Seneca, On Providence

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Seneca, On Providence

Based upon translation by William Bell Langsdorf (1900)Revised and Edited by Michael S. Russo

Statement of theProblem

l. You have inquired of me, Lucilius, why, if the world be ruled by

a providence, so many evils befall good men? This would be moreconveniently answered in the progress of the work, after we have

proved that providence rules over the universe and that God is ever

present with us. But since it is your pleasure to have me take a part

from the whole and to remove one objection, the main questionremaining untouched, I will do what is not difficult--I will plead the

cause of the gods.At present it is superfluous to show that it is not without someguiding hand that so great a work continues to exist, that this

assemblage and running to and fro of the stars are not effected by an

accidental impulse, and, while the things which chance sets in motionare often thrown into confusion and soon cause disturbance, that this

uninterrupted swiftness, bearing along so many things by land and

sea, and so great a mass of brilliant lights which shine according to thewill of their disposer, goes on by the command of an eternal law; that

this order does not belong to matter wandering at random, neither

could things which have come together by chance be adjusted with so

much art, that the seas being spread over the valleys soften the earthand yet do not experience any increase from the rivers, that from the

smallest seeds great things spring up. Not even those phenomena

which appear confused and uncertain,--I speak of clouds and rains, ofthe hurlings of the destroying thunderbolts, of flames issuing from the

riven mountain peaks, of the quakings of the tottering earth and other

things which the unruly part of nature sets in motion on the earth,--happen without reason, however unexpected they may be: but they

also have their causes, no less than those things which from their

unusual position are looked upon with wonder, such as hot springs in

the midst of floods and new islands that spring up in the great sea.

Moreover, any one who has watched how the shore is laid bare at theebbing of the tide, and that within a short time it is again covered, will

believe that by a certain hidden restlessness the waves are at one timecontracted and driven inwards, at another burst forth and return to their

accustomed place with a great rush; since, in the meantime, they

increase so regularly and at a certain hour and day become greater orless, according as the moon, at whose will the ocean flows, draws

them. Let these things be reserved for their proper place, especially


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since you do not doubt concerning the existence of providence, but

complain of its operations. I will reconcile you to the gods, who are

kindly disposed to the best men. For nature never suffers the good toinjure the good.

Seneca's Solution Between good men and the gods exists a friendship--virtue being the

bond; friendship do I say? nay rather a relationship and a similarity,since, indeed, a good man differs from a god only in time, being his

pupil, follower, and true child, whom that glorious parent--no light

exactor of virtues--trains more severely than others, after the manner ofstrict fathers. When therefore you see men who are good and

acceptable to the gods, toiling, sweating, laboriously climbing

upwards, while on the other hand the wicked play the wanton and are

steeped in pleasures; consider that we are delighted with the modestyof our sons, and the pertness of our homeborn slaves; that the former

are restrained by rather a stern discipline, while the impudent audacity

of the latter is encouraged. Let the same thing be clear to you

concerning God; He does not spoil a good man by too muchtenderness; He proves him, hardens him, and prepares him for Himself.

Analogy 1: Godas Athletic

Trainer

2. Why do many adversities befall good men? No evil can happento a good man; contraries do not unite. Just as so many rivers, so

many showers of rain pouring from the heavens, so great a number of

medicinal fountains, do not change the taste of the sea, nor evenmodify it, so the shock of adversity does not affect the mind of a brave

man. He remains ready for action, and whatever happens, he gives to

it his own color, for he is more powerful than all external

circumstances. I do not say that he does not feel them, but heovercomes them and even quietly and calmly rises superior to their

assaults. He looks upon all his adversities as experience. Moreover,

who is there who, if only he be a man and intent on honesty, is notdesirous of lawful employment and eager for services accompanied

with danger? To what industrious man is idleness not a punishment?

We see athletes, who care for their strength, contend with the strongestand demand of those by whom they are trained for the contest, that

they should use all their strength against them; they allow themselves

to be beaten and bruised and, if they do not find any single man who is

their equal, they encounter several at the same time. Strength weakenswithout an adversary: how great and how powerful it is appears when

it shows what it can endure. You should know that the same thing

ought to be done by good men, not to shun hard and difficult things,nor to complain of fate: whatever happens, let good men be contented

with it and turn it to good account. It matters not what you bear, but

how you bear it.

Analogy 2: Godas Good Father

NOTE: "hefights": Seneca

is referring to agladiatorial

Do you not see how differently fathers and mothers exercise parental

tenderness? The former order their children to be trained to apply

themselves early to their studies, do not suffer them to be idle even on

holidays, and cause them to perspire and sometimes to shed tears; but


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contest in whichone of the

combatants isinjured but still

fights on hisknees.

their mothers wish to hold them in their laps, to keep them in the

shade, never to have them cry, never to be made sad, never to work.

God has a fatherly mind towards good men and loves them greatly andHe says, "let them be spurred on by labors, pains and losses in order

that they may acquire true strength." Bodies that have become fat

through idleness are enfeebled not merely by labor, but grow faintfrom motion and their own weight. Unbroken prosperity cannot

endure a single blow; but he who has had a constant battle with his

misfortunes has gained a tough skin by his injuries and yields to noevil; even though he fall, he fightson his knee.

NOTE: Cato,stabbed himself

rather thanaccept Caesar's

mercy.

"Petreius and

Juba": The twofriends were

allies of Pompeyin his battles

against JuliusCaesar. After

Caesar's victoryin 46 B.C., the two

agreed to die atthe same time,

each to be slainby the other's

hand. Petreiuswas the first to

receive the deaththrust, and being

too weak to

dispatch Juba,Juba was killedby a slave at his

own request.

Do you wonder that God, who loves the good so much, who wishes

them to attain to the highest degree of virtue and excellence, assigns to

them a fortune with which they may be tried? I indeed do not wonder,if the gods sometimes take pleasure in beholding great men struggling

with some adversity. We are sometimes delighted if a youth of

steadfast courage receives on his hunting spear the wild beast that

rushes upon him, or if unterrified he withstands the attack of a lion:and the more distinguished the man is who acts thus, the more pleasing

is the sight. These are not things which can attract the attention of thegods; they are childish and the amusements of human frivolity. Behold

a worthy sight, at which a god who is intent upon his own work, might

well look; behold a pair worthy of a god, a brave man matched withevil fortune, especially if he has challenged it. I do not see, I say, what

more beautiful thing Jupiter could find on earth, if he should turn his

attention to it, than to see Cato, after his party had more than once been

defeated, yet standing upright amidst the the ruins of the republic.Although, says he, all be given up to the power of one man, although

the land be guarded by his legions, the seas by his fleets, although

Caesar's soldiers besiege the gates: Cato has a way of escape. Withone hand he will make a wide way to freedom: this sword , which has

been kept pure and innocent even in a civil war, will yet perform good

and noble deeds; it will give to Cato the freedom which it could notgive to his country. "Begin, my soul, the work which thou so long hast

reflected upon, snatch thyself away from human affairs. Already

Petreius and Juba have engaged in combat and fallen, each slain by the

other's hand: a brave and illustrious compact with fate, but one that isnot befitting my greatness; it is as disgraceful for Cato to seek death at

the hands of another as it would be for him to beg his life."NOTE:

"studies":according to

Plutarch he read

Plato's Phaedoabout the

immortality of thesoul.

It is clear to me that the gods looked on with great joy, when thatman, most keen to punish himself, was mindful of the safety of others

and provided for the flight of those who were departing; while even on

that last night he pursued his studies, while he thrust the sword into hissacred breast, while he tore out his vitals, and with his hand prepared a

way of escape for that most holy life which was unworthy to be

contaminated by the sword. It was for this reason, I am inclined to

believe, that the wound was uncertain and ineffectual: it was not
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sufficient for the immortal gods to see Cato die once: his courage was

retained and recalled, that it might show itself in a more difficult part;

for it requires a greater mind to seek death a second time. Why shouldthey not gladly behold their pupil escaping by so noble and

memorable a death? Death immortalizes those men whose manner of

departure is extolled even by those who fear it.

3. But now, as the discussion proceeds, I will show that what appear

to be evils are not so. For the present I say, that those things which

you call hard, adverse and worthy to be detested, are, in the first place,for the good of those very persons to whom they happen, then for the

good of all, for whom the gods care more than for individuals: and

next, that these evils happen to those who desire them, and that men

are deserving of evil if they do not wish them. In addition to this I willsay, that these misfortunes are thus ruled by destiny and rightly happen

to good men by the same law through which they are made good.

Finally I will persuade you never to pity a good man: he may be

called unhappy, but he cannot be so.

Analogy 3: Godas a Skillful

Surgeon

NOTE:"Demetrius": a

Cynic

philosopher andcontemporary of

Seneca, was ateacher atCorinth.

Analogy 4: TheGood Man as

Gladiator

NOTE: "greatexamples": The

figures

mentionedrepresent stock

Roman examplesof virtue andappear in the

writings of mostRoman authors

Of all the things which I have propounded that which I mentioned

first appears the most difficult: that those things, at which we quakeand tremble, are for the good of those to whom they happen. "Is it for

their good," do you say, "to be driven into exile, to be reduced to

poverty, to bear to the grave wife and children, to be visited withdisgrace, to be disabled?" If you are surprised that these are to any

one's advantage, you will be surprised that some are cured by fire and

knife, as well as by hunger and thirst. But if you consider that some

for the sake of a cure have their bones scraped and extracted, theirveins taken out, and some of their limbs taken off, which could not

remain without the destruction of the whole body, you will allow this

also to be proven to you, that some misfortunes are for the good ofthose to whom they happen, as much, by Hercules, as some things

which are praised and sought after are injurious to those who delight in

them; as indigestion, drunkenness, and other things which destroy usthrough pleasure. Among many excellent sayings of ourDemetriusis

this which I carry fresh in memory: it still sounds and resounds in my

ears. "Nothing," said he, "seems to me more unfortunate than a man

on whom no misfortune has ever fallen." For he has not had theprivilege of testing himself. Although everything has happened to him

according to his wish, or even before he could express a wish, yet the

gods thought unfavorably of him; at no time did he appear to themworthy to overcome ill fortune, which shuns the greatest coward as if

it said: "Why should I take that one for my antagonist? he will at once

lay down his arms: there is no need of my whole strength against him:he will be put to flight by a mere menace: he cannot withstand my

look. Let another be sought with whom I may fight hand to hand; I

am ashamed to fight with a man who is prepared to be conquered."

The gladiator considers it a disgrace to be matched with an inferior and
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knows that he who has conquered without danger has conquered

without glory. Fortune does the same; she seeks out the bravest for her

opponents, and passes over some with contempt. She attacks the mostunyielding and upright against whom she may exert her strength. She

tried Mucius by fire, Fabricious by poverty, Rutilius by exile, Regulus

by tortures, Socrates by poison, Cato by death. Misfortune alonereveals great examples.Common Roman

Examples

Is Mucius unhappy because he grasped the fire of the enemy with

his right hand, and of his own accord paid the penalty of his mistake?because he put to flight the king with his hand when it was burned,

though he could not do so while it was armed? What then? Would

he have been happier, if he had warmed his hand in his mistress's

bosom? Is Fabricius unhappy, because he cultivated his own landwhile not engaged in public duties? because he waged war against

riches as firmly as against Pyrrhus? because he ate at his own hearth

those very roots and herbs which he himself, though an old man and

one who had celebrated a triumph, had dug up in clearing his field?what then? would he have been happier, if he had filled his belly with

fish from a far distant shore and birds caught in foreign lands? if hehad stimulated the weakness of his loathing stomach with shell-fish

from the upper and the lower sea? if he had surrounded with a great

heap of fruits the beautiful game, captured with the loss of manyhunters? Is Rutilius unhappy because those who condemned him will

be forced to plead their cause in all ages? because he suffered the loss

of his native land with a calmer mind than that of his exile? because he

was the only man who refused anything to Sulla the dictator, and whenrecalled, not merely held back, but fled further away? "Let those see to

it," said he, "whom thy good fortune catches at Rome. Let those see

streams of blood in the forum, and the heads of senators above theLake of Servilius--for this is the cutthroat place for the victims of

Sulla's proscription,--and bands of murderers wandering here and

there through the city, and many thousands of Roman citizensslaughtered in one place after a pledge of protection had been given,

nay, by means of that very pledge. Let those behold such sights who

are unable to live in exile." What then? Is Lucius Sulla happy,

because when he goes into the forum room is made for him with thesword , because he suffers the heads of men of consular rank to be

shown to him and pays the price of blood through the quaestor and the

public treasury? And all this that man does, that man who passed theCornelian law.

Let us come to Regulus: how did fortune injure him, when she

made him an example of good faith, an example of patience? Nailspierce his skin, and wherever he lays his weary body, he rests on a

wound, while his eyes are kept open in eternal sleeplessness. The

greater the torment, the greater is his glory. Do you wish to know how

far he is from repenting that he valued his honor at this price? Restore
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NOTE:"Terentia": The

wife ofMaecenas. She is

used here as anextreme example

of vice.

him and send him into the senate: he will give the same advice. Do

you then consider Maecenas happier, who, when troubled with

jealousy, and weeping at the daily repulses of his captious wife, seekssleep through the harmony of pleasing music sounding softly in the

distance? Although he drown himself in wine, divert himself with the

noise of water, and beguile his troubled mind with a thousandpleasures, yet he will keep awake on his downy couch as much as

Regulus on the rack. But it is a consolation to the latter that he endures

sufferings for the sake of honor and he looks away from his sufferingto the cause: the other, enervated with pleasures and struggling with

too much good fortune, is troubled more by the cause of his sufferings

than by the things which he suffers. Vice has not taken possession of

the human race to such an extent that, if men were allowed to choosetheir destiny, there can be any doubt that the majority would rather be

born Reguluses than Maecenases. Or if there were anyone who dared

to say that he would rather be born a Maecenas than a Regulus, that

same man, though he does not say so, would prefer to be born aTerentia.NOTE: "potion":

refers to thepoisonous

hemlock thatSocrates wascompelled to

drank (see Plato'sPhaedo)

Do you think that Socrates was badly treated, because he drank thatpotion which was mixed by order of the state as though it were a

remedy to make him immortal, and argued about death until death

itself? because his blood froze and the vital power of his veinsgradually stopped as death's cold chill spread over them? How much

more is this one to be envied than those who are served on vessels of

precious stones, for whom a servant trained to endure everything,

whose manhood is gone or is at least questionable, mixes snow withwine in a golden cup? These men relieve themselves by vomiting

whatever they drink, being miserable and having the after-taste of their

own bile, while he gladly and willingly drinks the poison.

NOTE:"Vatinius":

Through theinfluence of

Caesar, Vatinus, aworthless fellow,

was chosenpraetor instead of

Cato

As touching Cato, enough has been said, and the world will agree

that he reached the highest happiness, whom nature chose as one with

whom she might contend in her most dreaded form. Are the enmitiesof great men hard to bear? Let him be opposed at the same time by

Pompeius, Caesar and Crassus. Is it grievous to be surpassed in

honor by one's inferiors? Let him be defeated by Vatinius. Is it hard

to take part in civil wars? Let him fight for a good cause in everycorner of the earth with as much persistence as ill luck. Is it hard to

die by one's own hand? Let him do it. What shall I effect by speaking

of these things? That all men may know that these things, of which Ideem Cato worthy, are not evils.

NOTE: "crown":an olive wreath

was the prize inthe Olympic

games.

4. Prosperity comes to the common people and to those of mean

abilities; but it is the part of a great man to overcome the disasters andterrors of mortals. But to be always happy and to pass through life

without vexation of mind is to be ignorant of the other side of human

life. You are a great man, but how am I to know it, if fortune does not

give you an opportunity of showing your virtue? You went into the
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loves, He hardens, examines, and exercises: but those whom He seems

to indulge and spare, He is keeping because of their weakness for evils

yet to come. You are mistaken if you think any one is exempt: hisown share will come to him though he has long been happy. Whoever

appears to be freed from them, has only had them deferred. Why does

God afflict the best men with ill health, or sorrow, or other losses?Because also in the army the most dangerous enterprises are assigned

to the bravest soldiers: a general sends the picked men of his army to

attack the enemy in a midnight ambuscade, to ascertain his line ofmarch, or to drive the garrison from its position. No one of those men

who sally forth says, "The general has treated me badly"; but, "he has

thought well of me." Let those who are commanded to suffer the

things which cause weak and cowardly men to weep say the same:"God has considered us worthy on whom to try how much human

nature can endure."Good Fortune as

a CurseAvoid luxury, avoid effeminate enjoyment, by which men's minds

are enervated, and, unless something occurs to admonish them of theirhuman condition, are lulled to sleep as it were in continual

drunkenness. One whom windows have always protected from theblast, whose feet have been kept warm by constantly renewed

applications, whose dining-hall has been heated by hot air let under the

floor and spread through the walls, the most gentle breeze will nottouch without danger. Although all things are injurious which exceed

the proper limit, unlimited prosperity is the most dangerous. It affects

the brain, awakens vain imaginations in the mind, and spreads over it a

darkness that fluctuates between truth and error. Is it not better forthem to endure continual misfortune, summoning virtue to their aid,

than to be ruined by an unceasing and immoderate prosperity? Death

from hunger is less painful; indigestion rends men asunder.The gods, therefore, in dealing with good men, follow the plan

which teachers employ with their pupils, who require more labors from

those of whom they have the greatest hopes. Do you believe that theLacedaemonians hated their children whose mettle they tried by

publicly flogging them? Their own fathers encouraged them to endure

the blows of the lash bravely, and begged them, though torn and half

dead, to continue to receive wounds upon wounds. Why should wewonder if God tries noble spirits severely? Virtue's trials are never

easy. Fortune scourges and wounds us: we endure it: it is not cruelty,

it is a conquest: the oftener we undergo it, the braver we shallbecome. The strongest part of the body is that which frequent use has

called into action. We must surrender ourselves to fortune to be

hardened by her against herself. She may gradually make us a matchfor herself: the constant presence of danger will cause us to despise

it. Thus the bodies of sailors are hardened by enduring the sea; the

hands of farmers are hardened by work; the arms of soldiers are

strengthened to hurl darts; the legs of racers are kept agile. In each


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one that part is the strongest which he has exercised.

NOTE: "Hister":

the lower part ofthe Danube.

By endurance the mind learns to despise the power of evils; and you

will know what this can effect in us if you observe how much laboraccomplishes among tribes that are naked and made stronger by want.

Consider all the nations that are beyond the bounds of the Roman

Empire; I mean the Germans and all the other wandering tribes thatattack us along the Hister. Perpetual winter and a dismal climate

oppress them, a barren soil grudgingly sustains them, they keep off

the rain with straw or leaves, they speed across frozen waters andcapture wild beasts for food. Do they appear wretched to you? There

is no wretchedness in that which habit has made a part of one's nature:

for gradually those things become a pleasure which men at first do of

necessity. They have no homes, no dwelling places, except thosewhich weariness offers them for the day. Their food is poor, and even

this must be sought with their own hands; the severity of the climate is

terrible, and their bodies are without clothing: this which appears to

you a misfortune is the life of all these tribes. Why do you wonder thatgood men are troubled in order that they may be strengthened? A tree

is neither firm nor strong unless frequent winds blow against it; for it isstrengthened by this very shaking and fixes its roots more firmly.

Those which grow in a sunny valley are easily broken. It is therefore

to the advantage of good men, in order that they may be able to remainunterrified, to live much amidst dangers, and to endure with a calm

mind those things which are not evil except to him who endures them

badly.

NOTE: "noblemaidens": refers

to the VestalVirgins

5. Now add to this that it is to the interest of all that the best men,so to speak, should see service and perform labors. It is God's

purpose, as it is that of the philosopher, to show that those things

which the rabble longs for and dreads are neither good nor bad : butthey will appear to be good, if he bestows them upon good men, and to

be evil, if He only inflicts them upon evil men. Blindness would be

execrable if no one should lose his eyes except those who deserve tohave them torn out. Therefore let Appius and Metellus be deprived of

sight. Riches are not a good thing. Therefore let such a pander as

Elius have them, in order that men may see their money in a brothel,

although they had consecrated it in the temples. In no better way canGod expose those things to contempt and ridicule which we are

accustomed to desire than by bestowing them on the basest of men,

and taking them from the best. "But," some one says, "it is unjust thata good man should be weakened, or restrained, or bound, and that the

wicked should stalk about freely and luxuriously with uninjured

bodies." What then? Is is not unjust that brave men should take arms,pass the night in camp, and with bandaged wounds stand on guard

before the wall, while the lascivious and those professing unchasteness

are secure in the city? What then? Is it not unjust that the mostnoble

maidens should be roused at night to perform the sacred rites, while
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abandoned women enjoy the soundest sleep? Labor calls for the best

men. The senate often sits in council through the whole day, while at

the same time the most worthless men spend their leisure in theCampus Martius, or lurk in a tavern, or squander their time in some

social gathering.

The same thing happens in the world at large : good men labor,sacrifice, and are themselves sacrificed, and that too, willingly; they

are not drawn by fortune, they follow her and keep step with her : if

they had known how, they would have outstripped her. I rememberalso that I have heard this spirited speech of that very brave man

Demetrius: "Immortal gods," said he, "I can complain of this one thing

concerning you, that you did not make your will known to me earlier.

For I would sooner have come to those things which I am now calledupon to face. Do you wish to take my children? I brought them up for

you. Do you wish any part of my body? Take it. It is no great thing I

offer : I shall soon give up the whole of it. Do you wish my life? Why

not? I will make no effort to hinder you from receiving back what youhaven given : whatever you desire you shall receive from me

willingly. What is is then? I would rather offer it than be compelled tosurrender it. What need was there to take it away? You could have

received it. But not even now shall you take it away, because nothing

can be taken from one who offers no resistance.I suffer no constraint, I endure nothing against my will, nor am I a

slave to God, but I am in harmony with Him; and so much the more

because I know that all things move because I know that all things

move on forever according to a certain and fixed law." The fates guideus and the first hour of our birth determines how much time is allotted

to each one of us. One cause depends upon another and a long chain of

events influences public and private affairs. Therefore everything mustbe bravely endured, because all things do not, as we thing, merely

happen, but come according to a fixed law. It was determined long

ago at what you should rejoice, and at what you should weep; althoughthe lives of individual men seem to differ in a great variety of ways, in

the end it amounts to the same thing: we receive things which will

perish, doomed ourselves to perish. Why therefore are we displeased?

Why do we complain? For this we are destined. Let nature use herown bodies at her will : let us be joyous in everything and bravely

consider that nothing of our own perishes.Note: "Courage

goes in loftplaces": the

quotations are

taken from Ovid'sMetamorphoses2.63, where thestory is told of

Phaethon'sattempt to drive

the chariot of thesun across the

heavens.

What is the part of a good man? To submit himself to destiny. It isa great comfort to be carried away in company with the whole world.

Whatever it is which commanded us thus to live, and thus to die, binds

the gods also by the same necessity : an unchangeable course carriesalong human and divine affairs alike. The Creator and ruler of all has

indeed written the decrees of fate, but He also follows them : He

always obeys, He commanded but once. "But why was God so unjust

in the distribution of fate, as to give poverty, wounds, and painful


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deaths to good men?" The workman cannot change his material : it

must be accepted as it is. Some things cannot be separated from some

others. They cling together and are indivisible. Weak natures andthose inclined to sleep or to a wakefulness which resembles sleep are

composed of sluggish elements : it requires a stronger fate to produce

a man who must be spoken of with consideration. He will not have alevel road : he much go up and down, be driven hither and thither, and

guide his ship in a troubled fortune. Many hard and rough things will

happen, but they are such as he himself can soften and make smooth.Gold is tried by fire, brave men by calamities. See how high virtue

must ascend : you will perceive that she has a path to tread that is

fraught with danger. "The first part of the way is steep and the steeds,

though fresh in the early morn, can scarcely ascend it : the highestpoint is in the middle of the heaven whence I myself often dread to

look upon the sea and the lands, and my heart beats with anxious fear.

At the end the road descends steadily and requires a steady guidance.

Even Tethys herself, who receives me in the undulating deep, is wontto fear in her depths below, lest I should fall headlong." When the

noble youth had heard this, he said, "The way pleases me: I will ascendit : it is worth the effort to go through these, even though one fall." He

did not cease from endeavoring to frighten his rash courage with

terrors : "Although you may keep the road and be turned aside by nomistake, you shall go through the horns of the opposing Bull, through

the Haemonian bow and the mouth of the fierce Lion." After this he

said, "Harness the steeds to the chariot : I am spurred on by these

things with which you think to frighten me : I want to stand where theSun himself trembles : it is the part of an ignoble and weak mind to run

after security : courage goes in lofty places."

6. "Yet why does God allow any evil to happen to good men?" Buthe does not allow it. He removes from them all evils, such as crimes,

disgraceful deeds, wicked thoughts, greedy plans, blind lust, and

avarice coveting another's fortune. He defends and protects them.Does any one demand this from God, that He should also give heed to

the burdens of good men? They themselves resign this care to God :

they despise external things. Democritus gave up his riches,

considering them a burden to a noble mind : why, therefore, do youwonder if God permits that to happen to a good man, which a good

man sometimes desires to happen to himself? "Good men lose their

children." Why not, since they sometimes even kill them? "They aresent into exile." Why not, since sometimes they themselves leave their

native land intending never to return? "They are slain." Why not,

since sometimes they themselves take their own lives? "Why do theysuffer certain hardships?" That they may teach others how to suffer:

they were born to be examples.

Think, therefore, that God says : "What cause have you to complain

of me, you, who take pleasure in justice? I have surrounded others


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with false blessings and have deluded their vain minds as it were with

a long and deceiving dream : I have adorned them with gold, silver,

and ivory, but within them there is nothing good. Those whom youlook upon as fortunate, if you could see not their outer but their inner

life, are wretched, squalid, disgraceful, adorned on the outside after the

manner of their own walls. That good fortune is not substantial andgenuine : it is a crust and indeed a thin one. Therefore as long as they

can stand and show themselves according to their own will, they shine

and deceive us : but when anything happens which disquiets andexposes them. then it appears how much deep and real rottenness and

external magnificence has concealed. To you I have given sure and

permanent blessings, which will appear to be better and greater the

more one considers and examines them for every side. I havepermitted you to despise that which ought to be feared and to scorn

passions : you do not shine outwardly, your good qualities are turned

inwards. So the universe, pleased with the contemplation of itself,

despises external things. I have placed every good thing within. It isyour good fortune not to need good fortune.

'But many things happen which are sad, terrible, and hard to beborne.' Because I was not able to preserve you from these I have

armed your minds against all things. Bear them bravely : this is the

way in which you can surpass God : He is beyond suffering evil, youare above it. Despise poverty : no one lives as poor as He was born.

Despise pain : either it will be removed or it will remove you. Despise

death : it either ends you or transfers you. Despise fortune : I have

given her no weapon with which she can strike the mind. Above allthings I have taken care that no one should hold you against your will :

they way of escape lies open. If you do not wish to fight, you may

flee. Of all things, therefore, which I made indispensable for you, Ihave made nothing easier than death. I have placed life on an incline;

it is borne down. Only consider and you will see how short and easy a

way leads to liberty. I have not imposed such long delays upon yourdeparture from this world as upon your entrance to it : otherwise

fortune would hold greater power over you, if a man died as slowly as

he is born. Let all time and every place teach you. how easy it is to

renounce nature and to throw her gift in her face. Among the veryaltars and during the solemn rites of those who sacrifice, while life is

sought for, learn the lesson of death. Fat bodies of oxen die from a

small wound and a blow from a human hand kills animals of greatstrength : the joint of the neck is severed with a slender sword, and

when this joint which connects the head and neck is cut, that great

mass falls. Life is concealed at no great depth nor need it be destroyedby the word alone : the vitals need not be searched by inflicting a deep

wound : death is quite near. I have appointed no fixed place for these

blows; it can be reached by whatever road you please. That very thing

which is called dying, wherein the breath leaves the body, is shorter


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than we may perceive its swiftness. Whether a knot has strangled the

throat, or water has stopped the breathing, or the hardness of the earth

beneath has crushed those who fell headlong, or the swallowing of firehas interrupted the course of breathing : whatever it is, it happens

quickly. Why do you blush with shame? Do you fear for so long a

time that which happens so quickly?"

Source: Seneca. Tranquillity of Mindand Providence. Trans. William Bell Langsdorf. New York: G.P.

Putnam's Sons, 1900.

Seneca, On Providence

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