Explore the profound quotes of Seneca the Younger on war, virtue, wealth, ruling, friendship, hope, despair, preparation, life, and death for timeless wisdom that will enlighten and inspire.
Lucius Annaeus Seneca, commonly known as Seneca, was a prominent Stoic philosopher and statesman in Ancient Rome. Born in Córdoba, Spain, he was raised in Rome and received training in rhetoric and philosophy. Seneca's father was Seneca the Elder, and he had influential relatives including his brother Lucius Junius Gallio Annaeanus and his nephew, the poet Lucan.
In AD 41, Seneca was exiled to Corsica under Emperor Claudius but returned eight years later to become a tutor to a young Nero. When Nero ascended to the throne in 54, Seneca became his advisor along with Praetorian prefect Sextus Afranius Burrus, effectively governing during the first five years of Nero's reign. However, Seneca's influence waned over time. In 65, he tragically took his own life amidst allegations of involvement in the Pisonian conspiracy to assassinate Nero—an event for which he was likely innocent. His serene suicide has been depicted in numerous paintings.
Seneca is renowned for both his philosophical works and tragedies as a writer. He authored 12 essays and 124 letters that tackled moral issues—making them crucial texts on ancient Stoicism today. As a playwright specializing in tragic dramas, important contributions include plays like "Medea," "Thyestes," and "Phaedra." Throughout history, Seneca's influence endured; during the Renaissance period, he was reverently admired as an oracle of moral wisdom with significant impact on literary style and dramatic artistry—while also serving as a model for Christian edification.
“Worse than war is the very fear of war.”
peior est bello timor ipse belli.
Thyestes, line 572 (Chorus).
Tragedies
“For no man is free who is a slave to his body.”
Nemo liber est qui corpori servit.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XCII: On the Happy Life
“No one is able to rule unless he is also able to be ruled.”
nemo autem regere potest nisi qui et regi.
De Ira (On Anger): Book 2, cap. 15, line 4
Compare with the following : No man ruleth safely but that he is willingly ruled.
From The Imitation of Christ, Liber I, cap. 20 (Of the Love of Solitude and Silence), line 2 : by Thomas à Kempis (1380-1471).
Moral Essays
“It is not the man who has too little, but the man who craves more, that is poor.”
Non qui parum habet, sed qui plus cupit, pauper est.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter II: On discursiveness in reading, Line 6.
“If you are wise, mingle these two elements: do not hope without despair, or despair without hope.”
Si sapis, alterum alteri misce: nec speraveris sine desperatione nec desperaveris sine spe.
Alternate translation: Hope not without despair, despair not without hope. (translated by Zachariah Rush).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter CIV: On Care of Health and Peace of Mind, Line 12
“Luck is what happens when preparation meets opportunity.”
Has been attributed to Seneca since the 1990s (eg. Gregory K. Ericksen, (1999), Women entrepreneurs only: 12 women entrepreneurs tell the stories of their success, page ix.). Other books ascribe the saying to either Darrell K. Royal (former American football player, born 1924) or Elmer G. Letterman (Insurance salesman and writer, 1897-1982). However, it is unlikely either man originated the saying. A version that reads "He is lucky who realizes that luck is the point where preparation meets opportunity" can be found (unattributed) in the 1912 The Youth's Companion: Volume 86. The quote might be a distortion of the following passage by Seneca (who makes no mention of "luck" and is in fact quoting his friend Demetrius the Cynic):<blockquote>"The best wrestler," he would say, "is not he who has learned thoroughly all the tricks and twists of the art, which are seldom met with in actual wrestling, but he who has well and carefully trained himself in one or two of them, and watches keenly for an opportunity of practising them." — Seneca, On Benefits, vii. 1 http://thriceholy.net/Texts/Benefits4.html</blockquote>
Disputed
“Of course, however, the living voice and the intimacy of a common life will help you more than the written word. You must go to the scene of action, first, because men put more faith in their eyes than in their ears, and second, because the way is long if one follows precepts, but short and helpful, if one follows patterns.”
Plus tamen tibi et viva vox et convictus quam oratio proderit; in rem praesentem venias oportet, primum quia homines amplius oculis quam auribus credunt, deinde quia longum iter est per praecepta, breve et efficax per exempla.
Alternate translation: Teaching by precept is a long road, but short and beneficial is the way by example.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter VI: On precepts and exemplars, Line 5.
“Once again prosperous and successful crime goes by the name of virtue; good men obey the bad, might is right and fear oppresses law.”
rursus prosperum ac felix scelus virtus vocatur; sontibus parent boni, ius est in armis, opprimit leges timor.
Hercules Furens (The Madness of Hercules), lines 251-253; (Amphitryon)
Alternate translation: Successful and fortunate crime is called virtue. (translator unknown)
Alternate translation: Might makes right. (translator unknown).
Tragedies
“"What," say you, "are you giving me advice? Indeed, have you already advised yourself, already corrected your own faults? Is this the reason why you have leisure to reform other men?" No, I am not so shameless as to undertake to cure my fellow-men when I am ill myself. I am, however, discussing with you troubles which concern us both, and sharing the remedy with you, just as if we were lying ill in the same hospital.”
Tu me' inquis 'mones? iam enim te ipse monuisti, iam correxisti? ideo aliorum emendationi vacas?' Non sum tam improbus ut curationes aeger obeam, sed, tamquam in eodem valetudinario iaceam, de communi tecum malo colloquor et remedia communico.
Tu me' inquis 'mones? iam enim te ipse monuisti, iam correxisti? ideo aliorum emendationi vacas?'
Non sum tam improbus ut curationes aeger obeam, sed, tamquam in eodem valetudinario iaceam, de communi tecum malo colloquor et remedia communico.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XXVII
“If any one is angry with you, meet his anger by returning benefits for it: a quarrel which is only taken up on one side falls to the ground: it takes two men to fight.”
Irascetur aliquis: tu contra beneficiis prouoca; cadit statim simultas ab altera parte deserta; nisi paria non pugnant.
De Ira (On Anger): Book 2, cap. 34, line 5.
Moral Essays
“Of war men ask the outcome, not the cause.”
quaeritur belli exitus, non causa.
Hercules Furens (The Madness of Hercules), line 407; (Lycus).
Tragedies
“Toward good men God has the mind of a father, he cherishes for them a manly love, and he says, "Let them be harassed by toil, by suffering, by losses, in order that they may gather true strength." Bodies grown fat through sloth are weak, and not only labour, but even movement and their very weight cause them to break down. Unimpaired prosperity cannot withstand a single blow; but he who has struggled constantly with his ills becomes hardened through suffering; and yields to no misfortune; nay, even if he falls, he still fights upon his knees.”
Patrium deus habet adversus bonos viros animum et illos fortiter amat et "Operibus," inquit, "doloribus, damnis exagitentur, ut verum colligant robur." Languent per inertiam saginata nec labore tantum sed motu et ipso sui onere deficiunt. Non fert ullum ictum inlaesa felicitas; at cui assidua fuit cum incommodis suis rixa, callum per iniurias duxit nec ulli malo cedit sed etiam si cecidit de genu pugnat.
Patrium deus habet adversus bonos viros animum et illos fortiter amat et "Operibus," inquit, "doloribus, damnis exagitentur, ut verum colligant robur."
Languent per inertiam saginata nec labore tantum sed motu et ipso sui onere deficiunt. Non fert ullum ictum inlaesa felicitas; at cui assidua fuit cum incommodis suis rixa, callum per iniurias duxit nec ulli malo cedit sed etiam si cecidit de genu pugnat.
De Providentia (On Providence), 2.6; translation by John W. Basore
Moral Essays
“Virtue alone affords everlasting and peace-giving joy”
Sola virtus praestat gaudium perpetuum, securum; etiam si quid obstat, nubium modo intervenit, quae infra feruntur nec umquam diem vincunt.
Letter XXVII
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: Virtue alone affords everlasting and peace-giving joy; even if some obstacle arise, it is but like an intervening cloud, which floats beneath the sun but never prevails against it.
“Unrighteous fortune seldom spares the highest worth; no one with safety can long front so frequent perils. Whom calamity oft passes by she finds at last.”
Iniqua raro maximis virtutibus fortuna parcit ; nemo se tuto diu periculis offerre tam crebris potest ; quem saepe transit casus, aliquando invenit.
Hercules Furens (The Madness of Hercules), lines 325-328; (Megara).
Tragedies
“We are mad, not only individually, but nationally. We check manslaughter and isolated murders; but what of war and the much-vaunted crime of slaughtering whole peoples?”
Non privatim solum sed publice furimus. Homicidia conpescimus et singulas caedes: quid bella et occisarum gentium gloriosum scelus? Non avaritia, non crudelitas modum novit. Et ista quamdiu furtim et a singulis fiunt minus noxia minusque monstrosa sunt: ex senatus consultis plebisque scitis saeva exercentur et publice iubentur vetata privatim. Quae clam commissa capite luerent, tum quia paludati fecere laudamus. Non pudet homines, mitissimum genus, gaudere sanguine alterno et bella gerere gerendaque liberis tradere, cum inter se etiam mutis ac feris pax sit. Adversus tam potentem explicitumque late furorem operosior philosophia facta est et tantum sibi virium sumpsit quantum iis adversus quae parabatur acceserat.
Letter XCV: On the usefulness of basic principles, lines 30-32.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: We are mad, not only individually, but nationally. We check manslaughter and isolated murders; but what of war and the much-vaunted crime of slaughtering whole peoples? There are no limits to our greed, none to our cruelty. And as long as such crimes are committed by stealth and by individuals, they are less harmful and less portentous; but cruelties are practised in accordance with acts of senate and popular assembly, and the public is bidden to do that which is forbidden to the individual. Deeds that would be punished by loss of life when committed in secret, are praised by us because uniformed generals have carried them out. Man, naturally the gentlest class of being, is not ashamed to revel in the blood of others, to wage war, and to entrust the waging of war to his sons, when even dumb beasts and wild beasts keep the peace with one another. Against this overmastering and widespread madness philosophy has become a matter of greater effort, and has taken on strength in proportion to the strength which is gained by the opposition forces.
On Tranquility of the Mind
Context: We are all chained to fortune: the chain of one is made of gold, and wide, while that of another is short and rusty. But what difference does it make? The same prison surrounds all of us, and even those who have bound others are bound themselves; unless perchance you think that a chain on the left side is lighter. Honors bind one man, wealth another; nobility oppresses some, humility others; some are held in subjection by an external power, while others obey the tyrant within; banishments keep some in one place, the priesthood others. All life is slavery. Therefore each one must accustom himself to his own condition and complain about it as little as possible, and lay hold of whatever good is to be found near him. Nothing is so bitter that a calm mind cannot find comfort in it. Small tablets, because of the writer's skill, have often served for many purposes, and a clever arrangement has often made a very narrow piece of land habitable. Apply reason to difficulties; harsh circumstances can be softened, narrow limits can be widened, and burdensome things can be made to press less severely on those who bear them cleverly.
“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.”
Vis tu cogitare istum quem servum tuum vocas ex isdem seminibus ortum eodem frui caelo, aeque spirare, aeque vivere, aeque mori! tam tu illum videre ingenuum potes quam ille te servum.
Letter XLVII: On master and slave, line 10.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: 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.
“Our lack of confidence is not the result of difficulty. The difficulty comes from our lack of confidence.”
At quanto ego de illis melius existimo! ipsi quoque haec possunt facere, sed nolunt. Denique quem umquam ista destituere temptantem? cui non faciliora apparuere in actu? Non quia difficilia sunt non audemus, sed quia non audemus difficilia sunt.
Also translated as: It is not because things are difficult that we do not dare, but because we do not dare, things are difficult.
Letter CIV, verse 26
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: But how much more highly do I think of these men! They can do these things, but decline to do them. To whom that ever tried have these tasks proved false? To what man did they not seem easier in the doing? Our lack of confidence is not the result of difficulty. The difficulty comes from our lack of confidence.
On Tranquility of the Mind
Context: We are all chained to fortune: the chain of one is made of gold, and wide, while that of another is short and rusty. But what difference does it make? The same prison surrounds all of us, and even those who have bound others are bound themselves; unless perchance you think that a chain on the left side is lighter. Honors bind one man, wealth another; nobility oppresses some, humility others; some are held in subjection by an external power, while others obey the tyrant within; banishments keep some in one place, the priesthood others. All life is slavery. Therefore each one must accustom himself to his own condition and complain about it as little as possible, and lay hold of whatever good is to be found near him. Nothing is so bitter that a calm mind cannot find comfort in it. Small tablets, because of the writer's skill, have often served for many purposes, and a clever arrangement has often made a very narrow piece of land habitable. Apply reason to difficulties; harsh circumstances can be softened, narrow limits can be widened, and burdensome things can be made to press less severely on those who bear them cleverly.
“When a man does not know what harbour he is making for, no wind is the right wind.”
errant consilia nostra, quia non habent quo derigantur; ignoranti quem portum petat nullus suus ventus est.
Letter LXXI: On the supreme good, line 3
Alternate translation: If one does not know to which port one is sailing, no wind is favorable. (translator unknown).
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXIII, Line 16.
“Death is a release from and an end of all pains: beyond it our sufferings cannot extend: it restores us to the peaceful rest in which we lay before we were born. If anyone pities the dead, he ought also to pity those who have not been born. Death is neither a good nor a bad thing, for that alone which is something can be a good or a bad thing: but that which is nothing, and reduces all things to nothing, does not hand us over to either fortune, because good and bad require some material to work upon. Fortune cannot take ahold of that which Nature has let go, nor can a man be unhappy if he is nothing.”
Mors dolorum omnium exsolutio est et finis ultra quem mala nostra non exeunt, quae nos in illam tranquillitatem in qua antequam nasceremur iacuimus reponit. Si mortuorum aliquis miseretur, et non natorum misereatur. Mors nec bonum nec malum est; id enim potest aut bonum aut malum esse quod aliquid est; quod uero ipsum nihil est et omnia in nihilum redigit, nulli nos fortunae tradit. Mala enim bonaque circa aliquam uersantur materiam: non potest id fortuna tenere quod natura dimisit, nec potest miser esse qui nullus est.
From Ad Marciam De Consolatione (Of Consolation, To Marcia), cap. XIX, line 5
In L. Anneus Seneca: Minor Dialogues (1889), translated by Aubrey Stewart, George Bell and Sons (London), p. 190.
Other works
“What fools these mortals be!”
Tanta stultitia mortalium est.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter I: On Saving Time
In Latin, nullum magnum ingenium sine mixtura dementiae fuit (There is no great genius without some touch of madness). This passage by Seneca is the source most often cited in crediting Aristotle with this thought, but in Problemata xxx. 1, Aristotle says: 'Why is it that all those who have become eminent in philosophy or politics or poetry or the arts are clearly melancholic?' The quote by Plato is from the Dialogue Phaedrus (245a).
On Tranquility of the Mind
“Arms observe no bounds; nor can the wrath of the sword, once drawn, be easily checked or stayed; war delights in blood.”
arma non servant modum; nec temperari facile nec reprimi potest stricti ensis ira; bella delectat cruor.
Hercules Furens (The Madness of Hercules), lines 403-405; (Lycus).
Tragedies
“Remember, however, before all else, to strip things of all that disturbs and confuses, and to see what each is at bottom; you will then comprehend that they contain nothing fearful except the actual fear.”
Illud autem ante omnia memento, demere rebus tumultum ac videre quid in quaque re sit: scies nihil esse in istis terribile nisi ipsum timorem.
Alternate translation: You will understand that there is nothing dreadful in this except fear itself. (translator unknown).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Line 12
“The best ideas are common property.”
sciant quae optima sunt esse communia.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XII: On old age, Line 11.
“Before I became old I tried to live well; now that I am old, I shall try to die well; but dying well means dying gladly.”
Ante senectutem curavi ut bene viverem, in senectute ut bene moriar; bene autem mori est libenter mori.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXI: On meeting death cheerfully, Line 2.
“Who can be forced has not learned how to die.”
Cogi qui potest nescit mori.
Hercules Furens (The Madness of Hercules), line 426; (Megara).
Alternate translation: Who can be compelled does not know how to die.
Tragedies
“No man can have a peaceful life who thinks too much about lengthening it.”
Nulli potest secura vita contingere qui de producenda nimis cogitat.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter IV: On the terrors of death, Line 4.
“Our feeling about every obligation depends in each case upon the spirit in which the benefit is conferred; we weigh not the bulk of the gift, but the quality of the good-will which prompted it.”
Eo animo quidque debetur quo datur, nec quantum sit sed a quali profectum voluntate perpenditur.
Alternate translation: The spirit in which a thing is given determines that in which the debt is acknowledged; it's the intention, not the face-value of the gift, that's weighed. (translator unknown).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXXXI: On benefits, Line 6
“I do not trust my eyes to tell me what a man is: I have a better and more trustworthy light by which I can distinguish what is true from what is false: let the mind find out what is good for the mind.”
Oculis de homine non credo, habeo melius et certius lumen quo a falsis uera diiudicem: animi bonum animus inueniat.
De Vita Beata (On the Happy Life): cap. 2, line 2
Alternate translation: I do not distinguish by the eye, but by the mind, which is the proper judge of the man. (translator unknown).
Moral Essays
“The old Romans had a custom which survived even into my lifetime. They would add to the opening words of a letter: "If you are well, it is well; I also am well." Persons like ourselves would do well to say. "If you are studying philosophy, it is well." For this is just what "being well" means. Without philosophy the mind is sickly.”
Mos antiquis fuit, usque ad meam servatus aetatem, primis epistulae verbis adicere 'si vales bene est, ego valeo'. Recte nos dicimus 'si philosopharis, bene est'. Valere enim hoc demum est. Sine hoc aeger est animus.
Mos antiquis fuit, usque ad meam servatus aetatem, primis epistulae verbis adicere 'si vales bene est, ego valeo'. Recte nos dicimus 'si philosopharis, bene est'.
Valere enim hoc demum est. Sine hoc aeger est animus.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XV
“Nothing becomes so offensive so quickly as grief. When fresh it finds someone to console it, but when it becomes chronic, it is ridiculed and rightly.”
Nulla res citius in odium venit quam dolor, qui recens consolatorem invenit et aliquos ad se adducit, inveteratus vero deridetur, nec inmerito.
Line 13 http://books.google.com/books?id=pa1EAQAAIAAJ&q=%22citius+in+odium+venit+quam+dolor+qui+recens+con-solatorem+invenit+et+aliquos+ad+se+adducit+inveteratus+vero+deridetur+nec+inmerito%22&pg=PA436#v=onepage.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXIII
“A large part of mankind is angry not with the sins, but with the sinners.”
Magna pars hominum est quae non peccatis irascitur, sed peccantibus.
De Ira (On Anger): Book 2, cap. 28, line 8
Moral Essays
“He who has injured thee was either stronger or weaker than thee. If weaker, spare him; if stronger, spare thyself.”
Aut potentior te aut inbecillior laesit: si inbecillior, parce illi, si potentior, tibi.
De Ira (On Anger); Book III, Chapter V
Moral Essays
“Drunkenness is nothing but voluntary madness.”
Nihil aliud esse ebrietatem quam voluntariam insaniam.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXXXIII: On Drunkenness, Line 18.
“Fire tries gold, misfortune tries brave men.”
Ignis aurum probat, miseria fortes uiros.
De Providentia (On Providence): cap. 5, line 9
Alternate translation: Fire is the test of gold; adversity, of strong men. (translator unknown).
Moral Essays
“That is why we give to children a proverb, or that which the Greeks call Chreia, to be learned by heart; that sort of thing can be comprehended by the young mind, which cannot as yet hold more. For a man, however, whose progress is definite, to chase after choice extracts and to prop his weakness by the best known and the briefest sayings and to depend upon his memory, is disgraceful; it is time for him to lean on himself. He should make such maxims and not memorize them. For it is disgraceful even for an old man, or one who has sighted old age, to have a note-book knowledge. "This is what Zeno said." But what have you yourself said? "This is the opinion of Cleanthes." But what is your own opinion? How long shall you march under another man's orders? Take command, and utter some word which posterity will remember. Put forth something from your own stock.”
Ideo pueris et sententias ediscendas damus et has quas Graeci chrias vocant, quia complecti illas puerilis animus potest, qui plus adhuc non capit. Certi profectus viro captare flosculos turpe est et fulcire se notissimis ac paucissimis vocibus et memoria stare: sibi iam innitatur. Dicat ista, non teneat; turpe est enim seni aut prospicienti senectutem ex commentario sapere. 'Hoc Zenon dixit': tu quid? 'Hoc Cleanthes': tu quid? Quousque sub alio moveris? impera et dic quod memoriae tradatur, aliquid et de tuo profer.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XXXIII
“He who receives a benefit with gratitude, repays the first installment of it.”
Qui grate beneficium accipit, primam eius pensionem solvit.
De Beneficiis (On Benefits): Book 2, cap. 22, line 1.
Moral Essays
“Who vaunts his race, lauds what belongs to others.”
qui genus iactat suum, aliena laudat.
Alternate translation: He who boasts of his descent, praises the deeds of another (translator unknown).
Hercules Furens (The Madness of Hercules), lines 340-341; (Lycus).
Tragedies
“Tis the first art of kings, the power to suffer hate.”
ars prima regni est posse invidiam pati.
Hercules Furens (The Madness of Hercules), lines 353; (Lycus)
Alternate translation: To be able to endure odium is the first art to be learned by those who aspire to power (translator unknown).
Tragedies
“Pyrrhus: No law demands mercy to prisoners
Agamemnon: Though the law forbids it not, yet decency forbids it.
Pyr: The victor is at liberty to do whatever he likes.
Agam.: To whom much is allowed, it is least suitable to act wantonly.”
Pyrrhus: Lex nulla capto parcit aut poenam impedit.
Agamemnon: Quod non vetat lex, hoc vetat fieri pudor.
Pyr: Quodcumque libuit facere victori licet.
Agam.: Minimum decet libere cui multum licet.
Troades (The Trojan Women), lines 333-336
Tragedies
“Unjust rule never abides continually.”
Iniqua nunquam regna perpetuo manent.
Medea, line 196; (Medea)
Alternate translation: Unjust dominion cannot be eternal. (translator unknown)
Alternate translation: Authority founded on injustice is never of long duration. (translator unknown).
Tragedies
“Growth is slow but collapse is rapid.”
[Ugo Bardi, 2017, The Seneca Effect: Why growth is slow but collapse is rapid, 7, Springer, 1612-3018, 10.1007/978-3-319-57207-9]
Other works
“It is not that we have a short space of time, but that we waste much of it. Life is long enough.”
Non exiguum temporis habemus, sed multum perdidimus. Satis longa vita.
De Brevitate Vitae ("On the Shortness of Life", trans. John W. Basore), Ch. 1
Moral Essays
“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.”
numquam vacat lascivire districtis, nihilque tam certum est quam otii vitia negotio discuti.
Alternate translation: Nothing is so certain as that the evils of idleness can be shaken off by hard work. (translator unknown).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LVI: On quiet and study, Line 9
“Why does God afflict the best of men with ill-health, or sorrow, or other troubles? Because in the army the most hazardous services are assigned to the bravest soldiers: a general sends his choicest troops to attack the enemy in a midnight ambuscade, to reconnoitre his line of march, or to drive the hostile garrisons from their strong places. No one of these men says as he begins his march, " The general has dealt hardly with me," but "He has judged well of me."”
Quare deus optimum quemque aut mala valetudine aut luctu aut aliis incommodis adficit? quia in castris quoque periculosa fortissimis imperantur: dux lectissimos mittit qui nocturnis hostes adgrediantur insidiis aut explorent iter aut praesidium loco deiciant. Nemo eorum qui exeunt dicit 'male de me imperator mervit', sed 'bene iudicavit'.
De Providentia (On Providence), 4.8, translated by Aubrey Stewart
Moral Essays
“Religion is regarded by the common people as true, by the wise as false, and by rulers as useful.”
As quoted in What Great Men Think About Religion (1945) by Ira D. Cardiff, p. 342. No original source for this has been found in the works of Seneca, or published translations. It is likely that the quote originates with Edward Gibbon who wrote:<blockquote>The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful. — Edward Gibbon, The History of the Decline and Fall of the Roman Empire, Vol. I http://www.gutenberg.org/ebooks/890, Ch. II</blockquote> Elbert Hubbard would claim in 1904 ( Little Journeys: To the homes of great philosophers: Seneca http://www.online-literature.com/elbert-hubbard/journeys-vol-eight/2/) that Gibbon was "making a free translation from Seneca".
Disputed
“It is better, of course, to know useless things than to know nothing.”
Satius est supervacua scire quam nihil.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter LXXXVIII: On liberal and vocational studies, Line 45.
“Besides, he who follows another not only discovers nothing but is not even investigating.”
Praeterea qui alium sequitur nihil invenit, immo nec quaerit.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XXXIII
“Tis the upright mind that holds true sovereignty.”
mens regnum bona possidet.
Thyestes, line 380; (Chorus)
Alternate translation: A good mind possesses a kingdom. (translator unknown).
Tragedies
“Pyrrhus: Mercy often means giving death, not life.”
Pyrrhus: Mortem misericors saepe pro vita dabit.
Troades (The Trojan Women), line 329; Translation by Emily Wilson
Tragedies
“If you wish to be loved, love.”
Si vis amari, ama.
Seneca quotes this in Epistulae Morales ad Lucilium; Epistle IX and attributes it to Hecato
Misattributed
“A good judge condemns wrongful acts, but does not hate them.”
bonus iudex damnat inprobanda, non odit.
De Ira (On Anger): Book 1, cap. 16, line 6.
Moral Essays
“For we are mistaken when we look forward to death; the major portion of death has already passed. Whatever years be behind us are in death's hands.”
In hoc enim fallimur, quod mortem prospicimus: magna pars eius iam praeterit; quidquid aetatis retro est mors tenet.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter I: On Saving Time
“Withdraw into yourself, as far as you can. Associate with those who will make a better man of you. Welcome those whom you yourself can improve. The process is mutual; for men learn while they teach.”
Recede in te ipse quantum potes; cum his versare qui te meliorem facturi sunt, illos admitte quos tu potes facere meliores. Mutuo ista fiunt, et homines dum docent discunt.
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter VII: On crowds, Line 8.
“This is the worst trait of minds rendered arrogant by prosperity, they hate those whom they have injured.”
Hoc habent pessimum animi magna fortuna insolentes: quos laeserunt et oderunt.
De Ira (On Anger): Book 2, cap. 33, line 6
Alternate translation: Men whose spirit has grown arrogant from the great favour of fortune have this most serious fault – those whom they have injured they also hate. (translation by John W. Basore)
Alternate translation: Whom they have injured they also hate. (translator unknown).
Moral Essays
“Just as we suffer from excess in all things, so we suffer from excess in literature; thus we learn our lessons, not for life, but for the lecture room.”
Quemadmodum omnium rerum, sic litterarum quoque intemperantia laboramus: non vitae sed scholae discimus.
Alternate translation: Not for life, but for school do we learn. (translator unknown)
Alternate translation: We are taught for the schoolroom, not for life. (translator unknown).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter CVI: On the corporeality of virtue, Line 12
“A golden bit does not make a better horse.”
Non faciunt meliorem equum aurei freni.
Letter XLI: On the god within us
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XLI: On the god within us
Letters to Lucilius, letter 91, page 294. https://fr.wikisource.org/wiki/Lettres_%C3%A0_Lucilius/Lettre_91
Other works
“What need is there to weep over parts of life? The whole of it calls for tears.”
From Moral Essays: Ad Marciam De Consolatione http://thriceholy.net/Texts/Marcia.html (trans. J. W. Basore)
Other works
