Moral Letters to Lucilius

their coming and going⁠—the present. Rarely do they recollect the past⁠—and that only when they are confronted with present reminders. Therefore the Good of a perfect nature cannot exist in an imperfect nature; for if the latter sort of nature should possess the Good, so also would mere vegetation. I do not indeed deny that dumb animals have strong and swift impulses toward actions which seem according to nature, but such impulses are confused and disordered. The Good however, is never confused or disordered.

“What!” you say, “do dumb animals move in disturbed and ill-ordered fashion?” I should say that they moved in disturbed and ill-ordered fashion, if their nature admitted of order; as it is, they move in accordance with their nature. For that is said to be “disturbed” which can also at some other time be “not disturbed”; so, too, that is said to be in a state of trouble which can be in a state of peace. No man is vicious except one who has the capacity of virtue; in the case of dumb animals their motion is such as results from their nature. But, not to weary you, a certain sort of good will be found in a dumb animal, and a certain sort of virtue, and a certain sort of perfection⁠—but neither the Good, nor virtue, nor perfection in the absolute sense. For this is the privilege of reasoning beings alone, who are permitted to know the cause, the degree, and the means. Therefore, good can exist only in that which possesses reason.

Do you ask now whither our argument is tending, and of what benefit it will be to your mind? I will tell you: it exercises and sharpens the mind, and ensures, by occupying it honourably, that it will accomplish some sort of good. And even that is beneficial which holds men back when they are hurrying into wickedness. However, I will say this also: I can be of no greater benefit to you than by revealing the Good that is rightly yours, by taking you out of the class of dumb animals, and by placing you on a level with God. Why, pray, do you foster and practise your bodily strength? Nature has granted strength in greater degree to cattle and wild beasts. Why cultivate your beauty? After all your efforts, dumb animals surpass you in comeliness. Why dress your hair with such unending attention? Though you let it down in Parthian fashion, or tie it up in the German style, or, as the Scythians do, let it flow wild⁠—yet you will see a mane of greater thickness tossing upon any horse you choose, and a mane of greater beauty bristling upon the neck of any lion. And even after training yourself for speed, you will be no match for the hare. Are you not willing to abandon all these details⁠—wherein you must acknowledge defeat, striving as you are for something that is not your own⁠—and come back to the Good that is really yours?

And what is this Good? It is a clear and flawless mind, which rivals that of God,1072 raised far above mortal concerns, and counting nothing of its own to be outside itself. You are a reasoning animal. What Good, then, lies within you? Perfect reason. Are you willing to develop this to its farthest limits⁠—to its greatest degree of increase? Only consider yourself happy when all your joys are born of reason, and when⁠—having marked all the objects which men clutch at, or pray for, or watch over⁠—you find nothing which you will desire; mind, I do not say prefer. Here is a short rule by which to measure yourself, and by the test of which you may feel that you have reached perfection: “You will come to your own when you shall understand that those whom the world calls fortunate are really the most unfortunate of all.”

Farewell.

Appendix I

Containing some new readings found in the Codex Quirinianus (Q), a MS. of the ninth or tenth century, published at Brescia by Achilles Beltrami in 1916. The MS. includes Letters I⁠–⁠LXXXVIII.

1. I 5. superest, sat est vulg.

   de homine moderato sat est Q.

   da hominem moderatum: sat est Beltrami.

2. VIII 7. differetur Q.

   differtur vulg.

3. XIV 17. adde Q, confirming L¹; ede rell.

4. XXV 2. perfecturus Q; profecturus vulg.

5. XXXIII 9. quid est quod a(r) te Q; quid est quare et Hense; etc.

6. XLVIII 1. quae tam longa quam Q; tam longam quam rell.

7. LXV 22. vindicet Q; ducet vulg.

8. LXVI 32. virtuti: nihil enim aliud est virtus quam recta ratio. Omnes virtutes rationes sunt Q, confirming Schweighaeuser.

9. LXXI 7. Before nisi qui omnia bona exaequaverit, Q adds nisi qui omnia prior i(p)se contempserit.

10. LXXI 12. de hoc cursu Q; ex h. c. vulg.

11. LXXII 3. Q adds (after philosophandum est) sed ut philosopheris vacandum est.

12. LXXV 1. desideremus Q; sederemus vulg.

13. LXXVI 20. Q adds (after calcasse) inventus est qui divitias proiceret.

14. LXXVII 17. Q adds (after doleas) amicos scis enim amicus esse.

15. LXXVIII 9. longior impetus mora Q; impetus mora rell.

16. LXXXI 8. esse grati Q; esse rell.

17. LXXXI 21. Q adds (after urget) nemo sibi gratus est qui alteri non fuit. Hoc me putas dicere qui ingratus est miser erit.

18. LXXXII 11. sed ille Rutilius qui fortiore vultu in exilium iit quam misisset Q; ut quam misisset MSS.

19. LXXXIII 2. Q adds (after cogitamus) et id raro; quid fecerimus non