on-quiet-and-study.qmd

# On Quiet and Study

Beshrew me if I think anything more requisite than silence for a man who secludes himself in order to study!
Imagine what a variety of noises reverberates about my ears!
I have lodgings right over a bathing establishment.
So picture to yourself the assortment of sounds, which are strong enough to make me hate my very powers of hearing!
When your strenuous gentleman, for example, is exercising himself by flourishing leaden weights; when he is working hard, or else pretends to be working hard, I can hear him grunt; and whenever he releases his imprisoned breath, I can hear him panting in wheezy and high-pitched tones.
Or perhaps I notice some lazy fellow, content with a cheap rubdown, and hear the crack of the pummeling hand on his shoulder, varying in sound according as the hand is laid on flat or hollow.
Then, perhaps, a professional[^56-1] comes along, shouting out the score; that is the finishing touch.

Add to this the arresting of an occasional roysterer or pickpocket, the racket of the man who always likes to hear his own voice in the bathroom,[^56-2] or the enthusiast who plunges into the swimming-tank with unconscionable noise and splashing.
Besides all those whose voices, if nothing else, are good, imagine the hair-plucker with his penetrating, shrill voice, -- for purposes of advertisement, -- continually giving it vent and never holding his tongue except when he is plucking the armpits and making his victim yell instead.
Then the cake-seller with his varied cries, the sausageman, the confectioner, and all the vendors of food hawking their wares, each with his own distinctive intonation.

So you say: "What iron nerves or deadened ears you must have, if your mind can hold out amid so many noises, so various and so discordant, when our friend Chrysippus[^56-3] is brought to his death by the continual good-morrows that greet him!"
But I assure you that this racket means no more to me than the sound of waves or falling water; although you will remind me that a certain tribe once moved their city merely because they could not endure the din of a Nile cataract.[^56-4]

Words seem to distract me more than noises; for words demand attention, but noises merely fill the ears and beat upon them.
Among the sounds that din round me without distracting, I include passing carriages, a machinist in the same block, a saw-sharpener near by, or some fellow who is demonstrating with little pipes and flutes at the Trickling Fountain,[^56-5] shouting rather than singing.

Furthermore, an intermittent noise upsets me more than a steady one.
But by this time I have toughened my nerves against all that sort of thing, so that I can endure even a boatswain marking the time in high-pitched tones for his crew.
For I force my mind to concentrate, and keep it from straying to things outside itself; all outdoors may be bedlam, provided that there is no disturbance within, provided that fear is not wrangling with desire in my breast, provided that meanness and lavishness are not at odds, one harassing the other.
For of what benefit is a quiet neighbourhood, if our emotions are in an uproar?

> 'Twas night, and all the world was lulled to rest.[^56-6]

This is not true; for no real rest can be found when reason has not done the lulling.
Night brings our troubles to the light, rather than banishes them; it merely changes the form of our worries.
For even when we seek slumber, our sleepless moments are as harassing as the daytime.
Real tranquillity is the state reached by an unperverted mind when it is relaxed.

Think of the unfortunate man who courts sleep by surrendering his spacious mansion to silence, who, that his ear may be disturbed by no sound, bids the whole retinue of his slaves be quiet and that whoever approaches him shall walk on tiptoe; he tosses from this side to that and seeks a fitful slumber amid his frettings!

He complains that he has heard sounds, when he has not heard them at all.
The reason, you ask?
His soul is in an uproar; it must be soothed, and its rebellious murmuring checked.
You need not suppose that the soul is at peace when the body is still.
Sometimes quiet means disquiet.

We must therefore rouse ourselves to action and busy ourselves with interests that are good, as often as we are in the grasp of an uncontrollable sluggishness.

Great generals, when they see that their men are mutinous, check them by some sort of labour or keep them busy with small forays.
The much occupied man has no time for wantonness, and it is an obvious commonplace that the evils of leisure can be shaken off by hard work.
Although people may often have thought that I sought seclusion because I was disgusted with politics and regretted my hapless and thankless position,[^56-7] yet, in the retreat to which apprehension and weariness have driven me, my ambition sometimes develops afresh.
For it is not because my ambition was rooted out that it has abated, but because it was wearied or perhaps even put out of temper by the failure of its plans.

And so with luxury, also, which sometimes seems to have departed, and then when we have made a profession of frugality, begins to fret us and, amid our economies, seeks the pleasures which we have merely left but not condemned.
Indeed, the more stealthily it comes, the greater is its force.
For all unconcealed vices are less serious; a disease also is farther on the road to being cured when it breaks forth from concealment and manifests its power.
So with greed, ambition, and the other evils of the mind, -- you may be sure that they do most harm when they are hidden behind a pretence of soundness.

Men think that we are in retirement, and yet we are not.
For if we have sincerely retired, and have sounded the signal for retreat, and have scorned outward attractions, then, as I remarked above,[^56-8] no outward thing will distract us; no music of men or of birds[^56-9] can interrupt good thoughts, when they have once become steadfast and sure.

The mind which starts at words or at chance sounds is unstable and has not yet withdrawn into itself; it contains within itself an element of anxiety and rooted fear, and this makes one a prey to care, as our Vergil says:

> I, whom of yore no dart could cause to flee,  
Nor Greeks, with crowded lines of infantry,  
Now shake at every sound, and fear the air,  
Both for my child and for the load I bear.[^56-10]

This man in his first state is wise; he blenches neither at the brandished spear, nor at the clashing armour of the serried foe, nor at the din of the stricken city.
This man in his second state lacks knowledge fearing for his own concerns, he pales at every sound; any cry is taken for the battle-shout and overthrows him; the slightest disturbance renders him breathless with fear.
It is the load that makes him afraid.[^56-11]

Select anyone you please from among your favourites of Fortune, trailing their many responsibilities, carrying their many burdens, and you will behold a picture of Vergil's hero, "fearing both for his child and for the load he bears."

You may therefore be sure that you are at peace with yourself, when no noise reaches you, when no word shakes you out of yourself, whether it be of flattery or of threat, or merely an empty sound buzzing about you with unmeaning din.

"What then?" you say, "is it not sometimes a simpler matter just to avoid the uproar?"
I admit this.
Accordingly, I shall change from my present quarters.
I merely wished to test myself and to give myself practice.
Why need I be tormented any longer, when Ulysses found so simple a cure for his comrades,[^56-12] even against the songs of the Sirens?
Farewell.

[^56-1]: *Pilicrepus* probably means "ball-counter," -- one who keeps a record of the strokes. Compare our "billiard-marker."

[^56-2]: This was especially true of poets, *cf.* Horace, *Sat.* i. 4. 76 *suave locus voci resonat conclusus*, and Martial, iii. 44.

[^56-3]: It is nowhere else related of the famous Stoic philosopher Chrysippus that he objected to the salutations of his friends; and, besides, the morning salutation was a Roman, not a Greek, custom. Lipsius, therefore, was probably right when he proposed to read here, for *Chrysippus*, *Crispus*, one of Seneca's friends; *cf.* *Epigr.* 6.

[^56-4]: The same story is told in *Naturales Quaestiones*, iv. 2. 5.

[^56-5]: A cone-shaped fountain, resembling a turning-post (*meta*) in the circus, from which the water spouted through many jets; hence the term "sweating" (*sudans*). Its remains may still be seen now not far from the Colosseum on the Velia.

[^56-6]: A fragment from the *Argonautica* of Varro Atacinus.

[^56-7]: See Introduction, page viii.

[^56-8]: § 4 of this letter.

[^56-9]: An allusion to the Sirens and Ulysses, *cf.* § 15 below.

[^56-10]: Aeneas is escaping from burning Troy, *Aeneid*, ii. 726 ff.

[^56-11]: Aeneas carries Anchises; the rich man carries his burden of wealth.

[^56-12]: Not merely by stopping their ears with wax, but also by bidding them row past the Sirens as quickly as possible. *Odyssey*, xii. 182.