Welcome to the weekend edition of the Daily Stoweth Podcast. On Sundays, we take a deeper dive into these ancient topics with excerpts from the stoic texts, audio books that we like here recommend here at Daily Stoweth and other long form wisdom that you can chew on on this relaxing weekend. We hope this helps shape your understanding of this philosophy and most importantly, that you're able to apply it to your actual life. Thank you for listening.
Hey, it's Ryan. Welcome to another episode of the Daily Stoweth Podcast. As you know, on Sunday's sort of grab-bag episode, we like to run excerpts of audio books, texts from the stoics, deep dives into different topics. Well, today, I wanted to bring you a letter from Seneca.
This was produced by Tim Ferriss audio. He has a great book called The Tow of Seneca, which is an audio book of Seneca's various essays. If you read Letters of a Stoic, you should know that's not the whole book. There's a bunch not included there.
And so in today's episode, I'm bringing you Letter 47, Seneca on Master and Slave. And basically, in this letter, Seneca gets real about something that we don't hear enough about with the stoics, which is their relationship to the institution of slavery, which, of course, existed in ancient Rome. Not quite the same as Chattel Slavery, but it was real and awful enough that it crippled Epictetus for life, took 30 years of his life for no real reason. And so in this essay, Seneca is arguing against the dehumanization and the treatment that slaves endure.
It's arguing for a more just and compassionate social order. Does he call for abolition? No. He's a sort of Jeffersonian in the sense that he knew it was bad.
He knew it was corrosive. And yet he didn't want to do the farm labor himself. And there wasn't an alternative system that they could conceive of either. But he's really talking about the consequences of cruelty, of what happens when you degrade and dehumanize people and how you can't help but degrade and dehumanize yourself.
And then, because he's mostly talking about his own philosophical growth, he's talking about slavery as a metaphor, what we are slaves to and of, and how things master us and how we need to achieve freedom from that. So this is a really interesting letter. We'll just get right into it. You can get a free PDF of this collection of Seneca's letters at tim.blog.senica.
You can check out the Talbot Seneca on Audible. And then we've got a bunch of different episodes from these letters. You can listen to Seneca on despising death, Seneca on philosophy and friendship, Seneca on conquering the conqueror, and Seneca on practicing what you preach, I'll link to those in today's show notes. But I'll let Seneca take it away here.
Letter 47. On master and slave. I am glad to learn, through those who come from you, that you live on friendly terms with your slaves. This befits a sensible and well-educated man like yourself.
They are slaves, people declare, nay, rather they are men. Slaves, no, comrades, slaves, no, they are unpretentious friends. Slaves, no, they are our fellow slaves if one reflects that fortune has equal rights over slaves and free men alike. That is why I smile at those who think it degrading for a man to dine with his slave.
But why should they think it degrading? It is only because, perse proud etiquette surrounds a householder at his dinner with a mob of standing slaves. The master eats more than he can hold, and with monstrous greed loads his belly until it is stretched and at length ceases to do the work of a belly, so that he has at greater pains to discharge all the food than he was to stuff it down. All this time, the poor slaves may not move their lips even to speak.
The slightest murmur is repressed by the rod. Even a chance, sound, a cough, a sneeze, or a hiccup is visited with a lash. There is a grievous penalty for the slightest breach of silence. All night long, they must stand about hungry and dumb.
The result of it all is that these slaves, who may not talk in their master's presence, talk about their master. But the slaves of former days, who were permitted to converse not only in their master's presence, but actually with him, whose mouths were not stitched up tight, were ready to bear their necks for their master, to bring upon their own heads any danger that threatened him. They spoke at the feast, but kept silence during torture. Finally, the saying, in allusion to the same high-handed treatment, becomes current.
As many enemies as you have slaves. They are not enemies when we acquire them. We make them enemies. I shall pass over other cruel and inhuman conduct towards them, for we maltreat them, not as if they were men, but as if they were beasts of burden.
When we recline in a banquet, one slave mops up the discouraged food, another crouches beneath the table and gathers up the leftovers of the tipsy guests, another carves the priceless game birds, with unerring strokes and skilled hand, he cuts choice morsels along the breast or the rump. Happless fellow, to live only for the purpose of cutting fat capons correctly, unless indeed, the other man is still more unhappy than he, who teaches this art for pleasure's sake, rather than he who learns it because he must. Another, who serves the wine, must dress like a woman and wrestle with his advancing gears. He cannot get away from his boyhood, he is dragged back to it, and though he has already acquired a soldier's figure, he is kept beardless by having his hair smoothed away or plucked out by the roots, and he must remain awake throughout the night, dividing his time between his master's drunkenness and his lust.
In the chamber, he must be a man at the feast of boy. Another, whose duty it is to put evaluation on the guests, must stick to his task, poor fellow, and watch to see who is flattery and who is a modesty, whether a appetite or of language, is to get them an invitation for tomorrow. Think also of the poor purveyors of food, who note their master's tastes with delicate skill, who know what special flavors will sharpen their appetite, what will please their eyes, what new combinations will rouse their cloyed stomachs, what food will excite their loathing through sheer satiety, and what will stir them to hunger on that particular day. With slaves like these, the master cannot bear to dine.
He would think it beneath his dignity to associate with his slave at the same table, heaven for friend. But how many masters is he creating in these very men? I have seen standing in the line before the door of Calistus, the former master of Calistus. I have seen the master himself shut out while others are welcomed, the master, who once fastened the for sale ticket on Calistus and put him in the market along with the good for nothing slaves.
But he has been paid off by that slave who was shuffled into the first lot of those on whom the cryor practices his loans. The slave too, in his turn, has cut his name from the list, and in his turn, has adjudged him unfit to enter his house. The master sold Calistus, but how much has Calistus made his master pay for? 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. As a result of the massacres in Marius' day, many a man of distinguished birth who was taking the first steps towards senatorial rank by service in the army was humbled by fortune, one becoming a shepherd, another, a caretaker of a country cottage. Despise them if you dare, those to whose estate you may at any time descend, even when you are despising them. I do not wish to involve myself into large a question and to discuss the treatment of slaves, towards whom we Romans are excessively haughty, cruel, and insulting, but this is the kernel of my advice.
Treat your inferiors as you would be treated by your betters, and as often as you reflect how much power you have over a slave, remember that your master has just as much power over you. But I have no master, you say. You are still young, perhaps you will have one. Do you not know at what age hecuba entered captivity, or chroasis, or the mother of Darius, or Plato, or diogenes?
Associate with your slave on kindly, even on affable terms, let him talk with you, plan with you, live with you. I know that at this point all the exquisite will cry out against me in a body. They will say, there is nothing more to basing, more disgraceful than this. But these are the very persons who might sometimes surprise kissing the hands of other men's slaves.
Do you not see even this? How are ancestors removed from masters, everything invidious, and from slaves, everything insulting? They called the master father of the household, and the slaves members of the household, a custom which still holds in the mime. They established a holiday on which masters and slaves should eat together, not as the only day for this custom, but as obligatory on that day in any case.
They allowed the slaves to attain honors in the household and to pronounce judgment. They held that a household was a miniature commonwealth. Do you mean to say, comes the retort, that I must seat all my slaves at my own table? No, not any more than that you should invite all free men to it.
You are mistaken if you think that I would bar from my table, certain slaves whose duties are more humble, as, for example, Yonder Mulettir, or Yonder Herzman. I propose to value them according to their character, and not according to their duties. Each man acquires his character for himself, but accident assigns his duties. Invite some to your table, because they deserve the honor, and others that they may come to deserve it.
For if there is any slavish quality in them, as the result of their low associations, it will be shaken off by intercourse with men of gentler breeding. You need not, my dear Lukilius, hunt for friends only in the forum or in the Senate House. If you are careful and attentive, you will find them at home also. Good material often stands idle for want of an artist.
Make the experiment, and you will find it so. As he is a fool who, when purchasing a horse, does not consider the animal's points, but merely his saddle and bridle, so he is doubly a fool who values a man from his clothes, or from his rank, which indeed is only a robe that clothes us. He is a slave. His soul, however, may be that of a freeman.
He is a slave, but shall that stand in his way? Show me a man who is not a slave. One is a slave to lust, another to greed, another to ambition, and all men are slaves to fear. I will name you an ex-counsel who is slave to an old hag, a millionaire who is slave to a serving maid.
I will show you youths of the noblest birth in serfdom to pantomime players. No servitude is more disgraceful than that which is self-imposed. You should therefore not be deterred by these finicky persons from showing yourself to your slaves as an affable person and not proudly superior to them. They ought to respect you rather than fear you.
Some may maintain that I am now offering the liberty cap to slaves and gentle and toppling down lords from their highest state because I bid slaves respect their masters instead of fearing them. They say, this is what he plainly means. Slaves are to pay respect as if they were clients or early morning callers. Anyone who holds this opinion forgets that what is enough for a god cannot be too little for a master.
Respect means love and love and fear cannot be mingled. So I hold that you are entirely right and not wishing to be feared by your slaves and in lashing them merely with a tongue. Only dumb animals need the thong. That which annoys us does not necessarily injure us.
What we are driven into wild rage by our luxurious lives so that whatever does not answer our whims, arouses our anger. We don the temper of kings. For they too forgetful alike of their own strength and of other men's weakness grow white-hot with rage as if they had received an injury when they are entirely protected from danger of such injury by their exalted station. They are not unaware that this is true, but by finding fault they seize upon opportunities to do harm.
They insist that they have received injuries in order that they may inflict them. I do not wish to delay you longer for you need no exhortation. This among other things is a mark of good character. It forms its own judgments and abides by them.
But badness is fickle and frequently changing, not for the better, but for something different. Farewell. Thanks so much for listening. If you could rate this podcast and leave a review on iTunes, that would mean so much to us and it would really help the show.
We appreciate it. I'll see you next episode.