Dialogues and Essays. Seneca

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      DIALOGUES AND ESSAYS

      By SENECA

      Dialogues and Essays

      By Seneca

      Translated by Aubrey Stewart and John Clarke

      Print ISBN 13: 978-1-4209-7199-6

      eBook ISBN 13: 978-1-4209-7200-9

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      Cover Image: a detail “The Death of Seneca”, Jacques Louis David, c. 1773, (oil on canvas) / Bridgeman Images.

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      CONTENTS

       Preface.

       Of Providence.

       On the Firmness of the Wise Person.

       Of Anger. Book I.

       Of Anger. Book II.

       Of Anger. Book III.

       Of Consolation.

       Of a Happy Life.

       Of Leisure.

       Of Peace of Mind.

       Of the Shortness of Life.

       Of Consolation. Book I.

       Of Consolation. Book II.

       On Clemency. Book I.

       On Clemency. Book II.

       Of Earthquakes.

      Preface.

      I can say little by way of preface to Seneca’s “Minor Dialogs” which I have not already expressed in my preface to De Benficiis, except that the “Minor Dialogs” seem to me to be composed in a gloomier key than either De Beneficiis or De Clementia and probably were written at a time when the author had already begun to experience the ingratitude of his imperial pupil. Some of the dialogs are dated from Corsica, Seneca’s place of exile, which he seems to have found peculiarly uncomfortable, although he remarks that there are people who live there from choice. Nevertheless, mournful as they are in tone, these Dialogs have a certain value, because they teach us what was meant by Stoic philosophy in the time of the Twelve Caesars.

      I have only to add that the value of my work has been materially enhanced by the kindness of the Rev. Professor J. E. B. Mayor, who has been good enough to read and correct almost all the proof sheets of this volume.

      AUBREY STEWART.

      London, 1889

      THE FIRST BOOK OF THE DIALOGUES OF L. ANNAEUS SENECA, ADDRESSED TO LUCILIUS.

      “WHY, WHEN A PROVIDENCE EXISTS, ANY MISFORTUNES BEFALL GOOD MEN;” OR, “OF PROVIDENCE.”

      Of Providence.

      I

      You have asked me, Lucilius, why, if the world be ruled by providence, so many evils befall good men? The answer to this would be more conveniently given in the course of this work, after we have proved that providence governs the universe, and that God is amongst us: but, since you wish me to deal with one point apart from the whole, and to answer one replication before the main action has been decided, I will do what is not difficult, and plead the cause of the gods. At the present time it is superfluous to point out that it is not without some guardian that so great a work maintains its position, that the assemblage and movements of the stars do not depend upon accidental impulses, or that objects whose motion is regulated by chance often fall into confusion and soon stumble, whereas this swift and safe movement goes on, governed by eternal law, bearing with it so many things both on sea and land, so many most brilliant lights shining in order in the skies; that this regularity does not belong to matter moving at random, and that particles brought together by chance could not arrange themselves with such art as to make the heaviest weight, that of the Earth, remain unmoved, and behold the flight of the heavens as they hasten round it, to make the seas pour into the valleys and so temper the climate of the land, without any sensible increase from the rivers which flow into them, or to cause huge growths to proceed from minute seeds. Even those phenomena which appear to be confused and irregular, I mean showers of rain and clouds, the rush of lightning from the heavens, fire that pours from the riven peaks of mountains, quakings of the trembling Earth, and everything else which is produced on Earth by the unquiet element in the universe, do not come to pass without reason, though they do so suddenly: but they also have their causes, as also have those things which excite our wonder by the strangeness of their position, such as warm springs amidst the waves of the sea, and new islands that spring up in the wide ocean. Moreover, anyone who has watched how the shore is laid bare by the retreat of the sea into itself, and how within a short time it is again covered, will believe that it is in obedience to some hidden law of change that the waves are at one time contracted and driven inwards, at another burst forth and regain their bed with a strong current, since all the while they wax in regular proportion, and come up at their appointed day and hour greater or less, according as the moon, at whose pleasure the ocean flows, draws them. Let these matters be set aside for discussion at their own proper season, but I, since you do not doubt the existence of providence but complain of it, will on that account more readily reconcile you to gods who are most excellent to excellent men: for indeed the nature of things does not ever permit good to be injured, by good. Between good men and the gods there is a friendship which is brought about by virtue⁠—friendship do I say? nay, rather relationship and likeness, since the good man differs from a god in time alone, being his pupil and rival and true offspring, whom his glorious parent trains more severely than other men, insisting sternly on virtuous conduct, just as strict fathers do. When therefore you see men who are good and acceptable to the gods toiling, sweating, painfully struggling upwards, while bad men run riot and are steeped in pleasures, reflect that modesty pleases us in our sons, and forwardness in our house-born slave-boys; that the former are held in check by a somewhat stern rule, whereas the boldness of the latter is encouraged. Be thou sure that God acts in like manner: He does not pet the good man: He tries him, hardens him, and fits him for Himself.

      II.