Cease, then, forbidding philosophers to possess money: no one has condemned wisdom to poverty. The philosopher may own ample wealth, but will not own wealth that which has been torn from another, or which is stained with another's blood: his must be obtained without wronging any man, and without its being won by base means; it must be alike honorably come by and honorably spent, and must be such as spite could alone shake its head at. Raise it to whatever figure you please, it will still be an honorable possession, if, while it includes much which every man would like to call his own, there be nothing which any one can say is his own. Such a man will not forfeit his right to the favor of Fortune, and will neither boast of his inheritance nor blush for it if it was honorably acquired; yet he will have something to boast of, if he throw his house open, let all his countrymen come among his property, and say, "If any one recognizes here anything belonging to him, let him take it." What a great man, how excellently rich will he be, if after this speech he possesses as much as he had before! I say, then, that if he can safely and confidently submit his accounts to the scrutiny of the people, and no one can find in them any item upon which he can lay hands, such a man may boldly and unconcealedly enjoy his riches. The wise man will not allow a single ill-won penny to cross his threshold; yet he will not refuse or close his door against great riches, if they are the gift of fortune and the product of virtue: what reason has he for grudging them good quarters: let them come and be his guests: he will neither brag of them nor hide them away: the one is the part of a silly, the other of a cowardly and paltry spirit, which, as it were, muffles up a good thing in its lap. As he is capable of performing a journey upon his own feet, but yet would prefer to mount a carriage, just so he will be capable of being poor, yet will wish to be rich; he will own wealth, but will view it as an uncertain possession which will some day fly away from him. He will not allow it to be a burden either to himself or to any one else: he will give it—why do you prick up your ears? why do you open your pockets?—he will give it either to good men or to those whom it may make into good men. He will give it after having taken the utmost pains to choose those who are fittest to receive it, as becomes one who bears in mind that he ought to give an account of what he spends as well as of what he receives. He will give for good and commendable reasons, for a gift ill bestowed counts as a shameful loss: he will have an easily opened pocket, but not one with a hole in it, so that much may be taken out of it, yet nothing may fall out of it.
FOOTNOTES:
[75] Seneca's influence on writers in his own day was notable. He seems almost to have superseded Cicero as a model. Critics of our day, while recognizing all this and the charm of his style, have found in his philosophy a lack of sincere qualities. An old question is that of his relations to Christianity. So much in his writings partakes of the spirit of the Apostles that he has been credited with having been influenced by them. It is known that his brother Gallio met St. Paul in Corinth and that Burrus, the colleague and intimate friend of Seneca, was the captain of the Prætorian guards before whom St. Paul was brought in Rome. Cruttwell dismisses the claim, believing that Seneca's philosophy was "the natural development of the thoughts of his predecessors in a mind at once capacious and smitten with the love of virtue." Philosophy to Seneca was "altogether a question of practise." Like other thinkers of his day, "he cared nothing for consistency of opinion, everything for impressiveness of application."
[76] From Book II of the "Minor Essays." Translated by Aubrey Stewart.
[77] Quintilius Fabius, the general, who before the battle of Cannæ commanded in Italy against Hannibal. He was famous for avoiding pitched battles and hence the term "Fabian policy."
[78] From Book VI of the "Minor Essays." Translated by Aubrey Stewart. Marcia, to whom this letter was addrest, was "a respectable and opulent lady," the daughter of Cremutius Cordus.
[79] Made Consul with Julius Cæsar in 59 b.c. He represented the aristocratic party and bitterly opposed some of the measures of Cæsar. In the war with Pompey he joined his forces to those of Pompey.
[80] A legendary maiden delivered as hostage to Lars Porsena of Clusium, but who escaped by swimming across the Tiber.
[81] Marcus Livius Drusus was a politician, who in 91 b.c. became tribune of the plebs. He was about to bring forward a proposal giving citizenship to the Italians when he was assassinated, an event which precipitated the Social War.
[82] From the "Minor Essays." Translated by Aubrey Stewart. "This," says Alexander Thomson, the eighteenth-century translator of Suetonius, "appears to have been written in the beginning of the reign of Nero, on whom the author bestows some high encomiums which at that time seem not to have been destitute of foundation."