Pliny Plans a Staycation

Pliny, Letters 3.1 to Calvisius Rufus

“I am incapable of recalling a time I spent as pleasantly as I just did when I went to see Spurinna—and, in fact, I cannot imagine anyone I would rather imitate more in my old age, should I be allowed to grow old. For no way of living is better designed than his. A well-planned life pleases me as much as the circuit of the stars. This is especially true when it comes to the old—for while a limited amount of chaos and excitement is not inappropriate for the young, a completely calm and ordered life is better for the elderly. Their public service is over and any aims for advancement is perverse at this point.

Spurinna insistently follows this rule and even in small things—minor if they did not happen daily—he follows a plan as if an orbiting body. He lies abed a bit every morning but then asks for his shoes in the second hour and takes a three-mile walk to exercise his mind no less than his body. If his friends are present, they have the most earnest conversations. If they are not there, he has a book read—something he also does at times when his friends are there if it will not annoy them too much. Then, once he sits down, the book is read again or, even better, the conversation continues. Then he climbs into his carriage and takes his wife—a model of her gender—or some friend—recently, me!—along with him.

How fine it is, how sweet a secret! How much of the past one finds there—what deeds and what heroes you hear of! What principles you absorb! He bows to his own modesty, however, and does not seem to give orders. After he has been driven seven miles or so, he walks another mile, and then returns to sit again or he goes back to his writing. For then he writes the most learned lyric lines in both Latin and Greek—they are amazingly sweet and impressive as well for their charm, humor, and grace which the taste of the one who writes them only increases.”

Nescio an ullum iucundius tempus exegerim, quam quo nuper apud Spurinnam fui, adeo quidem ut neminem magis in senectute, si modo senescere datum est, aemulari velim; nihil est enim illo vitae genere distinctius. Me autem ut certus siderum cursus ita vita hominum disposita delectat. Senum praesertim: nam iuvenes confusa adhuc quaedam et quasi turbata non indecent, senibus placida omnia et ordinata conveniunt, quibus industria sera turpis ambitio est.

Hanc regulam Spurinna constantissime servat; quin etiam parva haec—parva si non cotidie fiant—ordine quodam et velut orbe circumagit. Mane lectulo continetur, hora secunda calceos poscit, ambulat milia passuum tria nec minus animum quam corpus exercet. Si adsunt amici, honestissimi sermones explicantur; si non, liber legitur, interdum etiam praesentibus amicis, si tamen illi non gravantur. Deinde considit, et liber rursus aut sermo libro potior; mox vehiculum ascendit, adsumit uxorem singularis exempli vel aliquem amicorum, ut me  proxime. Quam pulchrum illud, quam dulce secretum! quantum ibi antiquitatis! quae facta, quos viros audias! quibus praeceptis imbuare! quamvis ille hoc temperamentum modestiae suae indixerit, ne  praecipere videatur. Peractis septem milibus passuum iterum ambulat mille, iterum residit vel se cubiculo ac stilo reddit. Scribit enim et quidem utraque lingua lyrica doctissima; mira illis dulcedo. mira suavitas, mira hilaritas, cuius gratiam cumulat sanctitas scribentis.

Image result for pliny the younger

Lyric Aging and Philosophical Relief

Mimnermus fr. 1

“What is life? What enjoyment is there without golden Aphrodite?
May I die when these things no longer interest me:
Secret sex and its moving gifts in bed,
Those blossoms of youth that tug
At men and women alike.

                                              …But then painful old age
Presses down and makes a man ugly and embarrassing.
Cruel thoughts are always wearing down his mind
And he takes no pleasure seeing the sunrise.
No, he’s disgusting to boys and a joke to women too.
That the hard old age god makes for us.”

τίς δὲ βίος, τί δὲ τερπνὸν ἄτερ χρυσῆς ᾿Αφροδίτης;
τεθναίην, ὅτε μοι μηκέτι ταῦτα μέλοι,
κρυπταδίη φιλότης καὶ μείλιχα δῶρα καὶ εὐνή,
οἷ’ ἥβης ἄνθεα γίνεται ἁρπαλέα
ἀνδράσιν ἠδὲ γυναιξίν· ἐπεὶ δ’ ὀδυνηρὸν ἐπέλθηι
γῆρας, ὅ τ’ αἰσχρὸν ὁμῶς καὶ κακὸν ἄνδρα τιθεῖ,
αἰεί μιν φρένας ἀμφὶ κακαὶ τείρουσι μέριμναι,
οὐδ’ αὐγὰς προσορῶν τέρπεται ἠελίου,
ἀλλ’ ἐχθρὸς μὲν παισίν, ἀτίμαστος δὲ γυναιξίν·
οὕτως ἀργαλέον γῆρας ἔθηκε θεός.

Counterpoint

Plato, Republic 329:

“I was once with Sophocles when someone asked him, ‘O Sophocles, how do things stand with you in the old love-making line? Can you still lie with a woman?’ Sophocles responded, ‘Ah man, you should sing a song of triumph for me – for indeed, I have most gladly fled from love as though I had gotten away from a cruel and raving master.’

It seemed to me at the time that he had spoken well on the subject, and I think so no less even today. Indeed, we are granted a certain peace and freedom from such concerns in old age. When our desires relent and finally cease to draw us out, then indeed does Sophocles’ saying come true, and we are entirely freed from many a raving master.

But respecting these things, and our relationships with our friends, my dear Socrates, there is one cause to consider – not old age, but rather the person’s character. If they have their lives well-ordered and are easily contented, then old age is a moderate burden. But to a man of the opposite character, both old age and youth happen to be burdensome affairs.

καὶ δὴ καὶ Σοφοκλεῖ ποτε τῷ ποιητῇ παρεγενόμην ἐρωτωμένῳ ὑπό τινος· “Πῶς,” ἔφη, “ὦ Σοφόκλεις, ἔχεις πρὸς τἀφροδίσια; ἔτι οἷός τε εἶ γυναικὶ συγγίγνεσθαι”; καὶ ὅς, “Εὐφήμει,” ἔφη, “ὦ ἄνθρωπε· ἁσμενέστατα μέντοι αὐτὸ ἀπέφυγον, ὥσπερ λυττῶντά τινα καὶ ἄγριον δεσπότην ἀποδράς.” εὖ οὖν μοι καὶ τότε ἔδοξεν ἐκεῖνος εἰπεῖν, καὶ νῦν οὐχ ἧττον. παντάπασι γὰρ τῶν γε τοιούτων ἐν τῷ γήρᾳ πολλὴ εἰρήνη γίγνεται καὶ ἐλευθερία· ἐπειδὰν αἱ ἐπιθυμίαι παύσωνται κατατείνουσαι καὶ χαλάσωσιν, παντάπασιν τὸ τοῦ Σοφοκλέους γίγνεται, δεσποτῶν πάνυ πολλῶν ἐστι καὶ μαινομένων ἀπηλλάχθαι. ἀλλὰ καὶ τούτων πέρι καὶ τῶν γε πρὸς τοὺς οἰκείους μία τις αἰτία ἐστίν, οὐ τὸ γῆρας, ὦ Σώκρατες, ἀλλ’ ὁ τρόπος τῶν ἀνθρώπων. ἂν μὲν γὰρ κόσμιοι καὶ εὔκολοι ὦσιν, καὶ τὸ γῆρας μετρίως ἐστὶν ἐπίπονον· εἰ δὲ μή, καὶ γῆρας, ὦ Σώκρατες, καὶ νεότης χαλεπὴ τῷ τοιούτῳ συμβαίνει.

The Aging Body, A Failing Ship

Seneca, Moral Epistle 30.1-3

“I have seen that best man, Aufidius Bassus, worn out, ravaged by old age. Now they have already pressed him down enough that he cannot be raised up. Old age has fallen down upon him with all of its great weight. Well, you know that his body was always weak and drawn. Yet for a long time he managed it–or perhaps I should say contained it–until it suddenly failed him.

Just as a ship that springs a leak can be stopped up with one fix or another, yet when many places begin to open up at the same time and yield to the water, it is impossible to save the floundering vessel–it is the same way for an aging body.  You can cover up or make up for the weakness to a certain extent, but once it is like a condemned building, and every joint is loose, and one part falls apart while others are repaired, well then we need to take a look around to see how we can leave.

Yet, Bassus’ mind is sharp. Philosophy grants this: to laugh at the sight of death, to be brave despite the body’s condition, to be happy and unfailing even as the body fails. A great captain knows how to sail even with torn sails; even as the ship fails, they can still direct what remains of their body on its course. Our Bassus is doing this. He looks to his own end bravely  and with a detachment you would think too severe even for watching someone else’s death.

Bassum Aufidium, virum optimum, vidi quassum, aetati obluctantem. Sed iam plus illum degravat quam quod possit attolli; magno senectus et universo pondere incubuit. Scis illum semper infirmi corporis et exsucti fuisse. Diu illud continuit et, ut verius dicam, continuavit; subito defecit. Quemadmodum in nave, quae sentinam trahit, uni rimae aut alteri obsistitur, ubi plurimis locis laxari coepit et cedere, succurri non potest navigio dehiscenti; ita in senili corpore aliquatenus inbecillitas sustineri et fulciri potest. Ubi tamquam in putri aedificio omnis unctura diducitur, et dum alia excipitur, alia discinditur, circumspiciendum est, quomodo exeas.

Bassus tamen noster alacer animo est. Hoc philosophia praestat, in conspectu mortis hilarem et in quocumque corporis habitu fortem laetumque nec deficientem, quamvis deficiatur. Magnus gubernator et scisso navigat velo, et, si exarmavit, tamen reliquias navigii aptat ad cursum. Hoc facit Bassus noster et eo animo vultuque finem suum spectat, quo alienum spectare nimis securi putares.

A color photograph of an oil painting. A man leans into a tilting sailing ship with a broken mast on choppy seas. There are sharks in the water before him
The Gulf Stream (1899). Oil on canvas, 71.4 x 124.8 cm (28.1 x 49.1 in). Metropolitan Museum of Art, New York

A Routine for Managing Old Age from Cicero

Cicero, De Senectute 35-36

“Laelius and Scipio, we must resist old age and counteract its weaknesses with care. We must fight against it as we would a disease. A heath regimen must be established. We need moderate exercise and only as much food and drink as is needed to replenish our abilities but not to overcome them. And we should not attend to the body alone: but much greater service is owed to the mind and soul.

For these parts flicker out from old age just as a lamps unfilled with oil waver and dim. The body, moreover, grows worn out from excessive exercise, but our minds are unburdened by working out. For, the men Caecilius calls “the comic old fools” are those he means to mark out as credulous, forgetful, and discombobulated. These are not the faults of old age altogether, but of a lazy, careless, and sleepy old age. Just as petulance and lust are more often traits of young men than old ones, yet are not present in all young men but only the corruptible ones, so too is that aged foolishness which people usually call senility a mark of those who have weak minds, not of all old men.”

Resistendum, Laeli et Scipio, senectuti est eiusque vitia diligentia compensanda sunt, pugnandum tamquam contra morbum sic contra senectutem, habenda  ratio valetudinis, utendum exercitationibus modicis, tantum cibi et potionis adhibendum, ut reficiantur vires, non opprimantur. Nec vero corpori solum subveniendum est, sed menti atque animo multo magis. Nam haec quoque, nisi tamquam lumini oleum instilles, exstinguuntur senectute. Et corpora quidem exercitationum defetigatione ingravescunt, animi autem exercitando levantur. Nam quos ait Caecilius “comicos stultos senes,” hos significat credulos obliviosos dissolutos, quae vitia sunt non senectutis, sed inertis ignavae somniculosae senectutis. Ut petulantia, ut libido magis est adulescentium quam senum, nec tamen omnium adulescentium, sed non proborum, sic ista senilis stultitia, quae deliratio appellari solet, senum levium est, non omnium.

Line drawing of a bust of cicero from the plate of a book

Learning Like the Kids

Seneca, Moral Epistles 76.1-3

“You are threatening to become my enemy if I leave you ignorant of what I am doing every day. Look how straightforward I am with you when I tell you even this. I am listening to a philosopher and I am on my fifth day listening to his lectures at school, starting at two in the afternoon.

“A fine time of life for that!” you say. What’s wrong with it? What’s more foolish than not learning because you haven’t don so in a while? “What, then? Should we act like the groupies and the kids?” Well, things are pretty good for me if this alone besmirches my old age.

This school accepts people from every age. “Should we grow old just to follow the kids?” I will enter the theater as an old man or get taken to the games and refuse any bout fought to the finish without me, but I should be embarrassed at attending a philosopher’s talk? As long as you are ignorant, you have to learn. If we trust the old saying, as long as you live! And nothing fits this situation better: as long as you are alive you must keep learning how to live.”

Inimicitias mihi denuntias, si quicquam ex iis, quae cotidie facio, ignoraveris. Vide, quam simpliciter tecum vivam: hoc quoque tibi committam. Philosophum audio et quidem quintum iam diem habeo, ex quo in scholam eo et ab octava disputantem audio. “Bona,” inquis, “aetate.” Quidni bona? Quid autem stultius est quam, quia diu non didiceris, non discere? “Quid ergo? Idem faciam, quod trossuli et iuvenes?” Bene mecum agitur, si hoc unum senectutem meam dedecet. Omnis aetatis homines haec schola admittit. “In hoc senescamus, ut iuvenes sequamur?” In theatrum senex ibo et in circum deferar et nullum par sine me depugnabit ad philosophum ire erubescam?

Tamdiu discendum est, quamdiu nescias; si proverbio credimus, quamdiu vivas. Nec ulli hoc rei magis convenit quam huic: tamdiu discendum est, quemadmodum vivas, quamdiu vivas.

Steve Buscemi "hello fellow kids" meme with Latin "Oh Kids, as long as you are alive you need to learn how to live"

The Aging Body, A Failing Ship

Seneca, Moral Epistle 30.1-3

“I have seen that best man, Aufidius Bassus, worn out, ravaged by old age. Now they have already pressed him down enough that he cannot be raised up. Old age has fallen down upon him with all of its great weight. Well, you know that his body was always weak and drawn. Yet for a long time he managed it–or perhaps I should say contained it–until it suddenly failed him.

Just as a ship that springs a leak can be stopped up with one fix or another, yet when many places begin to open up at the same time and yield to the water, it is impossible to save the floundering vessel–it is the same way for an aging body.  You can cover up or make up for the weakness to a certain extent, but once it is like a condemned building, and every joint is loose, and one part falls apart while others are repaired, well then we need to take a look around to see how we can leave.

Yet, Bassus’ mind is sharp. Philosophy grants this: to laugh at the sight of death, to be brave despite the body’s condition, to be happy and unfailing even as the body fails. A great captain knows how to sail even with torn sails; even as the ship fails, they can still direct what remains of their body on its course. Our Bassus is doing this. He looks to his own end bravely  and with a detachment you would think too severe even for watching someone else’s death.

Bassum Aufidium, virum optimum, vidi quassum, aetati obluctantem. Sed iam plus illum degravat quam quod possit attolli; magno senectus et universo pondere incubuit. Scis illum semper infirmi corporis et exsucti fuisse. Diu illud continuit et, ut verius dicam, continuavit; subito defecit. Quemadmodum in nave, quae sentinam trahit, uni rimae aut alteri obsistitur, ubi plurimis locis laxari coepit et cedere, succurri non potest navigio dehiscenti; ita in senili corpore aliquatenus inbecillitas sustineri et fulciri potest. Ubi tamquam in putri aedificio omnis unctura diducitur, et dum alia excipitur, alia discinditur, circumspiciendum est, quomodo exeas.

Bassus tamen noster alacer animo est. Hoc philosophia praestat, in conspectu mortis hilarem et in quocumque corporis habitu fortem laetumque nec deficientem, quamvis deficiatur. Magnus gubernator et scisso navigat velo, et, si exarmavit, tamen reliquias navigii aptat ad cursum. Hoc facit Bassus noster et eo animo vultuque finem suum spectat, quo alienum spectare nimis securi putares.

A color photograph of an oil painting. A man leans into a tilting sailing ship with a broken mast on choppy seas. There are sharks in the water before him
The Gulf Stream (1899). Oil on canvas, 71.4 x 124.8 cm (28.1 x 49.1 in). Metropolitan Museum of Art, New York

The Age of Knowing Better

Seneca, Moral Epistle 26.1-3

“I was just telling you that I am in sight of old age. Well, I fear that I am already past it. Now some other word applies to these years, or at least to this body,–since old age is the title of a time of weariness, not being broken. Count me among the derelicts and those just reaching the end.

Still, I am thankful to myself with you as my witness: I don’t see any weakness to my mind, although I feel it in my body. Only my faults and those servants of my faults have grown old. My spirit is strong and takes joy in the fact that it is not all wrapped up in this body. It has laid the great part of its burden down to rest. Yet it celebrates and communes with me about old age. It says that this is its season to bloom. And I want to believe it–let me make good use of it.”

Modo dicebam tibi, in conspectu esse me senectutis; iam vereor, ne senectutem post me reliquerim. Aliud iam his annis, certe huic corpori, vocabulum convenit, quoniam quidem senectus lassae aetatis, non fractae, nomen est; inter decrepitos me numera et extrema tangentis.

Gratias tamen mihi apud te ago; non sentio in animo aetatis iniuriam, cum sentiam in corpore. Tantum vitia et vitiorum ministeria senuerunt; viget animus et gaudet non multum sibi esse cum corpore. Magnam partem oneris sui posuit. Exultat et mihi facit controversiam de senectute. Hunc ait esse florem suum. Credamus illi; bono suo utatur.

meme from dazed and confused with matthew mcconaughey saying "that's what I love about minds, the body gets older but it starts to shine."

No New Starts for the Old

Seneca, Moral Epistle 13.16-17

But now I will bring my letter to the end, if I give it its own seal, by which I mean I have commended some other great passage to be offered to you. “Among other faults, foolishness has this too: to always be about to start living.”

Consider what this line means, best of men, Lucilius, and you may understand how gross that lightness of men is when they trace out new foundations daily, beginning new projects even as they are leaving.  Just think about some individual examples and old men will occur to you who are readying themselves for office, for journeys, for new business. What is more disgusting than an old man just beginning to live?

I should not include the author of this saying, except that this once is rather unknown and not among the common sayings of Epicurus, which allows me to praise it and take it as my own. Good bye!”

Sed iam finem epistulae faciam, si illi signum suum inpressero, id est aliquam magnificam vocem perferendam ad te mandavero. “Inter cetera mala hoc quoque habet stultitia: semper incipit vivere.” Considera quid vox ista significet, Lucili virorum optime, et intelleges, quam foeda sit hominum levitas cotidie nova vitae fundamenta ponentium, novas spes etiam in exitu inchoantium. Circumspice tecum singulos; occurrent tibi senes, qui se cum maxime ad ambitionem, ad peregrinationes, ad negotiandum parent. Quid est autem turpius quam senex vivere incipiens? Non adicerem auctorem huic voci, nisi esset secretior nec inter vulgata Epicuri dicta, quae mihi et laudare et adoptare permisi. Vale.

Color photograph of the head of a bearded man from a marble statue. The head is in rough shape.

Roman; Head of an old man; Stone Sculpture. MET 1st Century AD

I am pretty sure Seneca is objecting not to the elderly making new starts but to people being so heedless of their lives as to only just start important things in old age. I am not quite sure Seneca would pass a Solon test.

After the Body, The Mind Fades Away

Seneca, Moral Epistle 26.1-3

“I was recently explaining to you that I am in sight of my old age—but now I fear that I have put old age behind me! There is some different word better fit to these years, or at least to this body, since old age seems to be a tired time, not a broken one. Count me among the weary and those just touching the end.

Despite all this, I still am grateful to myself, with you to witness it. For I do not sense harm to my mind from age even though I feel it in my body. Only my weaknesses—and their tools—have become senile. My mind is vigorous and it rejoices that it depends upon the body for little. It has disposed of the greater portion of its burden. It celebrates and argues with me about old age. It says that this is its flowering. Let’s believe it, let it enjoy its own good.

My mind commands that I enter into contemplation and I think about what debt I owe to wisdom for this tranquility and modesty of ways and what portion is due to my age. It asks that I think about what I am incapable of doing in contrast to what I do not wish to do, whether I am happy because I don’t want something or I don’t want something because I lack the ability to pursue it.

For, what complaint is there or what problem is it if something which was supposed to end has ended? “But,” you interject, “it is the worst inconvenience to wear out, to be diminished, or, if I can say it properly, to dissolve. For we are not suddenly struck down and dead, we are picked away at! Each individual day subtracts something from our strength!”

But, look, is there a better way to end than to drift off to your proper exit as nature itself releases you? There is nothing too bad in a sudden strike which takes life away immediately, but this way is easy, to be led off slowly.”

Modo dicebam tibi, in conspectu esse me senectutis; iam vereor, ne senectutem post me reliquerim. Aliud iam his annis, certe huic corpori, vocabulum convenit, quoniam quidem senectus lassae aetatis, non fractae, nomen est; inter decrepitos me numera et extrema tangentis.

Gratias tamen mihi apud te ago; non sentio in animo aetatis iniuriam, cum sentiam in corpore. Tantum vitia et vitiorum ministeria senuerunt; viget animus et gaudet non multum sibi esse cum corpore. Magnam partem oneris sui posuit. Exultat et mihi facit controversiam de senectute. Hunc ait esse florem suum. Credamus illi; bono suo utatur. Ire in cogitationem iubet et dispicere, quid ex hac tranquillitate ac modestia morum sapientiae debeam, quid aetati, et diligenter excutere, quae non possim facere, quae nolim †prodesse habiturus ad qui si nolim quidquid non posse me gaudeo.† Quae enim querella est, quod incommodum, si quidquid debebat desinere, defecit? “Incommodum summum est,” inquis, “minui et deperire et, ut proprie dicam, liquescere. Non enim subito inpulsi ac prostrati sumus; carpimur. Singuli dies aliquid subtrahunt viribus.”

Ecquis exitus est melior quam in finem suum natura solvente dilabi? Non quia aliquid mali est ictus et e vita repentinus excessus, sed quia lenis haec est via, subduci.

seneca strength

Weeping for Youth

Anacreon, fr. 365

“My hair is gray already–
And at my temples it is white.
That charm of youth is no longer present
And my teeth are just old.

The great span of sweet life
isn’t left for me any more.

Now I often weep aloud,
Because I am afraid of Tartaros.
The inner hall of Hades is terrible
And the path to get there is hard.
One thing is certain:
The one who goes down, may not return.”

πολιοὶ μὲν ἡμὶν ἤδη
κρόταφοι κάρη τε λευκόν,
χαρίεσσα δ᾿ οὐκέτ᾿ ἥβη
πάρα, γηραλέοι δ᾿ ὀδόντες,
γλυκεροῦ δ᾿ οὐκέτι πολλὸς
βιότου χρόνος λέλειπται·

διὰ ταῦτ᾿ ἀνασταλύζω
θαμὰ Τάρταρον δεδοικώς·
Ἀίδεω γάρ ἐστι δεινὸς
μυχός, ἀργαλῆ δ᾿ ἐς αὐτὸν
κάτοδος· καὶ γὰρ ἑτοῖμον
καταβάντι μὴ ἀναβῆναι.

An oil painting: Orpheus is at the center next to an outline of eurydice, performing in front of Hades and Persephone in a cavern of sorts. There are other people listening on the margins.
Henryk Siemiradzki, “Orpheus in the underworld”