Letters from a Stoic

Seneca responds to a question from Lucilius about why in certain periods “a corrupt literary style has come into being” or certain negative traits have become more common (212). His answer is that when the morals of a nation decline, this decline is mirrored in its writings. The spirit and intellect are closely linked, so when there is a general lack of moral fiber, this manifests in intellectual works.

Seneca sets out to show the link between spirit and intellect through the example of a man named Maecenas. Maecenas was a man with considerable vices who lived a noticeably undisciplined life. In line with this, his vocabulary and manner of speech were sloppy; though his speeches contained elements of genius, they were nearly unintelligible because of his loose style. Seneca views the man’s character and speeches as intimately connected, the first causing the second.

The fault in poor literary styles is sometimes said to be the fault of the person and sometimes that of the age. When society is prospering and luxury is spreading, people tend to devote themselves to ostentation, and this is reflected in unnecessary extravagance in speech, such as the over-frequent use of metaphor. At times the tastes of society may become so corrupted that the faults of their literary style become items of praise.

Seneca further clarifies that there are no fixed rules of style; rather, the rules change with society. This leads many to try to find the styles of their ancestors or to confine themselves to familiar, everyday expressions. Seneca finds faults with both, as the first is too self-indulgent and the second too lowbrow.

Moving on to composition, Seneca thinks there are many incorrect ways to structure writing. Some writers seek irregularity to jar the audience, while others try to make their work seem melodic. Seneca also analyzes epigrams, arguing that they approach unnecessary extremes in their style. After a diversion into the impact of Sallust, Seneca says that literary style alone may not be sufficient to judge a character, as it may stem from imitation. However, he links purposeful stylistic decadence to characteristics deserving of disapproval.

Seneca concludes by advising Lucilius to look after his spirit because thoughts and actions precede from it. He compares the individual person to a beehive in which the spirit is the queen; if she is harmed, the rest falls.

This letter opens by saying the days are growing shorter. However, Seneca notes that there is still enough daylight to be productive and shames those who choose to sleep through the day. Seneca rhetorically asks, “Can you imagine that these people know how one ought to live when they do not know when one ought to live” (221). Their schedule is indicative of their character.

Seneca argues that action is the theme and duty of a life. People who limit themselves take few good actions while deeper problems infect their soul. They live at odds with nature, so vices come easily. Seneca then turns to the drinking habits of people, especially the young, which he strongly condemns. He views the nocturnal man as comparable to a dead man and lists a number of historical figures who followed this way of life to their eventually ruin.

Seneca concludes the letter by saying that Lucilius needn’t be surprised that this too is a vice. Living well is simple, while vice can take many different forms; this is reflected in the straightforward character of the good and the manifold characters of the bad.

Seneca notes that he arrived at his house in Alba to find that nothing had been prepared for his arrival. He is passing the time it takes for food to be made by reflecting on his own ability to control his annoyance at this, thinking that nothing is burdensome if taken lightly. He notes that not even the wealthiest man can always have everything he wants, but it is in everyone’s power not to wish for what they do not have and to make the most of what comes their way.

Seneca mentions that he is satisfied with himself for not asking for luxuries such as a bath, considering this a chance to test his spirit. Many things, he says, are only revealed to be unnecessary when they are not used, while luxuries that seemed commonplace can disappear without being missed. Seneca uses the example of travelling with Numidian horseman and runners ahead of a carriage, a norm of the aristocrats in his age but one that is not essential. He warns that one should avoid association with those who insist on having the popular luxuries, as doing so will lead to vices spreading. These types of people disassociate themselves from philosophy and claim that the only good thing is making the most of life by eating, drinking, and spending money. Seneca compares them to sirens that must be steered past.

If a person can pursue an honorable life, Seneca claims they will realize that there are two classes of things: those that attract people and those that repel them. One should train oneself to avoid the former and embrace the latter, as this will encourage fortitude. The path to morality is difficult but must be embraced.

Seneca further warns against people who use Stoic belief to argue that as wisdom leads to enhanced experience of pleasure, the wise man should indulge in vices. Virtues must be learned through study, and pleasures that people share with animals (physical pleasures) can have no value. Seneca dismisses glory as empty while saying that poverty and death are not evil.