Discussion Seneca, Letter 70 - On The Proper Time to Slip The Cable

[AreWeWinning]

I don't particularly like poetry and literature, but I love Seneca's Letter 70 and 77. I have read those at least a dozen times. (Listened to them on YouTube.) Here are my favourite quotes from Letter 70 - On The Proper Time to Slip The Cable, and some of my own thoughts and interpretations.

For reference, some of the original sources:

• Seneca - Moral Letters - 70: On the Proper Time to Slip the Cable
• Moral letters to Lucilius/Letter 70 - Wikisource, the free online library
• Seneca - Moral Letters - 77: On Taking One's Own Life
• Moral letters to Lucilius/Letter 77 - Wikisource, the free online library

Below are the quotes and my own notes below each quote. I highlighted some parts in bold, but it was difficult to decide what to highlight, since all of it is really good.

Fools that we are, we believe this bourne to be a dangerous reef; but it is the harbour, where we must some day put in, which we may never refuse to enter; and if a man has reached this harbour in his early years, he has no more right to complain than a sailor who has made a quick voyage. For some sailors, as you know, are tricked and held back by sluggish winds, and grow weary and sick of the slow-moving calm; while others are carried quickly home by steady gales.

To me, it sounds like Seneca views death as a destination. In his analogy, a "dangerous reef" is something that is a danger to boats, and something sailors are afraid of. But death is not a danger, "it is the harbour, where we must some day put in".

And if we are on a voyage to a destination, then as long as we arrive, we can't complain. He compares dying early to making a quick voyage. We still reach our destination, just faster. If "a man has reached this harbour in his early years", in other words, if he dies early, "he has no more right to complain than a sailor who has made a quick voyage".

He also talks about this idea of death being a destination in Letter 77: "An expedition will be incomplete if one stops half-way, or anywhere on this side of one's destination; but life is not incomplete if it is honourable. At whatever point you leave off living, provided you leave off nobly, your life is a whole."

Also in Letter 77: "Surely you are aware that dying is also one of life's duties? You are deserting no duty; for there is no definite number established which you are bound to complete."

For mere living is not a good, but living well. Accordingly, the wise man will live as long as he ought, not as long as he can. He will mark in what place, with whom, and how he is to conduct his existence, and what he is about to do. He always reflects concerning the quality, and not the quantity, of his life. As soon as there are many events in his life that give him trouble and disturb his peace of mind, he sets himself free.

So, quality of life is more important than quantity. How well we live is more important than how long. A wise man will know where, with whom, and how he wishes to live, and what he wants to do. He thinks about the quality of his life. And if there are many troubles, the wise man just ends it, or as Seneca says, "sets himself free".

And this privilege is his, not only when the crisis is upon him, but as soon as Fortune seems to be playing him false; then he looks about carefully and sees whether he ought, or ought not, to end his life on that account.

And we have this privilege to die, not only when there is crisis, but also when we experience bad luck or misfortune. At these times, we can just take a step back, and consider whether we should or should not end our lives.

There is no occasion when the soul should be humoured more than at the moment of death. Let the soul depart as it feels itself impelled to go; whether it seeks the sword, or the halter, or some draught that attacks the veins, let it proceed and burst the bonds of its slavery. Every man ought to make his life acceptable to others besides himself, but his death to himself alone. The best form of death is the one we like.

If we choose to die, our choice of method is no-one else's business, but ours, and only ours. According to the dictionary, "humoured" means "comply with the wishes" or "do what someone wants". So, if we choose to, we should die in a way we wish.

Then, he continues:

Men are foolish who reflect thus: "One person will say that my conduct was not brave enough; another, that I was too headstrong; a third, that a particular kind of death would have betokened more spirit." What you should really reflect is: "I have under consideration a purpose with which the talk of men has no concern!"

Our way of death is no-one else's business! And we are foolish if we are concerned about what others think of our choice of method.

The best thing which eternal law ever ordained was that it allowed to us one entrance into life, but many exits. Must I await the cruelty either of disease or of man, when I can depart through the midst of torture, and shake off my troubles? This is the one reason why we cannot complain of life: it keeps no one against his will. Humanity is well situated, because no man is unhappy except by his own fault. Live, if you so desire; if not, you may return to the place whence you came.

There is only one way to be born. But there are many ways to die. We cannot complain about life, because it keeps no-one against their will. The only way for a man to be unhappy is "by his own fault". If a man chooses to live and be unhappy, then his unhappiness is his own fault, because he could always choose to die and end his unhappiness.

When we die, we'll become the same as what we were before we're born. Live if you wish, if not, you can return to the state you were before you were born. "Live, if you so desire; if not, you may return to the place whence you came."

What, then, is it which makes us lazy and sluggish? None of us reflects that some day he must depart from this house of life; just so old tenants are kept from moving by fondness for a particular place and by custom, even in spite of ill-treatment. Would you be free from the restraint of your body? Live in it as if you were about to leave it. Keep thinking of the fact that some day you will be deprived of this tenure; then you will be more brave against the necessity of departing.

None of us usually thinks about the fact that one day, we have to die anyway. We have to leave our bodies. We should live in our bodies as if we were about to leave it. Think of our bodies like a house. We will have to move some day. We can move any day if we need to or want to, just like we don't need to stay at a house or place as tenants if we're not treated well. Similarly, we don't need to stay in our bodies. "Live in it as if you were about to leave it."

When a man desires to burst forth and take his departure, nothing stands in his way. It is an open space in which Nature guards us. When our plight is such as to permit it, we may look about us for an easy exit. If you have many opportunities ready to hand, by means of which you may liberate yourself, you may make a selection and think over the best way of gaining freedom; but if a chance is hard to find, instead of the best, snatch the next best, even though it be something unheard of, something new. If you do not lack the courage, you will not lack the cleverness, to die. See how even the lowest class of slave, when suffering goads him on, is aroused and discovers a way to deceive even the most watchful guards! He is truly great who not only has given himself the order to die, but has also found the means.

The person who wants to die, will find a way. If we wish to die, we should try to think and come up with the best way to do it. But if there is no good way, "snatch the next best". In other words, use whatever means we can. "If you do not lack the courage, you will not lack the cleverness, to die." A person who not only wishes to die, but also finds the means to do it, is "truly great".

It is reason which teaches us that fate has various ways of approach, but the same end, and that it makes no difference at what point the inevitable event begins. Reason, too, advises us to die, if we may, according to our taste; if this cannot be, she advises us to die according to our ability, and to seize upon whatever means shall offer itself for doing violence to ourselves. It is criminal to "live by robbery"; but, on the other hand, it is most noble to "die by robbery." Farewell.

It's the last paragraph. I think, it's a sort of summary. Quite dense.

It says that reason, in other words logic, thinking, clear understanding and sane judgement tells us a couple of things:

1. Fate can approach us in different ways. In other words, there can be a variety of ways in which our life turns out, but the end is always the same. We die. And it makes no difference at what point that happens. "it makes no difference at what point the inevitable event begins".
2. If we wish, we should die according to our taste. If that cannot be, die in the way we can, and use whatever means we have.

Then, he ends with saying "It is criminal to 'live by robbery'; but, on the other hand, it is most noble to 'die by robbery.'" I think, what it means is that it's bad if we rob and steal in our lives. But "it is most noble" if we rob fate of its privilege of dictating how and when we die, and take our death in our own hands, in our own control.

This was Letter 70, but Letter 77 (see links at the top) is just as good, if not better!

If you have any thoughts or comments, feel free to share them below! I would be happy to hear them! :)