1.
Full many an ancient precept could I give, Didst thou not shrink, and feel it shame to learn Such lowly duties.
But you do not shrink, nor are you deterred by any subtleties of study.
For your cultivated mind is not wont to investigate such important subjects in a free-and-easy manner.
I approve your method in that you make everything count towards a certain degree of progress, and in that you are disgruntled only when nothing can be accomplished by the greatest degree of subtlety.
And I shall take pains to show that this is the case now also.
Our question is, whether the Good is grasped by the senses or by the understanding; and the corollary thereto is that it does not exist in dumb animals or little children.
2.
Those who rate pleasure as the supreme ideal hold that the Good is a matter of the senses; but we Stoics maintain that it is a matter of the understanding, and we assign it to the mind.
If the senses were to pass judgment on what is good, we should never reject any pleasure; for there is no pleasure that does not attract, no pleasure that does not please.
Conversely, we should undergo no pain voluntarily; for there is no pain that does not clash with the senses.
3.
Besides, those who are too fond of pleasure and those who fear pain to the greatest degree would in that case not deserve reproof.
But we condemn men who are slaves to their appetites and their lusts, and we scorn men who, through fear of pain, will dare no manly deed.
But what wrong could such men be committing if they looked merely to the senses as arbiters of good and evil?
For it is to the senses that you and yours have entrusted the test of things to be sought and things to be avoided!
4.
Reason, however, is surely the governing element in such a matter as this; as reason has made the decision concerning the happy life, and concerning virtue and honour also, so she has made the decision with regard to good and evil.
For with them the vilest part is allowed to give sentence about the better, so that the senses—dense as they are, and dull, and even more sluggish in man than in the other animals,—pass judgment on the Good.
5.
Just suppose that one should desire to distinguish tiny objects by the touch rather than by the eyesight!
There is no special faculty more subtle and acute than the eye, that would enable us to distinguish between good and evil.
You see, therefore, in what ignorance of truth a man spends his days and how abjectly he has overthrown lofty and divine ideals, if he thinks that the sense of touch can pass judgment upon the nature of the Supreme Good and the Supreme Evil!
6.
He says: “Just as every science and every art should possess an element that is palpable and capable of being grasped by the senses (their source of origin and growth), even so the happy life derives its foundation and its beginnings from things that are palpable, and from that which falls within the scope of the senses.
Surely you admit that the happy life takes its beginnings from things palpable to the senses.”
7.
But we define as “happy” those things that are in accord with Nature.
And that which is in accord with Nature is obvious and can be seen at once—just as easily as that which is complete.
That which is according to Nature, that which is given us as a gift immediately at our birth, is, I maintain, not a Good, but the beginning of a Good.
You, however, assign the Supreme Good, pleasure, to mere babies, so that the child at its birth begins at the point whither the perfected man arrives.
You are placing the tree-top where the root ought to be.
8.
If anyone should say that the child, hidden in its mother’s womb, of unknown sex too, delicate, unformed, and shapeless—if one should say that this child is already in a state of goodness, he would clearly seem to be astray in his ideas.
And yet how little difference is there between one who has just lately received the gift of life, and one who is still a hidden burden in the bowels of the mother!
They are equally developed, as far as their understanding of good or evil is concerned; and a child is as yet no more capable of comprehending the Good than is a tree or any dumb beast.
But why is the Good non-existent in a tree or in a dumb beast?
Because there is no reason there, either.
For the same cause, then, the Good is non-existent in a child, for the child also has no reason; the child will reach the Good only when he reaches reason.
9.
There are animals without reason, there are animals not yet endowed with reason, and there are animals who possess reason, but only incompletely; in none of these does the Good exist, for it is reason that brings the Good in its company.
What, then, is the distinction between the classes which I have mentioned?
In that which does not possess reason, the Good will never exist.
In that which is not yet endowed with reason, the Good cannot be existent at the time.
And in that which possesses reason but only incompletely, the Good is capable of existing, but does not yet exist.
10.
This is what I mean, Lucilius: the Good cannot be discovered in any random person, or at any random age; and it is as far removed from infancy as last is from first, or as that which is complete from that which has just sprung into being.
Therefore, it cannot exist in the delicate body, when the little frame has only just begun to knit together.
Of course not—no more than in the seed.
11.
Granting the truth of this, we understand that there is a certain kind of Good of a tree or in a plant; but this is not true of its first growth, when the plant has just begun to spring forth out of the ground.
There is a certain Good of wheat: it is not yet existent, however, in the swelling stalk, nor when the soft ear is pushing itself out of the husk, but only when summer days and its appointed maturity have ripened the wheat.
Just as Nature in general does not produce her Good until she is brought to perfection, even so man’s Good does not exist in man until both reason and man are perfected.
12.
And what is this Good?
I shall tell you: it is a free mind, an upright mind, subjecting other things to itself and itself to nothing.
So far is infancy from admitting this Good that boyhood has no hope of it, and even young manhood cherishes the hope without justification; even our old age is very fortunate if it has reached this Good after long and concentrated study.
If this, then, is the Good, the good is a matter of the understanding.
13. “But,” comes the retort, “you admitted that there is a certain Good of trees and of grass; then surely there can be a certain Good of a child also.” But the true Good is not found in trees or in dumb animals the Good which exists in them is called “good” only by courtesy. “Then what is it?” you say.
Simply that which is in accord with the nature of each.
The real Good cannot find a place in dumb animals—not by any means; its nature is more blest and is of a higher class.
And where there is no place for reason, the Good does not exist.
14.
There are four natures which we should mention here: of the tree, animal, man, and God.
The last two, having reasoning power, are of the same nature, distinct only by virtue of the immortality of the one and the mortality of the other.
Of one of these, then—to wit God—it is Nature that perfects the Good; of the other—to wit man—pains and study do so.
All other things are perfect only in their particular nature, and not truly perfect, since they lack reason.
Indeed, to sum up, that alone is perfect which is perfect according to nature as a whole, and nature as a whole is possessed of reason.
Other things can be perfect according to their kind.
15.
That which cannot contain the happy life cannot contain that which produces the happy life; and the happy life is produced by Goods alone.
In dumb animals there is not a trace of the happy life, nor of the means whereby the happy life is produced; in dumb animals the Good does not exist.
16.
The dumb animal comprehends the present world about him through his senses alone.
He remembers the past only by meeting with something which reminds his senses; a horse, for example, remembers the right road only when he is placed at the starting-point.
In his stall, however, he has no memory of the road, no matter how often he may have stepped along it.
The third state—the future—does not come within the ken of dumb beasts.
17.
How, then, can we regard as perfect the nature of those who have no experience of time in its perfection?
For time is three-fold,—past, present, and future.
Animals perceive only the time which is of greatest moment to them within the limits of their coming and going—the present.
Rarely do they recollect the past—and that only when they are confronted with present reminders.
18.
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.
19. “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.
20.
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.
21.
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.
22.
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.
23.
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, 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?
24.
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.