# Moral letters to Lucilius/Letter 75

LXXV. ON THE DISEASES OF THE SOUL
$^{1.}$ You have been complaining that my letters to you are rather carelessly written. Now who talks carefully unless he also desires to talk affectedly? I prefer that my letters should be just what my conversation would be if you and I were sitting in one another’s company or taking walks together,—spontaneous and easy; for my letters have nothing strained or artificial about them. $^{2.}$ If it were possible, I should prefer to show, rather than speak, my feelings. Even if I were arguing a point, I should not stamp my foot, or toss my arms about, or raise my voice; but I should leave that sort of thing to the orator, and should be content to have conveyed my feelings to you without having either embellished them or lowered their dignity. $^{3.}$ I should like to convince you entirely of this one fact,—that I feel whatever I say, that I not only feel it, but am wedded to it. It is one sort of kiss which a man gives his mistress, and another which he gives his children; yet in the father’s embrace also, holy and restrained as it is, plenty of affection is disclosed.
​I prefer, however, that our conversation on matters so important should not be meagre and dry; for even philosophy does not renounce the company of cleverness. One should not, however, bestow very much attention upon mere words. $^{4.}$ Let this be the kernel of my idea: let us say what we feel, and feel what we say; let speech harmonize with life. That man has fulfilled his promise who is the same person both when you see him and when you hear him. $^{5.}$ We shall not fail to see what sort of man he is and how large a man he is, if only he is one and the same. Our words should aim not to please, but to help. If, however, you can attain eloquence without painstaking, and if you either are naturally gifted or can gain eloquence at slight cost, make the most of it and apply it to the noblest uses. But let it be of such a kind that it displays facts rather than itself. It and the other arts are wholly concerned with cleverness; but our business here is the soul.
$^{6.}$ A sick man does not call in a physician who is eloquent; but if it so happens that the physician who can cure him likewise discourses elegantly about the treatment which is to be followed, the patient will take it in good part. For all that, he will not find any reason to congratulate himself on having discovered a physician who is eloquent. For the case is no different from that of a skilled pilot who is also handsome. $^{7.}$ Why do you tickle my ears? Why do you entertain me? There is other business at hand; I am to be cauterized, operated upon, or put on a diet. That is why you were summoned to treat me!
You are required to cure a disease that is chronic and serious,—one which affects the general weal. You have as serious a business on hand as a physician ​has during a plague. Are you concerned about words? Rejoice this instant if you can cope with things. When shall you learn all that there is to learn? When shall you so plant in your mind that which you have learned, that it cannot escape? When shall you put it all into practice? For it is not sufficient merely to commit these things to memory, like other matters; they must be practically tested. He is not happy who only knows them, but he who does them. $^{8.}$ You reply: “What? Are there no degrees of happiness below your ‘happy’ man? Is there a sheer descent immediately below wisdom?” I think not. For though he who makes progress is still numbered with the fools, yet he is separated from them by a long interval. Among the very persons who are making progress there are also great spaces intervening. They fall into three classes, as certain philosophers believe. $^{9.}$ First come those who have not yet attained wisdom but have already gained a place near by. Yet even that which is not far away is still outside. These, if you ask me, are men who have already laid aside all passions and vices, who have learned what things are to be embraced; but their assurance is not yet tested. They have not yet put their good into practice, yet from now on they cannot slip back into the faults which they have escaped. They have already arrived at a point from which there is no slipping back, but they are not yet aware of the fact; as I remember writing in another letter, “They are ignorant of their knowledge.” It has now been vouchsafed to them to enjoy their good, but not yet to be sure of it. $^{10.}$ Some define this class, of which I have been speaking,—a class of men who are making progress,—as having escaped the diseases of the mind, ​but not yet the passions, and as still standing upon slippery ground; because no one is beyond the dangers of evil except him who has cleared himself of it wholly. But no one has so cleared himself except the man who has adopted wisdom in its stead.
$^{11.}$ I have often before explained the difference between the diseases of the mind and its passions. And I shall remind you once more: the diseases are hardened and chronic vices, such as greed and ambition; they have enfolded the mind in too close a grip, and have begun to be permanent evils thereof. To give a brief definition: by “disease” we mean a persistent perversion of the judgment, so that things which are mildly desirable are thought to be highly desirable. Or, if you prefer, we may define it thus: to be too zealous in striving for things which are only mildly desirable or not desirable at all, or to value highly things which ought to be valued but slightly or valued not at all. $^{12.}$ “Passions” are objectionable impulses of the spirit, sudden and vehement; they have come so often, and so little attention has been paid to them, that they have caused a state of disease; just as a catarrh, when there has been but a single attack and the catarrh has not yet become habitual, produces a cough, but causes consumption when it has become regular and chronic. Therefore we may say that those who have made most progress are beyond the reach of the “diseases”; but they still feel the “passions” even when very near perfection.
$^{13.}$ The second class is composed of those who have laid aside both the greatest ills of the mind and its passions, but yet are not in assured possession of immunity. For they can still slip back into their former state. $^{14.}$ The third class are beyond the reach ​of many of the vices and particularly of the great vices, but not beyond the reach of all. They have escaped avarice, for example, but still feel anger; they no longer are troubled by lust, but are still troubled by ambition; they no longer have desire, but they still have fear. And just because they fear, although they are strong enough to withstand certain things, there are certain things to which they yield; they scorn death, but are in terror of pain.
$^{15.}$ Let us reflect a moment on this topic. It will be well with us if we are admitted to this class. The second stage is gained by great good fortune with regard to our natural gifts and by great and unceasing application to study. But not even the third type is to be despised. Think of the host of evils which you see about you; behold how there is no crime that is not exemplified, how far wickedness advances every day, and how prevalent are sins in home and commonwealth. You will see, therefore, that we are making a considerable gain, if we are not numbered among the basest.
$^{16.}$ “But as for me,” you say, “I hope that it is in me to rise to a higher rank than that!” I should pray, rather than promise, that we may attain this; we have been forestalled. We hasten towards virtue while hampered by vices. I am ashamed to say it; but we worship that which is honourable only in so far as we have time to spare. But what a rich reward awaits us if only we break off the affairs which forestall us and the evils that cling to us with utter tenacity! $^{17.}$ Then neither desire nor fear shall rout us. Undisturbed by fears, unspoiled by pleasures, we shall be afraid neither of death nor of the gods; we shall know that death is no evil and that the gods are not powers of evil. That which harms has ​no greater power than that which receives harm, and things which are utterly good have no power at all to harm. $^{18.}$ There await us, if ever we escape from these low dregs to that sublime and lofty height, peace of mind and, when all error has been driven out, perfect liberty. You ask what this freedom is? It means not fearing either men or gods; it means not craving wickedness or excess; it incans possessing supreme power over oneself. And it is a priceless good to be master of oneself. Farewell.
* ↑ For putidum (that which offends the taste, i.e., is too artificially formal) see Cic. De Orat. iii. 41 nolo exprimi litteras putidius, nolo obscurari neglegentius.
* ↑ Cf. Ep. lxvii. 2 si quando intervenerunt epistulae tuae, tecum esse mihi videor, etc.
* ↑ Cf. Ep. cxiv. 1 talis hominibus fuit oratio qualis vita, and passim in Epp. xl., lxxv. and cxiv.
* ↑ Eloquence and other arts please mainly by their cleverness; nor does philosophy abjure such cleverness as style; but here in these letters, wherein we are discussing the soul, the graces of speech are of no concern.
* ↑ Chrysippus, however, recognised only the first two classes, as did Epictetus (iv. 2).
* ↑ Ep. lxxi. 4.
* ↑ For Seneca’s own struggles with this disease cf. Ep. lxxviii. 1.
* ↑ The difference between the first and second classes is well described in Ep. lxxii. 6 hoc interest inter consummatae sapientiae virum et alium procedentis, quod inter sanum et ex morbo gravi ac diutino emergentem.
* ↑ This idea is a favourite with Seneca; cf. Ep. liii. 8 non est quod precario philosopheris, and § 9 (philosophia) non est res subsiciva, “an occupation for one’s spare time.”