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.

CHAP. XXXII.

THis shall be well approued, if euery one aske himselfe how great desire he hath had to know vnknowne things, and how much he listeneth attentiuely to all fables that are recounted vnto him. Some trauell by sea, and expose themselues to the dangers of a long voyage, vnder hope to know some hidden things, and which few other men haue seene. The like desire assembleth the people in the Thea∣ters. This compelleth vs to search out hidden things, and to search out those things that are secret, to turne ouer antiquities, and to examine the customes of forren Nations. Nature hath giuen vs a curious minde, and knowing the excel∣lencie of her art and secret, hath created vs to be beholders of things so excel∣lent. But she had beene frustrated of her intention, had she discouered in secret, workes of so great, so apparant, so exquisitly laboured, so proper, and of so di∣uers beauties. But to the end thou mayest know that she would be beheld eue∣ry wayes, and not couertly or slightly consider where she hath lodged vs. She hath placed vs in the middest of her selfe, and hath giuen vs the ouer-view of e∣uery thing, and hath not onely created man vpright: but also to the end he

might behold the rising and setting of the stars, and carry his eies on euery side; she hath raised his head, and planted it vpon his necke, which boweth and tur∣neth at his pleasure. Afterwards she hath produced six signes for the day, and six for the night, and hath left no part of her vndiscouered, to the end thereby that she might present them to the eye, and enkindle a desire in him to behold the rest. For we see not all things and as touching those things which appeare vnto vs, we see them not in their greatnesse: but our sight in searching them maketh way, and planteth the foundations of the truth, to the end that inquisi∣tion may passe from those things that are manifest to those that are obscure, and find somewhat more ancient then the world it selfe. As, where these celestiall bodies come, what was the estate of the world, before the parts thereof was di∣sposed, as now they be: what reason hath discouered those thing•• that w••re drowned and confused, who hath assigned places vnto things; whence com∣meth it, that those things that are waightie, are by their nature inclined down∣wards; and those things that are light mount vp on high: if besides the force and waight of bodies, some higher power hath imposed a law on al those things; if that be true, and which is more iustifiable, that a man is a part o•• God, and that they are, as it were, sparkles which that holy fire hath caused to fall vpon the earth, and that remaine enclosed in this forren place. Our thought breaketh thorow the bulwarkes of heauen•• neither is contented with that which is shew∣ed vnto it. I search, saith he, that which is beyond the world, wh••ther it be a deepe void, or some great extent inclosed, yet notwithstanding within certaine bounds. What is the habitude of those things that are excluded from our world, if they be informed and confused: if in euery part they haue equall place, if they be ordered to some vse, if they are belonging to our world, or far estranged from it, and whirleth about in the void•• if they be indiuiduall, where∣of all things created are to be made, or if their matter entertaineth them, and is euery way mutable: if the elements are contrarie the one vnto the other, or if they be not at discord, but by diuers meanes entertaine one another. Being borne to seeke out these things. Consider how small a time man hath receiued, although he employ himselfe wholly herein, although he permit no man to di∣stract him, and were carefull to husband well euery minute of an houre, with∣out losing one: although he liued longer then any other, without touch of any crosse or disaster whatsoeuer, yet is he ouer mortall, and of to small continuance to attaine vnto the knowledge of eternall things. So then I liue according to Nature, if I addict my selfe wholly vnto her, and admire and reuerence her. But her will is that I should intend to contemplation and action. I do both the one and the other, for contemplation is not without action. But we must see (sayest thou) if thou hast disposed thy selfe thereunto, to this end onely, to reape the pleasure without searching any other thing, then a continuall contemplation and without issue; for this contemplation is a sweete and very attractiue thing. To this I answere thee, that it importeth as much as to demand, with what af∣fection thou addictest thy selfe to a politique and actiue life? If it be to trauell alwayes, and without ceasing, in such sort as thou neuer raisest thy selfe from the consideration of humane things to diuine? Euen as it is vnlikely that a man can desire things, or doe any worke, except he first of all haue some science in his soule, and some loue of vertue (for these things desire to be mixed together, and compared the one with the other) so vertue, which is idle and without action, is an imperfect and languishing good, which neuer maketh show of that which she hath learned. Who wil say that a vertuous man ought not to assay in action

how much he hath profited? Dare any man maintaine that he ought to medi∣tate only on that which he ought to do? Is he not tied also ••o exercise his hand sometimes, and to bring that which he hath meditated to a true eff••ct. What if the delay be not in the wi••eman himselfe, if there wanteth not an actor, but such things as are to be acted. What, wilt thou permit him to be with himselfe? With what mind doth a wiseman retire himselfe? To the end he may know that he will act somewhat by himselfe that may profit posteritie. Vndoubtedly we that are Stoikes doe maintayne that Zeno and Chrisippus haue done more in their solitude, then if they had conducted Armies, exercised publique charges, established lawes: for they haue proposed worthy lessons, not only to a Com∣mon-weale, but to all mankinde: why therfore should not such repose become a good man, by meanes whereof he gouerneth the ages to come, and instru∣ct••th not only a small assembly of people, but teacheth all men that are liuing at this day, and that shall come hereafter into the world? In briefe, I aske if Cleanthes, Chrisippus, and Zeno, haue liued according to their precepts? I assure my selfe that thou wilt answere me thus, that they liued so, as they said, men were to liue, but none of these gouerned a Common-weale. But thou mayest reply, that they had not either the meanes, or qualities that were requisite in them that are admitted to the gouernment of publike affaires. And I say for all that, that they liued not without doing somewhat, but haue found the meanes to make their solitude more profitable vnto mankind, then other mens ende∣uours and labou••s. So then they haue done much, although they haue done nothing in publike. Besides, there are three sorts of life, amongst which, there is a question which is the best. The one intendeth pleasure, the other contem∣plation, the third action. First of all, laying aside all contention, and that irre∣conciliable hatred that we haue denounced against those who are of a contrarie opinion to ours: let vs see if these three manners of liuing do not iumpe in one, although they appeare vnder diuers titles. He that approueth pleasure is not without contemplation, and he that is contemplatiue enioyeth some pleasure; and he that addicteth himselfe to the actiue life, hath not wholly forsaken the contemplatiue. There is a great difference (sayest thou) whether that be one thing which a man proposeth, or a dependance of some proposition; vndoub∣tedly a great difference, and yet the one cannot be without the other. Neither is he without action, who is contemplatiue, neither doth the other doe any thing without contemplation. The third likewise; whom ordinarily we make worst account of, appeareth not an idle pleasure, but that wherein hee confir∣meth himselfe by reason. So this voluptuous sect likewise is in action. And why should it not be in action? When as the Epicure himselfe saith, that hee will sometimes retire himselfe from pleasure, and long after paine, if either penitence attend pleasure, or a lesser griefe bee taken for a more grieuous. Whereto tendeth this discourse? To show that a contemplatiue life is pleasing vnto all men. Some seeke after the same, it is our place of rest and not our part. Adde hereunto now, that according to the precepts of Chri∣sippus, a man may liue without trauell, not to addict himselfe vnto idlenes, but make choice of a commodious repose. The Stoiques maintaine that a wise∣man will beware lest he meddle with affaires of estate. But what skilleth it how a wise-man come vnto repose, is it because the Common-weale forsaketh him, or he forsaketh the Common-weale. If the Common-weale should leaue eue∣rie one there (as she searcheth not those who seeke her in despight.) I aske you to what Common-weale a wise-man should retire himselfe? Shall it be to A∣thens?

In which Socrates is condemned, and from whence Aristotle fled, for feare he should be condemned? whence enuie smothereth all vertues? Thou wilt grant me this, that a wise-man should not retire thither: if hee should goe and liue in that of Carthage, troubled with continuall seditions, enemie of their libertie who are good men: where equitie and goodnesse are basely prised, where enemies are rudely and cruelly intreated, and where citizens themselues are pursued as enemies. He will flie that place likewise. If I should represent o∣ther vnto thee, I should not finde one that might support a wise-man, or be supported by a wise man. And if we finde not this Common-w••ale, which wee imagine, the repose beginneth to bee necessarie for all. Considering, that that alone which might be preferred before repose, is found in no part. Put case that some one say, that it is good to embark, but that we must not make saile vp∣on that sea, wherein ships are drowned ordinarily, and which is agitated with sudden gusts, which carrie away the most expert Pilots out of their course: I thinke that such a one forbiddeth mee to weigh an∣chor, although hee prai∣seth the Nauiga∣tion.