The Pharsalia by Lucan – 2: Summary

In this book-by-book summary of Lucan’s Pharsalia, I started with the short text summaries provided by Wikipedia, pasted in the section summaries provided by A.S. Kline’s online translation, and then added my own observations.

Book 1 The civil war begins (695 lines)

After a brief introduction lamenting the idea of Romans fighting Romans there is a flattering dedication to Nero (‘to me you are already divine…you alone grant power to Roman verse’). Considering that Nero had Lucan killed, some critics read this as deeply ironic. But Susan Braund (translator of the Oxford University Press edition of the Pharsalia) sees no reason to. Before their falling out, while he was writing the early books of the poem, they were close friends and the first part of Nero’s reign was seen by many as ideal, peaceful and just.

The narrative summarizes background material leading up to the present war and introduces Caesar in northern Italy. Despite an urgent plea from the Spirit of Rome to lay down his arms, Caesar crosses the Rubicon, rallies his troops and marches south to Rome, joined by Curio along the way. The book closes with panic in the city, terrible portents and visions of the disaster to come.

Lines 1 to 32: The ruinous nature of civil war on earth and chaos in the heavens

33 to 66: Sycophantic homage to Nero, saying that if it took a civil war to produce such a wise and good emperor, then maybe it was worth it

67 to 97: The motives of the two leaders

98 to 157: Comparisons, Pompey the old oak tree and Caesar the unstoppable bolt of lightning

158 to 182: The hidden causes of the war, namely Rome’s wealth and decadence, bribery and corruption

183 to 227: Despite a vision of Italy as a weeping woman, Caesar denies her accusations and crosses the Rubicon

228 to 265: Caesar’s entry into Ariminum whose citizens lament that they are the first stopping point for all invaders

266 to 351: The exiled tribunes: Curio’s speech whips Caesar up to a speech detailing his grievances against Pompey and the Senate

352 to 391: The troops hesitate but are convinced by the speech of Laelius, the chief centurion

392 to 465: Caesar gathers his forces

466 to 525: Rumour triggers panic in Rome which is cowardly abandoned by its population

526 to 583: Ghosts and portents, anarchy in heaven, terrify the world

584 to 637: The soothsayer Arruns reads the future in the rotten entrails of a sacrificed bull and predicts disaster

638 to 672: Figulus reads the prophecies in the heavens

673 to 695: Apollo inspires a Roman matron in a frenzied vision to see the locations of all the forthcoming battles and bloodshed

Book 2 Pompey flees Italy (736 lines)

In a city overcome by despair, an old veteran presents a lengthy interlude regarding the previous civil war that pitted Marius against Sulla. Cato the Younger is introduced as a heroic man of principle; as abhorrent as civil war is, he argues to Brutus that it is better to fight than do nothing. After siding with Pompey—the lesser of two evils—he remarries his ex-wife, Marcia, and heads to the field. Caesar continues south through Italy and is delayed by Domitius’ brave resistance. He attempts a blockade of Pompey at Brundisium, but the general makes a narrow escape to Greece.

Lines 1 to 66: In Rome women beat their breasts in lamentation and men wish they were fighting Rome’s enemies not each other

67 to 138: An elder gives a detailed account of Marius’s career i.e. flight, then vengeful bloody return to Rome

139 to 233: The same elder recalls Sulla’s victory and vengeance against the Marian party, recalls seeking the body of his murdered brother, the Tiber was clogged with corpses

234 to 285: Marcus Junius Brutus the Younger visits Cato and makes a long speech

286 to 325: Marcus Porcius Cato the Younger’s speech of reply: wherever fate leads, virtue must follow without fear; he wishes his death could unite the enemies

326 to 349: Marcia knocks on the door; she has come from burying her husband, Hortensius, and wants to remarry Cato in order to share his tribulations

350 to 391: So Marcia and Cato marry on the spot, with Brutus as witness, but Lucan emphasises Cato’s stern devotion to duty and Rome above personal reward or pleasure

392 to 438: Pompey bases himself at Capua, with an extended geographical description of the city’s location among the Apennine mountains

439 to 461: Caesar advances into Italy

462 to 525: Commander after commander abandons his post and cities fall before Caesars advance, with the noble exception of Domitius who tried to defend Corfinium, before being given up his soldiers and then ignominiously granted clemency by Caesar (the fate Cato is determined to avoid)

526 to 595: Pompey’s speech to the army defending his cause against Caesar’s ‘pitiful madness’ and listing his many triumphs

596 to 649: But little applause follows his speech, and Pompey leads his troops to Brindisi, which is given an extended geographical description, like Capua, above; he sends his son and envoys to raise allies in Greece and the East

650 to 703: Caesar lays siege to Brindisi

704 to 736: Pompey escapes Brindisi, taking his fleet across the Adriatic to Illyricum

Book 3 War in the Mediterranean (762 lines)

As his ships sail, Pompey is visited in a dream by Julia, his dead wife and Caesar’s daughter. Caesar returns to Rome and plunders the city while Pompey reviews potential foreign allies. To protect his read Caesar heads for Spain, but his troops are detained at the lengthy siege of Massilia (Marseille). The city ultimately falls in a bloody naval battle.

Lines 1 to 45: Pompey’s vision of Julia, his previous wife, daughter of Caesar, who bound the two rivals together until her early death in 54 BC

46 to 83: Caesar sends officers to secure the grain supply from Sicily and Sardinia, then marches on Rome

84 to 140: While the senators are ignominously summoned to the House to hear Caesar, the tribune Lucius Metellus defends the treasury with his life

141 to 168: Metellus is pushed aside and the cumulated treasury of the ages seized

169 to 213: A long list of cities in Greece and Asia Minor who send men to Pompey

214 to 263: The Middle East and India rally to Pompey

264 to 297: The Black Sea and North Africa rally to Pompey – these three sections comprise a massive list of tribes and cities and peoples on the model of the List of Allies in the Iliad, itself copied in the Aeneid

298 to 357: speech of the Greek inhabitants of Marseille opposing Caesar, arguing to remain neutral

358 to 398: Caesar blockades Marseille, throwing up an enormous earthwork

399 to 452: Caesar destroys the sacred grove

453 to 496: Caesar leaves for Spain but the siege of Marseille continues, Roman siege techniques described in detail

497 to 537: The Greek inhabitants of Marseille mount a successful sortie so the Romans initiate a naval battle

538 to 582: The fleets engage with a vivid description of grappling irons, hand to hand fighting and thousands of soldiers dying in the sea, hit by random arrows, javelins, fire and sinking ships

583 to 634: The death of Catus, Telo, Gyareus, the mutilated twin

635 to 669: The death of Lycidas, the man skewered by two prows meeting

670 to 708: The death of Phoceus, who drowned many before hitting the keel of a ship, many more drown, are crushed, transfixed

709 to 751: Lygdamus, a Balearic sling-thrower, blinds Tyrrhenus who, in turn, throws a javelin which kills Argus, whose father is so distraught he stabs himself then jumps overboard – the focus on gruesome anatomical details recalls the Iliad

752 to 762: Lamentation of the women and parents of Marseille as they embraced mangled corpses or fought over headless bodies to place on funeral pyres

Book 4 Caesar victory in Spain

The first half of this book describes Caesar’s victorious campaign in Spain against Afranius and Petreius. Lucan then switches scene to focus on Pompey, his forces intercept a raft carrying Caesarians, who prefer to kill each other rather than be taken prisoner. The book concludes with Curio launching an African campaign on Caesar’s behalf, where he is defeated and killed by the African King Juba.

1 to 47: Caesar attacks the base of the two Pompeian leaders in Spain, Lucius Afranius and Marcus Petreius, but his soldiers, fighting uphill, are thrown back

48 to 120: Caesar’s camp is flooded, interesting because of the extended description of the geography of Spain and the causes of heavy rain and, after the flooding, the famine

121 to 156: The campaign is renewed: Caesar builds bridges across the river Sicoris, prompting Petreius to abandon the heights of Ilerda and head for central Spain

157 to 207: The two armies camp within sight of each other and this prompts many to call out then go and meet friends on the other side; Lucan praises the god Harmony, soon bitterly to be broken

208 to 253: Angry, Petreius gives a speech rousing his troops in the name of the Senate and Pompey and Freedom, whipping them up to attack the friends of Caesar’s army who had come among them, bloodshed, horror

254 to 318: Afranius loses the moral high ground with this action; Caesar pursues his army to high ground, with no water, and there surrounds it, ordering his army to resist attacks and wear the trapped enemy down from extreme thirst

319 to 362: Worn down by privations Lucius Afranius surrenders with a dignified speech

363 to 401: Pompey’s army in Spain disbands and immediately quench their thirst at the river Caesar had prevented them reaching; they are lucky, banned from fighting they will see out the long civil war in peace

402 to 447: Conflict in Dalmatia, where Gaius Antonius’s Caesarian force builds rafts to escape the island of Curicta

448 to 528: One of these rafts, bearing 600 Caesarians commanded by Vulteius, is surrounded by Pompeyan forces; as night falls Vulteius makes a long speech advocating their noble suicide

529 to 581: Vulteius and his men commit suicide

582 to 660: The myth of Hercules and Antaeus i.e. their legendary wrestling match

661 to 714: Pompey’s African army under Varus i.e. another long list of allied tribes and peoples; Caesarian Curio determines to throw his army against Varus

715 to 787: King Juba’s army lures Curio into an ambush, surrounds and massacres the Romans

788 to 824: How jarring that Pompey’s side could only triumph by pleasing the shades of Hannibal and the Carthaginians with a north African defeat of Roman legions; lament that so noble a figure as Curio was corrupted by the degenerate times to take Caesar’s shilling and inflame civil war

Book 5 Caesar in Illyria (815 lines)

The Senate in exile confirms Pompey the true leader of Rome. Appius consults the Delphic oracle to learn of his fate in the war, and leaves with a misleading prophecy. In Italy, after defusing a mutiny, Caesar marches to Brundisium and sails across the Adriatic to meet Pompey’s army. Only a portion of Caesar’s troops complete the crossing when a storm prevents further transit; he tries to personally send a message back but is himself nearly drowned. Finally, the storm subsides, and the armies face each other at full strength. With battle at hand, Pompey sends his wife to the island of Lesbos, despite her protests.

1 to 70: The consul Lentulus addresses the senators in exile in Epirus, telling them wherever they are, that is the Roman state; the senators appoint as allies the kings who have rallied to their cause

71 to 101: History of the oracle of Apollo at Delphi and speculation about how it works, what god lies buried deep in Mount Parnassus and speaks through the priestess

102 to 140: History of the oracle’s most famous predictions and why it was shut down; Appius Claudius tries to reopen the shrine, Phemonoe, the priestess, tries to resist him

141 to 197: The priestess pretends to prophesy but Appius realises she is faking and pushes her towards the chasm until she is possessed by Apollo and delivers a genuine prophecy which is that Appius will escape the storms of war

198 to 236: Further description the wild frenzy the priestess had been thrown into, then lament that Appius, like so many others, misread the oracle to mean that he was safe, when what it really meant was his premature death

237 to 299: Caesar’s troops on the verge of mutiny: given a long speech which displays Lucan’s skill at suasoria

300 to 373: Caesar quells the mutiny, exposing his chest to them, daring them to mutiny; but Lucan says shame on him for delighting in a war his own men condemn; Caesar more or less calls his men scum:

The gods will never stoop so low as to care about
the lives or deaths of such as you; events depend
on the actions of great men: humankind lives for
the few.

374 to 402: While his armies assemble at Brundisium Caesar hurried to half-empty Rome where has himself declared dictator; Lucan laments that this age ‘invented all the false titles that we have granted our masters for so long’

403 to 460: Arriving back at Brundisium Caesar finds the sea beset by storms; he persuades his fleet to set sail but, ironically, once out of sight of land it is becalmed; next morning a wind picks up and blows Caesar’s fleet to Paeneste

461 to 503: Caesar impatiently summons Mark Antony with the rest of his fleet and army

504 to 576: Caesar dresses in disguise and visits the hut of a humble fisherman, Amyclas, and persuades him, against his better judgement, to take him across the sea to Italy

577 to 637: Then the seas blow up into a real storm which Lucan with hyperbole describes as nearly drowning the entire world, till Jupiter intervenes

638 to 677: Exulting, Caesar defies the storm, saying its epic force matches his world-shattering ambition, at which point a freak wave carries the little boat back to shore and flings him safely on the beach

678 to 721: Next morning the troops in Caesar’s camp reproach him for risking his life without them; the sun comes out and Mark Anthony beings the rest of Caesar’s fleet over from Italy to Nymphaion

722 to 760: Pompey tells his wife Cornelia that Caesar’s army has landed in Illyria and so he is sending her to Lesbos for her own safety

761 to 815: Cornelia’s gives a long speech in which she laments that Caesar is forcing her and Pompey’s marriage to come to an end, laments that she won’t be with him (Pompey) when the great battle occurs, if Pompey is defeated would rather know the news at once so she can kill herself if he dies; then she packs hurriedly and is taken down to the ship to Lesbos; next night she sleeps alone in an alien bed – but Fate held worse in store

Book 6 Thessaly and Erictho the witch (830 lines)

Pompey’s troops force Caesar’s armies – featuring the heroic centurion Scaeva – to fall back to Thessaly. Lucan describes the wild Thessalian terrain as the armies wait for battle the next day. The remainder of the book follows Pompey’s son Sextus, who wishes to know the future. He finds the most powerful witch in Thessaly, Erictho, and she reanimates the corpse of a dead soldier in a terrifying ceremony. The soldier predicts Pompey’s defeat and Caesar’s eventual assassination.

Lines 1 to 27: Pompey moves to seize the town of Dyrrachium

28 to 63: Caesar hems Pompey in by building a vast fortification around his army; Lucan laments at so much effort expended for such a futile end

64 to 117: Both camps afflicted: horses die and illness spreads in Pompey’s camp, while Caesar’s men begin to starve

118 to 195: The super-heroism of the centurion Scaeva who single-handedly rallies Caesar’s troops when Pompey’s army attempts a breakout at Minicius

196 to 262: More of Scaeva’s superhuman resistance, fighting single-handed against a wall of enemies till his mutilated face is one mass of bleeding flesh; the arrival of Caesarian reinforcements puts the Pompeyans to flight, and only then does Scaeva collapse. But, Lucan asks, what was it all for?

But you can never adorn the Thunderer’s shrine
with your trophies, nor will you shout for joy
in the triumph. Unhappy man, how great your
bravery that merely paved the way for a tyrant!

263 to 313: Pompey attacks at points along the perimeter wall; at one of them Caesar counter-attacks but then Pompeyan forces charge from all sides; the civil war might have ended there in total defeat for Caesar except that Pompey ‘restrained his army’ and Caesar’s army regrouped and fought its way clear; Lucan laments the lost opportunity and lists all the disasters which would follow:

Cruel fate! Libya and Spain would not have mourned for
the disasters at Utica and Munda; neither would the Nile,
defiled by vile bloodshed, have borne that corpse nobler
than a Pharaoh’s; King Juba’s naked body would not have
burdened the African sand, nor Metellus Scipio appeased
the Carthaginian dead with his blood; nor the living have
lost their virtuous Cato. That day might have ended your
ills, Rome, and erased Pharsalia from the scroll of fate.

314 to 380: Caesar strikes camp and marches east into the interior, into Thessaly

381 to 412: Extensive description of the geography and legendary history of Thessaly or ‘the accursed land’ as Lucan calls it (see above)

413 to 506: The armies follow then camp near each other with a growing sense of Fate, that this is where the Great Confrontation will take place; but Pompey’s son, Sextus, wants to know more and, as it happens, his side have camped ‘near the dwellings of those Thessalian witches whom no conjuring of imaginary horrors can outdo’; a very long passage about their supernatural powers, especially to affect rain and tides, the oceans and even the earth’s rotation

507 to 568: An extended description of the wickedness of Erictho who is the worst witch ever

569 to 623: Erictho is pointed out to Sextus by a local guide, sitting on a high cliff, casting spells unknown to wizards in order to keep the armies at Pharsalus and make the great massacre happen here; Lucan blames Erictho for magically making the armies stay here; she’s doing this so that she can use the blood and bones and body parts of the dead soldiers in her magic rites

624 to 666: Erictho picks a corpse off the battlefield and drags it to her terrifying cave where she ties her hair with snakes and prepares to bring it back to life

667 to 718: Erictho invokes the infernal powers with tremendous power, at considerable length

719 to 774: Erictho raises the dead body to life to prophesy

775 to 830: The prophecy of the dead

Book 7 Pompey loses the Battle of Pharsalia (872 lines)

The soldiers are pressing for battle, but Pompey is reluctant until Cicero convinces him to attack. Against all the odds, the Caesarians are victorious, and Lucan laments the resulting loss of liberty. Caesar is especially cruel as he a) mocks the dying Domitius and b) forbids the cremation of the dead Pompeians. The scene is punctuated by a description of wild animals gnawing at the corpses and a lament from Lucan for Thessalia infelix, ill-fated Thessaly.

Lines 1 to 44: Pompey dreams that he is in Rome enjoying the cheers of his victories in Spain against Sertorius in 73 BC; he would have been happy if he had died at that moment; unlucky Rome, never to see him again

45 to 86: Cicero’s speech summing up the general mood, asking why Pompey is delaying battle

87 to 130: Pompey’s reply, pointing out that he is slowly winning and counselling patience, lamenting that he is being forced into a confrontation he will lose

What evil and suffering this day will bring
the nations! How many kingdoms will be ruined!

131 to 184: Omens and portents

185 to 214: The augur’s cry

215 to 234: Pompey deploys his army, including many foreign kings (Gauls and Spanish)

235 to 302: Caesar addresses his men, pointing out most of Pompey’s army is made of foreigners who care nothing for Rome

303 to 336: Continuation of Caesar’s speech in which he associates Pompey with Sulla, and says if that if the Caesarians lose, he, Caesar, will kill himself rather than be taken in chains to Rome to be punished in the Forum; his army tramples down their camp and trench and throw themselves into battle formation

337 to 384: Pompey addresses his men

385 to 459: The effects of the Battle of Pharsalia: Lucan attributes all Rome’s subsequent failings, the loss of an entire generation, the failure to expand the borders of empire, all to this fateful day:

The fields of Italy are tilled by men in chains, no one
lives beneath our ancient roofs, rotten and set to fall;
Rome is not peopled by citizens; full of the world’s
dross we have so ruined her, civil war among such
is no longer a threat. Pharsalia was the cause of all
that evil.

460 to 505: Battle is joined

506 to 544: Caesar destroys Pompey’s cavalry who Lucan depicts as mostly ill-disciplined foreigners and barbarians

545 to 596: Caesar seizes victory

597 to 646: ‘There all the glory of our country perished… a whole world died there’; Lucan associates the defeat with the birth of the imperial tyranny he says he and his generation still live under a hundred years later:

we were laid low for centuries, all
generations doomed to slavery were conquered
by those swords. What fault did we, their sons,
their grandsons, commit that we deserved to be
born under tyranny?

647 to 697: Pompey takes flight

698 to 727: Pompey reaches Larissa, where he is enthusiastically greeted, even though he has lost

728 to 780: Caesar encourages his men to loot Pompey’s abandoned camp, but that night his men have guilty dreams about murdering their kin

Neither Pentheus raving nor Agave newly sane
were subject to greater horror or mental turmoil.

781 to 824: Caesar also has poisonous dreams but awakes and orders his dining table to be set out on the battlefield which he can survey choked with Roman dead: Caesar denies them burial

825 to 872: Wolves, dogs, birds of prey, descend to ravage the many dead bodies on the battlefield; which god did Thessaly offend to not only host the disastrous battle of Pharsalus, but its echo, Philippi, six years later?

Book 8 The death of Pompey in Egypt (870 lines)

Pompey himself escapes to Lesbos, reunites with his wife, then goes to Cilicia to consider his options. He decides to enlist aid from Egypt, but the Pharaoh (Pharaoh Ptolemy XIII Theos Philopator) is fearful of retribution from Caesar and plots to murder Pompey when he lands. Pompey suspects treachery; he consoles his wife and rows alone to the shore, meeting his fate (assassination) with Stoic poise. His headless body is flung into the ocean, but washes up on shore and receives a humble burial from Cordus.

Lines 1 to 85: Pompey sails to Lesbos; Cornelia, scanning the seas, faints when she sees his approach; he revives her, saying now is the time for her love and loyalty

86 to 108: Cornelia says she brings a curse to everyone she marries and wishes Julia would come and take her as a sacrifice so as to spare Pompey; everyone bursts into tears

109 to 158: The people of Lesbos beg Pompey to stay another night and put themselves at his disposal; Pompey is moved by their loyalty, pays them tribute, but sets sail with Cornelia

159 to 201: Pompey asks the ship’s navigator to explain how he navigates by the stars

202 to 255: Though defeated, Pompey retains loyalty; he sends Deiotarus to rally the kingdoms of the East, especially Parthia, to his cause; detailed geographical description of his route by sea

256 to 330: Pompey sails along the coast of Cilicia (southern Turkey) till he arrives at the port of Syhedra where he addresses the senators and other leaders who followed him: he rejects Ptolemy of Egypt and King Juba of Africa as allies; instead he says they must ally in the East with the Parthians, with the bonus that Parthians killed in this civil

331 to 455: Lentulus speaks against Pompey’s plans, scandalised that he is considering relying on Rome’s most ancient enemy; also the Parthians are soft and lousy fighters, and Lentulus goes on to accuse Easterners in general of polygamy, sexual perversions, incest; all Roman armies should be uniting against the Parthians to avenge the infamous massacre of Crassus’s legions; he advocates going to Egypt

456 to 535: As Pompey reaches Egypt, debate among the young Pharaoh’s advisers, with a long speech by Pothinus, his regent, counselling amoral Realpolitik, namely that Pompey has obviously lost, that they don’t want to be dragged down with him: he argues they should kill Pompey

536 to 636: The Egyptian council approve this policy; thus Pompey approaches the sandy shore, is met by a rowing boat and invited to step down into it, is rowed to the beach and there stabbed to death, shamefully by a renegade Roman servant of Pharaoh’s, Septimius: Lucan gives Pompey a last internal soliloquy as he overcomes pain and fear at his death

637 to 662: Cornelia laments and begs to be killed, herself

663 to 711: The assassins hack off Pompey’s head and take it to Pharaoh who has it embalmed, leaving his headless body to be battered by the surf and rocks

712 to 822: Cordus, a former soldier of Pompey’s, claims his corpse from the sea, builds a makeshift pyre from a wrecked boat, places the body amidst it and lights it, hours later, at dawn, scoops up the bones, buries the ashes under sand and a stone, a memorial wildly out of keeping with Pompey’s world-straddling achievements

823 to 870: A curse on Egypt

Book 9 Cato in Libya

Pompey’s wife mourns her husband as Cato takes up leadership of the Senate’s cause. He plans to regroup and heroically marches the army across Africa to join forces with King Juba, a trek that occupies most of the middle section of the book. On the way, he passes an oracle but refuses to consult it, citing Stoic principles. Caesar visits Troy and pays respects to his ancestral gods. A short time later he arrives in Egypt. When Pharaoh’s messenger presents him with the head of Pompey, Caesar feigns grief to hide his joy at Pompey’s death.

It’s important to realise that Cato didn’t support Pompey, he went along with Pompey because he offered the best chances of achieving what Cato really wanted which was the restoration of the Republic with no strong men. When Pompey dies it doesn’t mean the end of the struggle (as it does for many of the allies); for Cato it means one strongman down, just one more to finish off (Caesar) then Freedom can be restored.

1 to 50: Pompey’s spirit rises into the lower heavens, realm of demi-gods, to watch the stars, then back down to earth to imbue Cato with more resolution to oppose Caesar (and later, to fortify Caesar’s assassin, Brutus)

51 to 116: Cornelia laments her fallen husbands (she was previously married to ill-fated Crassus) then repeats Pompey’s last message to his sons, namely to raise fleets to plague Caesar, recommending Cato as the only leader to follow; she locks herself belowdecks as a storm hits the fleet

117 to 166: Sextus Pompeius tells his older brother, Gnaeus, about the murder of their father; Gnaeus vows fierce revenge on Egypt

167 to 214: Cornelia sails west to meet with Cato at Utica, and burns all Pompey’s belongings in a big pyre; Cato eulogises Pompey and praises suicide

215 to 252: Many of the rulers who followed Pompey now depart Cato’s stronghold, explaining that they followed the man not the cause and now he is dead, they will return tom their homelands and take their chances

253 to 293: Cato wins them over (‘Shame on you, vile slaves’)

294 to 347: Another extended geographical description, of ‘the Syrtes’ on the coast of Libya, which Cato’s fleet skirts as it sails along the coast to Lake Tritonis

348 to 410: Mythological background of the region, including the story of Hercules stealing apples from the Garden of the Hesperides: Cato gives a speech encouraging the men to march inland from the coast across the desert

411 to 462: Geographical description of North Africa

463 to 510: The Romans battle on through a massive sandstorm

511 to 586: Description of the Libyans’ god Ammon; Labienus persuades Cato to consult the oracle because he has ‘always ruled your life according to heavenly law, a follower of the divine’; Cato gives a sound rebuttal, with the Stoic argument that God planted all the knowledge in our mind at birth to live virtuous lives, he doesn’t need oracles in the desert

587 to 618: Cato leads the men on the long march

619 to 699: Digression for the mythical tale of Perseus and Medusa; Perseus flew over Libya carrying Medusa’s severed head which dropped blood onto the desert and spawned countless species of poisonous snakes

700 to 760: Catalogue of the snakes of Libya; the gruesome death of standard bearer Aulus, bitten by a dipsas (species of poison snake)

761 to 788: The cruel death of Sabellus, bitten by a seps, which makes its victims’ bodies melt!

789 to 838: Further deaths by snake bite

839 to 889: The soldiers’ heroic endurance and many deaths, Cato always being at the soldier’s side to make them unafraid

890 to 937: One local tribe is immune to the snakebites, being the Psylli of Marmarica; they select their infants by exposing them to snakebites, the survivors joining the tribe; how they help Cato and his soldiers survive snake bites

938 to 986: Finally Cato and his men arrive at inhabited territory near to Leptis where they erect winter quarters. Cut to Caesar as he visits the site of Troy, taking a detailed tour; triggering Lucan to promise that his poem will live and preserve its protagonists’ names, as long as Homer’s did

987 to 1,063: Caesar prays to the gods of Troy that if they make his journey prosper, he will rebuild their city; sails to Egypt; is met by an envoy who presents him with Pompey’s head; Lucan flays Caesar’s hypocrisy at pretending to be upset and weeping

1,064 to 1,108: Caesar’s speech berating Pharaoh for murdering Pompey because it prevented Caesar from exercising his clemency; he had wanted to triumph, yes, but then be reconciled with Pompey; he orders the Egyptians to gather Pompey’s ashes and erect a proper shrine

Book 10 Caesar in Egypt and Cleopatra

Caesar in Egypt is beguiled by the Pharaoh’s sister, Cleopatra. A banquet is held. Pothinus, Ptolemy’s cynical and bloodthirsty chief minister, plots an assassination of Caesar but is killed in his surprise attack on the palace. A second attack comes from Ganymede, an Egyptian noble, and the poem breaks off abruptly as Caesar is fighting for his life.

Lines 1 to 52: Caesar visits Alexander’s grave; Lucan calls him a ‘chance marauder’, ‘a plague on earth’, another conqueror and tyrant

53 to 103: The people of Alexandria bridle at Roman occupation; Caesar takes Pharaoh hostage; Cleopatra smuggles herself into the palace, ‘Egypt’s shame, Latium’s Fury’; Lucan execrates Caesar for letting himself be seduced, giving into ‘adulterous lust’, engendering siblings for his dead Julia: Cleopatra’s speech, pointing out her father intended her to be co-ruler and saying her brother the Pharaoh is in the clutches of the advisor, Pothinus

104 to 135: Cleopatra seduces Caesar; they sleep together; description of Cleopatra’s magnificent palace

136 to 193: At a luxurious feast (‘Caesar learns how to squander the riches of a ransacked world’); Caesar asks Acoreus the priest to give him some background on Egypt’s geography and history, starting with the source and flooding of the Nile

194 to 267: Acoreus discourses on the sources of the Nile, invoking a lot of useless astrology and then reviewing a series of theories, all of them nonsense

268 to 331: Acorius discourses more on the source of the Nile, about which he knows nothing (cf my review of Explorers of the Nile by Tim Jeal)

332 to 433: A very long speech in which Pharaoh’s regent, Pothinus, tells Achillas (one of the two men who assassinated Pompey) that they must do the same to Caesar i.e. assassinate him that very evening; but when evening comes, they bottle out and miss the opportunity

434 to 485: Next morning the conspirators lead an entire army against Alexandria; seeing it approach the city, Caesar barricades himself into the royal palace, taking Pharaoh as a hostage, while the Egyptians set up a siege

486 to 546: The siege includes ships blocking the harbour; Caesar orders these set fire and the fire spreads to houses on the mainland; he seizes the Pharos, the island attached to the mainland by a mole, which controlled entrance to Alexandria’s port; Caesar has Pothinus beheaded; Cleopatra’s sister, Arsinoe, is smuggled out of the palace to take control of the besieging army where she in turn has the incompetent Achillas executed; Caesar is moving his troops onto the empty ships in the harbour when he is attacked from all sides, from the Pharos, from the sea, and from the mainland – at which point the poem abruptly stops

Horror and madness

Lucan emphasises the horrific nature of his subject matter in the poem’s first seven lines (the same number as the opening sentence of Virgil’s Aeneid):

I sing of a worse than civil war, of war fought between kinsmen
over Pharsalia’s plains, of wickedness deemed justice; of how
a powerful people turned their own right hands against themselves;
of strife within families; how, with the first Triumvirate broken,
the forces of the quivering globe contended in mutual sinfulness;
standard ranged against standard, eagle matched against eagle,
spear threatening spear. What madness, my countrymen, how wild
that slaughter!

Any civil war represents the complete inversion of all the normal rules and values of society, starting with patriotism and love of your fellow countrymen.

Events throughout the poem are described in terms of madness and sacrilege. Far from glorious, the battle scenes are portraits of bloody horror, where nature is ravaged to build terrible siege engines and wild animals tear mercilessly at the flesh of the dead (perhaps reflecting the taste of an audience accustomed to the bloodlust of gladiatorial games).

Horror

Arruns reading the entrails:

Behold, he saw a horror never once witnessed
in a victim’s entrails without disaster following;
a vast second lobe grew on the lobe of the liver,
so that one part hung flabby with sickness,
while the other quivered and its veins trembled
to an a-rhythmic beat.

Madness

War’s madness is upon us,
where the sword’s power will wildly confound
all law, and vicious crime be called virtue.
(1.665)

Say, O Phoebus,
what madness embroils Roman arms
and spears in battle, in war without a foe?
(1.679)

Terror

Julia doesn’t just appear as just a ghost to Pompey, but as a Fury:

Julia, a phantom full of menace and terror, raising her
sorrowful face above the yawning earth, stood there in
the shape of a Fury amid the flames of her funeral pyre.
(3.8 to 10)

But then again, if Seneca’s tragedies are anything to go by, elite audiences in Nero’s Rome revelled in horrific subject matter, in the depiction of madness, horror, incest, mutilation, all wrapped in the most lurid, extreme rhetoric the poet could concoct.

Anti-imperialism

Given Lucan’s clear anti-imperialism, the flattering Book I dedication to Nero is somewhat puzzling. Some scholars have tried to read these lines ironically, but most see it as a traditional dedication written at a time before the (supposed) true depravity of Lucan’s patron was revealed. The extant “Lives” of the poet support this interpretation, stating that a portion of the Pharsalia was in circulation before Lucan and Nero had their falling out.

Furthermore, according to Braund, Lucan’s negative portrayal of Caesar in the early portion of the poem was not likely meant as criticism of Nero, and it may have been Lucan’s way of warning the new emperor about the issues of the past.

The poem as civil war

A critic named Jamie Masters has come up with a clever idea which is that the Pharsalia is not just a poem about a civil war but, in a metaphorical way, is a civil war. Not only are the two characters, Caesar and Pompey, at war with each other, but the poem can be divided into Pompeian and Caesarian styles and approaches.

Thus the sections about Pompey are slow, embody delay, and revels in delay, and dwell on the horrors of civil war. The passages describing Caesar are noticeably faster, cover more ground, with less lamenting and more energy.

This leads Masters to maybe overdo it a bit, suggesting the conflict was ultimately within Lucan’s mind so that the binary opposition that he sees throughout the entire poem embodies Lucan’s own ‘schizophrenic poetic persona.’

Lucan’s influence

Lucan’s work was popular in his own day and remained a school text in late antiquity and during the Middle Ages. Over 400 manuscripts survive. Its interest to the court of Charlemagne is proved by the existence of five complete manuscripts from the 9th century. Dante includes Lucan among other classical poets in the first circle of the Inferno, and draws on the Pharsalia in his scene with Antaeus (the giant depicted in Lucan’s book 4).

Christopher Marlowe wrote a translation of Book 1. Thomas May followed with translation of the other nine books in 1626, and then went on to invent a continuation, adding seven books to take the story up to Caesar’s assassination.

Suetonius’s Life of Lucan

Suetonius’s Life of Lucan is very short. This is it, in its entirety, in the Loeb Classical Library 1914 translation:

Marcus Annaeus Lucanus of Corduba made his first appearance as a poet with a ‘Eulogy of Nero’ at the emperor’s Quinquennial Contests,​ and then gave a public reading of his poem on the ‘Civil War’ waged between Pompey and Caesar. In a kind of introduction to the latter, comparing his time of life and his first essays with those of Vergil, he had the audacity to ask:

“How far, pray, do I fall short of the Culex”?​

In his early youth, learning that his father was living in the remote country districts because of an unhappy marriage…He was recalled from Athens by Nero and made one of his intimate friends, besides being honoured with the quaestor­ship; but he could not keep the emperor’s favour. For piqued because Nero had suddenly called a meeting of the senate and gone out when he was giving a reading, with no other motive than to throw cold water on the performance,​ he afterwards did not refrain from words and acts of hostility to the prince, which are still notorious. Once for example in a public privy, when he relieved his bowels with an uncommonly loud noise, he shouted out this half line of the emperor’s, while those who were there for the same purpose took to their heels:

“You might suppose it thundered ‘neath the earth.”

He also tongue-lashed not only the emperor but also his most power­ful friends in a scurrilous poem. Finally, he came out almost as the ringleader​ in the conspiracy of Piso, publicly making great talk about the glory of tyrannicides, and full of threats, even going to the length of offering Caesar’s head to all his friends. But when the conspiracy was detected, he showed by no means equal firmness of purpose; for he was easily forced to a confession, descended to the most abject entreaties, and even named his own mother among the guilty parties, although she was innocent, in hopes that this lack of filial devotion would win him favour with a parricidal prince.

But when he was allowed free choice of the manner of his death, he wrote a letter to his father, containing corrections for some of his verses, and after eating heartily, offered his arms to a physician, to cut his veins. I recall that his poems were even read in public,​ while they were published and offered for sale by editors lacking in taste, as well as by some who were painstaking and careful.


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Why Seneca was wrong

In his ‘Letters to Lucilius’ Seneca expounds his version of Stoic philosophy. As I explain in my review of the letters, I think they consist more of a mix of moral exhortation and self-help advice than a fully worked-out ‘philosophy’. But on the occasions when he does set out to argue from first principles I find myself quite strongly disagreeing with just about every assertion and every argument Seneca makes. Letter 76 lays out the premises of Seneca’s philosophy with particular clarity (a ‘premise’ being defined as “a statement taken to be true and used as a basis for argument or reasoning”) from which I extract the following sequence of assertions.

Seneca’s argument

Seneca says there is a God who made the universe and created man. Wrong.

Seneca says God planted a fragment of divine Reason in man. Wrong. No God, no divine Reason.

Seneca says every created thing has one particular merit or attribute which sets it apart – the fruit of the vine, the speed of the stag, the strong back of a pack animal, the hunting dog’s sense of smell and so on. The one distinctive attribute of human beings is Reason. Wrong:

a) This notion that every thing has just one peculiar merit is primitive and childish. Quite clearly all living organisms have multiple features and qualities. Study biology.

b) To say that the One Special Thing about humans is Reason is a wild underestimate of the numberless qualities which contribute to human survival and evolution. As one example, according to my son the biologist, humans can run for longer than any other animal, not a massively important attribute but a refutation of Seneca’s claim that there is just one thing which sets humans apart from other animals. Then there’s also the small factor of the opposable thumb, which gives us the ability to manipulate tools and develop the countless inventions and technologies we have devised – far more distinctive than ‘divine Reason’.

(As an indication of how malleable this argument is, I have just read in Tacitus’s Histories the stirring speech of Gaius Julius Civilis who tells his warriors that The One Distinctive Thing About Humans is Courage [Tacitus, Histories, book 4, chapter 17]. 1,900 years later, Jean-Paul Sartre would claim the One Distinctive Thing About Humans is our existentialist Freedom. It’s a parlour game. Anyone can join in.)

c) Anyway, humans are emphatically not rational. Humans are wildly irrational. A book like Stuart Sutherland’s Irrationality, which brings together a century of psychological study of how clumsily and irrationally all humans think, almost all the time, demolishes the Rationalist argument forever.

d) The entire form of this argument is tendentious because it is clearly designed to justify what follows.

Seneca says all these animals are designed to ‘reach the goal of their nature’ i.e. they aspire to maximise the distinctive attribute given to them by God. Wrong. There is no God and this one, special attribute doesn’t exist. Seneca has invented it for the sake of his argument.

Seneca says that, seeing as man’s one special attribute is Reason, and that all beings find their greatest fulfilment when they maximise their one special attribute, it follows that man will be happiest and most fulfilled when he cultivates his Reason to the max.

Well:

a) It’s wrong to say that man’s one special attribute is ‘Reason’.

b) Humans are wildly irrational.

c) Since it doesn’t exist, this ‘Reason’ can’t be developed to the max as if that implies one, widely agreed state of mind.

d) If this notion of ‘Reason’ actually existed, surely all ‘philosophers’ would agree about it, whereas anyone who’s read a bit of philosophy immediately discovers that there are hundreds of ‘philosophies’ and philosophers who completely contradict each other.

e) Far from ‘philosophy’ making its practitioners calm and content, there’s plenty of evidence that some of the greatest philosophers were deeply unhappy individuals: characters as different as Nietzsche and Wittgenstein spring to mind. There is no evidence whatsoever that someone who practices ‘philosophy’ is more happy than the general run of the population.

(By this point it should be clear that although Seneca uses philosophical-sounding arguments to support his case, he isn’t really dealing in philosophy but with lessons in mental resilience and moral uplift.)

Seneca goes on to say that when this ‘Reason’ is brought to ‘perfection’ through the study of ‘philosophy’, ‘this perfected reason is called virtue’ (Letter 76, section 10). This also is obviously wrong:

a) There is no such thing as ‘Reason’ with a capital R, instead:

i) Two and a half thousand years of philosophers can’t agree what ‘Reason’ is or how it works.

ii) According to psychologists like Sutherland, instead of One Reason humans use hundreds of different strategies for thinking and problem solving, which often overlap and contradict each other, hence the appearance of the real world we actually live in, made up of endlessly conflicting opinions and plans.

b) What is this ‘virtue’? Seneca identifies ‘virtue’ with the perfection of human ‘Reason’ but by now we can see that this is just playing with words, it’s like moving shiny counters around on a board game, it doesn’t relate to anything in the real world.

Seneca goes on to identify this maximised Reason with ‘virtue’ and ‘the good’ and ‘the honourable’. I appreciate that Seneca is engaging with the tradition of moral philosophy which is concerned with trying to define terms like ‘the good’, ‘honour’, ‘virtue’ but I believe that, mildly entertaining although these verbal games are, they have little or nothing to do with real people or the actual world we live in. Within the rules of the game called ‘moral philosophy’ these kinds of definitions and redefinitions may have meaning, but it is a niche activity with no impact on the real world.

Also, it often feels as if Seneca is using rhetorical tricks to prove that His Way is the Only Way to achieve these great goals i.e. it is less an open-ended enquiry designed to establish an objective truth than a tendentious distortion of arguments all designed to ‘prove’ a view of human nature and a way of life which he already subscribes to. It amounts to a wordy rationalisation of a personal lifestyle preference (to live a simple life and read books is best).

The counter-argument to Seneca

There is no God. The universe came about in a big bang 13.7 billion years ago. Certain laws and regularities emerge from the nature of the matter created by this cataclysm. Stars form, galaxies form,  planets form around suns. Conditions for life happened to occur on this planet as they probably have on countless others. Primitive replicating structures come about as an inevitable product of chemistry. As soon as the most primitive replicating organisms come about they are governed by evolution through natural selection, which dictates that only the most fit will replicate, thus setting in train an endless process of diversity and selection. Human beings are a random offshoot of mammals, themselves lucky to survive the last great extinction event 66 million years ago. There is no teleology or purpose or plan. Shit happens, whether it’s your valley flooding or a meteor hitting the earth, and some organisms survive to pass on their genes to their offspring. Over vast distances of time – hundreds of millions of years – fast-breeding organisms have diverged to fill every available niche in countless different ecosystems which themselves change and evolve all the time. Modern archaeology shows that there is not one human race, but that over the past few hundred thousand years, many different forms of the genus Homo have sprung up, flourished for a time, then died out. Seneca and we happen to belong to the one branch or variety which happens to have survived. Others might have; we happened to. There was no God, providence or teleology involved.

To attribute this immensely long chain of chance and accident to the providence of some creator God is psychologically appealing but factually ludicrous. If there is a God behind it then he works so completely through accident and mass extinction as to be indistinguishable from randomness.

Therefore humans do not possess some ‘divine Reason’ which can be cultivated to its maximum potential at which point it can grandly be called ‘virtue’. The exact opposite. Humans quite evidently employ hundreds, maybe thousands of different mental strategies, tricks and approaches to solve the problems thrown up by day-to-day existence, and struggle daily to implement our deep biological drives (to eat and drink, get shelter, find a mate, raise a new generation, find physical and psychological security) against the challenges of the rebarbative real world, with all kinds of florid, varied and unpredictable outcomes.

Summary

Seneca’s theistic rationalism looks for and privileges One Thing in every field: One God, One Human Race, One Reason, One Virtue, One Philosophy.

Although I can see the appeal of submitting to this One World point of view – I can see the comfort it brings to its adherents or even to modern readers who bathe in its simple-minded reassurance while they’re reading his text (and I can also see how so much of Stoicism was incorporated into the equally consoling and comforting One World Christian ideology) – nonetheless, I find it creepy, I detect in it authoritarian, even totalitarian tendencies. To genuinely believe that there is just One Way to Virtue which all people should submit themselves to…

And it also happens to be factually incorrect at every step.

By contrast, I believe in diversity, in manyness, in multitudes. In my worldview humans have evolved over a very long period to possess incredibly complex mental and physical attributes, far too complex and multifaceted to encompass in one definition, in one ‘philosophy’, in one set of magic words like ‘Reason’, ‘good’ and ‘virtue’, even in words like ‘science’ or ‘biology’. The real world continually surprises us and overflows all human attempts at neat definitions, whether in philosophy, religion, science or any other system.

People are quite obviously capable of believing all kinds of things, struggle with all kinds of problems, use all manner of beliefs and faiths and rites and rituals and traditions and cultures to get them through their days and lives. All these belief systems and practices are themselves constantly evolving, added to, improved, fossilise, dumped, revived, you name it – with the result that human cultures are mind-bogglingly rich and diverse and many-sided – far too many to summarise or encapsulate in this prescriptive One World dogma.

Conclusion

Therefore it is my view that, although I can see why, narrowly appealing and comforting though Seneca’s teachings may appear at a first reading, they are nonetheless not only a) factually incorrect at every level, at every step or his argument, but b) derive from an incredibly narrow social caste (the Roman aristocracy) during an incredibly narrow moment in history (Nero’s tyranny).

Seneca’s letters are worth reading because they give a vivid insight into the mindset of a very clever man situated very close to a terrifyingly arbitrary tyrant and working out a philosophical tradition he inherited from Greek originators to fit his very specific (and very fraught) circumstances (hence the obsessive belief in suicide as an escape from tyranny).

He circles around central Stoic beliefs, reviewing them from different angles in different contexts and this provides a very useful, panoramic view of this particular belief system – and a fascinating insight into a particular cultural moment.

And many of his recommendations – shorn of their theistical underpinning – are of value, at least to the kind of reader who is already predisposed to bookish aloofness. Avoid the crowd, despise pleasure, cultivate the life of the mind, rise above the chaos of petty emotions and transient enjoyments – all this reads very well and flatters a certain kind of bookish reader who may believe that they already practice some or all of these prescriptions.

But then surely these precepts are taught by the high-minded in pretty much every major religion: surely this kind of advice can be found not only in the Christianity which incorporated so much of it, but in Judaism, Islam, Hinduism, Sikhism, Jainism, Shintoism and countless other religious traditions? Or expounded by high-minded secular humanists. Ignore the trashy entertainments of the masses, despise the vulgar trappings of wealth, be content with the simple life, concentrate on acquiring wisdom.

Widespread though his conclusions may be, because they speak to a certain character type which recurs across diverse cultures, and propose a type of psychological practice which clearly speaks to a certain type of person — to focus back on the specific arguments Seneca uses to justify and underpin his philosophy – the logical sequence of arguments which I summarised at the start of this post – I have explained why I believe they are factually incorrect and intellectually untenable from start to finish.


Related links

On the diversity of belief systems

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Moral letters by Seneca

What do you need to be a good man? Willpower.
(Letter 80, section 4)

Whatever you do, keep death in mind.
(Letter 114, section 27)

You must embed these thoughts deep in your heart, Lucilius.
(Letter 7, section 12)

Stoicism

The thing about Stoic philosophy is how wrong its premises are and how banal its teachings.

Stoics believed there is a God, that the universe or Nature is God, or God suffuses Nature. Human beings were created by God with a spark of Divine Reason within us. Our job is to clear away all the clutter of work, society, gossip, all relationships, friends and family, all the clamour which clogs up our lives, including all our own passions and emotions, love, anger and so on – in order to cultivate this fragment of the Divine Reason in each of is and, by doing so, bring our lives into alignment with the values of the universe/God. Then, by cultivating detachment from all earthly worries and passions, by strengthening our minds, we can prepare for the worst the world has to throw at us and defuse the ultimate terror, the fear of death.

That’s it. You can vary the wording and multiply the precepts with lots of specific examples (avoid gossip, avoid crowds, eat moderately, don’t get drunk, treat everyone with respect – ponder with the worst possible outcomes so nothing surprises you, analyse every situation with detachment), but it’s that simple and, after the initial novelty has worn off, that boring.

Seneca

The Roman author, tutor, Stoic philosopher, politician and immensely rich man, Lucius Annaeus Seneca (4 BC to 65 AD) is called Seneca the Younger because his father (54 BC to 39 AD) – author of a collection of reminiscences about the Roman schools of rhetoric (which survives) and a history of Roman affairs from the beginning of the Civil Wars until the last years of his life (which is lost) – had the exact same name, so is known as Seneca the Elder.

Seneca the Younger, much more famous than his father, is sometimes just referred to as Seneca.

Seneca wrote a prodigious amount; later critics said too much. E.F. Watling, in his Penguin edition of Seneca’s plays, says that his best-loved works are the letters he wrote to one specific friend, Lucilius. Seneca himself titled these the Epistulae Morales ad Lucilium (‘Moral Letters to Lucilius’), also known in English as the ‘Letters from a Stoic’. Seneca wrote this collection of 124 letters at the end of his life, from approximately 63 to 65 AD, after he had largely retired as tutor and adviser to the Emperor Nero, a post he’d held since 49 – sixteen years.

The letters are addressed to Lucilius Junior who was then procurator of Sicily and is known to posterity only through Seneca’s writings. (Seneca also dedicated his dialogue On Providence and his encyclopedic Natural Questions to this same Lucilius.)

Scholars fret about whether these were ‘real’ letters, and what the structure of correspondence was – did Seneca only respond to questions sent him by Lucilius? Where is Lucilius’s half of the correspondence? etc. But whether or not they were ever part of a ‘real’ correspondence, it is clear that Seneca wrote these letters with a wider readership in mind. They contain numerous carefully crafted passages obviously aimed at posterity and are structured so as to cover a wide range of subjects dear to Stoics. The 124 letters were published grouped together into 20 ‘books’.

Philosophy as therapy

The letters amount to a series of short moral lessons, designed to help Lucilius achieve the wisdom and peace of mind (‘a calm and correct state of mind,’ Letter 4) promised by Stoic doctrine. In order to do this the letters focus on the traditional themes of Stoic philosophy such as removing oneself from the crowd; cultivating a contempt of death; learning to endure the ups and downs of life; acknowledging virtue as the supreme good, and so on.

The key point which the translator of the Oxford University Press edition, Elaine Fantham, makes in her introduction, is that the letters do not amount to a systematic exposition of Stoicism. Almost the reverse. They are like a series of lessons on ad hoc, specific topics, often beginning with an everyday experience and then extracting from it an insight or type of behaviour which Seneca tells Lucilius he can adopt in order to improve himself. Each letter contains ‘a little bit of profit’ (5) – like instalments in a self-help correspondence course.

Seneca wrote the letters not to promote a complete finished system of thought: he wasn’t necessarily interested in extrapolating a comprehensive system. As Fantham says, Seneca put moral impact before intellectual debate. He ‘puts the ability to avoid fear and desire ahead of any intellectual expertise’ (note, page 298). Seneca gave the work a new type of name, Epistulae Morales, and wrote them with a moral purpose to promote moral behaviour.

Philosophy is not a skill shaped for popular appeal or for display; it does not consist of words but of deeds…it moulds and shapes the mind, arranges one’s life, controls one’s actions, points out what is to be done and what to be avoided. (16)

Thus Seneca instructs Lucilius not about this or that point of abstract philosophical doctrine – but over and over again tells him that he must repeat certain thoughts in order to put them into practice, to make them part of his everyday waking thoughts.

Only Philosophy will wake us up, it alone will shake off our heavy sleep, so dedicate yourself wholly to it. (53.8)

Possibly the most consistent lesson (repeated so many times it gets a little boring) is cultivating a ‘contempt’ for death. When death comes it is over; it is nothing. We need to live with the idea of our death all the time, to get accustomed to it, so as to eliminate all fear and anxiety about it:

  • Let us order our minds so that we wish for whatever circumstances demand, and especially let us think about our ends without sadness. We need to be prepared for death before we are prepared for life. (61.3)
  • The more men have accustomed themselves to hardship, the more easily they will endure it. (76.34)
  • Whatever has been long anticipated comes as a lighter blow. (78.29)
  • Everyone approaches a hazard to which he has long squared himself with more courage and resists harsh events by contemplating them in advance. (107.4)

This accustoming to death takes effort so we must ‘practice thinking this over each day’ (4.5) and ‘ensure that what is now an urge becomes a lasting disposition’ (17.6).

Virtue does not come to a mind unless it is trained and taught and brought to its highest condition by constant exercise. (90.46)

Repeat, practice, memorise. The letters are lessons in how to think, in how to live life in order to maximise calm and reason, mental or psychological exercises which must be learned through constant repetition.

  • You must persist and build up strength by constant diligence until what is now a good intention becomes a good state of mind. (16.1)
  • These are things we must learn, in fact learn by heart. (123.17)

In this respect, the OUP is a good edition because Fantham precedes every letter with a short summary of its main topics, of its time and place of composition, and how it relates to other letters on the same topic. This is extremely useful. (Mind you, the 1917 translation by Richard Mott Gummere which is available online has something the Fantham edition hasn’t, which is attributing each letter a title such as ‘On saving time’, ‘On discursiveness in reading’ and so on. I imagine these titles aren’t in the original but they are extremely useful in remembering at a glance which letter is about what.)

There is some background information about Roman society, but not as much as you’d hope for, certainly nothing like the chatty detail you get in Cicero’s wonderful letters (Seneca consciously distances himself from Cicero’s style and gossipy subject matter in letter 118).

Like all Roman writers, Seneca now and then cites famous Roman heroes or historical figures as examples of ‘virtue’ (notably Marcus Porcius Cato, who committed suicide in 46 BC, as the example of fortitude in the face of death; or Gaius Mucius Cordus who unflinchingly put his hand into a fire to prove his bravery).

There is a description of the lives of the super-rich at Baiae (51), a fascinating portrait of the conditions of slaves (47), a vivid comparison of the spartan bathhouses of old with their modern luxurious equivalents (86), a description of the grand retinues of foreign slaves rich people insist on travelling with (123), a description of viticulture and grafting techniques (86). Mostly, though, the letters are disappointing from a social history point of view. Philosophy is drab.

This Oxford University Press edition does not contain all of the letters – it contains 80 out of 124 (introduction p.xxxv) – but still claims to be the largest selection available in print.

Epistolary traditions

In a throwaway remark, Fantham indicates that there were two types of letter, two epistolary traditions: the philosophical letter of advice (pioneered by Epicurus, born 341 BC, and into which these letters fall) and chatty personal correspondence (Cicero, born 106 BC). [She doesn’t mention a third type which occurs to me, which is the crafted verse epistle as epitomised by Horace’s Letters or Ovid’s Black Sea Letters.]

The problem of suicide

A major stumbling block is Seneca’s worldview, the classical Roman worldview, which promotes suicide as a noble, honourable and virtuous response to all kinds of social humiliations, setbacks, not least the threats from tyrannical power.

It is a noble thing to die honourably, prudently and bravely. (77)

Part of the reason for cultivating a contempt for death, for having death continually in your thoughts, is so that, when the moment comes, it will feel like only a small additional step to fall on your sword or open your veins in a hot bath.

How many people death has been useful to, how many it frees from torture, poverty, laments, punishment, weariness. We are not in any man’s power when death is in our power. (91.21)

The historical model Seneca invokes repeatedly is Cato, who committed suicide in 46 BC two years into the civil war, when he was governor of Utica, a city in North Africa, as Julius Caesar’s army was closing in. Cato killed himself to deprive Caesar of the power of either executing him or (more likely) humiliatingly pardoning him, meaning he would ignominiously owe the rest of his existence to a tyrant.

Desiring neither option, Cato stabbed himself. In the event failed to kill himself, a doctor was called who patched up his stomach wound, gave him medicine, put him to bed. In the night Cato placed his fingers into the stomach wound, ripped it open, and proceeded to pull out his intestines until he died of shock. This is held up by Seneca as exemplary behaviour.

This makes sense within the long Roman tradition of preferring honourable suicide to dishonour, but it is just not a worldview any modern person shares and Cato is not a role model any modern person would wish to copy. Of course, this strand in Seneca’s writings is magnified by the fact that Seneca himself did something similar, committing suicide on the orders of the emperor Nero, his one-time pupil, in an exemplary fashion, calmly dictating notes about Stoic resilience as he bled to death in a hot bath.

Thus he has gone down as a hero of high-minded Stoicism but there are numerous objections to this notion. One is that plenty, thousands, of other Roman notables killed themselves over the centuries, famous examples being Anthony and Cleopatra, and they weren’t Stoic philosophers. So Seneca’s high-minded end wasn’t unique, far from it, it was a very common behaviour among the aristocratic class in the ancient world, and not only under the Empire but the Republic, too.

So a) it was far from being an act unique to ‘philosophers’ but b) it is obviously something very remote indeed from modern society. Sure, people still kill themselves. But not many people kill themselves at the command of an emperor, or to demonstrate their high-minded command over their destiny and a Stoic rising above the petty concerns of life and death. This whole worldview is so remote as to be science fiction.

There seems to me something perverse, almost creepy, about a philosophy which is constantly preparing its followers for death and for suicide. The words ‘death’ or ‘die’ recur on every page. I infinitely prefer Horace’s encouragement to enjoy life to the full while we can.

Come, let’s
Go to the cave of love
And look for music in a jollier key.
(Horace Odes, book 2, poem 1)

Themes in the letters

Despise death

We start to die from the day we are born. When we die there is nothing. There was nothing before life and there will be nothing after. So be not afraid.

  • What I am recommending to you is not just a remedy for this disease but for your whole life: despise death. (78.5)
  • First free yourself from the fear of death. (80.5)

Freedom

Despising death means we are free from the threats of tyrants or society. What is the worst they can do to us if we despise the worst, consider it nothing? Nothing can harm the calm and virtuous mind. By welcoming whatever will happen, it creates its own freedom no matter what the external circumstances. With typical extremity of metaphor or rhetoric, Seneca continually contrasts freedom, not with being bogged down or caught up or hampered by obligations – such as most of us encounter in real life – but with full-on hardcore Roman slavery:

  • You ask what is liberty? To be enslaved to no object, no necessity, no chances, to reduce Fortune to a level field. (51.9)
  • We must busy ourselves with our studies and the sources of wisdom…this is how we should rescue our mind from a most wretched enslavement and restore it to liberty. (104.16)
  • We have enslaved our spirit to pleasure whose indulgence is the beginning of all evils. (110.10)

Now it makes sense that Seneca uses as metaphor the slavery which was, arguably, the central fact of Roman life. But as with the way his mind, when he wants to imagine examples of adversity, leaps straight towards images of torture and execution, it’s another example of the extremity of metaphor and argument which underpins his ‘philosophy’ and makes so much of it feel so alien to the modern mind.

True friendship

Gauge a man before making him a friend. Be cautious, test out friends. But once someone is a friend, bind them to you, share everything with them. True friends share everything, including misfortune. Seneca says you have to learn to be a friend to yourself.

Avoid crowds

‘Shun whatever pleases the common herd’ (8). One iniquitous example can adversely affect you. A crowd presents all kinds of bad examples. People are emboldened to behave badly in crowds. So withdraw into yourself and study philosophy, but not so conspicuously as to draw attention or criticism. Don’t draw attention to your retirement and quietism. Quietly disappear.

Your body

A great and cautious man separates his mind from his body and spends the better part of his time with his better and divine part. (78.10)

Provide it only as much as needed to preserve good health. Avoid excess. Consume as much plain drink as required to quench thirst, as much plain food as to quench hunger, the minimum clothes to protect you from the elements, a house sufficient to protect you from the weather.

Devote some days to eating as little as possible. Become familiar with the bare minimum needed to keep alive and healthy (so that if exile to a bare rock or sudden incarceration befall you, your body is ready for much reduced circumstances).

Don’t exercise to excess. Do as much as needed to keep healthy. Reserve your energy for cultivating the mind.

As to physical pleasures, avoid them like the plague; they enslave the body and then the mind.

  • Uproot pleasures and treat them with absolute loathing. (51.13)
  • First of all we must reject pleasures; they make men weak and effeminate and demand too much time and effort. (104.34)

Your house

Your house should be a size and contain only as much as needed to protect you from the elements. Despise ornament and decoration.

Possessions

Have as few as possible. ‘No one is worthy of God unless he despises possessions.’ (18.13) Have them, but adopt a mindset where you could happily dispense with all of them, where they are all taken from you and you don’t care a jot, because you are secure in the untroubled citadel of your mind.

Enough

Don’t overdo it: don’t mortify your body, don’t insist on eating bread and water, living in a hut, neglecting your body, like the Cynics who, following Diogenes, set out to punish their bodies. Live comfortably and sensibly, just not to excess.

  • So correct yourself, take off your burdens and shrink your desires within a healthy limit. (104.20)

How to be content

And cultivate contentment by being happy with what you’ve got.

  • I will tell you how you can recognise the healthy man: he is content with himself. (72.7)
  • This is what philosophy will guarantee you, something which nothing surpasses: you will never be dissatisfied with yourself. (115.18)

Excess

Similar to his thoughts about suicide and anger, in that it sounds reasonable of Seneca to tell his follower not live to excess, but what Seneca has in mind is Roman excess, the off-the-scale lavishness and baroque luxury of the Roman emperors and the richest in the known world (as described in the letters from the fashionable resort of Baiae, 49, 51).

  • Too many amenities make the spirit effeminate…The stricter discipline of a simpler place strengthens the mind and makes it fit for great undertakings. (51.10-11)

The general point is not so much that indulgence is morally bad in itself: but that people enslave themselves by indulging the pleasures of the senses, deform their minds, make themselves into addicts, by coming to rely on excessive behaviour, on excessive drinking, excessive eating, excessive sex, excessive gambling.

It’s not so much that moderation is good in itself but that it stops you developing addictions and so becoming enslaved to them. Moderation leaves your mind free to focus on more important, ‘higher’ things. Moderation sets you free from all the snares of the senses.

That is why:

We ought to concentrate on escaping as far as possible from the provocations to vice. One’s mind must be hardened and dragged away from the enticements of pleasure. (51.5)

Anger

Quite apart from the letters, Seneca wrote no fewer than three treatises on anger. Fantham makes a really profound point about this which depends, again, on the profound difference between us and Roman society. This is that Roman emperors had complete power over all citizens, and all citizens had complete power over huge numbers of slaves. In this society an angry citizen could order his slave to be tortured or killed, just as an angry emperor could order anyone he fancied to be exiled, thrown into gaol, tortured or executed. Therefore controlling anger was much, much more important than it is in our society. Anger is not a good emotion with us but could have catastrophic consequences in Seneca’s world.

The mind

‘Nothing deserves admiration except the mind’ (9). The mind alone is worth cultivating. No other skills, activities, pastimes are worth cultivating.

  • Control your mind so as to bring it to perfection in the most calm condition, a mind which feels neither what is taken from it nor added to it, but keeps the same disposition however affairs turn out. (36.6)
  • A great and cautious man separates his mind from the body and spends much of his time with his better and divine part. (78.10)

Moral behaviour

Imagine the most moral, honourable person you can. Then imagine they are watching everything you say or do.

Fear, anxiety, stress

All these are caused by worry that the worst is going to happen. Well, imagine the worst has happened. Live with the worst, imaginatively – prepare yourself for the worst. Once you dispel anxiety about unnamed and exaggerated fears, you can get rid of the panic and examine the issue rationally, restoring order and calm to the mind, allowing Reason to operate unhampered by over emotions.

Philosophy

Philosophy, for Seneca, isn’t the working out of a complex system or ideology: it is a psychological or spiritual practice. It is an exercise to attain an attitude, cultivated with the sole aim of making its practitioner mentally strong and resilient against tyranny, suffering and death.

Philosophy is not a skill shaped for popular appeal or for display; it does not consist of words but of deeds. It is not taken up to make sure the day passes with some enjoyment, to take the boredom out of leisure; it moulds and shapes the mind, arranges one’s life, controls one’s actions, points out what is to be done or avoided; it is seated at the helm and steers the course of those adrift among treacherous shoals. Without it no man can live without fear or anxiety; countless things occur each hour that need the advice which we must seek from philosophy. (16.3)

Philosophy may include technical aspects such as types of argument and syllogism (which he consistently ridicules and dismisses for its pedantry) but, far more importantly, Seneca sees ‘philosophy’ as a kind of mental fortress, a psychological redoubt:

So withdraw into philosophy as far as you may; she will protect you in her bosom and in her shrine you will be safe. (103.4)

In doing so, it can raise us above the level of mere mortals:

This is what philosophy promises me, to make me equal to a god. (48.11)

Slavery

As you might expect Seneca admonishes Lucilius to treat his slaves as equals because they are as human as you or I:

Kindly remember that he whom you call your slave sprang from the same stock, is smiled upon by the same skies, and on equal terms with yourself breathes, lives, and dies. It is just as possible for you to see in him a free-born man as for him to see in you a slave. (47.10)

But, just as predictably, Seneca doesn’t actually recommend actually freeing them. (In his introduction to the Penguin Classics edition of Juvenal’s Satires, Peter Green says this attitude was typical of Stoics: ‘[Juvenal] attacked wanton cruelty to slaves, but did not query the concept of slavery itself (another characteristically Stoic attitude.)] Introduction, page 23)

Letter 47 is fascinating for giving an extended description of the types of functions slaves performed in an aristocratic household and the brutal punishments they were liable to for the slightest infraction.

(It is a secondary consideration that in the long letter 90, a detailed list of the technical achievements and innovations which make up civilisation, Seneca despises them all and considers all of them – agriculture and irrigation and milling grain to make bread and architecture and glass windows and all the rest of it – only worthy of slaves and freedmen [who, apparently, largely made up the artisan class of Rome] and so far beneath an aristocrat like himself and his friend Lucilius. Aristocrats needed to rise above these slave occupations in order to practice the only thing worthwhile activity for humans, to cultivate the mind, perfect reason, acquire wisdom, so as to rise above passions and fear of death. That is the primary aim of the letter, but in order to make the point what comes over is a contempt for the artisan class, for engineers and innovators and craftsmen, which makes me dislike Seneca even more. His assumption is that all the achievements of the thousands of people who had perfected all aspects of civilisation and raised it to the luxurious heights of his day only matter insofar as they allow him to perfect his wonderful mind. It’s a privileged narcissism which is, in its own arrogant way, every bit as corrupt as the decadent court of the arch-egotist Nero.)

Self-help slogans

The book is stacked with improving and inspiring thoughts of the kind which have become over-familiar in the subsequent 2,000 years, particularly the last 50 years or so of self-help books.

  • I think it is the first proof of a stable mind to be able to pause and spend time with oneself. (2.1)
  • The best measure of wealth is to have what is necessary and the next best, is to have enough. (2.5)
  • The man at ease should take action, and the man at action should take ease. (5)
  • Who is well born? The man well set up by nature for virtue…it is the spirit that makes one noble. (44.5)
  • Nature made us teachable and gave us an imperfect reason but one which can be perfected. (50.11)

Although Seneca’s long porridgey paragraphs have the heavy feel of ‘philosophy’, the quality of the argumentation is often weak and many of the actual injunctions feel more like daytime TV, self-help guru-talk than Hegel or Hume. Once or twice he came close to the banal catchphrase mocked in the old TV sitcom, Some Mothers Do Have ‘Em: ‘Every day, in every way, I’m getting better and better.’

I rejoice that you are studying with perseverance and abandoning all else for this one thing, to make yourself a better man each day. (5.1)

Critique

As with all philosophy, and especially ‘moral’ philosophy, there is no end to the debate, discussion, critique and commentary which the Letters from a Stoic have spawned over the past 2,000 years. A handful of themes struck me:

1. Simplistic values

The most obvious, for me, is the extreme difference in the social context between Seneca and us and in particular his concept of negative life events. For Seneca a bad turn of events is an ever-present threat under the tyranny of imperial rule. It is associated with prison, torture, enslavement and all the other dire possibilities of life under arbitrary Roman emperors such as Nero. Thus there is a misleading simplicity to most of his meditations. When he imagines something bad, it’s being thrown into prison or tortured or executed by the emperor. The conception of negative life events which he uses to underpin his entire Stoic system is disconcertingly simple and extreme – exile, torture, death – and so the mental lesson he is teaching is concomitantly simplistic: prepare your mind to be strong and noble under torture or the threat of death (see the harping on about torture and death in letters 67 and 70).

But not many modern readers of the letters are going to have the same concerns – that they will thrown into prison, tortured or forced to commit suicide at the whim of a Roman emperor. The worst things I can imagine happening to me are: being in a life-changing accident i.e. becoming wheelchair-bound or having a stroke; being diagnosed with a terminal or life-changing illness; something bad happening to my loved ones, especially my children. But my day-to-day worries are more humdrum, recalcitrant, fiddly, frustrating: worried about my performance at work, this or that bit of the house needs maintenance, I’m worried about money, about not being able to pay my bills – fuel bills, heating bills, food bills.

I know Stoic thought can be applied to these modern circumstances i.e. I should try to cultivate mental detachment and resilience so I am ready to face bad events and rise above them. But the extremity and the simpleness of the situations Seneca describes and which form the basis of his entire philosophy (arbitrary arrest, torture, execution) rarely if ever occur in modern Western life and so all his much-repeated lessons rarely if at all apply to me. Modern life is more complex and multi-faceted than Seneca’s philosophy allows.

Seneca’s ‘philosophy’ is worth reading as an extremely vivid insight into the mindset of the Stoic classes during the tyranny of Nero but is, in my opinion, of limited use or value to modern readers leading modern lives.

2. Hypocrisy

I’ve just read Tacitus’s Annals where Seneca is described as being one of the richest men in Rome, with mansions as big as Nero’s and gardens even bigger, hundreds of servants, immense wealth in gold and assets. (In fact Seneca’s extreme wealth became proverbial to later generations: Juvenal’s tenth satire describes how Seneca, ‘grown too wealthy’ lost his magnificent gardens.) So it’s pretty ironic, knowing the man was a byword for obscene wealth, to read Seneca’s continual recommendation of the plain, simple life, eschewing pleasure and cultivating virtue. It’s easy advice for the ridiculously rich to give. The hypocrisy is summed up by a character in John Marston’s 1603 play, The Malcontent, which Watling quotes:

Out upon him! He writ of temperance and fortitude, yet lived like a voluptuous epicure and died like an effeminate coward. (The Malcontent, Act 3, scene 1, line 28)

Not quite accurate (Seneca definitely did not die ‘like an effeminate coward’) but the first half, the epicure accusation, has force. This point was epitomised, for me, in a throwaway remark of Seneca’s in a letter which is intended to be about exercise and physical frailty:

I have just returned from my ride. I am just as tired as if I had walked as far as I have been sitting. It is an effort to be carried for a long time, and I rather think the effort is greater because riding is contrary to nature. (55.1)

It is an effort to be carried for a long time. (In a sedan chair, presumably.) Well, what about the slaves who were doing the carrying? Bet it was a bit of an effort for them, too. Seneca’s writings cannot escape from the taint of the astonishing level of privilege enjoyed by his class in general, and the extraordinarily privileged lifestyle enjoyed by him – according to Tacitus the richest man in Rome – in particular.

3. How Christians appropriated Stoic rhetoric

Many of the lessons Seneca spells out to Lucilius are very familiar from the long tradition of Western moralists, from Erasmus, through Montaigne, on into the Enlightenment and then diffused out into the broader culture by thousands of Victorian moralists.

My mum used to tell us kids, ‘Moderation in everything’. You don’t need to read Seneca to already know half of his nostrums and tags. I suggest that much of it seems so familiar because Stoic teachings were taken over wholesale by the early Christians and formed the basis of much Christian everyday morality. Obviously not the bits specific to Christian theology (the Fall, Original Sin, the Crucifixion, the Resurrection etc) but the fundamental theist worldview is often indistinguishable from Christianity:

  • No one is worthy of God unless he despises possessions. (18.13)
  • God is near you, he is with you, he is within you. (41.1)
  • What is enough for God is not too little for masters. (47.18)
  • The place which God occupies in this universe is the place which mind occupies in man. (65.24)
  • God comes to men. Indeed, what is actually nearer, he comes into men. No mind is good without God. (73.16)
  • Whatever is good for us our God and father placed at hand. (110.10)

My point is that in the advice about day-to-day living, the Christians appropriated Stoic teachings so completely that the advice to Lucilius to cultivate the mind, avoid the crowd and their superficial entertainments, practice virtue, despise the knocks of Fortune and cultivate a contempt for death – all these are the familiar background hum of Christian morality, the subjects of hundreds of thousands of Sunday sermons and public lectures, recycled on radio phone-ins and daytime TV and millions of self-help columns in magazines and newspapers and books. Which explains why when we moderns come to read Seneca we are so rarely surprised and so often find his nostrums familiar and reassuring.

4. Repetition

Above all, like any good teacher, he repeats the same key points again and again, in different formulations, approached from different angles, but coming back again and again to the same fundamental idea: rise above the fortuitous events of your life; rise above all emotions and attachments; cultivate ‘philosophy’, which means a Buddhist detachment from everyone else and even from yourself; live with the idea of death so continually that it eventually presents no fears. And then you will have conquered yourself, your fear of death and you will be…free.

  • I am forcing my mind to focus on itself and not be distracted by outside events…The real calm is when a good state of mind unfolds. (56.6)
  • The wise man is full of joy, cheerful and calm, undisturbed. He lives on equal terms with the gods…The wise man’s mind is like the universe beyond the moon: there it is always fine and calm. (59.14)
  • Abandon those distractions which men have rushed to enjoy; abandon riches, which are either a danger or a burden to their possessors; leave the pleasures of body and mind, which soften and weaken you; abandon ambition, which is a bloated, hollow and windy condition with no limit. (84.11)
  • There is only one way the dawn can come: if a man takes in this knowledge of things human and divine and does not just sprinkle it over himself but but steeps himself in it; if he goes over the same things repeatedly (110.8)

But repetition is not argumentation. Despite Seneca using the word ‘philosophy’ all the time, this isn’t really philosophy at all. It is, as I’ve said, more like exhortation to a good frame of mind, moral uplift, encouragement to develop a tough attitude, therapy for the anxious, a self-help manual. And incredibly repetitive.

Unvexed by terrors and uncorrupted by pleasures we shall dread neither death nor the gods. We shall know that death is not an evil and the gods do not exist for evil. What harms us is as weak as what is harmed; the best things lack the power to harm. What awaits us, if we ever emerge from these dregs to the sublime and lofty region, is peace of mind and liberty free from the errors which have been driven out. What does that liberty consist of? Not fearing men or gods; wanting neither what is base nor excessive; having the greatest power over oneself. It is an incalculable good to become one’s own master. (75.17-18)

5. Family and friends

In nearly 300 pages of relentless insistence that we rise above all attachments and emotions, nowhere does he mention family (in just one letter, 104, he mentions his wife, Paulina).

Family was a very big thing indeed for noble Romans, so it’s a striking absence in the context of Seneca’s own time. But regarded as instructions for modern readers, his insistence on boiling your life right down to a relentless focus on cultivating your virtue and your indifference to death completely ignores the scores of relationships most people have in their lives, starting with their family.

Most modern therapy involves getting to grip with your childhood experiences and your relationship with your parents. But parents, spouses or children are completely absent from Seneca’s teachings. His Stoicism is an impressively selfish concern, in which he endlessly exhorts Lucilius to forget about everyone but himself, to focus on his own mind and anxiety of death etc, to think about no-one but me me me.

This makes his ‘philosophy’ inapplicable, in practice, to anyone who has parents, partners or children and really cares for them, is involved in their day-to-day wellbeing and, especially when it comes to children, to their little triumphs or setbacks. None of that for Stoic Seneca. He is in his study toughening up his mind by envisaging torture in every detail so as to be able to rise above it, when the time comes.

But it struck me that this deliberate ignoring of family sheds light on and helps to explain the humanistic obsession with friendship. Seneca’s letters on the importance of having one, key soulmate-level friend are one of the sources for the obsession with friendship which is a central theme of humanist writings from the 15th century onwards.

Friends know that they have everything in common…the true friendship which neither hope nor fear nor self-interest can sever, the friendship with which men die and for which they die. (6.2)

It’s possible to interpret this obsession with Perfect friendship as the Stoic replacing the messy, uncontrollable web of family relationships, with all its unpredictable ups and downs, with One Relationship with One Special Friend. To use the modern buzzword, it’s a very controlling approach. When you read the great humanist works on this subject (Cicero, Montaigne, Bacon) what comes over is that you are only going to meet one or two soulmates in your life and that you will become identical in interests and affections with this one special person. In a science fiction kind of way, you and the True Friend of humanist tradition will become one person.

So, to put it crudely, humanist teaching about friendship a) is a way of ducking the uncontrollable mess of family ties and responsibilities and b) ends up with you looking in a mirror. Solipsistic narcissism.

Horace

As Roman ‘moralists’ go, I prefer Horace. He’s lighter, funnier, his affable tone is more persuasive, more inspiring for me, than Seneca’s dour and relentless lecturing. Seneca sounds like the tutor he was:

I hereby order you to be slow in speaking. (40.14)

Whereas Horace sounds like a friend offering gentle advice:

Try not to guess what lies in the future, but,
As Fortune deals days, enter them into your
Life’s book as windfalls, credit items,
Gratefully…
(Horace, Odes, book 1, poem 9)

Seneca thinks of himself as embattled – quick! time is short! the enemy is at the door! focus on the essentials!

  • I am being besieged right now…the enemy is at our backs…I need a heroic spirit (49.9)
  • Fortune is waging war with me but I will not do what she orders, I will not accept the yoke. (51.8)
  • A real man prefers his sleep to be broken by a bugle than a chorus. (51.12)

This sense of the world as a battlefield, a fight, a struggle against countless enemies all trying to seduce your God-given soul, was inherited by Christianity. It dominates the letters of St Paul who wrote the most influential letters in Christendom, and used rhetoric similar to Seneca when he urged his followers to ‘fight the good fight’ (First letter to Timothy).

To understand Paul, we must grasp that he is at war, with the angels of heaven at his back. The Acts of the Apostles is, at its base, a power-struggle between Christ and Satan, wrenching whole peoples away from Satan’s grasp. (Jesus Walk Bible Studies)

In contrast to this worldview of unrelenting embattled paranoia, Horace writes a letter to a friend inviting him to come round and try the new wine they’ve just bottled on his estate. There’ll be other friends there, and they’ll stay up late together laughing and joking. Seneca’s remedy for the fickleness of human existence is to be continually, constantly thinking about death all the time.

Give me courage to meet hardships; make me calm in the face of the unavoidable…Say to me when I lie down to sleep: ‘You may not wake again!’ And when I have waked: ‘You may not go to sleep again!’ Say to me when I go forth from my house: ‘You may not return!’ And when I return: ‘You may never go forth again!’

Well, you may win the lottery this weekend. You may run down the escalator and bump into the woman of your dreams. If you start speculating about things which may happen, the sky’s the limit. In which case – why focus only on the bad things which ‘may’ happen. Lovely things ‘may’ happen, too. Pondering Seneca’s use of the conditional to dwell only on the most extreme negative outcomes (torture, execution) makes the reader realise how much he is obsessed with the dark side of life, and so insists that we be brutally harsh with ourselves:

  • Cast out whatever desires are lacerating your heart and if they cannot be pulled out any other way then you must tear out your heart with them. In particular, uproot pleasures and treat them with absolute loathing. (51.13)
  • We believe pleasure is a moral failing…Pleasure is a shameful thing. (59.1-2)

What a stupid attitude. Horace has an equally frank acceptance of how time is limited and we are hurrying towards our deaths, but he draws the exact opposite conclusion, which is: carpe diem, enjoy the moment. Instead of considering yourself under siege from wicked temptations so that you have to harden your heart against all affection, think of life as a blessing, bless every moment it brings you, and savour the fleeting pleasures. Horace gets my vote.

Last word to Martial

Martial book 11, epigram 56, begins, in the translation by James Michie:

Because you glorify death, old Stoic,
Don’t expect me to admire you as heroic…

And ends ten lines later:

It’s easy to despise life when things go wrong;
The true hero endures much, and long.


Credit

Selected Letters of Seneca, translated and introduced by Elaine Fantham, was published as an Oxford University Press paperback in 2010. All quotes are from this edition.

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Collected short stories of Somerset Maugham volume two

‘It’s rather a long story. I’m afraid it’s not a very nice one and I find it rather difficult to tell. I’m going to ask you not to interrupt me, or to say anything, till I’ve finished.’
(The Force of Circumstance)

William Somerset Maugham’s collected short stories were published in four volumes by Penguin in 1963, and have gone through various editions with numerous publishers in the 55 years since then (at one stage available from Pan, the four volumes are currently published by Vintage).

This is volume two, which contains 24 stories in 400 closely-printed pages, all told with the leisurely urbanity for which Maugham is renowned, the texts unfurling like the turbid rivers which flow past the planters’ bungalows in his tales of the Far East.

She was sitting on the veranda waiting for her husband to come in for luncheon. The Malay boy had drawn the blinds when the morning lost its freshness, but she had partly raised one of them so that she could look at the river. Under the breathless sun of midday it had the white pallor of death. A native was paddling along in a dug out so small that it hardly showed above the surface of the water. The colours of the day were ashy and wan. They were but the various tones of the heat. (It was like an Eastern melody, in the minor key, which exacerbates the nerves by its ambiguous monotony; and the ear awaits impatiently a resolution, but waits in vain.) The cicadas sang their grating song with a frenzied energy; it was as continual and monotonous as the rustling of a brook over the stones. (The Force of Circumstance)

24 stories

Here’s a brief summary of each of the stories, with its publication date, setting and whether the story is told by a third or first person narrator.

The Vessel of Wrath (published in 1931 – set in the Alas Islands, Papua New Guinea – told by a 3rd person narrator) In the remote Alas Islands fat, jovial, Dutch governor Evert Gruyter is astonished when the flat-chested, dried-up old missionary’s sister, Miss Jones, manages to persuade the islands’ resident drunk and ne’er-do-well, Ginger Ted, to marry her.

The Force of Circumstance (1924 – Malaysia – 3rd) In a remote station in Borneo, fat red-faced Guy is perfectly happy with the new wife he’s brought back from England, Doris, until he is forced to confess that, before her arrival, he had lived for some years with a native woman and sired three children. Disgusted, Doris asks for six months to recover her feelings for him, but fails and heads off back to England, leaving a devastated Guy to set up house again with his Dyak wife.

Flotsam and Jetsam (1940 – Borneo – 3rd) Skelton an anthropologist is taken in by gruff, poor planter Norman Grange and his slight, withered, tic-ridden wife, Vesta. Terrified of her husband, Vesta tells Skelton her story – a down at heel actress stranded in the east after the theatre company went bankrupt she jumped at the chance to marry a wealthy planter, only to discover Grange’s poverty when it was too late. When a handsome kindly planter buys an estate nearby she starts a passionate affair with him, only for Grange to find out and shoot the man, who topples onto Vesta covering her in blood. Hence her obsessive, Lady MacBeth-like nervous tics of the hand.

The Alien Corn (1931 – Home Counties – 3rd) Set in very high society, the story is about a successful family of Jews who have completely assimilated to English society and pass themselves off as upper-class English family, the Blands. The narrator knows the more openly Jewish brother of the main family and it is via this contact that he observes the family tragedy, namely that the young son, George (21), wishes more than anything else to become a pianist (the family want him to go into the family business, then inherit the family constituency as an MP). Grudgingly they let him go and study piano in Germany for a few years, where the narrator visits him. Back in England, the narrator is present for the denouement, when the family invite the greatest pianist of the age, Lea Markart, down to their country home to hear the young man perform. George plays his heart out whereupon Madame Makart politely but firmly declares that he will never in a thousand years be up to concert standard. George nods, chats politely to the other house party guests, pops out to the gun room and shoots himself through the heart.

The Creative Impulse (1926 – London – I) A satire on the literary world. The novelist Mrs Albert Forrester lives happily with her compliant, weedy husband Albert, and surrounded by adoring acolytes; she has, we are assured, done absolute marvels with the semi-colon! And then, one fine day, out of the blue, Albert leaves her for the cook, Mrs Bullfinch. When Mrs F confronts Albert and Mrs B in their cosy love nest, wailing that she won’t have enough money to live on, Mrs B looks up from her ironing and throws out the suggestion that she write a detective story. Mrs Albert Forrester mulls this idea over on the Tube back to her apartment, where she announces to her adoring fans that this is precisely what she will do. Genius idea, they all crow, and that is the origin of that noted bestseller, The Achilles Shield.

Virtue (1931 – London – I) The narrator bumps into Gerry Morton who he had met in Borneo and invited to come stay when he was back in London. Now he is so obviously lonely that the narrator introduces him to a very happily married couple, the Bishops and to everyone’s amazement the wife, Margery, has a fling with the unprepossessing young man, eventually leaving her husband, who goes through the phases of a) not believing it b) drinking heavily and, when he learns that his wife is going to travel out to Borneo to be with young Morton, he c) kills himself.

The Man with the Scar (1925 – Guatemala – I) A very short story in which the narrator is told the story behind a beggar with a scar who comes into the local hotel every day. Apparently the beggar was a high-ranking opponent of the current regime, arrested, tried and about to be shot by a firing squad. Granted a last wish he asked to see his beloved for one last kiss, they fetched her and he stabbed her in the neck, killing her, for being unfaithful to him. The officer and men of the firing squad were all so awed that they set him free, and here he is begging in a tourist hotel.

The Closed Shop (1926 – South America – I) The President of an unnamed Latin American country passes a liberal law allowing people to divorce in 30 days. This has the unintended result that lots of Americans descend on the city to file for divorce, almost all of them women, staying for the requisite 30 days and, since they’re dumping their husbands anyway, many of them have flings with the local men. This threatens the livelihood of the local prostitutes who form a deputation of three leading (female) brothel-keepers to visit the president. He treats them courteously, listens, agrees, and adjusts the law to stop American women consorting with local men. The prostitutes’ business booms again, and the narrator assures us that the three madams in question now have enough money to fund their children through expensive colleges in America. Very droll.

The Bum (1929 – Vera Cruz, Mexico – I) Very short story in which the narrator is stalled in the Mexican port of Vera Cruz, waiting for a ship, dines in the same town square every lunchtime and is struck by one beggar who stands out from all the others by dint of  his bright red hair. After a few days he realises with a start that it is a man he knew twenty years earlier in Rome, when he was in his early twenties, dashing and handsome who told everyone he was going to become a Great Writer.

The Dream (1924 – Vladivostok – I) Very short story in which the narrator recalls visiting Russia in 1917 (part of Maugham’s real-life MI6 mission to Russia after the March 1917 revolution), being stuck for a day in Vladivostok and dining with a fat ugly Russian who tells him about a recurring dream his wife had of being pushed over the banisters of their 6th floor apartment and plummeting down the stairwell – and which eventually comes true, as the fat Russian describes with an indescribable look of ‘malicious cunning’.

The Treasure (1934 – London – 3rd) Richard Harenger is a successful civil servant. He separates from his wife and goes to live in a flat where he has a cook, a butler, but requires a housemaid. He’s recommended a handsome discreet lady named Pritchard who turns out to be the absolutely perfect servant in every respect, the ‘treasure’ of the title. The story lists the ways she is impeccably turned out, serves at meals immaculately, is always on time and discreet. Eventually, one night at a loose end, Richard comes home to find Pritchard in the flat (she was meant to be going out but had been stood up). On the spur of the moment Richard invites her to the pictures; on a whim invites her for supper; then, as they arrive back at the flat, on an impulse, he kisses her, then… they go to bed. He wakes in the morning thinking what a fool he’s been, how he’s compromised his position for half an hour of fun, how he will have to get rid of her etc. Until Pritchard comes into the bedroom, dressed in formal housemaid uniform, serves his breakfast and lays out his clothes as if nothing had happened. Yes, she really is the perfect housemaid!

The Colonel’s Lady (1946 – 3rd – Country mansion and London) Social satire. George Peregrine is a type of the stiff-upper-lip, Conservative MP, local magistrate, grand landowner and so on, living in his ancestral pile in rural Yorkshire. He discovers that his grey, characterless wife has published a slim volume of verse which has taken London by storm, and he slowly discovers that the book describes a passionate affair between the bored wife of a country landowner and a passionate young man i.e. broadcasts to the world that his wife has been unfaithful to him.

Lord Mountdrago (1939 – London – 3rd) A sort of ghost story. It opens with a portrait of a tall thin cadaverous doctor, Dr Audlin, Maugham’s version of a psychoanalyst, who has discovered an ability to cure and heal troubled people via the talking cure. To his office comes bluff, bullying snob Lord Mountdrago, who happens to be the Foreign Secretary. What slowly emerges is that he’s been having tortured dreams – of attending a grand aristocratic party wearing no trousers, of being ridiculed in the house – and all featuring the vindictive figure of a common, working class Welsh MP. What makes it genuinely eerie is that this same MP appears to know about the dreams and makes smart references to them when Mountdrago bumps into him in Westminster. The tale moves like a dream towards a surprisingly spooky climax. Along the way it allows Maugham, through the character of Audlin, to mull over the way people at large are more surprising, shocking, unexpected, violent and unhappy than any of us realise.

The Social Sense (1929 – London society – I) Tom and Mary Warton are a happily married couple in London’s high society. He is a portrait painter and she a former concert singer. This short story is a profile of their increasingly unhappy marriage, as Tom fails to reach his potential and Mary taunts and humiliates him. For the last 25 years she has in fact being having an affair with ugly but brilliant literary critic, Gerrard Manson. The story, such as it is, finds the narrator sitting next to Mary at a formal dinner while she struggles to conceal her distress at just discovering that Manson has died – while the narrator watches, and helps with small talk, consumed with admiration for her resilience.

The Verger (1929 – a London church – 3rd) A slyly comic, and very short, story about a long-standing verger, Foreman, at a fashionable London church who’s worked himself up from being fourth footman, through various positions with the gentry. The vicar learns that, despite all this, Foreman cannot read and write and, being modern, dismisses him. Foreman goes wandering, dazed through the streets, fancies a fag and finds himself in a long Victorian terrace with no newsagents, and it crosses his mind to open one. Long story short, he gets a loan from the bank, the shop is a success, he finds another London neighbourhood with no convenience shop and opens one, and so on, until ten years later he owns a chain of shops and is worth a mint. Bank manager calls him in to discuss what to do with his fortune and is flabbergasted to learn his best customer can neither read nor write. ‘Why, man, just imagine where you’d be if you could read and write’. ‘I know where I’d be,’ says Foreman with a smile. ‘I would still be verger of St Peter’s church, Neville Square.

In a Strange Land (1924 – Turkey – 1st) opens with a page long meditation on how the narrator/Maugham has found intrepid Englishwomen living in solitude in the most out-of-the-way places. As an example he tells the story of the time he checked into a shabby hotel in Turkey and was surprised to find it kept by a former lady’s maid from England. She had been married to a dashing Italian who had an affair with a Greek girl and had two sons. The Italian died some time ago and the handsome young chaps still adore her. As with much of Maugham it is a short exercise in unexpected psychology.

The Taipan (1922 – Shanghai – 3rd) A very short ghost story, reminiscent of Kipling’s imperial horror stories. A successful Brit, brought up in suburban Barnes and now running a big business in China, living in a mansion with three servants, strolls through the English cemetery and sees two coolies digging a grave. When he asks people in his office and officials they all deny any Brits have died. That evening he drinks to much at the club, wakes in the night in a panic, and is found next morning stone dead. The grave was for him boom boom!

The Consul (1922 – China – 3rd – Interesting to learn that this, The Taipan, and three other stories were published in a volume titled Foreign Devils in Asia.) Another very short and relatively early story, just a few pages long. A working class woman in England marries a Chinese lodger who gives the impression he is rich and lives in a palace. When they arrive at this out of the way town she discovers to her horror that he is fairly poor, lives in a grimy little hut with his domineering mother and – this is the final straw – his first, Chinese wife! She goes to see the vain, pukka British consul with an endless litany of complaints but what drives him to distraction is that, despite the whole situation and endless provocations, she refuses to leave him. The consul offers to arrange accommodation with some missionary ladies and then travel back to England but she refuses. Extremely frustrated the consul asks why, to which she replies:

‘There’s something in the way his hair grows on his forehead that I can’t help liking.’

A Friend in Need (1925 – Japan – I) Edward Hyde Burton is a tiny man in his 60s who has carved out a successful career as a businessman in Japan. After two pages setting the scene where the story is told (gin fizzes at the Grand Hotel in Yokohama) the narrator finds himself listening as Burton tells the story of a white man who arrived in Yokohama, socialised, played cards, and turned up on our Burton’s doorstep one day stony broke after losing all his money at poker. Burton asks if the chap has any talents and the other reveals that he can swim, that in fact he swam for his university. Well, says our man, swim round the cape, about three miles, I’ll meet you with a car and towels at the beach and we’ll see about a job. Surprised and puzzled, the other agrees and leaves the office. Eye witnesses say he arrived at the start beach, stripped to his costume and set off into the water – but never arrived at the finish beach. Drink and dissipation had undermined his constitution. The narrator asks, ‘Didn’t you realise he’d be drowned?’ Little, innocent, white-haired Burton replies: ‘Let’s put it this way: I didn’t have a vacancy in the office.’ The narrator – like the reader – is quietly appalled at the dark depths of even the most inoffensive-seeming people.

The Round Dozen (1924 – a resort on the South Coast of England – I) A broadly comic story in which the narrator is resting at a south coast resort when he meets two sets of people: at the hotel is a very old-fashioned elderly couple, the St Clairs, who he enjoys spending time with because they remind him of his Victorian youth, accompanied by their fifty-something daughter, Miss Porchester, who has a trim figure and silver hair. And out on his rambles, the narrator several times encounters a shabby-looking man who cadges cigarettes off him before revealing, with a flourish, that he is none other than Mortimer Ellis, the famous bigamist. (It is a comic and typical moment when he reveals this and Maugham looks on without changing expression, having never heard of him.)

‘I’ve had eleven wives, sir’, he went on.
‘Most people find one about as much as they can manage.’ I replied.

Ellis gives Maugham the inside dope on What Women Want and how to get them to marry you. He was eventually caught by one of his wives and sentenced to five years in gaol, has only recently got out, hence the shabbiness and the cadging. And, he explains to the narrator, it’s always irked him that he only married eleven wives – such an uneven, lopsided number: twelve would have been much better, like the disciples or signs of the zodiac. To cut a long story short, Ellis ends up persuading the quiet spinster daughter of the Victorian couple to run away with him, much to the narrator’s amusement.

The Human Element (1930 – London and Rhodes – I) In Rome in the off season the narrator bumps into Humphrey Carruthers, a pompous humourless man from the Foreign Office who he is then forced to see socially a few times. To his surprise, on one of these occasions Carruthers breaks down and tells him the long story of his unrequited love for Lady Betty. The story then stops for a long recap of the career of Lady Betty, Maugham’s portrait of an archetypical Bright Young Thing, the young hedonists who filled the gossip columns and celebrity pages after the Great War. (It is bracing to see Maugham pooh-pooh the brainless worship of celebrities, of gossip columns, of the way they endorsed beauty products – all a hundred years ago: nothing changes.)

Our hostess had a weakness for the persons technically known as celebrities.

Carruthers falls heavily for Lady Betty but she is thronged by admirers. She disappoints them all by marrying the very rich son of a northern businessman and, as a result, slowly becomes less of a fixture of wild parties at fashionable nightclubs. However gossip soon spreads that the marriage is failing. The husband goes off to sanatoria on the continent, leaving Lady Betty at home. Eventually they separate and Lady Betty goes to live on the Greek island of Rhodes. But Carruthers has never forgotten her. He wangles an invitation to go and stay with her for a fortnight and this is the core of the story he tells the narrator: he spends the first week of his stay nerving himself to propose to the love of his life, but then, one night, he discovers her swimming naked and giggling with the chauffeur, a rough, brawny, handsome specimen. In a flash Carruthers realises they have been lovers for a decade, that the marriage to the northern businessman was only for his money. As a snob, Carruthers is appalled; as a lover he is prostrate with grief. And this is the story he pours out over cocktails in a Rome restaurant to Maugham who, being the urbane man of the world that he is, keeps it to himself but rather approves of her conduct.

Jane (1923 – London – I) A broadly comic story about two ladies in their fifties – Mrs Tower, the type of London society hostess Maugham is always being invited to parties by, and her plain sister-in-law, Jane Fowler, very straitlaced, traditionally dressed and dull. To everyone’s amazement, Jane becomes engaged to a stylish young man 27 years her junior, Gilbert Napier, who finds her funny and attractive. Gilbert proceeds to completely revamp her appearance, designing dresses to bring out her surprisingly beautiful neck and shoulders, inviting her to parties and so on. The narrator goes on a long trip abroad and when he returns is astonished to discover that Jane has become the talking point of the season, dressed in her astonishing outfits and reducing all and sundry to tears of hilarity with her blunt plain-speaking conversation. Barely have we processed this transformation than there is another one, that Jane separates from hapless Gilbert and elopes with an admiral.

Footprints in the Jungle (1927 – Malaya – I) A fairly long story in which the narrator plays bridge (as so often) with a charming couple, the Cartwrights, and the local head of police Gaze. Later that evening, over drinks, Gaze tells the long story of how the strong sturdy Mrs Cartwright’s first husband, Bronson, was found shot dead in the jungle and how it took him a long time to compile the evidence leading him to think he was murdered by Cartwright who, he thinks, was having an affair with the wife and had impregnated her. The couple murdered Bronson, and then married. And you know what – you couldn’t meet a happier or nicer couple.

The Door of Opportunity (1931 – Malaya – 3rd) A very powerful story, given force by its artful construction. In part one an English couple arrive back in London from service in Malaya, the tall handsome man, Alban, brimming with excitement to be back in London. But we realise that his wife, Anne, is not happy and, once they’ve checked into a hotel and he’s gone off to visit his club, she makes plans to pack her things and leave him. Why?

Now comes the central flashback of the story which details their life in the small remote station in Malaya. Alban is universally disliked because he is tall, handsome, well educated, intellectual and sensitive. Anne doesn’t care; she is, in contrast, short and monkey faced, but they understand each other perfectly. Until the day of the coolie rebellion when the workers on a rubber plantation some distance away in the jungle rise up and murder the owner, Prynne, injuring his manager, who makes it to Anne and Alban’s station more dead than alive.

This is when it happens: Alban tends the injured man, ascertains the facts and then, instead of setting off with the handful of men at his disposal to confront the murdering natives, he announces that he will send a launch to the nearest town for reinforcements and wait. The wounded manager is surprised. Anne is horrified. She looks into his soul and realises he is a coward.

After two tense days, a police man arrives from the town with 20 Sikh soldiers and they set off on a night-time journey upriver. But instead of finding rampaging coolies, they find a jolly fat Dutch planter who has quelled the whole ‘rebellion’ within hours of it occurring with just two assistants. Alban is shown up as being an over-cautious coward.

He is called down to town to answer to the governor: the governor is impressed by the rational lucidity of Alban’s defence, but sacks him nonetheless. The image of the brave, decisive white man must be kept up, and Alban has let the side down. What is fascinating is the accuracy with which Maugham depicts the reactions of all concerned, the other chaps in the club, the wives, the padre, the governor and his wife – sympathetic but all agreed: the chap must go.

So Alban is fired and sails back to England with Anne. In the final pages Anne tells him just what she thinks of him, how he has let not just himself down but everything they believed in, art and intelligence; how she loathes and detests him and is leaving him. Tall, handsome Alban collapses in tears but Anne walks out.


Comments

I shall draw attention to:

  1. Maugham’s prose style, its smooth leisureliness but frequent oddities
  2. his eye for a good figure, male or female
  3. the settings, in the Far East or the Home Counties
  4. the way he changed the titles of the stories
  5. Maugham’s oddly mundane quotability
  6. Maugham’s ‘philosophy’

1. Prose style

Leisurely

‘Excuse me sir, but am I right in thinking that you are the well-known author?’ (The round dozen)

Maugham’s tone and approach is spectacularly leisurely and relaxed. True, it varies a little from story to story, the really short ones being, of necessity, relatively pithy. But, given enough space, Maugham likes to start a story with the kind of long-winded introductions which remind you of Victorian essayists.

Take, for example, the two-page introduction to Virtue, which starts by describing exactly the type of Havana cigar the author enjoys before going on to consider the oddity of the life force which has evolved countless millions of creatures over billions of years so that a lamb cutlet ends up on your plate or a brace of oysters are served on ice. By such oddities and quirks are human lives decided.

The contrast between Maughan’s leisurely style and his often biting narratives

It is only after these leisurely lucubrations that the author finally gets round to describing the random chance by which he bumps into an acquaintance from Borneo in Bond Street and unintentionally sets off the chain of events which the story describes (summarised above). Having got to the end of the tale, and been as surprised and shocked as the narrator by the tragic, drunken suicide of fat jovial Charlie Bishop – it is disconcerting to look back at the opening pages about cigars and sheep from this now bitter perspective; the author’s calm urbane tone seeming incongruous and almost surreal.

The same device is used for The human element where there is a long page and a half of leisurely thoughts about Rome in the off season before we get anywhere near meeting the main character, Carruthers.

I looked around me with satisfaction. It is very agreeable to find yourself alone in a great city which is not yet quite strange to you and in a large empty hotel. It gives you a delectable sense of freedom. I felt the wings of my spirit give a little flutter of delight.

Or in The round dozen which opens with the author’s impression of English seaside resorts. The technique in all these stories is to lull you into the author’s worldview, sedate, civilised, slow and leisurely – to slow you right down to his speed, before introducing any of the characters.

This element of slowing down – more than any of the actual plotlines – may partly account for the stories’ success and enduring appeal. In a world of rush and stress, they are immensely relaxing.

Riverscapes

The Far East stories, of course, contain extended descriptions of the scenery, the jungles and especially the rivers of Borneo and Malaysia, like the excerpt at the top of this review. For practical reasons of transport most of the colonial stations in remote places seem to have been on rivers, but it also occurs to me that this is very convenient from the writer’s point of view, because ‘the river’ is a ready-made symbol. And wide, powerful, slow-moving rivers naturally lend themselves to being similes, metaphors and symbols of the slowly unfolding patterns of human destiny.

And they’re picturesque. After reading only a handful of tales from the East you have the impression of having yourself watched countless poignant sunsets or meaningful dawns breaking over wide muddy rivers. Again – very relaxing.

Oddities

Maugham’s prose aspires to a leisurely graciousness, and yet it is prone to a variety of quirks and oddities which prevent it ever achieving real elegance. There are one or two moments on every page which disrupt the flow or give you pause. No page goes by without you being brought up short by odd phrasing. You are continually reminded that this is not modern prose, that its roots are in Victorian stylistics and yet these moments occur in prose which is happy to use a range of modern idioms and whose characters use (fairly) slangy expressions – resulting in an odd mix of twentieth and nineteenth centuries.

The main feature is his odd ordering of clauses within long sentences, his idiosyncratic word order

‘If you’re going to do that I think to take up any more of your time can only be a waste of mine.’ (Lord Mountdrago)

These men, living for many years with one another lives that were methodically regulated, had acquired a number of little idiosyncracies. (The Taipan)

He paid no attention to his house which was always in great disorder, nor to his food; his boys gave him to eat what they liked and for everything he had made him pay through the nose…

And now, turning out of the street in which was the consulate, he made his way to the city wall… (The Consul)

I was like an archaeologist who finds some long-buried statue and I was thrilled in so unexpected a manner to hit upon this survival of a past era. (The Round Dozen)

He soon ceased to choose every morning from his wardrobe the tie he wanted, for he found that she put out for him without fail the one he would have himself selected. (The Treasure)

I had to read some of these sentences two or three times to be quite certain of the meaning. They’re not grammatically incorrect but his ordering of clauses, his word order, is often pretty idiosyncratic. In fact, reading a bunch of these examples one after the other forces the thought that maybe it’s plain clumsy.

I had not looked forward with any enthusiasm to the probability which I so clearly foresaw that he would favour me with an account of his matrimonial experiences, but now I waited if not with eagerness at least with curiosity for a further observation. (The Round Dozen)

I am an amateur of humour and I sought to discover in what lay her peculiar gift. (Jane)

He was a man who took his work hardly, worrying himself to death over every trifle. (The Consul)

The imagination lingers here gratefully, for in the Federated Malay States the only past is within the memory for the most part of the fathers of living men. (Footprints in the Jungle)

Trivial though it may be, he has a particular way of positioning ‘had’ in the place which makes it stick out unnaturally in a sentence.

It was impossible not to perceive the fineness of her character. It had even nobility.

The hall was large and low, with the same whitewashed walls, and he had immediately an impression of comfort and luxury.

If you were marking an essay by a student learning English, you would say they had got the word order wrong. But after a while, reading Maugham, you come to expect these clunky broken-backed sentences, the odd word order, and the peculiar phraseology – it becomes part of his charm.

He has an elegant tone and attitude and describe elegant characters in elegant settings. But his prose is not elegant or stylish.

2. Fine figures

Slim Maugham likes slender figures, male or female. He admires a fine deportment, a commanding presence. He likes tall and slim.

Jack Carr his name was. He was quite a different sort of chap from Norman; for one thing he was a gentleman, he’d been to a public school and a university; he was about thirty-five, tall, not beefy like Norman, but slight, he had the sort of figure that looked lovely in evening dress; and he had crisp curling hair and a laughing look in his eyes. (Flotsam and Jetsam)

He had been putting on weight lately, but was still a fine figure of a man; tall, with grey curly hair, only just beginning to grow thin on the crown, frank blue eyes, good features and a high colour. (The Colonel’s Lady)

I observed that he was in his way good-looking; his features were regular, his grey eyes were handsome, he had a slim figure. (The Human Element)

The younger woman had her back turned to me and at first I could see only that she had a slim and youthful figure. (The Round Dozen)

She was dressed in white. Her arms, her face, her neck, were deeply burned by the sun; her eyes were bluer than he had ever seen them and the whiteness of her teeth was startling. She looked extremely well. She was very trim and neat. (The Human Element)

I remembered him as a curly-headed youngster, very fresh and clean-looking. He was always neat and dapper, he had a good figure, and he held himself well, like a man who’s used to taking a lot of exercise. (Footprints in the Jungle)

He was just under six feet tall, and slim, and he wore his clothes well, and his clothes were well cut. He had fair hair, still thick, and blue eyes and the faintly yellow skin common to men of that complexion  after they have lost the pink-and-white freshness of early youth. (The Door of Opportunity)

And eyes. Maugham is always alert to the state of his characters’ eyes. They are often large and soulful eyes.

It was not hard to believe that in youth he had been as beautiful as people said. He had still his fine Semitic profile and the lustrous black eyes that had caused havoc in so many a Gentile breast. He was very tall, lean, with an oval face and a clear skin… He had kept his figure and held himself as magnificently as ever. (The Alien Corn)

She had never been handsome and the passing years had changed her little. She had still those fine dark eyes and her face was astonishingly unlined. She was very simply dressed and if she wore make–up it was so cunningly put on that I did not perceive it. She had still the charm she had always had of perfect naturalness and of a kindly humour. (Virtue)

She had a neat figure. That was her best point. That and her eyes. They were very large, of a deep brown, liquid and shining; they were full of fun, but they could be tender on occasion with a charming sympathy. (The Door of Opportunity)

In The human element Lady Betty, a kind of force of nature, an embodiment of youth and enthusiasm, has her deep blue eyes described again and again, shining with joy, radiating a part bantering part tender look, shining with sudden gaiety, and so on. In Footprints in the jungle the pale blue eyes of the protagonist, Mrs Cartwright, are referred to again and again.

Maugham was bisexual, and I think there’s something of that in the way his head is turned equally by a handsome man or a shapely lady. Both have their appeal – so long as they are slim and elegant.

Fat Fat people, on the other hand, are generally also short, red-faced and jovial – Chaucerian publicans until, that is, they collapse in tears, like Charlie Bishop in Virtue or Guy in The Force of Circumstance.

He was twenty-nine, but he was still a school-boy; he would never grow up. That was why she had fallen in love with him, perhaps, for no amount of affection could persuade her that he was good-looking. He was a little round man, with a red face like the fall moon, and blue eyes. He was rather pimply. She had examined him carefully and had been forced to confess to him that he had not a single feature which she could praise. She had told him often that he wasn’t her type at all. ‘I never said I was a beauty,’ he laughed. ‘I can’t think what it is you see in me.’ But of course she knew perfectly well. He was a gay, jolly little man, who took nothing very solemnly, and he was constantly laughing. He made her laugh too. He found life an amusing rather than a serious business, and he had a charming smile. When she was with him she felt happy and good tempered. And the deep affection which she saw in those merry blue eyes of his touched her. It was very satisfactory to be loved like that. Once, sitting on his knees, during their honeymoon she had taken his face in her hands and said to him: ‘You’re an ugly, little fat man, Guy, but you’ve got charm. I can’t help loving you.’

The Vessel of Wrath features the fat, jovial, Dutch governor Evert Gruyter through whose eyes we see the surprising love story of Ginger Ted and Miss Jones. And the final story features another fat Dutchman, Van Hasseldt, who puts down the coolie rebellion almost single handedly`.

It’s not that fat symbolises one particular virtue or that slim and trim is always good – it’s just noticeable that a number of Maugham’s characters do tend to fall into these fairly obvious categories.

3. Painting a scene

Malaya

When the little coasting steamer set them down at the mouth of the river, where a large boat, manned by a dozen Dyaks, was waiting to take them to the station, her breath was taken away by the beauty, friendly rather than awe-inspiring, of the scene. It had a gaiety, like the joyful singing of birds in the trees, which she had never expected. On each bank of the river were mangroves and nipah palms, and behind them the dense green of the forest. In the distance stretched blue mountains, range upon range, as far as the eye could see. She had no sense of confinement nor of gloom, but rather of openness and wide spaces where the exultant fancy could wander with delight. The green glittered in the sunshine and the sky was blithe and cheerful. The gracious land seemed to offer her a smiling welcome. (The Force of Circumstance)

The Far East stories contain yards of this sort of thing. It is extremely restful and relaxing.

London society

Maugham was phenomenally posh. His father and grandfather were eminent lawyers and his elder brother, Frederick, served as Lord Chancellor and was made 1st Viscount Maugham. Thus his gentlemanly characters have no trouble at all dining in the finest restaurants, conversing with lords and ladies, being introduced to cabinet ministers and kings.

Before I began these books I had the impression from summaries that Maugham’s books were about posh planter society in Malaysia. This is misleading on two accounts: 1. The Far East stories seem to concern men in rather desperate straits, men in extremely isolated outposts, rather than ‘society’ in places like Singapore. 2. They are in a minority. The majority of the stories are set in England, most of those in a London of extremely posh dinner parties, parties, cocktail parties and receptions. Or ‘at home’ in the swank country houses of, for example, the Blands in The alien corn or the colonel’s country house in The colonel’s lady.

You’d have thought the unvarying tone of this high society might get a bit stifling, or be plain off-putting, except that the Maugham narrator is so dryly ironic, so observant of human foibles and weakness, and tells his stories so compellingly, that you feel quite at home in these remote and lofty milieu.

There is an element of manners. Maugham is a gentleman and his stories have perfect manners, in the sense that they admit you as an equal to these upper class circles. He never talks down to the reader. Because his ironic attitude to human nature extends to everyone, it is democratic. You feel privileged to eavesdrop on such juicy gossip.

4. Titles

Many of the stories were renamed after their initial appearance. In all cases the titles get shorter, sometimes reduced to just one word. Thus:

  • The Verger was originally The man who made his mark
  • Lord Mountdrago was originally Doctor and patient
  • Neil Macadam was originally The Temptation of Neil Macadam
  • The social sense was originally The extraordinary sex
  • Louise was originally The most selfish woman I knew
  • The Man Who Wouldn’t Hurt a Fly becomes the more teasing A friend in need

And so on. It’s interesting, this trend towards brevity, making things more pregnant with meaning, or symbolism – or just more abbreviated and tight. It’s oddly contrary to the actual approach of the stories which is almost always leisurely, slow and wordy.

5. Quotes

Maugham isn’t Oscar Wilde. He isn’t to do with wit and clever paradox. The opposite, really, his thoughts are rather run of the mill and his style is neither compressed nor stylishly paradoxical; it is wordy and prolix. But nonetheless, precisely because he (and his characters) are given to such lengthy lucubrations on life and its peculiarities, he often ends up expressing general thoughts about human nature which have a sort of ruminative appeal.

It is a funny thing about life, if you refuse to accept anything but the best you very often get it. (The treasure)

Life is really very fantastic, and one has to have a peculiar sense of humour to see the fun of it. (Virtue)

If the folly of men made one angry one would pass one’s life in a state of chronic ire. (Virtue)

People are always a little disconcerted when you don’t recognize them, they are so important to themselves, it is a shock to discover of what small importance they are to others. (The Human Element)

No day is so dead as the day before yesterday. (The round dozen)

Courage is the obvious virtue of the stupid. (The Door of Opportunity)

She managed (as so few people do) to look exactly what she was. (Jane)

See what I mean by not really witty or very insightful. More the calm, steady, civilised reflections of a well-travelled, urbane man of the world.

Women are always sensitive to the self-sacrifice of others. (Virtue)

The worst of having so much tact was that you never quite knew whether other people were acting naturally or being tactful too. (The Human Element)

6. Maugham’s philosophy

Nothing profound, the opposite really. Maugham’s view is that people are really a lot more complex than they let on. There’s more to us than meets the eye.

For thirty years now I have been studying my fellow–men. I do not know very much about them. I should certainly hesitate to engage a servant on his face, and yet I suppose it is on the face that for the most part we judge the persons we meet. We draw our conclusions from the shape of the jaw, the look in the eyes, the contour of the mouth. I wonder if we are more often right than wrong.

Why novels and plays are so often untrue to life is because their authors, perhaps of necessity, make their characters all of a piece. They cannot afford to make them self–contradictory, for then they become incomprehensible, and yet self–contradictory is what most of us are. We are a haphazard bundle of inconsistent qualities. (A friend in need)

What gives this remarkably shallow idea its weight is the narrative that follows, in which an apparently harmless little man turns out to have unsuspected depths of malice in him.

Maugham is right that it is the people who make his stories. There are hardly any intellectual insights, and his occasional tangle with intellectual milieus – his satires on the literary world, his description of a painter or a musician – carry little conviction. But the way he manages to convey the peculiarity of being human, how we are prey to all kinds of odd and contradictory impulses; and how profoundly other people remain unpredictable mysteries to us – that is fascinating, riveting, and what makes every single one of his stories worth reading.


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Somerset Maugham’s books

This is nowhere near a complete bibliography. Maugham also wrote countless articles and reviews, quite a few travel books, two books of reminiscence, as well as some 25 successful stage plays and editing numerous anthologies. This is a list of the novels, short story collections, and the five plays in the Pan Selected Plays volume.

1897 Liza of Lambeth
1898 The Making of a Saint (historical novel)
1899 Orientations (short story collection)
1901 The Hero
1902 Mrs Craddock
1904 The Merry-go-round
1906 The Bishop’s Apron
1908 The Explorer
1908 The Magician (horror novel)
1915 Of Human Bondage
1919 The Moon and Sixpence

1921 The Trembling of a Leaf: Little Stories of the South Sea Islands (short story collection)
1921 The Circle (play)
1922 On a Chinese Screen (travel book)
1923 Our Betters (play)
1925 The Painted Veil (novel)
1926 The Casuarina Tree: Six Stories
1927 The Constant Wife (play)
1928 Ashenden: Or the British Agent (short story collection)
1929 The Sacred Flame (play)

1930 Cakes and Ale: or, the Skeleton in the Cupboard
1930 The Gentleman in the Parlour: A Record of a Journey From Rangoon to Haiphong
1931 Six Stories Written in the First Person Singular (short story collection)
1932 The Narrow Corner
1933 Ah King (short story collection)
1933 Sheppey (play)
1935 Don Fernando (travel book)
1936 Cosmopolitans (29 x two-page-long short stories)
1937 Theatre (romantic novel)
1938 The Summing Up (autobiography)
1939 Christmas Holiday (novel)

1940 The Mixture as Before (short story collection)
1941 Up at the Villa (crime novella)
1942 The Hour Before the Dawn (novel)
1944 The Razor’s Edge (novel)
1946 Then and Now (historical novel)
1947 Creatures of Circumstance (short story collection)
1948 Catalina (historical novel)
1948 Quartet (portmanteau film using four short stories –The Facts of Life, The Alien Corn, The Kite and The Colonel’s Lady)
1949 A Writer’s Notebook

1950 Trio (film follow-up to Quartet, featuring The Verger, Mr. Know-All and Sanatorium)
1951 The Complete Short Stories in three volumes
1952 Encore (film follow-up to Quartet and Trio featuring The Ant and the GrasshopperWinter Cruise and Gigolo and Gigolette)

1963 Collected short stories volume one (30 stories: Rain, The Fall of Edward Barnard, Honolulu, The Luncheon, The Ant and the Grasshopper, Home, The Pool, Mackintosh, Appearance and Reality, The Three Fat Women of Antibes, The Facts of Life, Gigolo and Gigolette, The Happy Couple, The Voice of the Turtle, The Lion’s Skin, The Unconquered, The Escape, The Judgement Seat, Mr. Know-All, The Happy Man, The Romantic Young Lady, The Point of Honour, The Poet, The Mother, A Man from Glasgow, Before the Party, Louise, The Promise, A String of Beads, The Yellow Streak)
1963 Collected short stories volume two (24 stories: The Vessel of Wrath, The Force of Circumstance, Flotsam and Jetsam, The Alien Corn, The Creative Impulse, The Man with the Scar, Virtue, The Closed Shop, The Bum, The Dream, The Treasure, The Colonel’s Lady, Lord Mountdrago, The Social Sense, The Verger, In A Strange Land, The Taipan, The Consul, A Friend in Need, The Round Dozen, The Human Element, Jane, Footprints in the Jungle, The Door of Opportunity)
1963 Collected short stories volume three (17 stories: A Domiciliary Visit, Miss King, The Hairless Mexican, The Dark Woman, The Greek, A Trip to Paris, Giulia Lazzari, The Traitor, Gustav, His Excellency, Behind the Scenes, Mr Harrington’s Washing, A Chance Acquaintance, Love and Russian Literature, Sanatorium)
1963 Collected short stories volume four (30 stories: The Book-Bag, French Joe, German Harry, The Four Dutchmen, The Back Of Beyond, P. & O., Episode, The Kite, A Woman Of Fifty, Mayhew, The Lotus Eater, Salvatore, The Wash-Tub, A Man With A Conscience, An Official Position, Winter Cruise, Mabel, Masterson, Princess September, A Marriage Of Convenience, Mirage, The Letter, The Outstation, The Portrait Of A Gentleman, Raw Material, Straight Flush, The End Of The Flight, A Casual Affair, Red, Neil Macadam)

2009 The Secret Lives of Somerset Maugham by Selina Hastings

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