Tag: God

Religion and philosophy seem in conflict today, where religion is often shown as blind faith, even fanaticism. However, Seneca’s stoicism aligned religion and philosophy in a remarkable way, linking both by the core of philosophy, reason:

“God is close to you, he is with you, he is within you. That’s what I mean, Lucilla: a holy spirit lives within us, the one who notes our good and bad actions and is our guardian. As we treat this spirit, we are also treated by him. In fact, no man can be good without God’s help”. (XLI,1-2)

Seneca continues the letter from the suggestion of religious reverence in the presence of a holly place, commenting in a carefully structured passage that the mystical quality of places such as woods, caves, river springs, hot springs and deep pools inspire religious reverence:

“If ever you have come upon a grove that is full of ancient trees which have grown to an unusual height, shutting out a view of the sky by a veil of pleached and intertwining branches, then the loftiness of the forest, the seclusion of the spot, and your marvel at the thick unbroken shade in the midst of the open spaces, will prove to you the presence of deity. Or if a cave, made by the deep crumbling of the rocks, holds up a mountain on its arch, a place not built with hands but hollowed out into such spaciousness by natural causes, your soul will be deeply moved by a certain intimation of the existence of God“. (XLI, 3)

It is significant that nature is recognized as the divine because for the Stoics to live according to nature was the proper goal of the human being. He says that no man should boast except that which is his own in the intrinsic sense, that is, his inner nature, which guarantees dependability and not material goods which may be lost.

Seneca then ends the letter describing that reason requires us to live according to nature. This allows him to make explicit a contrast present in the last half of the letter between what is natural and what the vicious human society has created. He presents this as a paradox, noting that living according to nature should be something very easy, but the general madness of humanity makes it difficult.

“And what is it which this reason demands of him? The easiest thing in the world, – to live in accordance with his own nature. But this is turned into a hard task by the general madness of mankind; we push one another into vice. And how can a man be recalled to salvation, when he has none to restrain him, and all mankind to urge him on?” (XLI, 9)

(Image, detail of David sculpture by Michelangelo)

XLI. On the God within Us

1. You are doing an excellent thing, one which will be wholesome for you, if, as you write me, you are persisting in your effort to attain sound understanding; it is foolish to pray for this when you can acquire it from yourself. We do not need to uplift our hands towards heaven, or to beg the keeper of a temple to let us approach his idol’s ear, as if in this way our prayers were more likely to be heard. God is near you, he is with you, he is within you.

2. This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God. Can one rise superior to fortune unless God helps him to rise? He it is that gives noble and upright counsel. In each good man

A god doth dwell, but what god know we not.^[1]

3. If ever you have come upon a grove that is full of ancient trees which have grown to an unusual height, shutting out a view of the sky by a veil of pleached and intertwining branches, then the loftiness of the forest, the seclusion of the spot, and your marvel at the thick unbroken shade in the midst of the open spaces, will prove to you the presence of deity. Or if a cave, made by the deep crumbling of the rocks, holds up a mountain on its arch, a place not built with hands but hollowed out into such spaciousness by natural causes, your soul will be deeply moved by a certain intimation of the existence of God. We worship the sources of mighty rivers; we erect altars at places where great streams burst suddenly from hidden sources; we adore springs of hot water as divine, and consecrate certain pools because of their dark waters or their immeasurable depth.

4. If you see a man who is unterrified in the midst of dangers, untouched by desires, happy in adversity, peaceful amid the storm, who looks down upon men from a higher plane, and views the gods on a footing of equality, will not a feeling of reverence for him steal over you? Will you not say: “This quality is too great and too lofty to be regarded as resembling this petty body in which it dwells? A divine power has descended upon that man.”

5. When a soul rises superior to other souls, when it is under control, when it passes through every experience as if it were of small account, when it smiles at our fears and at our prayers, it is stirred by a force from heaven. A thing like this cannot stand upright unless it be propped by the divine. Therefore, a greater part of it abides in that place from whence it came down to earth. Just as the rays of the sun do indeed touch the earth, but still abide at the source from which they are sent; even so the great and hallowed soul, which has come down in order that we may have a nearer knowledge of divinity, does indeed associate with us, but still cleaves to its origin; on that source it depends, thither it turns its gaze and strives to go, and it concerns itself with our doings only as a being superior to ourselves.

6. What, then, is such a soul? One which is resplendent with no external good, but only with its own. For what is more foolish than to praise in a man the qualities which come from without? And what is more insane than to marvel at characteristics which may at the next instant be passed on to someone else? A golden bit does not make a better horse. The lion with gilded mane, in process of being trained and forced by weariness to endure the decoration, is sent into the arena in quite a different way from the wild lion whose spirit is unbroken; the latter, indeed, bold in his attack, as nature wished him to be, impressive because of his wild appearance, – and it is his glory that none can look upon him without fear, – is favoured^[2] in preference to the other lion, that languid and gilded brute.

7. No man ought to glory except in that which is his own. We praise a vine if it makes the shoots teem with increase, if by its weight it bends to the ground the very poles which hold its fruit; would any man prefer to this vine one from which golden grapes and golden leaves hang down? In a vine the virtue peculiarly its own is fertility; in man also we should praise that which is his own. Suppose that he has a retinue of comely slaves and a beautiful house, that his farm is large and large his income; none of these things is in the man himself; they are all on the outside.

8. Praise the quality in him which cannot be given or snatched away, that which is the peculiar property of the man. Do you ask what this is? It is soul, and reason brought to perfection in the soul. For man is a reasoning animal. Therefore, man’s highest good is attained, if he has fulfilled the good for which nature designed him at birth.

9. And what is it which this reason demands of him? The easiest thing in the world, – to live in accordance with his own nature. But this is turned into a hard task by the general madness of mankind; we push one another into vice. And how can a man be recalled to salvation, when he has none to restrain him, and all mankind to urge him on?

Farewell

Footnotes

1. ↑ Vergil, Aeneid, viii. 352, Hoc nemus, hune, inquit, frondoso vertice collem, Quis deus incertum est, habitat deus, and cf. Quintillian, i. 10. 88, where he is speaking of Ennius, whom “sicut sacros vetustate lucos adoremus, in quibus grandia et antiqua robora iam non tantum habent speciem quantem religionem.”
2. ↑ The spectators of the fight, which is to take place between the two lions, applaud the wild lion and bet on him.

In letter 31 Seneca challenges us to reject, even actively challenge, other people’s good intentions, because they tend to wish us the wrong kinds of things (success, beauty, money, etc.). Instead, what we should wish for is to become the kind of person who does honourable and lasting things while others tend not to pray for it on our behalf:

“Be deaf to those who love you most of all; they pray for bad things with good intentions. And, if you would be happy, entreat the gods that none of their fond desires for you may be brought to pass… What they wish to have heaped upon you are not really good things; there is only one good, the cause and the support of a happy life, – trust in oneself”. (XXXI, 2-3)

This letter is more complex and dense than most of those already published, so it is best to read it calmly and draw your own conclusions, without being influenced by this interpreter.

I would like to point out however that this is the first letter in which Seneca conveys his idea of God:

“Your money, however, will not place you on a level with God; for God has no property. Your bordered robe will not do this; for God is not clad in raiment; nor will your reputation, nor a display of self, nor a knowledge of your name wide-spread throughout the world; for no one has knowledge of God; many even hold him in low esteem, and do not suffer for so doing. The throng of slaves which carries your litter along the city streets and in foreign places will not help you; for this God of whom I speak, though the highest and most powerful of beings, carries all things on his own shoulders. Neither can beauty or strength make you blessed, for none of these qualities can withstand old age. … What we have to seek for, then, is that which does not each day pass more and more under the control of some power which cannot be withstood. And what is this? It is the soul, – but the soul that is upright, good, and great. What else could you call such a soul than a god dwelling as a guest in a human body? (XXXI, 10-11)

(image Creation of Adam, Michelangelo, Sistine Chapel)

XXXI. On Siren Songs

1. Now I recognize my Lucilius! He is beginning to reveal the character of which he gave promise. Follow up the impulse which prompted you to make for all that is best, treading under your feet that which is approved by the crowd. I would not have you greater or better than you planned; for in your case the mere foundations have covered a large extent of ground; only finish all that you have laid out, and take in hand the plans which you have had in mind.

2. In short, you will be a wise man, if you stop up your ears; nor is it enough to close them with wax; you need a denser stopple than that which they say Ulysses used for his comrades. The song which he feared was alluring, but came not from every side; the song, however, which you have to fear, echoes round you not from a single headland, but from every quarter of the world. Sail, therefore, not past one region which you mistrust because of its treacherous delights, but past every city. Be deaf to those who love you most of all; they pray for bad things with good intentions. And, if you would be happy, entreat the gods that none of their fond desires for you may be brought to pass.

3. What they wish to have heaped upon you are not really good things; there is only one good, the cause and the support of a happy life, – trust in oneself. But this cannot be attained, unless one has learned to despise toil and to reckon it among the things which are neither good nor bad. For it is not possible that a single thing should be bad at one time and good at another, at times light and to be endured, and at times a cause of dread.

4. Work is not a good.^[1] Then what is a good? I say, the scorning of work. That is why I should rebuke men who toil to no purpose. But when, on the other hand, a man is struggling towards honourable things, in proportion as he applies himself more and more, and allows himself less and less to be beaten or to halt,^[2] I shall recommend his conduct and shout my encouragement, saying: “By so much you are better! Rise, draw a fresh breath, and surmount that hill, if possible, at a single spurt!”

5. Work is the sustenance of noble minds. There is, then, no reason why, in accordance with that old vow of your parents, you should pick and choose what fortune you wish should fall to your lot, or what you should pray for; besides, it is base for a man who has already travelled the whole round of highest honours to be still importuning the gods. What need is there of vows? Make yourself happy through your own efforts; you can do this, if once you comprehend that whatever is blended with virtue is good, and that whatever is joined to vice is bad. Just as nothing gleams if it has no light blended with it, and nothing is black unless it contains darkness or draws to itself something of dimness, and as nothing is hot without the aid of fire, and nothing cold without air; so it is the association of virtue and vice that makes things honourable or base.

6. What then is good? The knowledge of things. What is evil? The lack of knowledge of things. Your wise man, who is also a craftsman, will reject or choose in each case as it suits the occasion; but he does not fear that which he rejects, nor does he admire that which he chooses, if only he has a stout and unconquerable soul. I forbid you to be cast down or depressed. It is not enough if you do not shrink from work; ask for it.

7. “But,” you say, “is not trifling and superfluous work, and work that has been inspired by ignoble causes, a bad sort of work?” No; no more than that which is expended upon noble endeavours, since the very quality that endures toil and rouses itself to hard and uphill effort, is of the spirit, which says: “Why do you grow slack? It is not the part of a man to fear sweat.”

8. And besides this, in order that virtue may be perfect, there should be an even temperament and a scheme of life that is consistent with itself throughout; and this result cannot be attained without knowledge of things, and without the art^[3] which enables us to understand things human and things divine. That is the greatest good. If you seize this good, you begin to be the associate of the gods, and not their suppliant.

9. “But how,” you ask, “does one attain that goal?” You do not need to cross the Pennine or Graian^[4] hills, or traverse the Candavian^[5] waste, or face the Syrtes,^[6] or Scylla, or Charybdis, although you have travelled through all these places for the bribe of a petty governorship; the journey for which nature has equipped you is safe and pleasant. She has given you such gifts that you may, if you do not prove false to them, rise level with God.

10. Your money, however, will not place you on a level with God; for God has no property. Your bordered robe^[7]will not do this; for God is not clad in raiment; nor will your reputation, nor a display of self, nor a knowledge of your name wide-spread throughout the world; for no one has knowledge of God; many even hold him in low esteem, and do not suffer for so doing. The throng of slaves which carries your litter along the city streets and in foreign places will not help you; for this God of whom I speak, though the highest and most powerful of beings, carries all things on his own shoulders. Neither can beauty or strength make you blessed, for none of these qualities can withstand old age.

11. What we have to seek for, then, is that which does not each day pass more and more under the control of some power which cannot be withstood.^[8] And what is this? It is the soul, – but the soul that is upright, good, and great. What else could you call such a soul than a god dwelling as a guest in a human body? A soul like this may descend into a Roman knight just as well as into a freedman’s son or a slave. For what is a Roman knight, or a freedman’s son, or a slave? They are mere titles, born of ambition or of wrong. One may leap to heaven from the very slums. Only rise

And mould thyself to kinship with thy God.^[9]

This moulding will not be done in gold or silver; an image that is to be in the likeness of God cannot be fashioned of such materials; remember that the gods, when they were kind unto men,^[10] were moulded in clay.

Farewell

Footnotes

1. ↑ The argument is that work is not, in itself, a good; if it were, it would not be praiseworthy at one time and to be deprecated at another. It belongs, therefore, to the class of things which the Stoics call ἀδιάφορα, indifferentia, res mediae; cf. Cicero, de Fin.iii. 16.
2. ↑ Literally, “come to the end of his furrow.”
3. ↑ i.e., philosophy.
4. ↑ The Great St. Bernard and Little St. Bernard routes over the Alps.
5. ↑ A mountain in Illyria, over which the Via Egnatia ran.
6. ↑ Dangerous quick-sands along the north coast of Africa.
7. ↑ The toga praetexta, badge of the official position of Lucilius.
8. ↑ For example, Time or Chance.
9. ↑ Vergil, Aeneid, viii. 364 f.
10. ↑ In the Golden Age, described in Ep. xc., when men were nearest to nature and “fresh from the gods.”