In letter 28 Seneca takes up Socrates’ teaching that traveling or changing the environment is not the solution to our problems, that’s because:
“Do you ask why such flight does not help you? It is because you flee along with yourself. You must lay aside the burdens of the mind; until you do this, no place will satisfy you.” (XXVIII, 2)
But once inner peace is achieved, any place or environment will be pleasant:
“If you saw this fact clearly, you would not be surprised at getting no benefit from the fresh scenes to which you roam each time through weariness of the old scenes. For the first would have pleased you in each case, had you believed it wholly yours. As it is, however, you are not journeying; you are drifting and being driven, only exchanging one place for another, although that which you seek, – to live well, – is found everywhere.” (XXVIII, 5)
In the conclusion Seneca says “but what does it matter how many masters a man has? “Slavery” has no plural; and he who has scorned it is free” (XXVIII, 8)
(Image Mercury and Argos by Velazquez, Mercury was the protector god of travelers)
XXVIII. On Travel as a Cure for Discontent
1. Do you suppose that you alone have had this experience? Are you surprised, as if it were a novelty, that after such long travel and so many changes of scene you have not been able to shake off the gloom and heaviness of your mind? You need a change of soul rather than a change of climate. Though you may cross vast spaces of sea, and though, as our Vergil remarks,
Lands and cities are left astern,
your faults will follow you whithersoever you travel.
2. Socrates made the same remark to one who complained; he said: “Why do you wonder that globe-trotting does not help you, seeing that you always take yourself with you? The reason which set you wandering is ever at your heels.” What pleasure is there in seeing new lands? Or in surveying cities and spots of interest? All your bustle is useless. Do you ask why such flight does not help you? It is because you flee along with yourself. You must lay aside the burdens of the mind; until you do this, no place will satisfy you.
3. Reflect that your present behaviour is like that of the prophetess whom Vergil describes: she is excited and goaded into fury, and contains within herself much inspiration that is not her own:
The priestess raves, if haply she may shake
The great god from her heart.
You wander hither and yon, to rid yourself of the burden that rests upon you, though it becomes more troublesome by reason of your very restlessness, just as in a ship the cargo when stationary makes no trouble, but when it shifts to this side or that, it causes the vessel to heel more quickly in the direction where it has settled. Anything you do tells against you, and you hurt yourself by your very unrest; for you are shaking up a sick man.
4. That trouble once removed, all change of scene will become pleasant; though you may be driven to the uttermost ends of the earth, in whatever corner of a savage land you may find yourself, that place, however forbidding, will be to you a hospitable abode. The person you are matters more than the place to which you go; for that reason we should not make the mind a bondsman to any one place. Live in this belief: “I am not born for any one corner of the universe; this whole world is my country.”
5. If you saw this fact clearly, you would not be surprised at getting no benefit from the fresh scenes to which you roam each time through weariness of the old scenes. For the first would have pleased you in each case, had you believed it wholly yours. As it is, however, you are not journeying; you are drifting and being driven, only exchanging one place for another, although that which you seek, – to live well, – is found everywhere.
6. Can there be any spot so full of confusion as the Forum? Yet you can live quietly even there, if necessary. Of course, if one were allowed to make one’s own arrangements, I should flee far from the very sight and neighbourhood of the Forum. For just as pestilential places assail even the strongest constitution, so there are some places which are also unwholesome for a healthy mind which is not yet quite sound, though recovering from its ailment.
7. I disagree with those who strike out into the midst of the billows and, welcoming a stormy existence, wrestle daily in hardihood of soul with life’s problems. The wise man will endure all that, but will not choose it; he will prefer to be at peace rather than at war. It helps little to have cast out your own faults if you must quarrel with those of others.
8. Says one: “There were thirty tyrants surrounding Socrates, and yet they could not break his spirit”; but what does it matter how many masters a man has? “Slavery” has no plural; and he who has scorned it is free, – no matter amid how large a mob of over-lords he stands.
9. It is time to stop, but not before I have paid duty. “The knowledge of sin is the beginning of salvation.” This saying of Epicurus seems to me to be a noble one. For he who does not know that he has sinned does not desire correction; you must discover yourself in the wrong before you can reform yourself.
10. Some boast of their faults. Do you think that the man has any thought of mending his ways who counts over his vices as if they were virtues? Therefore, as far as possible, prove yourself guilty, hunt up charges against yourself; play the part, first of accuser, then of judge, last of intercessor. At times be harsh with yourself.
- ↑ Cf. Horace, Ep. i. 11, 27 caelum non animum mutant qui trans mare currunt.
- ↑ Aeneid, iii. 72.
- ↑ Aeneid, vi. 78 f.
- ↑ i.e., had you been able to say patria mea totus mundus est.
- ↑ Cf. Horace, Ep. i. 11, 28 – navibus atque Quadrigis petimus bene vivere; quod petis, hic est.
- ↑ Frag. 522 Usener.
- ↑ i.e., refuse your own intercession.