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. XC.

The praise of Philosophy, it hath formed life, it hath framed societies and Empires, it hath giuen lawes and equitie. Also whether Arts be profitable to life, as working with the hammer, working in Marble, in mettals, on cloathes, and such like? Him∣selfe denieth it, against POSIDONIVS, and saith, that these things are inferiour to the maiestie thereof, and that many of these be super••luous. It manageth, and hath managed the affaires, not of the bodie, but of the minde. Also whether wise-men were in the rude age? No, but those that were like to wise-men, by the benefit not of learning, but of nature. There are many good things amongst these, and fruit∣full for knowledge, and for life.

WHo can doubt, my Lucilius, but that it is the gift of the immortall gods, that we liue•• but of Philosophy, that we liue well? There∣fore by so much that we owe more to it, then to the gods, by how much more a good life is a greater benefit, then life? For certaine it should be due, except the gods had giuen Philosophie it selfe: the knowledge whereof they haue giuen to none, but the abilitie to all. For if they also had made this a common good, wee likewise should be borne wise: wisedome had lost that which is the best therein, that it is not amongst casuall things. For now this is precious and magnificent in that, that it commeth not by chance, that e∣uery man oweth that vnto himselfe, that it is not sought for from another man. What shouldest thou haue, to admire in Philosophy, if it had beene a thing comming by gift? One worke of this is, to finde forth the truth concerning diuine and humane things: Iustice, Godlinesse, Religion, and all the other traine of vertues vnited and agreeing amongst themselues, neuer do depart from this. This hath taught to honor diuine things, to loue humane things, and that go∣uernment is in power of the gods, and that societie is to be amongst men: which sometime remained inuiolable, before couetousnesse distracted societie, and was a cause of pouertie euen vnto them whom it hath made rich. For they haue ceased to possesse all things, whilest they would haue them to be their owne. But the first men, and who were begotten of these without corruption, followed nature, and had the same, both for a Captaine and law, according to the iudgement of him that was better. For it is the part of Nature to submit worser things to the better. For either the greatest or the most vigorous bodies doe indeed rule ouer the dumbe flockes. A base Bull goeth not before, but he who hath ouercome other males in greatnesse, and in strength of limbes: the highest of Elephants leadeth the flocke: amongst men for chiefest is he accoun∣ted

who is the best. Therefore a Gouernour was chosen by the minde: and so it was the chiefest happinesse of the Nations; amongst whom one could not be more mightie, except he were better. For he is able to doe so much as he will, who thinketh that he cannot doe, saue that which he ought. Posidonius there∣fore doth iudge, that rule was in the power of wise-men, in that which is called the golden age. These contained their hands, and defended the weaker from those that were more strong: they perswaded and disswaded, and shewed both profitable and vnprofitable things. The wisdome of these men prouided that nothing might be wanting vnto theirs, their fortitude kept dangers backe, their bountie encreased, and adorned those that were subiect vnto them. It was not a Kingdome to rule ouer other men, but an office. No man tried how much hee was able to doe against them, through whom he had begun to be able to doe. Neither was there either minde or cause to iniurie any one, when there was good obedience to him who gouerned well, and a King could threaten nothing besides, to those who did badly obey, then that they should depart out of his Kingdome. But after that, vices creeping vp, Kingdomes were turned into ty∣ranny: there began to be need of lawes, the which were made by wise men at their beginning. Solon who founded Athens with equall right: amongst the seuen noted for wisdom in his age. If the same age had brought forth Lycorgus, he had beene in that holy number accounted the eight. The lawes of Zaleucus and of Charondas are praised; these learned not right at the Bar, nor at Counsel∣lers dores, but in that secret and holy solitarie place of Pythagaras, which they gaue to Sicily, which flourished then, and to Greece in Italy. Hitherto I agree to Posidonius: that Arts were inuented by Philosophy, which Arts life vseth in continual practise: I wil not grant; neither that glory which is adioyned to buil∣ding. That, saith he, taught those who were scattered vp and downe, and co∣uered with a cottage, or with some rock, vnder which they digged, or with the trunke of an hollow tree, to deuise houses for them. But I iudge Philosophy, no more to haue inuented these frames of one house arising vpon another, and pressing downe Cities, then the ponds of fishes shut herein, to the end that the throat might not vndergoe perils of tempests, and although that the sea were exc••••dingly rough, yet that riot might haue her hauens, wherein she might fat∣ten seuerall sorts of fish. What sayest thou? hath Philosophie taught men to haue a locke and key? and what else was it, then to giue a signe to couetous∣nesse? Hath Philosophy with so great perill of the inhabitants, hung vp these tops of houses that hang ouer vs? For it was too little to be couered by those things which by hap did befall vnto vs, and without difficultie and art to finde out some receptacle for our selues. Beleeue that age was happie, which was be∣fore builders of houses were. These things were borne when riot began to be, to h••w wood into a foure square, and with an instrument of iron cutting it, as it is marked out, and to polish a beame with a certaine hand.

Our forefathers with wedges claue Such wood as they then cut would haue.

For houses were not prepared for a supper, which could encertaine the people: neither for this vse were Pine or Fir-trees carried vpon a long row of carts, the streets trembling thereat, whilest from that tree, roofes being loaded with gold did hang. Forkes vnder-propped a cottage hanging downe vpon both sides: thicke dead boughes and leaues being heaped together, and set a side-long, cau∣sed

raine although it were great to runne of. They being secure, dwelled vn∣der these houses. Thatch couered free-men, bondage enhabiteth vnder mar∣ble and gold. In that also I disagree from Posidonius, because hee iudgeth that working-tooles were deuised by wise-men. For after this manner he might say, that they were wise, by whom

Deuis'd it was the wilde with net and gin To take; with dogs great fields to compasse in.

For the craft of men, not wisdome hath deuised all these things. In this thing also I disagree, that they were wise-men, who inuented the metals of iron and brasse: when the burned ground through the firing of woods had powred forth the veines that did lie aboue. Such men inuent these things, as honour them. This indeed seemeth not so subtill a question to mee, as it seemeth to Posidonius: whether the hammer or the pinsers began to be vsed first. One of an exercised, sharpe, of no great, nor high wit found them both forth, and euery thing besides which is to be sought for with a bended bodie, and with a minde looking towards the earth. A wise-man hath beene easie to feed. What else? sith euen also in this age, hee desireth to be most soone prouided. How I pray thee agreeth it, that thou admire both Diogenes and Daedalus? Whether of these seemeth vnto thee to be wise, he that inuented the saw: or he who seeing a boy drinking water in his hollow hand, presently brake a cup taken out of his bagge, thus reprouing himselfe: How long haue I, foolish man, had superfluous bur∣thens? Who foulded himselfe double in a Tub, and did lie therein? At this day whether thinkest thou him the wiser man, who hath found forth, how out of secret pipes he may cast forth Saffron vp to a great height; who with a sudden force of water filleth and drieth little seas; who so coucheth together the changeable roofes of supping Parlors, that one fashion after another may presently succeed, and so often the roofe may bee changed as the dishes them∣selues: or him, who sheweth this both to himselfe, and to other men, that Na∣ture hath commanded no hard or difficult thing vnto vs? That we may dwell without a cutter of marble, that we may be cloathed without traffick with the Serians, that we may haue necessary things for our vses, if wee shall be content with these things, which the earth hath laid in the highest part therof? Whom if mankind would heare, they should know that a Cooke were as super••••uous as a Souldier. They were wise-men, or for certaine, like vnto wise-men, to the bodies of whom there was a speedie fence. Necessarie things cost but a simple care: men labour for delights. Thou wilt not desire worke-men, if thou fol∣low nature. It would not haue vs to bee entangled, it hath furnished vs, vnto whatsoeuer things it hath constrained vs. Cold is intollerable for a naked bo∣die. What therefore? What, cannot the skins of wilde beasts, and of other creatures, enough and abundantly defend vs from cold? Doe not many Nati∣ons couer their bodies with barkes of trees? Are not the feathers of birds sewed together for the vse of apparell? And are not at this day a great part of the Scy∣thians couered with the skins of Foxes and of Mise, which bee so••t, and not to be pierced thorow by the windes? Notwithstanding there is neede of a thicker shade, to driue backe the heat of the Sommer Sunne. What therefore, hath not Antiquitie hidden many places, which either by iniurie of time, or by some o∣ther chance being made hollow, haue retired into the forme of a den? What therefore? haue they not with their hands wo••en an hurdle of twigs, and pla∣stered

it with base clay, then haue they not couered the top thereof with stub∣ble, and with other things fetched out of the wood, and whilst raine hath slidden downe by the caues therof, haue they not in security spent the Winter? What therefore? doe not the Syrtick Nations lie in a place digged out of the ground? who because of the too great heate of the Sunne, haue no couering sufficient en∣ough for the repelling of the heate, but the very drie ground it selfe? Nature was not so much an enemie, that seeing she gaue an easie passage of life to all other creatures besides, man alone should not liue without so many Arts. None of these things is by it commanded vnto vs, nothing is to be sought for with labour to prolong our life. We be borne to prepared things: we haue made all things difficult vnto vs by disdaine of easie things. Houses and clothes and nourishments of bodies and meates, and those things which be now made a great businesse were easie to come by, and freely gotten, and prepared with a light labour: for the measure of all things was as necessitie required; we haue made these things precious, we haue made them marueilous, we haue made them to be sought for with great and with many Arts. Nature sufficeth to that, which it requireth. Riot hath reuolted from nature, which continually inciteth it selfe, and increaseth in so many ages, and helpeth vices with wit. First it be∣gan to desire superfluous, then contrarie things, last of all it solde the minde to the bodie, and commanded it to serue the lust thereof. All these Arts, where∣with the Cittie is continually set on worke, or maketh such a stirre, do•• manage the affaires of the bodie: to which all things were once performed as to a ser∣uant, but now are prouided as for a Lord. Therfore hence be the shops of wea∣uers, hence of hammer-men, hence of those that seeth perfumes, hence of those that teach effeminate motions of the bodie, and effeminate and wanton songs. For that naturall meane hath retired backe, which finished desires with necessa∣rie helpe: now is it clownishnesse and miserie to be willing to haue so much as doth suffice. It is incredible•• my Lucilius, how easily sweetnesse of speech can draw from the truth, euen those that be great men. Behold Posidonius, as mine opinion is, one of those who haue added much to Philosophie, whilst first of all he will describe how some threeds may be ••ard spunne, and how some may be drawne from the soft and loosened tow: then how a webbe of cloth extendeth the yarne with weights hung thereon, how the woofe is wouen in to mollifie the hardnesse of the cloth•• pressing it together on both sides, and how the broad places may be constrained to come, and to be ioyned together: he also said, that the Weauers Art was inuented by wise-men, forgetting this most subtile kinde, which was afterwards found out, wherein

The web is ioyn'd to beame, a small s••icke doth diuide They yarne, the middle woo••es with shittle slide, Which teeth in stay of Weauers loome fast put, With their broad comb the wouen yarne do cut.

But if it had hapned vnto him to see the webs of our time, of which apparrell is made that will not couer, wherein I will not say, that there is no helpe to the bodie•• but that there is no helpe for shame? Then he passeth to husbandmen, and no lesse eloquently describeth how the ground is plowed vp, and tilled a∣gaine, to the end that the earth may more easily lie open to the rootes, then he describeth the seed that is sowen, and weedes picked out by the hand, lest some casuall and wilde thing may encrease vnder it, to kill the corne. This also, saith

he, that it is the worke of wise-men; as though that now also tillers of ground did not finde out very many new things, whereby fertilitie might be encreased. Then not contented with these Arts, sendeth a wise-man downe into the hand∣mill; for hee declareth how imitating the nature of things, men beganne to make bread. The hardnesse of the teeth meeting together, one with ano∣ther, breaketh, saith he, the corne that is receiued into the mouth, and whatsoe∣uer falleth from them, is brought againe by the tongue vnto the same teeth: then is it mingled with spittle, that more easily it might passe thorow the slip∣perie jawes; but when it commeth into the bellie, it is concocted with the heat of the stomacke, then at length commeth it to the bodie. Some following this example, laide one rough stone vpon another, in likenesse of the teeth, of which the vnmoueable part expecteth the motion of the other: then the graines are broken by the grinding of them both, and more are they turned backe againe, vntill being ground they be brought vnto meale: then sprinckled he flower with water, and mixed it with continuall kneading, and made bread thereof; which first of all warme ashes and an hote stone did bake: afterwards by little and lit∣tle were Ouens found forth, and other meanes, whose heate might serue, accor∣ding to the pleasure of men. There wanted not much, but that he said, the Shoomakers craft to be, also found forth by wise-men. Reason indeed, but not right reason hath inuented all these things. These are inuentions of a man, not of a wise-man: so verily indeed as ships, by which we passe ouer Riuers, and by which we passe ouer Seas, sailes being fitted for the receiuing of the force of windes, and a sterne being added to the end of the poope, which hither and thi∣ther might enforce the course of the ship: and an example is drawn from fishes, who be stered by the taile, and with the small force thereof do bend their swift∣nesse into eyther side. All these things indeede, saith he, did a wise-man finde forth, but being lesser then that himselfe might handle them, he gaue them to more base seruants; yet they were inuented by none other, then by such as at this day take charge of them. We know that certaine things haue at length comne forth in our memory; as the vse of windowes made of stone, sending cleere light thorow them, by reason of a slate that the light shineth thorow•• as the hanging vp of bathes, and pipes pressed into the walls, by which heat might be dispersed all about, which should alike cherish at one time, both those things that be below, and those that be aboue. What shall I speake of Marbles, wher∣with Temples, wherewith houses doe shine? What of heapes of stone, fashio∣ned to be round and smooth, whereof we make galleries and houses capable to receiue whole peoples? What of the notes of words, whereby speedie speech is taken, and the hand followeth the swiftnesse of the tongue? These are the de∣uices of the most vile slaues: wisedome sitteth more deepe, neyther teacheth it the hands, it is a mistresse of mindes. Wilt thou know what thing that hath found forth, or what it hath made? Not vnseemely motions of the bodie, nor variable singings by the Trumpet and Flute, by which breath being receiued, eyther in the going forth, or in the passing thorow, is formed into voyce: nor weapons, nor walls, nor warr••s; it endeuoureth profitable things, it fauoureth peace, and calleth all mankinde to an agreement. It is not, I say, an artificer of instruments for necessarie vses. Why assignest thou so small things vnto it? Thou seest a framer of thy life. It hath other Arts indeede vnder rule: for he that hath life, the ornaments of life do also serue vnto him. But he tendeth to a blessed estate, to that he leadeth, to that he openeth the way. Hee sheweth what be, and what seeme to be euill thi••gs. He putteth vanitie out of the mind.

He giueth solid greatnesse: but he represseth that which is puffed vp, and beau∣tifull to be seene, through that which is vaine: neyther suffereth hee to be vn∣knowne, what difference there is betwixt great and swelling things; he deliue∣reth the knowledge of all nature, and of his owne. He declareth what the gods, and of what manner they be; what be the infernall, what the houshold and the genies be: what be those euerlasting soules, hauing the second nature of deities, where they abide, what they doe, what they can, what they will. This is the initiation of him, whereby not a priuate hallowed place, but the huge Temple of all the gods, euen this world is laid open: whose true images, and true representations he hath brought forth to be seene in the soules of men: for the sight is dull vnto so great sights. Then it returneth to the beginning of things, and to eternall reason infused into the whole, and to the force of all seedes properly figuring euery thing. Then hee beginneth to enquire of the minde, whence it was, where, how long, and in how many parts it is diuided. Then from corporall hee hath translated himselfe to incorporall things, and hath examined the truth, and the arguments of them: after these, how the doubts of life and of death should be discerned. A wise-man withdraweth not himselfe, I say, as it seemeth to Posidonius, ••rom these Arts, but not at all com∣meth he vnto them. For hee had iudged nothing worthy of inuention, which he would not iudge worthy of perpetuall vse. He would not take vp things to be laid down. Anacharsis, saith he, found out the Potters-wheele by the turning whereof vessels be fashioned. Then because that the Potters wheele is found in Homer, he had rather that the verses should seeme to be false, then a fable. I do not contend, that Anacharsis was the author of this thing: and if he was, a wise-man indeed inuented it, but not as being a wise-man: as wise-men doe many things, as they be men, not as they be wise-men. Suppose that a wise-man is exceeding swift, hee will excell all in running, as hee is swift, not as he is wise. I would desire to shew some glasse-maker to Posidonius, who with breath fashio∣neth glasse into many formes, which would scarce bee framed by a diligent hand. These things are found out, since wee haue ceased to finde out a wise-man. Democritus himselfe is said to haue found out the Arch of stone, that the bending of stones by little and little declining on one side, might be fastened to a stone in the middest. I say, that this is false. For it is needfull that before Democritus, both bridges and gates were, whose tops for the most part are croo∣ked. Furthermore, yee haue forgotten, how the same Democritus found out, how Iuory should be polished, how a well purged stone should be turned into Emrold, by which purging euen at this day, stones profitable in this kind being found out, are coloured. Although that a wise-man hath found out these things, yet found he not them out, as he is a wise-man: for he doth many things, which we see as well to be done, euen by those that are most vnwise, but either more skilfully or more practically. Seekest thou what a wise-man hath found out•• what he hath brought forth into light? First the nature of things, which he hath looked vpon, as other liuing creatures haue done, with eyes slow to di∣uine things. Then the law of life, which hee hath directed according to all things: neither only hath he taught to know, but to follow the gods, and to re∣ceiue accidents no otherwise then commands. He hath forbidden to obey false opinions, and he hath weighed with true estimation, of how great worth euery thing was: hee hath condemned pleasures mixed with repentance. And hath praised good things which will alwaies please, and hath made apparent, that he is the happiest man, who hath no need of happinesse: that he is the most migh∣tie

man who hath power ouer himselfe. I speake not of that Philosophie, which hath placed a Citizen out of his countrey, gods out of the world, which hath giuen ver••ue to pleasure: but concerning that, which supposeth that there is no good thing, saue that which is honest, which cannot be molli••ied neither by the gifts of man, nor of Fourtune; the price of whom is this, not to be able to be taken with any price. I doe not suppose that this Philosophie was in that rude age, wherein as yet workmanship was wanting, and they learned pro∣fitable things by vse it selfe: as before those fortunate times, when benefits of Nature did lie to be vsed in common, before couetousnesse and riot had seuered mortall men, and that by consort they ran out to spoile, they were not wise-men, although they did things to be done by those that are wise. Certainly not any one shall more admire any other estate; neither if God permitted him to fashion earthly things, and to giue manners to the Nations, shall allow any o∣ther thing, then that which is remembred to haue beene amongst them, with whom

The ground then none did plow, none might diuide Land that to him alone might then betide. The earth it selfe in common all did lie; No toiling was, but things to grow did hie.

What was more happie then that kinde of men? They enioyed the nature of things in common: that sufficed to be a parent for the defence of all: this was the secure possession of publike wealth. Why haue I not said that, that kinde of mortall men was the richest of all, wherein thou couldest not finde one that was poore? Couetousnes••e brake into things that were setled exceeding well: and whilest it desired to take somewhat apart, and to turne it to the vse of it selfe, it hath made all things other mens, and from being vnmeasurable, hath brought them into a strait, and hath brought in pouertie, and by coueting ma∣ny things, hath lost all things. Therefore although it should now conuert and repaire that which it hath lost; although it should adde fields vnto fields, and driue out neighbours from their lands, either by price, or wrong; although it should enlarge grounds to be as bigge as prouinces; and call a long wandering through their owne, a possession: yet no enlarging of limits shall bring vs thi∣ther, whence we haue departed. When we haue done all, we shall haue much; whereas we had all. The earth it selfe was more fertill without labour, and was large for the vse of the people who robbed it not. Whatsoeuer Nature had brought forth, it was a pleasure no lesse to haue found it out, then to shew the inuention to another: neither could there be either too much or too little to any one: it was diuided amongst those that did agree. As yet the stronger had not laid hand vpon the weaker, as yet a couetous man did not by hiding that which did lie vp for him, also exclude another from necessary things. There was the like care of another, and of a mans owne selfe. Weapons did cease, and hands were not tainted with humane bloud; they turned all their hatred vpon beasts. They whom some thicke wood had couered from the Sunne, who li∣ued safe vnder leaues in a base cottage, against the rigor of Winter or of raine, passed ouer pleasant nights, without sighing. Carefulnesse, tosseth vs in our purple and stirreth vs vp with most sharpe prickes; the hard ground gaue soft sleepe vnto them. Carued roofes did not hang ouer them, but they lying in the open aire, the starres did slide ouer them, and the notable spectacle of the

nights, the world was driuen on apace, leading so great a worke with silence: as well by day, as by night, the prospect of this most beautifull house did lie open: one might behold the signes, declining from the middle part of heauen, and a∣gaine some arising from their hidden place. How could it not but delight to wander amongst miracles that be so largely spread abroad? But yee be afraid of euery sound of the houses, and if any thing make a noise amongst your pi∣ctures, yee flee away astonished. They had not houses like Cities. The aire and winde was free in open places, and the light shade of a rocke or of a tree, and very cleare fountaines, and riuers not made stale by any worke, nor by a conduit, nor by any constrained course, but running of their owne accord, and meadowes beautifull without arte, amongst these things there is country little houses, reared vp by a rusticall hand. This house was according to Nature, wherein one might be lawfull to dwell, neither fearing it, nor for it; now houses be a great part of our feare. But although a notable, and a life wanting deceit was vnto them, yet were they not wise-men, sith now this is a name in greatest worke. Notwithstanding I deny not that they were men of an high spirit, and freshly sprung from the gods: for the world being not as yet wasted in strength sent forth better things. But as wit was more valiant in all, and more prepared for labours; so wits were not consummated in all things. For Nature giueth not vertue; it is a skill to be made good. They indeed did not seeke for gold, nor siluer, nor glistering stones shining amongst the lowest dregs of the earth, yea as yet they euen spared dumbe creatures: so farre was it off, that a man not angry should kill a man not fearing; onely comming to see him, should kill any one. Not as yet any one had garnished apparell, as yet gold was not wouen in; as yet it was not delued out. What therefore? they were innocent in ignorance of things: but there is much difference, whether one will not, or know not to sinne. Iustice was wanting to them, wisedome was wanting, temperance and fortitude was wanting. A rude life had certaine things like vnto all these ver∣tues: vertue befalleth not but to a minde instructed and taught, and brought to the highest by continuall exercise. Furthermore, indeed we are borne to this, but without this: and also in the best, before thou instruct, there is matter of vertue, not vertue it selfe.