Letters from a Stoic
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Copyright
William Collins
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This eBook first published in Great Britain by William Collins in 2020
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A catalogue record for this book is available from the British Library
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Source ISBN: 9780008425050
Ebook Edition © September 2020 ISBN: 9780008425067
Version: 2020-08-21
CONTENTS
Cover
Title Page
Copyright
History of William Collins
Life and Times
The Epistles of Seneca
On discursiveness in reading
On true and false friendship
On the philosopher’s mean
On sharing knowledge
On crowds
On philosophy and friendship
On the blush of modesty
On old age
On philosophy, the guide of life
On festivals and fasting
On old age and death
On the good which abides
On travel as a cure for discontent
On the futility of learning maxims
On the proper style for a philosopher’s discourse
On the god within us
On master and slave
On quibbling as unworthy of the philosopher
On the faults of the spirit
On Vatia’s villa
On quiet and study
On the trials of travel
On being
On the first cause
On taking one’s own life
On the healing power of the mind
On drunkenness
On liberal and vocational studies
On the part played by philosophy in the progress of man
On the lesson to be drawn from the burning of Lyons
On care of health and peace of mind
On facing the world with confidence
On obedience to the universal will
On the approaches to philosophy
On style as a mirror of character
On darkness as a veil for wickedness
On the conflict between pleasure and virtue
On the true good as attained by reason
Footnotes
Classic Literature: Words and Phrases
About the Publisher
History of William Collins
In 1819, millworker William Collins from Glasgow, Scotland, set up a company for printing and publishing pamphlets, sermons, hymn books, and prayer books. That company was Collins and was to mark the birth of HarperCollins Publishers as we know it today. The long tradition of Collins dictionary publishing can be traced back to the first dictionary William co-published in 1825, Greek and English Lexicon. Indeed, from 1840 onwards, he began to produce illustrated dictionaries and even obtained a licence to print and publish the Bible.
Soon after, William published the first Collins novel; however, it was the time of the Long Depression, where harvests were poor, prices were high, potato crops had failed, and violence was erupting in Europe. As a result, many factories across the country were forced to close down and William chose to retire in 1846, partly due to the hardships he was facing.
Aged 30, William’s son, William II, took over the business. A keen humanitarian with a warm heart and a generous spirit, William II was truly “Victorian” in his outlook. He introduced new, up-to-date steam presses and published affordable editions of Shakespeare’s works and The Pilgrim’s Progress, making them available to the masses for the first time.
A new demand for educational books meant that success came with the publication of travel books, scientific books, encyclopedias, and dictionaries. This demand to be educated led to the later publication of atlases, and Collins also held the monopoly on scripture writing at the time.
In the 1860s Collins began to expand and diversify and the idea of “books for the millions” was developed, although the phrase wasn’t coined until 1907. Affordable editions of classical literature were published, and in 1903 Collins introduced 10 titles in their Collins Handy Illustrated Pocket Novels. These proved so popular that a few years later this had increased to an output of 50 volumes, selling nearly half a million in their year of publication. In the same year, The Everyman’s Library was also instituted, with the idea of publishing an affordable library of the most important classical works, biographies, religious and philosophical treatments, plays, poems, travel, and adventure. This series eclipsed all competition at the time, and the introduction of paperback books in the 1950s helped to open that market and marked a high point in the industry.
HarperCollins is and has always been a champion of the classics, and the current Collins Classics series follows in this tradition—publishing classical literature that is affordable and available to all. Beautifully packaged, highly collectible, and intended to be reread and enjoyed at every opportunity.
Life and Times
Lucius Annaeus Seneca’s life can be neatly mapped to the rise and fall of the Julio-Claudian Dynasty of Rome. Seneca was born under Augustus, and was dealt the hand of death by the final emperor of the dynasty, Nero. However, this elegant trajectory did not reflect Seneca’s life, which was full of contradictions. His Stoic philosophy taught the shunning of excess, and yet he was an extremely rich and powerful man. He tried many times to retreat from public life in Rome, and yet had spent a lifetime attempting to exert a positive influence on its ruler. He wrote of reason and virtue in his philosophical work and yet depicted atrocious human behaviour in his dramas. His philosophical and dramatic writings would overshadow his tempestuous political career and questions of whether he lived up to the philosophy he espoused, cementing him as one of the great Roman writers of his time.
Early years
Very little is known of Seneca’s early life with any factual accuracy, but we do know that he was born in Spain around 4 BC. He is commonly referred to as Seneca the Younger; Seneca the Elder was a prominent Roman orator, and it’s safe to assume that this gave Seneca a good grounding in the rhetorical education that was a crucial part of aristocratic young men’s upbringing at the time, and knowledge that would be useful to him later on in his political career. Although not much is known about his mother, Helvia, we do know that she was also from a well-to-do family and had relatives that married into the Egyptian elite.
The Young Seneca’s politics and philosophy
As a young man, Seneca would have come up in the Roman ‘court’ of Emperor Tiberius. Although after the ‘Roman revolution’, which ended the quasi-democratic governing system of the Republic, Augustus (and subsequent emperors) had insisted on referring to himself as being ‘first among the citizens’, he was essentially an autocrat. Therefore, the political life of the Roman elite revolved around competing for favour with the emperor, and the question of succession. In this way it functioned very much like a court, with the hub of decision-making moving to the palace from the senate. And so, even though Seneca began his career in the senate, it was not where he would exert the most influence on politics.
Seneca was active in the popular philosophical movements of the time, even adopting a vegetarian lifestyle at some point, but he was soon persuaded to give it up as it was considered a dangerous, exotic philosophy by many at the time. As a young man, he was taught by Attalus, a prominent Stoic philosopher, which likely planted the seed of interest in this strain of philosophy.
Stoicism
By the time Seneca came into contact with Stoic philosophy, it already had a three-hundred-year history, beginning with the Stoics of Greece. Stoicism was a belief that divine reason organised everything in the world in a perfect way. As an individual, this meant that one should act according to what is natural and virtuous, and that human happiness lies in accepting that mankind is part of a greater whole, and that there is a providential plan. In Rome, the philosophy became popular as it provided a template for how to engage in public life. Stoicism valued reason and accepting divine reason, rather than allowing fate to pull you along unwillingly. Although some people argue that Seneca’s Stoicism was at odds with his political work, he considered advising Nero on Stoicism an important role in his life. Seneca also came under scrutiny for the luxurious way he lived his life, even though Stoicism taught that wealth had no inherent value. However, Stoicism was more lenient than competing philosophies such as Epicurianism when it came to material life, and Seneca likely did not view them as being in opposition.
In Nero’s ‘Court’
Emperor Augustus never secured the order of succession, resulting in a perilous dynasty, with the potential for instability hovering over Rome. This carried on to subsequent rulers, and so it was that Seneca, who had been exiled by Caligula, was brought back to Rome at the request of Emperor Claudius’s fourth wife, Agrippina, who asked him to be tutor to her son, Nero. It is likely that this was a political manoeuvre – Agrippina may have hoped educating her son would secure his chances in the line of succession.
Nero did become the next emperor of Rome, and for a while Seneca was in a position of significant influence with the young emperor as his chief political adviser, alongside the praetorian prefect, Sextus Afranius Burrus. At this point, Seneca was already a prominent political and literary figure, and he helped to shape public perception of Nero’s rule in many ways, including writing his speeches. It is during this time that Seneca wrote On Clemency, which is essentially a treatise aimed at the young emperor on how to be a good ruler, following the Stoic philosophy. One of the important tenets of this treatise was the idea of mercy. Seneca framed the idea of mercy as not only a virtue but also a sign of power. On Clemency gives great insight into how the emperors of Rome functioned politically, and shows that, even when attempting to follow the virtues outlined in their philosophies, they were essentially autocrats.
As is the common cycle of events in a court career, Seneca eventually lost favour with Nero, and he effectively retired from public life in around 62 AD, opting to spend more time in his country estates where he wrote some of his most famous works.
Letters from a Stoic
Epistulae Morales ad Lucilium, more commonly known as Letters from a Stoic, is Seneca’s most famous philosophical work, and one of the most significant works of Stoic philosophy. Written sometime around 62–64 AD, it very much shows Seneca’s distance from the Roman court and details his reflection on Roman public life. In its vignettes of Roman life, it shows a concern for maintaining a virtuous life when faced with the corruptions that surrounded the people of Rome.
Although the 124 letters contained in the full book are addressed to Lucilius, the procurator of Sicily, it is clear that the work wasn’t simply intended as a private correspondence. The ‘letters’ are essays, taking daily occurrences as a starting point for discussing various facets of Stoic philosophy and how to apply them to one’s own life. These include thoughts on virtue, shunning excess, friendships and public life. They also show a concern with death, which is unsurprising, given its importance in Stoic philosophy, and the fact that Seneca might have known his own perilous political situation could result in it at any given time.
Later life and death
After spending his life engaging in the philosophical discussion of death, Seneca died in 65 AD, after being accused of involvement in a plot to overthrow Nero. It was common practice at the time for the emperor to demand suicide of his subjects, and Seneca complied, planning out his departure from this world in a way that replicated Socrates’s final day. It was a protracted and theatrical event, but also a final chance for Seneca to demonstrate in action the philosophy that had governed his whole life. As the great writer himself said, ‘Life, if courage to die be lacking, is slavery.’
Gummere translation
This collection of a selection of Seneca’s letters is based on the full translation by Richard M. Gummere from the early twentieth century. It was originally published under the title Seneca: Ad Lucilium epistulae morales.
II. ON DISCURSIVENESS IN READING
1Judging by what you write me, and by what I hear, I am forming a good opinion regarding your future. You do not run hither and thither and distract yourself by changing your abode; for such restlessness is the sign of a disordered spirit. The primary indication, to my thinking, of a well-ordered mind is a man’s ability to remain in one place and linger in his own company. 2Be careful, however, lest this reading of many authors and books of every sort may tend to make you discursive and unsteady. You must linger among a limited number of master thinkers, and digest their works, if you would derive ideas which shall win firm hold in your mind. Everywhere means nowhere. When a person spends all his time in foreign travel, he ends by having many acquaintances, but no friends. And the same thing must hold true of men who seek intimate acquaintance with no single author, but visit them all in a hasty and hurried manner. 3Food does no good and is not assimilated into the body if it leaves the stomach as soon as it is eaten; nothing hinders a cure so much as frequent change of medicine; no wound will heal when one salve is tried after another; a plant which is often moved can never grow strong. There is nothing so efficacious that it can be helpful while it is being shifted about. And in reading of many books is distraction.
Accordingly, since you cannot read all the books which you may possess, it is enough to possess only as many books as you can read. 4“But,” you reply, “I wish to dip first into one book and then into another.” I tell you that it is the sign of an overnice appetite to toy with many dishes; for when they are manifold and varied, they cloy but do not nourish. So you should always read standard authors; and when you crave a change, fall back upon those whom you read before. Each day acquire something that will fortify you against poverty, against death, indeed against other misfortunes as well; and after you have run over many thoughts, select one to be thoroughly digested that day. 5This is my own custom; from the many things which I have read, I claim some one part for myself.
The thought for today is one which I discovered in Epicurus;[fn1] for I am wont to cross over even into the enemy’s camp, – not as a deserter, but as a scout. 6He says: “Contented poverty is an honourable estate.” Indeed, if it be contented, it is not poverty at all. It is not the man who has too little, but the man who craves more, that is poor.
What does it matter how much a man has laid up in his safe, or in his warehouse, how large are his flocks and how fat his dividends, if he covets his neighbour’s property, and reckons, not his past gains, but his hopes of gains to come? Do you ask what is the proper limit to wealth? It is, first, to have what is necessary, and, second, to have what is enough. Farewell.
III. ON TRUE AND FALSE FRIENDSHIP
1You have sent a letter to me through the hand of a “friend” of yours, as you call him. And in your very next sentence you warn me not to discuss with him all the matters that concern you, saying that even you yourself are not accustomed to do this; in other words, you have in the same letter affirmed and denied that he is your friend. 2Now if you used this word of ours[fn1] in the popular sense, and called him “friend” in the same way in which we speak of all candidates for election as “honourable gentlemen,” and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation “my dear sir,” – so be it. But if you consider any man a friend whom you do not trust as you trust yourself, you are mightily mistaken and you do not sufficiently understand what true friendship means. Indeed, I would have you discuss everything with a friend; but first of all discuss the man himself. When friendship is settled, you must trust; before friendship is formed, you must pass judgment. Those persons indeed put last first and confound their duties, who, violating the rules of Theophrastus,[fn2] judge a man after they have made him their friend, instead of making him their friend after they have judged him. Ponder for a long time whether you shall admit a given person to your friendship; but when you have decided to admit him, welcome him with all your heart and soul. Speak as boldly with him as with yourself. 3As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections. Regard him as loyal, and you will make him loyal. Some, for example, fearing to be deceived, have taught men to deceive; by their suspicions they have given their friend the right to do wrong. Why need I keep back any words in the presence of my friend? Why should I not regard myself as alone when in his company?
4There is a class of men who communicate, to anyone whom they meet, matters which should be revealed to friends alone, and unload upon the chance listener whatever irks them. Others, again, fear to confide in their closest intimates; and if it were possible, they would not trust even themselves, burying their secrets deep in their hearts. But we should do neither. It is equally faulty to trust everyone and to trust no one. Yet the former fault is, I should say, the more ingenuous, the latter the more safe. 5In like manner you should rebuke these two kinds of men, – both those who always lack repose, and those who are always in repose. For love of bustle is not industry, – it is only the restlessness of a hunted mind. And true repose does not consist in condemning all motion as merely vexation; that kind of repose is slackness and inertia. 6Therefore, you should note the following saying, taken from my reading in Pomponius: “Some men shrink into dark corners, to such a degree that they see darkly by day.” No, men should combine these tendencies, and he who reposes should act and he who acts should take repose. Discuss the problem with Nature; she will tell you that she has created both day and night. Farewell.
V. ON THE PHILOSOPHER’S MEAN
1I commend you and rejoice in the fact that you are persistent in your studies, and that, putting all else aside, you make it each day your endeavour to become a better man. I do not merely exhort you to keep at it; I actually beg you to do so. I warn you, however, not to act after the fashion of those who desire to be conspicuous rather than to improve, by doing things which will rouse comment as regards your dress or general way of living. 2Repellent attire, unkempt hair, slovenly beard, open scorn of silver dishes, a couch on the bare earth, and any other perverted forms of self-display, are to be avoided. The mere name of philosophy, however quietly pursued, is an object of sufficient scorn; and what would happen if we should begin to separate ourselves from the customs of our fellow-men? Inwardly, we ought to be different in all respects, but our exterior should conform to society. 3Do not wear too fine, nor yet too frowzy, a toga. One needs no silver plate, encrusted and embossed in solid gold; but we should not believe the lack of silver and gold to be proof of the simple life. Let us try to maintain a higher standard of life than that of the multitude, but not a contrary standard; otherwise, we shall frighten away and repel the very persons whom we are trying to improve. We also bring it about that they are unwilling to imitate us in anything, because they are afraid lest they might be compelled to imitate us in everything.
4The first thing which philosophy undertakes to give is fellow-feeling with all men; in other words, sympathy and sociability. We part company with our promise if we are unlike other men. We must see to it that the means by which we wish to draw admiration be not absurd and odious. Our motto,[fn1] as you know, is “Live according to Nature”; but it is quite contrary to nature to torture the body, to hate unlaboured elegance, to be dirty on purpose, to eat food that is not only plain, but disgusting and forbidding. 5Just as it is a sign of luxury to seek out dainties, so it is madness to avoid that which is customary and can be purchased at no great price. Philosophy calls for plain living, but not for penance; and we may perfectly well be plain and neat at the same time. This is the mean of which I approve; our life should observe a happy medium between the ways of a sage and the ways of the world at large; all men should admire it, but they should understand it also.
6“Well then, shall we act like other men? Shall there be no distinction between ourselves and the world?” Yes, a very great one; let men find that we are unlike the common herd, if they look closely. If they visit us at home, they should admire us, rather than our household appointments. He is a great man who uses earthenware dishes as if they were silver; but he is equally great who uses silver as if it were earthenware. It is the sign of an unstable mind not to be able to endure riches.
7But I wish to share with you today’s profit also. I find in the writings of our[fn2] Hecato that the limiting of desires helps also to cure fears: “Cease to hope,” he says, “and you will cease to fear.” “But how,” you will reply, “can things so different go side by side?” In this way, my dear Lucilius: though they do seem at variance, yet they are really united. Just as the same chain fastens the prisoner and the soldier who guards him, so hope and fear, dissimilar as they are, keep step together; fear follows hope. 8I am not surprised that they proceed in this way; each alike belongs to a mind that is in suspense, a mind that is fretted by looking forward to the future. But the chief cause of both these ills is that we do not adapt ourselves to the present, but send our thoughts a long way ahead. And so foresight, the noblest blessing of the human race, becomes perverted. 9Beasts avoid the dangers which they see, and when they have escaped them are free from care; but we men torment ourselves over that which is to come as well as over that which is past. Many of our blessings bring bane to us; for memory recalls the tortures of fear, while foresight anticipates them. The present alone can make no man wretched. Farewell.