Avoiding The Elections of Fortune

Seneca, Moral Epistle 118.1-3

“You’re pressing me for more frequent letters. Let’s compare the count: You will end up owing! Surely, there was an agreement that yours came first,–you would write and I would respond. But I won’t be difficult; I know well you can be trusted. I will give you an advance and not do what Cicero, that very refined man, ordered Atticus to do: “If he has no business to report, to write whatever comes to his lips!”

It is impossible for me not to have something to write, enough so that I can skip all the kinds of things filling up Cicero’s letters: which candidate is having trouble; who is fighting on his own dime and who’s relying on other’s; who stands for the consulship with Caesar’s support, who with Pompey; and who uses his own cash; how harsh a lender Caecilius is, a man from whom even his friends can’t budge a cent at less than 1 percent interest.

It is better to manage your own problems rather than someone else’s, to examine yourself and see how many mistakes you’re a candidate for and not to be voting for them. My Lucilius,, this is an outstanding thing, this is safety and freedom: to seek nothing and to walk right past luck’s elections.”

Exigis a me frequentiores epistulas. Rationes conferamus; solvendo non eris. Convenerat quidem, ut tua priora essent, tu scriberes, ego rescriberem. Sed non ero difficilis; bene credi tibi scio. Itaque in anticessum dabo nec faciam, quod Cicero, vir disertissimus, facere Atticum iubet, ut etiam “si rem nullam habebit, quod in buccam venerit scribat.”

Numquam potest deesse, quod scribam, ut omnia illa, quae Ciceronis implent epistulas, transeam: quis candidatus laboret; quis alienis, quis suis viribus pugnet; quis consulatum fiducia Caesaris, quis Pompei, quis arcae petat; quam durus sit faenerator Caecilius, a quo minoris centesimis propinqui nummum movere non possint.

Sua satius est mala quam aliena tractare, se excutere et videre, quam multarum rerum candidatus 3sit, et non suffragari. Hoc est, mi Lucili, egregium, hoc securum ac liberum, nihil petere et tota fortunae comitia transire.

Color picture of man from 2000 examining a ballot in Florida during the recount of the presidential election
scouring for the truth of the votes inside our minds

Ah, Death Sorts it All Out in The End

Seneca, Moral Epistles 110.3-5

“But there’s no reason why you should pray for the gods to be hateful to someone you think deserves punishment. I say they are being punished, even if the person seems to be lucky. Put your own attention to this and examine how our lives actually go and not what they are said to be. Then you will see that evils change us more than just happen.

How many times has something first called a disaster turned out to be the cause and beginning of good fortune? How many times have advantages built steps for themselves with great thanks straight up, lifting someone who was already doing well, as if they were standing in place they could fall safely from!

Well, that guy falling has no real evil in it, if you see the way out, beyond which nature can kick no one lower! That shared end of all things is near–that’s the place where the successful person is thrown out, where the unlucky is released. We expand both boundaries, we create them with great hope and fear.

Yet, if you are wise, measure everything by the human condition. Keep both what you fear and what you take joy in reasonable. Truly, don’t take joy in anything too long so that you may not fear too long either.”

Sed non est quare cuiquam, quem poena putaveris dignum, optes, ut infestos deos habeat; habet, inquam, etiam si videtur eorum favore produci. Adhibe diligentiam tuam et intuere, quid sint res nostrae, non quid vocentur; et scies plura mala contingere nobis quam accidere. Quotiens enim felicitatis et1 causa et initium fuit, quod calamitas vocabatur? Quotiens magna gratulatione excepta res gradum sibi struxit in praeceps et aliquem iam eminentem adlevavit etiamnunc, tamquam adhuc ibi staret, unde tuto cadunt? Sed ipsum illud cadere non habet in se mali quidquam, si exitum spectes, ultra quem natura neminem deiecit. Prope est rerum omnium terminus, prope est, inquam, et illud, unde felix eicitur, et illud, unde infelix emittitur; nos utraque extendimus et longa spe ac metu facimus.

Sed si sapis, omnia humana condicione metire; simul et quod gaudes et quod times, contrahe. Est autem tanti nihil diu gaudere, ne quid diu timeas.

black and white photograph of a skull

Stoic Paranoid Style: People Like Ruining Each Other

Seneca, Moral Epistles 103.1-3

“Why do you look around for those things that just might happen to you but also might not happen at all? I am talking about a fire, building damage, and the other kinds of things that happen to us but aren’t done to us. Instead, look out for those things, avoid those things that follow us, that clutch at us.

Accidents are relatively rare, even if they are serious: a shipwreck, a car crash. But there’s daily danger for people from people. Set yourself against this–keep your eyes open for this. There’s no danger so common, nothing so persistent,  nothing so endearing on the surface. A storm at least threatens before it strikes; foundations creak before they crumble; smoke presages a fire–yet peril from another person and it is as carefully hidden as it kept nearby.

You’re screwing up if you trust the expressions of the people you meet. They have human faces but the hearts of beasts, except the danger of beasts comes from your first meeting, and they don’t seek those they have passed by. They only do harm when need forces it: they are compelled to fight by hunger or fear. But people enjoy destroying other people.”

Quid ista circumspicis, quae tibi possunt fortasse evenire, sed possunt et non evenire? Incendium dico, ruinam, alia, quae nobis incidunt, non insidiantur; illa potius vide, illa devita, quae nos observant, quae captant. Rariores sunt casus, etiam si graves, naufragium facere, vehiculo everti; ab homine homini cotidianum periculum. Adversus hoc te expedi, hoc intentis oculis intuere. Nullum est malum frequentius, nullum pertinacius, nullum blandius. Ac tempestas minatur antequam surgat, crepant aedificia antequam corruant, praenuntiatfumus incendium; subita est ex homine pernicies et eo diligentius tegitur, quo propius accedit.

Erras, si istorum tibi qui occurrunt vultibus credis; hominum effigies habent, animos ferarum, nisi quod illarum perniciosus est primus incursus; quos transiere, non quaerunt. Numquam enim illas ad nocendum nisi necessitas incitat; aut fame aut timore coguntur ad pugnam; homini perdere hominem libet.

Charlie from It's Always Sunny in Philadelphia conspiracy meme with Latin saying "there's daily danger from people for people"

Happiness Can’t Make You Happy!

Seneca, Moral Epistle 98.1-2

“You don’t ever need to believe that anyone who relies on happiness is really happy. Whoever delights in things outside of their control leans on brittle supports: external happiness will go away. But the feeling that rises from oneself is legit and strong–it grows and stays with us to our final moment. Everything else that has common esteem is good for like a day.

So, in response, “Huh? What’s this? Can’t things serve for both function and pleasure?” Who denies that? But only if they need us, not if we need them. All things governed by fortune can be profitable and pleasing if the person who has them also controls themselves and is not under the power of the things they own.

People screw up, Lucilius, when they judge anything fortune gives them as something good or evil. Luck grants us the foundations for good or evil and the sources of good and evil affairs among us. The spirit is stronger than all fortune and directs its own affairs on either path–it is the reason we have a happy life or a miserable one.”

Numquam credidcris felicem quemquam ex felicitate suspensum. Fragilibus innititur, qui adventicio laetus est; exibit gaudium, quod intravit. At illud ex se ortum fidele firmumque est et crescit et ad extremum usque prosequitur; cetera, quorum admiratio est vulgo, in diem bona sunt. “Quid ergo? Non usui ac voluptati esse possunt?” Quis negat? Sed ita, si illa ex nobis pendent, non ex illis nos.

Omnia, quae fortuna intuetur, ita fructifera ac iucunda fiunt, si qui habet illa, se quoque habet nec in rerum suarum potestate est. Errant enim, Lucili, qui aut boni aliquid nobis aut malum iudicant tribuere fortunam; materiam dat bonorum ac malorum et initia rerum apud nos in malum bonumve exiturarum. Valentior enim omni fortuna animus est et in utramque partem ipse res suas ducit beataeque ac miserae vitae sibi causa est.

happy sad meme format with grogu (baby yoda) smiling at vita beata (latin for happy life) and sad about vita misera (latin for sad life)

Sad About Other People’s Riches

Seneca, Moral Epistles 93.32-34

“I dare say that the soul knows  that riches are kept apart from where they are stored: the soul should be filled instead of a treasure chest. The soul should be in charge of all things and should be positioned as the owner of the nature of things so that the boundary of its realm should be the rising and the setting of the sun like the gods; that the soul may also gaze down upon the wealthy thanks to its own riches–none of them are as happy in their own possessions as they are sad about other people’s riches.

When the spirit rises to this sublime peak, it treats the body too not as a lover of a required burden but as a steward and is not subservient to the thing that it governs.. For no one is free if they are enslaved to their body. Truly,  provided you pass over the rest of the masters created by excessive concern to the body, the power it exerts is distracting yet sophisticated. From here, it leaves with an equal spirit or an exulted one, but once it has departed has no concern for the future of the flesh left behind.

But just as we neglect the clippings from our beards and hair, in the same way, when the divine spirit is about the leave the person that acted as a vessel to carry it, it cares as little as a baby just born does about afterbirth about the body, whether it is burned, or covered with stone, or interred, or fed to wild animals.”

Scit, inquam, aliubi positas esse divitias quam quo congeruntur; animum impleri debere, non arcam. Hunc inponere dominio rerum omnium licet, hunc in possessionem rerum naturae inducere, ut sua

rientis occidentisque terminis finiat1 deorumque ritu cuncta possideat, cum opibus suis divites superne despiciat, quorum nemo tam suo laetus est quam tristis alieno. Cum se in hanc sublimitatem tulit, corporis quoque ut3 oneris necessarii non amator, sed procurator est nec se illi, cui inpositus est, subicit. Nemo liber est, qui corpori servit. Nam ut alios dominos, quos nimia pro illo sollicitudo invenit, transeas, ipsius morosum imperium delicatumque 34est. Ab hoc modo aequo animo exit, modo magno prosilit, nec quis deinde relicti eius futurus sit exitus quaerit. Sed ut ex barba capilloque tonsa neglegimus, ita ille divinus animus egressurus hominem, quo receptaculum suum conferatur, ignis illud exurat an lapis includat4 an terra contegat an ferae distrahant, non magis ad se iudicat pertinere quam secundas ad editum infantem.

a pile of ancient greek coins on a black background
From Izmir, From another hoard found at Clazomenae, with coins from the 4th century BC.

Outlaw Wealth? Maybe Not

Seneca, Moral Epistle  87.41

“Let’s imagine that we are called to an assembly: a law is on offer concerning outlawing wealth. Would we be advocating for or against it based on our philosophical arguments? Could we use our disputations to persuade the Roman people to request and praise poverty, that fundamental cause of our own empire,  and also to fear their own wealth?

Could we make them see that they have discovered it among those they have conquered, to understand that from wealth  ambition, corruption, and strife have disrupted a city once the most sacred and moderate, that thanks to it we show off the spoils of other nations excessively; and that whatever one people have stolen from all others can be easily taken back from the one by everyone else?

It is enough to advocate for the law and to control our own actions rather than to write our way around them. Let us speak more bravely, if we can; if we cannot, more honestly.”

Putemus nos ad contionem vocatos; lex de abolendis divitiis fertur. His interrogationibus suasuri aut dissuasuri sumus? His effecturi, ut populus Romanus paupertatem, fundamentum et causam imperii sui, requirat ac laudet, divitias autem suas timeat, ut cogitet has se apud victos repperisse, hinc ambitum et largitiones et tumultus in urbem sanctissimam et temperantissimam inrupisse, nimis luxuriose ostentari gentium spolia, quod unus populus eripuerit omnibus, facilius ab omnibus uni eripi posse? Hanc satius est suadere et expugnare adfectus, non circumscribere. Si possumus, fortius loquamur; si minus, apertius. Vale.

bad choice good choice meme with woman disliking "outlawing wealth" and liking "be less ostentatious"

It’s Not the Hand You’re Dealt

Seneca, Moral Epistle 85.40-41

“Phidias didn’t know how to make sculptures from only ivory! He used to craft them from bronze too. If he had been given marble or some simpler material, he would have created the best sculpture possible for that material.

So, a wise person will demonstrate virtue among wealth, if they can, or among poverty, if they cannot; in their homeland, or in exile; as a general, if not as a soldier. If they can, in health, or disabled. Whatever fortune they receive, they will make something  memorable from it.

Animal tamers are skilled–they know how to accustom the most savage animals to obey human commands. But they are not happy merely with excising their wildness until they make them calm enough to sleep in their beds. The master puts his hand in lion’s mouths and the tiger is kissed by his keepers. A small Ethiopian orders an elephant to lower to its knees or to walk on a tightrope.

In the same way, the wise person is a master of taming evils. Grief, need, shame, prison, and exile should be feared; but meeting a wise person tames them.”

Non ex ebore tantum Phidias sciebat facere simulacra; faciebat ex aere. Si marmor illi, si adhuc viliorem materiam obtulisses, fecisset, quale ex illa fieri optimum posset. Sic sapiens virtutem, si licebit, in divitiis explicabit, si minus, in paupertate; si poterit, in patria, si minus, in exilio; si poterit, imperator, si minus, miles; si poterit, integer, si minus, debilis. Quamcumque fortunam acceperit, aliquid ex illa memorabile efficiet.

Certi sunt domitores ferarum, qui saevissima animalia et ad occursum expavescenda hominem pati subigunt nec asperitatem excussisse contenti usque in contubernium mitigant. Leonibus magister manum insertat, osculatur tigrim suus custos, elephantum minimus Aethiops iubet subsidere in genua et ambulare per funem. Sic sapiens artifex est domandi mala. Dolor, egestas, ignominia, carcer, exilium ubique horrenda, cum ad hunc pervenere, mansueta sunt. Vale.

Photograph o a carved elephant. On a pedastal, it is turned to the side looking forward with trunk moving laterally to face the viewer
Elephant by Bernini, in the Piazza della Minerva, Rome

The Symphony of an Educated Mind

Seneca, Moral Epistle 84.9-11

“I believe that it is sometimes not possible to tell if something is the true copy–for this impresses its own form on everything that uses it as an example so they they draw together in unity. Don’t you see how the chorus is made up of many voices? Still, a single voice comes from all of them. One voice is a soprano, another is a bass, and there’s a baritone too. There are women alongside the men; instruments join them. The voices of the individuals are hidden, they contribute to the whole.

I am speaking of a the chorus that the ancient philosophers knew. Our performances today have more singers than there were audience members in the theaters. A line of singers fills every aisle; bronze horns surround the whole theater and every kind of drum and instrument surrounds the stage. Still, a single song emerges from the different sounds.

This is how I want my mind to be: filled with many disciplines, a variety of precepts, and the examples of many ancient people, all balanced together to one end.”

Puto aliquando ne intellegi quidem posse, si imago vera sit; haec enim omnibus, quae ex quo velut exemplari traxit, formam suam inpressit, ut in unitatem illa conpetant. Non vides, quam multorum vocibus chorus constet? Unus tamen ex omnibus redditur; aliqua illic acuta est, aliqua gravis, aliqua media. Accedunt viris feminae, interponuntur tibiae. Singulorum illic latent voces, omnium apparent. De choro dico, quem veteres philosophi noverant; in commissionibus nostris plus cantorum est quam in theatris olim spectatorum fuit. Cum omnes vias ordo canentium inplevit et cavea aenatoribus cincta est et ex pulpito omne tibiarum genus organorumque consonuit, fit concentus ex dissonis. Talem animum nostrum esse volo; multae in illo artes, multa praecepta sint, multarum aetatum exempla, sed in unum conspirata

color photograph still from mind blown gif

For Those Who Are About to Die

Seneca, Moral Epistles 82. 20-21

When someone is leading an army to die for their wives and children, how should they rally them? I offer to you that Fabius who took the burden of a war for the whole state upon a single household. I show you the Spartans who were placed at the passes of Thermopylae. They could not expect either victory or retreat.

That place was destined to be their grave. How would you rally them so that they would offer up their bodies to receive the ruin meant for the whole people, so that they would leave life instead of their position? Would you say, “What is evil is not glorious; death is glorious, therefore death is not evil?” What a moving speech! Who would hesitate to hurl themselves against the enemy’s spears and die where they stood?

But Leonidas spoke to them more bravely. He said, “Comrades: eat breakfast well, since tonight we dine in hell.”

In aciem educturus exercitum pro coniugibus ac liberis mortem obiturum quomodo exhortabitur? Do tibi Fabios totum rei publicae bellum in unam transferentes domum. Laconas tibi ostendo in ipsis Thermopylarum angustiis positos. Nec victoriam sperant nec reditum. Ille locus illis sepulchrum futurus est. Quemadmodum exhortaris, ut totius gentis ruinam obiectis corporibus excipiant et vita potius quam loco cedant? Dices: “quod malum est, gloriosum non est; mors gloriosa est; mors ergo non malum”? O efficacem contionem! Quis post hanc dubitet se infestis ingerere mucronibus et stans mori! At ille Leonidas quam fortiter illos adlocutus est! “Sic,” inquit, “commilitones, prandete tamquam apud inferos cenaturi.”

Leonidas meme from the movie 300 with the king shouting. Here he is saying tamquam apud inferos cenatur which means "breakfast well, for tonight we dine in hell."

Taking the Mind Down from the Shelf

Seneca, Moral Epistles 72.1-2

“The thing you were asking me about used to be clear enough because I had learned it so well. But I haven’t checked my memory for a while and it isn’t coming back to me so easily. I seem to have turned out like those books that are stuck together from sitting in place. My mind must be unrolled and what ever has been put there should be perused on occasion so it is ready whenever it needs to be used.

So, let’s talk about something else now, since that topic requires a lot of attention and hard work. Once I can spend a longer time in the same place, I’ll take up your question. There are some topics you can write about even when you are traveling; but others require a chair, time, and quiet.

But, still, something should be done even on days like these, filled as that are from beginning to end. There’s no time when new distractions won’t appear. We plant them and many shoots spring up from one. We keep closing our own tasks, claiming “As soon as I finish this, I will turn to serious work” or “If I ever complete this annoying task, I will dedicate myself to study.”

Quod quaeris a me, liquebat mihi, sic rem edidiceram, per se. Sed diu non retemptavi memoriam meam, itaque non facile me sequitur. Quod evenit libris situ cohaerentibus, hoc evenisse mihi sentio; explicandus est animus et quaecumque apud illum deposita sunt, subinde excuti debent, ut parata sint, quotiens usus exegerit. Ergo hoc in praesentia differamus; multum enim operae, multum diligentiae poscit. Cum primum longiorem eodem loco speravero moram, tunc istud in manus sumam. Quaedam enim sunt, quae possis et in cisio scribere. Quaedam lectum et otium et secretum desiderant. Nihilominus his quoque occupatis diebus agatur aliquid et quidem totis. Numquam enim non succedent occupationes novae; serimus illas, itaque ex una exeunt plures. Deinde ipsi nobis dilationem damus: “cum hoc peregero, toto animo incumbam “et” si hanc rem molestam composuero, studio me dabo.”

button choice meme with seneca choosing over options of "serious work" or "mundane tasks"