Letters from a Stoic

←etter 71. On the supreme goodMoral letters to Luciliusby Seneca, translated by Richard Mott GummereLetter 72. On business as the enemy of philosophyLetter 73. On philosophers and kings→483215Moral letters to Lucilius — Letter 72. On business as the enemy of philosophyRichard Mott GummereSeneca ​ LXXII. ON BUSINESS AS THE ENEMY OF PHILOSOPHY 1. The subject[1] concerning which you question me was once clear to my mind, and required no thought, so thoroughly had I mastered it. But I have not tested my memory of it for some time, and therefore it does not readily come back to me. I feel that I have suffered the fate of a book whose rolls have stuck together by disuse; my mind needs to be unrolled, and whatever has been stored away there ought to be examined from time to time, so that it may be ready for use when occasion demands. Let us therefore put this subject off for the present; for it demands much labour and much care. As soon as I can hope to stay for any length of time in the same place, I shall then take your question in hand. 2. For there are certain subjects about which you can write even while travelling in a gig, and there are also subjects which need a study-chair, and quiet, and seclusion. Nevertheless I ought to accomplish something even on days like these,—days which are fully employed, and indeed from morning till night. For there is never a moment when fresh employments will not come along; we sow them, and for this reason several spring up from one. Then, too, we keep adjourning our own cases,[2] saying: “As soon as I am done with this, I shall settle down to hard work,” or: “If I ever set this troublesome matter in order, I shall devote myself to study.” 3. But the study of philosophy is not to be postponed until you have leisure;[3] everything else is to be neglected in order that we may attend to philosophy, ​for no amount of time is long enough for it, even though our lives be prolonged from boyhood to the uttermost bounds of time allotted to man. It makes little difference whether you leave philosophy out altogether or study it intermittently; for it does not stay as it was when you dropped it, but, because its continuity has been broken, it goes back to the position in which it was at the beginning, like things which fly apart when they are stretched taut. We must resist the affairs which occupy our time; they must not be untangled, but rather put out of the way. Indeed, there is no time that is unsuitable for helpful studies; and yet many a man fails to study amid the very circumstances which make study necessary. 4. He says: “Something will happen to hinder me.” No, not in the case of the man whose spirit, no matter what his business may be, is happy and alert. It is those who are still short of perfection whose happiness can be broken off; the joy of a wise man, on the other hand, is a woven fabric, rent by no chance happening and by no change of fortune; at all times and in all places he is at peace. For his joy depends on nothing external and looks for no boon from man or fortune. His happiness is something within himself; it would depart from his soul if it entered in from the outside; it is born there. 5. Sometimes an external happening reminds him of his mortality, but it is a light blow, and merely grazes the surface of his skin.[4] Some trouble, I repeat, may touch him like a breath of wind, but that Supreme Good of his is unshaken. This is what I mean: there are external disadvantages, like pimples and boils that break out upon a body which is normally strong and sound; but there is no deep-seated malady. 6. The difference, I say, between ​a man of perfect wisdom and another who is progressing in wisdom is the same as the difference between a healthy man and one who is convalescing from a severe and lingering illness, for whom “health” means only a lighter attack of his disease. If the latter does not take heed, there is an immediate relapse and a return to the same old trouble; but the wise man cannot slip back, or slip into any more illness at all. For health of body is a temporary matter which the physician cannot guarantee, even though he has restored it; nay, he is often roused from his bed to visit the same patient who summoned him before. The mind, however, once healed, is healed for good and all. 7. I shall tell you what I mean by health: if the mind is content with its own self; if it has confidence in itself; if it understands that all those things for which men pray, all the benefits which are bestowed and sought for, are of no importance in relation to a life of happiness; under such conditions it is sound. For anything that can be added to is imperfect; anything that can suffer loss is not lasting; but let the man whose happiness is to be lasting, rejoice in what is truly his own. Now all that which the crowd gapes after, ebbs and flows. Fortune gives us nothing which we can really own.[5] But even these gifts of Fortune please us when reason has tempered and blended them to our taste; for it is reason which makes acceptable to us even external goods that are disagreeable to use if we absorb them too greedily. 8. Attalus used to employ the following simile: “Did you ever see a dog snapping with wide-open jaws at bits of bread or meat which his master tosses to him? Whatever he catches, he straightway swallows whole, and always ​opens his jaws in the hope of something more. So it is with ourselves; we stand expectant, and whatever Fortune has thrown to us we forthwith bolt, without any real pleasure, and then stand alert and frantic for something else to snatch.” But it is not so with the wise man; he is satisfied. Even if something falls to him, he merely accepts it carelessly and lays it aside. 9. The happiness that he enjoys is supremely great, is lasting, is his own. Assume that a man has good intentions, and has made progress, but is still far from the heights; the result is a series of ups and downs; he is now raised to heaven, now brought down to earth. For those who lack experience and training, there is no limit to the downhill course; such a one falls into the Chaos[6] of Epicurus,—empty and boundless. 10. There is still a third class of men,—those who toy with wisdom; they have not indeed touched it, but yet are in sight of it, and have it, so to speak, within striking distance. They are not dashed about, nor do they drift back either; they are not on dry land, but are already in port. 11. Therefore, considering the great difference between those on the heights and those in the depths, and seeing that even those in the middle are pursued by an ebb and flow peculiar to their state and pursued also by an enormous risk of returning to their degenerate ways, we should not give ourselves up to matters which occupy our time. They should be shut out; if they once gain an entrance, they will bring in still others to take their places. Let us resist them in their early stages. It is better that they shall never begin than that they shall be made to cease. Farewell.   ↑ The context furnishes no clue as to what the subject was. ↑ Seneca is fond of legal figures; cf. Ep. lxv. 15. For the dilatio see Pliny, Ep. i. 18. 1 rogas ut dilationem petam. ↑ Cf. Ep. liii. 9 (philosophia) non est res subsiciva (“a matter for spare time”), ordinaria est; domina est, adesse iubet. ↑ Cf. Ep. xlv. 9 intrepidus, quem aliqua vis movet, nulla perturbat, quem fortuna . . . pungit, non vulnerat, et hoc raro. ↑ Cf. Lucretius, iii. 971 vita mancipio nulli datur, omnibus usu. Our lives are merely loaned to us; Nature retains the dominium. Cf. also Seneca’s frequent figure of life as an inn, contrasted with a house over which one has ownership. ↑ The void (inane), or infinite space, as contrasted with the atoms which form new worlds in continuous succession.