The workes of Lucius Annæus Seneca, both morrall and naturall Containing, 1. His bookes of benefites. 2. His epistles. 3. His booke of prouidence. 4. Three bookes of anger. 5. Two bookes of clemencie. 6. His booke of a blessed life. 7. His booke of the tranquilitie of the minde. 8. His booke of the constancie of a wiseman. 9. His booke of the shortnesse of life. 10. Two bookes of consolation to Martia. 11. Three bookes of consolation to Heluia. 12. His booke of consolation to Polibius. 13. His seuen bookes of naturall questions. Translated by Tho. Lodge, D. in Physicke.

EPIST. CVIII.

How are the Philosophers either to be read or heard with iudgement, and those things in especiall are to be chosen out of them, and put to memorie, which animate vs to good life. They that seeke delights studie in vaine; studie thou thy amendment. Neither is this hard to be done, for Nature her selfe inciteth vs vnto honestie, for the seedes and incitements thereof are in our mindes, they grow and encrease, when a learned teacher and animater doth aide. This proueth he by his owne example, when he was ATTALVS his scholler. Afterwards he sheweth that we come with diuers ends and mindes to reade Authors, and that we Philosophers should doe the like. Let vs obey him: both reade and heare you that are louers of learning.

THat whereof thou enquirest, is of the number of those things which it behoueth thee only to know, to the end that a man may say that thou knowest it; yet notwithstanding, since it is perti∣nent for thee to know it, and thou pressest mee so instantly, and wilt not attend those books which I will shortly finish, that con∣taine in good order all the part of Morall Philosophie, I will presently resolue thee, yet first of all will I write vnto thee how this desire of learning, wherewith I see thee thus transported, should be gouerned, for feare lest it hinder it selfe. Thou must neither ouer-runne, nor greedily inuade all Sciences; by parts we attaine the whole. The burthen must be fitted to the strength, neither ought we to embrace more then we are able to containe. Draw not as much as thou wilt, but as much thou mayest hold. Only haue thou a good courage, and thou shalt comprehend as much as thou pleasest. The more the minde receiueth, the more it is enlarged and greatned. These things, as I remember, our Master Attalus taught vs, when as we besieged his Schoole, and came first, and depar∣ted last, and prouoked him, whilest he walked, to some disputes; not only ad∣dressed to informe those that learned of him, but to meete with them vnpro∣uoked. He that teacheth (saith he) and he that learneth should haue one and the same intention, the one to instruct, the other to profit. He that commeth vnto the Philosophers Schooles, must daily carrie away some good thing with him; either returne more wise vnto his home, or better disposed to wisedome. But he shall returne: for such is the power of Philosophie, that shee not onely helpeth those that studie the same, but those also which frequent her. He that commeth into the Sunne, shall be Sunne-burnt, although he came not to that end. They that sit downe in a perfumers shop, and haue stayed a while therein, beare away with them the odour of such a place: and they that haue conuersed with a Philosopher, must needs draw somewhat, that might profit euen those that are negligent: marke what I say, negligent, but not repugnant. What then? Know we not some men that for many yeares haue conuersed and frequen∣ted with a Philosopher, without receiuing any tincture thereof? Why should I not know them? yea and such as were most industrious and diligent, whom I rather call the hostes, then the disciples of Philosophers. Some come to heare, not to learne, as we are drawne into the Theater for our pleasures sake, to de∣light our eares with Orations, Musick, or Comedies. Thou shalt see a great part of the auditors that make the Philosophers Schoole the Inne of their idlenesse. Their intention is not in that place to dispossesse themselues of some vices, or to r••ceiue some instruction, or rule of life, whereby they might reforme their

manners, but to enioy some delight that tickleth their eares. Some other there are that come to their ••ables, not to coate downe matter, but words, which they learne as well without other mens profit, as they heard them without their owne. Some rowse themselues when they heare any magnificent speeches, and are affectioned no lesse then the speakers themselues, cheerefull both in lookes and minde: neither are they otherwise moued, then those effeminate French are wont to be, that hand and foote it according to the Phrygian straine; these men are rauished and prouoked by the beautie of things, not by the sound of vaine words. If any thing be spoken bitterly against death, if ought be vrged proudly against Fortune, thou art forthwith addressed to doe that which thou hearest. They are affected, and let them be such as they are commanded, if that forme remaine in the minde, and if the people, which disswadeth all honest things, doe not forthwith extinguish this worthy forwardnesse. Few are they that could bring home with them that minde they had conceiued. It is an easie matter to stirre vp a hearer to the desire of that which is right. For Nature hath giuen vnto all men the foundations and seeds of vertue, all of vs are borne vnto all these things, when as a prouoker inciteth our mindes, then are those goods of the minde, which were in a manner laid asleepe, awakened and reuiued. Seest thou not how the Theaters ring as often as some things are repeated, which we publikely acknowledge, and testifie to be true by consent.

Pouertie wanteth many things, auarite all things, The couetous man is good to no man, and worst to himselfe.

The basest Broaker will applaud these vices, aud is glad to heare his owne vi∣ces blamed. How much greater waight should these things haue, being spo∣ken by a Philosopher, when as verses are interlaced with holesome counsels: thinkest thou not that they will more effectually worke in the minds of the vn∣lettered. For (as Cleanthes said) euen as our breath yeeldeth a more cleare sound, when as the trumpet, after it hath driuen the same thorow the straits of a long pipe, doth at last giue him a larger vent at the end thereof, so the strict necessitie of a vice maketh our sences more cleare. Those things are heard more negli∣gently, and perswade lesse powerfully, as long as they are deliuered in prose and ordinary discourse, but when as they are shut vp in numbers and good sence, be inclosed in certaine feet and cadences, that very sentence is darted and deliuered as it were an arrow from a strong arme. Many things are spoken in contempt of money, and in long orations we are taught this, that men should thinke that their riches are in their mindes, and not in their patrimonies, and that he is rich who fitteth himselfe to his pouertie, and maketh himselfe rich of a little. Yet are our mindes more moued•• when such like things are spoken in verse.

He that coueteth little, hath not need of much, He hath th••t which he would, who can wish as much as he would.

When we heare these or such like things, we are constrained to acknowledge the truth. For they to whom nothing is enough admire, applaud, and publish their hatred to many. When as thou seest this affection of theirs vrge the same, presse and prosecute this laying aside all ambiguit••e, syllogismes, cauil••, and o∣ther vaine subtilties of a fruitlesse braine, speake ••gainst auarice, inueigh against dissolutenesse, and when thou perceiuest that thou hast profited, and moued

the hearts of thine auditorie, prosecute it with vehemencie. It is impossible that such a discourse, tending vnto remedie, and intirely intended for the good of the assembly, should be other then profitable. For those minds that are not as yet obdurate may be easily induced to loue right and vertue. If truth finde a fit and conuenient aduocate, she easily seizeth on those that are willing to learne, and lesse peruerted. For mine owne part, when as I heard Attalus declaime a∣gainst vices, errors, and the mischiefes of this life, I oftentimes deplored the mi∣series of mankinde, and haue beleeued that he was exalted and raised aboue all other men. He said likewise that he was a King, but I thought him somewhat more, by reason that it was lawfull for him to censure Kings. But when he be∣gan to praise pouertie, and to shewe that all that which exceedeth necessary vse is a superfluous burthen, and grieuous to him that beareth the same, I often∣times wished to depart poore out of his schoole. When he began to traduce our pleasures, to praise a chaste bodie, a sober table, a pure mind, not onely exempted from vnlawful pleasures, but also superfluous, I required no more but to temper my appetite, and gouerne my belly. From thence I gathered some good instru∣ctions my Lucillius: for with earnest affection I attempted all things, and being afterwards drawne vnto a Cittizens life, I haue conserued some few of those faire and good beginnings. From thence it came that for all my life time I re∣nounced eie-sores & mushromes: for these are no meates, but entertain the ap∣petite, and constraine those that are full to eate more, which is very pleasing to those that are gluttons, who desire no more but to fill their panches with such things which easily enter, & are as easily vttered. I haue abstained also euer since from oyntments and perfumes, because the best odour in our bodie is none at all. Thereupon haue I refrained wine, and during all my life time fled from bathing, supposing it to be an vnprofitable and nice custome to seethe the body and consume it with sweating. These other customes in life, which I had giuen ouer, are brought in request, yet so, that I keepe a measure in these from which I had abstained, and vse them very little and with difficulty, because there are certaine things more easie to cut off wholly, then to gouerne well. Because I haue begun to declare vnto thee with how much more greater courage I came to Philosophy being a young man, then now when I am olde, I will not be asha∣med to confesse vnto thee what loue S••tion ingrafted in me in regard of Pitha∣goras; he taught me why he and Sextius after him abstained from eating flesh. Each one of these had a different cause, but both of them were magnificent. The one supposed that man had sufficiency to feede vpon without bloud, and that a custome of crueltie began, when tearing of flesh was drawne to be a pleasure. Hereunto he added, that the matter of dissolution should be contracted and gathered•• that multiplicity of meats were contrary to mans health, and nothing healthfull to our bodies. But Pithagoras held that there was a communion and consanguinitie of all things, with the one and the other, and that the one is changed into the other, in such sort that (if a man will beleeue him) no soule perisheth neither ceaseth but for a small time whilst it is infused into another bodie. We shall see by what reuolutions of seasons, and after how many a∣boades in diuers bodies, the soule shall reenter into a man, meane while this o∣pinion hath made men fearfull, for they haue beene afraid to become murthe∣rers and paricides because that in eating of a beast they might as well seize on their fathers soule, and with knife or tooth offend a thing wherein the soule of any one of their kindred might be lodged. Sotion hauing proposed and confir∣med this by his arguments, added hereunto, Doost thou not beleeue, saith he,

that soules are distributed from one body to another, and that which we call death is no other thing but a passage from one body into another? Doost thou not beleeue that in these tame or sauage beasts eyther killed or drowned, there suru••ueth somtimes the soule of a man? wilt thou denie that nothing perisheth in the world, but doth but onely chang•• ayre and countrey, and that not onely the heauens turne, but that liuing creatures and soules likewise haue their reuo∣lutions? Diuers great personages haue beleeued these things, and th••refore holde thou thine opinion in suspence, yet keepe thou all things intire vnto thy selfe. If thes•• things be true it is innocence to abstaine from liuing creatures: if they be false it is frugalitie; what damag•• receiu••th thy cru••ltie h••reby? I take from thee the meate of Lions and Vultures. Perswaded thus by these ar∣guments, I began to abstaine from flesh, and ere a yeare was finished, the custom was not onely easie vnto me but pleasing. I thought my spirit more free then it was before; neyther can I at this time iustifie vnto thee whether it were so or no. Doost thou aske me how I haue discontinued this manner of lif••? It was in my yonger dayes, at such time as Tiberius was Emperour, when as the Religi∣ons of strangers were banished out of Rome, and to proue the superstitions of the same, they alleadged that they abstained from touching the flesh of some creatures. So then vpon my fathers request who feared not reproach, but ha∣ted Philosophie I returned to my former custome: neyther was it a hard matter for him to perswade me to begin to sup better. Attalus was wont to praise a hard bed, and such as resisteth the body: such a one vse I now in mine olde dayes, wherein you cannot discouer any print where I haue lien. Th••se things haue I related vnto thee, to let thee know how vehement the first apprehensi∣ons of yong children be, & how inclined vnto all good things, if any man exhort them or egge them forward. But in some kinde the teachers are deficient, who teach vs to dispute, and not to liue: in some sort the learners who bring vnto their Masters a purpos•• not to rectifie their iudgments, but polish their tongues; so that which was Philosophie is mad•• Philologie. But it is very pertinent to the matter to examin with what purpose thou addressest thy selfe to any thing. He that examineth Virgil to that intent he may become a Grammarian: he rea∣deth not with this intent that worthy verse of his,

Time flies and neuer is to be recald againe.

You must watch: except we make hast we are forsaken. The day that swiftly fleeteth from vs, driueth vs forward and is driuen away. We are rauished before we know it. We dispose of all things as if we were to liue long time, and midst so many dange••s we are sluggards. But to obserue that as often as Virgil writeth of the swiftnesse of time, he vseth this word flyeth,

The better dayes of wretched mortall life, First flie then sickenesse raignes, and irksome age, And tedious labour rules and waxeth rise, And lastly death sweepes all with mortall rage.

He that truely addicteth himselfe vnto Philosophie, applieth such sentences as befitteth him: neuer, saith he, that the dayes goe, but that they flie, which is the most swiftest kinde of running, and that the better times are rauished from vs first. Why therefore cease we to spur on our idlenesse, to the end we might outstrip the time which fleeteth away so swiftly. The better dayes flie away,

the worse succede. Euen as out of a vessell the purest floweth out first, and that which is most heauy and troubled setleth in the bottome, so that which is first in our life is the best. We rather suffer others to draw out the purest, to the in∣tent to reserue the dregges vnto our selues. Let this sentence be imprinted in our mindes, and pleas•• vs as much as if it were an Oracle sent from heauen,

The best daies of wretched mortall life, Fly first—

Why the best? Because that which remaineth is vncertaine. Why the best? Be∣cause being young we may learne, and conuert, and addict our tender mindes, and pliable to the better, vnto the best: because this time is fit for labour, fit to exercise our wits in studie, and our bodies with labour. That which remaineth is more slowe and faultie, and neerer to the end. Let vs therfore wholly apply our selues th••reunto, and laying aside all these speculations, whereby we haue beene seduced, l••t vs apply our selues to one on••ly thing, for feare left at last we learne ouer late to our confusion, that it is impossible to stay and recouer the time that fleeteth away so fast, without hope of returne. Let euery first day please vs as if it were the best, and let vs reckon it properly ours, and let vs pre∣uent that which ensueth. This doth not he thinke that reade•• this verse with a Grammarians eye; that therefore euery fi••st day is the best, because sickenes∣ses succeed, olde age presseth and pearcheth ouer the head of those, who as yet thinke themselues young; but saith, that Virgil alwayes vnited sicknesses and olde age together, and in truth not without cause, for olde age is an incurable di∣s••ase. Besides, saith he, the Poet sirnamed olde age, irksome:

Then sickenesse raignes, and irksome age.

Wonder not that from the same matter euery man gathered that which is a∣greeable to his conceit. In the same field the Oxe seeketh his grasse, the Dog his Hare, and the Storke his Lizard: when those bookes which Cicero wrote of a Common-weale, fall into the hands of him that would know all things, and of a Grammarian, & of a Philosopher, euery one of these three hath his proper and peculiar election & thought. The Philosopher wondereth that so many things may b•• spoken against justice. When this loue-prattle comes to the same rea∣ding, he noteth this, that there are Romane Kings, whereof the one had no fa∣ther, and the other no mother: for each man doubteth which was Seruius mo∣ther, and Ancus father, who was reputed Numaes Nephew, is not to be found. Besides, he obserueth that he whom we call Dictator, and is so intituled in Histo∣ries, was by those in former times call••d the Master of the people, as it manifest∣ly appeareth at this day in the bookes of the Augurs, and that he whom we call the master of the knights, hath taken his name from thence. He noteth likewise that Romulus died during the Eclips of the Sun, that there was an appeale from the Kings vnto the people, as also Fenestella holdeth that it is contained in the Registers of the Bishops. When a Grammarian explicateth the same books, he first of all noteth in his Commentarie that Cicero vsed this word Reapse for Reip∣sa, that is to say, indeed, and Sepse likewise for Seipse, that is to say, himselfe. Then passeth he ouer to those things which the custom of the age hath changed, such are those which Cicero vsed, Because we are recalled by his importunity from the calce hereof, that is, frō the end of the course: for that which now we cal limits, those in

times past called Calcem, that is to say, the heele or end of the foote. Aft••r this he gathereth Ennius verses, and ••specially those which were written by Scipio the African,

To whom no friend or enemy in field, Could lend that helpe which he to them did yeeld.

Hereby he saith that he meaneth that this word opera, that is to say labour in times past signified Auxilium, that is to say, ayde and succour: for he saith that there was not one eyther Cittizen or enemie could render Scipio the reward of his labour. Furthermore, he esteemeth himselfe happie to haue found out this why it pleased Virgil to say,

Ore whom the mightie gate of heauen did thunder.

He saith that Ennius stole this from Homer, and Virgil from Ennius. We reade in the same bookes of Cicero this Epigram of Ennius,

If it be free for any one t' ascend the heauenly throne, The greatest gate of highest heauen is ope to me alone.

But for feare least I my selfe in thinking on other matters should my s••lfe be∣come a humanist or Pedant, I say vnto thee that we ought to referre that which we heare spoken by the Philosophers, and that which we reade in their bookes to this end, that we become vertuous, and not to affect olde and fained words, nor to affect extrauagant and vnaccustomed manners of speaking, but let vs search out those precepts, which may profit vs, and such magnificent and man∣ly sentences, which may be suddenly effected. So let vs apply th••se things, that those things which were wordes may be workes. But I thinke that no men doe worse deserue of mortall men, then they who haue learned Philosophy as it were some mercinarie occupation, who liue otherwise then they instruct other men to liue: for they themselues carrie about themselues, as examples of vn∣profitable doctrine, being otherwise slaues to euery sort of vice which posses∣seth them. Such a Master can as little profite me as a Pilot that is Sea-sicke in the midst of a tempest: when the billowes are increased the helme must be stee∣red; we must striue with the Sea, and strike and hale in saile: what can a Master of a Ship helpe me that is astonished and vomiteth? With how more greater tempest thinkest thou is humane life tossed more then any ship? We are not to speake, but to gouerne. All that which they say, all that which they boast of before the common sort is to no purpose. Plato, Zeno, Chrysippus, Posidonius, and an armie of such Philosophers haue said and resaid it often. I will shew thee how they may approue these things to be their owne; let them act that which they said. Because I haue spoken those things which I would haue carried vnto thee, I will now satisfi•• thy desire, and I will r••ferre the whole of that which thou requirest at my hands to another Epistle, lest hauing thy head wea∣ried, thou bend thy attentiue and curious eare to heare a difficult matter.