Letter: Thomas Jefferson to William Short

LETTER: Thomas Jefferson to William Short William Short had been Jefferson's Private Secretary when he was Minister in Paris, 1786-1789. They were neighbors in central Virgina, Short living in the Village of Shadwell. Monticello, October 31, 1819 Dear Sir, — Your favor of the 21st is received.... [The first paragraph discusses Jefferson's recovery from a recent illness.] .... As you say of yourself, I TOO AM AN EPICUREAN. I consider the genuine (not the imputed) doctrines of Epicurus as containing every thing rational in moral philosophy which Greece and Rome have left us. Epictetus, indeed, has given us what was good of the Stoics; all beyond, of their [doctrines] dogmas, being hypocrisy and grimace. Their great crime was in their calumnies of Epicurus and misrepresentations of his doctrines; in which we lament to see the candid character of Cicero engaging as an accomplice. The merit of his philosophy is in the beauties of his style. Diffuse, vapid, rhetorical, but enchanting. His prototype Plato, eloquent as himself, dealing out mysticisms incomprehensible to the human mind, has been deified by certain sects usurping the name of Christians; because, in his foggy conceptions, they found a basis of impenetrable darkness whereon to rear fabrications as delirious of their own invention. These they fathered blasphemously on Him whom they claimed as their Founder, but who would disclaim them with the indignation which their caricatures of His religion so justly excite. Of Socrates we have nothing genuine but in the Memorabilia of Xenophon; for Plato makes him one of his Collocutors merely to cover his own whimsies under the mantle of his name; a liberty of which we are told Socrates honestly complained. Seneca is indeed a fine moralist, disfiguring his work at times with some Stoicisms, and affecting too much antithesis and point, yet giving us on the whole a great deal of sound and practical morality. But the greatest of all the reformers of the depraved religion of His own country was Jesus of Nazareth. Abstracting what is really Huis from the rubbish in which he is buried, easily distinguished by its lustre from the dross of His biographers, and as separable from that as the diamond from the dunghill, we have the outlines of a system of the most sublime morality which has ever fallen from the lips of man; outlines which it is lamentable He did not live to fill up. Epictetus and Epicurus give laws for governing ourselves, Jesus a supplement of the duties and charities we owe to others The establishment of the innocent and genuine character of this benevolent Moralist, and the rescuing it from the imputation of imposture which has resulted from [misconstructions of his words by his pretended votaries] artificial systems*, invented by ultra-Christian sects, unauthorized by a single word ever uttered by Him, is a most desirable object, and one to which Priestley has successfully devoted his labors and learning It would in time, it is to be hoped, effect a quiet euthanasia of the heresies of bigotry and fanaticism which have so long triumphed over human reason, and so generally and deeply afflicted mankind; but this work is to be begun by winnowing the grain from the chaff of the historians of His life I have sometimes thought of translating Epictetus (for he has never been tolerably translated into English) by adding the genuine doctrines of Epicurus from the Syntagma of Gassendi, and an abstract from the Evangelists of whatever has the stamp of the eloquence and fine imagination of Jesus. The last I attempted too hastily some twelve or fifteen years ago. It was the work of two or three nights only, at Washington, after getting through the evening task of reading the letters and papers of the day. But with one foot in the grave, these are now idle projects for me. My business is to beguile the wearisomeness of declining life, as I endeavor to do, by the delights of classical reading and of mathematical truths, and by the consolations of a sound philosophy, equally indifferent to hope and fear. I take the liberty of observing that you are not a true disciple of our master Epicurus, in indulging the indolence to which you say you are yielding. One of his canons, you know, was that "that indulgence which presents a greater pleasure, or produces a greater pain, is to be avoided." Your love of repose will lead, in its progress, to a suspension of healthy exercise, a relaxation of mind, an indifference to everything around you, and finally to a debility of body, and hebetude of mind, the farthest of all things from the happiness which the well-regulated indulgences of Epicurus ensure; fortitude, you know, is one of his four cardinal virtues. That teaches us to meet and surmount difficulties; not to fly from them, like cowards; and to fly, too, in vain, for they will meet and arrest us at every turn of our road.... [A paragraph follows, inviting Short and his friend Correa to Monticello, with some news of the progress at the University] I will place under this a syllabus of the doctrines of Epicurus, somewhat in the lapidary style, which I wrote some twenty years ago; a like one of the philosophy of Jesus, of nearly the same age, is too long to be copied. Vale, et tibi persuade carissimum te esse mihi. Syllabus of the Doctrines of Epicurus Physical• • • • • • The Universe is eternal. Its parts, great and small, interchangeable. Matter and Void alone Motion--inherent in matter which is weighty and declining. Eternal circulation of the elements of bodies. Gods, an order of beings next superior to man, enjoying in their sphere, their own felicities; but not meddling with the concerns of the scale of beings below them. Moral • • • • • • • • • • • • • Happiness is the aim of life. Virtue the foundation of happiness. Utility the test of virtue. Pleasure active and In-do-lent. In-do-lence [a-tarax-ia] is the absence of pain, the true felicity. Active, consists in agreeable motion; it is not happiness, but the means to produce it. Thus the absence of hunger is an article of felicity; eating the means to obtain it. The summum bonum is to be not pained in body, nor troubled in mind. i.e. In-do-lence of body, tranquillity of mind. To procure tranquillity of mind we must avoid desire and fear, the two principal diseases of the mind. Man is a free agent. Virtue consists in 1. Prudence 2. Temperence 3. Fortitude 4. Justice. To which are opposed, 1. Folly. 2. Desire. 3. Fear. 4. Deceipt. *e.g the immaculate conception of Jesus, his deification, the creation of the world by him, his miraculous powers, his resurrection & visible ascension, his corporeal presence in the Eucharist, the Trinity, original sin, atonement, regeneration, election orders of Hierarchy etc. [This footnote is often expurgated from published texts] Text: The Writings of Thomas Jefferson (ed. A. A. Lipscome and A. E. Bergh) Volume XV (Washington DC: The Thomas Jefferson Memorial Association 1905) pp. 219-224. For an appreciation of Jefferson's editorial work, see C. Bruce Hunter, "Jefferson’s Bible: Cutting and Pasting the Good Book, " Bible Review 13. 1 (February 1997) 38-41; 46. Photograph of the original (in the Library of Congress: The Thomas Jefferson Papers), transcribed and edited by Gerard W. Gawalt, Manuscript Division, Library of Congress: Letter of Thomas Jefferson to William Short, October 31, 1819.