- tando per iocum irridet. Augustus here refers especially to the style of Maecenas as a writer.

* Terentia. For her charms see Horace, Od, ii. 12 ; for

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one can detect the effeminacy by his very gait ? That a keen and confident soul quickens the step ? That madness in the soul, or anger (which resembles madness), hastens our bodily movements from walk- ing to rushing ?

And how much more do you think that this affects one's ability, which is entirely interwoven with the soul, — being moulded thereby, obeying its com- mands, and deriving therefrom its laws ! How Maecenas lived is too well-known for present com- ment. We know how he walked, how effeminate he was, and how he desired to display himself; also, how unwilling he was that his vices should escape notice. What, then ? Does not the looseness of his speech match his ungirt attire ? * Are his habits, his attendants, his house, his v/ife,^ any less clearly marked than his words ? He would have been a man of great powers, had he set himself to his task by a straight path, had he not shrunk from making himself understood, had he not been so loose in his style of speech also. You will therefore see that his eloquence was that of an intoxicated man — twisting, turning, unlimited in its slackness.

What is more unbecoming than the words : * ** A stream and a bank covered with long-tressed woods *' ? And see how ** men plough the channel with boats and, turning up the shallows, leave gardens behind them.'' Or, '* He curls his lady-locks, and bills and coos, and starts a-sighing, like a forest lord who offers prayers with down-bent neck." Or, " An unregenerate crew, they search out people at feasts, and assail households with the wine-cup, and, by hope,

her faults see De prov. iii. 10, where Seneca calls her " petulant."

« Maecenas, Frag. 1 1 Lunderstedt.

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domos et spe mortem exigunt." ** Genium festo vix suo testem. Tenuisve cerei fila et erepacem molam. Focum mater aut uxor investiunt/'

6 Non statim, cum haec legeris, hoc tibi occurret, hunc esse, qui solutis tunicis in urbe semper in- cesserit ? Nam etiam cum absentis Caesaris partibus fungeretur, signum a discincto petebatur. Hunc esse, qui in ^ tribunali, in rostris, in omni publico coetu sic apparuerit, ut pallio velaretur caput exclusis utrimque auribus, non aliter quam in mimo fugitivi divitis Solent ? Hunc esse, cui tunc maxime civilibus bellis strepentibus et sollicita urbe et armata comitatus hie fuerit in publico spadones duo, magis tamen viri quam ipse ? Hunc esse, qui uxorem milliens duxit, cum unam habuerit ? Haec verba tam improbe

7 structa, tam neglegenter abiecta, tam contra con- suetudinem omnium posita ostendunt mores quoque non minus novos et pravos et singulares fuisse. Maxima laus illi tribuitur mansuetudinis, pepercit gladio, sanguine abstinuit nee ulla alia re, quid posset, quam licentia ostendit ; hanc ipsam laudem suam corrupit istis orationis portentosissimae deliciis.

8 Apparet enim mollem fuisse, non mitem. Hoc istae ambages compositionis, hoc verba transversa, hoc sensus miri,^ magni quidem saepe, sed enervati dum

1 in later MSS.; om. BA. ^ miri Buecheler ; mihi BA.

° Instead of properly girt up — a mark of slackness

* For a similar mark of slovenliness, in Pompey's f reed- man Demetrius, see Plutarch, Pompey, xl. 4.

* i.e., often repulsed by his wife Terentia, and then re- stored to grace.

^ e.g., in the Treaty of Brundisium (37 b.c), and often during the Triumvirate.

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exact death." Or, ** A Genius could hardly bear witness to his own festival " ; or " threads of tiny tapers and crackling meal " ; " mothers or wives clothing the hearth."

Can you not at once imagine, on reading through these words, that this was the man who always paraded through the city with a flowing * tunic ? For even if he was discharging the absent emperor's duties, he was always in undress when they asked him for the countersign. Or that this was the man who, as judge on the bench, or as an orator, or at any public function, appeared with his cloak wrapped about his head, leaving only the ears exposed,^ like the millionaire's runaway slaves in the farce ? Or that this was the man who, at the very time when the state was embroiled in civil strife, when the city was in difficulties and under martial law, was attended in public by two eunuchs — both of them more men than himself ? Or that this was the man who had but one wife, and yet was married countless times ? ^ These words of his, put together so faultily, thrown oif so carelessly, and arranged in such marked con- trast to the usual practice, declare that the character of their writer was equally unusual, unsound, and eccentric. To be sure, we bestow upon him the highest praise for his humanity ; he was sparing with the sword and refrained from bloodshed ; ^ and he made a show of his power only in the course of his loose living ; but he spoiled, by such preposterous finickiness of style, this genuine praise, which was his due. For it is evident that he was not really gentle, but effeminate, as is proved by his misleading word- order, his inverted expressions, and the surprising thoughts which frequently contain something great,

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exeunt, cuivis manifestum facient. Motum illi felici- tate nimia caput.

Quod vitium hominis esse interdum, interdum 9 temporis solet. Ubi luxuriam late felicitas fudit, cult us ^ primum corporum esse diligentior incipit. Deinde supellectili laboratur. Deinde in ipsas domos inpenditur cura, ut in laxitatem ruris excurrant, ut parietes advectis trans maria marmoribus fulgeant, ut tecta varientur auro, ut lacunaribus pavimentorum respondeat nitor. Deinde ad cenas lautitia trans- fertur, et illic commendatio ex novitate et soliti ordinis commutatione captatur, ut ea, quae includere Solent cenam, prima ponantur, ut quae advenientibus dabantur, exeuntibus dentur.

10 Cum adsuevit animus fastidire, quae ex more sunt, et illi pro sordidis solita sunt, etiam in oratione, quod novum est, quaerit et modo antiqua verba atque exsoleta revocat ac profert, modo fingit et ignota ac deflectit, modo, id quod nuper increbruit, pro cultu

11 habetur audax translatio ac frequens. Sunt qui sensus praecidant et hoc gratiam sperent, si sententia pependerit et audienti suspicionem sui fecerit. Sunt qui illos^ detineant et porrigant. Sunt qui non usque ad vitium accedant, necesse est enim hoc

* cultus Muretus ; luxus BA, « illos later MSS, ; illo BA.

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but in finding expression have become nerveless. One would say that his head was turned by too great success.

This fault is due sometimes to the man, and some- times to his epoch. When prosperity has spread luxury far and wide, men begin by paying closer attention to their personal appearance. Then they go crazy over furniture. Next, they devote atten- tion to their houses — how to take up more space with them, as if they were country-houses, how to make the walls glitter with marble that has been imported over seas, how to adorn a roof with gold, so that it may match the brightness of the inlaid floors. After that, they transfer their exquisite taste to the dinner-table, attempting to court approval by novelty and by departures from the customary order of dishes, so that the courses which we are accustomed to serve at the end of the meal may be served first, and so that the departing guests may partake of the kind of food which in former days was set before them on their arrival.

When the mind has acquired the habit of scorning the usual things of life, and regarding as mean that which was once customary, it begins to hunt for novelties in speech also ; now it summons and dis- plays obsolete and old-fashioned words ; now it coins even unknown words or misshapes them ; and now a bold and frequent metaphorical usage is made a special feature of style, according to the fashion which has just become prevalent. Some cut the thoughts short, hoping to make a good impression by leaving the meaning in doubt and causing the hearer to suspect his own lack of wit. Some dwell upon them and lengthen them out. Others, too, approach just short of a fault — for a man must

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facere aliquid grande temptanti, sed qui ipsum vitium ament. Itaque ubicumque videris orationem corruptam placere, ibi mores quoque a recto descivisse non erit dubium.

Quomodo conviviorum luxuria, quomodo vestium aegrae civitatis indicia sunt, sic orationis licentia, si modo frequens est, ostendit animos quoque, a quibus

12 verba exeunt, procidisse. Mirari quidem non debes corrupta excipi non tantum a ^ corona sordidiore, sed ab hac quoque turba cultiore, togis enim inter se isti, non iudiciis distant. Hoc magis mirari potes, quod non tantum vitiosa, sed vitia laudentur. Nam illud semper factum est : nullum sine venia placuit ingenium. Da mihi quemcumque vis, magni no- minis virum ^ ; dicam, quid illi aetas sua ignoverit, quid in illo sciens dissimulaverit. Multos tibi dabo, quibus vitia non nocuerint, quosdam, quibus pro- fuerint. Dabo, inquam, maximae famae et inter admiranda propositos, quos si quis corrigit, delet ; sic enim vitia virtutibus inmissa sunt, ut illas secum

13 tractura sint. Adice nunc, quod oratio cert am regu- 1am non habet ; consuetudo illam civitatis, quae numquam in eodem diu stetit, versat. Multi ex alieno saeculo petunt verba, duodecim tabulas loquun- tur. Gracchus illis et Crassus et Curio nimis culti et recentes sunt, ad Appium usque et Coruncanium redeunt. Qui dam contra, dum nihil nisi tritum et

1 a later MSS. ; om. BA. 2 virnm later MSS. ; utrum BA.

^ i.e.^ the " ring " of onlookers, the " pit."

* Fifth century b.c.

* i.e., from the second and first centuries b.c, back to the third century.

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really do this if he hopes to attain an imposing effect — but actually love the fault for its own sake. In short, whenever you notice that a degenerate style pleases the critics, you may be sure that character also has deviated from the right standard. Just as luxurious banquets and elaborate dress are indications of disease in the state, similarly a lax style, if it be popular, shows that the mind (which is the source of the word) has lost its balance. Indeed you ought not to wonder that corrupt speech is welcomed not merely by the more squalid mob ® but also by our more cultured throng ; for it is only in their dress and not in their judgments that they differ. You may rather wonder that not only the effects of vices, but even vices themselves, meet with approval. For it has ever been thus : no man's ability has ever been approved without something being pardoned Show me any man, however famous ; I can tell you what it was that his age forgave in him, and what it was that his age purposely overlooked. I can show you many men whose vices have caused them no harm, and not a few who have been even helped by these vices. Yes, I will show you persons of the highest reputation, set up as models for our admiration ; and yet if you seek to correct their errors, you destroy them ; for vices are so inter- twined with virtues that they drag the virtues along with them. Moreover, style has no fixed laws ; it is changed by the usage of the people, never the same for any length of time. Many orators hark back to earlier epochs for their vocabulary, speaking in the language of the Twelve Tables.^ Gracchus, Crassus, and Curio, in their eyes, are too refined and too modern ; so back to Appius and Coruncanius ! ^ Conversely, certain men, in their endeavour to main-

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14 usitatum volunt, in sordes incidunt. Utrumque diverse genere corruptum est, tarn mehercules quam nolle nisi splendidis uti ac sonantibus et poeticis, necessaria atque in usu posita vitare. Tarn hunc dicam peccare quam ilium : alter se plus iusto colit, alter plus iusto neglegit ; ille et crura, hie ne alas quidem vellit.

15 Ad compositionem transeamus. Quot genera tibi in bac dabo, quibus peccetur ? Quidam praefractam et asperam probant ; disturbant de industria, si quid placidius effluxit. Nolunt sine salebra esse iuncturam ; virilem putant et fortem, quae aurem inaequalitate percutiat. Quorundam non est compositio, rnodula-

16 tio est ; adeo blanditur et molliter labitur. Quid de ilia loquar, in qua verba differuntur et diu expeetata vix ad clausulas redeunt ? Quid ilia in exitu lenta, qualis Ciceronis est, devexa et molliter detinens nee aliter quam solet, ad morem suum pedemque respondens ? Non tantum in genere sententiarum vitium est, si aut pusillae sunt et pueriles aut improbae et plus ausae quam pudore salvo licet, si floridae sunt et nimis dulces, si in vanum exeunt et sine efFectu nihil amplius quam sonant.

17 Haec vitia unus aliquis inducit, sub quo tunc eloquentia est, ceteri imitantur et alter alteri tradunt.

^ The latter a reasonable mark of good breeding, the former an ostentatious bit of effeminacy. Summers cites Ovid, A. A, I. 506 " don't rub your legs smooth with the tight-scraping pumice-stone."

^ As Cicero (see Ep. xl. 1 1) was an example of the rhythmi- cal in style, so Pollio is the representative of the " bumpy " (salehrosa) manner {Ep, c. 7).

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tain nothing but well-worn and common usages, fall into a humdrum style. These two classes, each in its own way, are degenerate ; and it is no less degenerate to use no words except those which are conspicuous, high-sounding, and poetical, avoiding what is familiar and in ordinary usage. One is, I believe, as faulty as the other : the one class are unreasonably elaborate, the other are unreasonably negligent ; the former depilate the leg, the latter not even the armpit.^

Let us now turn to the arrangement of words. In this department, what countless varieties of fault I can show you ! Some are all for abruptness and unevenness of style, purposely disarranging anything which seems to have a smooth flow of language. They would have jolts in all their transitions ; they regard as strong and manly whatever makes an un- even impression on the ear. With some others it is not so much an " arrangement " of words as it is a setting to music ; so wheedling and soft is their gliding style. And what shall I say of that arrangement in which words are put off and, after being long waited for, just manage to come in at the end of a period ? Or again of that softly-concluding style, Cicero- fashion,^ with a gradual and gently poised descent, always the same and always with the customary arrangement of the rhythm ! Nor is the fault only in the style of the sentences, if they are either petty and childish, or debasing, with more daring than modesty should allow, or if they are flowery and cloying, or if they end in emptiness, accomplishing mere sound and nothing more.

Some individual makes these vices fashionable — some person who controls the eloquence of the day ; the rest follow his lead and communicate the habit

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Sic Sallustio vigente anputatae sententiae et verba ante exspectatum cadentia et obscura brevitas fuere pro eultu. L. Arruntius, vir rarae frugalitatis, qui historias belli Punici scripsit, fuit Sallustianus et in illud genus nitens. Est apud Sallustium : ** exer- citum argento fecit/' id est, pecunia paravit. Hoc Arruntius amare coepit ; posuit illud omnibus pa- ginis. Dicit quodam loco : ** fugam nostris fecere." Alio loco : ** Hiero, rex Syracusanorum, bellum fecit." Et alio loco : ** quae audita Panhormitanos dedere

18 Romanis fecere/* Gustum tibi dare volui ; totus his contexitur liber. Quae apud Sallustium rara fuerunt, apud hunc crebra sunt et paene continua, nee sine causa ; ille enim in haec incidebat, at hie ilia quae- rebat. Vides autem, quid sequatur, ubi alicui vitium

19 pro exemplo est. Dixit Sallustius : ** aquis hieman- tibus.'* Arruntius in primo libro belli Punici ait : ** repente hiemavit tempestas." Et alio loco cum dicere vellet frigidum annum fuisse, ait : ** totus hiemavit annus.'' Et alio loco : ** inde sexaginta onerarias leves praeter militem et necessarios nau- tarum hiemante aquilone misit." Non desinit om- nibus locis hoc verbum infulcire. Quodam loco dicit Sallustius : " inter arma civilia aequi bonique famas petit." Arruntius non temper avit, quo minus primo

« Flor. 40 B.C.

^ For these Sallust fragments see the edition of Kritz, Nos. 33, Jug, 37. 4, and 42 ; for Arruntius see H. Peter, Frag, Hist, Rom, ii. pp. 41 f.

« Literally, " created," " made."

<* ** Brought to pass flight for our men " ; " Hiero, king of the SyracusanSv brought about war ** ; ** The news brought the men of Panormus " (now Palermo, Sicily) ** to the point of surrendering to the Romans."

• " Amid the wintry waters *' ; ** The storm suddenly grew wintry"; "The whole year was like winter"; "Then he

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to each other. Thus when Sallust ^ was in his glory, phrases were lopped off, words came to a close un- expectedly, and obscure conciseness was equivalent to elegance. L. Arruntius, a man of rare simplicity, author of a historical work on the Punic War, was a member and a strong supporter of the Sallust school. There is a phrase in Sallust : exercitum argento fecit, ^ meaning thereby that he recruited ^ an army by means of money. Arruntius began to like this idea ; he therefore inserted the \exhfacio all through his book. Hence, in one passage, fugam nostris fecere^ ; in another, Hiero, rex Syracusanorum, bellum fecit ^\ and, in another, quae audita Panhormitanos dedere Romanis fecere.^ I merely desired to give you a taste ; his whole book is interwoven with such stuff as this. What Sallust reserved for occasional use, Arruntius makes into a frequent and almost continual habit — and there was a reason : for Sallust used the words as they occurred to his mind, while the other writer went afield in search of them. So you see the results of copying another man's vices. Again, Sallust said : aquis hiemantibus ,^ Arruntius, in his first book on the Punic War, uses the words : repente hiemavit tempestas.^ And elsewhere, wishing to describe an exceptionally cold year, he says : iotus hiemavit annus.^ And in another passage : inde sexaginta oner arias leves praeter miliiem et necessaries nautarum hiemante aquilone misit ^ ; and he continues to bolster many passages with this metaphor. In a certain place, Sallust gives the words : inter arma civilia aequi boniqiie famas ^ petit ; and Arruntius cannot restrain himself from men- dispatched sixty transports of light draught besides the soldiers and the necessary sailors amid a wintry storm."

^ The peculiarity here is the use of the plural instead of the singular form. " Amid civil war he seeks reminders of iustice and virtue.'*

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statim libro poneret ingentes esse ** famas ** de Regulo.

20 Haec ergo et eiusmodi vitia, quae alicui inpressit imitatio, non sunt indicia luxuriae nee animi corrupti ; propria enim esse debent et ex ipso nata, ex quibus tu aestimes alicuius adfectus. Iracundi hominis iracunda oratio est, commoti nimis incitata, delicati

21 tenera et fluxa. Quod vides istos sequi, qui aut vellunt barbam aut intervellunt, qui labra pressius tondent et adradunt servata et summissa cetera parte, qui lacernas coloris improbi sumunt, qui perlucentem togam, qui nolunt facere quicquam, quod hominum oculis transire liceat ; inritant illos et in se advertunt ; volunt vel reprehendi, dum conspici. Talis est oratio Maecenatis omniumque aliorum, qui non casu errant

22 sed scientes volentesque. Hoc a magno animi malo oritur. Quomodo in vino non ante lingua titubat quam mens cessit oneri et inclinata vel prodita est, ita ista orationis ^ quid aliud quam ebrietas nulli molesta est, nisi animus labat ? Ideo ille curetur ; ab illo sensus, ab illo verba exeunt, ab illo nobis est habitus, vultus, incessus. Illo sano ac valente oratio quoque robusta, fortis, virilis est ; si ille procubuit, et cetera ruinam sequuntur.

^ orationis Buecheler ; oratio nisi BA ; oratio later MSS. 314

EPISTLE CXIV.

tioning at once, in the first book, that there were extensive ** reminders *' concerning Regulus.

These and similar faults, which imitation stamps upon one's style, are not necessarily indications of loose standards or of debased mind ; for they are bound to be personal and peculiar to the writer, enabling one to judge thereby of a particular author's temperament ; just as an angry man will talk in an angry way, an excitable man in a flurried way, and an effeminate man in a style that is soft and un- resisting. You note this tendency in those who pluck out, or thin out, their beards, or who closely shear and shave the upper lip while preserving the rest of the hair and allowing it to grow, or in those who wear cloaks of outlandish colours, who wear transparent togas, and who never deign to do any- thing which will escape general notice ; they en- deavour to excite and attract men's attention, and they put up even with censure, provided that they can advertise themselves. That is the style of Maecenas and all the others who stray from the path, not by hazard, but consciously and voluntarily. This is the result of great evil in the soul. As in the case of drink, the tongue does not trip until the mind is overcome beneath its load and gives way or betrays itself; so that intoxication of style — for what else than this can I call it ? — never gives trouble to anyone unless the soul begins to totter. Therefore, I say, take care of the soul ; for from the soul issue our thoughts, from the soul our words, from the soul our dispositions, our expres- sions, and our very gait. When the soul is sound and strong, the style too is vigorous, energetic, manly ; but if the soul lose its balance, down comes all the rest in ruins.

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23 Rege incolumi mens omnibus una est ; Amisso rupere fidem.

Rex noster est animus. Hoc incolumi cetera manent in officio, parent, optemperant ; cum ille paulum vaccillavit, simul dubitant. Cum vero cessit volup- tati, artes quoque eius actusque marcent et omnis ex

24 languido fluidoque conatus est. Quoniam hac simili- tudine usus sum, perseverabo : animus noster modo rex est, modo tyrannus. Rex, cum honesta intuetur, salutem commissi sibi corporis curat, et illi nihil imperat turpe, nihil sordidum. Ubi vero inpotens, cupidus, dehcatus est, transit in nomen detestabile ac dirum et fit tyrannus ; tunc ilium excipiunt adfectus inpotentes et instant, qui initio quidem gaudent, ut solet populus largitione nocitura frustra plenus, et

25 quae non potest haurire, contrectat. Cum vero magis ac magis vires morbus ex edit et in medullas nervosque descendere deliciae, conspectu eorum, quibus se nimia aviditate inutilem reddidit, laetus, pro suis voluptatibus habet alienarum spectaculum, sumministrator libidinum testisque, quarum usum sibi ingerendo abstulit. Nee illi tam gratum est abun- dare iucundis quam acerbum, quod non omnem ilium apparatum per gulam ventremque transmittit, quod non cum omni exoletorum feminarumque turba con- volutatur, maeretque, quod magna pars suae felici- tatis exclusa corporis angustiis cessat.

• Vergil, Georg. iv. 212 f. 316

EPISTLE GXIV.

If but the king be safe, your swarm will live Harmonious ; if he die, the bees revolt. **

The soul is our king. If it be safe, the other functions remain on duty and serve with obedience ; but the slightest lack of equilibrium in the soul causes them to waver along with it. And when the soul has yielded to pleasure, its functions and actions grow weak, and any undertaking comes from a nerveless and unsteady source. To persist in my use of this simile — our soul is at one time a king, at another a tyrant. The king, in that he respects things honourable, watches over the welfare of the body which is entrusted to his charge, and gives that body no base, no ignoble commands. But an uncon- trolled, passionate, and effeminate soul changes king- ship into that most dread and detestable quality — tyranny ; then it becomes a prey to the uncontrolled emotions, which dog its steps, elated at first, to be sure, like a populace idly sated with a largess which will ultimately be its undoing, and spoiling what it cannot consume. But when the disease has gradually eaten away the strength, and luxurious habits have penetrated the marrow and the sinews, such a soul exults at the sight of limbs which, through its over- indulgence, it has made useless ; instead of its own pleasures, it views those of others ; it becomes the go-between and witness of the passions which, as the result of self-gratification, it can no longer feel. Abundance of delights is not so pleasing a thing to that soul as it is bitter, because it cannot send all the dainties of yore down through the over- worked throat and stomach, because it can no longer whirl in the maze of eunuchs and mistresses, and it is melancholy because a great part of its happiness is shut off, through the limitations of the body.

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26 Numquid enim, mi Lucili, in hoc furor est, quod nemo nostrum mortalem se cogitat, quod nemo inbecillum ? In illo, quod nemo nostrum unum esse se cogitat ! Aspice culinas nostras et concursantis inter tot ignes cocos ; unum videri putas ventrem, cui tanto tumultu comparatur cibus ? Aspice vete- raria nostra et plena multorum saeculorum vindemiis horrea ; unum putas videri ventrem, cui tot consulum regionumque vina cluduntur ? Aspice, quot locis terra vertatur, quot millia colonorum arent, fodiant ; unum videri putas ventrem, cui et in Sicilia et in

27 Africa seritur ? Sard erimus et modica concupis- cemus, si unusquisque se numeret, metiatur simul corpus, sciat, quam nee multum capere nee diu possit. Nihil tamen aeque tibi profuerit ad temperantiam omnium rerum quam frequens cogitatio brevis aevi et huius incerti ; quidquid facies, respice ad mortem. Vale.

cxv.

Seneca Lvcilio svo salvtem

1 Nimis anxium esse te circa verba et compositionem, mi Lucili, nolo ; habeo maiora, quae cures. Quaere, quid scribas, non quemadmodum ; et hoc ipsum, non ut scribas, sed ut sentias, ut ilia, quae senseris, magis adplices tibi et velut signes. Cuiuscumque 318

EPISTLES GXIV., GXV.

Now is it not madness, Lucilius, for none of us to reflect that he is mortal ? Or frail ? Or again that he is but one individual ? Look at our kitchens, and the cooks, who bustle about over so many fires ; is it, think you, for a single belly that all this bustle and preparation of food takes place ? Look at the old brands of wine and store-houses filled with the vintages of many ages ; is it, think you, a single belly that is to receive the stored wine, sealed with the names of so many consuls, and gathered from so many vineyards ? Look, and mark in how many regions men plough the earth, and how many thousands of farmers are tilling and digging ; is it, think you, for a single belly that crops are planted in Sicily and Africa ? We should be sensible, and our wants more reasonable, if each of us were to take stock of himself, and to measure his bodily needs also, and understand how little he can consume, and for how short a time ! But nothing will give you so much help toward moderation as the frequent thought that life is short and uncertain here below ; whatever you are doing, have regard to death. Farewell.

GXV. ON THE SUPERFIGIAL BLESSINGS

I wish, my dear Lucilius, that you would not be too particular with regard to words and their arrange- ment ; I have greater matters than these to commend to your care. You should seek what to write, rather than how to write it — and even that not for the purpose of writing but of feeling it, that you may thus make what you have felt more your own and, as it were, set a seal on it. Whenever

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2 orationem videris sollicitam et politam, scito animum quoque non minus esse pusillis occupatum. Magnus ille remissius loquitur et securius ; quaeeumque dicit, plus habent fidueiae quam curae.

Nosti eomptulos ^ iuvenes, barba et coma nitidos, de capsula totos ; nihil ab illis speraveris forte, nihil solidum. Oratio cultus animi est : si circumtonsa est et 2 fucata et manu facta, ostendit ilium quoque non esse sincerum et habere aliquid fracti. Non est

3 ornamentum virile concinnitas. Si nobis animum boni viri liceret inspicere, o quam pulchram faciem, quam sanctam, quam ex magnifico placidoque ful- gentem videremus, hinc iustitia, illinc fortitudine, hinc temperantia prudentiaque lucentibus ! Praeter has frugalitas et continentia et tolerantia et liberalitas comitasque et — quis credat ? — in homine rarum humanitas bonum, splendorem illi suum adfunderent. Tunc providentia cum elegantia et ex istis mag- nanimitas eminentissima quantum, di boni, decoris illi, quantum ponderis gravitatisque adderent ! Quanta esset cum gratia auctoritas ! Nemo illam

4 amabilem, qui non simul venerabilem diceret. Si quis viderit hanc faciem altiorem fulgentioremque quam cerni inter humana consuevit, nonne velut numinis occursu obstupefactus resistat et, ut ** fas sit vidisse,'* tacitus precetur ? Turn evocante ipsa vultus benignitate productus adoret ac supplicet, et diu

^ eomptulos Buecheler ; comphitos BA. * est et later MSS. ; esset B ; esse A^.

<» Elsewhere (Epp. Ixxvi. 2 and Ixxxvii. 9) called trossuli^ " fops.''

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you notice a style that is too careful and too polished, you may be sure that the mind also is no less absorbed in petty things. The really great man speaks in- formally and easily ; whatever he says, he speaks with assurance rather than with pains.

You are familiar with the young dandies/ natty as to their beards and locks, fresh from the bandbox ; you can never expect from them any strength or any soundness. Style is the garb of thought : if it be trimmed, or dyed, or treated, it shows that there are defects and a certain amount of flaws in the mind. Elaborate elegance is not a manly garb. If we had the privilege of looking into a good man's soul, oh what a fair, holy, magnificent, gracious, and shining face should we behold — ^radiant on the one side with justice and temperance, on another with bravery and wisdom ! And, besides these, thriftiness, moderation, endurance, refinement, affability, and — though hard to believe — love of one's fellow-men, that Good which is so rare in man, all these would be shedding their own glory over that soul. There, too, forethought combined with elegance and, result- ing from these, a most excellent greatness of soul (the noblest of all these virtues) — indeed what charm, O ye heavens, what authority and dignity would they contribute ! What a wonderful combination of sweet- ness and power ! No one could call such a face lovable without also calling it worshipful. If one might behold such a face, more exalted and more radiant than the mortal eye is wont to behold, would not one pause as if struck dumb by a visitation from above, and utter a silent prayer, saying : *' May it be lawful to have looked upon it ! *' ? And then, led on by the encouraging kindliness of his expression, should we not bow down and worship ? Should we

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contemplatus multum extantem superque mensuram solitorum inter nos aspici elatam, oculis mite quiddam, sed nihilominus vivido igne flagrantibus, tunc deinde illam Vergili nostri vocem verens atque attonitus emittat ?

5 O quam te memorem, virgo ? Namque haut tibi vultus Mortalis nee vox hominem sonat.

• ••••••

Sis felix, nostrumque leves quaecumque laborem.

Aderit levabitque, si colere earn voluerimus. Colitur autem non taurorum opimis corporibus contrucidatis nee auro argentoque suspense nee in thensauros stipe infusa, sed pia et recta voluntate.

6 Nemo, inquam, non amore eius arderet, si nobis illam videre contingeret ; nunc enim multa obstrigil- lant et aciem nostram aut splendore nimio repercu- tiunt aut obscuro ^ retinent. Sed si, quemadmodum visus oculorum quibusdam medicamentis acui solet et repurgari, sic nos aciem animi liberare inpedi- mentis voluerimus, poterimus perspicere virtutem etiam obrutam corpore, etiam paupertate opposita, etiam humilitate et infamia obiacentibus. Cernemus,

7 inquam, pulchritudinem illam quam vis sordido ob- tectam. Rursus aeque malitiam et aerumnosi animi veternum perspiciemus, quam vis multus circa divi- tiarum radiantium splendor inpediat et intuentem

^ obscuro Muretus ; obscure BA.

• Aen, i. 327 fF. 322

EPISTLE CXV.

not, after much contemplation of a far superior countenance, surpassing those which we are wont to look upon, mild-eyed and yet flashing with life-giving fire — should we not then, I say, in reverence and awe, give utterance to those famous lines of our poet Vergil :

O maiden, words are weak ! Thy face is more Than mortal, and thy voice rings sweeter far

Than mortal man's ;

Blest be thou ; and, whoe'er thou art, relieve Our heavy burdens. **

And such a vision will indeed be a present help and relief to us, if we are willing to worship it. But this worship does not consist in slaughtering fattened bulls, or in hanging up offerings of gold or silver, or in pouring coins into a temple treasury ; rather does it consist in a will that is reverent and upright.

There is none of us, I declare to you, who would not burn with love for this vision of virtue, if only he had the privilege of beholding it ; for now there are many things that cut off our vision, piercing it with too strong a light, or clogging it with too much darkness. If, however, as certain drugs are wont to be used for sharpening and clearing the eyesight, we are likewise willing to free our mind's eye from hindrances, we shall then be able to perceive virtue, though it be buried in the body — even though poverty stand in the way, and even though lowliness and disgrace block the path. We shall then, I say, behold that true beauty, no matter if it be smothered by unloveliness. Conversely, we shall get a view of evil and the deadening influences of a sorrow-laden soul — in spite of the hindrance that results from the widespread gleam of riches that flash round about, and in spite of the false light — of official position

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hinc honorum, illinc magnarum potestatium falsa lux verberet.

8 Tunc intellegere nobis licebit, quam contemnenda miremur, simillimi pueris, quibus omne ludicrum in pretio est ; parentibus quippe nee minus fratribus praeferunt parvo aere empta monilia.^ Quid ergo inter nos et illos interest, ut Ariston ait, nisi quod nos circa tabulas et statu as ins animus carius inepti ? Illos reperti in litore calculi leves et aliquid habentes varietatis delect ant, nos ingentium maculae colum- narum, sive ex Aegyptiis harenis sive ^ ex Africae solitudinibus advectae porticum aliquam vel capacem

9 populi cenationem ferunt. Miramur parietes tenui marmore inductos, cum sciamus, quale sit quod absconditur. Oculis nostris inponimus, et cum auro tecta perfudimus, quid aliud quam mendacio gau- demus ? Scimus enim sub illo auro foeda ligna lati- tare.

Nee tantum parietibus aut lacunaribus ornamentum tenue praetenditur ; omnium istorum, quos incedere altos vides, bratteata felicitas est. Inspice, et scies, sub ista tenui membrana dignitatis quantum mali 10 iaceat. Haec ipsa res, quae tot magistratus, tot indices detinet, quae et magistratus et indices facit, pecunia, ex quo in honore esse coepit, verus rerum honor cecidit, mercatoresque et venales in vicem

^ monilia Erasmus ; mobilia B ; mobiba A. 2 harenis sive later MSS. ; harent, sive BA.

« Frag. 372 von Arnim. 824

EPISTLE CXV.

on the one side or great power on the other — which beats pitilessly upon the beholder.

Then it will be in our power to understand how contemptible are the things we admire — like chil- dren who regard every toy as a thing of value, who cherish necklaces bought at the price of a mere penny as more dear than their parents or than their brothers. And what, then, as Aristo says,^ is the difference between ourselves and these children, except that we elders go crazy over paintings and sculpture, and that our folly costs us dearer ? Chil- dren are pleased by the smooth and variegated pebbles which they pick up on the beach, while we take delight in tall columns of veined marble brought either from Egyptian sands or from African deserts to hold up a colonnade or a dining-hall large enough to contain a city crowd ; we admire walls veneered with a thin layer of marble, although we know the while what defects the marble conceals. We cheat our own eyesight, and when we have overlaid our ceilings with gold, what else is it but a lie in which we take such delight ? For we know that beneath all this gilding there lurks some ugly wood.

Nor is such superficial decoration spread merely over walls and ceilings ; nay, all the famous men whom you see strutting about with head in air, have nothing but a gold-leaf prosperity. Look beneath, and you will know how much evil lies under that thin coating of titles. Note that very commodity which holds the attention of so many magistrates and so many judges, and which creates both magis- trates and judges — that money, I say, which ever since it began to be regarded with respect, has caused the ruin of the true honour of things ; we become alternately merchants and merchandise, and

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facti quaerimus non quale sit quidque, sed quanti ; ad mercedem pii sumus, ad mercedem impii, et honesta, quamdiu aliqua illis spes inest, sequimur, in contrarium transituri, si plus scelera promittent.

11 Admirationem nobis parentes auri argentique fece- runt, et teneris infusa cupiditas altius sedit crevitque nobiscum. Deinde totus populus in alia discors in hoc convenit ; hoc suspiciunt, hoc suis optant, hoc dis velut rerum humanarum maximum, cum grati videri volunt, consecrant. Denique eo mores redacti sunt, ut paupertas maledicto probroque sit, con- tempta divitibus, invisa pauperibus.

12 Accedunt deinde carmina poetarum, quae adfec- tibus nostris facem subdant, quibus divitiae velut unicum vitae decus ornamentumque laudantur. Nihil illis melius nee dare videntur di immortales posse nee habere.

13 Regia Solis erat sublimibus alta columnis Clara micante auro.

Eiusdem currum aspice :

Aureus axis erat, temo aureus, aurea summae Curvatura rotae, radiorum argenteus ordo.

Denique quod optimum videri volunt saeculum,

14 aureum appellant. Nee apud Graecos tragicos desunt, qui lucro innocentiam, salutem, opinionem bonam mutent.

« Ovid, Metam, ii. 1 f. * Id. ib. ii. 107 flP.

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we ask, not what a thing truly is, but what it costs ; we fulfil duties if it pays, or neglect them if it pays, and we follow an honourable course as long as it encourages our expectations, ready to veer across to the opposite course if crooked conduct shall promise more. Our parents have instilled into us a respect for gold and silver ; in our early years the craving has been implanted, settling deep within us and grow- ing with our growth. Then too the whole nation, though at odds on every other subject, agrees upon this ; this is what they regard, this is what they ask for their children, this is what they dedicate to the gods when they wish to show their gratitude — as if it were the greatest of all man's possessions ! And finally, public opinion has come to such a pass that poverty is a hissing and a reproach, despised by the rich and loathed by the poor.

Verses of poets also are added to the account — verses which lend fuel to our passions, verses in which wealth is praised as if it were the only credit and glory of mortal man. People seem to think that the immortal gods cannot give any better gift than wealth — or even possess anything better :

The Sun-god's palace, set with pillars tall. And flashing bright with gold.**

Or they describe the chariot of the Sun* ;

Gold was the axle, golden eke the pole,

And gold the tires that bound the circling wheels.

And silver all the spokes within the wheels.

And finally, when they would praise an epoch as the best, they call it the ** Golden Age.'' Even among the Greek tragic poets there are some who regard pelf as better than purity, soundness, or good report :

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Sine me vocari pessimum, ut ^ dives vocer.

An dives, omnes quaerimus, nemo, an bonus.

Non quare et unde, quid habeas, tantum rogant.

Ubique tanti quisque, quantum habuit, fuit.

Quid habere nobis turpe sit quaeris ? Nihil.

Aut dives opto vivere aut pauper mori.

Bene moritur, quisquis moritur dum lucrum facit.

Pecunia, ingens generis humani bonum,

Cui non voluptas matris aut blandae potest

Par esse prolis, non sacer meritis parens ;

Tarn dulce si quid Veneris in vultu micat,

Merito ilia amores caelitum atque hominum movet.

15 Cum hi novissimi versus in tragoedia Euripidis pronuntiati essent, totus populus ad eiciendum et actorem et carmen consurrexit uno impetu, donee Euripides in medium ipse prosilivit petens, ut ex- pectarent ^ viderentque, quem admirator auri exitum faceret. Dabat in ilia fabula poenas Bellerophontes,

16 quas in sua quisque dat. Nulla enim avaritia sine poena est, quamvis satis sit ipsa poenarum. O quan- tum laerimarum, quantum laborum exigit ! Quam misera desiderat esse, quam misera e partis est ! Adice cotidianas sollicitudines, quae pro modo haben- di quemque discruciant. Maiore tormento pecunia possidetur quam quaeritur. Quantum damnis in-

^ ut Hense ; simul ut MSS. 2 exspectarent Muretus ; spectarent BA.

« Cf. Nauck, Trag. Gr, fragg, adesp. 181. 1 and 461. * Cf, id,, Eurip, JDanae, Frag, 324, and Hense's note (ed. of 1914, p. 559).

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EPISTLE CXV.

Call me a scoundrel, only call me rich !

All ask how great my riches are, but none Whether my soul is good.

None asks the means or source of your estate, But merely how it totals.

All men are worth as much as what they own

What is most shameful for us to possess ? Nothing !

If riches bless me, I should love to live ; Yet I would rather die, if poor.

A man dies nobly in pursuit of wealth.**

Money, that blessing to the race of man. Cannot be matched by mother's love, or lisp Of children, or the honour due one's sire. And if the sweetness of the lover's glance Be half so charming. Love will rightly stir The hearts of gods and men to adoration.*

When these last-quoted lines were spoken at a per- formance of one of the tragedies of Euripides, the whole audience rose with one accord to hiss the actor and the play off the stage. But Euripides jumped to his feet, claimed a hearing, and asked them to wait for the conclusion and see the destiny that was in store for this man who gaped after gold. Bellerophon, in that particular drama, was to pay the penalty which is exacted of all men in the drama of life. For one must pay the penalty for all greedy acts ; although the greed is enough of a penalty in itself. What tears and toil does money wring from us ! Greed is wretched in that which it craves and wretched in that which it wins ! Think besides of the daily worry which afflicts every possessor in proportion to the measure of his gain ! The possession of riches means even greater agony of spirit than the acquisi- tion of riches. And how we sorrow over our losses —

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gemescunt, quae et magna incidunt et videntur maiora ! Denique ut illis fortuna nihil detrahat, quidquid non adquiritur, damnum est.

17 ** At felicem ilium homines et divitem vocant et consequi optant, quantum ille possidet." Fateor. Quid ergo ? Tu ullos esse condicionis peioris exis- timas quam qui habent et miseriam et invidiam ? Utinam qui divitias optaturi essent, cum divitibus deliberarent I Utinam honor es petituri cum am- bitiosis et summum adeptis dignitatis statum ! Pro- fecto vota mutassent, cum interim illi nova susci- piunt,^ cum priora damnaverint. Nemo enim est, cui felicitas sua, etiam si cursu venit, satis faciat. Queruntur et de consiliis et de processibus suis maluntque semper quae reliquerunt.

18 Itaque hoc tibi philosophia praestabit, quo equidem nihil mains existimo :* numquam te paenitebit tui. Ad hanc tam solidam felicitatem, quam tempestas nulla concutiat, non perducent te apte verba contexta et oratio fluens leniter. Eant, ut volent, dum animo compositio sua constet, dum sit magnus et opinionum securus et ob ipsa, quae aliis displicent, sibi placens, qui profectum suum vita aestimet et tantum scire se iudicet, quantum non cupit quantum non timet. Vale.

^ suscipiunt codd., Gruter; suspiciunt BA.

<* A play on the compositio of rhetoric. 330

EPISTLE GXV.

losses which fall heavily upon us, and yet seem still more heavy ! And finally, though Fortune may leave our property intact, whatever we cannot gain in addition, is sheer loss !

" But," you will say to me, ** people call yonder man happy and rich ; they pray that some day they may equal him in possessions/' Very true. What, then ? Do you think that there is any more pitiable lot in life than to possess misery and hatred also ? Would that those who are bound to crave wealth could compare notes with the rich man ! Would that those who are bound to seek political office could confer with ambitious men who have reached the most sought-after honours ! They would then surely alter their prayers, seeing that these grandees are always gaping after new gain, condemning what is already behind them. For there is no one in the world who is contented with his prosperity, even if it comes to him on the run. Men complain about their plans and the outcome of their plans ; they always prefer what they have failed to win.

So philosophy can settle this problem for you, and afford you, to my mind, the greatest boon that exists — absence of regret for your own conduct. This is a sure happiness ; no storm can ruffle it ; but you cannot be steered safely through by any subtly woven words, or any gently flowing language. Let words proceed as they please, provided only your soul keeps its own sure order ,^ provided your soul is great and holds unruffled to its ideals, pleased with itself on account of the very things which displease others, a soul that makes life the test of its progress, and believes that its knowledge is in exact pro- portion to its freedom from desire and its freedom from fear. Farewell.

331

THE EPISTLES OF SENEGA

CXVI.

Seneca Lvcilio svo salvtem

1 Utrum satius sit modicos habere adfectus an nuUos, saepe quaesitum est. Nostri illos expellunt, Peri- patetic! temperant. Ego non video, quomodo salu- bris esse aut utilis possit ulla mediocritas morbi. Noli timere ; nihil eorum, quae tibi non vis negari, eripio. Facilem me indulgentemque praebebo rebus, ad quas tendis et quas aut necessarias vitae aut utiles aut iucundas putas ; detraham vitium. Nam cum tibi cupere interdixero, velle permittam, ut eadem ilia intrepidus facias, ut certiore consilio, ut voluptates ipsas magis sentias ; quidni ad te magis perventurae sint, si illis imperabis, quam si servies ?

2 ** Sed naturale est,** inquis, ** ut desiderio amici torquear ; da ius ^ lacrimis tam iuste cadentibus. Naturale est opinionibus hominum tangi et adversis contristari ; quare mihi non permittas hunc tam honestum malae opinionis metum ? *'

Nullum est vitium sine patrocinio ; nulli non initium verecundum est et exorabile, sed ab hoc latius funditur. Non obtinebis, ut desinat, si incipere

3 permiseris. Inbecillus est primo omnis adfectus. Deinde ipse se concitat et vires, dum procedit, parat ; excluditur facilius quam expellitur. Quis negat

^ da ius Lipsius ; datus BA.

^ For a discussion of dirddeLa see Epp, ix. 2 fF. and Ixxxv. 3 ff.

332

EPISTLE GXVI.

CXVI. ON SELF-CONTROL

The question has often been raised whether it is better to have moderate emotions, or none at all.* Philosophers of our school reject the emotions ; the Peripatetics keep them in check. I, however, do not understand how any half-way disease can be either wholesome or helpful. Do not fear ; I am not robbing you of any privileges which you are unwilling to lose ! I shall be kindly and indulgent towards the objects for which you strive — those which you hold to be necessary to our existence, or useful, or pleasant ; I shall simply strip away the vice. For after I have issued my prohibition against the desires, I shall still allow you to wish that you may do the same things fearlessly and with greater accuracy of judgment, and to feel even the pleasures more than before ; and how can these pleasures help coming more readily to your call, if you are their lord rather than their slave !

** But,*' you object, ** it is natural for me to suffer when I am bereaved of a friend ; grant some privi- leges to tears which have the right to flow ! It is also natural to be affected by men's opinions and to be cast down when they are unfavourable ; so why should you not allow me such an honourable aversion to bad opinion ? "

There is no vice which lacks some plea ; there is no vice that at the start is not modest and easily entreated ; but afterwards the trouble spreads more widely. If you allow it to begin, you cannot make sure of its ceasing. Every emotion at the start is weak. Afterwards, it rouses itself and gains strength by progress ; it is more easy to forestall it than to forgo it. Who does not admit that all the emotions

333

THE EPISTLES OF SENECA

omnis adfectus a quodam quasi natural! fluere principio ? Curam nobis nostri natura mandavit, sed huic ubi nimium indulseris, vitium est. Voluptatem natura necessariis rebus admiscuit, non ut illam pete- remus, sed ut ea, sine quibus non possumus vivere, grata ^ nobis illius facer et aceessio ; suo veniat iure, luxuria est.

Ergo intrantibus resistamus, quia facilius, ut dixi, non recipiuntur quam exeunt. ** Aliquatenus/' in-

4 quis, ** dolere, aliquatenus timer e permitte " ; sed illud ** aliquatenus '' longe producitur nee ubi vis, aceipit finem. Sapienti non sollicite custodire se tutum est, et lacrimas suas et voluptates ubi volet sistet ; nobis quia non est regredi facile, optimum

5 est omnino non progredi. Eleganter mihi videtur

Panaetius respondisse adulescentulo cuidam quae-

renti, an sapiens amaturus esset. ** De sapiente,"

inquit, " videbimus ; mihi et tibi, qui adhuc a

sapiente longe absumus, non est committendum, ut

incidamus in rem commotam, inpotentem, alteri

emancupatam, vilem sibi. Sive enim non respuit,^

hunaanitate eius inritamur, sive contempsit, superbia

accendimur. Aeque facilitas amoris quam difficultas

nocet ; facilitate capimur, cum difficultate cer-

tamus. Itaque conscii nobis inbecillitatis nostrae

quiescamus. Nee vino infirmum animum com-

^ grata Windhaiis and cod. Velz. ; gratia or gratiora MSS. * respuit Buecheler ; respicit BA.

" Frag. 56 Fowler.

* Literally, " out of our possession " (from mancipium, ** ownership ").

334

EPISTLE CXVI.

flow as it were from a certain natural source ? We are endowed by Nature with an interest in our own well-being ; but this very interest, when over- indulged, becomes a vice. Nature has intermingled pleasure with necessary things — not in order that we should seek pleasure, but in order that the addition of pleasure may make the indispensable means of existence attractive to our eyes. Should it claim rights of its own, it is luxury.

Let us therefore resist these faults when they are demanding entrance, because, as I have said, it is easier to deny them admittance than to make them depart. And if you cry : ** One should be allowed a certain amount of grieving, and a certain amount of fear,'* I reply that the ** certain amount " can be too long-drawn-out, and that it will refuse to stop short when you so desire. The wise man can safely control himself without becoming over-anxious ; he can halt his tears and his pleasures at will ; but in our case, because it is not easy to retrace our steps, it is best not to push ahead at all. I think that Panaetius ^ gave a very neat answer to a certain youth who asked him whether the wise man should become a lover : ** As to the wise man, we shall see later ; but you and I, who are as yet far removed from wisdom, should not trust ourselves to fall into a state that is disordered, uncontrolled, enslaved to another,^ contemptible to itself. If our love be not spurned, we are excited by its kindness ; if it be scorned, we are kindled by our pride. An easily- won love hurts us as much as one which is difficult to win ; we are captured by that which is compliant, and we struggle with that which is hard. There- fore, knowing our weakness, let us remain quiet. Let us not expose this unstable spirit to the tempta-

235

THE EPISTLES OF SENEGA

mittamus nee formae nee adulation! nee uUis rebus blande trahentibus/'

6 Quod Panaetius de amore quaerenti respondit, hoe ego de omnibus adfeetibus dieo. Quantum possu- mus, nos a lubrieo reeedamus ; in sieeo quoque

7 parum fortiter stamus. Oceurres hoe loeo mihi ilia publiea eontra Stoieos voee : ** Nimis magna promit- titis, nimis dura praeeipitis. Nos homuneiones sumus, omnia nobis negare non possumus. Dolebi- mus, sed parum ; eoneupiseemus, sed temperate ; irascemur, sed placabimur/' Scis, quare non possu-

8 mus ista ? Quia nos posse non credimus. Immo mehercules aliud est in re : vitia nostra quia amamus, defendimus et malumus exeusare ilia quam excutere. Satis natura homini dedit roboris, si illo utamur, si vires nostras colligamus ac totas pro nobis, eerte non contra nos eoncitemus. Nolle in causa est, non posse praetenditur. Vale,

CXVII.

Seneca Lvcilto svo salvtem

1 Multum mihi negotii concinnabis et, dum nescis, in magnam me litem ac molestiam inpinges, qui mihi tales quaestiunculas ponis, in quibus ego nee dissen- 336

EPISTLES CXVL, CXVII.

tions of drink, or beauty, or flattery, or anything that coaxes and allures/'

Now that which Panaetius replied to the question about love may be applied, I believe, to all the emotions. In so far as we are able, let us step back from slippery places ; even on dry ground it is hard enough to take a sturdy stand. At this point, I know, you will confront me with that common com- plaint against the Stoics : ** Your promises are too great, and your counsels too hard. We are mere manikins, unable to deny ourselves everything. We shall sorrow, but not to any great extent ; we shall feel desires, but in moderation ; we shall give way to anger, but we shall be appeased.'* And do you know why we have not the power to attain this Stoic ideal ? It is because we refuse to believe in our power. Nay, of a surety, there is something else which plays a part : it is because we are in love with our vices ; we uphold them and prefer to make excuses for them rather than shake them off. We mortals have been endowed with sufficient strength by nature, if only we use this strength, if only we con- centrate our powers and rouse them all to help us or at least not to hinder us. The reason is unwilling- ness, the excuse, inability. Farewell.

GXVII. ON REAL ETHICS AS SUPERIOR TO SYLLOGISTIC SUBTLETIES

You will be fabricating much trouble for me, and you will be unconsciously embroiling me in a great discussion, and in considerable bother, if you put such petty questions as these ; for in settling them I cannot disagree with my fellow-Stoics without

337

THE EPISTLES OF SENECA

tire a nostris salva gratia nee consentire salva con- scientia possum. Quaeris, an verum sit, quod Stoicis placet, sapientiam bonum esse, sapere bonum non esse. Primum exponam, quid Stoicis videatur ; deinde tunc dicer e sententiam audebo.

2 Placet nostris, quod bonum est, corpus esse, quia quod bonum est, facit : quidquid facit, corpus est. Quod bonum est, prodest. Faciat autem aliquid oportet, ut prosit ; si facit, corpus est. Sapientiam bonum esse dicunt ; sequitur, ut necesse sit illam

3 corporalem quoque dicere. At sapere non putant eiusdem condicionis esse. Incorporale est et accidens alteri, id est sapientiae ; itaque nee facit quidquam nee prodest.

" Quid ergo ? " inquit, ** non dicimus, bonum est sapere ? '* Dicimus referentes ad id, ex quo pendet,

4 id est ad ipsam sapientiam. Adversus hos quid ab aliis respondeatur, audi, antequam ego incipio se- cedere et in alia parte consider e. ** Isto modo," in- quiunt, " nee beate vivere bonum est. Velint nolint, respondendum est beat am vitam bonum esse, beate

5 vivere bonum non esse." Etiamnunc nostris illud quoque opponitur : *' Vultis sapere. Ergo expetenda res est sapere. Si expetenda res est, bona est." Coguntur nostri verba torquere et unam syllabam expetendo interponcre, quam sermo noster inseri non

" For this sort of discussion see Ep, cxiii. 1 ff. 338

EPISTLE CXVII.

impairing my standing among them, nor can I sub- scribe to such ideas without impairing my conscience. Your query is, whether the Stoic belief is true i that wisdom is a Good, but that bei?ig wise is not a Good." I shall first set forth the Stoic view, and then I shall be bold enough to deliver my own opinion.

We of the Stoic school believe that the Good is corporeal, because the Good is active, and whatever Is active is corporeal. That which is good, is helpful. But, in order to be helpful, it must be active ; so, if it is active, it is corporeal. They (the Stoics) declare that wisdom is a Good ; it therefore follows that one must also call wisdom corporeal. But they do not think that being wise can be rated on the same basis. For it is incorporeal and accessory to something- else, in other words, wisdom ; hence it is in no respect active or helpful.

** What, then ? '* is the reply ; ** Why do we not say that being wise is a Good ? '* We do say so ; but only by referring it to that on which it depends — in other words, wisdom itself. Let me tell you what answers other philosophers make to these objectors, before I myself begin to form my own creed and to take my place entirely on another side. ** Judged in that light,'' they say, ** not even living happily is a Good. Willy nilly, such persons ought to reply that the happy life is a Good, but that living happily is not a Good.'' And this objection is also raised against our school : ** You wish to be wise. Therefore, being wise is a thing to be desired. And if it be a thing to be desired, it is a Good." So our philo- sophers are forced to twist their words and insert another syllable into the word ** desired," — a syllable which our language does not normally allow to be

389

THE EPISTLES OF SENECA

sinit. Ego illam, si pateris, adiungam. ** Expeten- dum est/' inquiunt, '* quod bonum est : expetibile, quod nobis eontingit, cum bonum consecuti sumus. Non petitur tamquam bonum, sed petito bono acce- dit/'

6 Ego non idem sentio et nostros iudico in hoc de- scender e, quia iam primo vinculo tenentur et mutare illis formulam non licet. Multum dare solemus praesumptioni omnium hominum, et apud nos veri- tatis argumentum est aliquid omnibus videri. Tam- quam deos esse inter alia hoc colligimus, quod omnibus insita de dis opinio est nee ulla gens usquam est adeo extra leges moresque proiecta, ut non aliquos deos credat. Cum de animarura aeternitate disserimus, non leve momentum apud nos habet consensus hominum aut timentium inferos aut colen- tium. Utor hac publica persuasione : neminem in- venies, qui non putet et sapientiam bonum et sap ere .^

7 Non faciam, quod victi solent, ut provocem ad populum ; nostris incipiamus armis confligere.

Quod accidit alicui, utrum extra id, cui accidit, est

an in eo, cui accidit ? Si in eo est, cui accidit, tam

corpus est quam illud, cui accidit. Nihil enim acci-

dere sine tactu potest ; quod tangit, corpus est. Si

extra est, posteaquam acciderat, recessit. Quod

recessit, motum habet. Quod motum habet, corpus

^ et sapientiam bonum et sapere ed. Mentel. ; et s, et b. s. B ; et s, b, s, A ; et s, b, et s. bonum later MSS.

" This adjective expetibilis is found in Tacitus, Ann, xvi. 21, and in Boethius, Cons, ii. 6.

* i,e,, the Stoics as mentioned above (with whom Seneca often disagrees on minor details).

340

EPISTLE GXVII.

inserted. But, with your permission, I shall add it. ** That which is good," they say, ** is a thing to be desired ; the desirable ® thing is that which falls to our lot after we have attained the Good. For the desirable is not sought as a Good ; it is an accessory to the Good after the Good has been attained/*

I myself do not hold the same view, and I judge that our philosophers ^ have come down to this argument because they are already bound by the first link in the chain and for that reason may not alter their definition. People are wont to concede much to the things which all men take for granted ; in our eyes the fact that all men agree upon something is a proof of its truth. For instance, we infer that the gods exist, for this reason, among others — that there is implanted in everyone an idea concerning deity, and there is no people so far beyond the reach of laws and customs that it does not believe at least in gods of some sort. And when we discuss the immortality of the soul, we are influenced in no small degree by the general opinion of mankind, who either fear or worship the spirits of the lower world. I make the most of this general belief : you can find no one who does not hold that wisdom is a Good, and being wise also. I shall not appeal to the populace, like a conquered gladiator ; let us come to close quarters, using our own weapons.

When something affects a given object, is it outside the object which it affects, or is it inside the object it affects ? If it is inside the object it affects, it is as corporeal as the object which it affects. For nothing can affect another object without touching it, and that which touches is corporeal. If it is outside, it withdraws after having affected the object. And withdrawal means motion. And that which possesses

341

THE EPISTLES OF SENECA

est. Speras me dicturum non esse aliud cursum, j

8 aliud currere, nee aliud calorem, aliud calere, nee aliud lucem, aliud lucere ; concede ista alia esse, sed non sortis alterius. Si valetudo indifferens est, et valere indifferens est ^ ; si forma indifferens est, et formonsum esse. Si iustitia bonum est, et iustum esse. Si turpitudo malum est, et turpem esse malum est, tam mehercules quam, si lippitudo malum est, lippire quoque malum est. Hoc ut scias, neutrum esse sine altero potest. Qui sapit, sapiens est ; qui sapiens est, sapit. Adeo non potest dubitari, an quale illud sit, tale hoc sit, ut quibusdam utrumque unum videatur atque idem.

9 Sed illud libenter quaesierim : cum omnia aut mala sint aut bona aut indifferentia, sapere in quo numero sit ? Bonum negant esse, malum utique non est ; sequitur ut medium sit. Id aut em medium atque indifferens vocamus, quod tam malo contingere quam bono possit, tamquam pecunia, forma, nobilitas. Hoc, ut sapiat, contingere nisi bono non potest ; ergo indifferens non est. Atqui ne malum quidem est, quod contingere malo non potest ; ergo bonum est. Quod nisi bonus non habet, bonum est. Sapere non

10 nisi bonus habet ; ergo bonum est. ** Accidens est,*' inquit, ** sapientiae." Hoc ergo, quod vocas sapere,

^ et valere indifferens est add. Erasmus ; bene valere indifferens est later MSS.

" i.e., the external things ; see Ep. xciii. 7 and note,— defined more specifically in § 9 below.

842

EPISTLE CXVII.

motion, is corporeal. You expect me, I suppose, to deny that ** race '' differs from ** running," that ** heat " differs from '* being hot,'* that ** light ** differs from *' giving light/' I grant that these pairs vary, but hold that they are not in separate classes. If good health is an indifferent ^ quality, then so is being in good health ; if beauty is an indifferent quality, then so is being beautiful. If justice is a Good, then so is being just. And if baseness is an evil, then it is an evil to be base — just as much as, if sore eyes are an evil, the state of having sore eyes is also an evil. Neither quality, you may be sure, can exist without the other. He who is wise is a man of wisdom ; he who is a man of wisdom is wise. So true it is that we cannot doubt the quality of the one to equal the quahty of the other, that they are both regarded by certain persons as one and the same.

Here is a question, however, which I should be glad to put : granted that all things are either good or bad or indifferent — in what class does being wise belong ? People deny that it is a Good ; and, as it obviously is not an evil, it must consequently be one of the ** media.'* But we mean by the " medium,'* or the ** indifferent " quality that which can fall to the lot of the bad no less than to the good — such things as money, beauty, or high social position. But the quality of being wise can fall to the lot of the good man alone ; therefore being wise is not an indifferent quality. Nor is it an evil, either ; because it cannot fall to the lot of the bad man ; therefore, it is a Good. That which the good man alone can possess, is a Good ; now being wise is the possession of the good man only ; therefore it is a Good. The objector replies : ** It is only an accessory of wisdom." Very well, then, I say, this quality which you call

343

THE EPISTLES OF SENECA

utriim facit sapientiam an patitur ? Utroque modo corpus est. Nam et quod fit et quod facit, corpus est ; si corpus est, bonum est. Unum enim illi de- erat, quominus bonum esset, quod incorporale erat.

11 Peripateticis placet nihil interesse inter sapientiam et sapere, cum in utrolibet eorum et alterum sit. Numquid enim quemquam existimas sapere nisi qui sapientiam habet ? Numquid quemquam, qui sapit,

12 non putas habere sapientiam ? Dialectici veteres ista distinguunt ; ab illis divisio usque ad Stoicos venit. Qualis sit haec, dicam. Aliud est ager, aliud agrum habere, quidni ? Cum habere agrum ad habentem, non ad agrum pertineat. Sic aliud est sapientia, aUud sapere. Puto concedes duo esse haec, id, quod habetur, et eum, qui habet ; habetur sapientia, habet qui sapit. Sapientia est mens perfecta vel ad sum- mum optimumque perducta. Ars enim vitae est. Sapere quid est ? Non possum dicere " mens per- fecta," sed id quod contingit perfectam mentem habenti ; ita alterum est mens bona, alterum quasi habere mentem bonam.

13 '' Sunt," inquit, " naturae corporum, tamquam hie

homo est, hie equus. Has deinde sequuntur motus

animorum enuntiativi corporum. Hi habent pro- 844

EPISTLE CXVIL

being wise — does it actively produce wisdom, or is it a passive concomitant of wisdom ? It is corporeal in either case. For that which is acted upon and that which acts, are alike corporeal ; and, if corporeal, each is a Good. The only quality which could pre- vent it from being a Good, would be incorporeality.

The Peripatetics believe that there is no distinction between wisdom and being wise, since either of these implies the other also. Now do you suppose that any man can be wise except one who possesses wis- dom ? Or that anyone who is wise does not possess wisdom ? The old masters of dialectic, however, distinguish between these two conceptions ; and from them the classification has come right down to the Stoics. What sort of a classification this is, I shall explain : A field is one thing, and the possession of the field another thing ; of course, because " possessing the field *' refers to the possessor rather than to the field itself. Similarly, wisdom is one thing and being wise another. You will grant, I suppose, that these two are separate ideas — the possessed and the possessor : wisdom being that which one possesses, and he who is wise its possessor. Now wisdom is Mind perfected and developed to the highest and best degree. For it is the art of life. And what is being wise ? I cannot call it ** Mind Perfected,*' but rather that which falls to the lot of him who possesses a ** mind perfected " ; thus a good mind is one thing, and the so-called possession of a good mind another.

** There are," it is said, ** certain natural classes of bodies ; we say : * This is a man,* * this is a horse.' Then there attend on the bodily natures certain move- ments of the mind which declare something about the body. And these have a certain essential quality

S4^5

THE EPISTLES OF SENEGA

prium quiddam et a corporibus seductum, tamquam video Catonem ambulantem. Hoc sensus ostendit, animus credidit. Corpus est, quod video, cui et oculos intendi et animum. Dico deinde : Cato am- bulat. Non corpus,*' inquit, ** est, quod nunc loquor, sed enuntiativum quiddam de corpore, quod alii effatum vocant, alii enuntiatum, alii dictum. Sic cum dicimus sapientiam, corporale quiddam intellegimus ; cum dicimus ** sapit," de corpore loquimur. Pluri- mum autem interest, utrum ilium dicas an de illo/*

14 Putemus in praesentia ista duo esse, — nondum enim, quid mihi videatur, pronuntio, — quid prohibet, quominus aliud quidem sit,^ sed nihilominus bonum ? Dicebam ^ paulo ante aliud esse agrum, aliud habere agrum. Quidni ? In alia enim natura est qui liabet, in alia quod habetur. Ilia terra est, hie homo est. At in hoc, de quo agitur, eiusdem naturae sunt

15 utraque, et qui habet sapientiam, et ipsa. Praeterea illic aliud est, quod habetur, alius, qui habet ; hie in eodem est et quod habetur et qui habet. Ager iure possidetur, sapientia natura. lUe abalienari potest et alteri tradi, haec non discedit a domino. Non est itaque quod compares inter se dissimilia.

Coeperam dicere posse ista duo esse et tamen utraque bona, tamquam sapientia et sapiens duo

^ sit om. BA. ■ dicebam Hermes ; dicelas BA,

346

EPISTLE GXVII.

which is sundered from Dody ; for example : * I see Cato walking/ The senses indicate this, and tlie mind believes it. What I see, is body, and upon this I concentrate my eyes and my mind. Again, I say : * Cato walks.* What I say,*' they continue, *' is not body ; it is a certain declarative fact concern- ing body — called variously an * utterance,' a * declara- tion,' a * statement.' Thus, when we say * wisdom,' we mean something pertaining to body ; when we say * he is wise,' we are speaking concerning body. And it makes considerable difference whether you mention the person directly, or speak concerning the person."

Supposing for the present that these are two separate conceptions (for I am not yet prepared to give my own opinion) ; what prevents the existence of still a third — which is none the less a Good ? I remarked a little while ago that a ** field " was one thing, and the ** possession of a field " another ; of course, for possessor and possessed are of different natures ; the latter is the land, and the former is the man who owns the land. But with regard to the point now under discussion, both are of the same nature — the possessor of wisdom, and wisdom itself. Besides, in the one case that which is possessed is one thing, and he who possesses it is another ; but in this case the possessed and the possessor come under the same category. The field is owned by virtue of law, wisdom by virtue of nature. The field can change hands and go into the ownership of another ; but wisdom never departs from its ow^ner. Accordingly, there is no reason why you should try to compare things that are so unlike one another.

I had started to say that these can be two separate conceptions, and yet that both can be Goods — for instance, wisdom and the wise man being

VOL. Ill M 347

L

THE EPISTLES OF SENEGA

sunt et utrumque bonum esse concedis. Quomodo nihil obstat, quominus et sapientia bonum sit et habens sapientiam, sic nihil obstat, quominus et sapientia bonum sit et habere sapientiam, id est

16 sap ere. Ego in hoc volo sapiens esse, ut sapiam. Quid ergo ? Non est id bonum, sine quo nee illud bonum est ? Vos certe dicitis sapientiam, si sine usu detur, accipiendam non esse. Quid est usus sapien- tiae ? Sapere ; hoc est in ilia pretiosissimum, quo detracto supervacua fit. Si torment a mala sunt, torqueri malum est, adeo quidem, ut ilia non sint mala, si quod sequitur detraxeris. Sapientia habitus perfectae mentis est, sapere usus perfectae mentis. Quomodo potest usus eius bonum non esse, quae

17 sine usu bonum non ^ est ? Interrogo te, an sapientia expetenda sit ; fateris. Interrogo, an usus sa- pientiae expetendus sit ; fateris ; negas enim te illam recepturum, si uti ea prohibearis. Quod ex- petendum est, bonum est. Sapere sapientiae usus est, quomodo eloquentiae eloqui, quomodo oculorum videre. Ergo sapere sapientiae usus est, usus autem sapientiae expetendus est ; sapere ergo expetendum est. Si expetendum est, bonum est.

18 Olim ipse me damno, qui illos imitor, dum accuso,

^ non later MSS. ; om. BA. S48

EPISTLE CXVII.

two separate things and yet granted by you to be equally good. And just as there is no objection to regarding both wisdom and the possessor of wisdom as Goods, so there is no objection to regarding as a good both wisdom and the possession of wisdom, — in other words, being wise. For I only wish to be a wise man in order to be wise. And what then ? Is not that thing a Good without the possession of which a certain other thing cannot be a Good ? You surely admit that wisdom, if given without the right to be used, is not to be welcomed ! And wherein consists the use of wisdom ? In being wise ; that is its most valuable attribute ; if you withdraw this, wisdom becomes superfluous. If processes of torture are evil, then being tortured is an evil — with this reservation, indeed, that if you take away the consequences, the former are not evil. Wisdom is a condition of " mind perfected,'* and being wise is the employment of this '* mind perfected." How can the employment of that thing not be a Good, which without employment is not a Good ? If I ask you whether wisdom is to be desired, you admit that it is. If I ask you whether the employ- ment of wisdom is to be desired, you also admit the fact ; for you say that you will not receive wisdom if you are not allowed to employ it. Now that which is to be desired is a Good. Being wise is the employment of wisdom, just as it is of eloquence to make a speech, or of the eyes to see things. Therefore, bei?ig wise is the employment of wisdom, and the employment of wisdom is to be desired. Therefore being 7vise is a thing to be desired ; and if it is a thing to be desired, it is a Good.

Lo, these many years I have been condemning myself for imitating these men at the very time

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et verba apertae rei impendo. Cui enim dubium potest esse, quin si aestus malum est, et aestuare malum sit ? Si algor malum est, malum sit algere ? Si vita bonum est, et vivere bonum sit ? Omnia ista circa sapientiam, non in ipsa sunt. At nobis in ipsa

19 commorandum est. Etiam si quid evagari libet, amplos habet ilia spatiososque ^ secessus : de deorum natura quaeramus, de siderum alimento, de his tam variis stellarum discursibus, an ad illarum motus nostra moveantur, an ^ corporibus omnium animisque illinc impetus veniat, an et haec, quae fortuita dicuntur, certa lege constricta sint nihilque in hoc mundo repentinum aut expers ordinis volutetur. Ista lam a formatione morum recesserunt, sed levant animum et ad ipsarum, quas tractat, rerum magni- tudinem attollunt ; haec vero, de quibus paulo ante dicebam, minuunt et deprimunt nee, ut putatis,

20 exacuunt, sed extenuant. Obsecro vos, tam neces- sarian! curam maioribus melioribusque debitam in re nescio an falsa, certe inutili terimus ? Quid mihi profuturum est scire, an aliud sit sapientia, aliud sapere ? Quid mihi profuturum est scire illud bonum esse, hoc non esse ^ ? Temere me geram, subibo ^ huius voti aleam : tibi sapientia, mihi sapere con- tingat ; pares erimus.

* spa'iososque later MSS. ; speciososque BA.

2 an later MSS. ; in BA.

^ hoc non esse add. Murctus.

* subibo Erasmus ; subito BA.

*» Presumably an allusion to the syllogistic enthusiasts rather than to Lucilius and his like. 350

EPISTLE GXVII.

when I am arraigning them, and of wasting words on a subject that is perfectly clear. For who can doubt that, if heat is an evil, it is also an evil to be hot ? Or that, if cold is an evil, it is an evil to be cold ? Or that, if life is a Good, so is being alive ? All such matters are on the outskirts of wisdom, not in wisdom itself. But our abiding-place should be in wisdom itself. Even though one takes a fancy to roam, wisdom has large and spacious retreats : we may investigate the nature of the gods, the fuel which feeds the constellations, or all the varied courses of the stars ; we may speculate whether our affairs move in harmony with those of the stars, whether the impulse to motion comes from thence into the minds and bodies of all, and whether even these events which we call fortuitous are fettered by strict laws and nothing in this uni- verse is unforeseen or unregulated in its revolutions. Such topics have nowadays been withdrawn from instruction in morals, but they uplift the mind and raise it to the dimensions of the subject which it discusses ; the matters, however, of which I was speaking a while ago, wear away and v/ear down the mind, not (as you and yours " maintain) whetting, but weakening it. And I ask you, are we to fritter away that necessary study which we owe to greater and better themes, in discussing a matter which may perhaps be wrong and is certainly of no avail ? How will it profit me to know whether wisdom is one thing, and being wise another ? How will it profit me to know that the one is, and the other is not, a Good ? Suppose I take a chance, and gamble on this prayer : " Wisdom for you, and being wise for me ! '* We shall come out even.

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21 Potius id age, ut mihi viam monstres, qua ad ista perveniam. Die, quid vitare debeam, quid adpetere, quibus animum labantem studiis firmem, quemad- modum quae me ex transverse feriunt aguntque, procul a me repellam, quomodo par esse tot malis possim, quomodo istas calamitates removeam, quae ad me inruperunt, quomodo illas, ad quas ego inrupi. Doce, quomodo feram aerumnam sine gemitu meo, felicitatem sine alieno, quomodo ultimum ac neces- sarium non expectem, sed ipsemet,^ cum visum erit,

22 profugiam. Nihil mihi videtur turpius quam optare mortem. Nam si vis vivere, quid opt as mori ? Sive non vis, quid deos rogas, quod tibi nascenti dederunt ? Nam ut quandoque moriaris, etiam invito positum est, ut cum voles, in tua manu est. Alterum tibi necesse est, alterum licet.

23 Turpissimum his diebus principium diserti me- hercules viri legi : ** Ita,*' ^ inquit, " quamprimum moriar." Homo demens, optas rem tuam. ** Ita quamprimum moriar.'* Fortasse inter has voces senex f actus es. Alioqui quid in mora est ? Nemo te tenet ; evade, qua visum est. Elige quamlibet rerum naturae partem, quam tibi praebere exitum iubeas. Haec nempe sunt elementa,^ quibus hie mundus administratur, aqua, terra, spiritus. Omnia

24 ista tam causae vivendi sunt quam viae mortis. ** Ita

^ ipsemet Pincianus ; ipsemecum BA. ^ ita Pincianus ; itaque MSS. ^ elementa later MSS. ; et elementa BA.

" Le.y wisdom or being wise» 352

EPISTLE GXVII.

Try rather to show me the way by which I may attain those ends.^ Tell me what to avoid, what to seek, by what studies to strengthenmy tottering mind, how I may rebuff the weaves that strike me abeam and drive me from my course, by what means I may be able to cope with all my evils, and by what means I can be rid of the calamities that have plunged in upon me and those into which I myself have plunged. Teach me how to bear the burden of sorrow without a groan on my part, and how to bear prosperity without making others groan ; also, how to avoid waiting for the ultimate and inevita,ble end, and to beat a retreat of my own free will, when it seems proper to me to do so. I think nothing is baser than to pray for death. For if you wish to live, why do you pray for death ? And if you do not wish to live, why do you ask the gods for that which they gave you at birth ? For even as, against your will, it has been settled that you must die some day, so the time when you shall wish to die is in your own hands. The one fact is to you a necessity, the other a privilege.

I read lately a most disgraceful doctrine, uttered (more shame to him !) by a learned gentleman : ** So may I die as soon as possible ! " Fool, thou art praying for something that is already thine own ! ** So may I die as soon as possible ! *' Perhaps thou didst grow old while uttering these very words ! At any rate, what is there to hinder ? No one detains thee ; escape by whatsoever way thou wilt ! Select any portion of Nature, and bid it provide thee with a means of departure ! These, namely, are the elements, by which the world's work is carried on — water, earth, air. All these are no more the causes of life than they are the ways of death. ** So may

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quamprimum moriar " : ** quamprimum ** istud quid esse vis ? Quern illi diem ponis ? Citius fieri quam optas, potest. Inbecillae mentis ista sunt verba et hac detestatione misericordiam captantis ; non vult mori qui opt at. Deos vitam et salutem roga ; si mori placuit, hie mortis est fructus, optare desinere.

25 Haec, mi Lucili, tractemus, his formemus animum. Hoc est sapientia, hoc est sapere, non disputatiunculis inanibus subtiUtatem vanissimam agitare. Tot quae- stiones fortuna tibi posuit, nondum illas solvisti ; iam cavillaris ? Quam stultum est, cum signum pugnae acceperis, ventilare. Remove ista lusoria arma ; de- er etoriis opus est. Die, qua ratione nulla animum tristitia, nulla formido perturbet, qua ratione hoc secretarum cupiditatium pondus efFundam. Agatur

26 aliquid. ** Sapientia bonum est, sapere non est bonum ** ; sic fit, ut^ negemur sapere, ut hoc totum studium deride atur tamquam operatum supervacuis. Quid, si scires etiam illud quaeri, an bonum sit futura sapientia ^ ? Quid enim dubi est, oro te, an nee messem futuram iam sentiant horrea nee futuram adulescentiam pueritia viribus aut ullo robore in- tellegat ? Aegro interim nil ventura sanitas prodest,

^ ut add. Schweigbaeuser. * sit futura sapientia Pine. ; sit puta sapientia BA

354

EPISTLE CXVII.

I die as soon as possible ! '* And what is thy Avish with regard to this ** as soon as possible " ? What day dost thou set for the event ? It may be sooner than thy prayer requests. Words like this come from a weak mind, from one that courts pity by such cursing ; he who prays for death does not wish to die. Ask the gods for Hfe and health ; if thou art resolved to die, death's reward is to have done with prayers.

It is with such problems as these, my dear Lucilius, that we should deal, by such problems that we should mould our minds. This is wisdom, this is what being wise means — not to bandy empty subtle- ties in idle and petty discussions. Fortune has set before you so many problems — which you have not yet solved — and are you still splitting hairs ? How foolish it is to practise strokes after you have heard the signal for the fight ! Away with all these dummy-weapons ; you need armour for a fight to the finish. Tell me by what means sadness and fear may be kept from disturbing my soul, by what means I may shift off this burden of hidden cravings. Do something ! ** Wisdom is a Good, but being wise is not a Good; ** such talk results for us in the judg- ment that we are not wise, and in making a laughing- stock of this whole field of study — on the ground that it wastes its effort on useless things. Suppose you knew that this question was also debated : whether future wisdom is a Good ? For, I beseech you, how could one doubt whether barns do not feel the weight of the harvest that is to come, and that boyhood does not have premonitions of approach- ing young manhood by any brawn and power ? The sick person, in the intervening period, is not helped by the health that is to come, any more

VOL. in M 2 S55

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non magis quam currentem luctantemque post multos

27 secuturum menses otium reficit. Quis nescit hoc ipso non esse bonum id, quod futurum est, quia futurum est ? Nam quod bonum est, utique prodest. Nisi praesentia prodesse non possunt ; si non prodest, bonum non est ; si prodest, iam est. Futurus sum sapiens ; hoc bonum erit, cum fuero, interim non est. Prius ahquid esse debet, deinde quale esse.

28 Quomodo, oro te, quod adhuc nihil est, iam bonum est ? Quomodo autem tibi magis vis probari non esse aliquid, quam si dixero : futurum est ? Nondum enim venisse apparet quod venit. Ver secuturum est : scio nunc hiemem esse. Aestas secutura est : scio aestatem non esse. Maximum argumentum

29 habeo nondum praesentis futurum esse. Sapiam, spero, sed interim non sapio. Si illud bonum ha- berem, iam hoc carerem malo. Futurum est, ut sapiam ; ex hoc licet nondum sapere me intellegas. Non possum simul et in illo bono et in hoc malo esse ; duo ista non coeunt nee apud eundem sunt una malum et bonum.

30 Transcurramus soUertissimas nugas et ad ilia, quae nobis aliquam opem sunt latura, properemus. Nemo, qui obstetricem parturienti filiae sollicitus accersit, edictum et ludorum ordinem perlegit. Nemo, qui ad incendium domus suae currit, tabulam latrun-

C/. Ep, xlviii. 10 and notes. * Cf, Ep, evi. 11 and note.

356

EPISTLE GXVII.

than a runner or a wrestler is refreshed by the period of repose that will follow many months later. Who does not know that what is yet to be is not a Good, for the very reason that it is yet to be ? For that which is good is necessarily helpful. And unless things are in the present, they cannot be helpful ; and if a thing is not helpful, it is not a Good ; if helpful, it is already. I shall be a wise man some day ; and this Good will be mine when I shall be a wise man, but in the meantime it is non-existent. A thing must exist first, then may be of a certain kind. How, I ask you, can that which is still nothing be already a Good ? And in what better way do you wish it to be proved to you that a certain thing is not, than to say : ** It is yet to be " ? For it is clear that something which is on the way has not yet arrived. " Spring will follow " : I know that winter is here now. " Summer will follow : " I know that it is not summer. The best proof to my mind that a thing is not yet present is that it is yet to be. I hope some day to be wise, but meanwhile I am not wise. For if I possessed that Good, I should now be free from this Evil. Some day I shall be wise ; from this very fact you may understand that I am not yet wise. I cannot at the same time live in that state of Good and in this state of Evil ; the two ideas do not harmonize, nor do Evil and Good exist together in the same person.

Let us rush past all this clever nonsense, and hurry on to that which will bring us real assistance. No man who is anxiously running after a midwife for his daughter in her birth-pangs will stop to read the praetor's edict ^ or the order of events at the games. No one who is speeding to save his burning house will scan a checker-board ^ to speculate how

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culariam prospicit, ut sciat, quomodo alligatus

31 exeat calculus. At mehercule omnia tibi undique nuntiantur, et incendium domus et periculum liberorum et obsidio patriae et bonorum direptio ; adice isto naufragia motusque terrarum et quicquid aliud timeri potest ; inter ista districtus rebus nihil aliud quam animum oblectantibus vacas ? Quid inter sapientiam et sapere intersit, inquiris ? Nodos nectis ac solvis tanta mole impendente capiti tuo ?

32 Non tam benignum ac liberale tempus natura nobis dedit, ut aliquid ex illo vacet perdere. Et vide, quam multa etiam diligentissimis pereant : aliud valetudo sua cuique abstulit, aliud suorum ; aliud necessaria negotia, aliud publica occupaverunt ; vitam nobiseum dividit somnus.

Ex^ hoc tempore tam angusto et rapido et nos auferente quid iuvat maiorem partem mittere in

33 vanum ? Adice nunc, quod adsuescit animus de- lectare se potius quam sanare et philosophiam oblectamentum facere, cum remedium sit. Inter sapientiam et sapere quid intersit nescio ; scio mea non interesse, sciam ista an nesciam. Die mihi : cum quid inter sapientiam et sapere intersit didicero, sapiam ^ ?

Cur ergo potius inter vocabula me sapientiae

detines quam inter opera ? Fac me fortiorem, fac

securiorem, fac fortunae parem, fac superiorem.

Possum autem superior esse, si derexero eo ^ omne,

quod disco. Vale.

^ ex Pine. ; et BA. * sapia^n later MSS. ; sapientiam BA. ^ eo added by Haase.

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EPISTLE CXVII.

the imprisoned piece can be freed. But good heavens ! — in your case all sorts of news are an- nounced on all sides — your house afire, your children in danger, your country in a state of siege, your property plundered. Add to this shipwreck, earth- quakes, and all other objects of dread ; harassed amid these troubles, are you taking time for matters which serve merely for mental entertainment ? Do you ask what difference there is between wisdom and being wise ? Do you tie and untie knots while such a ruin is hanging over your head ? Nature has not given us such a generous and free-handed space of time that we can have the leisure to waste any of it. Mark also how much is lost even when men are very careful : people are robbed of one thing by ill-health and of another thing by illness in the family ; at one time private, at another public, business absorbs the atten- tion ; and all the while sleep shares our lives w^ith us.

Out of this time, so short and swift, that carries us away in its flight, of what avail is it to spend the greater part on useless things ? Besides, our minds are accustomed to entertain rather than to cure themselves, to make an aesthetic pleasure out of philosophy, when philosophy should really be a remedy. What the distinction is between wisdom and being ?vise I do not know ; but I do know that it makes no difference to me whether I know such matters or am ignorant of them. Tell me : when I have found out the difference between wisdom and being wise, shall I be wise ?

Why then do you occupy me with the words rather than with the works of wisdom ? Make me braver, make me calmer, make me the equal of Fortune, make me her superior. And I can be her superior, if I apply to this end everything that I learn. Farewell.

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CXVIII.

Seneca Lvcilio svo salvtem

1 Exigis a me frequentiores epistulas. Rationes conferamus ; solvendononeris. Convenerat quidem, ut tua priora essent, tu scriberes, ego rescriberem. Sed non ero difficilis ; bene credi tibi seio. Itaque in anticessum dabo nee faciam, quod Cicero, vir disertissimus, facer e Atticum iubet, ut etiam " si rem nullam habebit, quod in buccam venerit scribat."

2 Numquam potest deesse, quod scribam, ut omnia ilia, quae Ciceronis implent epistulas, transeam : quis candidatus laboret ; quis alienis, quis suis viribus pugnet ; quis consulatum fiducia Caesaris, quis Pompei, quis arcae petat ; quam durus sit faenerator Caecilius, a quo minoris centesimis propinqui num- mum movere non possint.

Sua satius est mala quam aliena tractare, se excutere et videre, quam mult arum rerum candidatus

3 sit, et non suffragari. Hoc est, mi Lucili, egregium, hoc securum ac liberum, nihil petere et tota fortunae comitia transire. Quam putas esse iucundum tribu- bus vocatis, cum candidati in templis suis pendeant et alius nummos pronuntiet, alius per sequestrem agat, alius eorum manus osculis conterat, quibus designatus contingendam manum negaturus est,

" i,e.i solvendo aeri alieno^ " in a position to pay one's debts."

^ Ad Att. i. 12. 4.

^ Ad Att. i. 12. 1 : " Even his relatives can't screw a penny out of Caecilius at less than 12 per cent " (Winstedt).

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EPISTLE GXVIII.

CXVIII. ON THE VANITY OF PLAGE-

CXVIII. ON THE VANITY OF PLAGE- SEEKING

You have been demanding more frequent letters from me. But if we compare the accounts, you will not be on the credit side.^ We had indeed made the agreement that your part came first, that you should write the first letters, and that I should answer. However, I shall not be disagreeable ; I know that it is safe to trust you, so I shall pay in advance, and yet not do as the eloquent Cicero bids Atticus do : * " Even if you have nothing to say, write whatever en- ters your head." For there will always be something for me to write about, even omitting all the kinds of news with which Cicero fills his correspondence : what candidate is in difficulties, who is striving on borrowed resources and who on his own ; who is a candidate for the consulship relying on Caesar, or on Pompey, or on his own strong-box ; what a merciless usurer is Caecilius,^ out of whom his friends cannot screw a penny for less than one per cent each month.

But it is preferable to deal with one's own ills, rather than with another's — to sift oneself and see for how many vain things one is a candidate, and cast a vote for none of them. This, my dear Lucilius, is a noble thing, this brings peace and freedom — to canvass for nothing, and to pass by all the elections of Fortune. How can you call it enjoyable, when the tribes are called together and the candidates are making offerings in their favourite temples — some of them promising money gifts and others doing business by means of an agent, or wearing down their hands with the kisses of those to whom they will refuse the least finger-touch after being elected

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omnes attoniti vocem praeconis exspectent, stare otiosum et spectare illas nundinas nee ementem

4 quicquam nee vendentem ? Quanto hie maiore gau- dio fruitur, qui non praetoria aut consularia comitia securus intuetur, sed magna ilia, in quibus alii honores anniversaries petunt, alii perpetuas potes- tates, alii bellorum eventus prosperos triumphosque, alii divitias, alii matrimonia ac liberos, alii salutem suam suorumque ! Quanti animi res est solum nihil petere, nulli supplicare, et dicere : ** Nihil mihi tecum, fortuna. Non facio mei tibi copiam. Scio apud te Catones repelli, Vatinios fieri. Nihil rogo." Hoc est privatam facer e fortunam.

5 Licet ergo haec in vicem scribere et hanc semper integram egerere materiam circumspicientibus tot milia hominum inquieta, qui ut aliquid pestiferi consequantur, per mala nituntur in malum petuntque

6 mox fugienda aut etiam fastidienda. Cui enim adsecuto satis fuit, quod optanti nimium videbatur ? Non est, ut existimant homines, avida felicitas, sed pusilla ; itaque neminem satiat. Tu ista credis ex- celsa, quia longe ab illis iaces ; ei vero, qui ad ilia pervenit, humilia sunt. Mentior, nisi adhuc quaerit escendere ; istud, quod tu summum putas, gradus

7 est. Omnes autcm male habet ignorantia veri ;

** For the character of Vatinius see Ep. xciv. 25 note; for a similar comparison of V. with Cato see Ep, cxx. 19.

36*2

EPISTLE CXVIIL

— when all are excitedly awaiting the announcement of the herald, do you call it enjoyable, I say, to stand idle and look on at this Vanity Fair without either buying or selling ? How much greater joy does one feel who looks without concern, not merely upon the election of a praetor or of a consul, but upon that great struggle in which some are seeking yearly honours, and others permanent power, and others the triumph and the prosperous outcome of war, and others riches, or marriage and offspring, or the welfare of themselves and their relatives ! What a great-souled action it is to be the only person who is canvassing for nothing, offering prayers to no man, and saying : ** Fortune, I have nothing to do with you. I am not at your service. I know that men like Cato are spurned by you, and men like Vatinius made by you.* I ask no favours.'* This is the way to reduce Fortune to the ranks.

These, then, are the things about which we may write in turn, and this is the ever fresh material which we may dig out as we scan the restless multi- tudes of men, who, in order to attain something ruinous, struggle on through evil to evil, and seek that which they must presently shun or even find surfeiting. For who was ever satisfied, after attain- ment, with that which loomed up large as he prayed for it ? Happiness is not, as men think, a greedy thing ; it is a lowly thing ; for that reason it never gluts a man's desire. You deem lofty the objects you seek, because you are on a low level and hence far away from them ; but they are mean in the sight of him who has reached them. And I am very much mistaken if he does not desire to climb still higher ; that which you regard as the top is merely a rung on the ladder. Now all men suffer

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tamquam ad bona feruntur decepti rumoribus, deinde mala esse aut inania aut minora ^ quam speraverint, adepti ac multa passi vident. Maiorque pars mi- ratur ex intervallo fallentia, et vulgo bona pro magnis sunt.

8 Hoc ne nobis quoque eveniat, quaeramus, quid sit bonum. Varia eius interpretatio fuit, alius illud aliter expressit. Quidam it a finiunt : ** bonum est quod invitat animos. quod ad se vocat/' Huic statim opponitur : quid, si invitat quidem, sed in perniciem ? Scis, quam multa mala blanda sint. Verum et veri simile inter se differunt ; ita quod bonum est, vero iungitur ; non est enim bonum nisi verum est. At quod invitat ad se et adlieefacit,^ veri simile est ;

9 subripit, sollicitat, adtrahit. Quidam ita finierunt : ** bonum est, quod petitionem sui movet, vel quod impetum animi tendentis ad se movet.** Et huic idem opponitur ; multa enim impetum animi movent, quae petantur petentium malo. Melius illi, qui ita finierunt : ** bonum est, quod ad se impetum animi secundum naturam movet et ita demum petendum est, cum coepit esse expetendum.*' lam et honestum est ; hoc enim est perfecte petendum.

10 Locus ipse me admonet, ut quid intersit inter bonum honestumque dicam. Aliquid inter se mix-

^ minora later MSS. ; miro BA. ^ adlicefacit Gronovius ; adllcer B ; adicer A.

** Discussed in Ep. Ixxi. 4 f., Ixxiv. 30, Ixxvi. 16 ff., and especially Ixxxvii. 25 : nam idem est honestum et bonum. The Academic school tended to draw more of a distinction than the Stoic, as in Ep, Ixxxv. 17 f.

364

EPISTLE GXVIII.

from ignorance of the truth ; deceived by common report, they make for these ends as if they were good, and then, after having won their wish, and suffered much, they find them evil, or empty, or less important than they had expected. Most men admire that which deceives them at a distance, and by the crowd good things are supposed to be big things.

Now, lest this happen also in our own case, let us ask what is the Good. It has been explained in various ways ; different men have described it in different ways. Some define it in this way ; ** That which attracts and calls the spirit to itself is a Good.*' But the objection at once comes up — what if it does attract, but straight to ruin ? You know how seductive many evils are. That which is true differs from that which looks Uke the truth ; hence the Good is connected with the true, for it is not good unless it is also true. But that which attracts and allures, is only like the truth ; it steals your attention, demands your interest, and draws you to itself. Therefore, some have given this definition : ** That is good which inspires desire for itself, or rouses towards itself the impulse of a struggling soul." There is the same objection to this idea ; for many things rouse the souVs impulses, and yet the search for them is harmful to the seeker. The following definition is better : ** That is good which rouses the soul's impulse towards itself in accordance with nature, and is worth seeking only when it begins to be thoroughly worth seeking." It is by this time an honourable thing ; for that is a thing completely worth seeking.

The present topic suggests that I state the difference between the Good and the honourable.^ Now they have a certain quaUty which blends with

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turn habent et inseparabile : nee potest bonum esse, nisi cui aliquid honesti inest, et honestum utique bonum est. Quid ergo inter duo interest ? Hones- tum ^ est perfectum bonum, quo beata vita completur,

11 cuius contactu alia quoque bona fiunt. Quod dico, talest : sunt quaedam neque bona neque mala, tamquam militia, legatio, iurisdietio. Haec cum honeste administrata sunt, bona esse incipiunt et ex dubio in bonum transeunt. Bonum societate honesti fit, honestum per se bonum est. Bonum ex honesto fluit, honestum ex se est. Quod bonum est, malum esse potuit ; quod honestum est, nisi bonum esse non potuit.

12 Hanc quidam finitionem reddiderunt : " bonum est, quod secundum naturam est.'' Attende, quid dicam : quod bonum, est secundum naturam ; non protinus quod secundum naturam est, etiam bonum est. Multa naturae quidem consentiunt, sed tam pusilla sunt, ut non conveniat illis boni nomen. Levia enim sunt, contemnenda. Nullum est minimum contemnendum bonum ; nam quamdiu exiguum est, bonum non est ; cum bonum esse coepit, non est exiguum. Unde adcognoscitur bonum ? Si perfecte secundum naturam est.

13 ** Fateris," inquis, ** quod bonum est, secundum naturam esse ; haec eius proprietas est. Fateris et alia secundum naturam quidem esse, sed bona non esse. Quomodo ergo illud bonum est, cum haec non

^ utique b. e. q. e, L d. i, honestum added by later MSS. ; om. BA.

EPISTLE CXVIII.

both and is inseparable from either : nothing can be good unless it contains an element of the honom*able, and the honourable is necessarily good. What, then, is the difference between these two qualities ? The honourable is the perfect Good, and the happy- life is fulfilled thereby ; through its influence other things also are rendered good. I mean something like this : there are certain things which are neither good nor bad — as military or diplomatic service, or the pronouncing of legal decisions. When such pur- suits have been honourably conducted, they begin to be good, and they change over from the ** indifferent " class into the Good. The Good results from partner- ship with the honourable, but the honourable is good in itself. The Good springs from the honourable, but the latter from itself. What is good might have been bad ; what is honourable could never have been anything but good.

Some have defined as follows : ** That is good which is according to nature.'' Now attend to my own statement : that which is good is according to nature, but that which is according to nature does not also become immediately good ; for many things harmonize with nature, but are so petty that it is not suitable to call them good. For they are un- important and deserve to be despised. But there is no such thing as a very small and despicable good, for, as long as it is scanty, it is not good, and when it begins to be good, it ceases to be scanty. How, then, can the Good be recognized ? Only if it is completely according to nature.

People say : " You admit that that which is good is according to nature ; for this is its peculiar quality. You admit, too, that there are other things according to nature, which, however, are not good. How then

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sint ? Quomodo ad aliam proprietatem pervenit, cum utrique praecipuum illud commune sit, secundum

14 naturam esse ? '' Ipsa scilicet magnitudine. Nee hoc novum est, quaedam crescendo mutari. Infans fuit ; f actus est pubes, alia eius proprietas fit. lUe enim inrationalis est, hie rationaUs. Quaedam incre- mento non tantum in mains exeunt, sed in aUud.

15 ** Non fit," inquit, ** aliud quod mains fit. Utrum lagonam an dolium impleas vino, nihil refert ; in utroque proprietas vini est. Et exiguum mellis pon- dus et magnum ^ sapore non differt.*' Diversa ponis exempla ; in istis enim eadem qualitas ^ est ; quam-

16 vis augeantur, manet. Quaedam amplificata in suo genere et in sua proprietate perdurant.

Quaedam post multa incrementa ultima demum vertit adiectio et novam illis aliamque quam in qua fuerunt, condicionem inprimit. Unus lapis facit fornicem, ille, qui latera inclinata cuneavit ^ et inter- ventu suo vinxit. Summa adiectio quare plurimum facit vel exigua ? Quia non auget, sed implet.

17 Quaedam processu priorem exuunt formam et in novam transeunt. Ubi aliquid animus diu protulit et magnitudinem eius sequendo lassatus est, infinitum coepit vocari. Quod longe aliud factum est quam

^ et magnum later MSS. ; ex magno BA.

^ qualitas later MSS. ; aequalitas BA.

^ cuneavit later MSS. ; cenavit BA.

" This argument (that complete virtue is a sort of trans- forming climax of life) is not to be confused with the theory of accessio (a term used also in Roman law), or " addition " ; for virtue does not permit of accessio, or the addition of any external advantage. See Ep, Ixvi. 9 quid accedere perfecto potest ?

368

EPISTLE CXVIII. >

can the former be good, and the latter not ? How can there be an alteration in the peculiar quality of a thing, when each has, in common with the other, the special attribute of being in accord with nature ? '* Surely because of its magnitude. It is no new idea that certain objects change as they grow. A person, once a child, becomes a youth ; his peculiar quality is transformed ; for the child could not reason, but the youth possesses reason. Certain things not only grow in size as they develop, but grow into some- thing else. Some reply : ** But that which becomes greater does not necessarily become diiFerent. It matters not at all whether you pour wine into a flask or into a vat ; the wine keeps its peculiar quality in both vessels. Small and large quantities of honey are not distinct in taste.'' But these are different cases which you mention ; for wine and honey have a uniform quality ; no matter how much the quantity is enlarged, the quality is the same. For some things endure according to their kind and their peculiar qualities, even when they are enlarged.

There are others, however, which, after many in- crements, are altered by the last addition ; there is stamped upon them a new character, different from that of yore. One stone makes an archway — the stone which wedges the leaning sides and holds the arch together by its position in the middle. And why does the last addition, although very slight, make a great deal of difference ? Because it does not increase ; it fills up. Some things, through development, put off their former shape and are altered into a new figure.^ When the mind has for a long time developed some idea, and in the attempt to grasp its magnitude has become weary, that thing begins to be called '' infinite/' And

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THE EPISTLES OF SENECA

fuit, cum magnum videretur, sed finitum. Eodem modo aliquid difficulter secari cogitavimus ; novissime crescente hac difficultate insecabile inventum est. Sic ab eo, quod vix et aegre movebatur, processimus ad inmobile. Eadem ratione aliquid secundum na- turam fuit ; hoc in aliam proprietatem magnitudo sua transtulit et bonum fecit. Vale,

CXIX.

Seneca Lvcilio svo salvtem

1 Quotiens aliquid inveni, non expecto, donee dicas ** in commune/' Ipse mihi dico. Quid sit, quod invenerim quaeris ; sinum laxa, merum lucrum est. Docebo, quomodo fieri dives celerrime possis. Quam valde cupis audire ! nee inmerito ; ad maximas te divitias conpendiaria ducam. Opus erit tamen tibi creditore ; ut negotiari possis, aes alienum facias oportet, sed nolo per intercessorem mutueris, nolo

2 proxenetae nomen tuum iactent. Paratum tibi creditorem dabo Catonianum ilium, a te mutuum sumes. Quantulumcumque est, satis erit, si, quid- quid deerit,^ id a nobis petierimus. Nihil enim, mi Lucili, interest, utrum non desideres an habeas. Summa rei in utroque eadem est : non torqueberis.

1 deerit later MSS. ; dederit BA.

<* Seneca here reverts to the money-metaphors of Epp, i.-xxxiii. — lucellvm^ rnunusculum^ diurna mercedula, etc. ^ Frag. p. 79 Jordan.

S70

EPISTLES GXVIII., CXIX.

then this has become something far different from what it was when it seemed great but finite. In the same way we have thought of something as difficult to divide ; at the very end, as the task grows more and more hard, the thing is found to be "indivisible." Similarly, from that which could scarcely or with difficulty be moved we have advanced on and on — until we reach the " immov- able." By the same reasoning a certain thing was according to nature ; its greatness has altered it into some other peculiar quality and has rendered it a Good. Farewell.

GXIX. ON NATURE AS OUR BEST PROVIDER

Whenever I have made a discovery, I do not wait for you to cry ** Shares ! " I say it to myself in your behalf. If you wish to know what it is that I have found, open your pocket ; it is clear profit." What I shall teach you is the ability to become rich as speedily as possible. How keen you are to hear the news ! And rightly ; I shall lead you by a short cut to the greatest riches. It will be necessary, however, for you to find a loan ; in order to be able to do business, you must contract a debt, although I do not wish you to arrange the loan through a middle-man, nor do I wish the brokers to be dis- cussing your rating. I shall furnish you with a ready creditor, Cato's famous one, who says : ^ ** Borrow from yourself ! " No matter how small it is, it will be enough if we can only make up the deficit from our own resources. For, my dear Lucilius, it does not matter whether you crave nothing, or whether you possess something. The important principle in either case is the same — freedom from worry.

371

THE EPISTLES OF SENECA

Nee illud praecipio, ut aliquid naturae neges — contumax est, non potest vinci, suum poscit — sed ut quicquid naturam excedit, scias precarium esse,

3 non necessarium. Esurio ; edendum est. Utrum hie panis sit plebeius an siligineus, ad naturam nihil pertinet ; ilia ventrem non delectari vult, sed impleri. Sitio ; utrum haec aqua sit, quam ex lacu proximo excepero, an ea, quam multa nive clusero, ut rigore refrigeretur alieno, ad naturam nihil pertinet. Ilia hoc unum iubet, sitim extingui ; utrum sit aureum poculum an crustallinum an murreum an Tiburtinus calix an manus concava,

4 nihil refert. Finem omnium rerum specta, et super- vacua dimittes. Fames me appellat ; ad proxima quaeque porrigatur manus ; ipsa mihi commen-

5 davit quodcumque comprendero. Nihil contemnit esuriens.

Quid sit ergo, quod me delectaverit quaeris ? Videtur mihi egregie dictum : sapiens divitiarum naturalium est quaesitor acerrimus. " Inani me,'* ^ inquis, ** lance muneras. Quid est istud ? Ego iam paraveram fiscos. Circumspiciebam, in quod me mare negotiaturus inmitterem, quod publicum agitarem, quas arcesserem merces. Decipere est istud, docere paupertatem, cum divitias promiseris." Ita tu pauperem iudicas, cui nihil deest ? ** Suo," inquis, '* et patientiae suae beneficio, non fortunae." Ideo ergo ilium non iudicas divitem, quia divitiae

^ inani me later INISS. : inanima BA.

** i.e.^ " something for one's spare time " ; cf. Ep. liii. 8 note, non est quod precario philosopheris,

* i,e., of common earthenware.

* i.e., had got my coifers ready for the promised wealth.

872

EPISTLE GXIX.

But I do not counsel you to deny anything to nature — for nature is insistent and cannot be over- come ; she demands her due — but you should know that anything in excess of nature's wants is a mere ** extra *' ^ and is not necessary. If I am hungry, I must eat. Nature does not care whether the bread is the coarse kind or the finest wheat ; she does not desire the stomach to be entertained, but to be filled. And if I am thirsty, Nature does not care whether I drink water from the nearest reservoir, or whether I freeze it artificially by sinking it in large quantities of snow. Nature orders only that the thirst be quenched ; and it does not matter whether it be a golden, or crystal, or murrine goblet, or a cup from Tibur,^ or the hollow hand. Look to the end, in all matters, and then you will cast away superfluous things. Hunger calls me ; let me stretch forth my hand to that which is nearest ; my very hunger has made attractive in my eyes whatever I can grasp. A starving man despises nothing.

Do you ask, then, what it is that has pleased me ? It is this noble saying which I have discovered : ** The wise man is the keenest seeker for the riches of nature." ** What," you ask, *' will you present me with an empty plate ? What do you mean ? I had already arranged my coffers ; ^ I was already looking about to see some stretch of water on which I might embark for purposes of trade, some state revenues that I might handle, and some merchandise that I might acquire. That is deceit — showing me poverty after promising me riches." But, friend, do you regard a man as poor to whom nothing is wanting ? *' It is, however," you reply, ** thanks to himself and his endurance, and not thanks to his fortune." Do you, then, hold that such a man is not rich, just

373

THE EPISTLES OF SENECA

eius desinere non possunt ? Utrum mavis habere

6 multum an satis ? Qui multum habet, plus cupit ; quod est argumentum nondum ilium satis habere ; qui satis habet, consecutus est, quod numquam diviti contigit, finem. An has ideo non putas esse divitias, quia propter illas nemo proscriptus est ? Quia propter illas nuili venenum filius, nulli uxor inpegit ? Quia in bello tutae sunt ? Quia in pace otiosae ? Quia nee habere illas periculosum est nee operosum disponere ?

7 *' At parum habet qui tantum non alget, non esurit, non sitit/' Plus luppiter non habet. Num- quam parum est quod satis est, et numquam multum est quod satis non est. Post Dareum et Indos pauper est Alexander. Mentior ? Quaerit, quod suum faciat, serutatur maria ignota, in oceanum classes novas mittit et ipsa, ut ita dicam, mundi claustra perrumpit. Quod naturae satis est, homini

8 non est. Inventus est qui concupisceret aliquid post omnia ; tanta est caecitas mentium et tanta initiorum suorum unicuique, cum processit, oblivio, Ille modo ignobilis anguli non sine controversia dominus tacto fine terrarum per suum rediturus

9 orbem tristis est. Neminem pecunia divitem fecit, immo contra nulli non maiorem sui cupidinem incussit. Quaeris, quae sit huius rei causa ? Plus incipit habere posse, qui plus habet.

<* Alexander the Great.

374

EPISTLE GXIX.

because his wealth can never fail? Would you rather have much, or enough ? He who has much desires more — a proof that he has not yet acquired enough ; but he who has enough has attained that which never fell to the rich man's lot — a stopping- point. Do you think that this condition to which I refer is not riches, just because no man has ever been proscribed as a result of possessing them ? Or because sons and wives have never thrust poison down one's throat for that reason ? Or because in war-time these riches are unmolested ? Or because they bring leisure in time of peace ? Or because it is not dangerous to possess them, or troublesome to invest them ?

** But one possesses too little, if one is merely free from cold and hunger and thirst." Jupiter himself however, is no better off. Enough is never too little, and not-enough is never too much. Alexander was poor even after his conquest of Darius and the Indies. Am I wrong ? He seeks something which he can really make his own, exploring unknown seas, sending new fleets over the Ocean, and, so to speak, breaking down the very bars of the universe. But that which is enough for nature, is not enough for man. There have been found persons who crave something more after obtaining everything ; so blind are their wits and so readily does each man forget his start after he has got under way. He who * was but lately the disputed lord of an unknown corner of the world, is dejected when, after reaching the limits of the globe, he must march back through a world which he has made his own. Money never made a man rich ; on the contrary, it always smites men with a greater craving for itself. Do you ask the reason for this ? He who possesses more begins to be able to possess still more.

375

THE EPISTLES OF SENEGA

Ad summam, quern voles mihi ex his, quorum nomina cum Crasso Licinoque ^ numerantur, in medium licet protrahas. Adferat censum, et quic- quid habet et quicquid sperat, simul computet ; iste, si mihi credis, pauper est, si tibi, potest esse.

10 At hie, qui se ad id,^ quod exigit natura, composuit, non tantum extra sensum est paupertatis, sed extra metum. Sed ut scias, quam difficile sit res suas ad naturalem modum coartare, hie ipse, quem circa dicimus, quem tu vocas pauperem, habet aliquid et

11 supervacui. At excaecant populum et in se con- vertunt opes, si numerati multum ex aliqua domo efFertur, si multum auri tecto quoque eius inlinitur, si familia aut corporibus electa aut spectabilis cultu est. Omnium istorum felicitas in publicum spec- tat ; ille, quem nos et populo et fortunae sub-

12 duximus,^ beatus introsum est. Nam quod ad illos pertinet, apud quos falso divitiarum nomen invasit occupata paupertas, sic divitias habent, quomodo habere dicimur febrem, cum ilia nos habeat. E contrario dicer e solemus : febris ilium tenet. Eodem modo dicendum est : divitiae ilium tenent. Nihil ergo monuisse te malim quam hoc, quod nemo monetur satis, ut omnia naturalibus desideriis metiaris, quibus aut gratis satis fiat aut parvo ;

13 tantum miscere vitia desideriis noli. Quaeris, quaU

^ Crasso Licinoque Muretus ; croeso (crasso) licinloque MSS.

2 ad id later MSS. ; ad BA.

^ suhduximus later MSS. ; subdiximus BA.

** 4.«., a " poverty " which is never satisfied. 376

EPISTLE CXIX.

To sum up, you may hale forth for our inspection any of the milUonaires whose names are told off when one speaks of Crassus and Licinus. Let him bring along his rating and his present property and his future expectations, and let him add them all together : such a man, according to my belief, is poor ; according to yours, he may be poor some day. He, however, who has arranged his affairs according to nature's demands, is free from the fear, as well as from the sensation, of poverty. And in order that you may know how hard it is to narrow one's in- terests down to the limits of nature — even this very person of whom we speak, and whom you call poor, possesses something actually superfluous. Wealth, however, blinds and attracts the mob, when they see a large bulk of ready money brought out of a man's house, or even his walls crusted with abundance of gold, or a retinue that is chosen for beauty of physique, or for attractiveness of attire. The pros- perity of all these men looks to public opinion ; but the ideal man, whom we have snatched from the control of the people and of Fortune, is happy inwardly. For as far as those persons are concerned, in whose minds bustling ^ poverty has wrongly stolen the title of riches — these individuals have riches just as we say that we *' have a fever," when really the fever has us. Conversely, we are accustomed to say : ** A fever grips him." And in the same way we should say : " Riches grip him." There is therefore no advice — and of such advice no one can have too much — which I would rather give you than this : that you should measure all things by the demands of Nature ; for these demands can be satisfied either without cost or else very cheaply. Only, do not mix any vices with these demands. Why need you ask

377

THE EPISTLES OF SENEGA

mensa, quali argento, quam paribus ministeriis et

levibus adferatur cibus ? Nihil praeter cibiim natura

desiderat.

Num tibi, cum fauces urit sitis, aurea quaeris Pocula ? Num esuriens fastidis omnia praeter Pavonem rhombumque ?

14 Ambitiosa non est fames, contenta desinere est ; quo desinat, non nimis curat. Infelicis luxuriae ista tormenta sunt ; quaerit, quemadmodum post satu- ritatem quoque esuriat, quemadmodum non impleat ventrem, sed farciat, quemadmodum sitim prima potione sedatam revocet. Egregie itaque Horatius negat ad sitim pertinere, quo poculo aqua aut quam eleganti manu ministretur. Nam si pertinere ad te iudicas, quam crinitus puer et quam perlucidum tibi poculum porrigat, non sitis.

15 Inter reliqua hoc nobis praestitit natura prae- cipuum, quod necessitati fastidium excussit. Reci- piunt supervacua dilectum : hoc parum decens, illud parum laudatum, oculos hoc meos laedit. Id actum est ab illo mundi conditore, qui nobis vivendi iura discripsit, ut salvi essemus, non ut dehcati. Ad salutem omnia parata sunt et in promptu, dehciis omnia misere ac solhcite conparantur.

16 Utamur ergo hoc naturae beneficio inter magna

« Horace, Sat. i. 2. lUfF. 878

EPISTLE GXIX

how your food should be served, on what sort of table, with what sort of silver, with what well- matched and smooth-faced young servants ? Nature demands nothing except mere food.

Dost seek, when thirst inflames thy throat, a cup of gold ? Dost scorn all else but peacock's flesh or turbot When the hunger comes upon thee ? ^

Hunger is not ambitious ; it is quite satisfied to come to an end ; nor does it care very much what food brings it to an end. Those things are but the instruments of a luxury which is not " happiness *' ; a luxury which seeks how it may prolong hunger even after repletion, how to stuff the stomach, not to fill it, and how to rouse a thirst that has been satisfied with the first drink. Horace's words are therefore most excellent when he says that it makes no differ- ence to one's thirst in what costly goblet, or with what elaborate state, the water is served. For if you believe it to be of importance how curly-haired your slave is, or how transparent is the cup which he offers you, you are not thirsty.

Among other things. Nature has bestowed upon us this special boon : she relieves sheer necessity of squeamishness. The superfluous things admit of choice ; we say : *' That is not suitable " ; " this is not well recommended ** ; " that hurts my eyesight.'* The Builder of the universe, who laid down for us the laws of life, provided that we should exist in well- being, but not in luxury. Everything conducive to our well-being is prepared and ready to our hands ; but what luxury requires can never be got together except with wretchedness and anxiety.

Let us therefore use this boon of Nature by reckoning it among the things of high importance ;

VOL. Ill N 379

THE EPISTLES OF SENECA

numerando et cogitemus nullo nomine melius illam meruisse de nobis, quam quia quicquid ex necessitate desideratur, sine fastidio sumitur. Vale.

cxx.

Seneca Lvcilio svo salvtem

1 Epistula tua per plures quaestiunculas vagata est, sed in una constitit et hanc expediri desiderat, quo- modo ad nos boni honestique notitia pervenerit. Haec duo apud alios diversa sunt, apud nos tantum

2 divisa. Quid sit hoc dicam. Bonum putant esse aliqui id,^ quod utile est ; itaque hoc et ^ divitiis et equo et vino et calceo nomen inponunt ; tanta fit apud illos boni viUtas et adeo in sordida usque descendit. Honestum putant, cui ratio recti officii constat, tamquam pie curatam patris senectutem, adiutam amici paupertatem, fortem expeditionem,

3 prudentem moderatamque sententiam.^ Nos ^ ista duo quidem facimus, sed ex uno. Nihil est bonum, nisi quod honestum est. Quod honestum, est utique bonum. Supervacuum iudico adicere, quid inter ista discriminis sit, cum saepe dixerim. Hoc unum dicam, nihil bonum nobis ^ videri, quo quis et male uti potest. Vides autem divitiis, nobilitate, viribus quam multi male utantur.

Nunc ergo ad id revertor, de quo desideras dici,

* aliqui id Buecheler and Windhaus ; aliquit BA«

2 et later MSS. ; et de BA.

* sententiam later MSS. ; sentiam BA.

* nos cod. Vat. ; om. BA.

* nihil honum nobis cod. Ottobon. ; nihil nobis BA.

*• i,e.y the Peripatetic and Academic schools. * C/. Ep, cxviii. 10 and note.

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EPISTLES CXIX., GXX.

let us reflect that Nature's best title to our gratitude is that whatever we want because of sheer necessity we accept without squeamishness. Farewell.

GXX. MORE ABOUT VIRTUE

Your letter roamed over several little problems, but finally dwelt upon this alone, asking for explana- tion : ** How do we acquire a knowledge of that which is good and that which is honourable ? " In the opinion of other schools,^ these two quahties are distinct ; among our followers, however, they are merely divided. This is what I mean : Some believe the Good to be that which is useful ; they accordingly bestow this title upon riches, horses, wine, and shoes ; so cheaply do they view the Good, and to such base uses do they let it descend. They regard as honour- able that which agrees with the principle of right conduct — such as taking dutiful care of an old father, relieving a friend's poverty, showing bravery on a campaign, and uttering prudent and well-balanced opinions. We, however, do make the Good and the honourable two things, but we make them out of one : only the honourable can be good ; also, the honourable is necessarily good. I hold it superfluous to add the distinction between these two qualities, inasmuch as I have mentioned it so many times. ^ But I shall say this one thing — that we regard nothing as good which can be put to wrong use by any person. And you see for yourself to what wrong uses many men put their riches, their high position, or their physical powers.

To return to the matter on which you desire

381

THE EPISTLES OF SENEGA

quomodo ad nos prima boni honestique notitia per-

4 venerit. Hoc nos natura docere non potuit ; semina nobis scientiae dedit, scientiam non dedit. Quidam aiunt nos in notitiam incidisse, quod est incredibile, virtutis alicui speciem casu occucurrisse. Nobis vide- tur observatio collegisse et rerum saepe factarum inter se conlatio, per analogian nostri intelleetum et honestum et bonum indicant. Hoc verbum cum Latini grammatici civitate donaverint, ego damnan- dum non puto, puto ^ in civitatem suam redigendum. Utar ergo illo non tantum tamquam recepto, sed tamquam usitato.

5 Quae sit haec analogia, dicam. Noveramus cor- poris sanitatem ; ex hac cogitavimus esse aliquam et animi. Noveramus vires corporis ; ex his coUegimus esse et animi robur. Aliqua benigna facta, aliqua humana, aliqua fortia nos obstupefecerant ; haec coepimus tamquam perfecta mirari. Suberant illis multa vitia, quae species conspicui aUcuius facti fulgorque celabat ; haec dissimulavimus. Natura iubet augere laudanda, nemo non gloriam ultra verum tulit ; ex his ergo speciem ingentis boni traximus.

6 Fabricius Pyrrhi regis aurum reppulit maiusque regno iudicavit regias opes posse contemnere. Idem

^ puto add. Buecheler.

^ Consult Sandys, Hist, Class. Schol. i. pp. 148 and 175 f. Alexandrian " analogists '* opposed Pergamene " anom- alists *' with reference to the rules affecting the forms of words. Out of the controversy arose the scientific study of grammar.

382

EPISTLE CXX.

information : ** How we first acquire the knowledge of that which is good and that which is honourable." Nature could not teach us this directly ; she has given us the seeds of knowledge, but not knowledge itself. Some say that we merely happened upon this knowledge ; but it is unbelievable that a vision of virtue could have presented itself to anyone by mere chance. We believe that it is inference due to observation, a comparison of events that have occurred frequently ; our school of philosophy hold that the honourable and the good have been com- prehended by analogy. Since the word ** analogy " * has been admitted to citizen rank by Latin scholars, I do not think that it ought to be condemned, but I do think it should be brought into the citizenship which it can justly claim. I shall, therefore, make use of the word, not merely as admitted, but as established.

Now what this " analogy " is, I shall explain. We understood what bodily health was : and from this basis we deduced the existence of a certain mental health also. We knew, too, bodily strength, and from this basis we inferred the existence of mental sturdiness. Kindly deeds, humane deeds, brave deeds, had at times amazed us ; so we began to admire them as if they were perfect. Underneath, however, there were many faults, hidden by the appearance and the brilliancy of certain conspicuous acts ; to these we shut our eyes. Nature bids us amplify praiseworthy things : everyone exalts re- nown beyond the truth. And thus from such deeds we deduced the conception of some great good. Fabricius rejected King Pyrrhus's gold, deeming it greater than a king's crown to be able to scorn ^ king's money. Fabricius also, when the royal

383

THE EPISTLES OF SENEGA

medico Pyrrhi promittente venenum se regi daturuiii monuit Pyrrhum, caveret insidias. Eiusdem animi fuit auro non vinci, veneno non vincere. Admirati sumus ingentem virum, quern non regis, non contra regem promissa flexissent, boni exempli tenacem, quod difficillimum est, in bello innocentem, qui ali- quod esse crederet etiam in hostes nefas, qui in summa paupertate, quam sibi decus fecerat, non aliter refugit divitias quam venenum. ** Vive," in- quit, ** beneficio meo, Pyrrhe, et gaude quod adhuc dolebas, Fabricium non posse corrumpi/'

7 Horatius Codes solus implevit pontis angustias adimique a tergo sibi reditum, dummodo iter hosti auferretur, iussit et tam diu prementibus restitit, donee revulsa ingenti ruina tigna sonuerunt. Post- quam respexit et extra periculum esse patriam periculo suo sensit, ** veniat, si quis vult,'* inquit, ** sic euntem sequi," iecitque ^ se in praeceps et non minus sollicitus in illo rapido alveo fluminis ut armatus quam ut salvus exiret, retento armorum victricium decore tam tutus rediit, quam si ponte venisset.

8 Haec et eiusmodi facta imaginem nobis ostendere virtutis. Adiciam, quod mirum fortasse videatur : mala interdum speciem hones ti optulere et optimum ex contrario enituit.^ Sunt enim, ut scis, virtutibus

^ iecitque later MSS. ; legit que BA^. 2 enituit Buecheler, with cod. Ottobon. ; emicuit cod. Velz. ; nituit BA.

" The two stories refer to the years 280 and 279 b.c, during the campaigns of Pyrrhus in Italy.

^ See Livy, ii. 10.

* Livy (loc, cit,) reports him as saying : " Tiberine pater, te sancte precor, haec arma et hunc militem propitio flumine accipias ! " Macaulay in his ballad translates Livy's quota- tion almost literally,

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EPISTLE CXX.

physician promised to give his master poison, warned Pyrrhus to beware of a plot. The selfsame man had the resolution to refuse either to be won over by gold or to win by poison. So we admired the hero, who could not be moved by the promises of the king or against the king, who held fast to a noble ideal, and who — is anything more difficult ? — was in war sinless ; for he believed that wrongs could be committed even against an enemy, and in that extreme poverty which he had made his glory, shrank from receiving riches as he shrank from using poison. " Live,** he cried, ** O Pyrrhus, thanks to me, and rejoice^ instead of grieving as you have done till now, that Fabricius cannot be bribed ! *' ^

Horatius Codes ^ blocked the narrow bridge alone, and ordered his retreat to be cut off, that the enemy's path might be destroyed ; then he long withstood his assailants until the crash of the beams, as they collapsed with a huge fall, rang in his ears. When he looked back and saw that his country, through his own danger, was free from danger, ** Whoever,'* he cried, ** wishes to pursue me this way, let him come l**^ He plunged headlong, taking as great care to come out armed from the midst of the dashing river-channel as he did to come out unhurt ; he returned, preserving the glory of his conquering weapons, as safely as if he had come back over the bridge.

These deeds and others of the same sort have revealed to us a picture of virtue. I will add some- thing which may perhaps astonish you : evil things have sometimes offered the appearance of what is honourable, and that which is best has been mani- fested through its opposite. For there are, as you know, vices which are next-door to virtues ; and

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vitia confinia, et perditis quoque ac turpibus recti similitudo est ; sic mentitur prodigus liberalem, cum plurimum intersit, utrum quis dare sciat an servare nesciat. Multi, inquam, sunt, Lucili, qui non donant, sed proiciunt ; non voco ego liberalem pecuniae suae iratum. Imitatur neglegentia facilitatem, temeritas

9 fortitudinem. Haec nos similitudo coegit attendere et distinguere specie quidem vicina, re autem pluri- mum inter se dissidentia, ac^ dum observamus eos, quos insignes egregium opus fecerat, adnotare, quis rem aliquam generoso animo fecisset et magno impetu, sed semel. Hunc vidimus in bello fort em, in foro timidum, animose paupertatem ferentem, humiliter infamiam ; factum laudavimus, contemp-

10 simus virum. Alium vidimus adversus amicos be- nignum, adversus inimicos temperatum, et publica et privata sancte ac religiose administrantem, non deesse ei in iis quae toleranda erant, patientiam, in iis quae agenda, prudentiam. Vidimus, ubi tribuen- dum esset, plena manu dantem, ubi laborandum, pertinacem et obnixum ^ et lassitudinem corporis animo sublevantem. Praeterea idem erat semper et in omni actu par sibi, iam non consilio bonus, sed more eo perductus, ut non tantum recte facere posset.

^ ac add. Gertz. * obnixum codd. Laur. and Ottobon. ; obnoxium BA,

386

EPISTLE GXX.

even that which is lost and debased can resemble that which is upright. So the spendthrift falsely imitates the liberal man — although it matters a great deal whether a man knows how to give, or does not know how to save, his money. I assure you, my dear Lucilius, there are many who do not give, but simply throw away ; and I do not call a man liberal who is out of temper with his money. Carelessness looks like ease, and rashness like bravery. This resemblance has forced us to watch carefully and to distinguish between things which are by outward appearance closely connected, but which actually are very much at odds with one another ; and in watching those who have become distinguished as a result of some noble effort, we have been forced to observe what persons have done some deed with noble spirit and lofty impulse, but have done it only once. We have marked one man who is brave in war and cowardly in civil affairs, enduring poverty courageously and disgrace shame- facedly ; we have praised the deed but we have despised the man. Again, we have marked another man who is kind to his friends and restrained towards his enemies, who carries on his political and his personal business with scrupulous devotion, not lacking in longsuffering where there is anything that must be endured, and not lacking in prudence when action is to be taken. We have marked him giving with lavish hand when it was his duty to make a payment, and, when he had to toil, striving resolutely and lightening his bodily weariness by his resolution. Besides, he has always been the same, consistent in all his actions, not only sound in his judgment but trained by habit to such an extent that he not only can act rightly, but cannot help VOL. Ill N 2 387

THE EPISTLES OF SENECA

sed nisi recte facere non posset. Intelleximus in illo perfectam esse virtutem.

11 Hanc in partes divisimus ; oportebat cupiditates refrenari, metus comprimi, faeienda provideri, red- denda distribui ; conprehendimus temperantiam, fortitudinem, prudentiam, iustitiam et suum cuique dedimus offieium. Ex quo ergo virtutem intellexi- mus ? Ostendit illam nobis ordo eius et decor et con- stantia et omnium inter se actionum eoneordia et magnitudo super omnia efferens sese. Hinc in- telleeta est ilia beata vita secundo defluens cursu,

12 arbitrii sui tot a. Quomodo ergo hoc ipsum nobis apparuit ? Dicam. Numquam vir ille perfectus adeptusque virtutem fortunae maledixit, numquam accidentia tristis excepit, civem esse se universi et militem credens labores velut imperatos subiit. Quicquid inciderat, non tamquam malum aspernatus est et in se casu ^ delatum, sed quasi delegatum sibi. Hoc qualecumque est, inquit, meum est ; asperum est, durum est, in hoc ipso navemus operam.

13 Necessario itaque magnus apparuit qui numquam malis ingemuit, numquam de fato suo questus est ; fecit multis intellectum sui et non aliter quam in tenebris lumen efFulsit advertitque in se omnium animos, cum esset placidus et lenis, humanis divinis-

14 que rebus pariter aequus. Habebat perfectum ani- mum et ad summam sui adductum, supra quam

^ casu ed. Ven. ; casum B ; cassum A. 388

EPISTLE GXX.

acting rightly. We have formed the conception that in such a man perfect virtue exists.

We have separated this perfect virtue into its several parts. The desires had to be reined in, fear to be suppressed, proper actions to be arranged, debts to be paid ; we therefore included self- restraint, bravery, prudence, and justice — assigning to each quaUty its special function. How then have we formed the conception of virtue ? Virtue has been manifested to us by this man*s order, propriety, steadfastness, absolute harmony of action, and a greatness of soul that rises superior to everything. Thence has been derived our conception of the happy life, which flows along with steady course, completely under its own control. How then did we discover this fact ? I ynll tell you : that perfect man, who has attained virtue, never cursed his luck, and never received the results of chance with de- jection ; he beheved that he was citizen and soldier of the universe, accepting his tasks as if they were his orders. Whatever happened, he did not spurn i: as if it were evil and borne in upon him by hazard ; he accepted it as if it were assigned to be his duty. ** Whatever this may be,'* he says, ** it is my lot ; it is rough and it is hard, but I must work diligently at the task."

Necessarily, therefore, the man has shown himself great who has never grieved in evil days and never bewailed his destiny ; he has given a clear concep- tion of himself to many men ; he has shone forth like a light in the darkness and has turned towards himself the thoughts of all men, because he was gentle and calm and equally compliant with the orders of man and of God. He possessed perfection of soul, developed to its highest capabilities, inferior

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nihil est nisi mens dei, ex quo pars et in hoc pectus mortale defluxit. Quod numquani magis divinum est, quam ubi mortalitatem suam cogitat et scit in hoc natum honiinem, ut vita defungeretur, nee domum esse hoc corpus, sed hospitium, et quidem breve hospitium, quod rehnquendum est, ubi te

15 gravem esse hospiti videas. Maximum, inquam, mi LuciH, argumentum est animi ab altiore sede venien- tis, si haec, in quibus versatur, humiHa iudicat et angusta, si exire non metuit. Scit enim, quo ex- iturus sit, qui unde venerit meminit. Non videmus quam multa nos incommoda^ exagitent, quam male

16 nobis conveniat hoc corpus ? Nunc de capite, nunc de ventre, nunc de pectore ac faucibus querimur. Alias nervi nos, alias pedes vexant, nunc deiectio, nunc destillatio, aliquando superest sanguis, aliquando deest ; hinc atque illinc temptamur et expelUmur ; hoc evenire solet in alieno habitantibus.

17 At nos corpus tam putre sortiti nihilominus aeterna proponimus et in quantum potest aetas humana protendi, tantum spe occupamus, nulla contenti pecunia, nulla potentia. Quid hac re fieri impu- dentius, quid stultius potest ? Nihil satis est mori- turis, immo morientibus ; cotidie enim propius ab ultimo stamus, et illo, unde nobis cadendum est,

18 hora nos omnis inpellit. Vide in quanta caecitate mens nostra sit ! Hoc quod futurum dico, cum

^ incommoda later MSS. ; commoda BA.

<» A chronic disease of Seneca himself. See the auto- biographic fragment in Ep, Ixxviii. 1 f.

390

EPISTLE GXX.

only to the mind of God — from whom a part flows down even into this heart of a mortal. But this heart is never more divine than when it reflects upon its mortality, and understands that man was born for the purpose of fulfilling his life, and that the body is not a permanent dwelling, but a sort of inn (with a brief sojourn at that) which is to be left behind when one perceives that one is a burden to the host. The greatest proof, as I maintain, my dear Lucilius, that the soul proceeds from loftier heights, is if it judges its present situation lowly and narrow, and is not afraid to depart. For he who remembers whence he has come knows whither he is to depart. Do we not see how many dis- comforts drive us wild, and how ill-assorted is our fellowship with the flesh ? We complain at one time of our headaches, at another of our bad digestions, at another of our hearts and our throats. Sometimes the nerves trouble us, sometimes the feet ; now it is diarrhoea, and again it is catarrh ^ ; we are at one time full-blooded, at another anaemic ; now this thing troubles us, now that, and bids us move away : it is just what happens to those who dwell in the house of another.

But we, to whom such corruptible bodies have been allotted, nevertheless set eternity before our eyes, and in our hopes grasp at the utmost space of time to which the life of man can be extended, satisfied with no income and with no influence. What can be more shameless or foolish than this ? Nothing is enough for us, though we must die some day, or rather, are already dying ; for we stand daily nearer the brink, and every hour of time thrusts us on towards the precipice over which we must fall. See how blind our minds are ! What I speak of as

39^

THE EPISTLES OF SENEGA

maxime fit, et pars eius magna iam facta est, nam quod viximus. Erramus autem qui ultimum time- mus diem, cum tantumdem in mortem singuli conferant. Non ille gradus lassitudinem facit, in quo deficimus, sed ille profitetur. Ad mortem dies extremus pervenit, accedit^ omnis. Carpit nos ilia, non corripit.

Ideo magnus animus conscius sibi melioris naturae dat quidem operam, ut in hac statione qua positus est, honeste se atque Industrie gerat, ceterum nihil horum, quae circa sunt, suum iudicat, sed ut com-

19 modatis utitur, peregrinus et properans. Cum aliquem huius videremus constantiae, quidni subiret nos species non usitatae indolis ? Utique si banc, ut dixi, magnitudinem veram esse ostendebat aequalitas.2 Vero tenor permanet, falsa non durant. Quidam alternis Vatinii, alternis Catones sunt; et modo parum illis severus est Curius, parum pauper Fabricius, parum frugi et contentus vilibus Tubero ; modo Licinum divitiis,^ Apicium cenis, Maecena-

20 tem deliciis provocant. Maximum indicium est malae mentis fluctuatio et inter* simulationem virtutum amoremque vitiorum ^ adsidua iactatio. Aliquis ®

habebat saepe ducentos, Saepe decern servos ; modo reges atque tetrarchas, Omnia magna loquens, modo sit mihi mensa tripes et

^ accedit later MSS. ; accidit BA.

2 aequalitas Gronovius ; qualitas BA.

^ Licinum divitiis cod. Guelf. ; linum dividitis BA.

* et inter cod. Harl. ; cancer BA.

^ amoremque vitiorum Pine, and cod. Harl. ; amorumque utiliorum BA.

® aliquis Buecheler ; is BA ; s. (scilicet) Hense.

* Seneca is here developing the thought sketched in Ep, xii. 6 unus autem dies gradus vitae est,

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EPISTLE OXX.

in the future is happening at this minute, and a large portion of it has already happened ; for it consists of our past lives. But we are mistaken in fearing the last day, seeing that each day, as it passes, counts just as much to the credit of death .« The faihng step does not produce, it merely announces, weariness. The last hour reaches, but every hour approaches, death. Death wears us away, but does not whirl us away.

For this reason the noble soul, knowing its better nature, while taking care to conduct itself honour- ably and seriously at the post of duty where it is placed, counts none of these extraneous objects as its own, but uses them as if they were a loan, like a foreign visitor hastening on his way. When we see a person of such steadfastness, how can we help being conscious of the image of a nature so unusual ? Particularly if, as I remarked, it was shown to be true greatness by its consistency. It is indeed consistency that abides ; false things do not last. Some men are like Vatinius or like Cato by turns ; ^ at times they do not think even Curius stern enough, or Fabricius poor enough, or Tubero sufficiently frugal and contented with simple things ; while at other times they vie with Licinus in wealth, with Apicius in banqueting, or with Maecenas in daintiness. The greatest proof of an evil mind is unsteadiness, and continued wavering between pretence of virtue and love of vice.

He*d have sometimes two hundred slaves at hand And sometimes ten. He*d speak of kings and grand Moguls and naught but greatness. Then he'd say : " Give me a three-legged table and a tray

* For the same contrast c/. Ep, cxviii. 4 (and note). For the following names see Index of Proper Names.

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THE EPISTLES OF SENEGA

Concha salis puri, toga quae defendere frigus Quamvis crassa queat " ; decies centena dedisses Huic parco, paucis contento ; quinque diebus Nil erat.

21 Homines ^ isti tales sunt, qualem hunc deseribit Horatius Flaccus, numquam eundem, ne similem quidem sibi ; adeo in diversum aberrat. Multos dixi ? Prope est, ut omnes sint. Nemo non cotidie et consilium mutat et votum. Modo uxor em vult habere, modo amicam, modo regnare vult, modo id agit, ne quis sit officiosior servus, modo dilatat se usque ad invidiam, modo subsidit et contrahitur infra humilitatem vere iacentium, nunc pecuniam

22 spargit, nunc rapit. Sic maxime coarguitur animus inprudens ; alius prodit atque alius et, quo turpius nihil iudico, impar sibi est. Magnam rem puta unum hominem agere. Praeter sapientem autem nemo unum agit, ceteri multiformes sumus. Modo frugi tibi videbimur et graves, modo prodigi et vani. Mutamus subinde personam et contrariam ei sumi- mus, quam exuimus. Hoc ergo a te exige, ut, qualem institueris praestare te, talem usque ad exitum serves. Effice ut possis laudari, si minus, ut adgnosci. De aliquo, quern here vidisti, merito dici potest : ** hie qui est ? " Tanta mutatio est. Vale.

^ homines Buecheler ; omnes BA.

« Horace, Sat, i. 3. 11-17. 394

EPISTLE OXX.

Of good clean salt, and just a coarse-wove gown To keep the cold out." If you paid him down (So sparing and content !) a million cool, In five short days he'd be a penceless fool.*

The men I speak of are of this stamp ; they are like the man whom Horatius Flaccus describes — a man never the same, never even like himself; to such an extent does he wander off into opposites. Did I say many are so ? It is the ease with almost all. Everyone changes his plans and prayers day by day. Now he would have a wife, and now a mistress ; now he would be king, and again he strives to conduct himself so that no slave is more cringing ; now he puiFs himself up until he becomes unpopular ; again, he shrinks and contracts into greater humility than those who are really un- assuming ; at one time he scatters money, at another he steals it. That is how a foolish mind is most clearly demonstrated : it shows first in this shape and then in that, and is never like itself — which is, in my opinion, the most shameful of qualities. Be- lieve me, it is a great role — to play the role of one man. But nobody can be one person except the wise man ; the rest of us often shift our masks. At times you will think us thrifty and serious, at other times wasteful and idle. We continually change our char- acters and play a part contrary to that which we have discarded. You should therefore force yourself to maintain to the very end of life's drama the char- acter which you assumed at the beginning. See to it that men be able to praise you ; if not, let them at least identify you. Indeed, with regard to the man whom you saw but yesterday, the question may properly be asked : ** Who is he ? *' So great a change has there been ! Farewell.

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CXXI.

Seneca Lvcilio svo salvtem

1 Litigabis, ego video, cum tibi hodiernam quae* j stiunculam, in qua satis diu haesimus, exposuero. Iterum enim exclamabis : ** hoc quid ad mores ? " Sed exclama, dum tibi primum alios opponam, cum i quibus litiges, Posidonium et Archidem^um ; hi iu- | dicium accipient. Deinde dicam : non quicquid

2 morale est, mores bonos facit. Aliud ad hominem alendum pertinet, aliud ad exercendum, aliud ad vestiendum, aliud ad docendum, aliud ad delectan- dum. Omnia tamen ad hominem pertinent, etiam | si non omnia meliorem eum faciunt. Mores ^ alia | aliter attingunt : quaedam illos corrigunt et ordi- | nant, quaedam naturam eorum et originem scru- !;

3 tantur. Cum quaero,^ quare hominem natura pro- | duxerit, quare praetulerit animaUbus ceteris, longe me iudicas mores reliquisse ? Falsum est. Quomodo enim scies, qui habendi sint, nisi quid homini sit opti- mum, inveneris, nisi naturam eius inspexeris ? Tunc demum intelleges, quid faciendum tibi, quid vitandum sit, cum didiceris, quid naturae tuae debeas.

4 ** Ego,'* inquis, ** volo discere, quomodo minus cupiam, minus timeam. Superstitionem mihi ex- cute. Doce leve esse vanumque hoc, quod felicitas dicitur, unam illi syllabam facillime accedere." De-

^ mores later MSS. ; timores BA.

^ quaero add. Schweighaeuser ; quaeritur later MSS. ; om. BA.

• ^.^., in addition to myself and confirming my statement.

* Frag. 17 von Arnim.

• i,e*i felicitas becomes ly felicitas,

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EPISTLE GXXI.

GXXI. ON INSTINCT IN ANIMALS

You will bring suit against me, I feel sure, when I set forth for you to-day's little problem, with which we have already fumbled long enough. You will cry out again : ** What has this to do with character ? " Cry out if you like, but let me first of all match you with other opponents,^ against whom you may bring suit — such as Posidonius and Archidemus ; ^ these men will stand trial. I shall then go on to say that whatever deals with character does not necessarily produce good character. Man needs one thing for his food, another for his exercise, another for his clothing, another for his instruction, and another for his pleasure. Everything, however, has reference to man's needs, although everything does not make him better. Character is affected by different things in different ways : some things serve to correct and regulate character, and others investi- gate its nature and origin. And when I seek the reason w^hy Nature brought forth man, and why she set him above other animals, do you suppose that I have left character-study in the rear ? No ; that is wrong. For how are you to know what character is desirable, unless you have discovered what is best suited to man ? Or unless you have studied his nature ? You can find out what you should do and what you should avoid, only when you have learned what you owe to your own nature.

'* I desire,'* you say, ** to learn how I may crave less, and fear less. Rid me of my unreasoning beliefs. Prove to me that so-called felicity is fickle and empty, and that the word easily admits of a syllable's increase." ^ I shall fulfil your want, encouraging

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siderio tuo satis faciam, et virtutes exhortabor et vitia converberabo. Licet aliquis nimium in- moderatumque in hac parte me iudicet, non desistam persequi nequitiam et adfectus efferatissimos in- hibere et voluptates ituras in dolorem compescere et votis opstrepere. Quidni ? Cum maxima malo- rum optaverimus, et ex gratulatione natum sit quidquid adloquimur.

5 Interim permitte mihi ea, quae paulo remotiora videntur, excutere. Quaerebamus, an esset omni- bus animalibus constitutionis suae sensus ? Esse autem ex eo maxime apparet, quod membra apte et expedite movent non aliter quam in hoc erudita. Nulli non partium suarum agilitas est. Artifex instrumenta sua tract at ex facili, rector navis scite ^ gubernaculum flectit, pictor colores, quos ad red- dendam similitudinem multos variosque ante se posuit, celerrime denotat et inter ceram opusque facili vultu ac manu commeat ; sic animal in omnem

6 usum sui mobilest. Mirari solemus saltandi ^ peritos, quod in omnem significationem rerum et adfectuum parata illorum est manus, et verborum velocitatem gestus adsequitur. Quod illis ars praestat, his natura. Nemo aegre molitur artus suos, nemo in usu sui haesitat. Hoc ^ edita protinus faciunt. Cum hac scientia prodeunt ; instituta nascuntur.

7 ** Ideo," inquit, ** partes suas animalia apte movent,

^ scite Windhaus ; scit BA.

2 saltandi Gronovius ; satiant BA ; satiant saltandi cod. Karl.

3 haesitat, hoc Madvig ; haesit, ad hoc BA.

^ i,e., their physical make-up, the elements of their physical being.

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EPISTLE CXXI.

your virtues and lashing your vices. People may decide that I am too zealous and reckless in this particular ; but I shall never cease to hound wicked- ness, to check the most unbridled emotions, to soften the force of pleasures which will result in pain, and to cry down men's prayers. Of course I shall do this ; for it is the greatest evils that we have prayed for, and from that which has made us give thanks comes all that demands consolation.

Meanwhile, allow me to discuss thoroughly some points which may seem now to be rather remote from the present inquiry. We were once debating whether all animals had any feelings about their "constitution."^ That this is the case is proved particularly by their making motions of such fitness and nimbleness that they seem to be trained for the purpose. Every being is clever in its own line. The skilled workman handles his tools with an ease born of experience ; the pilot knows how to steer his ship skilfully ; the artist can quickly lay on the colours which he has prepared in great variety for the pur- pose of rendering the likeness, and passes with ready eye and hand from palette to canvas. In the same way an animal is agile in all that pertains to the use of its body. We are apt to wonder at skilled dancers because their gestures are perfectly adapted to the meaning of the piece and its accompanying emotions, and their movements match the speed of the dialogue. But that which art gives to the craftsman, is given to the animal by nature. No animal handles its limbs with difficulty, no animal is at a loss how to use its body. This function they exercise immediately at birth. They come into the world with this know- ledge ; they are born full- trained.

But people reply : ** The reason why animals are

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THE EPISTLES OF SENECA

quia si aliter moverint, dolor em sensura sunt. Ita, ut vos dicitis, coguntur, metusque ilia in rectum, non voluntas mo vet." Quod est falsum. Tarda enim sunt, quae necessitate inpelluntur, agilitas sponte motis est. Adeo autem non adigit ilia ad hoc doloris timor, ut in naturalem motum etiam

8 dolore prohibente nitantur. Sic infans, qui stare meditatur et ferre se adsuescit, simul temptare vires suas coepit, cadit et cum fletu totiens resurgit, donee se per dolorem ad id, quod natura poscit, exercuit. Animalia quaedam tergi durioris inversa tam diu se torquent ac pedes exerunt et obliquant, donee ad locum reponantur. Nullum tormentum sentit supina testudo,^ inquieta est tamen desiderio naturalis status nee ante desinit^ quatere se, quam in pedes constitit.

9 Ergo omnibus constitutionis suae sensus est et inde membrorum tam expedita tractatio, nee ullum maius indicium habemus cum hac ilia ^ ad vivendum venire notitia, quam quod nullum animal ad usum

10 sui rude est. ** Constitutio," inquit, ** est, ut vos

dicitis, principale animi quodam modo se habens

erga corpus. Hoc tam perplexum et subtile et

vobis quoque vix enarrabile quomodo infans intel-

legit ? Omnia animalia dialectica nasci oportet, ut

^ supina testudo later MSS. ; supinate studio BA.

^ After desinit Haase removed niti,

^ ilia later MSS. ; illam BA.

<» i,e.^ the " soul of the world," of which each hving soul is a part. The Stoics believed that it was situated in the heart. Zeno called it rjye/noj^LKdu, " ruling power *' ; while the Romans used the term principale or principatus. The principle described above is bpixr] (impulse) or rbvo^ (tension).

400

EPISTLE CXXI.

so dexterous in the use of their hmbs is that if they move them unnaturally, they will feel pain. They are compelled to do thus, according to your school, and it is fear rather than will-power which moves them in the right direction/* This idea is wrong. Bodies driven by a compelling force move slowly ; but those which move of their own accord possess alertness. The proof that it is not fear of pain which prompts them thus, is, that even when pain checks them they struggle to carry out their natural motions. Thus the child who is trying to stand and is becoming used to carry his own weight, on begin- ning to test his strength, falls and rises again and again with tears until through painful effort he has trained himself to the demands of nature. And certain animals with hard shells, when turned on their backs, twist and grope with their feet and make motions side-ways until they are restored to their proper position. The tortoise on his back feels no suffering ; but he is restless because he misses his natural condition, and does not cease to shake himself about until he stands once more upon his feet.

So all these animals have a consciousness of their physical constitution, and for that reason can manage their limbs as readily as they do ; nor have we any better proof that they come into being equipped with this knowledge than the fact that no animal is unskilled in the use of its body. But some object as follows : ** According to your account, one's con- stitution consists of a ruling power ^ in the soul which has a certain relation towards the body. But how can a child comprehend this intricate and subtle principle, which I can scarcely explain even to you ? All living creatures should be born logicians, so as to

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istam finitionem magnae parti hominum togatorum obscuram intellegant/' Verum erat quod opponis,

11 si ego ab animalibus constitutionis finitionem in- tellegi dicerem, non ipsam constitutionem. Facilius natura intellegitur quam enarratur ; itaque infans ille quid sit eonstitutio non novit, constitutionem suam novit. Et quid sit animal, nescit, animal esse

12 se sentit. Praeterea ipsam constitutionem suam crasse intellegit et summatim et obscure. Nos quoque animum habere nos scimus ; quid sit ani- mus, ubi sit, qualis sit aut unde, nescimus. Qualis ad nos^ animi nostri sensus, quamvis naturam eius ignoremus ac sedem, talis ad omnia animalia con- stitutionis suae sensus est. Necesse est enim id sentiant, per quod alia quoque sentiunt, necesse est eius sensum habeant, cui parent, a quo reguntur.

13 Nemo non ex nobis intellegit esse aliquid, quod impetus suos moveat ; quid sit illud ignorat. Et conatum sibi esse scit ; quis sit aut unde sit, nescit. Sic infantibus quoque animalibusque principalis partis suae sensus est non satis dilucidus nee ex- pressus.

14 ** Dicitis," inquit, ** omne animal primum con- stitutioni suae conciliari, hominis autem constitu- tionem rationalem esse et ideo conciliari hominem sibi non tamquam animali, sed tamquam rationali } Ea enim parte sibi carus est homo, qua homo est. Quomodo ergo infans conciliari constitutioni ratio-

^ After nos Haase del. pervenerit» 402

EPISTLE GXXI.

understand a definition which is obscure to the majority of Roman citizens ! " Your objection would be true if I spoke of living creatures as understanding " a definition of constitution," and not " their actual constitution." Nature is easier to understand than to explain ; hence, the child of whom we were speak- ing does not understand what " constitution " is, but understands its own constitution. He does not know what " a living creature 'Ms, but he feels that he is an animal. Moreover, that very constitution of his own he only understands confusedly, cursorily, and darkly. We also know that we possess souls, but we do not know the essence, the place, the quality, or the source, of the soul. Such as is the conscious- ness of our souls which we possess, ignorant as we are of their nature and position, even so all animals possess a consciousness of their own constitutions. For they must necessarily feel this, because it is the same agency by which they feel other things also ; they must necessarily have a feeling of the principle which they obey and by which they are controlled. Every- one of us understands that there is something which stirs his impulses, but he does not know what it is. He knows that he has a sense of striving, although he does not know what it is or its source. Thus even children and animals have a consciousness of their primary element, but it is not very clearly outlined or portrayed.

** You maintain, do you,'' says the objector, ** that every living thing is at the start adapted to its constitution, but that man's constitution is a reason- ing one, and hence man is adapted to himself not merely as a living, but as a reasoning, being ? For man is dear to himself in respect of that wherein he is a man. How, then, can a child, being not yet

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nali potest, cum rationalis nondum sit ? " Unicui-

15 que aetati sua constitutio est, alia infanti, alia puero, alia seni ; omnes ei constitutioni conciliantur in qua sunt. Infans sine dentibus est : huie consti- tutioni suae conciliatur. Enati sunt dentes ; huic constitutioni conciliatur. Nam et ilia herba, quae in segetem frugemque ventura est, aliam con- stitutionem habet tenera et vix eminens sulco, aliam, cum convaluit et molli quidem culmo, sed quo ferat onus suum, constitit, aliam cum flavescit et ad aream spectat et spica eius induruit ; in quamcumque con- stitutionem venit, cam tuetur, in earn componitur.

16 Alia est aetas infantis, pueri, adulescentis, senis ; ego tamen idem sum, qui et infans fui et puer et adulescens. Sic, quamvis alia atque alia cuique con- stitutio sit, conciliatio constitutionis suae eadem est. Non enim puerum mihi aut iuvenem aut senem, sed me natura commendat. Ergo infans ei constitu- tioni suae conciliatur, quae tunc infanti est, non quae futura iuveni est. Neque enim, si aliquid illi maius in quod transeat, restat, non hoc quoque in

17 quo nascitur, secundum naturam est. Primum sibi ipsum conciliatur animal, debet enim aliquid esse, ad quod alia referantur. Voluptatem peto, cui ? Mihi. Ergo mei curam ago. Dolor em refugio, pro quo? Pro me. Ergo mei curam ago. Si omnia 404

EPISTLE CXXI.

gifted with reason, adapt himself to a reasoning con- stitution ? '* But each age has its own constitution, different in the case of the child, the boy, and the old man ; they are all adapted to the constitu- tion wherein they find themselves. The child is toothless, and he is fitted to this condition. Then his teeth grow, and he is fitted to that condition also. Vegetation also, which will develop into grain and fruits, has a special constitution when young and scarcely peeping over the tops of the furrows, another when it is strengthened and stands upon a stalk which is soft but strong enough to bear its weight, and still another when the colour changes to yellow, prophesies threshing- time, and hardens in the ear — ' no matter what may be the constitution into which the plant comes, it keeps it, and conforms thereto. The periods of infancy, boyhood, youth, and old age, are different ; but I, who have been infant, boy, and youth, am still the same. Thus, although each has at different times a different constitution, the adaptation of each to its constitution is the same. For nature does not consign boyhood or youth, or old age, to me ; it consigns me to them. Therefore, the child is adapted to that constitution which is his at the present moment of childhood, not to that which will be his in youth. For even if there is in store for him any higher phase into which he must be changed, the state in which he is born is also according to nature. First of all, the living being is adapted to itself, for there must be a pattern to which all other things may be referred. I seek pleasure ; for whom ? For myself. I am therefore looking out for myself. I shrink from pain ; on behalf of whom ? Myself. Therefore, I am looking out for myself. Since I gauge all my actions with reference

405

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propter curam mei facio, ante omnia est mei cur a. Haec animalibus inest cunctis nee inseritur, sed in- nascitur.

18 Producit fetus suos natura, non abicit. Et quia tutela certissima ex proximo est, sibi quisque com- missus est. Itaque, ut in prioribus epistulis dixi, tenera quoque animalia et materno utero vel ovo^ modo efFusa, quid sit infestum, ipsa ^ protinus norunt et mortifera devitant. Umbram quoque trans- volantium reformidant obnoxia avibus rapto viventi- bus.

Nullum animal ad vitam prodit sine metu mortis.

19 "Quemadmodum/'inquit," editum animal intellectum habere aut salutaris aut mortiferae rei potest ? '* Primum quaeritur, an intellegat, non quemad- modum intellegat. Esse autem illis intellectum ex eo apparet, quod nihil amplius, si intellexerint, facient. Quid est, quare pavonem, quare anserem gallina non fugiat, at tanto minor em et ne notum quidem sibi accipitrem ? Quare pulli faelem timeant, canem non timeant ? Apparet illis inesse nocituri scientiam non experimento collectam ; nam ante-

20 quam possint experisci, cavent.^ Deinde ne hoc casu existimes fieri, nee metuunt alia quam debent nee umquam obliviscuntur huius tutelae et dili-

1 ovo Bartsch ; quo BA. * ipsa Hense ; ipsi or ipsis MSS. ^ experisci cavent Buecheler ; experisciavent, experiri cavent, or experis cavent MSS.

^* Seneca is both sound and modern in his account of animal " intelligence.'' It is instinct, due to sensory-motor reactions, and depending largely upon type heredity.

*06

EPISTLE GXXI.

to my own welfare, I am looking out for myself before all else. This quality exists in all living beings — not engrafted but inborn.

Nature brings up her own offspring and does not cast them away ; and because the most assured security is that which is nearest, every man has been entrusted to his own self. Therefore, as I have remarked in the course of my previous correspond- ence, even young animals, on issuing from the mother's womb or from the egg, know at once of their own accord what is harmful for them, and avoid death-dealing things .<* They even shrink when they notice the shadow of birds of prey which flit overhead.

No animal, when it enters upon life, is free from the fear of death. People may ask : ** How can an animal at birth have an understanding of things wholesome or destructive ? '* The first question, however, is whether it can have such understanding, and not how it can understand. And it is clear that they have such understanding from the fact that, even if you add understanding, they will act no more adequately than they did in the first place. Why should the hen show no fear of the peacock or the goose, and yet run from the hawk, which is a so much smaller animal not even familiar to the hen ? Why should young chickens fear a cat and not a dog ? These fowls clearly have a presentiment of harm — one not based on actual experiments ; for they avoid a thing before they can possibly have experience of it. Furthermore, in order that you may not suppose this to be the result of chance, they do not shrink from certain other things which you would expect them to fear, nor do they ever forget vigilance and care in this regard ;

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gentiae ; aequalis est illis a pernicioso fuga. Praeter- ea non fiunt timidiora vivendo.

Ex quo quidem apparet non usu ilia in hoc per- venire, sed naturali amore salutis suae. Et tardum est et varium, quod usus docet ; quicquid natura

21 tradit, et aequale omnibus est et statim. Si tamen exigis, dicam quomodo omne animal perniciosa in- tellegere conatur ? Sentit se carne constare ; ita- que sentit, quid sit, quo secari caro, quo uri, quo opteri possit, quae sint animalia armata ad nocen- dum ; horum speeiem traliit inimieam et hostilem. Inter se ista coniuncta sunt ; simul enim conciliatur saluti suae quidque et iuvantia^ petit, laesura for- midat. Naturales ad utilia impetus, naturales a contrariis aspernationes sunt ; sine ulla cogitatione, quae hoc dictet, sine consilio fit, quidquid natura praecepit.

22 Non vides, quanta sit subtilitas apibus ad fin- genda domicilia, quanta dividua laboris obeundi undique ^ concordia ? Non vides, quam nulli mor- talium imitabilis ilia aranei textura, quanti operis sit fila disponere, alia in rectum inmissa firmamenti loco, alia in orbem currentia ex denso rara, qua minora animalia, in quorum perniciem^ ilia ten-

23 duntur, velut retibus implicata teneantur ? Nascitur

^ iuvantia Haase ; iuvant ilia Bp ; vivant ilia A, * obeundi undique Buecheler ; obeundi(que) MSS. ^ perniciem later MSS. ; praetium Bp ; prium A.

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EPISTLE CXXI.

they all possess equally the faculty of avoiding what is destructive. Besides, their fear does not grow as their lives lengthen.

Hence indeed it is evident that these animals have not reached such a condition through experience ; it is because of an inborn desire for self-preservation. The teachings of experience are slow and irregular ; but whatever Nature communicates belongs equally to everyone, and comes immediately. If, however, you require an explanation, shall I tell you how it is that every living thing tries to understand that which is harmful ? It feels that it is constructed of flesh ; and so it perceives to what an extent flesh may be cut or burned or crushed, and what animals are equipped with the power of doing this damage ; it is of animals of this sort that it derives an un- favourable and hostile idea. These tendencies are closely connected ; for each animal at the same time consults its own safety, seeking that which helps it, and shrinks from that which will harm it. Impulses towards useful objects, and revulsion from the oppo- site, are according to nature ; without any reflection to prompt the idea, and without any advice, whatever Nature has prescribed, is done.

Do you not see how skillful bees are in building their cells ? How completely harmonious in sharing and enduring toil ? Do you not see how the spider weaves a web so subtle that man's hand cannot imitate it ; and what a task it is to arrange the threads, some directed straight towards the centre, for the sake of making the web solid, and others running in circles and lessening in thickness — for the purpose of tangling and catching in a sort of net the smaller insects for whose ruin the spider spreads the web ? This art is born, not taught ;

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ars ista, non discitur. Itaque nullum est animal altero doctius. Videbis araneorum pares telas, par in favis angulorum omnium foramen. Incertum est et inaequabile, quidquid ars tradit ; ex aequo ^ venit, quod natura distribuit. Haec nihil magis quam tutelam sui et eius peritiam tradidit, ideoque 24: etiam simul incipiunt et discere et vivere. Nee est mirum cum eo nasci ilia, sine quo frustra naseerentur. Primum hoc instrumentum in ilia natura contuht ad permanendum,^ conciliationem et caritatem sui. Non poterant salva esse, nisi vellent. Nec^ hoc per se profuturum erat, sed sine hoc nulla res pro- fuisset. In^ nuUo deprendes vilitatem sui, ne neglegentiam quidem. Tacitis quoque et brutis, quamquam in cetera torpeant, ad vivendum sol- lertia est. Videbis, quae aliis inutilia sunt, sibi ipsa non deesse. Vale.

CXXII.

Seneca Lvcilio svo salvtem

1 Detrimentum iam dies sensit. Resiluit aliquan- tum, ita tamen ut liber ale adhuc spatium sit, si quis cum ipso, ut ita dicam, die surgat. Officiosior meliorque, si quis ilium exspectat et lucem primam excipit ^ ; turpis, qui alto sole semisomnus iacet, cuius vigilia medio die incipit ; et adhuc multis hoc

^ ex aequo Pine. ; ex equo Harl. ; et quo BA^p.

^ After permanendum Bartsch del. in.

* After nee Hense del. non, * Before in Bartsch del. sed.

' excipit Gruter ; exuit BAp.

" A theme developed by Cicero {De fin. iii. 16) : placet . . . simul atque natum sit animal . . . , ipsum sibi con- ciliari et commendari ad se conservandum.

410

EPISTLES GXXL, OXXII.

and for this reason no animal is more skilled than any other. You will notice that all spider-webs are equally fine, and that the openings in all honeycomb cells are identical in shape. Whatever art communi- cates is uncertain and uneven ; but Nature's assign- ments are always uniform. Nature has communi- cated nothing except the duty of taking care of themselves and the skill to do so ; that is why living and learning begin at the same time. No wonder that living things are born with a gift whose absence would make birth useless. This is the first equipment that Nature granted them for the maintenance of their existence — the quality of adaptability and self-love. They could not survive except by desiring to do so. Nor would this desire alone have made them prosper, but without it nothing could have prospered. In no animal can you observe any low esteem, or even any carelessness, of self. Dumb beasts, sluggish in other respects, are clever at living. So you will see that creatures which are useless to others are alert for their own preservation.^ Farewell.

CXXII. ON DARKNESS AS A VEIL FOR

CXXII. ON DARKNESS AS A VEIL FOR WICKEDNESS

The day has already begun to lessen. It has shrunk considerably, but yet will still allow a goodly space of time if one rises, so to speak, with the day itself. We are more industrious, and we are better men if we anticipate the day and welcome the dawn ; but we are base churls if we lie dozing when the sun is high in the heavens, or if we wake up only when noon arrives ; and even then to many it seems not yet

VOL. Ill o 41 J

THE EPISTLES OF SENECA

2 antelucanum est. Sunt qui officia lucis noctisque perverterint nee ante diducant oculos hesterna graves crapula quam adpetere nox coepit. Qualis illorum condicio dicitur, quos natura, ut ait Vergilius, sedibus nostris subditos e contrario posuit,

Nosque ubi primus equis Oriens adflavit anhelis, Illis sera rubens accendit liimina Vesper ;

talis horum contraria omnibus non regio, sed vita est. Sunt quidam in eadem urbe antipodes, qui, ut M. Cato ait, nee orientem umquam solem viderunt

3 nee occidentem. Hos tu existimas scire quemad- modum vivendum sit, qui nesciunt quando ? Et hi mortem timent, in quam se vivi condiderunt ? Tam infausti quam nocturnae aves sunt. Licet in vino unguentoque tenebras suas exigant, licet epulis et quidem in multa fericula^ discoetis totum per- versae vigiliae tempus educant, non convivantur, sed iusta sibi faciunt. Mortuis certe interdiu parentatur.

At mehercules nullus agenti dies longus est. Extendamus vitam ; huius et officium et argumen- tum actus est. Circumscribatur nox, et aliquid ex

4 ilia in diem transferatur. Aves, quae conviviis conparantur, ut inmotae facile pinguescant, in obscuro continentur ; ita sine uUa exercitatione iacentibus tumor ^ pigrum corpus invadit, et superba umbra iners sagina subcrescit. At istorum cor-

^ fericula Turnebus ; pericula BAp. ^ tumor later MSS. ; timor BAp.

« Vergil, Georg, i. 250 f.

^ Cato, Frag. p. 110 Jordan.

* i.e., owls, of ill omen.

^ In connexion with the Parentalia, Feb. 13-21, and at other anniversary observations, the ceremonies were held in the daytime.

412

EPISTLE CXXII.

dawn. Some have reversed the functions of hght and darkness ; they open eyes sodden with yesterday's debauch only at the approach of night. It is just Uke the condition of those peoples whom, according to Vergil, Nature has hidden away and placed in an abode directly opposite to our own :

When in our face the Dawn with panting steeds Breathes down, for them the ruddy evening kindles Her late-lit fires.^

It is not the country of these men, so much as it is their life, that is ** directly opposite " to our own. There may be Antipodes dwelling in this same city of ours who, in Cato's words, ^ ** have never seen the sun rise or set." Do you think that these men know how to live, if they do not know when to live ? Do these men fear death, if they have buried themselves alive ? They are as weird as the birds of night .^ Although they pass their hours of darkness amid wine and perfumes, although they spend the whole extent of their unnatural waking hours in eating dinners — and those too cooked separately to make up many courses— they are not really banqueting ; they are conducting their own funeral services. And the dead at least have their banquets by daylight.^

But indeed to one who is active no day is long. So let us lengthen our lives ; for the duty and the proof of life consist in action. Cut short the night ; use some of it for the day's business. Birds that are being prepared for the banquet, that they may be easily fattened through lack of exercise, are kept in darkness ; and similarly, if men vegetate without physical activity, their idle bodies are overwhelmed with flesh, and in their self-satisfied retirement the fat of indolence grows upon them. Moreover, the bodies of those vv^ho have sworn allegiance to the hours of

413

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pora, qui se tenebris dicaverunt, foeda visuntur. Quippe suspectior illis quam niorbo pallentibus color est, languid! et evanidi albent, et in vivis caro morti- cina est. Hoe tamen minimum in illis malorum dixerim. Quanto plus tenebrarum in animo est ! Ille in se stupet, ille caligat, invidet caecis. Quis umquam oculos tenebrarum causa habuit ?

5 Interrogas, quomodo haec animo pravitas fiat aversandi diem et totam vitam in noctem trans- ferendi ? Omnia vitia contra naturam pugnant, omnia debitum ordinem deserunt. Hoc est luxu- riae propositum, gaudere perversis nee tantum discedere a recto, sed quam longissime abire, deinde

6 etiam e contrario stare, Non videntur tibi contra naturam vivere qui ieiuni ^ bibunt, qui vinum re- cipiunt inanibus venis et ad cibum ebrii trans eunt ? Atqui frequens hoc adulescentium vitium est, qui vires excolunt, ut in ipso paene balinei limine inter nudos bibant, immo potent et sudorem, quem move- runt potionibus crebris ac ferventibus, subinde de- stringant. Post prandium aut cenam bibere vul-| gare est ; hoc patres familiae rustici faciunt et verae voluptatis ignari. Merum illud delectat, quod non innatat cibo, quod libere penetrat ad nervos ; illa| ebrietas iuvat, quae in vacuum venit.

7 Non videntur tibi contra naturam vivere qui' commutant cum feminis vestem ? Non vivunti

^ qui ieiuni Fine, and cod. Harl. ; ieiuni BAp.

<* A vice which Seneca especially abhors ; c/. Ep, xv. 3 multum potionis altius ieiunio iturae,

" By wearing silk gowns of transparent material.

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EPISTLE CXXII.

darkness have a loathsome appearance. Their com- plexions are more alarming than those of anaemic invalids ; they are lackadaisical and flabby with dropsy ; though still alive, they are already carrion. But this, to my thinking, would be among the least of their evils. How much more darkness there is in their souls ! Such a man is internally dazed ; his vision is darkened; he envies the blind. And what man ever had eyes for the purpose of seeing in the dark ?

You ask me how this depravity comes upon the soul — this habit of reversing the daylight and giving over one's whole existence to the night ? All vices rebel against Nature ; they all abandon the ap- pointed order. It is the motto of luxury to enjoy what is unusual, and not only to depart from that which is right, but to leave it as far behind as possible, and finally even take a stand in opposition thereto. Do you not believe that men live contrary to Nature who drink fasting,^ who take wine into empty veins, and pass to their food in a state of intoxication ? And yet this is one of youth's popular vices — to perfect their strength in order to drink on the very threshold of the bath, amid the unclad bathers ; nay even to soak in wine and then immediately to rub off the sweat which they have promoted by many a hot glass of liquor ! To them, a glass after lunch or one after dinner is bourgeois ; it is what the country squires do, who are not connoisseurs in pleasure. This unmixed wine delights them just because there is no food to float in it, because it readily makes its way into their muscles ; this boozing pleases them just because the stomach is empty.

Do you not believe that men live contrary to Nature who exchange the fashion of their attire with women ? ^ Do not men live contrary to Nature who

415

THE EPISTLES OF SENECA

contra naturam qui spectant, ut pueritia splendeat tempore alieno ? Quid fieri crudelius vel miserius potest ? Numquam vir erit, ut diu virum pati possit ? Et cum ilium contumieliae sexus eripuisse

8 debuerat, non ne aetas quidem eripiet ? Non vivunt contra naturam qui hieme concupiscunt rosam fomentoque aquarum calentium et calorum apta mutatione bruma lilium,^ florem vernum, exprimunt^? Non vivunt contra naturam^ qui pomaria in summis turribus serunt ? Quorum silvae in tectis domuum ac fastigiis nutant,^ inde ortis radicibus quo inprobe cacumina egissent ? Non vivunt contra naturam qui fundamenta thermarum in mari iaciunt et delicate natare ipsi sibi non ^ videntur, nisi calentia stagna fluctu ac tempestate feriantur ?

9 Cum instituerunt omnia contra naturae consue- tudinem velle, novissime in totum ab ilia desuescunt. ** Lucet : somni tempus est. Quies est : nunc exerceamur, nunc gestemur, nunc prandeamus. lam lux propius accedit ; tempus est cenae. Non oportet id facere, quod populus. Res sordida est trita ac vulgari via vivere. Dies publicus relin- quatur : proprium ^ nobis ac peculiare mane fiat.

10 Isti vero mihi defunctorum loco sunt. Quantulum enim a funere absunt et quidem acerbo, qui ad faces et cereos vivunt ? Hanc vitam agere eodem tem-

^ bruma lilium Pine. ; hrumalium BAp.

^ exprirmmt later MSS. ; primaint BA ; primunt p.

^ contra naturam later MSS. ; conafuram BAp.

* nutant later MSS. ; mutant B/Vp.

^ non add. later MSS.

* proprium later MSS. ; proprius or propius BAp.

<* Not literally translated. For the same thought see Ep, xlvii. 7, etc.

4l6

EPISTLE CXXII.

endeavour to look fresh and boyish at an age un- suitable for such an attempt ? What could be more cruel or more wretched ? Cannot time and man's estate ever carry such a person beyond an artificial boyhood?^ Do not men live contrary to Nature who crave roses in winter, or seek to raise a spring flower like the lily by means of hot-water heaters and artificial changes of temperature ? Do not men live contrary to Nature who grow fruit-trees on the top of a wall ? Or raise waving forests upon the roofs and battlements of their houses — the roots starting at a point to which it would be outlandish for the tree-tops to reach ? Do not men live con- trary to Nature who lay the foundations of bath- rooms in the sea and do not imagine that they can enjoy their swim unless the heated pool is lashed as with the waves of a storm ?

When men have begun to desire all things in opposition to the ways of Nature, they end by entirely abandoning the ways of Nature. They cry : "It is daytime : let us go to sleep ! It is the time when men rest : now for exercise, now for our drive, now for our lunch ! Lo, the dawn approaches : it is dinner-time ! We should not do as mankind do. It is low and mean to live in the usual and conventional way. Let us abandon the ordinary sort of day. Let us have a morning that is a special feature of ours, peculiar to ourselves ! *' Such men are, in my opinion, as good as dead. Are they not all but present at a funeral — and before their time too — when they live amid torches and tapers ? ^ I re- member that this sort of life was very fashionable at

* The symbols of a Roman funeral. For the same prac- tice, purposely performed, see Ep. xii. 8 (and the note of W. C. Summers).

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THE EPISTLES OF SENECA

pore multos meminimus, inter quos et Acilium Butam, praetorium, cui post patrimonium ingens consumptum Tiberius paupertatem eonfitenti ** sero/'

11 inquit, '' experrectus es/* Reeitabat Montanus lulius carmen, tolerabilis poeta et amicitia Tiberi notus et frigore. Ortus et occasus libentissime in- serebat. Itaque cum indignaretur quidam ilium toto die recitasse et negaret accedendum ad recita- tiones eius, Natta Pinarius ait : " Numquam possum liberalius agere : paratus sum ilium audire ab ortu

12 ad occasum/' Cum hos versus recitasset :

Incipit ardentes Phoebus producere flammas, Spargere se ^ rubicunda dies, iam tristis hirundo Argutis reditura cibos inmittere ^ nidis Incipit et molli partitos ore ministrat,

Varus eques Romanus, M. Vinicii comes, cenarum bonarum adsectator, quas improbitate linguae mere- batur, exclamavit : ** incipit Buta dormire/* Deinde

13 cum subinde recitasset :

lam sua pastores stabulis armenta locarunt, lam dare sopitis nox pigra silentia terris Incipit,

idem Varus inquit : ** Quid dicis ? Iam nox est ? Ibo et Butam salutabo/* Nihil erat notius hac eius vita in contrarium circumacta ; quam, ut dixi, multi

1 se later MSS. ; om. BA. * inmittere later MSS. ; mitt ere BAp.

« Called by Tacitus, Ann, iv. 34, a Seiani cliens,

* Baehrens, Frag. Poet, Rom, p. 355.

• i.e., Procne, in the well-known nightingale myth.

** Son of the P. Vinicius ridiculed in Ep. xl. 9. He was husband of Julia, youngest daughter of Germanicus, and was poisoned by Messalina.

418

I

EPISTLE CXXII.

one time : among such men as Aeilius Buta, a person of praetorian rank, who ran through a tremendous estate and on confessing his bankruptcy to Tiberius, received the answer : ** You have waked up too late ! '* Juhus Montanus was once reading a poem aloud ; he was a middling good poet, noted for his friendship with Tiberius, as well as his fall from favour. He always used to fill his poems with a generous sprinkling of sunrises and sunsets. Hence, when a certain person was complaining that Montanus had read all day long, and declared that no man should attend any of his readings, Natta Pinarius^ remarked : ** I couldn't make a fairer bargain than this : I am ready to listen to him from sunrise to sunset ! " Montanus was reading, and had reached the words : ^

'Gins the bright morning to spread forth his flames clear- burning ; the red dawn

Scatters its light ; and the sad-eyed swallow * returns to her nestlings,

Bringing the chatterers' food, and with sweet bill sharing and serving.

Then Varus, a Roman knight, the hanger-on of Marcus Vinicius,^ and a sponger at elegant dinners which he earned by his degenerate wit, shouted : ** Bed-time for Buta ! " And later, when Montanus declaimed :

Lo, now the shepherds have folded their flocks, and the

slow-moving darkness 'Gins to spread silence o'er lands that are drowsily lulled

into slumber,

this same Varus remarked : ** What ? Night already ? ril go and pay my morning call on Buta ! " You see, nothing was more notorious than Buta's upside- down manner of life. But this life, as I said, was VOL. Ill o 2 4« 19

THE EPISTLES OF SENECA

14 eodem tempore egerunt. Causa autem est ita Vivendi qiiibusdam, non quia aliquid existiment noctem ipsam habere iucundius, sed quia nihil iuvat sohtum,^ et gravis malae conscientiae lux est, et omnia concupiscenti aut contemnenti, prout magno aut parvo empta sunt, fastidio est lumen gratuitum. Praeterea luxuriosi vitam suam esse in sermonibus, dum vivunt, volunt ; nam si tacetur, perdere se putant operam. Itaque male habent, quotiens faeiunt ^ quod excidat fama.

Multi bona comedunt, multi amicas habent. Ut inter istos nomen invenias, opus est non tantum luxuriosam rem, sed notabilem facer e ; in tam oc- cupata civitate fabulas vulgaris nequitia non invenit.

15 Pedonem Albinovanum narrantem audieramus, erat autem fabulator elegantissimus, habitasse se supra domum S» Papini. Is erat ex hae turba lucifugarum. ** Audio,'' inquit, ** circa horam tertiam noctis flagel- lorum sonum. Quaero, quid faciat ; dicitur rationes accipere. Audio circa horam sextam noctis clamo- rem concitatum ; quaero, quid sit ; dicitur vocem exercere. Quaero circa horam octavam noctis, quid

16 sibi ille sonus rotarum velit ; gestari dicitur. Circa lucem discurritur, pueri vocantur, cellarii, coqui tunmltuantur. Quaero, quid sit ; dicitur mulsum et halicam poposcisse, a balneo exisse. Excedebat/*

^ solitum later MSS. ; obi Hum BAp.

^ male habent quociens faeiunt later MSS. and cod. Harl. ; aliquotiens faeiunt BAp.

<* t.^., is punishing his slaves for errors in the day's work. 420

EPISTLE CXXII.

fashionable at one time. And the reason why some men live thus is not because they think that night in itself offers any greater attractions, but because that which is normal gives them no particular pleasure ; light being a bitter enemy of the evil conscience, and, when one craves or scorns all things in proportion as they have cost one much or little, illumination for which one does not pay is an object of contempt. Moreover, the luxurious person wishes to be an object of gossip his whole life ; if people are silent about him, he thinks that he is wasting his time. Hence he is uncomfortable whenever any of his actions escape notoriety.

Many men eat up their property, and many men keep mistresses. If you would win a reputation among such persons, you must make your programme not only one of luxury but one of notoriety ; for in such a busy community wickedness does not dis- cover the ordinary sort of scandal. I heard Pedo Albino vanus, that most attractive story-teller, speak- ing of his residence above the town-house of Sextus Papinius. Papinius belonged to the tribe of those v/ho shun the light. ** About nine o'clock at night I hear the sound of whips. I ask what is going on, and they tell me that Papinius is going over his accounts.^ About twelve there is a strenuous shout- ing ; I ask what the matter is, and they say he is exercising his voice. About two a.m. I ask the significance of the sound of wheels ; they tell me that he is off for a drive. And at dawn there is a tremendous flurry — calling of slaves and butlers, and pandemonium among the cooks. I ask the meaning of this also, and they tell me that he has called for his cordial and his appetizer, after leaving the bath. His dinner,'' said Pedo, ** never went

421

THE EPISTLES OF SENECA

inquit, " huius diem cena minime, valde enim fruga- liter vivebat ; nihil consumebat nisi noctem. Itaque credendo dicentibus ilium quibusdam avarum et sordidum vos/' inquit, *' ilium et lychnobium dicetis."

17 Non debes admirari, si tantas invenis vitiorum proprietates ; varia sunt, innumerabiles habent facies, comprendi eorum genera non possunt. Sim- plex recti eura est, multiplex pravi, et quantumvis novas declinationes capit. Idem moribus evenit ; naturam sequentium faeiles sunt, soluti sunt, exiguas difFerentias habent ; his distorti plurimum et omni-

18 bus et inter se dissident. Causa tamen praecipua mihi videtur huius morbi vitae communis fastidium. Quomodo cultu se a ceteris distinguunt, quomodo elegantia cenarum, munditiis vehiculorum, sic se ^ volunt separare etiam temporum dispositione.^ Nolunt solita peccare,^ quibus peccandi praemium infamia est. Hanc petunt omnes isti, qui, ut ita dicam, retro ^ vivunt.

19 Ideo, Lucili, tenenda nobis via est, quam natura praescripsit, nee ab ilia declinandum ; illam se- quentibus omnia facilia, expedita sunt, contra illam nitentibus non alia vita est quam contra aquam remigantibus. Vale.

^ se add. Hense.

* dispositione Muretus ; dispositiones MSS.

^ peccare Erasmus ; spectare MSS.

* retro Pincianus ; recto MSS.

* i.^., balancing the custom of the ordinary Roman, whose dinner never continued beyond nightfall.

* " * A liver by candle-light,' with a play on the word Xt'x^os, * luxurious ' " (Summers).

422

EPISTLE CXXII.

beyond the day," for he Hved very sparingly; he was lavish with nothing but the night. Accord- ingly, if you believe those who call him tight-fisted and mean, you will call him also a * slave of the lamp/"^

You should not be surprised at finding so many special manifestations of the vices ; for vices vary, and there are countless phases of them, nor can all their various kinds be classified. The method of maintaining righteousness is simple ; the method of maintaining wickedness is complicated, and has in- finite opportunity to swerve. And the same holds true of character ; if you follow nature, character is easy to manage, free, and with very slight shades of difference ; but the sort of person I have mentioned possesses badly warped character, out of harmony with all things, including himself. The chief cause, however, of this disease seems to me to be a squeamish revolt from the normal existence. Just as such persons mark themselves off from others in their dress, or in the elaborate arrangement of their dinners, or in the elegance of their carriages ; even so they desire to make themselves peculiar by their way of dividing up the hours of their day. They are unwilling to be wicked in the conventional way, because notoriety is the reward of their sort of wickedness. Notoriety is what all such men seek — men w^ho are, so to speak, living backwards.

For this reason, Lucilius, let us keep to the way which Nature has mapped out for us, and let us not swerve therefrom. If we follow Nature, all is easy and unobstructed ; but if we combat Nature, our life differs not a whit from that of men who row against the current. Farewell.

423

THE EPISTLES OF SENECA

CXXIII.

Seneca Lvcilio svo salvtem

1 Itinere confectus incommodo magis quam longo in Albanum meum multa nocte perveni ; nihil habeo parati nisi me. Itaque in lectulo lassitudinem pono, hanc coci ac pistoris moram boni consulo. Mecum enim de hoc ipso loquor, quam nihil sit grave, quod leviter excipias,^ indignandum nihil

2 nisi 2 ipse indignando adstruas. Non habet panem meus ^ pistor ; sed habet vilicus, sed habet atriensis, sed habet colonus. " Malum panem '* inquis. Ex- specta : bonus fiet. Etiam ilium tibi tenerum et siligineum fames reddet. Ideo non est ante eden- dum quam ilia imperat ; exspectabo ergo nee ante edam quam aut bonum panem habere coepero aut

3 fastidire desiero. Necessarium est parvo adsue- scere : multae difficultates locorum, multae tem- porum etiam locupletibus et instructis ad volupta- tem^ prohibentes^ occurrent. Quidquid vult ha- bere nemo potest, illud potest, nolle quod non habet, rebus oblatis hilaris uti. Magna pars libertatis est bene moratus venter et contumeliae patiens.

4 Aestimari non potest, quantam voluptatem capiam ex eo, quod lassitudo mea sibi ipsa adsuescit ; non unctores, non balineum, non uUum aliud remedium

^ After excipias, quod del. by Buecheler.

2 nisi later MSS. ; om. BA.

^ meus later MSS. ; meum BA.

^ ad voluptatem P. Thomas ; advobus optantem BA.

* prohibentes Pine. ; prohibent et BA.

424

EPISTLE CXXIII.

CXXIII. ON THE CONFLICT BETWEEN

CXXIII. ON THE CONFLICT BETWEEN PLEASURE AND VIRTUE

Wearied with the discomfort rather than with the length of my journey, I have reached my Alban villa late at night, and I find nothing in readiness except myself. So I am getting rid of fatigue at my writing-table : I derive some good from this tardiness on the part of my cook and my baker. For I am communing with myself on this very topic — that nothing is heavy if one accepts it with a light heart, and that nothing need provoke one's anger if one does not add to one's pile of troubles by getting angry. My baker is out of bread ; but the overseer, or the house-steward, or one of my tenants can supply me therewith. ** Bad bread ! " you say. But just wait for it ; it will become good. Hunger will make even such bread delicate and of the finest flavour. For that reason I must not eat until hunger bids me ; so I shall wait and shall not eat until I can either get good bread or else cease to be squeamish about it. It is necessary that one grow accustomed to slender fare : because there are many problems of time and place which will cross the path even of the rich man and one equipped for pleasure, and bring him up with a round turn. To have whatsoever he wishes is in no man's power ; it is in his power not to wish for what he has not, but cheerfully to employ what comes to him. A great step towards in- dependence is a good-humoured stomach, one that is willing to endure rough treatment.

You cannot imagine how much pleasure I derive from the fact that my weariness is becoming recon- ciled to itself ; I am asking for no slaves to rub me

425

THE EPISTLES OF SENEGA

quam temporis quaero. Nam quod labor contraxit, quies tollit. Haec qualiscumque cena aditiali ^

5 iucundior erit. Aliquod enim experimentum animi sumpsi subito ; hoc enim est simplicius et verius. Nam ubi se praeparavit et indixit sibi patientiam, non aeque apparet, quantum habeat verae firmitatis ; ilia sunt certissima argumenta, quae ex tempore dedit, si non tantum aequus molestias,^ sed placidus aspexit ; si non excanduit, non litigavit ; si quod jl dari deberet ipse sibi non desiderando supplevit et cogitavit aliquid consuetudini suae, sibi nihil deesse.

6 Multa quam supervacua essent, non intelleximus, nisi deesse coeperunt ; utebamur enim illis, non quia debebamus, sed quia habebamus. Quam multa autem paramus, quia alii paraverunt, quia apud plerosque sunt ! Inter causas malorum nostrorum est, quod vivimus ad exempla, nee ratione conponi- mur sed consuetudine abducimur.

Quod, si pauci facerent, nollemus imitari, cum plures facere coeperunt, quasi honestius sit, quia frequentius, sequimur. Et recti ^ apud nos locum

7 tenet error, ubi publicus f actus est. Omnes iam sic peregrinantur, ut illos Numidarum praecurrat equi- tatus, ut agmen cursorum antecedat ; turpe est nuUos esse, qui occurrentis via deiciant, aut * qui

^ aditiali Erasmus ; adiali BA. ■ molestias Windhaus ; moZ^^^a later MSS. ; modestiaBA, 3 recti later MSS. ; retu BA. * deiciant aut later MSS. : deiciantur ut BA.

" t.^., a dinner given by an official when he entered upon {adeo) his office. 426

EPISTLE CXXIII.

down, no bath, and no other restorative except time For that which toil has accumulated, rest can lighten. This repast, whatever it may be, will give me more pleasure than an inaugural banquet.^ For I have made trial of my spirit on a sudden — a simpler and a truer test. Indeed, when a man has made prepara- tions and given himself a formal summons to be patient, it is not equally clear just how much real strength of mind he possesses ; the surest proofs are those which one exhibits off-hand, viewing one's own troubles not only fairly but calmly, not flying into fits of temper or wordy wr anglings, supplying one's own needs by not craving something which was really due, and reflecting that our habits may be unsatisfied, but never our own real selves. How many things are superfluous we fail to realize until they begin to be wanting ; we merely used them not because we needed them but because we had them. And how much do we acquire simply because our neighbours have acquired such things, or because most men possess them ! Many of our troubles may be explained from the fact that we live according to a pattern, and, instead of arranging our lives accord- ing to reason, are led astray by convention.

There are things which, if done by the few, we should refuse to imitate ; yet when the majority have begun to do them, we follow along — ^just as if anything were more honourable because it is more frequent ! Furthermore, wrong views, when they have become prevalent, reach, in our eyes, the standard of righteousness . Everyone now travels with Numidian outriders preceding him, with a troop of slave-runners to clear the way ; we deem it dis- graceful to have no attendants who will elbow crowds from the road, or will prove, by a great cloud of dust,

427

THE EPISTLES OF SENECA

honestum hominein venire magno pulvere ostendant. , Omnes iam mulos habent, qui crustallina et murrina I et caelata magnorum artifieum manu portent ; turpe est videri eas te habere sarcinas totas, quae e tuto^ concuti possint. Omnium paedagogia ob- lita facie vehuntur, ne sol, ne frigus teneram eutem laedat ; turpe est neminem esse in comitatu tuo ^ puerorum, cuius sana facies medicamentum de- sideret.

8 Horum omnium sermo vitandus est : hi sunt, qui vitia tradunt et aUo aliunde transerunt.^ Pessimum genus horum hominum videbatur, qui verba gesta- rent ; sunt quidam, qui vitia gestant. Horum sermo multum nocet ; nam etiam si non statim profecit, semina in animo relinquit sequiturque nos etiam cum ab illis discessimus, resurrecturum postea

9 malum. Quemadmodum qui audierunt symphoniam, ferunt secum in auribus modulationem illam ac dulcedinem cantuum, quae cogitationes impedit nee ad seria patitur intendi, sic adulatorum et prava laudantium sermo diutius haeret quam auditur. Nee facile est animo dulcem sonum excutere prosequitur et durat et ex intervallo recurrit. Ideo cludendae sunt aures malis vocibus et quidem primis ; quom initum ^ fecerunt admissaeque insunt

10 plus audent. Inde ad haec pervenitur verba :

^ tuto later MSS. ; toto BA ; e toto Buecheler.

2 comitatu tuo Buecheler ; comitatu{o) BA.

' transerunt Hense ; transeunt BA.

^ quom initum Buecheler ; quam initium A (nam) B.

" For the symphonia see Frp. 11. 4 and note. Compare also the comjnissiones, orchestral exhibitions, composed of many voices, flutes, and brass instruments, Ep, Ixxxiv. 10.

. 428

EPISTLE CXXIII.

that a high dignitary is approaching ! Everyone now possesses mules that are laden with crystal and myrrhine cups carved by skilled artists of great renown ; it is disgraceful for all your baggage to be made up of that which can be rattled along without danger. Everyone has pages who ride along with ointment-covered faces, so that the heat or the cold will not harm their tender complexions ; it is disgrace- ful that none of your attendant slave-boys should show a healthy cheek, not covered with cosmetics.

You should avoid conversation with all such per- sons : they are the sort that communicate and en- graft their bad habits from one to another. We used to think that the very worst variety of these men were those who vaunted their words ; but there are certain men who vaunt their wickedness. Their talk is very harmful ; for even though it is not at once convincing, yet they leave the seeds of trouble in the soul, and the evil which is sure to spring into new strength follows us about even when we have parted from them. Just as those who have attended a concert ^ carry about in their heads the melodies and the charm of the songs they have heard — a proceeding which interferes with their thinking and does not allow them to concentrate upon serious subjects, — even so the speech of flatterers and en- thusiasts over that which is depraved sticks in our minds long after w^e have heard them talk. It is not easy to rid the memory of a catching tune ; it stays with us, lasts on, and comes back from time to time. Accordingly, you should close your ears against evil talk, and right at the outset, too ; for when such talk has gained an entrance and the words are admitted and are in our minds, they become more shameless. And then we begin to

429

THE EPISTLES OF SENECA

** Virtus et philosophia et iustitia verborum inanium crepitus est. Una felicitas est bene vitae facere. Esse, bibere, frui patrimonio, hoc est vivere, hoc est se mortalem esse meminisse. Fluunt dies et inreparabilis vita decurrit ; dubitamus sapere ? Quid iuvat aetati ^ non semper voluptates recepturae interim, dum potest, dum poscit, ingerere fruga- litatem ? Eo mortem praecurre et quidquid ilia ablatura est, iam sine tibi interire.^ Non amicam habes, non puerum, qui amicae moveat invidiam ; cottidie sobrius prodis ; sic cenas tamquam epheme- ridem patri adprobaturus : non est istud vivere,

11 sed alienae vitae interesse. Quanta dementia est heredis sui res procurare et sibi negare omnia, ut tibi ex amico inimicum magna faciat hereditas. Plus enim gaudebit tua morte,^ quo plus acceperit. Istos tristes et superciliosos alienae vitae censores, suae hostes, publicos paedagogos assis ne feceris nee dubitaveris bonam vitam quam opinionem bonam malle/'

12 Hae voces non aliter fugiendae sunt quam illae, quas Ulixes nisi alligatus praetervehi noluit. Idem possunt ; abducunt a patria, a parentibus, ab amicis, a virtutibus et in turpem vitam misera nisi

^ sapere ? Quid iuvat aetati Buecheler and Hense : quod iuvat sapere et aetati BA.

^ sine tibi interire Hense ; sibi inter ere BA, ^ tua morte later MSS. ; tuamor B^A.

430

EPISTLE CXXIII.

speak as follows : ** Virtue, Philosophy, Justice — • this is a jargon of empty words. The only way to be happy is to do yourself well. To eat, drink, and spend your money is the only real life, the only way to remind yourself that you are mortal. Our days flow on, and life — which we cannot restore — hastens away from us. Why hesitate to come to our senses ? This life of ours will not always admit pleasures ; meantime, while it can do so, while it clamours for them, what profit lies in imposing thereupon frugality ? Therefore get ahead of death, and let anything that death will filch from you be squandered now upon yourself. You have no mistress, no favourite slave to make your mistress envious ; you are sober when you make your daily appearance in public ; you dine as if you had to show your account- book to * Papa ' ; but that is not living, it is merely going shares in someone else's existence. And what madness it is to be looking out for the interests of your heir, and to deny yourself everything, with the result that you turn friends into enemies by the vast amount of the fortune you intend to leave ! For the more the heir is to get from you, the more he will rejoice in your taking-off 1 All those sour fellows who criticize other men's lives in a spirit of priggish- ness and are real enemies to their own lives, playing schoolmaster to the world — you should not consider them as worth a farthing, nor should you hesitate to prefer good living to a good reputation."

These are voices which you ought to shun just as Ulysses did ; he would not sail past them until he was lashed to the mast. They are no less potent ; they lure men from country, parents, friends, and virtuous ways ; and by a hope that, if not base, is ill-starred, they wreck them upon a life of baseness.

431

THE EPISTLES OF SENECA

turpi spe illidunt.^ Quanto satius est rectum sequi | limitem et eo se perducere, ut ea demum sint tibi

13 iucunda, quae honesta. Quod adsequi poterimus, si scierimus ^ duo esse genera rerum, quae nos aut invitent aut fugent. Invitant ut divitiae, volup- tates, forma, ambitio, cetera blanda et adridentia ; fugat labor, mors, dolor, ignominia, victus adstrictior. Debemus itaque exerceri, ne haec timeamus, ne ilia cupiamus. In contrarium pugnemus et ab invi- tantibus recedamus, adversus petentia concitemur.

14 Non vides, quam diversus sit descendentium habi- tus et ascendentium ? Qui per pronum eunt, re- supinant corpora, qui in arduum, incumbunt. Nam si descendas, pondus suum in priorem partem dare, si ascendas, retro abducere cum vitio, Lucili, con- sentire est. In voluptates descenditur, in aspera et dura subeundum est ; hie inpellamus corpora, illic refrenemus.

15 Hoc nunc me existimas dicer e, eos tantum per- niciosos esse auribus nostris, qui voluptatem laudant. qui doloris ^ metus, per se formidabiles res, in- cutiunt ? Illos quoque nocere nobis existimo, qui nos sub specie Stoicae sectae hortantur ad vitia. Hoc enim iactant : solum sapientem et doctum esse amatorem. ** Solus sapit ^ ad hanc artem ; aeque

^ in turpem vitam misera nisi turpis illidunt Cod. Harl., turpi spe Capps ; inter spem vitam misera nisi turpis inludunt BA^.

2 scierimus later MSS. ; fecerimus BA,

^ doloris Pine. ; dolor es BA.

* sapit Buecheler ; apte BA.

^ i,e,, to live by Stoicism rather than by Epicureanism. * Meaning, in line with the Stoic paradoxes, that only the sage knows how to be rightly in love.

432

EPISTLE CXXIIi.

How much better to follow a straight course and attain a goal where the words *' pleasant " and ** honourable " have the same meaning ! ^ This end will be possible for us if we understand that there are two classes of objects which either attract us or repel us. We are attracted by such things as riches, pleasures, beauty, ambition, and other such coaxing and pleasing objects ; we are repelled by toil, death, pain, disgrace, or lives of greater frugality. We ought therefore to train ourselves so that we may avoid a fear of the one or a desire for the other. Let us fight in the opposite fashion : let us retreat from the objects that allure, and rouse ourselves to meet the objects that attack.

Do you not see how diiferent is the method of descending a mountain from that employed in climb- ing upwards ? Men coming down a slope bend backwards ; men ascending a steep place lean for- ward. For, my dear Lucilius, to allow yourself to put your body's weight ahead when coming down, or, when climbing up, to throw it backward is to comply with vice. The pleasures take one down hill, but one must work upwards toward that which is rough and hard to climb ; in the one case let us throw our bodies forward, in the others let us put the check-rein on them.

Do you believe me to be stating now that only those men bring ruin to our ears, who praise pleasure, who inspire us with fear of pain — that element which is in itself provocative of fear ? I beheve that we are also injured by those who masquerade under the disguise of the Stoic school and at the same time urge us on into vice. They boast that only the wise man and the learned is a lover.* ** He alone has wisdom in this art ; the wise man too is

433

THE EPISTLES OF SENEGA

conbibendi et convivendi sapiens est peritissimus. Quaeramus, ad quam usque aetatem iuvenes amandi

16 sint/* Haec Graecae eonsuetudini data sint,^ nos ad ilia potius aures derigamus : '' Nemo est easu bonus. Discenda virtus est. Voluptas humilis res et pusilla est et in nullo habenda pretio, communis cum mutis animalibus, ad quam minima et con- temptissima ad volant. Gloria vanum et volucre ^ quiddam est auraque mobilius. Paupertas nulli malum est nisi repugnanti. Mors malum non est ; quid quaeris ? Sola ius aecum generis humani. Superstitio error insanientis ^ est ; amandos timet ; quos colit, violat. Quid enim interest, utrum deos neges an infames ? "

17 Haec discenda, immo ediscenda sunt ; non debet * excusationes vitio philosophia ^ suggerere. Nullam habet spem salutis aeger,^ quem ad intemperantiam medicus hortatur. Vale.

CXXIV.

Seneca Lvcilio svo salvtem

1 Possum multa tibi veterum praecepta referre,

Ni refugis tenuisque piget cognoscere curas.

Non refugis autem nee ulla te subtilitas abigit.

^ haec . . . sint later MSS. ; om. BA.

2 volucre Schweighaeuser ; volve B^A ; volatile B^ ; volubile later MSS.

3 insanientis Schweighaeuser; insanandus BA; insanus later MSS.

* debet and philosophia Muretus ; dehes and philosophiae BA.

* aeger later MSS. ; aeque BA,

434

EPISTLES CXXIII., CXXIV.

best skilled in drinking and feasting. Our study ought to be this alone : up to what age the bloom of love can endure ! " All this may be regarded as a concession to the ways of Greece ; we ourselves should preferably turn our attention to words like these : " No man is good by chance. Virtue is something which must be learned. Pleasure is low, petty, to be deemed worthless, shared even by dumb animals — the tiniest and meanest of whom fly to- wards pleasure. Glory is an empty and fleeting thing, lighter than air. Poverty is an evil to no man unless he kick against the goads. Death is not an evil ; why need you ask ? Death alone is the equal privilege of mankind. Superstition is the mis- guided idea of a lunatic ; it fears those whom it ought to love ; it is an outrage upon those whom it worships. For what difference is there between denying the gods and dishonouring them ? **

You should learn such principles as these, nay rather you should learn them by heart ; philosophy ought not to try to explain away vice. For a sick man, when his physician bids him live recklessly, is doomed beyond recall. Farewell.

GXXIV. ON THE TRUE GOOD AS ATTAINED BY REASON

Full many an ancient precept could I give. Didst thou not shrink, and feel it shame to learn Such lowly duties.**

But you do not shrink, nor are you deterred by any subtleties of study. For your cultivated mind

« Yergil, Georg. i. 176 f.

435

THE EPISTLES OF SENEGA

Non est elegantiae tuae tarn magna sectari secure.^ lUud probo, quod omnia ad aliquem profectum redigis et tunc tantum ofFenderis, ubi summa sub- tilitate nihil agitur. Quod ne nunc quidem fieri laborabo. Quaeritur, utrum sensu conprendatur an intellectu bonum ? Huic adiunctum est in mutis animalibus et infantibus non esse.

2 Quicumque voluptatem in summo ponunt, sensi- bile iudicant bonum, nos contra intellegibile, qui illud animo damus. Si de bono sensus iudicarent, nullam voluptatem reiceremus, nulla enim non in- vitat, nulla non ^ delect at ; et e contrario nullum dolorem volentes subiremus, nullus enim non ofFendit

3 sensum. Praeterea non essent digni reprehensione, quibus nimium voluptas placet quibusque summus est doloris timor. Atqui inprobamus gulae ac libidini addictos et contemnimus illos, qui nihil viriliter ausuri sunt doloris metu. Quid autem peccant, si sensibus, id est iudicibus boni ac mali, parent ? His enim tradidistis adpetitionis et fugae arbitrium.

4 Sed videlicet ratio isti rei praeposita est ; ilia ^ quemadmodum de beata vita,* quemadmodum de virtute, de honesto, sic et de bono maloque con-

^ secure. Buecheler ; sicuti or sicut MSS. 2 nulla non later MSS. ; nulla BA. ^ ilia Haase ; illi BA. * de beata vita Madvig ; deheat deb{v) ita BA.

436

EPISTLE CXXIV.

is not wont to investigate such important subjects in a free-and-easy manner. I approve your method in that you make everything count towards a certain degree of progress, and in that you are disgruntled only when nothing can be accomplished by the greatest degree of subtlety. And I shall take pains to show that this is the case now also. Our question is, whether the Good is grasped by the senses or by the understanding ; and the corollary thereto is that it does not exist in dumb animals or little children.

Those who rate pleasure as the supreme ideal hold that the Good is a matter of the senses ; but we Stoics maintain that it is a matter of the under- standing, and we assign it to the mind. If the senses were to pass judgment on what is good, we should never reject any pleasure ; for there is no pleasure that does not attract, no pleasure that does not please. Conversely, we should undergo no pain voluntarily ; for there is no pain that does not clash with the senses. Besides, those who are too fond of pleasure and those who fear pain to the greatest degree would in that case not deserve reproof. But we condemn men who are slaves to their appe- tites and their lusts, and we scorn men who, through fear of pain, will dare no manly deed. But what wrong could such men be committing if they looked merely to the senses as arbiters of good and evil ? For it is to the senses that you and yours have en- trusted the test of things to be sought and things to be avoided !

Reason, however, is surely the governing element in such a matter as this ; as reason has made the decision concerning the happy life, and concerning virtue and honour also, so she has made the decision

437

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stituit. Nam apud istos vilissimae parti datur de meliore sententia, ut de bono pronuntiet sensus, obtunsa res et hebes et in homine quam in aliis

5 animalibus tardior. Quid si quis vellet non oculis, sed tactu minuta discernere ? Subtilior ad hoc acies nulla quam oculorum et intentior daret bonum malumque dinoscere. Vides in quanta ignorantia veritatis versetur et quam humi sublimia ac divina proieeerit, apud quem de summo, bono malo, iudicat

6 tactus. ** Quemadmodum/' inquit, ** omnis seientia atque ars aliquid debet habere manifestum sensu- que conprehensum, ex quo oriatur et crescat, sic beata vita fundamentum et initium a manifestis ducit et eo, quod sub sensum cadat. Nempe vos a manifestis beatam vitam initium sui capere dicitis/*

7 Dicimus beata esse, quae secundum naturam sint. Quid autem secundum naturam sit, palam et pro- tinus apparet, sicut quid sit integrum. Quod secundum naturam est, quod contigit protinus nato, non dico bonum, sed initium boni. Tu summum bonum, voluptatem, infantiae donas, ut inde in- cipiat nascens, quo consummatus homo pervenit.

8 Cacumen radicis loco ponis. Si quis diceret ilium in materno utero latentem, sexus quoque incerti,^

^ incerti Erasmus ; incepti BA.

<* i.e., the Epicureans. ^ i.e., the advocate of the " touch " theory.

438

EPISTLE CXXIV.

with regard to good and evil. For with them ^ the vilest partis allowed to give sentence about the better, so that the senses — dense as they are, and dull, and even more sluggish in man than in the other animals, < — pass judgment on the Good. Just suppose that one should desire to distinguish tiny objects by the touch rather than by the eyesight ! There is no special faculty more subtle and acute than the eye, that would enable us to distinguish between good and evil. You see, therefore, in what ignorance of truth a man spends his days and how abjectly he has over- thrown lofty and divine ideals, if he thinks that the sense of touch can pass judgment upon the nature of the Supreme Good and the Supreme Evil ! He * says : ** Just as every science and every art should possess an element that is palpable and capable of being grasped by the senses (their source of origin and growth), even so the happy life derives its foundation and its beginnings from things that are palpable, and from that which falls within the scope of the senses. Surely you admit that the happy Hfe takes its beginnings from things palpable to the senses." But we define as ** happy " those things that are in accord with Nature. And that which is in accord with Nature is obvious and can be seen at once — just as easily as that which is complete. That which is according to Nature, that which is given us as a gift immediately at our birth, is, I maintain, not a Good, but the beginning of a Good. You, however, assign the Supreme Good, pleasure, to mere babies, so that the child at its birth begins at the point whither the perfected man arrives. You are placing the tree-top where the root ought to be. If anyone should say that the child, hidden in its mother's womb, of unknown sex too, delicate,

439

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tenerum et inperfectum et informem iam in aliquo bono esse, aperte videretur errare. Atqui quan- tulum interest inter eum, qui cum ^ maxime vitam accipit, et ilium, qui maternorum viscerum latens onus est ? Uterque, quantum ad intellectum boni ac mali, aeque maturus est, et non magis infans adhuc boni capax est quam arbor aut mutum aliquod animal.

Quare autem bonum in arbore animalique muto non est ? Quia nee ratio. Ob hoc in infante quoque non est, nam et huic deest ; tunc ad bonum per- 9 veniet, cum ad rationem pervenerit. Est aliquod inrationale ^ animal, est aliquod nondum rationale, est rationale sed inperfectum ; in nullo horum bonum, ratio illud secum adfert. Quid ergo inter ista, quae rettuli, distat ? In eo, quod inrationale est, numquam erit bonum. In eo, quod nondum rationale est, tunc esse bonum non potest. Esse in eo, quod rationale est ^ sed inperfectum, iam 10 potest bonum, sed non est. Ita dico, Lucili : bonum non in quolibet corpore, non in qualibet aetate invenitur et tantum abest ab infantia, quantum a primo ultimum, quantum ab initio perfectum. Ergo nee in tenero, modo coalescente corpusculo est. Quidni non sit ? Non magis quam in semine.

^ qui cum Erasmus ; quicumq, BA.

2 irrationale later MSS. ; in ratione BA. BA write est aliquod in ratione animal twice.

" esse in eo quod rationale est Buecheler and Schweig- haeuser ; sed in eo g. est rationale later MSS. ; om. BA.

** According to the Stoics (and other schools also), the " innate notions," or groundwork of knowledge, begin to be subject to reason after the attainment of a child's seventh year.

* i.^., they are limited to " practical judgment." 440

EPISTLE CXXIV.

unformed, and shapeless — if one should say that this child is already in a state of goodness, he would clearly seem to be astray in his ideas. And yet how little difference is there between one who has just lately received the gift of life, and one who is still a hidden burden in the bowels of the mother ! They are equally developed, as far as their understanding of good or evil is concerned ; and a child is as yet no more capable of comprehending the Good than is a tree or any dumb beast.

But why is the Good non-existent in a tree or in a dumb beast ? Because there is no reason there, either. For the same cause, then, the Good is non- existent in a child, for the child also has no reason ; the child will reach the Good only when he reaches reason.^ There are animals without reason, there are animals not yet endowed with reason, and there are animals who possess reason, but only incom- pletely ^ ; in none of these does the Good exist, for it is reason that brings the Good in its company. What, then, is the distinction between the classes which I have mentioned ? In that which does not possess reason, the Good will never exist. In that which is not yet endowed with reason, the Good cannot be existent at the time. And in that which possesses reason but only incompletely, the Good is capable of existing, but does not yet exist. This is what I mean, Lucilius : the Good cannot be dis- covered in any random person, or at any random age ; and it is as far removed from infancy as last is from first, or as that which is complete from that which has just sprung into being. Therefore, it cannot exist in the delicate body, when the little frame has only just begun to knit together. Of course not — no more than in the seed. Granting

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11 Hoc si dicas, aliquod arboris ac sati bonum novimus ; hoc non est in prima fronde, quae emissa cum maxime solum rumpit. Est aliquod bonum tritici ; hoc nondum est in herba lactente nee cum folliculo se exerit spica mollis, sed cum frumentum aestas et debita maturitas coxit. Quemadmodum omnis natura bonum suum nisi consummata non profert, ita hominis bonum non est in homine, nisi cum illi ^

12 ratio perfecta est. Quod autem hoc bonum ? Dicam : liber animus, erectus, alia subiciens sibi, se nuUi. Hoc bonum adeo non recipit infantia, ut pueritia non speret, adulescentia inprobe speret ; bene agitur cum senectute, si ad illud longo studio intentoque pervenit. Si hoc est ^ bonum, et in- tellegibile est.

13 " Dixisti,*' inquit, '* aliquod bonum esse arboris, aliquod herbae ; potest ergo aliquod esse et infantis." Verum bonum nee in arboribus nee in mutis anima- libus ; hoc, quod in ilUs bonum est, precario bonum dicitur. ** Quod est ? ** inquis. Hoc, quod secun- dum cuiusque naturam est. Bonum quidem cadere in mutum animal nullo modo potest ; felicioris meliorisque naturae est. Nisi ubi rationi locus est,

14 bonum non est. Quattuor hae naturae sunt, arboris, animalis, hominis, dei ; haec duo, quae rationalia

1 illi later MSS. ; ilia BA. 2 est Rossbach ; et BA.

* Just as Academic and Peripatetic philosophers some- times denned as " goods " what the Stoics called " advan- tages." 442

EPISTLE CXXIV.

the truth of this, we understand that there is a certain kind of Good of a tree or in a plant ; but this is not true of its first growth, when the plant has just begun to spring forth out of the ground. There is a certain Good of wheat: it is not yet existent, however, in the swelling stalk, nor when the soft ear is pushing itself out of the husk, but only when summer days and its appointed maturity have ripened the wheat. Just as Nature in general does not produce her Good until she is brought to perfection, even so man's Good does not exist in man until both reason and man are perfected. And what is this Good ? I shall tell you : it is a free mind, an upright mind, subjecting other things to itself and itself to nothing. So far is infancy from admitting this Good that boyhood has no hope of it, and even young manhood cherishes the hope without justification ; even our old age is very fortunate if it has reached this Good after long and concentrated study. If this, then, is the Good, the good is a matter of the understanding.

*' But,** comes the retort, ** you admitted that there is a certain Good of trees and of grass ; then surely there can be a certain Good of a child also." But the true Good is not found in trees or in dumb animals ; the Good which exists in them is called ** good " only by courtesy.^ ** Then what is it ? " you say. Simply that which is in accord with the nature of each. The real Good cannot find a place in dumb animals — not by any means ; its nature is more blest and is of a higher class. And where there is no place for reason, the Good does not exist. There are four natures which we should mention here : of the tree, animal, man, and God. The last two, having reasoning power, are of the

VOL. Ill P 443

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sunt, eandem naturam habent, illo ^ diversa sunt, quod alterum inmortale, alterum mortale est. Ex his ergo unius bonum natura perficit, dei scilicet, alterius cura, hominis. Cetera tantum ^ in sua natura perfecta sunt, non vere perfecta, a quibus abest ratio.

Hoc enim demum perfectum est, quod secundum universam naturam perfectum, universa autem natura rationalis est. Cetera possunt in suo genere

15 esse perfecta. In quo non potest beata vita esse, nee id potest, quo beata vita efficitur, beata autem vita bonis efficitur. In muto animali non est beata vita nee id, quo beata vita ^ efficitur, in muto animali

16 bonum non est. Mutum animal sensu conprendit praesentia. Praeteritorum reminiscitur, cum id incidit, quo sensus admoneretur ; tamquam equus * reminiscitur viae, cum ad initium eius admotus ^ est. In stabulo quidem nulla illi viae est quamvis saepe calcatae memoria. Tertium vero tempus, id est futurum, ad muta non pertinet.

17 Quomodo ergo potest eorum videri perfecta natura, quibus usus perfecti temporis non est ? Tempus enim tribus partibus constat, praeterito, praesente, venturo. Animalibus tantum quod gravissimum est intra cursum datum, praesens. Praeteriti rara me- moria est nee umquam revocatur nisi praesentium

18 occursu. Non potest ergo perfectae naturae bonum

^ illo Schweighaeuser ; ilia BA. * tantum cod. Harl. and Schweighaeuser ; tarn BA. 3 nee . . . vita later MSS. ; om. BA.

* equus later MSS. ; quos BA. * admotus Erasmus ; admotum BA.

444

EPISTLE CXXIV.

same nature, distinct only by virtue of the im- mortality of the one and the mortality of the other. Of one of these, then — to wit God — it is Nature that perfects the Good ; of the other — to wit man — pains and study do so. All other things are perfect only in their particular nature, and not truly perfect, since they lack reason.

Indeed, to sum up, that alone is perfect which is perfect according to nature as a whole, and nature as a whole is possessed of reason. Other things can be perfect according to their kind. That which cannot contain the happy life cannot contain that which produces the happy life ; and the happy life is produced by Goods alone. In dumb animals there is not a trace of the happy life, nor of the means whereby the happy life is produced ; in dumb animals the Good does not exist. The dumb animal com- prehends the present world about him through his senses alone. He remembers the past only by meet- ing with something which reminds his senses ; a horse, for example, remembers the right road only when he is placed at the starting-point. In his stall, however, he has no memory of the road, no matter how often he may have stepped along it. The third state — the future — does not come within the ken of dumb beasts.

How, then, can we regard as perfect the nature of those who have no experience of time in its perfec- tion ? For time is three-fold, — past, present, and future. Animals perceive only the time which is of greatest moment to them within the limits of their coming and going — the present. Rarely do they recollect the past — and that only when they are confronted with present reminders. Therefore the Good of a perfect nature cannot exist in an im-

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in inperfecta esse natura, aut si natura talis hoc habet,^ habent et sata. Nee illud nego, ad ea, quae videntur secundum naturam, magnos esse mutis animalibus impetus et concitatos, sed inordinatos ac turbidos. Numquam autem inordinatum ^ est bonum aut turbidum.

19 *' Quid ergo ? " inquis, " muta animalia perturbate et indisposite moventur ? *' Dicerem ^ ilia perturbate et indisposite moveri, si natura illorum ordinem caperet ; nunc moventur secundum naturam suam, Perturbatum enim id est, quod esse aliquando et non perturbatum potest ; sollicitum est, quod potest esse securum. Nulli vitium est, nisi cui virtus potest esse ; mutis animalibus talis ex natura sua motus

20 est. Sed ne te diu teneam, erit aliquod * bonum in muto animali, erit aliqua virtus, erit aliquid per- fectum, sed nee bonum absolute nee virtus nee perfectum. Haec enim rationalibus solis contin- gunt, quibus datum est scire quare, quatenus, quem- admodum. Ita bonum in nullo est, nisi in quo ratio.

21 Quo nunc pertineat ista disputatio quaeris, et quid animo tuo profutura sit ? Dico : et exercet ilium et acuit et utique aliquid acturum occupatione honesta tenet. Prodest autem etiam quo moratur ad prava properantes.^ Sed et illud ^ dico : nullo modo prodesse possum magis, quam si tibi bonum

^ 5i . . . hahet Buecheler ; si naturalia habet, hoc hahet BA.

^ aut before inordinatum removed by Bartsch. ^ dicerem later MSS. ; dicer e BA. * aliquod Harl. ; aliquando BA

^ properantes Madvig ; properante(i) MSS. ^ et illud Harl. : ilium BA.

446

I

EPISTLE CXXIV.

perfect nature ; for if the latter sort of nature should possess the Good, so also would mere vegetation. I do not indeed deny that dumb animals have strong and swift impulses toward actions which seem according to nature, but such impulses are confused and disordered. The Good, however, is never confused or disordered.

** What ! ** you say, *' do dumb animals move in disturbed and ill-ordered fashion ? " I should say that they moved in disturbed and ill-ordered fashion, if their nature admitted of order ; as it is, they move in accordance with their nature. For that is said to be " disturbed '* which can also at some other time be " not disturbed '* ; so, too, that is said to be in a state of trouble which can be in a state of peace. No man is vicious except one who has the capacity of virtue ; in the case of dumb animals their motion is such as results from their nature. But, not to weary you, a certain sort of good will be found in a dumb animal, and a certain sort of virtue, and a certain sort of perfection — but neither the Good, nor virtue, nor perfection in the absolute sense. For this is the privilege of reasoning beings alone, who are permitted to know the cause, the degree, and the means. Therefore, good can exist only in that which possesses reason.

Do you ask now whither our argument is tending, and of what benefit it will be to your mind ? I will tell you : it exercises and sharpens the mind, and ensures, by occupying it honourably, that it will accomplish some sort of good. And even that is beneficial which holds men back when they are hurrying into wickedness. However, I will say this also : I can be of no greater benefit to you than by revealing the Good that is rightly yours, by

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tuum ostendo, si te a mutis animalibus separo, si

22 cum deo pono. Quid, inquam, vires corporis alis et exerces ? Pecudibus istas maiores ferisque na- tura concessit. Quid excolis forraam ? Cum omnia feceris, a mutis animalibus decore vinceris. Quid capillum ^ ingenti diligentia comis ? Cum ilium vel efFuderis more Parthorum vel Germanorum modo vinxeris vel, ut Scythae solent, sparseris, in quolibet equo densior iactabitur iuba, horrebit in leonum J cervice formonsior. Cum te ad velocitatem pa-

23 raveris, par lepusculo non eris. Vis tu relictis, in quibus vinci te necesse est, dum in aliena niteris, ad bonum reverti tuum ?

Quod est hoc ? Animus scilicet emendatus ac purus, aemulator dei, super humana se extoUens, nihil extra se sui ponens. Rationale animal es. Quod ergo in te bonum est ? Perfecta ratio. An tu ad suum finem hanc evocas, in quantum potest plurimum crescere ? Tunc beatum esse te iudica, 24: cum tibi ex ea ^ gaudium omne nascetur, cum visis, quae homines eripiunt, optant, custodiunt, nihil inveneris, non dico quod malis, sed quod velis. Brevem tibi formulam dabo, qua te metiaris, qua perfectum esse iam sentias : tunc habebis tuum, cum intelleges infelicissimos esse felices. Vale.

^ capillum later MSS. ; eapullum BA. ^ tibi ex ea later MSS. ; tibi ex BA.

" One of the most conspicuous Stoic paradoxes maintained that " the wise man is a God,'*

448

EPISTLE CXXIV.

taking you out of the class of dumb animals, and by placing you on a level with God. Why, pray, do you foster and practise your bodily strength ? Nature has granted strength in greater degree to cattle and wild beasts. Why cultivate your beauty ? After all your efforts, dumb animals surpass you in comeliness. Why dress your hair with such unending attention ? Though you let it down in Parthian fashion, or tie it up in the German style, or, as the Scythians do, let it flow wild — yet you will see a mane of greater thickness tossing upon any horse you choose, and a mane of greater beauty bristling upon the neck of any lion. And even after training yourself for speed, you will be no match for the hare. Are you not willing to abandon all these details — wherein you must acknowledge defeat, striv- ing as you are for something that is not your own — and come back to the Good that is really yours ?

And what is this Good ? It is a clear and flawless mind, which rivals that of God,^ raised far above mortal concerns, and counting nothing of its own to be outside itself. You are a reasoning animal. What Good, then, lies within you ? Perfect reason. Are you willing to develop this to its farthest limits — to its greatest degree of increase ? Only consider yourself happy when all your joys are born of reason, and when — having marked all the objects which men clutch at, or pray for, or watch over — you find nothing which you will desire ; mind, I do not say prefer. Here is a short rule by which to measure yourself, and by the test of which you may feel that you have reached perfection : ** You will come to your own when you shall understand that those whom the world calls fortunate are really the piost unfortunate of all." Farewell.

449

APPENDIX A

Ep. xciv. deals^ on the whole^ with the question whether doctrines without precepts are enough for the student and the philosopher; Ep. xcv. whether precepts without doctrines will suffice. Seneca con- cludes that they are both necessary and are comple- mentary to one another^ especially in view of the complicated life which one is called upon to live, with its many duties and choices. The terms dis- cussed, with some of the Greek original definitions, may be summed up as follows : —

(1) The outward expressions of cTrta-rry/x?; (scientia, knowledge) and of the Kotvat eVi/otat (notiones com- munes, 7rpokrj\f/€LS) innate ideas) are found in the form of d^tdf/jLara {^pronuntiata, incontrovertible statements), SoyfjLara (^placita, decreta, scita, doctrines, tenets, dogmas, principles). Determined by opot (definitiones, definitions), they are tested by their d^ia {honestum, moral value), by the KpiTrjpiov (norma iudicii, standard of judgment) or Acavwv (lex, regula, etc.), and by the 6p6os Adyos (recta ratio, universal law, etc.). By such means the doctrines of philosophy are contrasted with 8d^a (opinio) and with a KardXy^xj/Ls (cognitio or comprehensio) which falls short of completeness and perfection. Conduct which results from a thorough understanding and peiformance of such doctrines is Karopdaypia (rkX^iov KaOrJKov, perjectum officiuviy *' absolute duty")

VOL. Ill p 2 451

APPENDIX A

(2) The pars praeceptiva (TrapaiveTiK'j) of philosophy, which deals with ^^ average duty " (^KaOrJKov, commune or medium officium\ is approved, among others, by Posidonius, Cicero (see the De Officiis), and Seneca. It is related to active living and to the dSidcfyopa (media or indifferentia^ (see Subject Index) which play so large a role in the individual's daily existence. This department of ^^ counsel/' ^^ admonition/' or ^^ advice" has many forms. For irapaivecns (vionitio) are needed : the Aoyos TrporpeTrnKos (exhortatio\ TOTTO? viroOeTLKOs (suasio), aTrorpoTrrj (dissuasio), kiri- TtfX7]G-i<s (obiurgatio), Aoyos irapaixvOi^TLKO'^ (consolatio), aiTioXoyia (causarum inquisitio), rjOoXoy ta [descriptio), and all the gamut of precepts which run from blame to praise. These are reinforced by diro^ei^is (probatio, argumentum, proof) and by such helps as xpdaiy dTrofjLvrjfjLovev/jLara {senteniiae, proverbs, maxims).

By such stages of advancement, irpoKoirrj (pro- gressio), and relying upon Tra/oaSety/xara (exempla), one rises, through practical precepts and the observance of duties, to an appreciation of the virtues, the contemplative mastery of the Universe, and to the Supreme Good, conformity with Nature (o/xoAoyov- [xiviDS ry (pvcreL ^7]v (vivere convenienter naturaey

4-52

APPENDIX B

The following publications may profitably be con- sulted by one who wishes to investigate Seneca's prose further :

E. Albertini. La Composition dans les ouvrages pkilosophiques de Seneque, Paris^ 1923 (with full bibliography of recent works).

A. BouRGERv \ Seneque prosateur, etudes litteraires et grammaticales sur la prose de Seneque le pkilosopke. Paris, 1922.

With special reference to Ep. xc. and other passages, one may consult : —

I. Heinemann. Poseidonios* 7netaphysische Sckriften.

Breslau, 1921. K. Reinhardt. Poseido7iios. Munich, 1921.

4^53

INDEX OF PROPER NAMES

Africa, Pompey in, xciv. 65; Gate's march through the deserts of, civ. 33 ; crops in, cxiv. 26 ; marbles from, cxv. 8

M. Vipsanius Agrippa (counsellor of Augustus) on harmony in government, xciv. 46 f.

Alban villa (Seneca's), visit to, cxxiii. If.

Alexander the Great (856-323 B.C.), his conquests of Greece, Persia, and India, xciv. 62 f. ; cxiii. 29 f. ; cxix. 7

Ancus Marcius (Roman king), doubtful parentage of, cviii. 30

M. Gavins Apicius (epicure, age of Tiberius), extravagance of, xcv. 42 ; gluttony of, cxx. 19

Appius Claudius Caecus (censor 312 B.C.), source for archaic oratorical style, cxiv. 13

Archedemus (Stoic, of Tarsus, second century B.C.), authority of, cxxi. 1

Ardea (on sea- coast, S. of Rome), country-place of Lucilius, cv. 1

Aristo of Chius (Stoic, 3rd cent. B.C.), on the superfluity of pre- cepts, xciv. 1 tf. ; on admira- tion of superfluous things, cxv. 8f.

L. Arruntius (cos. a.d. 6), imitator of Sallnst's style, cxiv. 17 if.

Asclepiades (Greek physician at Rome, 2nd cent, b.c), xcv. 9

Attains (Stoic, teacher of Seneca,), on philosophical ambition, cviii. passim ; on the worthlessness of riches, ex. 14 ff.

T. Pomponius Atticus (friend of Cicero), regularity of his corre- spondence, cxviii. 1,

Liber (Bacchus), travels of, xciv. 63 M. lunius Brutus (author, friend

of Cicero, and slayer of Caesar)

on precepts, xcv. 45 Acilius Buta (temp. Tiberius), night

life of, cxxii. 10 ff.

Caecilius (temp. Cicero), penuri- ousness of, cxviii. 2

Caelius (see note ad loc.) quoted, cxiii. 26

Caesar (Augustus, the Emperor) delegates power to Maecenas, cxiv. 6

C. lulius Caesar, ambition of, xciv. 65 f. ; relations with Cato the Younger, xcv. 70 ; part in Clodian trial, xcvii. 2, 8; civ. 29 f. ; cxviii. 2

Licinius Calvus (see note ad loc), xciv. 25

Cato, "wisdom" of, quoted, xciv. 27 ; cxix. 2

M. Porcius Cato (the Censor), nobility of, xcv. 72 ; civ. 21

M. Porcius Cato (the Younger), his courage in the face of Caesar and Pompey, xcv. 69 fF. ; his part in the trial of Clodius, xcvii. Iff.; heroism of, xcviii. 12 ; civ. 21 ; conduct during Civil War, ib. 29 ff. ; used as a dialectic illus- tration, cxvii. 13 ; contrasted with Vatinius, cxviii. 4 and cxx. 19 ; quoted, cxxii. 2

Q. Lutatius Catulus (cos. 78 b.c), witticism of, xcvii. 6

Chimaera (see note ad loc), cxiii. 9

Chrysippus (Stoic, successor of Cleanthes), civ. 22 ; utters great words, cviii. 38 ; on the source of muscular activity, cxiii. 23 f.

4}55

INDEX OF PROPER NAMES

M. TuUius Cicero, quoted in regard

to the trial of Clodius, xcvii. 3 ff. ;

style and rank of, c. 7 ff. ; as

translator, cvii. 10 ; quoted (from

the Be Re Publico), cviii. 30 ff. ;

on rhetorical subtleties, cxi. 1 ;

style of, cxiv. 16; advice to

Atticus, cxviii. 1 f. Cleanthes (successor of Zeno as

head of the Stoic school), on the

relation of precepts to general

principles of philosophy, xciv.

4 ff. ; hymn of, cvii. 10 f. ; on

rules of poetry, cviii. 10 ; on the

source of muscular activity,

cxiii. 23 f. P. Clodius Pulcher (d. 52 B.C.),

defendant in adultery charge,

xcvii. 2 ff. Ti. Coruncanius (cos. 280 B.C.),

source for archaic oratorical

style, cxiv. 13 L. Licinius Crassus (b. 140 B.C.),

source for oratorical vocabulary,

cxiv. 13 M. Licinius Crassus (the triumvir),

opponent of Cato, civ. 29 ; riches

of, cxix. 9 C. Scribonius Curio (cos. 76 b.c),

source for oratorical vocabulary,

cxiv. 13

Darius (king of Persia), xciv. 63 ;

cxix. 7 M'. Cnrius Dentatus (cos. 290 B.C.),

sternness of, cxx. 19

Egypt, marbles from, cxv. 8

Q. Ennius (Roman poet, fl. 200

B.C.), verses on Scipio Africanus,

cviii. 32 f.; indebtedness to

Homer, ib. 34 Epicurus (founder of school, 342-

279 B.C.) quoted, xcvii. 13, 15 Euripides (Greek tragic poet),

anecdote of, cxv. 15 f.

Papip.ius Fabianus (teacher of Seneca), style of, c. passim

C. Fabricius Luscinus {temp. Pyrrhus), self-restraint of, xcviii. 13 ; loyalty and temperance of, cxx. 6 ; plainness of, cxx. 19

Fenestella (Augustan antiquarian)

Ai56

on the death of Romulus, cviii. 31 Floralia (Roman festival, April 28 to May 3), tributes to Cato during the, xcvii. 8

Gallic (brother of Seneca), illness

of, in Achaia, civ. 1 and note

ad loc. Genius (the ''patron saint" of

Roman men), ex. 1 Germans, bound-up hair of, exxiv.

22 C. Sempronius Gracchus (tribune

123 B.C.), source for oratorical

vocabulary, cxiv. 13 Greeks, a proverb of the, cxiv. 1 ;

preceptive philosophy of, xcv. 1 ;

ih. 10 ; association with their

philosophers, civ. 21; tragic'poets,

quoted, cxv. 14 f.

Hercules, travels of, xciv. 63 Hippocrates(*' Father of Medicine,"

5th cent. B.C.), xcv. 9; on the

health of women, ib. 20 Homer, indebtedness of Ennius to,

cviii. 34 Horatius (defender of Rome against

Tarquins), heroism of, cxx. 7 Q. Horatius Flaccus(poet, Augustan

age) quoted, cxix. 13 f. ; cxx. 20 f.

JuGURTHA (African prince, con- quered by Marius), xciv. 66

Juno, dedications to, xcv. 47; patroness of women, ex. 1

Jupiter, dedications to, xcv. 47 ; ib. 72 ; addressed in hymn of Cleanthes, cvii. 10 f. ; happiness of, ex. 18 ; independence of, cxix. 7

C. Laelius Sapiens (friend of Scipio

the Younger), sanity of, xcv. 72 ;

civ. 21 Latin language, technical terms

in, xcv. 65 Licinus (native of Gaul ; appointed

governor in 15 B.C.), riches of,

cxix. 9 ; cxx. 19 T. Livius (historian, age of

Augustus) reckoned as both

historian and philosopher, c. 9 Lucilius (procurator in Sicily and

contemporary of Seneca) ad-

INDEX OF PROPER NAMES

dressed, passim. See Introduc- tion, vol. i. p. ix T. Lucretius Carus (Roman poet, 1st cent. B.C.) quoted xcv. 11 ; on corporeality, cvi. 8 ; on fear, ex. 6 f.

Maeander (river in Phrygia, Asia Minor), tortuous course of, civ. 15

0. Cilnius Maecenas (minister of Augustus), his womanly fear of death, ci. lOff. ; careless speech of, cxiv. passim ; daintiness of, cxx. 19

C. Marius (see note ad loc), politi- cal and martial ambition of, xciv. 66

Junius (?) Marullus (see note ad loc), consolation addressed to, xcix. 1 ff.

Metrodorus (follower of Epicurus), quoted, xcviii. 9 ; on the pleasure of sadness, xcix. 25 ff.

Metronax, death of, xciii. 1 (and note)

Mithridates (king of Pontus), con- quered by Pompey, xciv. 65

lulius Montanus (poet and favourite of Tiberius), anecdote of, cxxii. 11 f.

Mucins Scaevola (hero of Etruscan wars), heroism of, xcviii. 12

Cn. Naevius (early Roman writer

of drama) quoted, cii. 16 Pinarius Natta (see note ad loc),

cxxii. 11 f. Nile, rising in summer, civ. 15 Nomentum (Latin town 14 m. N.E.

of Rome), Seneca's villa at, civ.

1 ff. ; ex. 1 Numidian outriders, cxxiii. 7

P. OcTAvius (gourmand, age of Tiberius), bids against Apicius, xcv. 42

P. Ovidius Naso (Roman poet, Augustan age), on the lower order of gods, ex. 1 ; on gold, cxv. 13

Panaetitjs (head of Stoic school, 2nd cent, b.c.) on love, cxvi. 5 f.

Sextus Papinius (an Early Empire night-liver), cxxii. 15 f.

Parthians (tribe E. of Euphrates), flowing hair of, cxxiv. 22

Paulina (wife of Seneca), civ. 2ff,,

note ad loc, and Introduction, vol. i.

Pedo Albinovanus (poet, contem- porary of Ovid), anecdote of, cxxii. 15 f.

Peripatetics, their interpretation of emotion, cxvi. 1 ; on wisdom and being wise, cxvii. 11 f.

Phaedo (contemporary of Plato) quoted, xciv. 41

Philip (of Macedon, father of Alexander), conquests of, xciv. 62

Phrygian priests (worshippers of Oybele), enthusiasm of, cviii. 7

Plato (Athenian philosopher, 428- 347 B.C.), Laws of, discussed by Posidonius, xciv. 38 ; master of wisdom, cviii. 38

C. Asinius Pollio (patron of Vergil), style and rank of, c. 7 ff.

Gn. Pompeius (the triumvir), am- bitious campaigns of, xciv. 64 f. ; relations with Cato the Younger, xcv. 70 ; part in Clodian trial, xcvii. 8 ; civ. 29 ff. ; cxviii. 2

Posidonius (Stoic philosopher, friend of Cicero), on Plato's Laws, xciv. 38 ; on precepts, and other aids to virtue, xcv. 65 f. ; civ. 22 ; cviii. 38 ; on independence of fortune, cxiii. 28 ; cxxi. 1

Publilius Syrus (writer of farces, 1st cent. B.C., and traditional source of many proverbs) quoted, xciv. 28 ; cviii. 8 ff.

Pyrrhus (king of Epirus, 3rd cent. B.C.), relations with Fabricius, cxx. 6

Pythagoras (Greek philosopher, 6th cent. B.C.), on impressions of divinity, xciv. 42 ; reasons for abstaining from animal food, cviii. 17 ff.

M. Atilius Regulus (hero of first Punic war), heroism of, xcviii. 12

Romulus (first Roman king), death of, cviii. 31

P. Rutilius Rufus (1st cent. B.C.), heroism of, xcviii. 12

0. Sallustius Crispus (historian, close of Republic), quoted, cix.

457

INDEX OF PROPER NAMES

16; aped by later historians because of archaic style, cxiv. 17 ff.

P. Cornelius Scipio (Africanus Major) praised by Bnnius, cviii. 32 f.

P. Cornelius Scipio (Africanus Minor, conqueror of Carthage in 146 B.C.), friendship with Laelius, xcv. 72

Scythians (tribe inhabiting steppes of S. Russia), flowing hair of, cxxiv. 22

Seneca, see Introduction, vol. i.

Cornelius Senecio (friend of Seneca), untimely death of, ci. 1 ff.

Sertorius (1st cent. B.C.) conquered by Pompey in Spain, xciv. 64

Servius Tullius (Roman king), doubtful parentage of, cviii. 30

Q. Sextius (the Elder), declines honour at Caesar's hand, xcviii. 13 ; vegetarianism of, cviii. 17 f.

Sicily, crops in, cxiv. 26

Socrates, resignation of, xcviii. 12 ; on restless travel, civ. 7 ; i5. 21 ; sufferings of, civ. 27 f.

Sotion (the Pythagorean, contem- porary of Seneca) on vegetarian- ism, cviii. I7ff.

Stoics, on the value of precepts, xciv. 2 ff. ; on the limits to mourning, xcix. 27 f. ; their many great masters, cviii. 38 ; resem- blance to early Romans in their opinion of the gods, ex. 1 ; their leaders on the "aniraality" of the virtues, cxiii. 1 ff. ; on the primal essence, cxiii. 23 ; on the emotions, cxvi. 1 ff". and 7 ; on wisdom and corporeality, cxvii. 1 ff". ; on honum and honestum, exx. 1 ff. ; overdone ideas of omniscieuce, cxxiii. 15 f.

Tanusius Geminus (historian Ist cent. B.C.), "heaviness" of, xciii. 11. For discussion of his identi- fication with Volusius see edd. of Catullus, 36

P. Terentius Afer (writer of comedies, 2nd cent. B.C.) quoted xcv. 63

Themison (pupil of Asclepiades, 1st cent. B.C.), xcv. 9

Tiberius (Second Roman Emperor), puts a fish up for auction, xcv. 42 ; opposition to foreign cults, cviii. 22 ; epigram of, cxxii. 10

Tibur (now Tivoli), earthenware- from, cxix. 3

Tigris, disappearance and reappear- ance of, civ. 15

Q. Aelius Tubero (2nd cent. B.C.), simple sacrifice of, xcv. 72 f. ; xcviii. 13 ; civ. 21 ; cxx. 19

Twelve Tables, as source for orators' vocabularies, cxiv. 13

Ulysses, self-restraint of, cxxiii. 12

Varus (an Early Empire parasite),

epigram of, cxxii. 12 f. P. Vatinius (see note ad loc), xciv.

25 ; cxviii. 4 ; cxx. 19 P. Vergilius Maro, quoted, xciv.

28 ; xcv. 33, es f. ; xcviii. 6 ; ci.

4; ib. 13; cii. 30; civ. 10; ib.

24 ; ib. 31 (comparing Cato with

Achilles); cvii. 3; cviii. 24, 26,

29, 34 (indebtedness to Ennius) ;

cxiv. 23 ; cxv. 4 f. ; cxxii. 2 ;

cxxiv. 1 M. Vinicius (see note ad Zoc), cxxii.

12

Zrno (founder of Stoicism), on death, civ. 21 ; master of wisdom, cviii. 38

458

SUBJECT INDEX

(to the three volumes of Seneca's Epistulae Morales)

AociDENS (avfjL^ePriKo^j "contin- gent upon '*), cxvii. 3 ff.

aSia^opa (see media, "indifferent" things), Ixxxii. 10 ff.

adsensio, cxiii. 18 and note

Analogy, with regard to knowledge of the good, cxx. 4 f. and note

Animals, instinct (op^iT^) for self- preservation in, cxxi. passim

andOeLa, impatientia^ ix. 1 ff., xiii. 4, Ixxxv. 3 ff., cxvi. passim

Arch, invention of the, xc. 32

Archaisms, in style and wording, Iviii. 1 ff., cxiv. 17 ff.

Arts, four classes of, Ixxxviii. 21 ff. ; discovery of the, xc. 7 ff. ; in relation to doctrines and pre- cepts, xcv. 7 ff.

Baths, distractions of the, Ivi. 1 ff. ; luxury of, Ixxxvi. 5 ff.

Being, the only existing fact, accord- ing to Parmenides, Ixxxviii. 44

Benefits, Ixxxi. passim

Body, regard for the, xiv. 1 ff., cxxi. 5 ff. ; in relation to mind, cxvii. 13, etc.

hona ("goods"), of various kinds, Ixvi. 5 ff. ; equality of, ib. 15 ff., Ixxi. 7 ff. ; desirability of, Ixvii. 8 ff. ; falsely so called, Ixxiv. 12 ff. ; varieties of, Ixxxviii. 5

honum (the "good"), xxiii. 6 ff. ; defined, xxxi. 6; regarded by Academic School as variable, Ixxi. 17 ff., Ixxvi. 11 ff. ; certain syllogisms on, Ixxxvii. passim ; corporeality of the, cvi. 3 ff., cxvii. 2 ff. ; is it a "living thing**? cxiii. 20 ff. (reduc. ad ahiurdum); defined in several ways, cxviii. 8 ff. ; relation to

the honestmrVf cxx. 1 ff. ; derived from the senses or from the intellect, cxxiv. 1 ff. ; limited to reasoning man, cxxiv. 7 ff. Books, thoroughness in reading, ii. passim; xlv. 1-5; selective reading of, Ixxxiv. 1 ff.

Calx J cviii. 32

Categories, of Aristotle, Ixv. 8 ff.

and notes cause (contrasted with matter), as

discussed by the Stoics, Aristotle,

and Plato, Ixv. 2 ff. Circles, as indications of time,

small and large, xii. 6 ff. compositio (arrangement of words),

cxiv. 15 ff. Consolation, to the bereaved, Ixiii.,

xcix. Contempt, as a source of safety,

cv. 2 ff. Country-places, Seneca's, xii. 1-4;

Scipio*s, Ixxxvi. passim, ; civ. 1 ff.,

ex. 1, cxxiii. 1 ff.

Death, scorn of, iv. 3 ff., xxii.

13 ff., xxiv. passim, xxvi. 4 ff.;

anticipation of, xxx. 4 ff., xxxvi.

8 ff., Ixi., Ixxxii. 16 ff., xciii.

passim; suddenness of, ci. 1 ff.

resignation of, cii. 26 ff. decreta (dogmas), see Appendix A-

Ep. xciv. 32, etc.; specially de- fined, xcv. 44 ; necessity of, xcv.

61 f. Degeneracy of morals, xcvii. passim distantia, defined and contrasted

with continua and compositay cii.

6 and note. distinctio (differentiation) of Chrys-

ippus, ix. 14 f.

459

SUBJECT INDEX

Drunkenness, Ixxxiii. pcLSsim

Emotions, as expressed by the features, xi. passim ; during peril, Ivii. 3 ff. ; of bereaved women, Ixiii. 13 ; only transitory in the wise man's case, Ixxi. 29 ; defined as "passions," Ixxv. 11 f. ; subject to reason, Ixxxv. 2 ff. ; corporeal- ity of the, cvi. 5 ff. ; should be checked at the start, cxvi. 2 ff.

issentia (outrta), discussed, Iviii. 6 ff. and note.

exempla (patterns of conduct and philosophy), vi. 5 ff., xi. 8 ff., XXV. 5 ff., lii. 7 ff., xciv. 55 f., 72 ff., xcv. 69 ff., civ. 21 ff.

Exercise, in moderation, xv, 1-6, Ixxxiii. 3 ff.

expetibiley as distinguished from expetendum, cxvii. 5

Extracts (Jlosculi, summaries, maxims, chriai)^ xxxiii. passim, esp. 7 and note, xxxix. 1 f. and note ; in proverbial form, xciv.

» 27 £

Fame, xliii. 3, Ixxix. 13 ff. ; mis- guided desire for, xciv. 64 ff. ; as a good, cii. 3 ff.

Fate, xvi. 4; complaints against, xciii. 1 f.

Figures of speech, abuse of, cxiv. 8ff.

Fortune (Chance), treachery of, viii. 3 f. ; groundless fear of, xiii. passim, xvi. 4, xviii. 6 f. ; robs us of our friends, Ixiii. 7 f. ; gifts of, Ixxii. 7 ft". ; game of, Ixxiv. 6 ff. ; her part in the Lyons fire, xci. 2 ff. ; fickleness of, xcviii. passim ; equipment against, cxiii. 27 f. ; inducements of, cxviii. 3 ff.

Friendship, distinctions in, iii. passim; as applied to the wise man, ix. passim, xix. 10 f., xxxv., xlviii. 2 ff. , Iv. 9 ff. ; impartiality of, lx\i. 24 ff.

Genus, in relation to species^ Iviii.

8 ff. and notes Gladiatorial combats, cruelty of,

vii. 2 ff. ; rigorous training for,

xxxvii. 1 f., Ixxx. 1 ff. Glass, invention of, xc. 25

460

God, xvi. 4; kinship with, xviii. 12 f.jxxxi. 9 ff., xli., Ixxxiii. 1; as Master Builder of the Uni- verse, Iviii. 27 f., Ixv. 19 ff. ; obedience to, in the face of obstacles, xcvi. 2; as Creator, cxiii. 16

Gods, compared with sages, Ixxiii. 12 ff. ; sharing reason with men, xcii. 27 ff. ; belief in, xcv. 60 ; popular, ex. 1

Golden Age, xc. 36 ff. ; simplicity and health of the, xcv. 13 ff,

Grammaticus, defined, Ixxxviii. 3 and note; as a critic of Vergil, cviii. 24 and note

Happiness, dependent upon one- self, ix. 20 f. ; defined, xcii. 3 ff. ; summing up all the benefits of philosophy, xciv. 8; in its rela- tion to precepts, xcv. 4 ff.

Honestum, Ixvi. 9 ff. and note, Ixxi. 4, Ixxiii. passim, Ixxvi. 6 ff., Ixxxv. 17 ff. ; relation to lonum, cxviii. 10 ff., cxx. 1 ff.

Idea (of Plato), Ixv. 7 and note

idos (et5o5), Iviii. 20 f., Ixv. 4 and note

Ill-health, and death, liv. 1 ff. ; bravery in the face of, xxx. 1 ff., Ixvi. 1 ff. ; relieved by philo- sophy, Ixxviii. 1 ff. ; of Lucilius, xcvi. 3 ; civ. 1 ff. ; of the mind, Ixviii. 8 f.

imagines (similes), proper use ot, lix. 6 f.

incommoda (disadvantages), Ixxii. 6

Joy (gaudium), xxiii. 4 ff. ; as con- trasted with common pleasure, lix. Iff., 14 ff.

KaO-qKovTa (duties), Ixxxi. 9 ff. Knowledge (passim), discussed and defined, cxx. 3 ff.

Learning, excess in, xxvii. 5 ff. Lectures, debasing effect of, lii.

8 ff. ; on philosophy, IxxvL 1 ff. ;

perfunctory, cviii. 5 ff. Liberal studies, Ixii. 1 ; defined,

Ixxxviii. 1 ff. and note Love, and other emotions, in rela*

tion to wisdom, cxvL 5 ff.

SUBJECT INDEX

M AGISTER populi, cviii. 31 malum (evil), passim ; defined,

Ixxxv. 28 ; discussed, ib. passim Mathematics (contrasted with

philosophy), Ixxxviii. 10 flf. Matter (contrasted with cause), Ixv.

2fF. Media ("indifferent" things

neither good nor bad), Ixvi

36 f., Ixxxii. 10 ff., cix. 12 f.

"being wise" not an "indiffer

ent" quality, cxvii. 9 f. Mime (farce), as reflector of slave- life, xlvii. 14 Moral Philosophy, passim ; Seneca's

projected book on, cvi. 2 and

note, cviii. 1, cix. 17 Mourning, rules for, Ixiii. 13 f. ;

limits to, xcix. passim

Nature, as embodied in contented poverty, ii. 5 f., iv. 10 f. ; as plain living, xviii. 5 ff., xx. 7 ff., xxvii. 9, Ixxxvii. 1 ff., etc. ; life according to, xvi. 7 f., xxv. 4 ff., XXX. 4, xli. 9, xciii. 2 ff., cvii. 7 ff., cxix. 2 ff. ; in Seneca's own case, cviii. 13 ff., cxxiii. 2 ff. ; as source of reason, Ixvi. 39 f., etc. ; as explanation of rugged character in mountainous coun- tries, li. 10 f.

OLKovoixLK-q (with " civil," a further division ot philosophy), Ixxxix. 10

Old Age, xii. passim, xxvi. 1 ff. ; Seneca's feebleness, Ixvii. 1 ; as an " external " thing, xciii. 7

bfiokoyCa (conformity, consistency of virtue), Ixxiv. 30 ff.

Pain, as torture, xiv. 3 ff., xxiv.

3 If. ; with reference to virtue,

Ixvi. 18 ff. ; endurance of, Ixvii.

3 ff. , Ixxviii. 7 ff. ; as endured by

Maecenas, ci. 10 ff. wapddo^a, Ixxxi. 11 f. and note,

Ixxxvii. 1 pauperum cellae, xviii. 7 and note,

c. 6 and note phaecasium, cxiii. 1 and note ^lA-TjTat (street rowdies), 11, 13

and note

pMlologus, on Cicero's De Re Publican cviii. 30 f.

Philosophy, and conformity, v. 1 ff. ; as refuge, xiv. 11 ff., xvi. passim ; and riches, xvii. passim; benefits of, xxxvii. 3 ff . ; as critic of human worth, xliv. passim; in- spiration of, liii. 8 ff. ; demands of, Ixxii. 3 ff. ; as a public service (active or in retirement), Ixxiii. 1 ff. ; impregnability of, Ixxxii.

5 ff. ; as imagined in Homer, Ixxxviii. 5 ff. ; divided into physics, logic, ethics, ib. 24 f. ; divided and defined, Ixxxix. 4 ff. ; twofold Epicurean division, ih. 11; single Cyrenaic, i&. 12; moral i6., 14 ff. ; natural ib.,16; rational ib., 17 f . ; in relation to human progress, xc. passim; as escape from dangers, ciii. 4 f. ; aid from, cviii. 4 ff. ; as interpreting poetry, cviii. 25 ff.

Pleasure, in plain living, xxi. 10 f. ; instability of, xxvii. 2 f., xxxix.

6 f. ; developing into vice, li. 4 ff. ; two kinds of, Ixxviii. 22 ff. ; devices of, xc. 19; in sadness, xcix. 25 ff. ; to be avoided, civ. 34; devotion to gluttony and late hours, cxxii. 2 ff. ; followers of pleasure limit the good to the senses, cxxiv. 2 ff.

Poetry, as an aid to good ideas,

viii. 8ff., cviii. 8 ff. Potter's wheel, discovery of the,

xc. 31 Prayer, x. 5; of the wrong sort,

Ix., cxvii. 23 f. ; of the right

sort, Ixvii. 7 ff. ; as a curse upon

an enemy, ex. 2 f. Precepts (advice, see Appendix

A), xciv. and xcv. passim, cix.

14 ff. prima litteratura (irpiorri a.y(oy^,

elementary schooling), Ixxxviii.

20 principale (riyefjLoviKou, " ruling

power," a part of the world -soul

which stimulates action in living

beings), cxiii. 23, cxxi. 9 ff. and

notes producta (commoda, "advantages '*)

Ixxiv. 17 ff. and note npoKonrj (progress), Ixxi. 30, and

461

SUBJECT INDEX

note, Ixxii. 6 flf., Ixxv. 8 ff. ; pro- fidens, cix. 15 psevdomenos, xlv. 10 and note

Reapse, cviii. 32

Reason {Tatio)^ as curb of passions, xxxvii. 4 ; defined, Ixvi. 12 ff. and note; the source of perfection and the good, cxxiv. 23 f.

Retirement, as contrasted with participation in affairs, viii. 1 ff., X. 1 f., xir. 3 ff., xix. passim, xxii. passim, xxxvi. passim, Ivi. 1 ff. ; mistaken idea of, Iv. 4 ff., xciv. 69 ff. ; in Seneca's own case, Ivi. 9 ff. , Ixxiii. passim

Sage, dual make-up of the, Ixxi. 27 and note

sapere, as distinguished from sapi- entia, cxvii. 1 ff.

Scientific observation, on Etna, li. 1 ; Etna and Sicily, Ixxix. 1 ff. ; xc. 10 ff.

Self-suflaciency, ix. 13 ff., etc.

Senses, inadequacy of the, Ixvi. 85

«epse, cviii. 32

Sin, and reform, xxv. 1-3, cxii. passim ; its removal through knowledge, xxviii. 9 f., xxix. 4 ff., xlii. 1 ff., 1. 4 ff. ; one's own, Ixviii. 8 ff. ; reasons for, xciv. 13 f., 21; and conscience, xcvii. 12 ff.

Slavery, xlvii. passim

Soul, defined, cxiii. 14 and note; divinity of the, xli. 5 ff. ; its contemplative function, Ixv. 16 ff. ; source and destination, Ixxxviii. 34; sustainer of life, xcii. 1 ff. and note ; parts of the, xcii. 8 ff. and note ; unity of the, cxiii. 14 and note ; ruler of the body, cxiv. 23 ff. ; indicator of character, cxiv. 1 ff.

Soul after Death, various possibili- ties, Ixxi. 16 and note ; its release, Ixv. 16 ff., Ixxix. 12, xcii. 30 ff. ; method of departure, Ivii. 6 ff., Ixxvi. 33 ; eternity of the, cii. 21 ff., cxx. 17 ff. ; transmigration, cviii. 17 ff. ; reunion of friends in another world, 1 xxviii. 28

species, in relation to genus, Iviii. 8ff.

462

style, eccentric in case of Maecenas xix. 9 f., cxiv. 4 ff. ; rapid, xl. 2 ff. ; national characteristics of, xl. 11 f. ; of Lucilius, xlvi. 2, lix. 4 ff. ; simplicity and sincerity of, Ixxxv. 3 ff. ; of Fabianus, c. 1 ff.

Suicide, xxiv. 25, xxx. 15, Iviii. 32 ff., Ixx. 4 ff. and note, Ixxvii. 5ff.

supervacua, xlii. 6 ff., ex. 12 ff.

Supreme Good, defined, Ixvi. 6 ff. ; according to Epicurus ib., 45 ff., Ixxi. passim, Ixxii. 5, Ixxiv. 16, 26 ; another definition, Ixxxv. 20; source of, Ixxxvii. 21 ; xcii. 5 ff. ; independence of the, ix. 15, cix. 1 ff.

Syllogisms, futility of, xlv. 8 ff. ; as interrogationes, quaestiunculae, " posers," logical fallacies, xlviii. 4 ff., xlix. 8 f., Ixxxii. 8 ff., 21 ff., Ixxxiii. 8 ff., Ixxxv. passim; on the Good, riches, poverty, etc., Ixxxvii. passim', vanity of, cii. 20 ff. ; cavillationes, sophismata, cxi. passim, cxiii. 26, cxvii. 25 ff.

Tabellariae (naves), packet-ships from Alexandria, Ixxvii. 1 f.

Theatre, hollowness of the pro- fession, Ixxx. 7 f.

Time, saving of, i. passim, xxxii. 3 f., xlix. 2 ff. ; discussed, Ixxxviii. 33 f. and note

translationes (metaphors), proper use of, lix. 6

Transplanting, of olive-trees and vines, Ixxxvi. 14 ff.

Travel, and peace of mind, xxviii. 1-8 ; hardships of sea- voyaging, liii. 1 ff. ; by land, Ivii. 1 ff. ; vanity of, Ixix. 1 ff., civ. 13 ff.

Virtue (passim), acquisition of, 1. 7 ff. ; power of, Ixiv. 6 ff., Ixvi. 2 ff. ; uniformity of, Ixxi. 8 ff., Ixxix. 10 ff. ; identical with truth, Ixxi. 16 ; twofold aspect of, xciv. 45 f. ; a vision of, ex v. 3 ff. ; divided into its parts, cxx. 11 f.

Virtues (prudence, justice, bravery, temperance), diiiciissed, Ixvii. 3 ff., Ixxxv. passim^ Ixxxviii. 29 ff. j

SUBJECT INDEX

prudence, bravery, justice, etc., xcv. 55 flf. ; whether they possess life, cxiii. passim Voice, training of the, xv. 7 ff.

Wealth, as handicap to philosophy, xvii. passim ; as a source of evil, Ixxxvii. 22 ff. ; to be avoided, civ. 84 ; scorn of, cviii. 11 f. ; empti- ness of, ex. 14 ff. ; the curse of.

cxv. 9 ff. ; the true variety, cxix. 5ff. Wisdom (sapientia, <Toj>ia), defined, XX. 5, Ixxxviii. 32 f. ; as an art, xxix. 3; the heritage of, Ixiv. 7 f. ; defined by Socrates, Ixxi. 7, Ixxxiv. 12 f. ; distinguished from philosophy, Ixxxix. 4 ff. ; her accomplishments, xc. 26 tt ; mutual benefits of, cix. 1 ff.

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Apuleius : The Golden Ass (Metamorphoses). W. Adling-

ton (1566). Revised by S. Gaselee. ^T. Augustine : City of God. 7 Vols. Vol. I. G. E.

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Hooper. Catullus. F. W. Cornish ; Tibullus. J. B. Postgate ; and

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Clinton W. Keyes.

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Ovid : The Art of Love and other Poems. J. H. Mozley.

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Petronius. M. Heseltine ; Seneca : Apocolocyntosis.

W. H. D. Rouse. Phaedrus and Babrius (Greek). B. E. Perry. Plautus. Paul Nixon. 5 Vols. Pliny : Letters, Panegyricus. B. Radice. 2 Vols. Pliny : Natural History. 10 Vols. Vols. I-V and IX.

H. Rackham. Vols. VJ-VIII. W. H. S. Jones. Vol. X.

D. E. Eichholz. Propertius. H. E. Butler. Prudentius. H. J. Thomson. 2 Vols, QuiNTiLiAN. H. E. Butler. 4 Vols. Remains of Old Latin. E. H. Warmington. 4 Vols.

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ScRiPTORES HisTORiAE AuGusTAAE. D. Magie. 3 Vols. Seneca : Apocolocyntosis. Cf, Petronius. Seneca : Epistulae Morales. R. M. Gummere. 3 Vols. Seneca : Moral Essays. J. W. Basore. 3 Vols. Seneca : Naturales Quaestiones. T. H. Corcoran. 2 Vols. Seneca : Tragedies. F. J. Miller. 2 Vols. SiDONius : Poems and Letters. W. B. Anderson. 2 Vols. SiLius Italicus. J. D. DufF. 2 Vols. Statius. J. H. Mozley. 2 Vols. Suetonius. J. C. Rolfe. 2 Vols. Tacitus : Agricola and Germania. Maurice Hutton : Dia-

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Aristotle : Athenian Constitution, Eudemian Ethics, Virtues and Vices. H. Rackham.

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Greek Mathematical Works. Ivor Thomas. 2 Vols.

Herodes. C/. Theophrastus : Characters.

Herodian : C. R. Whittaker. 2 Vols.

Herodotus. A. D. Godley. 4 Vols.

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Isaeus. E. S. Forster.

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[St. John Damascene] : Barlaam and Ioasaph. Rev. G. R. Woodward, Harold Mattingly and D. M. Lang.

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Julian. Wilm-er Cave Wright. 3 Vols.

LiBANius : Selected Works. A. F. Norman. 3 Vols. Vol. L

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Oppian, Colluthus, Tryphiodorus. a. W. Mair.

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Page. Parthexius. Cf. LONGUS. Pausanias : Description of Greece. W. H. S. Jones. 4

Vols, and Companion Vol. arranged by R. E. Wycherley. Philo. 10 Vols. Vols. I-V. F. H. Colson and Rev. G. H.

Whitaker. Vols. VI-X. F. H. Colson. General Index.

Rev. J. W. Earp.

Two Supplementary Vols. Translation only from an Armenian Text. Ralph Marcus. Philostratus : The Life of Apollontus of Tyana. F. C.

Conybeare. 2 Vols. Philostratus : Imagines ; Callistratus : Descriptions.

A. Fairbanks.

Philostratus and Eunapius : Lives of the Sophists.

Wilrner Cave Wright. Pindar. Sir J. E. Sandys. Plato : Chaemides, Alcibiades, Hipparchus, The Lovers,

Theages, Minos and Epinomis. W. Pt. M. Lamb. Plato : Cratylus, Parmenides, Greater Hippias, Lesser

HippiAs. H. N. Fowler. Plato : Euthyphro, Apology, Crito, Phaedo, Pjiaedrus.

H. N. Fowler. Plato : Laches, Protagoras, Meno, Euthydemus.

W. R. M. Lamb. Plato : Laws. Rev. R. G. Bury. 2 Vols. Plato : Lysis, Symposium, Gorgias. W. R. M. Lamb. Plato : Republic. Paul Shorey. 2 Vols. Plato : Statesman. Philebus. H. N. Fowler ; Ion.

W. R. M. Lamb. Plato : Theaetetus and Sophist. H. N. Fowler. Plato : Timaeus, Critias, Clitopho, Menexenus, Epi-

STULAE. Rev. R. G. Bury. Plotinus. a. H. Armstrong. 6 Vols. Vols. I-III. Plutarch : Moralia. 16 Vols. Vols. I-V. F. C. Babbitt.

Vol. VI. W. C. Helmbold. Vol. VII. P. H. De Lacy and

B. Einarson. Vol. VIII. P. A. Clement, PL B. Hoffleit. Vol. IX. E. L. Minar, Jr., F. H. Sandbach, W. C. Helmbold. Vol. X. H. N. Fowler. Vok XL L.Pearson, F. H. Sandbach. Vol. XII. H. Cherniss, W. C. Helmbold. Vol. XIV. P. H. De Lacy and B. Einarson. Vol. XV. F. H. Sandbach.

Plutarch : The Parallel Lives. B. Perrin. 11 Vols. PoLYBius. W. R. Paton. 6 Vols.

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Procopius : History of the Wars. H. B. Dewing. 7 Vols.

Ptolemy : Tetrabiblos. C/. Manetho.

QuiNTus S:myrnaeus. A. S. Way. Verse trans.

Sextus Empiricus. Rev. R. G. Bury. 4 Vols.

Sophocles. F. Storr. 2 Vols. Verse trans.

Strabo : Geography. Horace L. Jones. 8 Vols.

Theopiirastus : Characters. J. M. Edmonds ; Herodes, etc. A. D. Knox.

Theophrastus : Enquiry into Plants. Sir Arthur Hort. 2 Vols.

Thucydides. C. F. Smith. 4 Vols.

Tryphiodorus. C/. Oppian.

Xenophon : Anabasis. C. L. Brownson.

Xenophon : Cyropaedia. Walter Miller. 2 Vols.

Xenophon : Hellenica. C. L. Brownson.

Xenophon : Memorabilia and Oeconomicus. E. C. Mar- chant. Symposium and Apology. O. J. Todd.

Xenophon : Scripta Minora. E. C. Marchant and G. W. Bowersock.

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Aristides : Orations. C. A. Behr.

Musaeus : Hero and Leander. T. Gelzer and C. H.

Whitman. Theophrastus : De Causis Plantarum. G. K. K. Link and

B. Einarson.

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AscoNius : Commentaries on Cicero's Orations. G, W.

Bowersock. Benedict : The Rule. P. Meyvaert. Justin-Trogus. R. Moss. Manilius. G. p. Goold.

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