CERP: Day 5 – To Croesus

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IX. Anacharsis to Croesus (p. 47)
Today’s letters has a section which jumped out at me:

“We protect our cattle from wild beasts, and in return receive milk and cheese.  We have weapons, not to attack other people, but to defend ourselves, if it should be necessary.”

The letters of the Pseudo-Anacharsis have seemed to veer fairly significantly from the Cynic route as I understand it.  How do we compare the position (which I agree with, by the way), that we have weapons for defense with the chreia of Diogenes rolling his barrel around the market when the city is under siege?  They seem to be two mutually exclusive positions.

Pseudo-Anacharis harshly criticizes the Greeks, saying that they ascribe their own evils to the Gods, and that they prize nothing which comes from toil, but then they admire toil itself.  The first claim paints them to be like children, the second little better than hypocrites.

 X. Anacharsis to Croesus (p. 51)
No earthly gold, merely the betterment of character.  An interesting parting note.

This is part of the Cynic Epistles Reading Plan.

SLRP: XXXVI. On The Value Of Retirement

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Seneca,

‘Aristo used to say that he preferred a youth of stern disposition to one who was a jolly fellow and agreeable to the crowd. “For,” he added, “wine which, when new, seemed harsh and sour, becomes good wine; but that which tasted well at the vintage cannot stand age.” ‘

I’m not sure I can rightly be called a youth any more, but “of stern disposition” is probably not inappropriate.  Whether that seems to produce a good aged vintage is to be seen.  (;

The crux of the issue regarding ‘retirement’ as you’ve put it, seems to be the stress that’s caused when one is torn between the values of philosophy and the values of society.  If one is expected to heap up a great surfeit of property, money, and status; the person doing the very opposite while working on themselves seems to be doing something vicious.

I suspect the moral here isn’t just for the retirement of one’s twilight years, as we think of it today, but rather the retirement (or renouncing) of the world in general.  To focus on philosophy, we must renounce certain things which the society says we must have to be happy.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 4 – To Medocus, Hanno, the Son of the King,Tereus, the Cruel Despot of Thrace, and to Thrasylochus

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III. Anacharsis to the Tyrant Hipparchus (p. 41)

Here, we’re encouraged to take up a “sober and thoughtful” life.  This brings to mind the ὑδροκύων, or Cynic ‘water dog,’ who would only drink water.  The call back to one’s ‘father’s beneficence’ seems to me to be a clear example of the Romanization of Cynicism.  I have a hard time imagining Diogenes relying on the shame from not living up to one’s parents as a motivator to virtue.

IV. Anacharsis to Medocus (p. 41)

φθόνος is the word here used for ‘envy,’ which can be ill-will, malice, or envy of the good fortune of others. And πτόησις is ‘vehement emotion of excitement.’ The distinction I want to draw is between the Stoic πάθος (as passion) and this Cynic word πτόησις which is also translated as passion.

The Stoic passion is also variously translated as suffering, or unhealthy emotion, sometimes even lust.

The Cynic passion is a “fluttering excitement” especially as relates to fear or terror

This is the reason having the bi-lingual texts is really important. When we see the English word ‘passion,’ esp. if we’re coming from a Stoic perspective, we have a less clear view as to what’s being said.

So the message that ‘envy and passion’ are the signs of an inferior soul means something a bit more specific than we might have otherwise thought.

V. Anacharsis to Hanno (p. 43)

Here, Anacharsis is discussing his mode of life, his clothing and food.  Both of those things have been of interest to me over the past year (see:  Philosopher’s Cloak I and II, and Rule of Musonius).  The word we see here as cloak is χλαῖνα, which is simply a large rectangular, blanket-like garment.  It bears some etymological similarity to several Indo-European languages’ word for ‘wool.’

The uniform of the Philosopher is an interesting critter, and that it was such common thing for Cynics that other philosophers were worried they might be mistaken for Cynics is interesting as well.

VI. Anacharsis to the Son of the King (p. 43)

The example of how possessions and freedom are related is the crux of this short piece.  All it takes to ascend to the Cynics’ level of freedom is to renounce those very things holding one back.

VII. Anacharsis to Tereus, the Cruel Despot of Thrace (p. 45)

The adviser role of philosophers to those in power is an interesting one and a dangerous one.  We read that it was common for wealthy and influential folks to have a live-in philosopher, a sort of “nanny of the soul.”

This short letter does not strike me as overly Cynic, however, it seems a more Stoic taste.  The Despot is told to use his sovereignty well, to protect his people.  I would think that a “Citizen of Pera” would rather deny the sovereignty of the Despot, and cast dispersion of the social hierarchies and order which brought him to his position.

VIII. Anacharsis to Thrasylochus (p. 45)

In many respects, dogs seem to understand the cosmos a bit better than the average person.  His kindness and fierceness are always appropriate in a healthy dog.

This is part of the Cynic Epistles Reading Plan.

SLRP: XXXIV. On A Promising Pupil and XXXV.On The Friendship Of Kindred Minds

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Seneca,

I received two of your letters today, and it seems to me that there is a commonality between them.  In the first, you extol the praises of your student, and you remark on the relationship between teacher and student.  In the second, you remark on the relationship between friends, and the bonds of love.

This has me thinking, in many traditions (and based upon your first letter, even in ours) the teacher-student lineage is an important one.  Oftentimes, in historical analysis, we can detect some … creative heritage making.  It’s important to be able to trace back a lineage, for most folks, as some guarantee of authenticity in the teachings.

We Stoics work to draw our lineage to Socrates, as do the Cynics (a bit tenuous, there).

Aside from pedagogical authenticity, I wonder if there’s some good reason for such a pedagogical lineage.  Maybe it’s the case that we’re unable to see our own progress, and even if we’re progressing in the correct ways and correct things.  If that’s the case, then the role of a teacher/mentor is indispensable.

Maybe we moderns are floundering without the rigor which a teacher can provide.  We can see in the writings of Musonius and Epictetus that they lay a firm hold on their students’ education in virtue.

We lack Stoic teachers.  We are all students floundering and splashing around in the pool and we call it swimming.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 3: Letters to the Athenians, and Solon.

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I. Anacharsis to the Athenians (p. 37)
Anacharsis beings with an extended argument, showing how the Greeks profess something which is biased and unsubstantiated.  They are hung up on the manner of speech (particularly of foreigners), rather than paying attention to what is said.  He shows the hypocrisy in this, as they use foreign doctors, captains, merchants, etc.

Yet, they still maintain this … for lack of a better term… linguistic nationalism or ethnocentric focus.  I’m reminded of Diogenes’ quip about where in Greece good men might be found, and his response is something like, “In Greece?  Nowhere.  But there are good boys in Sparta.”

Anacharsis also uses the Spartans as an example, citing the commendable way in which they run their affairs coupled with crude Attic.  Anacharsis is challenging the νόμος regarding a Hellenocentric view of progress and society; specific a focus on Athens as Greece-per-se.

It’s funny to note how in latter times, the hallmarks of Greek philosophy were not of the same demos nor ethnos as Athens, coming from Cyprus, Turkey, and Asia minor.  It’s a good reminder that we might fight value elsewhere than the little plot of dirt on which we were born.

II. Anacharsis to Solon (p. 39)
The same theme as above is referenced, in this case in relation to hospitality.  I don’t know enough about the Greek culture of the time, but in the West hospitality is often taken very seriously.  Guest-right, and the obligations of a host are usually traditionally formed and social enforced ideas.

The pseudo-pun about a “Spartan dog” coming from the Scythian Dog… err… Cynic, caused me to chuckle.

This is part of the Cynic Epistles Reading Plan.

SLRP: XXXIII. On The Futility Of Learning Maxims

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Seneca,

“I shall indeed use the old road, but if I find one that makes a shorter cut and is smoother to travel, I shall open the new road. Men who have made these discoveries before us are not our masters, but our guides. Truth lies open for all; it has not yet been monopolized. And there is plenty of it left even for posterity to discover.”

This has long been, ironically, one of my favorite quips from your Letters.  It is true, that at some point we must actually produce ideas of our own, a shock I know.  But as you say, for the young (in philosophy in not in age) learning the dogma of the teachers who have come before is more than useful, it’s necessary.

The world is full of shallow and superficial philosophies, which sound deep and meaningful to the uninitiated.  It’s not challenge to produce such utterances.  The practice and ability of discerning where the the depth actually lies is one worth cultivating, however.

I’m content, at this point, to be the student.  I’m content to do much more listening that talking.  Thank you for the letter.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 2 – Introduction to The Epistles of Anacharsis

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Today’s reading is laying the historical groundwork for the following Epistles.  It’s pretty clearly stated that the author is not who it purports to be.  The choice of Anacharsis, being a non-Greek challenging the νόμος of the civilization is a bold one.

The introduction uses some linguistic analysis to determine approximate and relative dates for the authorship.  It claims that the language shows clearly at least two authors.

The distinction between Attic and Koine is one of grammar, word connotation, and relative complexity.  It’s currently above my paygrade to be able to tell them apart, however.

It’s interesting how linguistic analysis can be used in these context, though.  Linguistics (specifically Generative Grammar) is my academic background, so it’s nice to see it here as well.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: XXXII. On Progress

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Seneca,

“I pray that you may get such control over yourself that your mind, now shaken by wandering thoughts, may at last come to rest and be steadfast, that it may be content with itself and, having attained an understanding of what things are truly good, – and they are in our possession as soon as we have this knowledge, – that it may have no need of added years.”

Progress in our school seems to be a funny thing.  In talking with others, there seems to be a stalling out point.  After a year and a half or two, the pace seems to change.  Of course, I suspect the great teachers with the past would tell me not to be concerned about such apparent stalling, but rather work continuously, diligently, nonetheless.

I can recall  a few moments in which I realized that things which previously would have agitated or disturbed me simply did not.  It didn’t require any squelching or bottling up.  It just didn’t have the effect that it once would have.

Those moments, however, now seem fewer and farther between.  It’s in this weird sort of limbo where it’s easy to fall back into an academic study, or let the practice slide.

Neither is good, of course.

The seeming three-tier structure of “the foolish > the prokopton > the sage” is tidy, but it lacks certain helpful benchmarks.  I’ve been trying to study some other forms of meditation to help in my practice, and those schools have thins like “The 16 Stages of Insight Knowledge” and based on that, there are some categories of progress to note.

That sort of thing would be reassuring.  I get the feeling that Epictetus would call me “Slave,” take a swing at me with his stick, and ask if I really need some fancy title and a numbered stage of progress.

I guess that answer is no… but sometimes gold star stickers are nice.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 1, Introduction.

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The first section of the book calls to question of the confusion regarding the Cynic tradition.  While firmly in the Stoic camp myself, I like to read on the Cynics to inform why certain Stoic doctrines and practices are what they are.

The author’s wording makes it easy to confuse that Musonius and Epictetus were Cynics, which isn’t the case.  To call their teachings “heavily Stoicised” is a bit silly.  They were Stoics!

Generally, however, I’m looking forward to working through the Epistles.  It should take about four months, all told.

This is part of the Cynic Epistles Reading Plan.

SLRP: XXXI. On Siren Songs

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Seneca,

Today the phrase which stuck out at me the most was this:

“…they pray for bad things with good intentions.”

Our loved ones do want what’s best for us, but often they misidentify what will yield happiness.  The philosopher is in a particularly tenuous position, as the what she has identified as ‘the good’ is about as far from what the wider society believes to be good.

Musonius talks about honoring our parents, except in the case where our parents might instruct us (even unknowingly) in something non-virtuous.

The society at large, too, has certain expectations.  Some of these are more easily discarded than others.  The task, then, is identifying which of these might influence our own virtue, and handling them appropriately.

There is much food for thought, here.  Thank you for the letter.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.