# Moral letters to Lucilius/Letter 109

CIX. ON THE FELLOWSHIP OF WISE MEN
$^{1.}$ You expressed a wish to know whether a wise man can help a wise man. For we say that the wise man is completely endowed with every good, and has attained perfection; accordingly, the question arises how it is possible for anyone to help a person who possesses the Supreme Good.
Good men are mutually helpful; for each gives practice to the other’s virtues and thus maintains wisdom at its proper level. Each needs someone with whom he may make comparisons and investigations. $^{2.}$ Skilled wrestlers are kept up to the mark by practice; a musician is stirred to action by one of equal proficiency. The wise man also needs to have his virtues kept in action; and as he prompts himself to do things, so is he prompted by another wise man. $^{3.}$ How can a wise man help another wise man? He can quicken his impulses, and point out to him opportunities for honourable action. Besides, he can develop some of his own ideas; he can impart what he has discovered. For even in the case of the wise man something will always remain to discover, something towards which his mind may make new ventures.
​$^{4.}$ Evil men harm evil men; each debases the other by rousing his wrath, by approving his churlishness, and praising his pleasures; bad men are at their worst stage when their faults are most thoroughly intermingled, and their wickedness has been, so to speak, pooled in partnership. Conversely, therefore, a good man will help another good man. “How?” you ask. $^{5.}$ Because he will bring joy to the other, he will strengthen his faith, and from the contemplation of their mutual tranquillity the delight of both will be increased. Moreover, they will communicate to each other a knowledge of certain facts; for the wise man is not all-knowing. And even if he were all-knowing, someone might be able to devise and point out short cuts, by which the whole matter is more readily disseminated. $^{6.}$ The wise will help the wise, not, mark you, because of his own strength merely, but because of the strength of the man whom he assists. The latter, it is true, can by himself develop his own parts; nevertheless, even one who is running well is helped by one who cheers him on.
"But the wise man does not really help the wise; he helps himself. Let me tell you this: strip the one of his special powers, and the other will accomplish nothing.” $^{7.}$ You might as well, on that basis, say that sweetness is not in the honey: for it is the person himself who is to eat it, that is so equipped, as to tongue and palate, for tasting this kind of food that the special flavour appeals to him, and anything else displeases. For there are certain men so affected by disease that they regard honey as bitter. Both men should be in good health, that the one may be helpful and the other a proper subject for help. $^{8.}$ Again they say: “When the highest degree of heat has been attained, it is superfluous to apply more ​heat; and when the Supreme Good has been attained, it is superfluous to have a helper. Does a completely stocked farmer ask for further supplies from his neighbours? Does a soldier who is sufficiently armed for going well-equipped into action need any more weapons? Very well, neither does the wise man; for he is sufficiently equipped and sufficiently armed for life.” $^{9.}$ My answer to this is, that when one is heated to the highest degree, one must have continued heat to maintain the highest temperature. And if it be objected that heat is self-maintaining, I say that there are great distinctions among the things that you are comparing; for heat is a single thing, but helpfulness is of many kinds. Again, heat is not helped by the addition of further heat, in order to be hot; but the wise man cannot maintain his mental standard without intercourse with friends of his own kind—with whom he may share his goodness. $^{10.}$ Moreover, there is a sort of mutual friendship among all the virtues. Thus, he who loves the virtues of certain among his peers, and in turn exhibits his own to be loved, is helpful. Like things give pleasure, especially when they are honourable and when men know that there is mutual approval. $^{11.}$ And besides, none but a wise man can prompt another wise man’s soul in an intelligent way, just as man can be prompted in a rational way by man only. As, therefore, reason is necessary for the prompting of reason, so, in order to prompt perfect reason, there is need of perfect reason.
$^{12.}$ Some say that we are helped even by those who bestow on us the so-called “indifferent” benefits, such as money, influence, security, and all the other ​valued or essential aids to living. If we argue in this way, the veriest fool will be said to help a wise man. Helping, however, really means prompting the soul in accordance with Nature, both by the prompter’s excellence and by the excellence of him who is thus prompted. And this cannot take place without advantage to the helper also. For in training the excellence of another, a man must necessarily train his own. $^{13.}$ But, to omit from discussion supreme goods or the things which produce them, wise men can none the less be mutually helpful. For the mere discovery of a sage by a sage is in itself a desirable event; since everything good is naturally dear to the good man, and for this reason one feels congenial with a good man as one feels congenial with oneself.
$^{14.}$ It is necessary for me to pass from this topic to another, in order to prove my point. For the question is asked, whether the wise man will weigh his opinions, or whether he will apply to others for advice. Now he is compelled to do this when he approaches state and home duties—everything, so to speak, that is mortal. He needs outside advice on such matters, as does the physician, the pilot, the attorney, or the pleader of cases. Hence, the wise will sometimes help the wise; for they will persuade each other. But in these matters of great import also,—aye, of divine import, as I have termed them,—the wise man can also be useful by discussing honourable things in common, and by contributing his thoughts and ideas. $^{15.}$ Moreover, it is in accordance with Nature to show affection for our friends, and to rejoice in their advancement as if it were absolutely our own. For if we have not done this, even virtue, which grows strong only through exercising our perceptions, will not abide with us. Now virtue advises us to ​arrange the present well, to take thought regarding the future, to deliberate and apply our minds; and one who takes a friend into council with him, can more easily apply his mind and think out his problem.
Therefore he will seek either the perfect wise man or one who has progressed to a point bordering on perfection. The perfect wise man, moreover, will help us if he aids our counsels with ordinary good sense. $^{16.}$ They say that men see farther in the affairs of others than in their own. A defect of character causes this in those who are blinded by self-love, and whose fear in the hour of peril takes away their clear view of that which is useful; it is when a man is more at ease and freed from fear that he will begin to be wise. Nevertheless, there are certain matters where even wise men see the facts more clearly in the case of others than in their own. Moreover, the wise man will, in company with his fellow sage, confirm the truth of that most sweet and honourable proverb—"always desiring and always refusing the same things”: it will be a noble result when they draw the load “with equal yoke.”
$^{17.}$ I have thus answered your demand, although it came under the head of subjects which I include in my volumes On Moral Philosophy. Reflect, as I am often wont to tell you, that there is nothing in such topics for us except mental gymnastics. For I return again and again to the thought: “What good does this do me? Make me more brave now, more just, more restrained! I have not yet the opportunity to make use of my training; for I still need the physician. $^{18.}$ Why do you ask of me a useless knowledge? You have promised great things; test me, watch me! You assured me that I should be ​unterrified though swords were flashing round me, though the point of the blade were grazing my throat; you assured me that I should be at ease though fires were blazing round me, or though a sudden whirlwind should snatch up my ship and carry it over all the sea. Now make good for me such a course of treatment that I may despise pleasure and glory. Thereafter you shall teach me to work out complicated problems, to settle doubtful points, to see through that which is not clear; teach me now what it is necessary for me to know!” Farewell.
* ↑ i.e., in possession of a perfect, an encyclopaedic, wisdom.
* ↑ In other words, Wisdom, Justice, Courage, and Self-Restraint, together with the other qualities of simplicity, kindness, etc., being “avatars” of Virtue herself, are interrelated.
* ↑ e.g., certain of the Peripatetic school.
* ↑ Sallust, Cat. xx. 4 idem velle atque idem nolle, ea demum firma amicitia est. Cf. the Greek “ἴσῳ ζυγῷ,” “yoked equally together.”
* ↑ Cf. Ep. cviii. 1 and note.