Seneca

'It is philosophy that has the duty of protecting us ... without it no one can lead a life free of fear or worry' For several years of his turbulent life, in which he was dogged by ill health, exile and danger, Seneca was the guiding hand of the Roman Empire. This selection of Seneca's letters shows him upholding the ideals of Stoicism - the wisdom of the self-possessed person immune to life's setbacks - while valuing friendship and courage, and criticizing the harsh treatment of slaves and the cruelties in the gladiatorial arena. The humanity and wit revealed in Seneca's interpretation of Stoicism is a moving and inspiring declaration of the dignity of the individual mind. Selected and translated with an Introduction by Robin Campbell

Epistulae Morales Ad Lucilium

Letters from a Stoic

Kang Jie Ng

I do not regard a man as poor, if the little which remains is enough for him. I advise you, however, to keep what is really yours; and you cannot begin too early. For, as our ancestors believed, it is too late to spare when you reach the dregs of the cask. Of that which remains at the bottom, the amount is slight, and the quality is vile.

It is not the man who has too little, but the man who craves more, that is poor. What does it matter how much a man has laid up in his safe, or in his warehouse, how large are his flocks and how fat his dividends, if he covets his neighbour's property, and reckons, not his past gains, but his hopes of gains to come? Do you ask what is the proper limit to wealth? It is, first, to have what is necessary, and, second, to have what is enough

For love of bustle is not industry, – it is only the restlessness of a hunted mind. And true repose does not consist in condemning all motion as merely vexation; that kind of repose is slackness and inertia.

Do you know what limits that law of nature ordains for us? Merely to avert hunger, thirst, and cold. In order to banish hunger and thirst, it is not necessary for you to pay court at the doors of the purse-proud, or to submit to the stern frown, or to the kindness that humiliates; nor is it necessary for you to scour the seas, or go campaigning; nature's needs are easily provided and ready to hand. It is the superfluous things for which men sweat, – the superfluous things that wear our togas threadbare, that force us to grow old in camp, that dash us upon foreign shores. That which is enough is ready to our hands. He who has made a fair compact with poverty is rich.

Beasts avoid the dangers which they see, and when they have escaped them are free from care; but we men torment ourselves over that which is to come as well as over that which is past. Many of our blessings bring bane to us; for memory recalls the tortures of fear, while foresight anticipates them. The present alone can make no man wretched.

"What progress, you ask, have I made? I have begun to be a friend to myself." That was indeed a great benefit; such a person can never be alone. You may be sure that such a man is a friend to all mankind.

For what purpose, then, do I make a man my friend? In order to have someone for whom I may die, whom I may follow into exile, against whose death I may stake my own life, and pay the pledge, too. The friendship which you portray is a bargain and not a friendship; it regards convenience only, and looks to the results.

But how foolish men are now! They whisper the basest of prayers to heaven; but if anyone listens, they are silent at once. That which they are unwilling for men to know, they communicate to God. Do you not think, then, that some such wholesome advice as this could be given you: "Live among men as if God beheld you; speak with God as if men were listening"?

When you see many ahead of you, think how many are behind! If you would thank the gods, and be grateful for your past life, you should contemplate how many men you have outstripped. But what have you to do with the others? You have outstripped yourself.

Letters from a Stoic quotes

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