← Seneca the Younger

Moral Letters to Lucilius

§10.1-10.5

The Value of Solitude and Living Before the Gods

Seneca advises Lucilius on the importance of solitude, warning him to avoid even single individuals to guard against corrupting influences, and cites Crates and Athenodorus to advocate for self-discipline and living with divine awareness.

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§10.1

​Sic est, non muto sententiam: fuge multitudinem, fuge paucitatem, fuge etiam unum. Non habeo, cum quo te communicatum velim.1 Et vide, quod iudicium meum habeas: audeo te tibi credere. Crates, ut aiunt, huius ipsius Stilbonis auditor, cuius mentionem priore epistula feci, cum vidisset adulescentulum secreto ambulantem, interrogavit, quid illic solus faceret? "Mecum," inquit, "loquor." Cui Crates "Cave," inquit, "rogo, et diligenter adtende; cum homine malo loqueris."

​So it is, I do not change my opinion: flee the crowd, flee the few, flee even a single person. I have no one with whom I would wish you to be shared. And see what judgment you have from me: I dare to trust you to yourself. Crates, as they say, the disciple of this very Stilbo, whom I mentioned in my previous letter, when he saw a young man walking in secret, asked him what he was doing there alone. “I am speaking with myself,” he said. To whom Crates said, “Take care, I beg you, and pay close attention: you are speaking with a bad man.”

§10.2

​Lugentem timentemque custodire solemus, ne solitudine male utatur. Nemo est ex inprudentibus, qui relinqui sibi2 debeat; tunc mala consilia agitant, tunc aut aliis aut ipsis futura pericula struunt; tunc cupiditates improbas ordinant; tunc quicquid aut metu aut pudore celabat, animus exponit, tunc audaciam acuit, libidinem inritat, iracundiam instigat. Denique quod unum solitudo habet commodum, nihil ulli committere, non timere indicem, perit stulto; ipse se prodit. Vide itaque, quid de te sperem, immo quid spondeam mihi, spes enim incerti boni nomen est: non invenio, cum quo te malim esse quam tecum.

​We are accustomed to keep watch over one who is mourning and fearing, lest he make bad use of solitude. There is no one among the foolish who ought to be left to himself; at that time they agitate evil plans, at that time they devise future dangers either for others or for themselves; then they arrange wicked desires; then the mind exposes whatever it was hiding out of fear or shame, then it whets audacity, incites lust, and goads anger. In short, the one advantage that solitude has, to commit nothing to anyone, not to fear an informer, is lost to the fool; he himself betrays himself. See therefore what I hope for you, or rather what I promise myself—for hope is the name of an uncertain good: I find no one with whom I would rather you be than with yourself.

§10.3

​Repeto memoria, quam magno animo quaedam verba proieceris, quanti roboris plena. Gratulatus sum protinus mihi et dixi: "Non a summis labris ista venerunt, habent hae voces fundamentum. Iste homo non est unus e populo, ad salutem spectat."

​I recall to memory with how great a mind you threw out certain words, full of how much strength. I immediately congratulated myself and said: “Those words did not come from the edge of the lips, these voices have a foundation. This man is not one of the crowd; he looks toward salvation.”

§10.4

​Sic loquere, sic vive; vide ne te ulla res deprimat. Votorum tuorum veterum licet dis gratiam facias,3 alia de integro suscipe; roga bonam mentem, bonam valitudinem animi, deinde tunc corporis. Quidni tu ista vota saepe facias? Audacter deum roga; nihil illum de alieno rogaturus es.

​Speak thus, live thus; see that no thing depresses you. You may release the gods from your old vows, and undertake others anew; ask for a sound mind, sound health of soul, and then of body. Why should you not make those vows often? Boldly ask God; you are going to ask him for nothing belonging to another.

§10.5

​Sed ut more meo cum aliquo munusculo epistulam mittam, verum est, quod apud Athenodorum inveni: "Tunc scito esse te omnibus cupiditatibus solutum, cum eo perveneris, ut nihil deum roges, nisi quod rogare possis palam." Nunc enim quanta dementia est hominum! Turpissima vota dis insusurrant; si quis admoverit aurem, conticescent. Et quod scire hominem nolunt, deo narrant. Vide ergo, ne hoc praecipi salubriter possit: sic vive cum hominibus, tamquam deus videat; sic loquere cum deo, tamquam homines audiant. VALE.

​But, that I may send the letter with some small gift according to my custom, it is true what I found in Athenodorus: “Know that you are free from all desires then, when you have reached the point where you ask nothing of God except what you can ask openly.” For how great is the madness of men now! They whisper the most shameful vows to the gods; if anyone brings his ear close, they will fall silent. And what they do not want a human being to know, they tell to God. See therefore whether this can be wholesomely prescribed: live with men as if God were watching; speak with God as if men were listening. FAREWELL.

Syntax notes3 items
  1. 10.1communicatum velim

    communicatum is the perfect passive participle of communico (to share, communicate), functioning with the accusative te as an object complement or accusative infinitive construction, meaning "I would wish you to be shared/communicated (with someone)." The relative clause with cum quo (with whom) modifies an implied antecedent.

  2. 10.2relinqui sibi

    The passive infinitive relinqui (to be left) combined with the dative of the reflexive pronoun sibi means "to be left to oneself" or "abandoned to oneself." It is paired with debeat, which expresses obligation, emphasizing that none of the foolish should be left alone.

  3. 10.4licet dis gratiam facias

    licet introduces a subjunctive verb (facias) to express permission ("you may"). gratiam facere is a legal idiom meaning "to grant a release/pardon" and here, with the dative dis (to the gods), it means "you may release the gods from (the obligation of your old vows)," suggesting one can start anew with fresh vows.

Translated by Gemini 3.5 Flash (published 2026-05-25) · Revision history (1, latest 2026-09-22)
  • 2026-09-22 AI review — source 1
urn:cts:latinLit:phi1017.phi015.humanitext-lat2:10.1-10.5