# Moral letters to Lucilius/Letter 104

CIV. ON CARE OF HEALTH AND PEACE OF MIND
$^{1.}$ I have run off to my villa at Nomentum, for what purpose, do you suppose? To escape the city? No; to shake off a fever which was surely working its way into my system. It had already got a grip upon me. My physician kept insisting that when the circulation was upset and irregular, disturbing the natural poise, the disease was under way. I therefore ordered my carriage to be made ready at once, and insisted on departing, in spite of my wife Paulina’s efforts to stop me; for I remembered my master Gallio’s words, when he began to develop a fever in Achaia and took ship at once, insisting that the disease was not of the body but of the place. $^{2.}$ That is what I remarked to my dear Paulina, who always urges me to take care of my health. I know that her very life-breath comes and goes with my own, and I am beginning, in my solicitude for her, to be solicitous for myself. And although old age has made me braver to bear many things, I am gradually losing this boon that old age bestows. For it comes into my mind that in this old man there is a youth also, and youth needs tenderness. Therefore, since I cannot prevail upon her to love me any more heroically, she prevails upon me to cherish myself more carefully. $^{3.}$ For one must indulge genuine emotions; sometimes, even in spite of weighty reasons, the breath of life must be called back and kept at our very lips even at the price of great suffering, for the sake of those whom we hold dear; because the good man should not live as long ​as it pleases him, but as long as he ought. He who does not value his wife, or his friend, highly enough to linger longer in life—he who obstinately persists in dying—is a voluptuary.
The soul should also enforce this command upon itself whenever the needs of one’s relatives require; it should pause and humour those near and dear, not only when it desires, but even when it has begun, to die. $^{4.}$ It gives proof of a great heart to return to life for the sake of others; and noble men have often done this. But this procedure also, I believe, indicates the highest type of kindness: that although the greatest advantage of old age is the opportunity to be more negligent regarding self-preservation and to use life more adventurously, one should watch over one’s old age with still greater care if one knows that such action is pleasing, useful, or desirable in the eyes of a person whom one holds dear. $^{5.}$ This is also a source of no mean joy and profit; for what is sweeter than to be so valued by one’s wife that one becomes more valuable to oneself for this reason? Hence my dear Paulina is able to make me responsible, not only for her fears, but also for my own.
$^{6.}$ So you are curious to know the outcome of this prescription of travel? As soon as I escaped from the oppressive atmosphere of the city, and from that awful odour of reeking kitchens which, when in use, pour forth a ruinous mess of steam and soot, I perceived at once that my health was mending. And how much stronger do you think I felt when I reached my vineyards! Being, so to speak, let out to pasture, I regularly walked into my meals! So I am my old self again, feeling now no wavering languor in my system, and no sluggishness in my brain. I am beginning to work with all my energy.
​$^{7.}$ But the mere place avails little for this purpose, unless the mind is fully master of itself, and can, at its pleasure, find seclusion even in the midst of business; the man, however, who is always selecting resorts and hunting for leisure, will find something to distract his mind in every place. Socrates is reported to have replied, when a certain person complained of having received no benefit from his travels: “It serves you right! You travelled in your own company!” $^{8.}$ O what a blessing it would be for some men to wander away from themselves! As it is, they cause themselves vexation, worry, demoralization, and fear! What profit is there in crossing the sea and in going from one city to another? If you would escape your troubles, you need not another place but another personality. Perhaps you have reached Athens, or perhaps Rhodes; choose any state you fancy, how does it matter what its character may be? You will be bringing to it your own.
$^{9.}$ Suppose that you hold wealth to be a good: poverty will then distress you, and,—which is most pitiable,—it will be an imaginary poverty. For you may be rich, and nevertheless, because your neighbour is richer, you suppose yourself to be poor exactly by the same amount in which you fall short of your neighbour. You may deem official position a good; you will be vexed at another’s appointment or re-appointment to the consulship; you will be jealous whenever you see a name several times in the state records. Your ambition will be so frenzied that you will regard yourself last in the race if there is anyone in front of you. $^{10.}$ Or you may rate death as the worst of evils, although there is really no evil therein except that which precedes death’s coming—​fear. You will be frightened out of your wits, not only by real, but by fancied dangers, and will be tossed for ever on the sea of illusion. What benefit will it be to
Have threaded all the towns of Argolis, A fugitive through midmost press of foes?
For peace itself will furnish further apprehension. Even in the midst of safety you will have no confidence if your mind has once been given a shock; once it has acquired the habit of blind panic, it is incapable of providing even for its own safety. For it does not avoid danger, but runs away. Yet we are more exposed to danger when we turn our backs.
$^{11.}$ You may judge it the most grievous of ills to lose any of those you love; while all the same this would be no less foolish than weeping because the trees which charm your eye and adorn your home lose their foliage. Regard everything that pleases you as if it were a flourishing plant; make the most of it while it is in leaf, for different plants at different seasons must fall and die. But just as the loss of leaves is a light thing, because they are born afresh, so it is with the loss of those whom you love and regard as the delight of your life; for they can be replaced even though they cannot be born afresh. $^{12.}$ “New friends, however, will not be the same.” No, nor will you yourself remain the same; you change with every day and every hour. But in other men you more readily see what time plunders; in your own case the change is hidden, because it will not take place visibly. Others are snatched from sight; we ourselves are being stealthily filched away from ourselves. You will not think about any of these problems, nor will you apply remedies to these wounds. You will of your own volition be sowing a crop of ​trouble by alternate hoping and despairing. If you are wise, mingle these two elements: do not hope without despair, or despair without hope.
$^{13.}$ What benefit has travel of itself ever been able to give anyone? No restraint upon pleasure, no bridling of desire, no checking of bad temper, no crushing of the wild assaults of passion, no opportunity to rid the soul of evil. Travelling cannot give us judgment, or shake off our errors; it merely holds our attention for a moment by a certain novelty, as children pause to wonder at something unfamiliar. $^{14.}$ Besides, it irritates us, through the wavering of a mind which is suffering from an acute attack of sickness; the very motion makes it more fitful and nervous. Hence the spots we had sought most eagerly we quit still more eagerly, like birds that flit and are off as soon as they have alighted. $^{15.}$ What travel will give is familiarity with other nations: it will reveal to you mountains of strange shape, or unfamiliar tracts of plain, or valleys that are watered by ever-flowing springs, or the characteristics of some river that comes to our attention. We observe how the Nile rises and swells in summer, or how the Tigris disappears, runs underground through hidden spaces, and then appears with unabated sweep; or how the Maeander, that oft-rehearsed theme and plaything of the poets, turns in frequent bendings, and often in winding comes close to its own channel before resuming its course. But this sort of information will not make better or sounder men of us.
$^{16.}$ We ought rather to spend our time in study, and to cultivate those who are masters of wisdom, learning something which has been investigated, but not ​settled; by this means the mind can be relieved of a most wretched serfdom, and won over to freedom. Indeed, as long as you are ignorant of what you should avoid or seek, or of what is necessary or superfluous, or of what is right or wrong, you will not be travelling, but merely wandering. $^{17.}$ There will be no benefit to you in this hurrying to and fro; for you are travelling with your emotions and are followed by your afflictions. Would that they were indeed following you! In that case, they would be farther away; as it is, you are carrying and not leading them. Hence they press about you on all sides, continually chafing and annoying you. It is medicine, not scenery, for which the sick man must go a-searching. $^{18.}$ Suppose that someone has broken a leg or dislocated a joint: he does not take carriage or ship for other regions, but he calls in the physician to set the fractured limb, or to move it back to its proper place in the socket. What then? When the spirit is broken or wrenched in so many places, do you think that change of place can heal it? The complaint is too deep-seated to be cured by a journey. $^{19.}$ Travel does not make a physician or an orator; no art is acquired by merely living in a certain place.
Where lies the truth, then? Can wisdom, the greatest of all the arts, be picked up on a journey? I assure you, travel as far as you like, you can never establish yourself beyond the reach of desire, beyond the reach of bad temper, or beyond the reach of fear; had it been so, the human race would long ago have banded together and made a pilgrimage to the spot. Such ills, as long as you carry with you their causes, will load you down and worry you to skin and bone in your wanderings over land and sea. $^{20.}$ Do you wonder that it is of no use to run away ​from them? That from which you are running, is within you. Accordingly, reform your own self, get the burden off your own shoulders, and keep within safe limits the cravings which ought to be removed. Wipe out from your soul all trace of sin. If you would enjoy your travels, make healthy the companion of your travels. As long as this companion is avaricious and mean, greed will stick to you; and while you consort with an overbearing man, your puffed-up ways will also stick close. Live with a hangman, and you will never be rid of your cruelty. If an adulterer be your club-mate, he will kindle the baser passions. $^{21.}$ If you would be stripped of your faults leave far behind you the patterns of the faults. The miser, the swindler, the bully, the cheat, who will do you much harm merely by being near you, are within you.
Change therefore to better associations: live with the Catos, with Laelius, with Tubero. Or, if you enjoy living with Greeks also, spend your time with Socrates and with Zeno: the former will show you how to die if it be necessary; the latter how to die before it is necessary. $^{22.}$ Live with Chrysippus, with Posidonius: they will make you acquainted with things earthly and things heavenly; they will bid you work hard over something more than neat turns of language and phrases mouthed forth for the entertainment of listeners; they will bid you be stout of heart and rise superior to threats. The only harbour safe from the seething storms of this life is scorn of the future, a firm stand, a readiness to receive Fortune’s missiles full in the breast, neither skulking nor turning the back. $^{23.}$ Nature has brought us forth brave of spirit, and, as she has implanted in certain animals a spirit of ferocity, in others craft, ​in others terror, so she has gifted us with an aspiring and lofty spirit, which prompts us to seek a life of the greatest honour, and not of the greatest security, that most resembles the soul of the universe, which it follows and imitates as far as our mortal steps permit. This spirit thrusts itself forward, confident of commendation and esteem. $^{24.}$ It is superior to all, monarch of all it surveys; hence it should be subservient to nothing, finding no task too heavy, and nothing strong enough to weigh down the shoulders of a man.
Shapes dread to look upon, of toil or death
are not in the least dreadful, if one is able to look upon them with unflinching gaze, and is able to pierce the shadows. Many a sight that is held a terror in the night-time, is turned to ridicule by day. “Shapes dread to look upon, of toil or death”: our Vergil has excellently said that these shapes are dread, not in reality, but only “to look upon"—in other words, they seem terrible, but are not. $^{25.}$ And in these visions what is there, I say, as fear-inspiring as rumour has proclaimed? Why, pray, my dear Lucilius, should a man fear toil, or a mortal death? Countless cases occur to my mind of men who think that what they themselves are unable to do is impossible, who maintain that we utter words which are too big for man’s nature to carry out. $^{26.}$ But how much more highly do I think of these men! They can do these things, but decline to do them. To whom that ever tried have these tasks proved false? To what man did they not seem easier in the doing? Our lack of confidence is not the result of difficulty; the difficulty comes from our lack of confidence.
$^{27.}$ If, however, you desire a pattern, take Socrates, ​a long-suffering old man, who was sea-tossed amid every hardship and yet was unconquered both by poverty (which his troubles at home made more burdensome) and by toil, including the drudgery of military service. He was much tried at home, whether we think of his wife, a woman of rough manners and shrewish tongue, or of the children whose intractability showed them to be more like their mother than their father. And if you consider the facts, he lived either in time of war, or under tyrants, or under a democracy, which is more cruel than wars and tyrants. $^{28.}$ The war lasted for twenty-seven years; then the state became the victim of the Thirty Tyrants, of whom many were his personal enemies. At the last came that climax of condemnation under the gravest of charges: they accused him of disturbing the state religion and corrupting the youth, for they declared that he had influenced the youth to defy the gods, to defy the council, and to defy the state in general. Next came the prison, and the cup of poison. But all these measures changed the soul of Socrates so little that they did not even change his features. What wonderful and rare distinction! He maintained this attitude up to the very end, and no man ever saw Socrates too much elated or too much depressed. Amid all the disturbance of Fortune, he was undisturbed.
$^{29.}$ Do you desire another case? Take that of the younger Marcus Cato, with whom Fortune dealt in a more hostile and more persistent fashion. But he withstood her, on all occasions, and in his last ​moments, at the point of death, showed that a brave man can live in spite of Fortune, can die in spite of her. His whole life was passed either in civil warfare, or under a political regime which was soon to breed civil war. And you may say that he, just as much as Socrates, declared allegiance to liberty in the midst of slavery—unless perchance you think that Pompey, Caesar, and Crassus were the allies of liberty! $^{30.}$ No one ever saw Cato change, no matter how often the state changed: he kept himself the same in all circumstances—in the praetorship, in defeat, under accusation, in his province, on the platform, in the army, in death. Furthermore, when the republic was in a crisis of terror, when Caesar was on one side with ten embattled legions at his call, aided by so many foreign nations, and when Pompey was on the other, satisfied to stand alone against all comers, and when the citizens were leaning towards either Caesar or Pompey, Cato alone established a definite party for the Republic. $^{31.}$ If you would obtain a mental picture of that period, you may imagine on one side the people and the whole proletariat eager for revolution—on the other the senators and knights, the chosen and honoured men of the commonwealth; and there were left between them but these two—the Republic and Cato.
I tell you, you will marvel when you see
Atreus’ son, and Priam, and Achilles, wroth at both.
Like Achilles, he scorns and disarms each faction. $^{32.}$ And this is the vote which he casts concerning them ​both: “If Caesar wins, I slay myself; if Pompey, I go into exile.” What was there for a man to fear who, whether in defeat or in victory, had assigned to himself a doom which might have been assigned to him by his enemies in their utmost rage? So he died by his own decision.
$^{33.}$ You see that man can endure toil: Cato, on foot, led an army through African deserts. You see that thirst can be endured: he marched over sun-baked hills, dragging the remains of a beaten army and with no train of supplies, undergoing lack of water and wearing a heavy suit of armour; always the last to drink of the few springs which they chanced to find. You see that honour, and dishonour too, can be despised: for they report that on the very day when Cato was defeated at the elections, he played a game of ball. You see also that man can be free from fear of those above him in rank: for Cato attacked Caesar and Pompey simultaneously, at a time when none dared fall foul of the one without endeavouring to oblige the other. You see that death can be scorned as well as exile: Cato inflicted exile upon himself and finally death, and war all the while.
$^{34.}$ And so, if only we are willing to withdraw our necks from the yoke, we can keep as stout a heart against such terrors as these. But first and foremost, we must reject pleasures; they render us weak and womanish; they make great demands upon us, and, moreover, cause us to make great demands upon Fortune. Second, we must spurn wealth: wealth is the diploma of slavery. Abandon gold and silver, and whatever else is a burden upon our richly-furnished homes; liberty cannot be gained for nothing. If you set a high value on liberty, you must set a low value on everything else. Farewell.
* ↑ Pompeia Paulina, the second wife of Seneca; cf. Tac. Ann. xv. 60. Though much younger than her husband, she was a model of devotion, and remained loyal to him through all the Neronian persecution.
* ↑ Elder brother of Seneca, whose name before his adoption by Lucius Iunius Gallio was Annaeus Novatus. He was governor of Achaia from A.D. July 1, 51 to July 1, 52. See Acts xviii. 11 ff., and Duff, Three Dialogues of Seneca, p. xliii.
* ↑ Cf. Ep. x. 1 “Mecum loquor.” “Cave, rogo, et diligenter adtende; cum homine malo loqueris.”
* ↑ Vergil, Aen. iii. 282 f.
* ↑ See Index of Proper Names.
* ↑ Although Seneca was deeply interested in such matters, as is proved by Ep. lxxix., the Naturales Quaestiones, and an early work on the geography of Egypt.
* ↑ These men are patterns or interpreters of the virtues. The first-named three represent courage, justice, and self-restraint respectively. Socrates is the ideal wise man, Zeno, Chrysippus, and Posidonus are in turn the founder, the classifier, and the modernizer of Stoicism.
* ↑ Aeneid, vi. 277.
* ↑ At first a sculptor, then an independent seeker after truth, whose wants were reduced to a minimum. Husband of the shrewish Xanthippe and father of the dull and worthless Lamprocles. Brave soldier at Potidaea, Delium, and Amphipolis.
* ↑ 431–404 B.C. (the Peloponnesian War).
* ↑ See Plato’s Apology, 23 D. They had previously aimed at him a law forbidding the teaching of dialectic.
* ↑ 399 B.C.
* ↑ Triumvirs in 60 B.C. and rivals in acquiring unconstitutional power.
* ↑ 54 B.C.
* ↑ Perhaps a reference to his mission in Cyprus (58–56 B.C.), and his subsequent arraignment by Clodius.
* ↑ Vergil, Aen. i. 458.
* ↑ At Utica, in 46 B.C.