LXXVIII. The Healing Power Of The Mind

¹ That you are frequently troubled by the snuffling of catarrh and by short attacks of fever which follow after long and chronic catarrhal seizures, I am sorry to hear; particularly because I have experienced this sort of illness myself, and scorned it in its early stages. For when I was still young, I could put up with hardships and show a bold front to illness. But I finally succumbed, and arrived at such a state that I could do nothing but snuffle, reduced as I was to the extremity of thinness.[1] ² I often entertained the impulse of ending my life then and there; but the thought of my kind old father kept me back. For I reflected, not how bravely I had the power to die, but how little power he had to bear bravely the loss of me. And so I commanded myself to live. For sometimes it is an act of bravery even to live.

³ Now I shall tell you what consoled me during those days, stating at the outset that these very aids to my peace of mind were as efficacious as medicine. Honourable consolation results in a cure; and whatever has uplifted the soul helps the body also. My studies were my salvation. I place it to the credit of philosophy that I recovered and regained my strength. I owe my life to philosophy, and that is the least of my obligations! ⁴ My friends, too, helped me greatly toward good health; I used to be comforted by their cheering words, by the hours they spent at my bedside, and by their conversation. Nothing, my excellent Lucilius, refreshes and aids a sick man so much as the affection of his friends; nothing so steals away the expectation and the fear of death. In fact, I could not believe that, if they survived me, I should be dying at all. Yes, I repeat, it seemed to me that I should continue to live, not with them, but through them. I imagined myself not to be yielding up my soul, but to be making it over to them.

All these things gave me the inclination to succour myself and to endure any torture; besides, it is a most miserable state to have lost one's zest for dying, and to have no zest in living. ⁵ These, then, are the remedies to which you should have recourse. The physician will prescribe your walks and your exercise; he will warn you not to become addicted to idleness, as is the tendency of the inactive invalid; he will order you to read in a louder voice and to exercise your lungs[2] the passages and cavity of which are affected; or to sail and shake up your bowels by a little mild motion; he will recommend the proper food, and the suitable time for aiding your strength with wine or refraining from it in order to keep your cough from being irritated and hacking. But as for me, my counsel to you is this, – and it is a cure, not merely of this disease of yours, but of your whole life, – "Despise death." There is no sorrow in the world, when we have escaped from the fear of death. ⁶ There are these three serious elements in every disease: fear of death, bodily pain, and interruption of pleasures. Concerning death enough has been said, and I shall add only a word: this fear is not a fear of disease, but a fear of nature. Disease has often postponed death, and a vision of dying has been many a man's salvation.[3] You will die, not because you are ill, but because you are alive; even when you have been cured, the same end awaits you; when you have recovered, it will be not death, but ill-health, that you have escaped.

⁷ Let us now return to the consideration of the characteristic disadvantage of disease: it is accompanied by great suffering. The suffering, however, is rendered endurable by interruptions; for the strain of extreme pain must come to an end.[4] No man can suffer both severely and for a long time; Nature, who loves us most tenderly, has so constituted us as to make pain either endurable or short.[5] ⁸ The severest pains have their seat in the most slender parts of our body; nerves, joints, and any other of the narrow passages, hurt most cruelly when they have developed trouble within their contracted spaces. But these parts soon become numb, and by reason of the pain itself lose the sensation of pain, whether because the life-force, when checked in its natural course and changed for the worse, loses the peculiar power through which it thrives and through which it warns us, or because the diseased humours of the body, when they cease to have a place into which they may flow, are thrown back upon themselves, and deprive of sensation the parts where they have caused congestion. ⁹ So gout, both in the feet and in the hands, and all pain in the vertebrae and in the nerves, have their intervals of rest at the times when they have dulled the parts which they before had tortured; the first twinges,[6] in all such cases, are what cause the distress, and their onset is checked by lapse of time, so that there is an end of pain when numbness has set in. Pain in the teeth, eyes, and ears is most acute for the very reason that it begins among the narrow spaces of the body, – no less acute, indeed, than in the head itself. But if it is more violent than usual, it turns to delirium and stupor. ¹⁰ This is, accordingly, a consolation for excessive pain, – that you cannot help ceasing to feel it if you feel it to excess. The reason, however, why the inexperienced are impatient when their bodies suffer is, that they have not accustomed themselves to be contented in spirit. They have been closely associated with the body. Therefore a high-minded and sensible man divorces soul from body, and dwells much with the better or divine part, and only as far as he must with this complaining and frail portion.

¹¹ "But it is a hardship," men say, "to do without our customary pleasures, – to fast, to feel thirst and hunger." These are indeed serious when one first abstains from them. Later the desire dies down, because the appetites themselves which lead to desire are wearied and forsake us; then the stomach becomes petulant, then the food which we craved before becomes hateful. Our very wants die away. But there is no bitterness in doing without that which you have ceased to desire. ¹² Moreover, every pain sometimes stops, or at any rate slackens; moreover, one may take precautions against its return, and, when it threatens, may check it by means of remedies. Every variety of pain has its premonitory symptoms; this is true, at any rate, of pain that is habitual and recurrent. One can endure the suffering which disease entails, if one has come to regard its results with scorn. ¹³ But do not of your own accord make your troubles heavier to bear and burden yourself with complaining. Pain is slight if opinion has added nothing to it; but if, on the other hand, you begin to encourage yourself and say, "It is nothing, – a trifling matter at most; keep a stout heart and it will soon cease"; then in thinking it slight, you will make it slight. Everything depends on opinion; ambition, luxury, greed, hark back to opinion. It is according to opinion that we suffer. ¹⁴ A man is as wretched as he has convinced himself that he is. I hold that we should do away with complaint about past sufferings and with all language like this: "None has ever been worse off than I. What sufferings, what evils have I endured! No one has thought that I shall recover. How often have my family bewailed me, and the physicians given me over! Men who are placed on the rack are not torn asunder with such agony!" However, even if all this is true, it is over and gone. What benefit is there in reviewing past sufferings, and in being unhappy, just because once you were unhappy? Besides, every one adds much to his own ills, and tells lies to himself. And that which was bitter to bear is pleasant to have borne; it is natural to rejoice at the ending of one's ills.

Two elements must therefore be rooted out once for all, – the fear of future suffering, and the recollection of past suffering; since the latter no longer concerns me, and the former concerns me not yet. ¹⁵ But when set in the very midst of troubles one should say:

Perchance some day the memory of this sorrow

Will even bring delight.[7]

Let such a man fight against them with all his might: if he once gives way, he will be vanquished; but if he strives against his sufferings, he will conquer. As it is, however, what most men do is to drag down upon their own heads a falling ruin which they ought to try to support. If you begin to withdraw your support from that which thrusts toward you and totters and is ready to plunge, it will follow you and lean more heavily upon you; but if you hold your ground and make up your mind to push against it, it will be forced back. ¹⁶ What blows do athletes receive on their faces and all over their bodies! Nevertheless, through their desire for fame they endure every torture, and they undergo these things not only because they are fighting but in order to be able to fight. Their very training means torture. So let us also win the way to victory in all our struggles, – for the reward is not a garland or a palm or a trumpeter who calls for silence at the proclamation of our names, but rather virtue, steadfastness of soul, and a peace that is won for all time, if fortune has once been utterly vanquished in any combat. You say, "I feel severe pain." ¹⁷ What then; are you relieved from feeling it, if you endure it like a woman? Just as an enemy is more dangerous to a retreating army, so every trouble that fortune brings attacks us all the harder if we yield and turn our backs. "But the trouble is serious." What? Is it for this purpose that we are strong, – that we may have light burdens to bear? Would you have your illness long-drawn-out, or would you have it quick and short? If it is long, it means a respite, allows you a period for resting yourself, bestows upon you the boon of time in plenty; as it arises, so it must also subside. A short and rapid illness will do one of two things: it will quench or be quenched. And what difference does it make whether it is not or I am not? In either case there is an end of pain.

¹⁸ This, too, will help – to turn the mind aside to thoughts of other things and thus to depart from pain. Call to mind what honourable or brave deeds you have done; consider the good side of your own life.[8] Run over in your memory those things which you have particularly admired. Then think of all the brave men who have conquered pain: of him who continued to read his book as he allowed the cutting out of varicose veins; of him who did not cease to smile, though that very smile so enraged his torturers that they tried upon him every instrument of their cruelty. If pain can be conquered by a smile, will it not be conquered by reason? ¹⁹ You may tell me now of whatever you like – of colds, bad coughing-spells that bring up parts of our entrails, fever that parches our very vitals, thirst, limbs so twisted that the joints protrude in different directions; yet worse than these are the stake, the rack, the red-hot plates, the instrument that reopens wounds while the wounds themselves are still swollen and that drives their imprint still deeper.[9] Nevertheless there have been men who have not uttered a moan amid these tortures. "More yet!" says the torturer; but the victim has not begged for release. "More yet!" he says again; but no answer has come. "More yet!" the victim has smiled, and heartily, too. Can you not bring yourself, after an example like this, to make a mock at pain?

²⁰ "But," you object, "my illness does not allow me to be doing anything; it has withdrawn me from all my duties." It is your body that is hampered by ill-health, and not your soul as well. It is for this reason that it clogs the feet of the runner and will hinder the handiwork of the cobbler or the artisan; but if your soul be habitually in practice, you will plead and teach, listen and learn, investigate and meditate. What more is necessary? Do you think that you are doing nothing if you possess self-control in your illness? You will be showing that a disease can be overcome, or at any rate endured. ²¹ There is, I assure you, a place for virtue even upon a bed of sickness. It is not only the sword and the battle-line that prove the soul alert and unconquered by fear; a man can display bravery even when wrapped in his bed-clothes. You have something to do: wrestle bravely with disease. If it shall compel you to nothing, beguile you to nothing, it is a notable example that you display. O what ample matter were there for renown, if we could have spectators of our sickness! Be your own spectator; seek your own applause.

²² Again, there are two kinds of pleasures. Disease checks the pleasures of the body, but does not do away with them. Nay, if the truth is to be considered, it serves to excite them; for the thirstier a man is, the more he enjoys a drink; the hungrier he is, the more pleasure he takes in food. Whatever falls to one's lot after a period of abstinence is welcomed with greater zest. The other kind, however, the pleasures of the mind, which are higher and less uncertain, no physician can refuse to the sick man. Whoever seeks these and knows well what they are, scorns all the blandishments of the senses. ²³ Men say, "Poor sick fellow!" But why? Is it because he does not mix snow with his wine, or because he does not revive the chill of his drink – mixed as it is in a good-sized bowl – by chipping ice into it? Or because he does not have Lucrine[10] oysters opened fresh at his table? Or because there is no din of cooks about his dining-hall, as they bring in their very cooking apparatus along with their viands? For luxury has already devised this fashion – of having the kitchen accompany the dinner, so that the food may not grow luke-warm, or fail to be hot enough for a palate which has already become hardened. ²⁴ "Poor sick fellow!" – he will eat as much as he can digest. There will be no boar lying before his eyes,[11] banished from the table as if it were a common meat; and on his sideboard there will be heaped together no breast-meat of birds, because it sickens him to see birds served whole. But what evil has been done to you? You will dine like a sick man, nay, sometimes like a sound man.[12]

²⁵ All these things, however, can be easily endured – gruel, warm water, and anything else that seems insupportable to a fastidious man, to one who is wallowing in luxury, sick in soul rather than in body – if only we cease to shudder at death. And we shall cease, if once we have gained a knowledge of the limits of good and evil; then, and then only, life will not weary us, neither will death make us afraid. ²⁶ For surfeit of self can never seize upon a life that surveys all the things which are manifold, great, divine; only idle leisure is wont to make men hate their lives. To one who roams[13] through the universe, the truth can never pall; it will be the untruths that will cloy. ²⁷ And, on the other hand, if death comes near with its summons, even though it be untimely in its arrival, though it cut one off in one's prime, a man has had a taste of all that the longest life can give. Such a man has in great measure come to understand the universe. He knows that honourable things do not depend on time for their growth; but any life must seem short to those who measure its length by pleasures which are empty and for that reason unbounded.

1 To such a degree that Seneca's enemy Caligula refrained from executing him, on the ground that he would soon die.

2 Cf. Ep. xv. 7 f.

3 i.e., men have become healthier after passing through serious illness.

4 Cf. Epicurus, Frag. 446 Usener.

5 Compare, from among many parallels, Ep. xxiv. 14 (dolor) levis es, si ferre possum, brevis es, si ferre non possum.

6 See also Ep. xcv. 17 The word literally means “maggots,” “bots,” in horses or cattle.

7 Vergil, Aeneid, i. 203.

8 Literally, perhaps, “the noble rôles which you have played.” Summers compares Ep. xiv. 13 ultimas partes Catonis – “the closing scenes of Cato's life.”

9 Cf. Ep. xiv. 4 f. and the crucibus adfixi, flamma usti, etc., of Tac. Ann. xv. 44.

10 The lacus Lucrinus was a salt-water lagoon, near Baiae in Campania.

11 i.e., to be looked at; there are better dainties on the table.

12 Sanus is used (1) as signifying “sound in body” and (2) as the opposite of insanus.

13 Perhaps a reminiscence of Lucretius i. 74 omne immensum peragravit mente animoque.