Of a Happy Life (De Vita Beata). Seneca
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the same thing happens as at elections, where, when the fickle breeze of popular favour has veered round, those who have been chosen consuls and praetors are viewed with admiration by the very men who made them so. That we should all approve and disapprove of the same things is the end of every decision which is given according to the voice of the majority.
Book II
II. When we are considering a happy life, you cannot answer me as though after a division of the House, "This view has most supporters;" because for that very reason it is the worse of the two: matters do not stand so well with mankind that the majority should prefer the better course: the more people do a thing the worse it is likely to be. Let us therefore inquire, not what is most commonly done, but what is best for us to do, and what will establish us in the possession of undying happiness, not what is approved of by the vulgar, the worst possible exponents of truth. By "the vulgar" I mean both those who wear woollen cloaks and those who wear crowns;[1] for I do not regard the colour of the clothes with which they are covered: I do not trust my eyes to tell me what a man is: I have a better and more trustworthy light by which I can distinguish what is true from what is false: let the mind find out what is good for the mind. If a man ever allows his mind some breathing space and has leisure for communing with himself, what truths he will confess to himself, after having been put to the torture by his own self! He will say, "Whatever I have hitherto done I wish were undone: when I think over what I have said, I envy dumb people: whatever I have longed for seems to have been what my enemies would pray might befall me: good heaven, how far more endurable what I have feared seems to be than what I have lusted after. I have been at enmity with many men, and have changed my dislike of them into friendship, if friendship can exist between bad men: yet I have not yet become reconciled to myself," I have striven with all my strength to raise myself above the common herd, and to make myself remarkable for some talent: what have I effected save to make myself a mark for the arrows of my enemies, and show those who hate me where to wound me? Do you see those who praise your eloquence, who covet your wealth, who court your favour, or who vaunt your power? All these either are, or, which comes to the same thing, may be your enemies: the number of those who envy you is as great as that of those who admire you; why do I not rather seek for some good thing which I can use and feel, not one which I can show? these good things which men gaze at in wonder, which they crowd to see, which one points out to another with speechless admiration, are outwardly brilliant, but within are miseries to those who possess them."
Footnotes
1 ↑ Lipsius's conjecture, "those who are dressed in white as well as those who are dressed in coloured clothes," alluding to the white robes of candidates for office, seems reasonable.
Book III
III. Let us seek for some blessing, which does not merely look fine, but is sound and good throughout alike, and most beautiful in the parts which are least seen: let us unearth this. It is not far distant from us; it can be discovered: all that is necessary is to know whither to stretch out your hand: but, as it is, we behave as though we were in the dark, and reach out beyond what is nearest to us, striking as we do so against the very things that we want. However, that I may not draw you into digressions, I will pass over the opinions of other philosophers, because it would take a long time to state and confute them all: take ours. When, however, I say "ours," I do not bind myself to any one of the chiefs of the Stoic school, for I too have a right to form my own opinion. I shall, therefore, follow the authority of some of them, but shall ask some others to discriminate their meaning:[1] perhaps, when after having reported all their opinions, I am asked for my own, I shall impugn none of my predecessors' decisions, and shall say, "I will also add somewhat to them." Meanwhile I follow nature, which is a point upon which every one of the Stoic philosophers are agreed: true wisdom consists in not departing from nature and in moulding our conduct according to her laws and model. A happy life, therefore, is one which is in accordance with its own nature, and cannot be brought about unless in the first place the mind be sound and remain so without interruption, and next, be bold and vigorous, enduring all things with most admirable courage, suited to the times in which it lives, careful of the body and its appurtenances, yet not troublesomely careful. It must also set due value upon all the things which adorn our lives, without over-estimating any one of them, and must be able to enjoy the bounty of Fortune without becoming her slave. You understand without my mentioning it that an unbroken calm and freedom ensue, when we have driven away all those things which either excite us or alarm us: for in the place of sensual pleasures and and [sic] those slight perishable matters which are connected with the basest crimes, we thus gain an immense, unchangeable, equable joy, together with peace, calmness and greatness of mind, and kindliness: for all savageness is a sign of weakness.
Footnotes
1 ↑ The Latin words are literally "to divide" their vote, that is, "to separate things of different kinds comprised in a single vote so that they might be voted for separately." — Andrews. Sénèque fait allusion ici à une coutume pratiquée dans les assemblés du Sénat; et il nous explique lui-même ailleurs d'un manière très claire: "Si quelqu'un dans le Sénat," dit-il, "ouvre un avis, dont une partie me convienne, je le somme de la détacher du reste, et j'y adhère." - Ep. 21 - La Grange. [Translated: Here Seneca refers to a custom practiced in the Senate assemblies; and he explains himself to us elsewhere very clearly: "If someone in the Senate," he says, "begins an opinion, of which part suits me, I order him to detach it from the rest, and I subscribe to it." Letter 21 - La Grange.]
Book IV
IV. Our highest good may also be defined otherwise that is to say, the same idea may be expressed in different language. Just as the same army may at one time be extended more widely, at another contracted into a smaller compass, and may either be curved towards the wings by a depression in the line of the centre, or drawn up in a straight line, while, in whatever figure it be arrayed, its strength and loyalty remain unchanged; so also our definition of the highest good may in some cases be expressed diffusely and at great length, while in others it is put into a short and concise form. Thus, it will come to the same thing, if I say "The highest good is a mind which despises the accidents of fortune, and takes pleasure in virtue": or, "It is an unconquerable strength of mind, knowing the world well, gentle in its dealings, showing great courtesy and consideration for those with whom it is brought into contact." Or we may choose to define it by calling that man happy who knows good and bad only in the form of good or bad minds: who worships honour, and is satisfied with his own virtue, who is neither puffed up by good fortune nor cast down by evil fortune, who knows no other good than that which he is able to bestow upon himself, whose real pleasure lies in despising pleasures. If you choose to pursue this digression further, you can put this same idea into many other forms, without impairing or weakening its meaning: for what prevents our saying that a happy life consists in a mind which is free, upright, undaunted, and steadfast, beyond the influence of fear or desire, which thinks nothing good except honour, and nothing bad except shame, and regards everything else as a mass of mean details which can neither add anything to nor take anything away