Letters from a Stoic

←etter 114. On style as a mirror of characterMoral letters to Luciliusby Seneca, translated by Richard Mott GummereLetter 115. On the superficial blessingsLetter 116. On self-control→483916Moral letters to Lucilius — Letter 115. On the superficial blessingsRichard Mott GummereSeneca ​ CXV. ON THE SUPERFICIAL BLESSINGS 1. I wish, my dear Lucilius, that you would not be too particular with regard to words and their arrangement; I have greater matters than these to commend to your care. You should seek what to write, rather than how to write it—and even that not for the purpose of writing but of feeling it, that you may thus make what you have felt more your own and, as it were, set a seal on it. 2. Whenever ​you notice a style that is too careful and too polished, you may be sure that the mind also is no less absorbed in petty things. The really great man speaks informally and easily; whatever he says, he speaks with assurance rather than with pains. You are familiar with the young dandies,[1] natty as to their beards and locks, fresh from the bandbox; you can never expect from them any strength or any soundness. Style is the garb of thought: if it be trimmed, or dyed, or treated, it shows that there are defects and a certain amount of flaws in the mind. Elaborate elegance is not a manly garb. 3. If we had the privilege of looking into a good man’s soul, oh what a fair, holy, magnificent, gracious, and shining face should we behold—radiant on the one side with justice and temperance, on another with bravery and wisdom! And, besides these, thriftiness, moderation, endurance, refinement, affability, and—though hard to believe—love of one’s fellow-men, that Good which is so rare in man, all these would be shedding their own glory over that soul. There, too, forethought combined with elegance and, resulting from these, a most excellent greatness of soul (the noblest of all these virtues)—indeed what charm, O ye heavens, what authority and dignity would they contribute! What a wonderful combination of sweetness and power! No one could call such a face lovable without also calling it worshipful. 4. If one might behold such a face, more exalted and more radiant than the mortal eye is wont to behold, would not one pause as if struck dumb by a visitation from above, and utter a silent prayer, saying: “May it be lawful to have looked upon it!”? And then, led on by the encouraging kindliness of his expression, should we not bow down and worship? Should we ​not, after much contemplation of a far superior countenance, surpassing those which we are wont to look upon, mild-eyed and yet flashing with life-giving fire—should we not then, I say, in reverence and awe, give utterance to those famous lines of our poet Vergil: 5. O maiden, words are weak! Thy face is more Than mortal, and thy voice rings sweeter far Than mortal man’s; . . . . . . . . . . . . . . . Blest be thou; and, whoe’er thou art, relieve Our heavy burdens.[2] And such a vision will indeed be a present help and relief to us, if we are willing to worship it. But this worship does not consist in slaughtering fattened bulls, or in hanging up offerings of gold or silver, or in pouring coins into a temple treasury; rather does it consist in a will that is reverent and upright. 6. There is none of us, I declare to you, who would not burn with love for this vision of virtue, if only he had the privilege of beholding it; for now there are many things that cut off our vision, piercing it with too strong a light, or clogging it with too much darkness. If, however, as certain drugs are wont to be used for sharpening and clearing the eyesight, we are likewise willing to free our mind’s eye from hindrances, we shall then be able to perceive virtue, though it be buried in the body—even though poverty stand in the way, and even though lowliness and disgrace block the path. We shall then, I say, behold that true beauty, no matter if it be smothered by unloveliness. 7. Conversely, we shall get a view of evil and the deadening influences of a sorrow-laden soul—in spite of the hindrance that results from the widespread gleam of riches that flash round about, and in spite of the false light—of official position ​on the one side or great power on the other—which beats pitilessly upon the beholder. 8. Then it will be in our power to understand how contemptible are the things we admire—like children who regard every toy as a thing of value, who cherish necklaces bought at the price of a mere penny as more dear than their parents or than their brothers. And what, then, as Aristo says,[3] is the difference between ourselves and these children, except that we elders go crazy over paintings and sculpture, and that our folly costs us dearer? Children are pleased by the smooth and variegated pebbles which they pick up on the beach, while we take delight in tall columns of veined marble brought either from Egyptian sands or from African deserts to hold up a colonnade or a dining-hall large enough to contain a city crowd; 9. we admire walls veneered with a thin layer of marble, although we know the while what defects the marble conceals. We cheat our own eyesight, and when we have overlaid our ceilings with gold, what else is it but a lie in which we take such delight? For we know that beneath all this gilding there lurks some ugly wood. Nor is such superficial decoration spread merely over walls and ceilings; nay, all the famous men whom you see strutting about with head in air, have nothing but a gold-leaf prosperity. Look beneath, and you will know how much evil lies under that thin coating of titles. 10. Note that very commodity which holds the attention of so many magistrates and so many judges, and which creates both magistrates and judges—that money, I say, which ever since it began to be regarded with respect, has caused the ruin of the true honour of things; we become alternately merchants and merchandise, and ​we ask, not what a thing truly is, but what it costs; we fulfil duties if it pays, or neglect them if it pays, and we follow an honourable course as long as it encourages our expectations, ready to veer across to the opposite course if crooked conduct shall promise more. 11. Our parents have instilled into us a respect for gold and silver; in our early years the craving has been implanted, settling deep within us and growing with our growth. Then too the whole nation, though at odds on every other subject, agrees upon this; this is what they regard, this is what they ask for their children, this is what they dedicate to the gods when they wish to show their gratitude—as if it were the greatest of all man’s possessions! And finally, public opinion has come to such a pass that poverty is a hissing and a reproach, despised by the rich and loathed by the poor. 12. Verses of poets also are added to the account—verses which lend fuel to our passions, verses in which wealth is praised as if it were the only credit and glory of mortal man. People seem to think that the immortal gods cannot give any better gift than wealth—or even possess anything better: 13. The Sun-god’s palace, set with pillars tall, And flashing bright with gold.[4] Or they describe the chariot of the Sun:[5] Gold was the axle, golden eke the pole, And gold the tires that bound the circling wheels, And silver all the spokes within the wheels. And finally, when they would praise an epoch as the best, they call it the “Golden Age.” 14. Even among the Greek tragic poets there are some who regard pelf as better than purity, soundness, or good report: ​ Call me a scoundrel, only call me rich! All ask how great my riches are, but none Whether my soul is good. None asks the means or source of your estate, But merely how it totals. All men are worth as much as what they own. What is most shameful for us to possess? Nothing! If riches bless me, I should love to live; Yet I would rather die, if poor. A man dies nobly in pursuit of wealth.[6] Money, that blessing to the race of man, Cannot be matched by mother’s love, or lisp Of children, or the honour due one’s sire. And if the sweetness of the lover’s glance Be half so charming, Love will rightly stir The hearts of gods and men to adoration.[7] 15. When these last-quoted lines were spoken at a performance of one of the tragedies of Euripides, the whole audience rose with one accord to hiss the actor and the play off the stage. But Euripides jumped to his feet, claimed a hearing, and asked them to wait for the conclusion and see the destiny that was in store for this man who gaped after gold. Bellerophon, in that particular drama, was to pay the penalty which is exacted of all men in the drama of life. 16. For one must pay the penalty for all greedy acts; although the greed is enough of a penalty in itself. What tears and toil does money wring from us! Greed is wretched in that which it craves and wretched in that which it wins! Think besides of the daily worry which afflicts every possessor in proportion to the measure of his gain! The possession of riches means even greater agony of spirit than the acquisition of riches. And how we sorrow over our losses—​losses which fall heavily upon us, and yet seem still more heavy! And finally, though Fortune may leave our property intact, whatever we cannot gain in addition, is sheer loss! 17. “But,” you will say to me, “people call yonder man happy and rich; they pray that some day they may equal him in possessions.” Very true. What, then? Do you think that there is any more pitiable lot in life than to possess misery and hatred also? Would that those who are bound to crave wealth could compare notes with the rich man! Would that those who are bound to seek political office could confer with ambitious men who have reached the most sought-after honours! They would then surely alter their prayers, seeing that these grandees are always gaping after new gain, condemning what is already behind them. For there is no one in the world who is contented with his prosperity, even if it comes to him on the run. Men complain about their plans and the outcome of their plans; they always prefer what they have failed to win. 18. So philosophy can settle this problem for you, and afford you, to my mind, the greatest boon that exists—absence of regret for your own conduct. This is a sure happiness; no storm can ruffle it; but you cannot be steered safely through by any subtly woven words, or any gently flowing language. Let words proceed as they please, provided only your soul keeps its own sure order,[8] provided your soul is great and holds unruffled to its ideals, pleased with itself on account of the very things which displease others, a soul that makes life the test of its progress, and believes that its knowledge is in exact proportion to its freedom from desire and its freedom from fear. Farewell.   ↑ Elsewhere (Epp. lxxvi. 2 and lxxxvii. 9) called trossuli, “fops.” ↑ Aen. i. 327 ff. ↑ Frag. 372 von Arnim. ↑ Ovid, Metam. ii. 1 f. ↑ Id. ib. ii. 107 ff. ↑ Cf. Nauck, Trag. Gr. fragg. adesp. 181. 1 and 461. ↑ Cf. id., Eurip. Danaë, Frag. 324, and Hense’s note (ed. of 1914, p. 559). ↑ A play on the compositio of rhetoric.