# Of a Happy Life/Book I

From the Bohn's Classical Library Edition of L. Annaeus Seneca, Minor Dialogs Together with the Dialog "On Clemency"; George Bell and Sons, London, 1900
I.
ALL men, brother Gallio, wish to live happily, but are dull at perceiving exactly what it is that makes life happy: and so far is it from being easy to attain to happiness that the more eagerly a man struggles to reach it the further he departs from it, if he takes the wrong road; for, since this leads in the opposite direction, his very swiftness carries him all the further away. We must therefore first define clearly what it is at which we aim: next we must consider by what path we may most speedily reach it, for on our journey itself, provided it be made in the right direction, we shall learn how much progress we have made each day, and how much nearer we are to the goal towards which our natural desires urge us. But as long as we wander at random, not following any guide except the shouts and discordant clamours of those who invite us to proceed in different directions, our short life will be wasted in useless roamings, even if we labour both day and night to get a good understanding. Let us not therefore decide whither we must tend, and by what path, without the advice of some experienced person who has explored the region which we are about to enter, because this journey is not subject to the same conditions as others; for in them some distinctly understood track and inquiries made of the natives make it impossible for us to go wrong, but here the most beaten and frequented tracks are those which lead us most astray. Nothing, therefore, is more important than that we should not, like sheep, follow the flock that has gone before us, and thus proceed not whither we ought, but whither the rest are going. Now nothing gets us into greater troubles than our subservience to common rumour, and our habit of thinking that those things are best which are most generally received as such, of taking many counterfeits for truly good things, and of living not by reason but by imitation of others. This is the cause of those great heaps into which men rush till they are piled one upon another. In a great crush of people, when the crowd presses upon itself, no one can fall without drawing some one else down upon him, and those who go before cause the destruction of those who follow them. You may observe the same thing in human life: no one can merely go wrong by himself, but he must become both the cause and adviser of another's wrong doing. It is harmful to follow the march of those who go before us, and since every one had rather believe another than form his own opinion, we never pass a deliberate judgment upon life, but some traditional error always entangles us and brings us to ruin, and we perish because we follow other men's examples: we should be cured of this if we were to disengage ourselves from the herd; but as it is, the mob is ready to fight against reason in defence of its own mistake. Consequently the same thing happens as at elections, where, when the fickle breeze of popular favour has veered round, those who have been chosen consuls and praetors are viewed with admiration by the very men who made them so. That we should all approve and disapprove of the same things is the end of every decision which is given according to the voice of the majority.
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