Seneca: EPISTULAE MORALES AD LUCILIUM

[1] Ita fac, mi Lucili: vindica te tibi, et tempus quod adhuc aut auferebatur aut subripiebatur aut excidebat collige et serva. Persuade tibi hoc sic esse ut scribo: quaedam tempora eripiuntur nobis, quaedam subducuntur, quaedam effluunt. Turpissima tamen est iactura quae per neglegentiam fit.

[1] Do this, my Lucilius: vindicate yourself to yourself, and collect and keep the time which up to now was either carried off or filched or slipped away. Persuade yourself that this is so as I write: some times are snatched from us, some are subtracted, some flow away. The most shameful however is the loss which happens through negligence.

Et si volueris attendere, magna pars vitae elabitur male agentibus, maxima nihil agentibus, tota vita aliud agentibus.

And if you are willing to attend, a great part of life slips away for those acting badly, the greatest for those doing nothing, the whole life for those doing something else.

[2] Quem mihi dabis qui aliquod pretium tempori ponat, qui diem aestimet, qui intellegat se cotidie mori? In hoc enim fallimur, quod mortem prospicimus: magna pars eius iam praeterit; quidquid aetatis retro est mors tenet. Fac ergo, mi Lucili, quod facere te scribis, omnes horas complectere; sic fiet ut minus ex crastino pendeas, si hodierno manum inieceris.

[2] Whom will you give me who will set some price upon time, who will estimate the day, who will understand that he dies every day? For in this we are deceived, that we look ahead to death: a great part of it has already gone by; whatever of life is behind, death holds. Do therefore, my Lucilius, what you write you are doing, embrace all the hours; thus it will come about that you will depend less on tomorrow, if you lay hands on today.

[3] Dum differtur vita transcurrit. Omnia, Lucili, aliena sunt, tempus tantum nostrum est; in huius rei unius fugacis ac lubricae possessionem natura nos misit, ex qua expellit quicumque vult. Et tanta stultitia mortalium est ut quae minima et vilissima sunt, certe reparabilia, imputari sibi cum impetravere patiantur, nemo se iudicet quicquam debere qui tempus accepit, cum interim hoc unum est quod ne gratus quidem potest reddere.

[3] While life is deferred, it runs past. All things, Lucilius, are alien; time only is ours. Into the possession of this one thing—fugitive and slippery—nature has sent us, from which whoever wishes expels us. And so great is the stupidity of mortals that the things which are least and most worthless—assuredly reparable—they allow to be imputed to them when they have obtained them; no one judges himself to owe anything who has received time, while meanwhile this is the one thing which not even a grateful person can render back.

[4] Interrogabis fortasse quid ego faciam qui tibi ista praecipio. Fatebor ingenue: quod apud luxuriosum sed diligentem evenit, ratio mihi constat impensae. Non possum dicere nihil perdere, sed quid perdam et quare et quemadmodum dicam; causas paupertatis meae reddam.

[4] You will perhaps ask what I do who prescribe these things to you. I will confess ingenuously: as happens with a luxurious yet diligent man, an account of my expenditure stands clear. I cannot say that I lose nothing, but what I lose and why and in what manner I will say; I will render the causes of my poverty.

Sed evenit mihi quod plerisque non suo vitio ad inopiam redactis: omnes ignoscunt, nemo succurrit.

But it has happened to me what befalls most who have been reduced to indigence not by their own fault: everyone pardons, no one succors.

[5] Quid ergo est? non puto pauperem cui quantulumcumque superest sat est; tu tamen malo serves tua, et bono tempore incipies. Nam ut visum est maioribus nostris, 'sera parsimonia in fundo est'; non enim tantum minimum in imo sed pessimum remanet.

[5] What, then, is it? I do not reckon poor the one for whom, however little remains, it is enough; yet I prefer that you preserve your own, and you will begin in good time. For as it seemed to our elders, 'late parsimony is in the bottom'; for not only the least is in the lowest part but the worst remains.

Vale.

Farewell.

II. SENECA LUCILIO SUO SALUTEM

2. SENECA TO HIS LUCILIUS, GREETING

[1] Ex iis quae mihi scribis et ex iis quae audio bonam spem de te concipio: non discurris nec locorum mutationibus inquietaris. Aegri animi ista iactatio est: primum argumentum compositae mentis existimo posse consistere et secum morari.

[1] From the things you write to me and from what I hear, I conceive good hope about you: you do not run about, nor are you disquieted by changes of place. That tossing to and fro belongs to a sick mind: I consider the first argument of a composed mind to be the ability to stand firm and to stay with itself.

[2] Illud autem vide, ne ista lectio auctorum multorum et omnis generis voluminum habeat aliquid vagum et instabile. Certis ingeniis immorari et innutriri oportet, si velis aliquid trahere quod in animo fideliter sedeat. Nusquam est qui ubique est.

[2] But see to this, lest that reading of many authors and of volumes of every kind have something vague and unstable. One ought to linger with certain minds and be nourished, if you wish to draw something that in the mind faithfully may sit. He is nowhere who is everywhere.

Vitam in peregrinatione exigentibus hoc evenit, ut multa hospitia habeant, nullas amicitias; idem accidat necesse est iis qui nullius se ingenio familiariter applicant sed omnia cursim et properantes transmittunt.

To those who spend their life in peregrination this happens: that they have many lodgings, no friendships; the same must needs befall those who familiarly attach themselves to no one’s genius but pass over everything cursorily and in haste.

[3] Non prodest cibus nec corpori accedit qui statim sumptus emittitur; nihil aeque sanitatem impedit quam remediorum crebra mutatio; non venit vulnus ad cicatricem in quo medicamenta temptantur; non convalescit planta quae saepe transfertur; nihil tam utile est ut in transitu prosit. Distringit librorum multitudo; itaque cum legere non possis quantum habueris, satis est habere quantum legas.

[3] Food does not profit, nor does it accrue to the body which, immediately on being taken, is emitted; nothing hinders health so much as the frequent change of remedies; a wound does not come to a cicatrix in which medicaments are tried; does not convalesce a plant which is often transferred; nothing is so useful as to profit in transit. A multitude of books distracts; and so, since you cannot read as much as you have, it is enough to have as much as you read.

[4] 'Sed modo' inquis 'hunc librum evolvere volo, modo illum.' Fastidientis stomachi est multa degustare; quae ubi varia sunt et diversa, inquinant non alunt. Probatos itaque semper lege, et si quando ad alios deverti libuerit, ad priores redi. Aliquid cotidie adversus paupertatem, aliquid adversus mortem auxili compara, nec minus adversus ceteras pestes; et cum multa percurreris, unum excerpe quod illo die concoquas.

[4] 'But just now,' you say, 'I want to unroll this book, now that one.' It is the mark of a fastidious stomach to taste many things; when things are varied and diverse, they pollute, they do not nourish. Therefore always read the approved, and if ever it pleases you to turn aside to others, return to the earlier ones. Each day procure some aid against poverty, some against death, and no less against the other plagues; and when you have run through many things, excerpt one thing which you may digest that day.

[5] Hoc ipse quoque facio; ex pluribus quae legi aliquid apprehendo. Hodiernum hoc est quod apud Epicurum nanctus sum - soleo enim et in aliena castra transire, non tamquam transfuga, sed tamquam explorator -: 'honesta' inquit 'res est laeta paupertas'.

[5] I myself do this as well; from the many things I have read I apprehend something. This is today’s item which I have come upon with Epicurus - for I am also accustomed to cross over into alien camps, not as a transfuge, but as an explorer -: 'an honorable thing,' he says, 'is cheerful poverty.'

[6] Illa vero non est paupertas, si laeta est; non qui parum habet, sed qui plus cupit, pauper est. Quid enim refert quantum illi in arca, quantum in horreis iaceat, quantum pascat aut feneret, si alieno imminet, si non acquisita sed acquirenda computat? Quis sit divitiarum modus quaeris?

[6] That indeed is not poverty, if it is cheerful; not he who has too little, but he who desires more, is poor. What does it matter how much lies for him in the chest, how much in the granaries, how much he feeds or lends at interest, if he depends on another’s, if he reckons not things acquired but things to be acquired? What is the limit of riches, you ask?

primus habere quod necesse est, proximus quod sat est. Vale.

the first is to have what is necessary, the next to have what is sufficient. Farewell.

III. SENECA LUCILIO SUO SALUTEM

3. SENECA TO HIS LUCIILIUS, GREETING

[1] Epistulas ad me perferendas tradidisti, ut scribis, amico tuo; deinde admones me ne omnia cum eo ad te pertinentia communicem, quia non soleas ne ipse quidem id facere: ita eadem epistula illum et dixisti amicum et negasti. Itaque si proprio illo verbo quasi publico usus es et sic illum amicum vocasti quomodo omnes candidatos 'bonos viros' dicimus, quomodo obvios, si nomen non succurrit, 'dominos' salutamus, hac abierit.

[1] You entrusted letters to be carried to me, as you write, to your friend; then you admonish me not to communicate with him everything pertaining to you, because you are not accustomed, not even yourself, to do that: thus in the same letter you both said he was a friend and denied it. Therefore, if you used that proper word as though it were public, and so called him a friend the way we call all candidates ‘good men,’ the way we greet those we meet, if the name does not come to mind, as ‘lords,’ let it pass on that score.

[2] Sed si aliquem amicum existimas cui non tantundem credis quantum tibi, vehementer erras et non satis nosti vim verae amicitiae. Tu vero omnia cum amico delibera, sed de ipso prius: post amicitiam credendum est, ante amicitiam iudicandum. Isti vero praepostero officia permiscent qui, contra praecepta Theophrasti, cum amaverunt iudicant, et non amant cum iudicaverunt.

[2] But if you reckon someone a friend to whom you do not trust just as much as to yourself, you err greatly and do not sufficiently know the force of true friendship. You, indeed, deliberate on everything with a friend, but first about him: after friendship, one must believe; before friendship, one must judge. But those men mingle duties in a preposterous order who, against the precepts of Theophrastus, judge when they have already loved, and do not love when they have judged.

Diu cogita an tibi in amicitiam aliquis recipiendus sit. Cum placuerit fieri, toto illum pectore admitte; tam audaciter cum illo loquere quam tecum.

Think long whether anyone is to be received by you into amity. When it has pleased you to do so, admit him with your whole heart; speak with him as boldly as with yourself.

[3] Tu quidem ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis; sed quia interveniunt quaedam quae consuetudo fecit arcana, cum amico omnes curas, omnes cogitationes tuas misce. Fidelem si putaveris, facies; nam quidam fallere docuerunt dum timent falli, et illi ius peccandi suspicando fecerunt. Quid est quare ego ulla verba coram amico meo retraham?

[3] You indeed live in such a way that you commit nothing to yourself except what to commit even to your enemy you could; but because there intervene certain things which custom has made arcana, with a friend mingle all cares, all your cogitations. If you deem him faithful, you will make him so; for certain people have taught to deceive while they fear being deceived, and by suspecting they have made for them a right of sinning. What reason is there why I should retract any words before my friend?

quid est quare me coram illo non putem solum?

What is there for which I should not think myself alone before him?

[4] Quidam quae tantum amicis committenda sunt obviis narrant, et in quaslibet aures quidquid illos urit exonerant; quidam rursus etiam carissimorum conscientiam reformidant et, si possent, ne sibi quidem credituri interius premunt omne secretum. Neutrum faciendum est; utrumque enim vitium est, et omnibus credere et nulli, sed alterum honestius dixerim vitium, alterum tutius.

[4] Some tell to passers-by the things that ought to be entrusted only to friends, and into whatever ears they unburden whatever burns them; others, in turn, even dread the conscience of their dearest ones and, if they could, being ready not to trust even themselves, press down every secret within. Neither ought to be done; for each indeed is a fault, both to trust everyone and to trust no one, but I would say the one is the more honorable fault, the other the safer.

[5] Sic utrosque reprehendas, et eos qui semper inquieti sunt, et eos qui semper quiescunt. Nam illa tumultu gaudens non est industria sed exagitatae mentis concursatio, et haec non est quies quae motum omnem molestiam iudicat, sed dissolutio et languor.

[5] Thus you should reprehend both, both those who are always restless, and those who are always at rest. For that which rejoices in tumult is not industry but the concourse of an agitated mind, and this is not rest which judges every motion a molestation, but dissolution and languor.

[6] Itaque hoc quod apud Pomponium legi animo mandabitur: 'quidam adeo in latebras refugerunt ut putent in turbido esse quidquid in luce est'. Inter se ista miscenda sunt: et quiescenti agendum et agenti quiescendum est. Cum rerum natura delibera: illa dicet tibi et diem fecisse se et noctem. Vale.

[6] Therefore this which I read in Pomponius will be committed to mind: 'certain men have so fled back into hiding-places that they think in the turbid is whatever is in the light'. These things must be mixed with each other: both the one resting must act and the one acting must rest. Deliberate with the nature of things: she will tell you that she has made both day and night. Farewell.

IV. SENECA LUCILIO SUO SALUTEM

4. SENECA TO HIS LUCILIUS, GREETINGS

[1] Persevera ut coepisti et quantum potes propera, quo diutius frui emendato animo et composito possis. Frueris quidem etiam dum emendas, etiam dum componis: alia tamen illa voluptas est quae percipitur ex contemplatione mentis ab omni labe purae et splendidae.

[1] Persevere as you have begun and as much as you can make haste, so that for longer you may enjoy an emended mind and composed. You will indeed enjoy even while you are emending, even while you are composing: yet that other pleasure it is which is perceived from the contemplation of a mind pure and splendid from every stain.

[2] Tenes utique memoria quantum senseris gaudium cum praetexta posita sumpsisti virilem togam et in forum deductus es: maius expecta cum puerilem animum deposueris et te in viros philosophia transscripserit. Adhuc enim non pueritia sed, quod est gravius, puerilitas remanet; et hoc quidem peior est, quod auctoritatem habemus senum, vitia puerorum, nec puerorum tantum sed infantum: illi levia, hi falsa formidant, nos utraque.

[2] You surely remember how much joy you felt when, the praetexta having been put off, you took up the manly toga and were led down into the forum: expect a greater one when you shall have laid aside the boyish mind and philosophy has transcribed you into the ranks of men. For as yet there remains not boyhood but, what is more weighty, childishness; and this indeed is the worse, that we have the authority of old men, the vices of boys, and not of boys only but of infants: those dread trifling things, these dread false things, we dread both.

[3] Profice modo: intelleges quaedam ideo minus timenda quia multum metus afferunt. Nullum malum magnum quod extremum est. Mors ad te venit: timenda erat si tecum esse posset: necesse est aut non perveniat aut transeat.

[3] Only advance: you will understand that certain things are for that very reason less to be feared, because they bring much fear. No evil is great which is extreme. Death comes to you: it would be to be feared if it could be with you: it is necessary that it either not arrive or pass by.

[4] 'Difficile est' inquis 'animum perducere ad contemptionem animae.' Non vides quam ex frivolis causis contemnatur? Alius ante amicae fores laqueo pependit, alius se praecipitavit e tecto ne dominum stomachantem diutius audiret, alius ne reduceretur e fuga ferrum adegit in viscera: non putas virtutem hoc effecturam quod efficit nimia formido? Nulli potest secura vita contingere qui de producenda nimis cogitat, qui inter magna bona multos consules numerat.

[4] 'It is difficult,' you say, 'to bring the mind to a contempt of life.' Do you not see how it is despised for frivolous causes? Another hung by a noose before his mistress’s doors, another hurled himself from a roof so as not to listen any longer to an irate master, another, lest he be brought back from flight, drove steel into his entrails: do you not think that virtue will bring about what excessive fear brings about? To no one can a secure life befall who thinks too much about prolonging it, who among great goods counts many consuls.

[5] Hoc cotidie meditare, ut possis aequo animo vitam relinquere, quam multi sic complectuntur et tenent quomodo qui aqua torrente rapiuntur spinas et aspera. Plerique inter mortis metum et vitae tormenta miseri fluctuantur et vivere nolunt, mori nesciunt.

[5] Meditate on this every day, so that you may be able to leave life with an even mind, which many embrace and hold just as those who, swept away by a torrent of water, clutch at thorns and rough things. Most people between fear of death and the torments of life wretched fluctuate and are unwilling to live, they do not know how to die.

[6] Fac itaque tibi iucundam vitam omnem pro illa sollicitudinem deponendo. Nullum bonum adiuvat habentem nisi ad cuius amissionem praeparatus est animus; nullius autem rei facilior amissio est quam quae desiderari amissa non potest. Ergo adversus haec quae incidere possunt etiam potentissimis adhortare te et indura.

[6] Make, therefore, for yourself the whole of life pleasant by laying down that solicitude on its behalf. No good helps its possessor unless the mind is prepared for its loss; of nothing, however, is the loss easier than of that which cannot, when lost, be desired. Therefore against these things which can befall even the most potent exhort yourself and harden yourself.

[7] De Pompei capite pupillus et spado tulere sententiam, de Crasso crudelis et insolens Parthus; Gaius Caesar iussit Lepidum Dextro tribuno praebere cervicem, ipse Chaereae praestitit; neminem eo fortuna provexit ut non tantum illi minaretur quantum permiserat. Noli huic tranquillitati confidere: momento mare evertitur; eodem die ubi luserunt navigia sorbentur.

[7] Concerning Pompey's head a ward and a eunuch delivered judgment, concerning Crassus a cruel and insolent Parthian; Gaius Caesar ordered Lepidus to offer his neck to the tribune Dexter, he himself presented it to Chaerea; fortune has advanced no one to such a point that it did not menace him as much as it had permitted. Do not trust in this tranquility: in a moment the sea is overturned; on the same day where the ships played they are swallowed.

[8] Cogita posse et latronem et hostem admovere iugulo tuo gladium; ut potestas maior absit, nemo non servus habet in te vitae necisque arbitrium. Ita dico: quisquis vitam suam contempsit tuae dominus est. Recognosce exempla eorum qui domesticis insidiis perierunt, aut aperta vi aut dolo: intelleges non pauciores servorum ira cecidisse quam regum.

[8] Consider that both a brigand and an enemy can apply a sword to your throat; even if a greater power be absent, every slave has over you the arbitrament of life and death. Thus I say: whoever has despised his own life is master of yours. Recognize the examples of those who have perished by domestic ambuscades, either by open force or by guile: you will understand that no fewer have fallen by the wrath of slaves than of kings.

Quid ad te itaque quam potens sit quem times, cum id propter quod times nemo non possit?

What is it to you then how powerful is he whom you fear, since that on account of which you fear no one is unable to do?

[9] At si forte in manus hostium incideris, victor te duci iubebit - eo nempe quo duceris. Quid te ipse decipis et hoc nunc primum quod olim patiebaris intellegis? Ita dico: ex quo natus es, duceris.

[9] But if by chance you fall into the hands of enemies, the victor will order you to be led - precisely to where you are being led. Why do you deceive yourself and now for the first time understand that which you were long ago enduring? So I say: from the time you were born, you are being led.

Haec et eiusmodi versanda in animo sunt si volumus ultimam illam horam placidi exspectare cuius metus omnes alias inquietas facit.

These and such things are to be turned over in the mind if we wish to await that final hour calmly, the fear of which makes all the other hours restless.

[10] Sed ut finem epistulae imponam, accipe quod mihi hodierno die placuit - et hoc quoque ex alienis hortulis sumptum est: 'magnae divitiae sunt lege naturae composita paupertas'. Lex autem illa naturae scis quos nobis terminos statuat? Non esurire, non sitire, non algere. Ut famem sitimque depellas non est necesse superbis assidere liminibus nec supercilium grave et contumeliosam etiam humanitatem pati, non est necesse maria temptare nec sequi castra: parabile est quod natura desiderat et appositum.

[10] But, so that I may put an end to the letter, receive what pleased me today - and this too taken from others’ little gardens: 'Great riches are, by the law of nature, composed poverty'. The Law however of Nature—do you know what boundaries for us it sets? Not to hunger, not to thirst, not to feel the cold. So that you may drive off hunger and thirst it is not necessary to sit at the proud thresholds, nor to endure the heavy brow and even contumelious “humanity” to suffer, it is not necessary to tempt the seas nor to follow the camps: Easily obtainable is what nature desires and at hand.

[11] Ad supervacua sudatur; illa sunt quae togam conterunt, quae nos senescere sub tentorio cogunt, quae in aliena litora impingunt: ad manum est quod sat est. Cui cum paupertate bene convenit dives est. Vale.

[11] For superfluities one sweats; these are the things that wear out the toga, that compel us to grow old under the tent, that drive us onto foreign shores: what suffices is at hand. He who gets on well with poverty is rich. Farewell.

V. SENECA LUCILIO SUO SALUTEM

5. SENECA TO HIS LUCILIUS GREETING

[1] Quod pertinaciter studes et omnibus omissis hoc unum agis, ut te meliorem cotidie facias, et probo et gaudeo, nec tantum hortor ut perseveres sed etiam rogo. Illud autem te admoneo, ne eorum more qui non proficere sed conspici cupiunt facias aliqua quae in habitu tuo aut genere vitae notabilia sint;

[1] That you persistently study and, with all things set aside, do this one thing, that you make yourself better every day—I both approve and rejoice, and I not only exhort you to persevere but even beg it. This moreover I warn you: do not, in the manner of those who wish not to make progress but to be seen, do certain things that in your attire or in your manner of life are noteworthy;

[2] asperum cultum et intonsum caput et neglegentiorem barbam et indictum argento odium et cubile humi positum et quidquid aliud ambitionem perversa via sequitur evita. Satis ipsum nomen philosophiae, etiam si modeste tractetur, invidiosum est: quid si nos hominum consuetudini coeperimus excerpere? Intus omnia dissimilia sint, frons populo nostra conveniat.

[2] avoid rough attire and an unshorn head and a rather neglected beard and a proclaimed hatred of silver and a bed laid on the ground and whatever else follows ambition by a perverse road; avoid it. Enough the very name of philosophy, even if modestly handled, is invidious: what if we begin to pick ourselves out from the custom of men? Let everything inside be dissimilar, let our countenance agree with the people.

[3] Non splendeat toga, ne sordeat quidem; non habeamus argentum in quod solidi auri caelatura descenderit, sed non putemus frugalitatis indicium auro argentoque caruisse. Id agamus ut meliorem vitam sequamur quam vulgus, non ut contrariam: alioquin quos emendari volumus fugamus a nobis et avertimus; illud quoque efficimus, ut nihil imitari velint nostri, dum timent ne imitanda sint omnia.

[3] Let the toga not shine, nor indeed be sordid; let us not have silver onto which the chasing of solid gold has descended, yet let us not suppose it a sign of frugality to have gone without gold and silver. Let us aim to follow a better life than the vulgar crowd, not a contrary one: otherwise we drive away from us and turn aside those whom we wish to amend; we also bring this about, that our own wish to imitate nothing, while they fear that everything must be imitated.

[4] Hoc primum philosophia promittit, sensum communem, humanitatem et congregationem; a qua professione dissimilitudo nos separabit. Videamus ne ista per quae admirationem parare volumus ridicula et odiosa sint. Nempe propositum nostrum est secundum naturam vivere: hoc contra naturam est, torquere corpus suum et faciles odisse munditias et squalorem appetere et cibis non tantum vilibus uti sed taetris et horridis.

[4] This first philosophy promises: common sense, humanity and congregation; from which profession dissimilitude will separate us. Let us see that those things by which we wish to prepare admiration be not ridiculous and odious be. Surely our purpose is to live according to nature: this is against nature, to torture one’s body and to hate easy neatness and to seek squalor and with foods not only cheap to make use but foul and horrid.

[5] Quemadmodum desiderare delicatas res luxuriae est, ita usitatas et non magno parabiles fugere dementiae. Frugalitatem exigit philosophia, non poenam; potest autem esse non incompta frugalitas. Hic mihi modus placet: temperetur vita inter bonos mores et publicos; suspiciant omnes vitam nostram sed agnoscant.

[5] Just as to desire delicate things is of luxury, so to shun things usual and obtainable at no great cost is madness. Philosophy demands frugality, not punishment; it can, however, be frugality not unkempt. This measure pleases me: let life be tempered between good morals and public ones; let all look up to our life but recognize it.

[6] 'Quid ergo? eadem faciemus quae ceteri? nihil inter nos et illos intererit?' Plurimum: dissimiles esse nos vulgo sciat qui inspexerit propius; qui domum intraverit nos potius miretur quam supellectilem nostram.

[6] 'What then? shall we do the same things as the rest? will there be no difference between us and them?' A great deal: let him who inspects more closely know that we are dissimilar to the crowd; let him who has entered the house admire us rather than our furnishings.

Magnus ille est qui fictilibus sic utitur quemadmodum argento, nec ille minor est qui sic argento utitur quemadmodum fictilibus; infirmi animi est pati non posse divitias.

He is great who uses earthenware just as he uses silver, nor is he less who uses silver just as he uses earthenware; it is of an infirm mind to be unable to bear riches.

[7] Sed ut huius quoque diei lucellum tecum communicem, apud Hecatonem nostrum inveni cupiditatum finem etiam ad timoris remedia proficere. 'Desines' inquit 'timere, si sperare desieris.' Dices, 'quomodo ista tam diversa pariter sunt?' Ita est, mi Lucili: cum videantur dissidere, coniuncta sunt. Quemadmodum eadem catena et custodiam et militem copulat, sic ista quae tam dissimilia sunt pariter incedunt: spem metus sequitur.

[7] But so that I may share with you the little profit of this day as well, with our Hecaton I found that the limit of desires also profits even toward the remedies of fear. 'You will cease,' he says, 'to fear, if you will have ceased to hope.' You will say, 'how can things so diverse be together alike?' So it is, my Lucilius: although they seem to disagree, they are joined. Just as the same chain couples both the one in custody and the soldier, so these things which are so dissimilar advance together: fear follows hope.

[8] Nec miror ista sic ire: utrumque pendentis animi est, utrumque futuri exspectatione solliciti. Maxima autem utriusque causa est quod non ad praesentia aptamur sed cogitationes in longinqua praemittimus; itaque providentia, maximum bonum condicionis humanae, in malum versa est.

[8] Nor do I marvel that things go thus: both are of a mind hanging in suspense, both solicitous with expectation of the future. But the greatest cause of both is that we are not adapted to present things but pre-send our cogitations into the far-off; and so providence, the greatest good of the human condition, has been turned into an evil.

[9] Ferae pericula quae vident fugiunt, cum effugere, securae sunt: nos et venturo torquemur et praeterito. Multa bona nostra nobis nocent; timoris enim tormentum memoria reducit, providentia anticipat; nemo tantum praesentibus miser est. Vale.

[9] Wild beasts flee the perils they see, and when they have escaped, they are secure: we are tormented by both the future and the past. Many of our goods harm us; for the torment of fear memory brings back, providence anticipates; no one is wretched only by present things. Farewell.

VI. SENECA LUCILIO SUO SALUTEM

6. SENECA TO HIS LUCILIUS GREETINGS

[1] Intellego, Lucili, non emendari me tantum sed transfigurari; nec hoc promitto iam aut spero, nihil in me superesse quod mutandum sit. Quidni multa habeam quae debeant colligi, quae extenuari, quae attolli? Et hoc ipsum argumentum est in melius translati animi, quod vitia sua quae adhuc ignorabat videt; quibusdam aegris gratulatio fit cum ipsi aegros se esse senserunt.

[1] I understand, Lucilius, that I am not only being emended but transfigured; nor do I now promise or hope this, that nothing remains in me which ought to be changed. Why should I not have many things which ought to be collected, which to be extenuated, which to be elevated? And this very thing is an argument of a mind translated for the better: that it sees its own vices which it had hitherto ignored; for certain sick people congratulations are offered when they themselves have perceived that they are sick.

[2] Cuperem itaque tecum communicare tam subitam mutationem mei; tunc amicitiae nostrae certiorem fiduciam habere coepissem, illius verae quam non spes, non timor, non utilitatis suae cura divellit, illius cum qua homines moriuntur, pro qua moriuntur.

[2] I would wish, therefore, to share with you so sudden a change in me; then I would have begun to have a more certain confidence in our friendship, that true one which not hope, not fear, not the care for its own utility tears apart, that with which men die, for which they die.

[3] Multos tibi dabo qui non amico sed amicitia caruerint: hoc non potest accidere cum animos in societatem honesta cupiendi par voluntas trahit. Quidni non possit? sciunt enim ipsos omnia habere communia, et quidem magis adversa.

[3] I will give you many who have lacked not a friend but friendship: this cannot happen when, into a partnership of desiring honorable things, an equal will draws minds. Why should it not be possible? for they know that they have all things in common, and indeed more the adverse things.

[4] Concipere animo non potes quantum momenti afferri mihi singulos dies videam. 'Mitte' inquis 'et nobis ista quae tam efficacia expertus es.' Ego vero omnia in te cupio transfundere, et in hoc aliquid gaudeo discere, ut doceam; nec me ulla res delectabit, licet sit eximia et salutaris, quam mihi uni sciturus sum. Si cum hac exceptione detur sapientia, ut illam inclusam teneam nec enuntiem, reiciam: nullius boni sine socio iucunda possessio est.

[4] You cannot conceive in mind how much of moment I see being brought to me every single day. 'Send,' you say, 'to us too those things which you have found to be so efficacious.' I indeed desire to transfuse everything into you, and in this I rejoice to learn something that I may teach; nor will any thing delight me, although it be exquisite and salutary, which I am to know for myself alone. If with this exception wisdom be given, that I keep it enclosed and not announce it, I shall reject it: the possession of no good is pleasant without a partner.

[5] Mittam itaque ipsos tibi libros, et ne multum operae impendas dum passim profutura sectaris, imponam notas, ut ad ipsa protinus quae probo et miror accedas. Plus tamen tibi et viva vox et convictus quam oratio proderit; in rem praesentem venias oportet, primum quia homines amplius oculis quam auribus credunt, deinde quia longum iter est per praecepta, breve et efficax per exempla.

[5] Therefore I will send you the books themselves, and, lest you expend much toil while you chase here and there the things that will be profitable, I will impose notes, so that you may at once approach the very things which I approve and admire. More however will a living voice and companionship benefit you than a discourse; into the present matter you ought to come, first because men trust their eyes more than their ears, then because the journey is long by precepts, brief and effective by examples.

[6] Zenonem Cleanthes non expressisset, si tantummodo audisset: vitae eius interfuit, secreta perspexit, observavit illum, an ex formula sua viveret. Platon et Aristoteles et omnis in diversum itura sapientium turba plus ex moribus quam ex verbis Socratis traxit; Metrodorum et Hermarchum et Polyaenum magnos viros non schola Epicuri sed contubernium fecit. Nec in hoc te accerso tantum, ut proficias, sed ut prosis; plurimum enim alter alteri conferemus.

[6] Cleanthes would not have expressed Zeno, if he had only heard him: he took part in his life, scrutinized his secrets, observed whether he lived according to his own formula. Plato and Aristotle and the whole throng of sages destined to go off in different directions drew more from the morals than from the words of Socrates; Metrodorus and Hermarchus and Polyaenus were made great men not by the school of Epicurus but by his contubernium, his close companionship. Nor do I summon you to this only, that you may profit, but that you may be of use; for we shall contribute very much, each to the other.

[7] Interim quoniam diurnam tibi mercedulam debeo, quid me hodie apud Hecatonem delectaverit dicam. 'Quaeris' inquit 'quid profecerim? amicus esse mihi coepi.' Multum profecit: numquam erit solus.

[7] Meanwhile, since I owe you your daily little wage, I will say what has delighted me today with Hecato. 'You ask' he says 'what progress I have made? I have begun to be a friend to myself.' He has made much progress: he will never be alone.

Scito esse hunc amicum omnibus. Vale.

Know that this man is a friend to all. Farewell.

VII. SENECA LUCILIO SUO SALUTEM

7. SENECA TO HIS LUCILIUS, GREETING

[1] Quid tibi vitandum praecipue existimes quaeris? turbam. Nondum illi tuto committeris.

[1] What do you think should be especially avoided, you ask? The crowd. You do not yet commit yourself to it safely.

Ego certe confitebor imbecillitatem meam: numquam mores quos extuli refero; aliquid ex eo quod composui turbatur, aliquid ex iis quae fugavi redit. Quod aegris evenit quos longa imbecillitas usque eo affecit ut nusquam sine offensa proferantur, hoc accidit nobis quorum animi ex longo morbo reficiuntur.

I for my part will confess my imbecility: I never bring back the manners which I carried out; something of what I have composed is disturbed, something of those things which I drove away returns. What befalls the sick, whom a long imbecility has affected to such a degree that they are brought forth nowhere without offense, this happens to us whose minds are being restored from a long disease.

[2] Inimica est multorum conversatio: nemo non aliquod nobis vitium aut commendat aut imprimit aut nescientibus allinit. Utique quo maior est populus cui miscemur, hoc periculi plus est. Nihil vero tam damnosum bonis moribus quam in aliquo spectaculo desidere; tunc enim per voluptatem facilius vitia subrepunt.

[2] Inimical is the conversation of many: no one fails to either commend to us some vice or imprint it or, we being unaware, smear it on. Indeed, the larger the populace with which we are mingled, the more of peril there is. Nothing, in truth, is so damaging to good morals as to sit at some spectacle; then indeed, through pleasure, more easily vices creep in.

[3] Quid me existimas dicere? avarior redeo, ambitiosior, luxuriosior? immo vero crudelior et inhumanior, quia inter homines fui.

[3] What do you think I am saying? I return more avaricious, more ambitious, more luxurious? nay rather more cruel and more inhuman, because among men I have been.

Casu in meridianum spectaculum incidi, lusus exspectans et sales et aliquid laxamenti quo hominum oculi ab humano cruore acquiescant. Contra est: quidquid ante pugnatum est misericordia fuit; nunc omissis nugis mera homicidia sunt. Nihil habent quo tegantur; ad ictum totis corporibus ex positi numquam frustra manum mittunt.

By chance I fell into a midday spectacle, expecting amusements and witticisms and some relaxation by which men’s eyes might rest from human blood. The opposite is the case: whatever was fought before was mercy; now, with the trifles set aside, there are pure homicides. They have nothing with which to cover themselves; for the blow, with their whole bodies exposed, they never put forth the hand in vain.

[4] Hoc plerique ordinariis paribus et postulaticiis praeferunt. Quidni praeferant? non galea, non scuto repellitur ferrum.

[4] This the majority prefer to the ordinary pairs and special-request bouts. Why should they prefer it? not by helmet, not by shield is the iron repelled.

Quo munimenta? quo artes? omnia ista mortis morae sunt.

What need of defenses? what of skills? All those things are delays of death.

Mane leonibus et ursis homines, meridie spectatoribus suis obiciuntur. Interfectores interfecturis iubent obici et victorem in aliam detinent caedem; exitus pugnantium mors est. Ferro et igne res geritur.

In the morning men are thrown to lions and bears, at midday they are thrown to their own spectators. They order the killers to be thrown to those about to kill, and they detain the victor for another slaughter; the outcome of the fighters is death. With iron and fire the affair is conducted.

[5] Haec fiunt dum vacat harena. 'Sed latrocinium fecit aliquis, occidit hominem.' Quid ergo? quia occidit, ille meruit ut hoc pateretur: tu quid meruisti miser ut hoc spectes?

[5] These things are done while the arena is idle. 'But someone committed latrociny, he killed a man.' What then? Because he killed, he deserved to suffer this: you—wretch—what did you deserve, that you should watch this?

'Occide, verbera, ure! Quare tam timide incurrit in ferrum? quare parum audacter occidit?

'Kill, beat, burn! Why does he rush upon the blade so timidly? why not boldly enough does he kill?

quare parum libenter moritur? Plagis agatur in vulnera, mutuos ictus nudis et obviis pectoribus excipiant.' Intermissum est spectaculum: 'interim iugulentur homines, ne nihil agatur'. Age, ne hoc quidem intellegitis, mala exempla in eos redundare qui faciunt? Agite dis immortalibus gratias quod eum docetis esse crudelem qui non potest discere.

why does he die so unwillingly? Let him be driven by blows into wounds, let them receive mutual blows with bare and exposed breasts.' The spectacle has been intermitted: 'meanwhile let men be slaughtered, lest nothing be done'. Come, do you not understand this even, that bad examples redound upon those who do them? Give thanks to the immortal gods that you teach him to be cruel who cannot learn.

[6] Subducendus populo est tener animus et parum tenax recti: facile transitur ad plures. Socrati et Catoni et Laelio excutere morem suum dissimilis multitudo potuisset: adeo nemo nostrum, qui cum maxime concinnamus ingenium, ferre impetum vitiorum tam magno comitatu venientium potest.

[6] A tender mind and one too little tenacious of rectitude must be withdrawn from the people: one easily passes over to the many. An unlike multitude could have shaken even from Socrates and Cato and Laelius their own custom: so much so that none of us, we who are just now harmonizing our nature, can bear the onset of vices coming with so great a retinue.

[7] Unum exemplum luxuriae aut avaritiae multum mali facit: convictor delicatus paulatim enervat et mollit, vicinus dives cupiditatem irritat, malignus comes quamvis candido et simplici rubiginem suam affricuit: quid tu accidere his moribus credis in quos publice factus est impetus?

[7] One example of luxury or of avarice does much harm: a delicate table-companion gradually enervates and softens, a rich neighbor irritates desire, a malign comrade, even to the candid and simple, has rubbed on his own rust-stain: what do you think happens to those characters into whom a public assault has been launched?

[8] Necesse est aut imiteris aut oderis. Utrumque autem devitandum est: neve similis malis fias, quia multi sunt, neve inimicus multis, quia dissimiles sunt. Recede in te ipse quantum potes; cum his versare qui te meliorem facturi sunt, illos admitte quos tu potes facere meliores.

[8] It is necessary either that you imitate or that you hate. But both must be shunned: and do not become like the bad, because they are many, nor an enemy to the many, because they are dissimilar. Withdraw into yourself as much as you can; keep company with those who will make you better, admit those whom you are able to make better.

Mutuo ista fiunt, et homines dum docent discunt.

These things are done mutually, and human beings while they teach learn.

[9] Non est quod te gloria publicandi ingenii producat in medium, ut recitare istis velis aut disputare; quod facere te vellem, si haberes isti populo idoneam mercem: nemo est qui intellegere te possit. Aliquis fortasse, unus aut alter incidet, et hic ipse formandus tibi erit instituendusque ad intellectum tui. 'Cui ergo ista didici?' Non est quod timeas ne operam perdideris, si tibi didicisti.

[9] There is no cause that the glory of publishing your ingenuity should bring you into the midst, so that you may wish to recite to these men or to dispute; which I would have you do, if you had for that populace suitable merchandise: there is no one who can understand you. Perhaps someone, one or another will turn up, and this very person will have to be formed by you and to be instructed for an understanding of you. 'For whom, then, have I learned these things?' There is no reason to fear lest your effort be lost, if you have learned for yourself.

[10] Sed ne soli mihi hodie didicerim, communicabo tecum quae occurrunt mihi egregie dicta circa eundem fere sensum tria, ex quibus unum haec epistula in debitum solvet, duo in antecessum accipe. Democritus ait, 'unus mihi pro populo est, et populus pro uno'.

[10] But lest I have learned today for myself alone, I will share with you three sayings that occur to me, excellently phrased, about nearly the same sense, of which this letter will pay one on account, take two in advance. Democritus says, 'one man is for me in place of a people, and a people in place of one'.

[11] Bene et ille, quisquis fuit - ambigitur enim de auctore -, cum quaereretur ab illo quo tanta diligentia artis spectaret ad paucissimos perventurae, 'satis sunt' inquit 'mihi pauci, satis est unus, satis est nullus'. Egregie hoc tertium Epicurus, cum uni ex consortibus studiorum suorum scriberet: 'haec' inquit 'ego non multis, sed tibi; satis enim magnum alter alteri theatrum sumus'.

[11] Well also that man, whoever he was - for it is ambiguous about the author -, when it was asked of him to what such diligence of art looked, destined to reach the very few, 'the few are sufficient' he said 'for me; one is sufficient, none is sufficient'. Excellently this third Epicurus, when he was writing to one of the companions of the studies of his, wrote: 'these things' he says 'I do not [write] to many, but to you; for we are sufficiently great a theater, each for the other'.

[12] Ista, mi Lucili, condenda in animum sunt, ut contemnas voluptatem ex plurium assensione venientem. Multi te laudant: ecquid habes cur placeas tibi, si is es quem intellegant multi ? introrsus bona tua spectent. Vale.

[12] These things, my Lucilius, are to be stored in the mind, so that you may contemn the pleasure from the assent of many. Many praise you: have you any reason why you should please yourself, if you are the one whom many understand ? let your good things look inward. Farewell.

VIII. SENECA LUCILIO SUO SALUTEM

8. SENECA TO HIS LUCILIUS, GREETING

[1] 'Tu me' inquis 'vitare turbam iubes, secedere et conscientia esse contentum? ubi illa praecepta vestra quae imperant in actu mori?' Quid? ego tibi videor inertiam suadere?

[1] 'You me' you say 'bid to avoid the crowd, to secede and to be content with conscience? where are those precepts of yours which command to die in action?' What? Do I seem to you to be recommending inertia?

In hoc me recondidi et fores clusi, ut prodesse pluribus possem. Nullus mihi per otium dies exit; partem noctium studiis vindico; non vaco somno sed succumbo, et oculos vigilia fatigatos cadentesque in opere detineo.

Into this I have secluded myself and I have closed the doors, so that I might be able to profit more people. No day passes for me in leisure; I vindicate a portion of the nights for studies; I am not free for sleep but I succumb, and I keep my eyes, wearied by vigil and drooping, upon the work.

[2] Secessi non tantum ab hominibus sed a rebus, et in primis a meis rebus: posterorum negotium ago. Illis aliqua quae possint prodesse conscribo; salutares admonitiones,velut medicamentorum utilium compositiones, litteris mando, esse illas efficaces in meis ulceribus expertus, quae etiam si persanata non sunt, serpere desierunt.

[2] I have withdrawn not only from men but from affairs, and especially from my own affairs: I conduct the business of posterity. For them I set down certain things which can be of profit; salutary admonitions, as the compositions of useful medicaments, I commit to letters, having experienced them to be efficacious on my own ulcers, which, even if they are not completely cured, have ceased to creep.

[3] Rectum iter, quod sero cognovi et lassus errando, aliis monstro. Clamo: 'vitate quaecumque vulgo placent, quae casus attribuit; ad omne fortuitum bonum suspiciosi pavidique subsistite: et fera et piscis spe aliqua oblectante decipitur. Munera ista fortunae putatis?

[3] I show to others the right road, which I learned late and, worn out by wandering. I shout: 'avoid whatever pleases the crowd, which chance assigns; at every fortuitous good be suspicious and timorous hold back: both beast and fish are deceived by some hope that delights. Do you think those are Fortune’s gifts?

insidiae sunt. Quisquis vestrum tutam agere vitam volet, quantum plurimum potest ista viscata beneficia devitet in quibus hoc quoque miserrimi fallimur: habere nos putamus, haeremus.

They are snares. Whoever of you will wish to conduct a safe life, let him, as much as he can, shun those bird-limed benefactions, in which also we most wretched are deluded in this too: we think we possess them; we are stuck fast.

[4] In praecipitia cursus iste deducit; huius eminentis vitae exitus cadere est. Deinde ne resistere quidem licet, cum coepit transversos agere felicitas, aut saltim rectis aut semel ruere: non vertit fortuna sed cernulat et allidit.

[4] Into precipices this course leads down; the exit of this eminent life is to fall. Then not even to resist is permitted, when felicity has begun to drive men crosswise, or at least to fall straight or to fall at once: Fortune does not turn but reels and dashes to pieces.

[5] Hanc ergo sanam ac salubrem formam vitae tenete, ut corpori tantum indulgeatis quantum bonae valetudini satis est. Durius tractandum est ne animo male pareat: cibus famem sedet, potio sitim exstinguat, vestis arceat frigus, domus munimentum sit adversus infesta temporis. Hanc utrum caespes erexerit an varius lapis gentis alienae, nihil interest: scitote tam bene hominem culmo quam auro tegi.

[5] Therefore hold to this sane and salubrious form of life, that you indulge the body only as much as is enough for good health. It must be handled more sternly, lest it give poor obedience to the mind: let food assuage hunger, let drink extinguish thirst, let vesture ward off cold, let the house be a muniment against the hostile things of the season. Whether turf has raised this, or variegated stone of an alien nation, it makes no difference: know that a man is covered as well by thatch as by gold.

Contemnite omnia quae supervacuus labor velut ornamentum ac decus ponit; cogitate nihil praeter animum esse mirabile, cui magno nihil magnum est.'

Contemn all things that superfluous labor sets up as if ornament and decor; consider that nothing is admirable except the mind, for which, when it is great, nothing is great.'

[6] Si haec mecum, si haec cum posteris loquor, non videor tibi plus prodesse quam cum ad vadimonium advocatus descenderem aut tabulis testamenti anulum imprimerem aut in senatu candidato vocem et manum commodarem? Mihi crede, qui nihil agere videntur maiora agunt: humana divinaque simul tractant.

[6] If I speak these things with myself, if I speak these things with posterity, do I not seem to you to be doing more good than when, summoned as an advocate, I should descend to a vadimonium, or should imprint the ring upon the testamentary tablets, or in the senate should lend my voice and my hand to a candidate? Believe me, those who seem to do nothing do greater things: they handle human and divine things at once.

[7] Sed iam finis faciendus est et aliquid, ut institui, pro hac epistula dependendum. Id non de meo fiet: adhuc Epicurum compilamus, cuius hanc vocem hodierno die legi: 'philosophiae servias oportet, ut tibi contingat vera libertas'. Non differtur in diem qui se illi subiecit et tradidit: statim circumagitur; hoc enim ipsum philosophiae servire libertas est.

[7] But now an end must be made, and something, as I have instituted, must be paid out as a consideration for this epistle. This will not be done from my own resources: thus far we are compiling from Epicurus, whose saying I read today: 'you ought to serve philosophy, in order that true liberty may befall you.' There is no deferring to the next day for the one who has subjected and surrendered himself to her: straightway he is turned around; for this very thing—serving philosophy—is liberty.

[8] Potest fieri ut me interroges quare ab Epicuro tam multa bene dicta referam potius quam nostrorum: quid est tamen quare tu istas Epicuri voces putes esse, non publicas? Quam multi poetae dicunt quae philosophis aut dicta sunt aut dicenda! Non attingam tragicos nec togatas nostras - habent enim hae quoque aliquid severitatis et sunt inter comoedias ac tragoedias mediae -: quantum disertissimorum versuum inter mimos iacet!

[8] It can happen that you ask me why I report so many well-said sayings from Epicurus rather than from our own: what is there, however, why you think those utterances of Epicurus to be his, not public? How many poets say things which have either been said by philosophers or are to be said! I will not touch the tragics nor our togatae - for these too have something of severity and are middle between comedies and tragedies -: how much of the most eloquent verses lies among the mimes!

quam multa Publilii non excalceatis sed coturnatis dicenda sunt!

How many of Publilius’s sayings ought to be spoken not unshod but buskined!

[9] Unum versum eius, qui ad philosophiam pertinet et ad hanc partem quae modo fuit in manibus, referam, quo negat fortuita in nostro habenda:

[9] I will relate one verse of his, which pertains to philosophy and to this part which was just in our hands, wherein he denies that fortuitous things are to be held among what is ours:

alienum est omne quidquid optando evenit.

Everything that eventuates by wishing is alien.

[10] Hunc sensum a te dici non paulo melius et adstrictius memini:

[10] I recall this sentiment to have been said by you considerably better and more strictly:

non est tuum fortuna quod fecit tuum.

what fortune has made yours is not yours.

Illud etiam nunc melius dictum a te non praeteribo:

I will not pass over this too, now better said by you:

dari bonum quod potuit auferri potest.

a good which could be taken away can be given.

Hoc non imputo in solutum: de tuo tibi. Vale.

I do not impute this in satisfaction: from your own to yourself. Farewell.

IX. SENECA LUCILIO SUO SALUTEM

9. SENECA TO HIS LUCILIUS, GREETING

[1] An merito reprehendat in quadam epistula Epicurus eos qui dicunt sapientem se ipso esse contentum et propter hoc amico non indigere, desideras scire. Hoc obicitur Stilboni ab Epicuro et iis quibus summum bonum visum est animus in patiens.

[1] You desire to know whether Epicurus rightly reprehends in a certain epistle those who say that the wise man is content with himself and on account of this does not need a friend. This is objected to Stilbo by Epicurus and by those to whom the supreme good seemed to be an impassible mind.

[2] In ambiguitatem incidendum est, si exprimere 'ap‡theian« uno verbo cito voluerimus et impatientiam dicere; poterit enim contrarium ei quod significare volumus intellegi. Nos eum volumus dicere qui respuat omnis mali sensum: accipietur is qui nullum ferre possit malum. Vide ergo num satius sit aut invulnerabilem animum dicere aut animum extra omnem patientiam positum.

[2] Into ambiguity, we must fall, if we should wish to express 'apatheia' with one word quickly and to say 'impatience'; for it can indeed be understood as the contrary to that which we wish to signify. We wish to speak of the man who spurns every sense of evil: it will be taken as one who can bear no evil. Consider therefore whether it is preferable either to say 'an invulnerable mind' or 'a mind set beyond all passibility.'

[3] Hoc inter nos et illos interest: noster sapiens vincit quidem incommodum omne sed sentit, illorum ne sentit quidem. Illud nobis et illis commune est, sapientem se ipso esse contentum. Sed tamen et amicum habere vult et vicinum et contubernalem, quamvis sibi ipse sufficiat.

[3] This is the difference between us and those men: our wise man does indeed conquer every inconvenience but feels it, theirs does not even feel it. That is common to us and to them, that the wise man is content with himself. Yet nevertheless he wishes to have a friend and a neighbor and a contubernal (a companion-in-quarters), although he is sufficient to himself.

[4] Vide quam sit se contentus: aliquando sui parte contentus est. Si illi manum aut morbus aut hostis exciderit, si quis oculum vel oculos casus excusserit, reliquiae illi suae satisfacient et erit imminuto corpore et amputato tam laetus quam [in] integro fuit; sed quae sibi desunt non desiderat, non deesse mavult.

[4] See how self-content he is: sometimes he is content with a part of himself. If disease or an enemy has cut off his hand, if some chance has struck out an eye or eyes, his remnants will suffice him, and with a diminished body and amputated he will be as cheerful as he was in a [whole]; but although he does not desire the things that are lacking to him, he would prefer that they not be lacking.

[5] Ita sapiens se contentus est, non ut velit esse sine amico sed ut possit; et hoc quod dico 'possit' tale est: amissum aequo animo fert. Sine amico quidem numquam erit: in sua potestate habet quam cito reparet. Quomodo si perdiderit Phidias statuam protinus alteram faciet, sic hic faciendarum amicitiarum artifex substituet alium in locum amissi.

[5] Thus the wise man is self-sufficient, not that he wishes to be without a friend but that he is able; and this which I say, 'able,' is of such a sort: he bears the loss with an even mind. Without a friend indeed he will never be: in his own power he has how quickly to replace it. Just as if Phidias should lose a statue, he will straightway make another, so this craftsman of making friendships will substitute another in place of the one lost.

[6] Quaeris quomodo amicum cito facturus sit? Dicam, si illud mihi tecum convenerit, ut statim tibi solvam quod debeo et quantum ad hanc epistulam paria faciamus. Hecaton ait, 'ego tibi monstrabo amatorium sine medicamento, sine herba, sine ullius veneficae carmine: si vis amari, ama'. Habet autem non tantum usus amicitiae veteris et certae magnam voluptatem sed etiam initium et comparatio novae.

[6] You ask how he is going to make a friend quickly? I will say, if that has been agreed between you and me, that I straightway pay you what I owe and so far as to this letter let us make things even. Hecaton says, 'I will show you a love-charm without medicament, without herb, without any sorceress's incantation: if you wish to be loved, love'. Moreover, not only does the use of an old and certain friendship have great delight but also the beginning and the procurement of a new one.

[7] Quod interest inter metentem agricolam et serentem, hoc inter eum qui amicum paravit et qui parat. Attalus philosophus dicere solebat iucundius esse amicum facere quam habere, 'quomodo artifici iucundius pingere est quam pinxisse'. Illa in opere suo occupata sollicitudo ingens oblectamentum habet in ipsa occupatione: non aeque delectatur qui ab opere perfecto removit manum. Iam fructu artis suae fruitur: ipsa fruebatur arte cum pingeret.

[7] The difference that exists between a reaping farmer and a sowing one, this between the one who has procured a friend and the one who is procuring. Attalus the philosopher used to say that it is more pleasant to make a friend than to have one, 'just as for an artificer it is more pleasant to paint than to have painted'. That great solicitude, occupied in its work, has a vast delectation in the very occupation: not equally is he delighted who has removed his hand from a perfected work. Already with the fruit of his art he enjoys: he himself was enjoying the art while he was painting.

Fructuosior est adulescentia liberorum, sed infantia dulcior.

More fruitful is the adolescence of children, but infancy is sweeter.

[8] Nunc ad propositum revertamur. Sapiens etiam si contentus est se, tamen habere amicum vult, si nihil aliud, ut exerceat amicitiam, ne tam magna virtus iaceat, non ad hoc quod dicebat Epicurus in hac ipsa epistula, 'ut habeat qui sibi aegro assideat, succurrat in vincula coniecto vel inopi', sed ut habeat aliquem cui ipse aegro assideat, quem ipse circumventum hostili custodia liberet. Qui se spectat et propter hoc ad amicitiam venit male cogitat.

[8] Now to the proposition let us return. The wise man, even if he is content with himself, nevertheless wishes to have a friend, if nothing else, so that he may exercise friendship, lest so great a virtue lie idle, not for this which Epicurus was saying in this very epistle, 'that he may have someone who will sit by him when sick, come to the aid when cast into chains or when needy', but so that he may have someone for whom he himself may sit by when sick, whom he himself may liberate when surrounded by hostile custody. He who looks to himself and for this reason comes to friendship thinks badly.

Quemadmodum coepit, sic desinet: paravit amicum adversum vincla laturum opem; cum primum crepuerit catena, discedet.

As he began, so he will end: he prepared a friend to bring aid against bonds; as soon as the chain has creaked, he will depart.

[9] Hae sunt amicitiae quas temporarias populus appellat; qui utilitatis causa assumptus est tamdiu placebit quamdiu utilis fuerit. Hac re florentes amicorum turba circumsedet, circa eversos solitudo est, et inde amici fugiunt ubi probantur; hac re ista tot nefaria exempla sunt aliorum metu relinquentium, aliorum metu prodentium. Necesse est initia inter se et exitus congruant: qui amicus esse coepit quia expedit ; placebit aliquod pretium contra amicitiam, si ullum in illa placet praeter ipsam.

[9] These are the friendships which the people call temporary; he who has been taken on for the sake of utility will please just so long as he shall have been useful. For this reason those who are flourishing are surrounded by a crowd of friends, around the overthrown solitude exists, and from there friends flee where they are tested; for this reason there are so many nefarious examples of some leaving through fear of others, of others betraying through fear. It is necessary that beginnings with each other and endings agree: he began to be a friend because it is expedient ; some price will be pleasing against friendship, if anything in it pleases besides itself.

[10] 'In quid amicum paras?' Ut habeam pro quo mori possim, ut habeam quem in exsilium sequar, cuius me morti et opponam et impendam: ista quam tu describis negotiatio est, non amicitia, quae ad commodum accedit, quae quid consecutura sit spectat.

[10] 'For what do you prepare a friend?' That I may have someone for whom I can die, that I may have someone whom I may follow into exile, against whose death I will both set myself and expend myself: that which you describe is negotiation, not friendship, which accedes to advantage, which looks to what it is going to attain.

[11] Non dubie habet aliquid simile amicitiae affectus amantium; possis dicere illam esse insanam amicitiam. Numquid ergo quisquam amat lucri causa? numquid ambitionis aut gloriae?

[11] Without doubt, the affection of lovers has something similar to friendship; you could say that is an insane friendship. Does anyone, then, love for the sake of lucre? does anyone for ambition or glory?

Ipse per se amor, omnium aliarum rerum neglegens, animos in cupiditatem formae non sine spe mutuae caritatis accendit. Quid ergo? ex honestiore causa coit turpis affectus?

Love itself, neglectful of all other things, inflames minds into a cupidity of form, not without a hope of mutual charity. What then? From a more honorable cause does a base affection come together?

[12] 'Non agitur' inquis 'nunc de hoc, an amicitia propter se ipsam appetenda sit.' Immo vero nihil magis probandum est; nam si propter se ipsam expetenda est, potest ad illam accedere qui se ipso contentus est. 'Quomodo ergo ad illam accedit?' Quomodo ad rem pulcherrimam, non lucro captus nec varietate fortunae perterritus; detrahit amicitiae maiestatem suam qui illam parat ad bonos casus.

[12] 'It is not being dealt with,' you say, 'now about this, whether friendship is to be sought for its own sake.' Nay indeed, nothing is more to be approved; for if it is to be sought for its own sake, he can approach to it who is content with himself. 'How then does he approach to it?' As to a most beautiful thing, not captured by profit nor terrified by the variety of fortune; he detracts from friendship its majesty who prepares it for favorable chances.

[13] 'Se contentus est sapiens.' Hoc, mi Lucili, plerique perperam interpretantur: sapientem undique submovent et intra cutem suam cogunt. Distinguendum autem est quid et quatenus vox ista promittat: se contentus est sapiens ad beate vivendum, non ad vivendum; ad hoc enim multis illi rebus opus est, ad illud tantum animo sano et erecto et despiciente fortunam.

[13] 'The sage is content with himself.' This, my Lucilius, most people interpret wrongly: they remove the sage from every side and force him within his own skin. However, it must be distinguished what and how far that saying promises: the sage is content with himself for living happily, not for living; for to this he has need of many things, to that only of a mind sound and erect and despising Fortune.

[14] Volo tibi Chrysippi quoque distinctionem indicare. Ait sapientem nulla re egere, et tamen multis illi rebus opus esse: 'contra stulto nulla re opus est - nulla enim re uti scit - sed omnibus eget'. Sapienti et manibus et oculis et multis ad cotidianum usum necessariis opus est, eget nulla re; egere enim necessitatis est, nihil necesse sapienti est.

[14] I wish to indicate to you also Chrysippus’s distinction. He says that the wise man is in need of nothing, and yet that many things are necessary for him: 'conversely, for the fool there is need of nothing - for he knows how to use nothing - but he lacks everything'. For the wise man both hands and eyes and many things necessary for quotidian use are needful, he lacks nothing; for to be in need belongs to necessity, nothing is necessary to the wise man.

[15] Ergo quamvis se ipso contentus sit, amicis illi opus est; hos cupit habere quam plurimos, non ut beate vivat; vivet enim etiam sine amicis beate. Summum bonum extrinsecus instrumenta non quaerit; domi colitur, ex se totum est; incipit fortunae esse subiectum si quam partem sui foris quaerit.

[15] Therefore, although he is content with himself, he has need of friends; he desires to have these as many as possible, not in order to live happily; for he will live happily even without friends. The highest good does not seek instruments from without; it is cultivated at home, it is wholly from itself; he begins to be subject to Fortune if he seeks any part of himself outside.

[16] 'Qualis tamen futura est vita sapientis, si sine amicis relinquatur in custodiam coniectus vel in aliqua gente aliena destitutus vel in navigatione longa retentus aut in desertum litus eiectus?' Qualis est Iovis, cum resoluto mundo et dis in unum confusis paulisper cessante natura acquiescit sibi cogitationibus suis traditus. Tale quiddam sapiens facit: in se reconditur, secum est.

[16] 'What, nevertheless, will the life of the wise man be like, if he is left without friends, cast into custody or abandoned among some foreign nation, or on a long navigation detained, or cast onto a desert shore?' Such as Jove’s is, when, the world being unbound and the gods confused into one, with nature for a little while ceasing, he acquiesces in himself, delivered to his cogitations. The wise man does something of this sort: he withdraws into himself, he is with himself.

[17] Quamdiu quidem illi licet suo arbitrio res suas ordinare, se contentus est et ducit uxorem; se contentus et liberos tollit; se contentus est et tamen non viveret si foret sine homine victurus. Ad amicitiam fert illum nulla utilitas sua, sed naturalis irritatio; nam ut aliarum nobis rerum innata dulcedo est, sic amicitiae. Quomodo solitudinis odium est et appetitio societatis, quomodo hominem homini natura conciliat, sic inest huic quoque rei stimulus qui nos amicitiarum appetentes faciat.

[17] So long as indeed it is permitted to him to order his affairs by his own judgment, he is self-sufficient and takes a wife; he is self-sufficient and raises children; he is self-sufficient and yet he would not live, if he were going to have to live without a fellow human. Toward friendship no personal utility carries him, but a natural incitement; for as there is for us an innate sweetness of other things, so too of friendship. Just as there is a hatred of solitude and an appetite for society, just as nature conciliates man to man, so too there is in this matter a stimulus which makes us desirous of friendships.

[18] Nihilominus cum sit amicorum amantissimus, cum illos sibi comparet, saepe praeferat, omne intra se bonum terminabit et dicet quod Stilbon ille dixit, Stilbon quem Epicuri epistula insequitur. Hic enim capta patria, amissis liberis, amissa uxore, cum ex incendio publico solus et tamen beatus exiret, interroganti Demetrio, cui cognomen ab exitio urbium Poliorcetes fuit, num quid perdidisset, 'omnia' inquit 'bona mea mecum sunt'.

[18] Nonetheless, although he is most loving of friends, although he acquires them for himself, often he prefers them, he will bound every good within himself and will say what that Stilbo said, Stilbo whom the epistle of Epicurus pursues. For this man, his fatherland captured, his children lost, his wife lost, when he came out from the public conflagration alone and yet happy, to Demetrius asking, whose cognomen from the destruction of cities was Poliorcetes, whether he had lost anything, 'all' he said 'my goods are with me'.

[19] Ecce vir fortis ac strenuus! ipsam hostis sui victoriam vicit. 'Nihil' inquit 'perdidi': dubitare illum coegit an vicisset.

[19] Behold a brave and strenuous man! He conquered the very victory of his enemy. 'Nothing,' he says, 'I have lost': he compelled him to doubt whether he had conquered.

'Omnia mea mecum sunt': iustitia, virtus, prudentia, hoc ipsum, nihil bonum putare quod eripi possit. Miramur animalia quaedam quae per medios ignes sine noxa corporum transeunt: quanto hic mirabilior vir qui per ferrum et ruinas et ignes inlaesus et indemnis evasit! Vides quanto facilius sit totam gentem quam unum virum vincere?

'All my goods are with me': justice, virtue, prudence, this very thing, to reckon nothing good which can be snatched away. We marvel at certain animals which through the midst of fires pass without harm to their bodies: how much more marvelous is the man who through steel and ruins and fires escaped uninjured and unharmed! You see how much easier it is to conquer an entire nation than a single man?

Haec vox illi communis est cum Stoico: aeque et hic intacta bona per concrematas urbes fert; se enim ipse contentus est; hoc felicitatem suam fine designat.

This saying to him is common with the Stoic: likewise this man too carries intact goods through cities burned to ashes; himself indeed self-content he is; by this limit he designates his own felicity.

[20] Ne existimes nos solos generosa verba iactare, et ipse Stilbonis obiurgator Epicurus similem illi vocem emisit, quam tu boni consule, etiam si hunc diem iam expunxi. 'Si cui' inquit 'sua non videntur amplissima, licet totius mundi dominus sit, tamen miser est.' Vel si hoc modo tibi melius enuntiari videtur - id enim agendum est ut non verbis serviamus sed sensibus -, 'miser est qui se non beatissimum iudicat, licet imperet mundo'.

[20] Do not suppose that we alone fling generous words about, and Epicurus himself, the rebuker of Stilbon, uttered a voice similar to his, which you take in good part, even if I have already checked off this day. 'If to anyone,' he says, 'his own things do not seem most ample, although he be lord of the whole world, nevertheless he is wretched.' Or if this way seems to you to be better enunciated - for this must be done, that we serve not words but senses -, 'wretched is he who does not judge himself most blessed, although he commands the world'.

[21] Ut scias autem hos sensus esse communes, natura scilicet dictante, apud poetam comicum invenies:

[21] That you may know, moreover, that these sentiments are common, nature of course dictating, you will find in the comic poet:

non est beatus, esse se qui non putat.

he is not blessed, who does not think himself to be.

Quid enim refert qualis status tuus sit, si tibi videtur malus '

For what difference does it make what your condition is, if it seems bad '

[22] 'Quid ergo?' inquis 'si beatum se dixerit ille turpiter dives et ille multorum dominus sed plurium servus, beatus sua sententia fiet?' Non quid dicat sed quid sentiat refert, nec quid uno die sentiat, sed quid assidue. Non est autem quod verearis ne ad indignum res tanta perveniat: nisi sapienti sua non placent; omnis stultitia laborat fastidio sui. Vale.

[22] 'What then?' you ask 'if that man, shamefully rich, should call himself happy, and that man master of many but servant of more, will he become happy by his own judgment will he?' It matters not what he says but what he feels matters, nor what he feels on one day, but what he feels assiduously. There is, however, no reason for you to fear lest so great a thing should come to an unworthy man: except that one’s own things do not please any but the wise man; every folly labors under disgust at itself. Farewell.

X. SENECA LUCILIO SUO SALUTEM

10. SENECA TO HIS LUCILIUS, GREETINGS

[1] Sic est, non muto sententiam: fuge multitudinem, fuge paucitatem, fuge etiam unum. Non habeo cum quo te communicatum velim. Et vide quod iudicium meum habeas: audeo te tibi credere.

[1] Thus it is, I do not change my opinion: flee the multitude, flee the paucity, flee even the one. I have no one with whom I would wish you to be in communion. And see that you have my judgment: I dare to entrust you to yourself.

Crates, ut aiunt, huius ipsius Stilbonis auditor, cuius mentionem priore epistula feci, cum vidisset adulescentulum secreto ambulantem, interrogavit quid illic solus faceret. 'Mecum' inquit 'loquor.' Cui Crates 'cave' inquit 'rogo et diligenter attende: cum homine malo loqueris'.

Crates, as they say, a hearer of this very Stilbon, of whom I made mention in the prior epistle, when he had seen an adolescent walking privately, asked what he was doing there alone. 'With myself,' he said, 'I speak.' To him Crates said, 'Beware, I ask, and attend diligently: you are speaking with a bad man.'

[2] Lugentem timentemque custodire solemus, ne solitudine male utatur. Nemo est ex imprudentibus qui relinqui sibi debeat; tunc mala consilia agitant, tunc aut aliis aut ipsis futura pericula struunt, tunc cupiditates improbas ordinant; tunc quidquid aut metu aut pudore celabat animus exponit, tunc audaciam acuit, libidinem irritat, iracundiam instigat. Denique quod unum solitudo habet commodum, nihil ulli committere, non timere indicem, perit stulto: ipse se prodit.

[2] We are wont to guard the one mourning and fearing, lest he use solitude badly. There is no one among the imprudent who ought to be left to himself; then they agitate evil counsels, then either for others or for themselves they contrive future dangers, then they order depraved desires; then the mind exposes whatever either from fear or from shame it was hiding, then it sharpens audacity, it irritates libido, it instigates iracundity. Finally, the one advantage that solitude has, to commit nothing to anyone, not to fear an informer, perishes for the fool: he betrays himself.

Vide itaque quid de te sperem, immo quid spondeam mihi - spes enim incerti boni nomen est -: non invenio cum quo te malim esse quam tecum.

See therefore what I may hope about you, nay rather, what I may pledge to myself - for hope is the name of an uncertain good -: I do not find with whom I would prefer you to be than with yourself.

[3] Repeto memoria quam magno animo quaedam verba proieceris, quanti roboris plena: gratulatus sum protinus mihi et dixi, 'non a summis labris ista venerunt, habent hae voces fundamentum; iste homo non est unus e populo, ad salutem spectat'.

[3] I call back to mind with what great spirit you cast forth certain words, full of how much robustness: I straightway congratulated myself and said, 'those things did not come from the topmost lips, these voices have a foundation; that man is not one of the populace, he looks toward salvation'.

[4] Sic loquere, sic vive; vide ne te ulla res deprimat. Votorum tuorum veterum licet deis gratiam facias, alia de integro suscipe: roga bonam mentem, bonam valetudinem animi, deinde tunc corporis. Quidni tu ista vota saepe facias?

[4] Thus speak, thus live; see that no thing depress you. You may grant the gods a quittance of your former vows; undertake others afresh: ask for a good mind, a good health of the soul, then next of the body. Why should you not make those vows often?

Audacter deum roga: nihil illum de alieno rogaturus es.

Ask God boldly: you will be asking him for nothing from what is another’s.

[5] Sed ut more meo cum aliquo munusculo epistulam mittam, verum est quod apud Athenodorum inveni: 'tunc scito esse te omnibus cupiditatibus solutum, cum eo perveneris ut nihil deum roges nisi quod rogare possis palam'. Nunc enim quanta dementia est hominum! turpissima vota dis insusurrant; si quis admoverit aurem, conticiscent, et quod scire hominem nolunt deo narrant. Vide ergo ne hoc praecipi salubriter possit: sic vive cum hominibus tamquam deus videat, sic loquere cum deo tamquam homines audiant.

[5] But so that, in my way, I may send an epistle with some little gift, this is true which I found with Athenodorus: 'then know that you are released from all desires, when you have come to this point: that you ask nothing of the gods except what you can ask openly'. For now, how great is the madness of men! the most shameful vows they whisper to the gods; if anyone should bring an ear near, they fall silent, and what they do not wish a man to know they tell to God. See therefore whether this can be prescribed salubriously: live thus with men as though a god sees, speak thus with God as men hear.

Vale.

Farewell.

XI. SENECA LUCILIO SUO SALUTEM

11. SENECA TO HIS LUCILIUS, GREETINGS

[1] Locutus est mecum amicus tuus bonae indolis, in quo quantum esset animi, quantum ingenii, quantum iam etiam profectus, sermo primus ostendit. Dedit nobis gustum, ad quem respondebit; non enim ex praeparato locutus est, sed subito deprehensus. Ubi se colligebat, verecundiam, bonum in adulescente signum, vix potuit excutere; adeo illi ex alto suffusus est rubor.

[1] Your friend, of good endowment, spoke with me; his very first discourse showed how much spirit there was in him, how much ingenuity, how much even already progress. He gave us a taste which he will make good on; for he did not speak from preparation, but was taken suddenly unawares. When he was collecting himself, he could scarcely shake off bashfulness—a good sign in a young man; so deeply was he suffused with a blush from within.

Hic illum, quantum suspicor, etiam cum se confirmaverit et omnibus vitiis exuerit, sapientem quoque sequetur. Nulla enim sapientia naturalia corporis aut animi vitia ponuntur: quidquid infixum et ingenitum est lenitur arte, non vincitur.

This will, as far as I suspect, follow him even when he has made himself firm and has stripped off all vices, and will attend him as a sage as well. For by no wisdom are the natural faults of body or mind put away: whatever is fixed and inborn is softened by art, not conquered.

[2] Quibusdam etiam constantissimis in conspectu populi sudor erumpit non aliter quam fatigatis et aestuantibus solet, quibusdam tremunt genua dicturis, quorundam dentes colliduntur, lingua titubat, labra concurrunt: haec nec disciplina nec usus umquam excutit, sed natura vim suam exercet et illo vitio sui etiam robustissimos admonet.

[2] In some, even the most steadfast, in the sight of the people sweat bursts forth no otherwise than it is wont in the weary and sweltering; in some the knees tremble when they are about to speak, certain people’s teeth knock together, the tongue falters, the lips come together: these things neither discipline nor practice ever shakes off, but nature exerts its force and by that defect of its own it admonishes even the most robust.

[3] Inter haec esse et ruborem scio, qui gravissimis quoque viris subitus affunditur. Magis quidem in iuvenibus apparet, quibus et plus caloris est et tenera frons; nihilominus et veteranos et senes tangit. Quidam numquam magis quam cum erubuerint timendi sunt, quasi omnem verecundiam effuderint;

[3] Among these I know that there is also blushing, which is suddenly suffused even upon the gravest men. Indeed it appears more in youths, who have both more heat and a tender brow; nonetheless it touches both veterans and elders. Certain men are never more to be feared than when they have blushed, as if they had poured out all modesty;

[4] Sulla tunc erat violentissimus cum faciem eius sanguis invaserat. Nihil erat mollius ore Pompei; numquam non coram pluribus rubuit, utique in contionibus. Fabianum, cum in senatum testis esset inductus, erubuisse memini, et hic illum mire pudor decuit.

[4] Sulla was then most violent when blood had invaded his face. Nothing was gentler in countenance than Pompey’s; he never failed to blush before a multitude, especially in the popular assemblies. Fabianus, when he was brought into the senate as a witness, I remember blushed, and here that modesty wonderfully became him.

[5] Non accidit hoc ab infirmitate mentis sed a novitate rei, quae inexercitatos, etiam si non concutit, movet naturali in hoc facilitate corporis pronos; nam ut quidam boni sanguinis sunt, ita quidam incitati et mobilis et cito in os prodeuntis.

[5] This does not befall from infirmity of mind but from the novelty of the matter, which moves the unexercised, even if it does not shake them, prone in this by a natural facility of the body; for as some are of good blood, so some are of an incited and mobile blood, quickly coming forth into the face.

[6] Haec, ut dixi, nulla sapientia abigit: alioquin haberet rerum naturam sub imperio, si omnia eraderet vitia. Quaecumque attribuit condicio nascendi et corporis temperatura, cum multum se diuque animus composuerit, haerebunt; nihil horum vetari potest, non magis quam accersi.

[6] These things, as I said, no wisdom drives away: otherwise it would have the nature of things under command, if it eradicated all vices. Whatever the condition of birth and the body’s temperament has assigned, even when the mind has greatly and for a long time composed itself, will cling; none of these can be forbidden, no more than summoned.

[7] Artifices scaenici, qui imitantur affectus, qui metum et trepidationem exprimunt, qui tristitiam repraesentant, hoc indicio imitantur verecundiam. Deiciunt enim vultum, verba summittunt, figunt in terram oculos et deprimunt: ruborem sibi exprimere non possunt; nec prohibetur hic nec adducitur. Nihil adversus haec sapientia promittit, nihil proficit: sui iuris sunt, iniussa veniunt, iniussa discedunt.

[7] Stage artificers, who imitate affects, who express fear and trepidation, who represent sadness, by this indication imitate bashfulness. For they cast down the face, they lower their words, they fix their eyes on the ground and press them down: they cannot express for themselves a blush; neither is this prohibited here nor is it induced. Nothing against these things does wisdom promise, nothing does it profit: they are of their own right, unbidden they come, unbidden they depart.

[8] Iam clausulam epistula poscit. Accipe, et quidem utilem ac salutarem, quam te affigere animo volo: 'aliquis vir bonus nobis diligendus est ac semper ante oculos habendus, ut sic tamquam illo spectante vivamus et omnia tamquam illo vidente faciamus'.

[8] Now the epistle demands a close. Take it, and indeed a useful and salutary one, which I want you to affix to your mind: 'some good man should be loved by us and always to be held before our eyes, so that thus as if he were looking on we may live and do all things as if he were seeing we may do'.

[9] Hoc, mi Lucili, Epicurus praecepit; custodem nobis et paedagogum dedit, nec immerito: magna pars peccatorum tollitur, si peccaturis testis assistit. Aliquem habeat animus quem vereatur, cuius auctoritate etiam secretum suum sanctius faciat. O felicem illum qui non praesens tantum sed etiam cogitatus emendat!

[9] This, my Lucilius, Epicurus prescribed; he gave to us a guardian and a pedagogue, not without reason: a great part of sins is removed, if to those about to sin a witness stands by. Let the mind have someone whom it may fear, by whose authority it may make even its secrecy more sacrosanct. O happy that man who corrects not only when present but even when thought of!

O felicem qui sic aliquem vereri potest ut ad memoriam quoque eius se componat atque ordinet! Qui sic aliquem vereri potest cito erit verendus.

O happy he who can so revere someone that even at the memory of him he composes himself and orders himself! He who can so revere someone will soon be one to be revered.

[10] Elige itaque Catonem; si hic tibi videtur nimis rigidus, elige remissioris animi virum Laelium. Elige eum cuius tibi placuit et vita et oratio et ipse animum ante se ferens vultus; illum tibi semper ostende vel custodem vel exemplum. Opus est, inquam, aliquo ad quem mores nostri se ipsi exigant: nisi ad regulam prava non corriges.

[10] Choose, then, Cato; if he seems to you too rigid, choose Laelius, a man of a more remiss spirit. Choose him whose life and oration have pleased you, and whose very visage bears his spirit before him; set that man before yourself always either as a custodian or as an exemplar. There is need, I say, of someone to whom our morals may exact themselves: unless by a rule you will not correct the crooked.

Vale.

Farewell.

XII. SENECA LUCILIO SUO SALUTEM

12. SENECA TO HIS LUCILIUS, GREETINGS

[1] Quocumque me verti, argumenta senectutis meae video. Veneram in suburbanum meum et querebar de impensis aedificii dilabentis. Ait vilicus mihi non esse neglegentiae suae vitium, omnia se facere, sed villam veterem esse.

[1] Wherever I turn, I see arguments of my old age. I had come to my suburban estate and was complaining about the expenses of the edifice falling to pieces. The steward says to me that it is not the fault of his negligence, that he does everything, but that the villa is old.

Haec villa inter manus meas crevit: quid mihi futurum est, si tam putria sunt aetatis meae saxa?

This villa grew under my hands: what will be in store for me, if the stones of my age are so putrid?

[2] Iratus illi proximam occasionem stomachandi arripio. 'Apparet' inquam 'has platanos neglegi: nullas habent frondes. Quam nodosi sunt et retorridi rami, quam tristes et squalidi trunci!

[2] Angry at him I seize the nearest occasion for venting my spleen. 'It is apparent' I say 'that these plane-trees are neglected: they have no fronds. How nodose are and twisted the branches, how sad and squalid the trunks!'

Hoc non accideret si quis has circumfoderet, si irrigaret.' Iurat per genium meum se omnia facere, in nulla re cessare curam suam, sed illas vetulas esse. Quod intra nos sit, ego illas posueram, ego illarum primum videram folium.

This would not happen if someone were to dig around these, if he were to irrigate.' He swears by my genius that he does everything, that in no matter does his care cease, but that those are old crones. Let this be between us, I had planted those, I had seen their first leaf.

[3] Conversus ad ianuam 'quis est iste?' inquam 'iste decrepitus et merito ad ostium admotus? foras enim spectat. Unde istunc nanctus es ? quid te delectavit: alienum mortuum tollere?' At ille 'non cognoscis me?' inquit: 'ego sum Felicio, cui solebas sigillaria afferre; ego sum Philositi vilici filius, deliciolum tuum'. 'Perfecte' inquam 'iste delirat: pupulus, etiam delicium meum factus est?

[3] Turned to the door 'who is that?' I say 'that decrepit one, and rightly set at the doorway? for he looks outside. Whence did you get this fellow ? what has delighted you: to pick up another’s dead man?' But he says 'do you not recognize me?' he says: 'I am Felicio, to whom you used to bring sigillaria; I am the son of the vilicus Philositus, your little darling'. 'Perfectly' I say 'this fellow raves: the little boy has even become my pet?

Prorsus potest fieri: dentes illi cum maxime cadunt.'

Absolutely it can happen: those teeth are just now falling out.'

[4] Debeo hoc suburbano meo, quod mihi senectus mea quocumque adverteram apparuit. Complectamur illam et amemus; plena voluptatis, si illa scias uti. Gratissima sunt poma cum fugiunt; pueritiae maximus in exitu decor est; deditos vino potio extrema delectat, illa quae mergit, quae ebrietati summam manum imponit;

[4] I owe this to my suburban villa, that my old age appeared to me wherever I turned. Let us embrace it and love it; it full of pleasure, if you know how to use it. Most pleasing are fruits when they are fleeing; the greatest grace of boyhood is at its exit; those devoted to wine are delighted by the final draught, that one which submerges, which puts the finishing hand upon ebriety;

[5] quod in se iucundissimum omnis voluptas habet in finem sui differt. Iucundissima est aetas devexa iam, non tamen praeceps, et illam quoque in extrema tegula stantem iudico habere suas voluptates; aut hoc ipsum succedit in locum voluptatium, nullis egere. Quam dulce est cupiditates fatigasse ac reliquisse!

[5] that which is most delightful in itself every pleasure defers to its own end. Most delightful is an age already sloping down, yet not headlong, and even that one too standing on the extreme tile I judge to have its pleasures; or this very thing succeeds into the place of pleasures, to need none. How sweet it is to have wearied out desires and left them behind!

[6] 'Molestum est' inquis 'mortem ante oculos habere.' Primum ista tam seni ante oculos debet esse quam iuveni - non enim citamur ex censu -; deinde nemo tam sene est ut improbe unum diem speret. Unus autem dies gradus vitae est. Tota aetas partibus constat et orbes habet circumductos maiores minoribus: est aliquis qui omnis complectatur et cingat - hic pertinet a natali ad diem extremum -; est alter qui annos adulescentiae excludit; est qui totam pueritiam ambitu suo adstringit; est deinde per se annus in se omnia continens tempora, quorum multiplicatione vita componitur; mensis artiore praecingitur circulo; angustissimum habet dies gyrum, sed et hic ab initio ad exitum venit, ab ortu ad occasum.

[6] 'It is troublesome ' you say 'to have death before the eyes.' First, that thing ought to be as much before the eyes of an old man as of a young man - for we are not summoned by the census -; next, no one is so old that he would impudently hope for a single day. One, however, day is a step of life. The whole lifetime consists of parts and has circles drawn, greater with lesser: there is one which embraces and girds all - this pertains from the natal day to the final day -; there is another which excludes the years of adolescence; there is one which with its circuit constrains the whole boyhood; there is then by itself a year containing in itself all times, by the multiplication of which life is composed; a month is girded with a tighter circle; the day has a most narrow gyre, but even this comes from beginning to exit, from rising to setting.

[7] Ideo Heraclitus, cui cognomen fecit orationis obscuritas, 'unus' inquit 'dies par omni est'. Hoc alius aliter excepit. Dixit enim *** parem esse horis, nec mentitur; nam si dies est tempus viginti et quattuor horarum, necesse est omnes inter se dies pares esse, quia nox habet quod dies perdidit. Alius ait parem esse unum diem omnibus similitudine; nihil enim habet longissimi temporis spatium quod non ct in uno die invenias, lucem et noctem, et in alternas mundi vices plura facit ista, non : *** alias contractior, alias productior.

[7] Therefore Heraclitus, for whom a cognomen was made by the obscurity of his oration, says 'one' 'day is equal to all'. This another took otherwise. He said, in fact, *** to be equal in hours, nor does he lie; for if a day is a time of 24 hours, it is necessary that all days among themselves be equal, because night has what day has lost. Another says that one day is equal to all by similarity; for the span of a very long time has nothing which you do not also find in one day, light and night, and in the alternate vicissitudes of the world this does more things, not : *** at times more contracted, at times more extended.

[8] Itaque sic ordinandus est dies omnis tamquam cogat agmen et consummet atque expleat vitam. Pacuvius, qui Syriam usu suam fecit, cum vino et illis funebribus epulis sibi parentaverat, sic in cubiculum ferebatur a cena ut inter plausus exoletorum hoc ad symphoniam caneretur: 'beb’™tai, beb’™tai«.

[8] Therefore the whole day must be ordered as though it were to marshal the column and to finish and to fulfill life. Pacuvius, who made Syria his by use, after with wine and those funereal banquets he had performed funeral rites for himself, was thus carried into his bedroom from dinner, so that amid the applause of his catamites this to the symphony was sung: 'he has lived, he has lived.'

[9] Nullo non se die extulit. Hoc quod ille ex mala conscientia faciebat nos ex bona faciamus, et in somnum ituri laeti hilaresque dicamus,

[9] He failed on no day to extol himself. Let us do from a good conscience what that man was doing from a bad conscience, and, about to go into sleep, glad and cheerful, let us say,

vixi et quem dederat cursum fortuna peregi.

I have lived, and I have completed the course which Fortune had given.

Crastinum si adiecerit deus, laeti recipiamus. Ille beatissimus est et securus sui possessor qui crastinum sine sollicitudine exspectat; quisquis dixit 'vixi' cotidie ad lucrum surgit.

If God shall add the morrow, let us receive it gladly. That man is most blessed and a secure possessor of himself who expects the morrow without solicitude; whoever has said 'I have lived' rises daily to profit.

[10] Sed iam debeo epistulam includere. 'Sic' inquis 'sine ullo ad me peculio veniet?' Noli timere: aliquid secum fert. Quare aliquid dixi?

[10] But now I ought to close the letter. 'So,' you say, 'will he come to me without any peculium?' Do not fear: he carries something with him. Why did I say 'something'?

multum. Quid enim hac voce praeclarius quam illi trado ad te perferendam? 'Malum est in necessitate vivere, sed in necessitate vivere necessitas nulla est.' Quidni nulla sit?

much. For what indeed is more illustrious than this saying which I hand over to him to be carried to you? 'It is an evil to live in necessity, but in necessity to live there is no necessity.' Why should it not be none?

patent undique ad libertatem viae multae, breves faciles. Agamus deo gratias quod nemo in vita teneri potest: calcare ipsas necessitates licet.

On every side many ways to liberty lie open, short and easy. Let us give thanks to God that no one can be held in life: it is permitted to trample the very necessities themselves.

[11] 'Epicurus' inquis 'dixit: quid tibi cum alieno?' Quod verum est meum est; perseverabo Epicurum tibi ingerere, ut isti qui in verba iurant nec quid dicatur aestimant, sed a quo, sciant quae optima sunt esse communia. Vale.

[11] 'Epicurus,' you say, 'said: what have you to do with another's?' What is true is mine; I will persist in pressing Epicurus upon you, so that those who swear to words and estimate not what is said, but by whom, may know that the best things are common. Farewell.