# Moral letters to Lucilius/Letter 71

LXXI. ON THE SUPREME GOOD
$^{1.}$ You are continually referring special questions to me, forgetting that a vast stretch of sea sunders us. Since, however, the value of advice depends mostly on the time when it is given, it must necessarily result that by the time my opinion on certain matters reaches you, the opposite opinion is the better. For advice conforms to circumstances; and our circumstances are carried along, or rather whirled along. Accordingly, advice should be produced at short notice; and even this is too late; it should “grow while we work,” as the saying is. And I propose to show you how you may discover the method.
$^{2.}$ As often as you wish to know what is to be avoided or what is to be sought, consider its relation to the Supreme Good, to the purpose of your whole life. For whatever we do ought to be in harmony with this; no man can set in order the details unless he has already set before himself the chief purpose of his life. The artist may have his colours all prepared, but he cannot produce a likeness unless he has already made up his mind what he wishes to paint. The reason we make mistakes is because we all consider the parts of life, but never life as a whole. ​$^{3.}$ The archer must know what he is seeking to hit; then he must aim and control the weapon by his skill. Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind. Chance must necessarily have great influence over our lives, because we live by chance. $^{4.}$ It is the case with certain men, however, that they do not know that they know certain things. Just as we often go searching for those who stand beside us, so we are apt to forget that the goal of the Supreme Good lies near us.
To infer the nature of this Supreme Good, one does not need many words or any round-about discussion; it should be pointed out with the forefinger, so to speak, and not be dissipated into many parts. For what good is there in breaking it up into tiny bits, when you can say: the Supreme Good is that which is honourable? Besides (and you may be still more surprised at this), that which is honourable is the only good; all other goods are alloyed and debased. $^{5.}$ If you once convince yourself of this, and if you come to love virtue devotedly (for mere loving is not enough), anything that has been touched by virtue will be fraught with blessing and prosperity for you, no matter how it shall be regarded by others. Torture, if only, as you lie suffering, you are more calm in mind than your very torturer; illness, if only you curse not Fortune and yield not to the disease—in short, all those things which others regard as ills will become manageable and will end in good, if you succeed in rising above them.
Let this once be clear, that there is nothing good except that which is honourable, and all hardships will have a just title to the name of “goods,” when ​once virtue has made them honourable. $^{6.}$ Many think that we Stoics are holding out expectations greater than our human lot admits of; and they have a right to think so. For they have regard to the body only. But let them turn back to the soul, and they will soon measure man by the standard of God. Rouse yourself, most excellent Lucilius, and leave off all this word-play of the philosophers, who reduce a most glorious subject to a matter of syllables, and lower and wear out the soul by teaching fragments; then you will become like the men who discovered these precepts, instead of those who by their teaching do their best to make philosophy seem difficult rather than great.
$^{7.}$ Socrates, who recalled the whole of philosophy to rules of conduct, and asserted that the highest wisdom consisted in distinguishing between good and evil, said: “Follow these rules, if my words carry weight with you, in order that you may be happy; and let some men think you even a fool. Allow any man who so desires to insult you and work you wrong; but if only virtue dwells with you, you will suffer nothing. If you wish to be happy, if you would be in good faith a good man, let one person or another despise you.” No man can accomplish this unless he has come to regard all goods as equal, for the reason that no good exists without that which is honourable, and that which is honourable is in every case equal. $^{8.}$ You may say: “What then? Is there no difference between Cato’s being elected praetor and his failure at the polls? Or whether Cato is conquered or conqueror in the battle-line of Pharsalia? And when Cato could not be defeated, though his party met defeat, was not this goodness of his equal to that which would have been his if ​he had returned victorious to his native land and arranged a peace?” Of course it was; for it is by the same virtue that evil fortune is overcome and good fortune is controlled. Virtue, however, cannot be increased or decreased; its stature is uniform. $^{9.}$ “But,” you will object, “Gnaeus Pompey will lose his army; the patricians, those noblest patterns of the State’s creation, and the front-rank men of Pompey’s party, a senate under arms, will be routed in a single engagement; the ruins of that great oligarchy will be scattered all over the world; one division will fall in Egypt, another in Africa, and another in Spain! And the poor State will not be allowed even the privilege of being ruined once for all!” $^{10.}$ Yes, all this may happen; Juba’s familiarity with every position in his own kingdom may be of no avail to him, of no avail the resolute bravery of his people when fighting for their king; even the men of Utica, crushed by their troubles, may waver in their allegiance; and the good fortune which ever attended men of the name of Scipio may desert Scipio in Africa. But long ago destiny “saw to it that Cato should come to no harm.”
$^{11.}$ “He was conquered in spite of it all!” Well, you may include this among Cato’s “failures"; Cato will bear with an equally stout heart anything that thwarts him of his victory, as he bore that which thwarted him of his praetorship. The day whereon he failed of election, he spent in play; the night wherein he intended to die, he spent in reading. He regarded in the same light both the loss of his praetorship and the loss of his life; he had convinced himself that he ought to endure anything which might happen. $^{12.}$ Why should he not suffer, bravely and calmly, a change in the govern​ment? For what is free from the risk of change? Neither earth, nor sky, nor the whole fabric of our universe, though it be controlled by the hand of God. It will not always preserve its present order; it will be thrown from its course in days to come. $^{13.}$ All things move in accord with their appointed times; they are destined to be born, to grow, and to be destroyed. The stars which you see moving above us, and this seemingly immovable earth to which we cling and on which we are set, will be consumed and will cease to exist. There is nothing that does not have its old age; the intervals are merely unequal at which Nature sends forth all these things towards the same goal. Whatever is will cease to be, and yet it will not perish, but will be resolved into its elements. $^{14.}$ To our minds, this process means perishing, for we behold only that which is nearest; our sluggish mind, under allegiance to the body, does not penetrate to bournes beyond. Were it not so, the mind would endure with greater courage its own ending and that of its possessions, if only it could hope that life and death, like the whole universe about us, go by turns, that whatever has been put together is broken up again, that whatever has been broken up is put together again, and that the eternal craftsmanship of God, who controls all things, is working at this task.
$^{15.}$ Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: “The whole race of man, both that which is and that which is to be, is condemned to die. Of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away ​by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties,—luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?” $^{16.}$ Let great souls comply with God’s wishes, and suffer unhesitatingly whatever fate the law of the universe ordains; for the soul at death is either sent forth into a better life, destined to dwell with deity amid greater radiance and calm, or else, at least, without suffering any harm to itself, it will be mingled with nature again, and will return to the universe.
Therefore Cato’s honourable death was no less a good than his honourable life, since virtue admits of no stretching. Socrates used to say that verity and virtue were the same. Just as truth does not grow, so neither does virtue grow; for it has its due proportions and is complete. $^{17.}$ You need not, therefore, wonder that goods are equal, both those which are to be deliberately chosen, and those which circumstances have imposed. For if you once adopt the view that they are unequal, deeming, for instance, a brave endurance of torture as among the lesser goods, you will be including it among the evils also; you will pronounce Socrates unhappy in his prison, Cato unhappy when he reopens his wounds with more courage than he showed in ​inflicting them, and Regulus the most ill-starred of all when he pays the penalty for keeping his word even with his enemies. And yet no man, even the most effeminate person in the world, has ever dared to maintain such an opinion. For though such persons deny that a man like Regulus is happy, yet for all that they also deny that he is wretched. $^{18.}$ The earlier Academics do indeed admit that a man is happy even amid such tortures, but do not admit that he is completely or fully happy. With this view we cannot in any wise agree; for unless a man is happy, he has not attained the Supreme Good; and the good which is supreme admits of no higher degree, if only virtue exists within this man, and if adversity does not impair his virtue, and if, though the body be injured, the virtue abides unharmed. And it does abide. For I understand virtue to be high-spirited and exalted, so that it is aroused by anything that molests it. $^{19.}$ This spirit, which young men of noble breeding often assume, when they are so deeply stirred by the beauty of some honourable object that they despise all the gifts of chance, is assuredly infused in us and communicated to us by wisdom. Wisdom will bring the conviction that there is but one good—that which is honourable; that this can neither be shortened nor extended, any more than a carpenter’s rule, with which straight lines are tested, can be bent. Any change in the rule means spoiling the straight line. $^{20.}$ Applying, therefore, this same figure to virtue, we shall say: Virtue also is straight, and admits of no bending. What can be made more tense than a thing which is already rigid? Such is virtue, which passes judgment on everything, but nothing passes judgment on virtue. And if this rule, virtue, cannot ​itself be made more straight, neither can the things created by virtue be in one case straighter and in another less straight. For they must necessarily correspond to virtue; hence they are equal.
$^{21.}$ “What,” you say, “do you call reclining at a banquet and submitting to torture equally good?” Does this seem surprising to you? You may be still more surprised at the following,—that reclining at a banquet is an evil, while reclining on the rack is a good, if the former act is done in a shameful, and the latter in an honourable manner. It is not the material that makes these actions good or bad; it is the virtue. All acts in which virtue has disclosed itself are of the same measure and value. $^{22.}$ At this moment the man who measures the souls of all men by his own is shaking his fist in my face because I hold that there is a parity between the goods involved in the case of one who passes sentence honourably, and of one who suffers sentence honourably; or because I hold that there is a parity between the goods of one who celebrates a triumph, and of one who, unconquered in spirit, is carried before the victor’s chariot. For such critics think that whatever they themselves cannot do, is not done; they pass judgment on virtue in the light of their own weaknesses. $^{23.}$ Why do you marvel if it helps a man, and on occasion even pleases him, to be burned, wounded, slain, or bound in prison? To a luxurious man, a simple life is a penalty; to a lazy man, work is punishment; the dandy pities the diligent man; to the slothful, studies are torture. Similarly, we regard those things with respect to which we are all infirm of disposition, as hard and beyond endurance, forgetting what a torment it is to many men to abstain from wine or to be routed from their beds at break of day. These ​actions are not essentially difficult; it is we ourselves that are soft and flabby. $^{24.}$ We must pass judgment concerning great matters with greatness of soul; otherwise, that which is really our fault will seem to be their fault. So it is that certain objects which are perfectly straight, when sunk in water appear to the onlooker as bent or broken off. It matters not only what you see, but with what eyes you see it; our souls are too dull of vision to perceive the truth. $^{25.}$ But give me an unspoiled and sturdy-minded young man; he will pronounce more fortunate one who sustains on unbending shoulders the whole weight of adversity, who stands out superior to Fortune. It is not a cause for wonder that one is not tossed about when the weather is calm; reserve your wonderment for cases where a man is lifted up when all others sink, and keeps his footing when all others are prostrate.
$^{26.}$ What element of evil is there in torture and in the other things which we call hardships? It seems to me that there is this evil,—that the mind sags, and bends, and collapses. But none of these things can happen to the sage; he stands erect under any load. Nothing can subdue him; nothing that must be endured annoys him. For he does not complain that he has been struck by that which can strike any man. He knows his own strength; he knows that he was born to carry burdens. $^{27.}$ I do not withdraw the wise man from the category of man, nor do I deny to him the sense of pain as though he were a rock that has no feelings at all. I remember that he is made up of two parts: the one part is irrational,—it is this that may be bitten, burned, or hurt; the other part is rational,—it is this which holds resolutely to opinions, is courageous, and unconquerable. In the ​latter is situated man’s Supreme Good. Before this is completely attained, the mind wavers in uncertainty; only when it is fully achieved is the mind fixed and steady. $^{28.}$ And so when one has just begun, or is on one’s way to the heights and is cultivating virtue, or even if one is drawing near the perfect good but has not yet put the finishing touch upon it, one will retrograde at times and there will be a certain slackening of mental effort. For such a man has not yet traversed the doubtful ground; he is still standing in slippery places. But the happy man, whose virtue is complete, loves himself most of all when his bravery has been submitted to the severest test, and when he not only, endures but welcomes that which all other men regard with fear, if it is the price which he must pay for the performance of a duty which honour imposes, and he greatly prefers to have men say of him: “how much more noble!” rather than “how much more lucky!”
$^{29.}$ And now I have reached the point to which your patient waiting summons me. You must not think that our human virtue transcends nature; the wise man will tremble, will feel pain, will turn pale, For all these are sensations of the body. Where, then, is the abode of utter distress, of that which is truly an evil? In the other part of us, no doubt, if it is the mind that these trials drag down, force to a confession of its servitude, and cause to regret its existence. $^{30.}$ The wise man, indeed, overcomes Fortune by his virtue, but many who profess wisdom are sometimes frightened by the most unsubstantial threats. And at this stage it is a mistake on our part to make the same demands upon the wise man and upon the learner. I still exhort myself to do ​that which I recommend; but my exhortations are not yet followed. And even if this were the case, I should not have these principles so ready for practice, or so well trained, that they would rush to my assistance in every crisis. $^{31.}$ Just as wool takes up certain colours at once, while there are others which it will not absorb unless it is soaked and steeped in them many times; so other systems of doctrine can be immediately applied by men’s minds after once being accepted, but this system of which I speak, unless it has gone deep and has sunk in for a long time, and has not merely coloured but thoroughly permeated the soul, does not fulfil any of its promises. $^{32.}$ The matter can be imparted quickly and in very few words: “Virtue is the only good; at any rate there is no good without virtue; and virtue itself is situated in our nobler part, that is, the rational part.” And what will this virtue be? A true and never-swerving judgment. For therefrom will spring all mental impulses, and by its agency every external appearance that stirs our impulses will be clarified. $^{33.}$ It will be in keeping with this judgment to judge all things that have been coloured by virtue as goods, and as equal goods.
Bodily goods are, to be sure, good for the body; but they are not absolutely good. There will indeed be some value in them; but they will possess no genuine merit, for they will differ greatly; some will be less, others greater. $^{34.}$ And we are constrained to acknowledge that there are great differences among the very followers of wisdom. One man has already made so much progress that he dares to raise his eyes and look Fortune in the face, but not persistently, for his eyes soon drop, dazzled by her overwhelming splendour; another has made ​so much progress that he is able to match glances with her,—that is, unless he has already reached the summit and is full of confidence. $^{35.}$ That which is short of perfection must necessarily be unsteady, at one time progressing, at another slipping or growing faint; and it will surely slip back unless it keeps struggling ahead; for if a man slackens at all in zeal and faithful application, he must retrograde. No one can resume his progress at the point where he left off. $^{36.}$ Therefore let us press on and persevere. There remains much more of the road than we have put behind us; but the greater part of progress is the desire to progress.
I fully understand what this task is. It is a thing which I desire, and I desire it with all my heart. I see that you also have been aroused and are hastening with great zeal towards infinite beauty. Let us, then, hasten; only on these terms will life be a boon to us; otherwise, there is delay, and indeed disgraceful delay, while we busy ourselves with revolting things. Let us see to it that all time belongs to us. This, however, cannot be unless first of all our own selves begin to belong to us. $^{37.}$ And when will it be our privilege to despise both kinds of fortune? When will it be our privilege, after all the passions have been subdued and brought under our own control, to utter the words “I have conquered!”? Do you ask me whom I have conquered? Neither the Persians, nor the far-off Medes, nor any warlike race that lies beyond the Dahae; not these, but greed, ambition, and the fear of death that has conquered the conquerors of the world. Farewell.
* ↑ A similar argument is found in Ep. lxv. §§ 5 ff., containing the same figure of thought.
* ↑ For a definition of honestum see Cicero, De Fin. ii. 45 ff., and Rackham’s note, explaining it as “τὸ καλόν, the morally beautiful or good.”
* ↑ See, for example, the syllogistic display which is ridiculed in Ep. xlviii. 6.
* ↑ i.e., from being mere word-play.
* ↑ Hense suggests that Seneca may be rendering the phrase of Simonides—ἀνὴρ ἀληθῶς ἀγαθός.
* ↑ Egypt—47 B.C.; Africa (Thapsus)—46 B.C.; Spain (Munda)—45 B.C.
* ↑ A sort of serious parody of the senatus consultum ultimum. For a discussion of the history and meaning of the phrase see W. Warde Fowler’s Cicero, pp. 151–158.
* ↑ Plato’s Phaedo. Cato slew himself at Utica, 46 B.C., after Scipio’s defeat at Thapsus.
* ↑ Cf. Ep. ix. 16 f. resoluto mundo, etc.
* ↑ For a clear and full discussion regarding Stoic views of the immortality of the soul, and Seneca’s own opinion thereon, see E. V. Arnold, Roman Stoicism, pp. 262 ff.
* ↑ Cf. § 20 of this letter: rigida re quid amplius intendi potest?
* ↑ i.e., knowledge of facts, as Seneca so often says. Cf. Plato, Meno, 87 C ἐπιστήμη τις ἡ ἀρετή, and Aristotle, Eth. vi. 13 Σωκράτης . . . λόγους τὰς ἀρετὰς ᾤετο εἶναι, ἐπιστήμας γὰρ εἶναι πάσας.
* ↑ This is the accepted Stoic doctrine; see Ep. lxvi. 5. Goods are equal, absolute, and independent of circumstances; although, as Seneca here maintains, circumstances may bring one or another of them into fuller play.
* ↑ e.g., Xenocrates and Speusippus; cf. Ep. lxxxv. 18. For another answer to the objection that the good depends upon outward circumstances cf. Ep. xcii. 14 f.
* ↑ “An oar, though quite whole, presents the appearance of being broken when seen in clear shallow water.”—Seneca, N. Q. 1. 3 (Clarke and Geikie).
* ↑ This dualism of soul and body goes back to earlier religions, and especially to the Persian. The rational part (τὸ λογιστικόν), though held by most Stoics to be corporeal, or part of the world-stuff, is closely related to the ἡγεμονικόν, or “principate.”
* ↑ i.e., because he has endured and conquered misfortune rather than escaped it.
* ↑ For a similar thought, cf. Ep. xi. 6.
* ↑ Three stages of progress (προκοπή) were defined by Chrysippus. Cf. also Sen. Epp. lxxii. 6 and lxxv. 8 f.
* ↑ Ovid, Metam. vi. 9, speaks of bibula lana, and Horace, Ep. i. 10. 27, of vellera potantia fucum.
* ↑ In which case, he would be completely superior to her.
* ↑ A nomad Scythian tribe east of the Caspian Sea.