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Letters 3, 4, and 11
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---
tabtitle: "Seneca's Letter to Lucilius, Letter 11"
title: "Seneca's Letter to Lucilius, Letter 11: On the Blush of Modesty"
topics: [philosophy]
pub: "2018-01-28"
short_desc: "Letter 11 deals with accepting our faults, staring an
unexpected quote from Epicurus."
---
# Letter 11: On the Blush of Modesty
## Original Text
[1] Your friend and I have had a conversation. He is a man of ability; his very
first words showed what spirit and understanding he possesses, and what progress
he has already made. He gave me a foretaste, and he will not fail to answer
thereto. For he spoke not from forethought, but was suddenly caught off his
guard. When he tried to collect himself, he could scarcely banish that hue of
modesty, which is a good sign in a young man; the blush that spread over his
face seemed so to rise from the depths. And I feel sure that his habit of
blushing will stay with him after he has strengthened his character, stripped
off all his faults, and become wise. For by no wisdom can natural weaknesses of
the body be removed. That which is implanted and inborn can be toned down by
training, but not overcome. [2] The steadiest speaker, when before the public,
often breaks into a perspiration, as if he had wearied or over-heated himself;
some tremble in the knees when they rise to speak; I know of some whose teeth
chatter, whose tongues falter, whose lips quiver. Training and experience can
never shake off this habit; nature exerts her own power and through such a
weakness makes her presence known even to the strongest. [3] I know that the
blush, too, is a habit of this sort, spreading suddenly over the faces of the
most dignified men. It is, indeed more prevalent in youth, because of the warmer
blood and the sensitive countenance; nevertheless, both seasoned men and aged
men are affected by it. Some are most dangerous when they redden, as if they
were letting all their sense of shame escape. [4] Sulla, when the blood mantled
his cheeks, was in his fiercest mood. Pompey had the most sensitive cast of
countenance; he always blushed in the presence of a gathering, and especially at
a public assembly. Fabianus also, I remember, reddened when he appeared as a
witness before the senate; and his embarrassment became him to a remarkable
degree. [5] Such a habit is not due to mental weakness, but to the novelty of a
situation; an inexperienced person is not necessarily confused, but is usually
affected, because he slips into this habit by natural tendency of the body. Just
as certain men are full-blooded, so others are of a quick and mobile blood, that
rushes to the face at once.
[6] As I remarked, Wisdom can never remove this habit; for if she could rub out
all our faults, she would be mistress of the universe. Whatever is assigned to
us by the terms of our birth and the blend in our constitutions, will stick with
us, no matter how hard or how long the soul may have tried to master itself. And
we cannot forbid these feelings any more than we can summon them. [7] Actors in
the theatre, who imitate the emotions, who portray fear and nervousness, who
depict sorrow, imitate bashfulness by hanging their heads, lowering their
voices, and keeping their eyes fixed and rooted upon the ground. They cannot,
however, muster a blush; for the blush cannot be prevented or acquired. Wisdom
will not assure us of a remedy, or give us help against it; it comes or goes
unbidden, and is a law unto itself.
[8] But my letter calls for its closing sentence. Hear and take to heart this
useful and wholesome motto: "Cherish some man of high character, and keep him
ever before your eyes, living as if he were watching you, and ordering all your
actions as if he beheld them." [9] Such, my dear Lucilius, is the counsel of
Epicurus; he has quite properly given us a guardian and an attendant. We can get
rid of most sins, if we have a witness who stands near us when we are likely to
go wrong. The soul should have someone whom it can respect, – one by whose
authority it may make even its inner shrine more hallowed. Happy is the man who
can make others better, not merely when he is in their company, but even when he
is in their thoughts! And happy also is he who can so revere a man as to calm
and regulate himself by calling him to mind! One who can so revere another, will
soon be himself worthy of reverence. [10] Choose therefore a Cato; or, if Cato
seems too severe a model, choose some Laelius, a gentler spirit. Choose a master
whose life, conversation, and soul-expressing face have satisfied you; picture
him always to yourself as your protector or your pattern. For we must indeed
have someone according to whom we may regulate our characters; you can never
straighten that which is crooked unless you use a ruler. Farewell.
## Response
This letter stikes me as another casual writing of Seneca's. Some of his letters
seem very serious, and some are much more conversational. In this letter, Seneca
remninds us that the faults which nature gave us are beyond the power of wisdom
to fix. This, he assures us, is not something we should feel ashamed of or take
as a weakness, since it lies outside our control. His examples generally focus
on blushing, hence the title and theme, but it's easy for us to extend it to
many facets of our physical self; height comes to mind most immediately.
As with many sources of Stoicism, when I read the reassurances of authors long
since gone, I can't help but feel a sense of comfort. The problems of today, the
personal struggles we all endure, the anxieties we fight to overcome; they're
not new. Others before us have encountered them, and others after us will. I
think the Stoics would be quick to remind us, it is our place to endure and then
help others endure. At least, that's what I am quick to remind myself of.
The quote, another from Epicurus (Seneca's secret man-crush, no doubt), speaks
of finding a good role-model. Reflecting on his quote made me realize I don't
have many role-models in life, at least not many living. Perhaps that matters
little, but I think having a living example you can work from makes matters
easier. Seneca rightly shows how it goes beyond simply living by your
role-model's standards, but also using them as an ever-present companion, in
order to help with decisions and actions. Very reminiscent of "What would Jesus
do?" Personally, I like this idea, and I must look for a role-model I can
follow. A few names jump out: Tim Ferris, and Elon Musk. Ferris for his
unrelenting pursuit to better himself, and Musk for his unrelenting pursuit to
better the world around him.
### Source
[Moral Letters to Lucilius, Letter 11 on Wikisource](
https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_11)

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---
tabtitle: "Seneca's Letter to Lucilius, Letter 3"
title: "Seneca's Letter to Lucilius, Letter 3: On True and False
Friendship"
topics: [philosophy]
pub: "2018-01-20"
short_desc: "Letter 3 deals with friends, and I don't mean the number shown
on Facebook. True Friendship, to Seneca, is a place of honor!"
---
<h1>Letter 3: On True and False Friendship</h1>
<h2>Original Text</h2>
<p>1. You have sent a letter to me through the hand of a "friend" of yours, as
you call him. And in your very next sentence you warn me not to discuss with
him all the matters that concern you, saying that even you yourself are not
accustomed to do this; in other words, you have in the same letter affirmed
and denied that he is your friend. 2. Now if you used this word of ours in
the popular sense, and called him "friend" in the same way in which we speak
of all candidates for election as "honourable gentlemen," and as we greet
all men whom we meet casually, if their names slip us for the moment, with
the salutation "my dear sir," – so be it. But if you consider any man a
friend whom you do not trust as you trust yourself, you are mightily
mistaken and you do not sufficiently understand what true friendship means.
Indeed, I would have you discuss everything with a friend; but first of all
discuss the man himself. When friendship is settled, you must trust; before
friendship is formed, you must pass judgment. Those persons indeed put last
first and confound their duties, who, violating the rules of Theophrastus,
judge a man after they have made him their friend, instead of making him
their friend after they have judged him. Ponder for a long time whether you
shall admit a given person to your friendship; but when you have decided to
admit him, welcome him with all your heart and soul. Speak as boldly with
him as with yourself. 3. As to yourself, although you should live in such a
way that you trust your own self with nothing which you could not entrust
even to your enemy, yet, since certain matters occur which convention keeps
secret, you should share with a friend at least all your worries and
reflections. Regard him as loyal, and you will make him loyal. Some, for
example, fearing to be deceived, have taught men to deceive; by their
suspicions they have given their friend the right to do wrong. Why need I
keep back any words in the presence of my friend? Why should I not regard
myself as alone when in his company?</p>
<p>4. There is a class of men who communicate, to anyone whom they meet, matters
which should be revealed to friends alone, and unload upon the chance
listener whatever irks them. Others, again, fear to confide in their closest
intimates; and if it were possible, they would not trust even themselves,
burying their secrets deep in their hearts. But we should do neither. It is
equally faulty to trust everyone and to trust no one. Yet the former fault
is, I should say, the more ingenuous, the latter the more safe. 5. In like
manner you should rebuke these two kinds of men, – both those who always
lack repose, and those who are always in repose. 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. 6. Therefore, you should note the
following saying, taken from my reading in Pomponius: "Some men shrink into
dark corners, to such a degree that they see darkly by day." No, men should
combine these tendencies, and he who reposes should act and he who acts
should take repose. Discuss the problem with Nature; she will tell you that
she has created both day and night. Farewell.</p>
<h2>Response</h2>
<p>In this letter I take away two themes: one of friendship, and one of
discussions. Of friendship, I think Seneca's definition sets a high bar,
though rightfully so. A friend (perhaps a "true friend", considering
Facebook et al) is one you can confide in without restriction, except for
the most tightly held of secrets. I can personally count the number of
people I could call this type of friend on one hand. To Seneca, as with me,
friend is an honorable position.</p>
<p>In today's social-media-fueled world, I find that the term "friend" resonates
much closer to Seneca's sick burn: "friend" in the same way in which we
speak of all candidates for election as "honorable gentlemen." Perhaps,
though, there's a bit of syntactic significance here. To the Stoics, the
importance of community and brotherhood is found throughout. Marcus Aurelius
has a famous quote about it, as masterfully illustrated by the great Gavin
at Zen Pencils: [<a href="https://zenpencils.com/comic/aurelius/"> Link
</a>]. I think it safe to say we should be friendly and helpful to all we meet,
whereas to welcome one as a friend is a significant event, and one which
requires careful consideration.</p>
<p>The second theme, discussion, is only touched on but I think is significant
enough to warrant attention. Seneca mentions the importance of moderation in
trust and discussion with others. Do not share freely and constantly, and
also do not withdraw within yourself too far. I think here we see a
blueprint for discussion with others. To borrow from Marcus, we are all
brothers, and in that sense we should be comfortable discussing common
matters. However, it is only with friends that we should be comfortable
discussing more personal matters, and even then we must be considerate. Once
again, our social-media-centric world finds many of us sharing freely into a
void we do not recognize as a crowd. Many would do well to remember: social
media is not empty! There are those who greedily capture every word you give
freely, like a stray animal to a buffet. Judge well what you decide to
share, for likely it is not with "true friends" that the message solely
goes.</p>
<p>Reflecting on this letter made me carefully evaluate my friendships. I rarely
have difficulty with people, though admittedly I take time to "warm up" to
them. In terms of discussions, I don't find much to be beyond common topics.
In that sense, I think I am a bit too loose-lipped, though perhaps not as
much as I think. However, I do know that it is a small group with which I
confide the most personal challenges or achievements I have made. And, as
Seneca does suggest, I do not allow entry into this group lightly!</p>
<h3>Source</h3>
<p><a href="https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_3">
Moral Letters to Lucilius, Letter 3 on Wikisource
</a></p>

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---
tabtitle: "Seneca's Letter to Lucilius, Letter 4"
title: "Seneca's Letter to Lucilius, Letter 4: On the Terrors of Death"
topics: [philosophy]
pub: "2018-01-20"
short_desc: "Letter 4 was the first letter I ever read. Seneca discusses
death, life, and how to deal with both. I found it during a time of great
anxiety and strife, yet even now I find it enlightening."
---
<h1>Letter 4: On the Terrors of Death</h1>
<h2>Original Text</h2>
<p>1. Keep on as you have begun, and make all possible haste, so that you may
have longer enjoyment of an improved mind, one that is at peace with itself.
Doubtless you will derive enjoyment during the time when you are improving
your mind and setting it at peace with itself; but quite different is the
pleasure which comes from contemplation when one's mind is so cleansed from
every stain that it shines. 2. You remember, of course, what joy you felt
when you laid aside the garments of boyhood and donned the man's toga, and
were escorted to the forum; nevertheless, you may look for a still greater
joy when you have laid aside the mind of boyhood and when wisdom has
enrolled you among men. For it is not boyhood that still stays with us, but
something worse, – boyishness. And this condition is all the more serious
because we possess the authority of old age, together with the follies of
boyhood, yea, even the follies of infancy. Boys fear trifles, children fear
shadows, we fear both.</p>
<p>3. All you need to do is to advance; you will thus understand that some
things are less to be dreaded, precisely because they inspire us with great
fear. No evil is great which is the last evil of all. Death arrives; it
would be a thing to dread, if it could remain with you. But death must
either not come at all, or else must come and pass away.</p>
<p>4. "It is difficult, however," you say, "to bring the mind to a point where
it can scorn life." But do you not see what trifling reasons impel men to
scorn life? One hangs himself before the door of his mistress; another hurls
himself from the house-top that he may no longer be compelled to bear the
taunts of a bad-tempered master; a third, to be saved from arrest after
running away, drives a sword into his vitals. Do you not suppose that virtue
will be as efficacious as excessive fear? No man can have a peaceful life
who thinks too much about lengthening it, or believes that living through
many consulships is a great blessing. 5. Rehearse this thought every day,
that you may be able to depart from life contentedly; for many men clutch
and cling to life, even as those who are carried down a rushing stream
clutch and cling to briars and sharp rocks.</p>?
<p>Most men ebb and flow in wretchedness between the fear of death and the
hardships of life; they are unwilling to live, and yet they do not know how
to die. 6. For this reason, make life as a whole agreeable to yourself by
banishing all worry about it. No good thing renders its possessor happy,
unless his mind is reconciled to the possibility of loss; nothing, however,
is lost with less discomfort than that which, when lost, cannot be missed.
Therefore, encourage and toughen your spirit against the mishaps that
afflict even the most powerful. 7. For example, the fate of Pompey was
settled by a boy and a eunuch, that of Crassus by a cruel and insolent
Parthian. Gaius Caesar ordered Lepidus to bare his neck for the axe of the
tribune Dexter; and he himself offered his own throat to Chaerea.[1] No man
has ever been so far advanced by Fortune that she did not threaten him as
greatly as she had previously indulged him. Do not trust her seeming calm;
in a moment the sea is moved to its depths. The very day the ships have made
a brave show in the games, they are engulfed. 8. Reflect that a highwayman
or an enemy may cut your throat; and, though he is not your master, every
slave wields the power of life and death over you. Therefore I declare to
you: he is lord of your life that scorns his own. Think of those who have
perished through plots in their own home, slain either openly or by guile;
you will that just as many have been killed by angry slaves as by angry
kings. What matter, therefore, how powerful he be whom you fear, when every
one possesses the power which inspires your fear? 9. "But," you will say,
"if you should chance to fall into the hands of the enemy, the conqueror
will command that you be led away," – yes, whither you are already being
led.[2] Why do you voluntarily deceive yourself and require to be told now
for the first time what fate it is that you have long been labouring under?
Take my word for it: since the day you were born you are being led thither.
We must ponder this thought, and thoughts of the like nature, if we desire
to be calm as we await that last hour, the fear of which makes all previous
hours uneasy.</p>
<p>10. But I must end my letter. Let me share with you the saying which pleased
me to-day. It, too, is culled from another man's Garden:[3] "Poverty brought
into conformity with the law of nature, is great wealth." 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. 11. 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.
Farewell.</p>
<h2>Response</h2>
<p>Letter 4 is the first letter I ever read by Seneca. I read it during a time
of anxiety and stress, appropriately enough about my health and life.
Every time I read this letter, I am reminded of why I like Stoicism. During
the worst of my anxiety, I considered other avenues to find respite.
Religion, distractions, drugs. None seemed complete; all held a catch.
Religion asked me to put my faith in gods, to trust that which I cannot
know. Distractions, though myriad, always ended with me back in reality. And
as bad as my anxiety was, I'm not willing to subject myself to any degree of
drugs unless absolutely necessary. Time and again, I found myself back at
Stoicism. Whether it be the teachings of Epictetus or these letters, the
teachings within gave me inspiration.</p>
<p>Letter 4 deals with the fear of death, a fear I am all too familiar with.
Though, to my credit, I don't think I'm alone in this fear. Seneca
emphasizes the importance of overcoming this fear, as only a mind free from
fear can be truly at peace. It is not enough to just renounce the fear
though, you must conquer it. Like invaders at a gate, it will return in force,
and each time you must defeat it. Fear is a constant companion, but it need
not be a constant nuisance. To me, overcoming fear means learning, and
understanding. I like to define fear as a lack of knowledge. We fear the
darkness, because we know not what it holds, not because of the inherent
qualities of darkness. To conquer fear is to learn, and grow, and improve,
relentlessly. Overcome the ignorance, and recognize what is real. As Seneca
reminds us, old age is not a cure for ignorance, but rather an extension:
"Boys fear trifles, children fear shadows, we fear both." It is not enough
to grow old, for adults are just larger children. We must mature in mind as
well as body.</p>
<p>Death is the great equalizer. Whether a king or a beggar, death comes for
all. To live is inevitably to die; when may be unknown, but it is certain to
come. An Onion article once said it best: "World Death Rate Holding Steady
at 100 Percent." The Stoics are quick to remind us it is fruitless to
concern ourselves with something outside our control, and death is no
exception. Seneca is quick with examples: the highwayman or another enemy;
your slave or your king; Nature itself. Accepting that death is the natural
progress of life, and that it is outside our control, is paramount to living
a life free of fear.</p>
<p>Finally, the quote at the end. Once more, I feel the quote is unrelated but
welcomed. Another suggestion towards minimalist living. Epicurus has a lot
of good advice! This quote emphasizes the importance of recognizing and
understanding what is necessary to live a good life. Both Epicurians and
Stoics promote this to be living in accordance with Nature, though the
details of what exactly that is may differ slightly. However, it's a lesson
many today have foregone, instead relying too much on externals to find
solace and reward. I like how Seneca sums it, though: "He who has made a
fair compact with poverty is rich." Replace "poverty" with life, and it
still holds. Live modestly, accept your shortcomings, and you will recognize
how well off you are.</p>
<h3>Source</h3>
<p><a href="https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_4">
Moral Letters to Lucilius, Letter 4 on Wikisource
</a></p>
<p><a href="https://www.theonion.com/world-death-rate-holding-steady-at-100-percent-1819564171">
The Onion, "World Death Rate Holding Steady at 100 Percent"
</a></p>