1. Solitude is the state of one who is helpless. For he who is alone is not therefore solitary; even as he who is in a great company is not therefore not solitary. When, therefore, we have lost a brother or a son or a friend on whom we were wont to rest, we say that we are left solitary, and oftentimes we say it in Rome, with such a crowd meeting us and so many dwelling about us, and, it may be, having a multitude of slaves. For the solitary man, in his conception, meaneth to be thought helpless, and laid open to those who wish him harm. Therefore when we are on a journey we then, above all, say that we are solitary when we are fallen among thieves; for that which taketh away solitude is not the sight of a man, but of a faithful and pious and serviceable man. For if to be solitary it sufficeth to be alone, then say that Zeus is solitary in the conflagration, and bewails himself. Woe is me! I have neither Hera nor Athene nor Apollo, nor, in short, either brother or son or descendant or kinsman. And so some say he doth when alone in the conflagration. For they comprehend not the life of a man who is alone, setting out from a certain natural principle, that we are by nature social, and inclined to love each other, and pleased to be in the company of other men. But none the less is it needful that one find the means to this also, to be able to suffice to himself, and to be his own companion. For as Zeus is his own companion, and is content with himself, and considereth his own government, what it is, and is occupied in designs worthy of himself; thus should we be able to converse with ourselves, and feel no need of others, nor want means to pass the time; but to observe the divine government, and the relation of ourselves with other things; to consider how we stood formerly towards the events that befall us, and how we stand now; what things they are that still afflict us; how these, too, may be healed, how removed; and if aught should need perfecting, to perfect it according to the reason of the case.
1. Solitude is the condition of someone who is helpless. Being alone does not necessarily mean being solitary. Nor does being in a large crowd mean that someone is not solitary. When we lose a brother, son, or friend we used to rely on, we say we are left solitary. We often say this in Rome, with crowds passing us and many people living around us. We may even have many slaves. For someone who calls himself solitary means that he is helpless and exposed to those who wish him harm. So when we travel, we especially call ourselves solitary when we fall among thieves. What takes away solitude is not the sight of another person, but of someone trustworthy, devout, and helpful. If being alone were enough to make someone solitary, then call Zeus solitary during the conflagration, lamenting his fate. Woe is me! I have neither Hera nor Athena nor Apollo. Nor, in short, does he have any brother, son, descendant, or relative. Some people do say that he laments like this when alone during the conflagration. They do not understand the life of someone who is alone. They start from a natural principle: we are social by nature, inclined to love one another, and enjoy human company. Nevertheless, we must also find a way to be self-sufficient and to be our own companions. Zeus is his own companion and is content with himself. He reflects on the nature of his own rule and occupies himself with plans worthy of him. In the same way, we should be able to talk with ourselves and feel no need for others. We should not lack ways to occupy our time. Instead, we should reflect on divine rule and our relationship with other things. We should consider how we used to respond to events, and how we respond now. What still troubles us? How can these troubles, too, be healed and removed? And if anything needs improvement, we should improve it as reason requires.
The conflagration. See Preface for an explanation of the Stoic doctrine of Weltverbrennung (the burning of the world).
2. Ye see now how that Cæsar seemeth to have given us a great peace; how there are no longer wars nor battles nor bands of robbers nor of pirates, but a man may travel at every season, and sail from east to west. But can he give us peace from fever? or from shipwreck? or from fire? or earthquake? or lightning? ay, or from love? He cannot. Or from grief? He cannot. Or from envy? He cannot. Briefly, then, he cannot secure us from any of such things. But the word of the philosophers doth promise us peace even from these things. And what saith it? If ye will hearken unto me, O men, wheresoever ye be, whatsoever ye do, ye shall not grieve, ye shall not be wroth, ye shall not be compelled or hindered, but ye shall live untroubled and free from every ill. Whosoever hath this peace, which Cæsar never proclaimed (for how could he proclaim it?), but which God proclaimed through His word, shall he not suffice to himself when he may be alone? for he beholdeth and considereth, Now can no evil happen to me; for me there is no robber, no earthquake; all things are full of peace, full of calm; for me no way, no city, no assembly, no neighbor, no associate hath any hurt. He is supplied by one, whose part that is, with food, by another with raiment, by another with senses, by another with natural conceptions. And when it may be that the necessary things are no longer supplied, that is the signal for retreat: the door is opened, and God saith to thee, Depart.
2. You see how Caesar seems to have given us a great peace. There are no more wars, battles, bands of robbers, or pirates. A person can travel in any season and sail from east to west. But can he give us peace from fever? Or from shipwreck, fire, earthquakes, or lightning? Or even from love? He cannot. Or from grief? He cannot. Or from envy? He cannot. In short, he cannot protect us from any of these things. But the teaching of philosophers promises us peace even from these things. And what does it say? If you will listen to me, people, wherever you are, whatever you do, you will not grieve. You will not be angry. You will not be forced or held back. You will live untroubled and free from every ill. Caesar never proclaimed this peace, for how could he? God proclaimed it through his word. Will anyone who has this peace not be self-sufficient when alone? For he observes and reflects, Now no evil can happen to me. For me there is no robber, no earthquake. Everything is full of peace, full of calm. No road, city, gathering, neighbor, or companion can harm me. One whose role it is supplies him with food, another with clothing, another with senses, another with natural ideas. And when the necessities of life are no longer supplied, that is the signal to withdraw. The door is open, and God says to you, Depart.
——“Whither?”
“Where to?”
To nothing dreadful, but to the place from whence thou camest—to things friendly and akin to thee, to the elements of Being. Whatever in thee was fire shall go to fire; of earth, to earth; of air, to air; of water, to water; no Hades, nor Acheron, nor Coeytus, nor Phlegethon, but all things are full of Gods and Powers. Whoso hath these things to think on, and seeth the sun and the moon and the stars, and rejoiceth in the earth and the sea, he is no more solitary than he is helpless.
You go to nothing dreadful, but back to where you came from. You return to things friendly and related to you, to the elements of existence. Whatever in you was fire will return to fire. What was earth returns to earth, air to air, and water to water. There is no Hades, Acheron, Cocytus, or Phlegethon. Instead, all things are full of gods and divine powers. Anyone who reflects on these things, sees the sun, moon, and stars, and delights in the earth and sea is neither alone nor helpless.
Long suggests that “air to air” could equally well be translated as “spirit to spirit” (ὅσον πνευματίου εἰς πνευμάτιον). This would give the soul a place in this list of human elements. But dividing human nature into spiritual and material parts would have been wholly contrary to Stoic teaching. The Stoics held that nothing existed unless it was material. In fact, if any term in this list means soul or spirit, it would be fire rather than air.
Gods and Powers: θεῶν καὶ Δαιμόνων.
——“What, then, if one come and find me alone and slay me?”
“What, then, if someone comes and finds me alone and kills me?”
Fool! not thee, but thy wretched body.
Fool! Not you, but your wretched body.
3. Thou art a little soul bearing up a corpse.
3. You are a little soul carrying a corpse.
4. What solitude, then, is there any longer, what lack? Why do we make ourselves worse than children, which, when they are left alone, what do they?—they take shells and sand and build up somewhat, and then throw it down, and again build up something else, and so they never lack pastime. And shall I, if ye sail away from me, sit down and weep for that I am left alone and solitary? Shall I have no shells nor sand? But children do these things through their folly, and we through our wisdom are made unhappy.
4. What loneliness or lack is there now? Why do we make ourselves worse off than children? What do children do when they are left alone? They take shells and sand and build something, then knock it down and build something else. So they never run out of things to do. And if you sail away from me, shall I sit down and cry because I am left all alone? Shall I have no shells or sand? Yet children do these things out of foolishness, while we are made unhappy by our wisdom.