A Winter celebration of moderation, community, and freedom
Saturnalia is the Ancient Roman holiday celebrated on Dec. 17th. It was a Roman version of the Greek holiday Kronia (which was observed in Summer). Both holidays celebrated their respective ‘golden age’ in which Saturn/Kronos reigned and everyone was happy and free.
Quick note on the date: Technically, the Saturnalia was observed 16 days (inclusive) before the first of January, which became Dec. 17th after the Julian calendar reform of 45 BC. After the reform, some thought Saturnalia should be celebrated 14 days before the first of January (i.e., Dec. 19th); some apparently wanted to celebrate it in conjunction with the solstice (Dec. 21st); and some wanted it to merge with another festival called Sigillaria (observed on Dec. 23rd). Thus, Saturnalia has been known to last 1, 3, 5, or 7 days depending on imperial edict or popular custom. Modern Stoics seem to prefer a one-day celebration on Dec. 17th, but there is certainly an appeal of a week-long celebration leading up to the solstice or Christmas Eve.
The holiday was significant throughout Roman history. It is mentioned by Seneca in Letters 18 and by Epictetus in Discourses 1.25, 29 and 4.1. Seneca’s satirical Apocolocyntosis is speculated to have been written for public reading at the Saturnalia festivities in 54 AD.
In his Letters 18, Seneca insists that Stoics would not have observed this day as the general public did—with raucous celebrations and overeating. Instead, ancient and modern Stoics use this holiday as an opportunity to cultivate temperance (sōphrosunē); foster a sense of community (sumpatheia) with others; and contemplate the nature of true freedom (eleutheria) that accompanies wisdom.
Temperance (sōphrosunē, temperantia)
Temperance is one of the four cardinal virtues that humans manifest insofar as we possess knowledge and exercise reason. Seneca resists describing temperance in the sense that it usually is—that it amounts to restraining our impulses so that we don’t indulge too much in a good thing. No, if too much of something is ‘bad,’ then it was never good to begin with! This is one of the reasons pleasure can’t be good (see On the Happy Life 13.5 and Epictetus Discourses 2.11.19-25 on this point).
Temperance, rather, is the exercise of reason when using and consuming external things and with an eye towards what is “according to nature.” Temperance is good though the external things it handles are morally indifferent. During the winter season, we may be inclined to neglect temperance in favor of activities centered around external things: eating and drinking in particular. The readings below are meant to counteract those inclinations and encourage diligence and discipline. Once we cultivate good habits (i.e., we are disposed to thinking and acting rationally), then there will be no need for any restraint.
Readings to cultivate temperance: Musonius Rufus Lectures 18; Seneca Letters 18, 83
Sense of Community (sumpatheia, sympathīa)
‘Sense of Community’ is a translation of the Greek sumpatheia. It was used to describe “fellow feeling” shared among all sentient beings. Its connotation seems to have been preserved with the modern English term ‘simpatico’ used to describe a relationship between like-minded people who get along well or work well together. Human beings work especially well with one another because of our shared rational faculties (though misinformation can hijack that faculty and keep us in vice). On top of this, Stoics are keen to note that humans work especially well with the cosmos itself because of how our rational faculties let us attend to the rational laws of nature. This is a kind of ‘simpatico’ with the universe.
It’s important to stress that sumpatheia refers to something deep—a deep, intuitive understanding or ‘feeling’ that one has toward the social or natural world. The winter can be a time to cultivate this feeling by reinforcing that we are all parts of a larger organized whole. Though things can irritate us, expressing gratitude and keeping a bigger picture in mind can help us foster community with other people and with the world at large.
Reading to foster sumpatheia: Marcus Aurelius Meditations Book 6
Freedom (eleutheria, lībertās)
The Stoics often emphasized that we are all slaves to many masters. One of the Stoic ‘paradoxes’ that Cicero explored was the claim that “only the wise person is free” (Paradoxa Stoicorum 5). In his discourse on freedom, Epictetus only cites Socrates and Diogenes the Cynic as truly free (Discourses 4.1.151-169).
What’s fascinating about the Stoic’s notion of ‘freedom’ is that they don’t actually define it differently than how most people would: you are free if you can do whatever you want without being compelled or impeded. Insofar as you can’t do whatever you want—insofar as you feel compelled or impeded—you are not free. The solution amounts to Stoic practice and especially the so-called ‘discipline of desire’. During Saturnalia in Ancient times, Greek slaves would get a taste of political freedom (they would be able to celebrate with the rest of the city and dine with their masters); during Saturnalia today, we can all take this opportunity to contemplate true freedom—moral, psychological freedom—and how we can work toward it.
Readings to help contemplate freedom: Epictetus Discourses 4.1; Also Handbook 1; Letters 37; Meditations 1.8
io saturnalia!