Moral Letters to Lucilius

​Furthermore, no one else can skillfully move the mind of a wise man than a wise man, just as nothing can move a human being rationally except a human being. Therefore, just as reason is needed to move reason, so for perfected reason to be moved, perfected reason is needed.

​Those also are said to benefit us who lavish upon us indifferent things—money, influence, safety, and other things dear or necessary for the uses of life . In these, even a fool will be said to benefit a wise man. But to benefit is to move the mind according to nature by one’s own virtue, just as by the virtue of the one who is to be moved. This will not happen without the good also of the very one who is to benefit. For of necessity, by exercising another’s virtue, he exercises his own as well.

​But though you should remove those things which are either the highest goods or efficient causes of the highest, nevertheless wise men can benefit one another. For to find a wise man is for a wise man a thing to be sought for its own sake, because by nature every good is dear to a good man, and thus everyone is reconciled to a good in the same way as to himself.

​Of necessity I must pass from this question to another for the sake of the argument. For it is asked whether a wise man will deliberate, or whether he will call someone into counsel. To do this is necessary for him when it comes to these civil and domestic and, so to speak, mortal affairs. In these he has need of another’s counsel just as of a physician, of a pilot, of an advocate and legal adviser. Therefore a wise man will sometimes benefit a wise man, for he will advise him. But also in those great and divine matters, as we have said, he will be useful by treating honorable things in common and by mixing their minds and thoughts.

​Furthermore, it is according to nature both to embrace friends and to rejoice in the advancement of friends as if it were one’s own. For unless we do this, not even virtue will remain with us, which is strong by exercising the mind; and virtue advises to lay out present things well, to consult for the future, to deliberate and to direct the mind; he who has taken someone to himself will direct and unfold it more easily. Therefore he will seek either a perfect man or one who is making progress and close to the perfect. And that perfect man will benefit him, if he assists his counsel with their common prudence.

​Men say that they see more in another’s business; this happens to them by a defect, whom self-love blinds and whom fear in dangers shakes out of the discernment of utility; one who is safer and placed outside of fear will begin to be wise. But nevertheless there are certain things which even wise men see more diligently in another than in themselves. Besides, that sweetest and most honorable thing, “to will the same and to nill the same,” a wise man will afford to a wise man; he will draw an excellent work under an equal yoke.

​I have paid what you demanded, although it was in the order of things which we embrace in the volumes of moral philosophy. Reflect on what I am accustomed to say to you frequently: in those matters we exercise nothing else than our acumen. For so often do I return thither: how does that thing help me? Make me now braver, more just, more temperate. There is no leisure yet to be exercised; as yet I have need of a physician.

​Why do you demand of me a useless knowledge? You have promised great things; exact them, see to them. You said that I would be intrepid, even if swords should flash around me, even if a blade should touch my throat; you said that I would be secure, even if fires should blaze around me, even if a sudden tempest should snatch my ship away in the whole sea. Render me this care, so that I may despise pleasure, so that I may despise glory. Afterward you will teach me to solve what is entangled, to distinguish what is ambiguous, to see through what is obscure; now teach what is necessary. FAREWELL.