# Moral letters to Lucilius/Letter 68

LXVIII. ON WISDOM AND RETIREMENT
$^{1.}$ I fall in with your plan; retire and conceal yourself in repose. But at the same time conceal your retirement also. In doing this, you may be sure that you will be following the example of the Stoics, if not their precept. But you will be acting according to their precept also; you will thus satisfy both yourself and any Stoic you please. $^{2.}$ We Stoics do not urge men to take up public life in every case, or at all times, or without any qualification. Besides, when we have assigned to our wise man that field of public life which is worthy of him,—in other words, the universe,—he is then not apart from public life, even if he withdraws; nay, perhaps he has abandoned only one little corner thereof and has passed over into greater and wider regions; and when he has been set in the heavens, he understands how lowly was the place in which he sat when he mounted the curule chair or the judgment-seat. Lay this to heart,—that the wise man is never more active in affairs than when things divine as well as things human have come within his ken.
$^{3.}$ I now return to the advice which I set out to give ​you,—that you keep your retirement in the background. There is no need to fasten a placard upon yourself with the words: “Philosopher and Quietist.” Give your purpose some other name; call it ill-health and bodily weakness, or mere laziness. To boast of our retirement is but idle self-seeking. $^{4.}$ Certain animals hide themselves from discovery by confusing the marks of their foot-prints in the neighbourhood of their lairs. You should do the same. Otherwise, there will always be someone dogging your footsteps. Many men pass by that which is visible, and peer after things hidden and concealed; a locked room invites the thief. Things which lie in the open appear cheap; the house-breaker passes by that which is exposed to view. This is the way of the world, and the way of all ignorant men: they crave to burst in upon hidden things. It is therefore best not to vaunt one’s retirement. $^{5.}$ It is, however, a sort of vaunting to make too much of one’s concealment and of one’s withdrawal from the sight of men. So-and-so has gone into his retreat at Tarentum; that other man has shut himself up at Naples; this third person for many years has not crossed the threshold of his own house. To advertise one’s retirement is to collect a crowd. $^{6.}$ When you withdraw from the world your business is to talk with yourself, not to have men talk about you. But what shall you talk about? Do just what people are fond of doing when they talk about their neighbours,—speak ill of yourself when by yourself; then you will become accustomed both to speak and to hear the truth. Above all, however, ponder that which you come to feel is your greatest weakness. $^{7.}$ Each man knows best the defects of his own body. And so one relieves his stomach by vomiting, another props it up by frequent eating, ​another drains and purges his body by periodic fasting. Those whose feet are visited by pain abstain either from wine or from the bath. In general, men who are careless in other respects go out of their way to relieve the disease which frequently afflicts them. So it is with our souls; there are in them certain parts which are, so to speak, on the sick-list, and to these parts the cure must be applied.
$^{8.}$ What, then, am I myself doing with my leisure? I am trying to cure my own sores. If I were to show you a swollen foot, or an inflamed hand, or some shrivelled sinews in a withered leg, you would permit me to lie quiet in one place and to apply lotions to the diseased member. But my trouble is greater than any of these, and I cannot show it to you. The abscess, or ulcer, is deep within my breast. Pray, pray, do not commend me, do not say: “What a great man! He has learned to despise all things; condemning the madnesses of man’s life, he has made his escape!” I have condemned nothing except myself. $^{9.}$ There is no reason why you should desire to come to me for the sake of making progress. You are mistaken if you think that you will get any assistance from this quarter; it is not a physician that dwells here, but a sick man. I would rather have you say, on leaving my presence: “I used to think him a happy man and a learned one, and I had pricked up my ears to hear him; but I have been defrauded. I have seen nothing, heard nothing which I craved and which I came back to hear.” If you feel thus, and speak thus, some progress has been made. I prefer you to pardon rather than envy my retirement.
$^{10.}$ Then you say: “Is it retirement, Seneca, that you are recommending to me? You will soon be ​falling back upon the maxims of Epicurus!" I do recommend retirement to you, but only that you may use it for greater and more beautiful activities than those which you have resigned; to knock at the haughty doors of the influential, to make alphabetical lists of childless old men, to wield the highest authority in public life,—this kind of power exposes you to hatred, is short-lived, and, if you rate it at its true value, is tawdry. $^{11.}$ One man shall be far ahead of me as regards his influence in public life, another in salary as an army officer and in the position which results from this, another in the throng of his clients; but it is worth while to be outdone by all these men, provided that I myself can outdo Fortune. And I am no match for her in the throng; she has the greater backing.
$^{12.}$ Would that in earlier days you had been minded to follow this purpose! Would that we were not discussing the happy life in plain view of death! But even now let us have no delay. For now we can take the word of experience, which tells us that there are many superfluous and hostile things; for this we should long since have taken the word of reason. $^{13.}$ Let us do what men are wont to do when they are late in setting forth, and wish to make up for lost time by increasing their speed—let us ply the spur. Our time of life is the best possible for these pursuits; for the period of boiling and foaming is now past. The faults that were uncontrolled in the first fierce heat of youth are now weakened, and but little further effort is needed to extinguish them.
$^{14.}$ “And when,” you ask, “will that profit you which you do not learn until your departure, and how will it profit you?” Precisely in this way, that I shall depart a better man. You need not think, ​however, that any time of life is more fitted to the attainment of a sound mind than that which has gained the victory over itself by many trials and by long and oft-repeated regret for past mistakes, and, its passions assuaged, has reached a state of health. This is indeed the time to have acquired this good; he who has attained wisdom in his old age, has attained it by his years. Farewell.
* ↑ Stoicism preached “world-citizenship,” and this was interpreted in various ways at different periods. The Greek teachers saw in it an opportunity for wider culture; the Romans, a more practical mission. For further discussion of this topic see Ep. lxxiii. 1 ff. Seneca’s arguments are coloured by the facts of his life at this time.
* ↑ Cf. Ep. lv. §§ 3 ff. for the retirement of Vatia: ille latere sciebat, non vivere.
* ↑ Causarii (Livy, vi. 6) were soldiers on sick leave.
* ↑ For an argument of the same sort see Horace, Epist. i. 1. 93–104: Si curatus inaequali tonsore capillos Occurri, rides . . . . . . quid, mea cum pugnat sententia secum?
* ↑ This is a reference to the saying of Epicurus, λαθὲ βιώσας, “live in retirement.”
* ↑ Cf. Horace, Sat. ii. 5. 23 ff.: captes astutus ubique senum and vivet uter locuples sine gnatis . . . illius esto defensor. The captator was a well-known figure at Rome; cf. also Pliny’s notorious enemy Regulus, and Juvenal’s many words of scorn for those who practised the art.
* ↑ i.e., Fortune’s support comes from crowds.
* ↑ Cf. De Ira, ii. 20 ut nimius ille fervor despumet.