To what extent does Seneca’s philosophy support the mos maiorum?

Submitted for IB SL Latin (dossier investigating a research question), 1000 words

Contents

• Introduction

• Source 1: Self-Control

• Source 2: Discipline

• Source 3: Disciplining Reason

• Source 4: Egalitarianism and Hierarchy

• Source 5: Reason as a Virtue

• Source 6: Perseverance

• Source 7: Piety and Theology

• Source 8: Authority from Sophistry

• Source 9: Evaluating Virtus

• Conclusion

Introduction

The mos maiorum the moral code that the Romans believed represented an idealised era of their early history. It includes such virtues as self-control; discipline; piety; and other putative virtues.

Whilst the mos maiorum refers to a network of customs, Stoicism is a codified philosophical system, with an entrenched, clearly articulated sense of what it means to live a good life. In particular, Stoics advocate that we ought to develop fortitude, and be rational rather than emotional in order to fulfil our duties and be virtuous. (Study.com, 2022)

With a number of notable Romans adopting Stoic views, it is interesting to consider the influence that the ingrained moral customs of the time may have had on them, and where the two schools of thought differ.

In this dossier, I will examine passages from the writings of Seneca and consider the extent to which the Stoicism that he advocated, concurs with the mos maiorum.

Source 1: Self-Control

Quidam itaque e sapientibus viris iram dixerunt brevem insaniam; aeque enim impotens sui est, decoris oblita, necessitudinum immemor, in quod coepit pertinax et intenta, rationi consiliisque praeclusa, vanis agitata causis, ad dispectum aequi verique inhabilis, ruinis simillima, quae super id quod oppressere franguntu.

-De Ira, Seneca (Book 1, Chapter I, Section 2)

Some of the wisest of men have in consequence of this called anger a short madness: for it is equally devoid of self-control, regardless of decorum, forgetful of kinship, obstinately engrossed in whatever it begins to do, deaf to reason and advice, excited by trifling causes, awkward at perceiving what is true and just, and very like a falling rock which breaks itself to pieces upon the very thing which it crushes.

­-Translation from (Spartacus Educational, 2020)

This source exemplifies self-control. It is the opening of an essay in which Seneca rails against the vice of anger, which he views as the very antithesis of self-control. He argues that we must avoid giving into anger because it is the result of a lack of self-discipline, and this indicates moral failing. His view is that being in possession of oneself is paramount; he despises anger and endorses temperance, aligning with the mos maiorum.

Source 2: Discipline

Non vides quanto aliter patres, aliter matres indulgeant ? Illi excitari iubent liberos ad studia obeunda mature, feriatis quoque diebus non patiuntur esse otiosos et sudorem illis et interdum lacrimas excutiunt; at matres fovere in sinu, continere in umbra volunt, numquam contristari, numquam flere, num- quam laborare. Patrium deus habet adversus bonos viros animum et illos fortiter amat et "Operibus," inquit, "doloribus, damnis exagitentur, ut verum colligant robur."

-De Providentia, Seneca (Chapter 2, Sections 5-6)

Do you not see how differently fathers and mothers indulge their children? How the former urge them to begin their tasks betimes, will not suffer them to be idle even on holidays, and exercise them till they perspire, and sometimes till they shed tears—while their mothers want to cuddle them in their laps, and keep them out of the sun, and never wish them to be vexed, or to cry, or to work. God bears a fatherly mind towards good men, and loves them in a manly spirit. "Let them," says He, "be exercised by labours, sufferings, and losses, so that they may gather true strength." Translation from (Stewart, Of Providence - Wikisource, the free online library, 1900)

This source illustrates another aspect of the mos maiorum: discipline, particularly related to enduring pain when trained to some higher standard. We see Seneca distinguishing his observations of paternal and maternal love. He thinks that the mothers’ approach is overindulgent, and causes children to never work hard; instead, the fathers’ approach fosters discipline and endurance better serving children, and enabling them to better themselves in the long-run. In valuing discipline, he is in accordance with the mos maiorum.

Source 3: Disciplining Reason

Deinde ratio ipsa, cui freni traduntur, tam diu potens est quam diu diducta est ab adfectibus; si miscuit se illis et inquinavit, non potest continere quos sum- movere potuisset. Commota enim semel et excussa mens ei servit quo impellitur.

-De Ira, Seneca (Book 1, Chapter 7, Section 3)

In the second place, Reason herself, to whom the reins of power have been entrusted, remains mistress only so long as she is kept apart from the passions: if once she mingles with them and is contaminated, she becomes unable to hold back those whom she might have cleared from her path. For when once the mind has been aroused and shaken, it becomes the slave of the disturbing agent.”

-Translation from (Basore, 1928-35)

Seneca again puts forth the importance of discipline. He suggests that within the soul, there are various forces vying for control. Thus his argument is that if we are to maintain self-control, then we must be able to divorce the rational aspect of our soul from those passionate parts with more hedonistic impulses. Thus, his belief concurs with the mos maiorum in that one ought to control one’s desires; but it arguably builds upon it in saying that the goal of this is that our rational selves may maintain prepotence.

Source 4: Egalitarianism and Hierarchy

Libenter ex is, qui a te veniunt, cognovi familiariter te cum servis tuis vivere. Hoc prudentiam tuam, hoc eruditionem decet. "Servi sunt." Immo homines. "Servi sunt." Immo contubernales. "Servi sunt." Immo humiles amici. "Servi sunt.'' Immo conservi, si cogitaveris tantundem in utrosque licere fortunae.

-Ad Lucilium Epistulae Morales, Seneca (Letter 47, Section 1)

“I am glad to learn, through those who come from you, that you live on friendly terms with your slaves. This befits a sensible and well-educated man like yourself. "They are slaves," people declare. Nay, rather they are men. "Slaves!" No, comrades. "Slaves!" No, they are unpretentious friends. "Slaves!" No, they are our fellow-slaves, if one reflects that Fortune has equal rights over slaves and free men alike.

-Translation from (Wikisource, 2019)

The mos maiorum promotes traditional hierarchies of Roman society. In this letter, Seneca rebukes those who seek to diminish the humanity of the slave class. He uses repetition to emphasise the insistence of some that slaves are only slaves; although not fully egalitarian, Seneca disapproves of this notion, claiming not that slaves ought to be freed, but that they are fundamentally human, and so not fundamentally different to their masters. Perhaps these even-handed tendencies run counter to the hierarchical structure of Roman society; but ultimately, Seneca has no objection to the stratification into slaves and masters itself, and is thus in alignment with the mos maiorum.

Source 5: Reason as a Virtue

Virtutem autem non dat, ideo nec detrahit; libera est, inviolabilis, immota, inconcussa, sic contra casus indurat, ut ne inclinari quidem, nedum vinci possit; adversus adparatus terribilium rectos oculos tenet, nihil ex vultu mutat, sive illi dura sive secunda ostentantur. Itaque nihil perdet quod perire sensurus sit; unius enim in possessione virtutis est, ex qua depelli numquam potest.

-De Constantia Sapientis, Seneca (Book 2, Section 5)

“Virtue is free, inviolable, not to be moved, not to be shaken, and so hardened against misfortunes that she cannot be bent, let alone overcome by them. She looks unfalteringly on while tortures are being prepared for her; she makes no change of countenance, whether misery or pleasure be offered to her. The wise man therefore can lose nothing of whose loss he will be sensible, for he is the property of virtue alone, from whom he never can be taken away.

-Translation from (Stewart, 1900)

Virtus in the mos maiorum refers to ‘virtue’, and specifically the virtue of having masculine strengths. In this passage, Seneca outlines his view that the quality of being virtuous is indelible. He highly values this quality, but his conception is less exclusively focussed on masculinity as the traditional Roman definition is. Hence, a difference in Seneca’s philosophy and the values endorsed by the mos maiorum is that Seneca’s understanding of ‘virtue’ is much less about public showings of manliness like being in the military.

Source 6: Perseverance

Quemadmodum tot amnes, tantum superne deiectorum imbrium, tanta medicatorum vis fontium non mutant saporem maris, ne remittunt quidem, ita adversarum impetus rerum viri fortis non vertit animum. Manet in statu et quicquid evenit in suum colorem trahit; est enim omnibus externis potentior. Nec hoc dico: non sentit illa, sed vincit et alioqui quietus placidusque contra incurrentia attollitur. Omnia adversa exercitationes putat.

-De Providentia, Seneca (Chapter 2)

Just as the countless rivers, the vast fall of rain from the sky, the huge volume of mineral springs do not change the taste of the sea, do not even modify it, so the assaults of adversity do not weaken the spirit of a brave man. It always maintains its poise, and it gives its own colour to everything that happens; for it is mightier than external things. And yet I do not mean to say that the brave man is insensible to these, but that he overcomes them, and being in all else unmoved and calm rises to meet whatever assails him. All his adversities he counts mere training.

-Translation from (Basore, 1928-35)

In the mos maiorum, perseverance is displaying an unperturbed façade in the face of adversity. Seneca delineates his conception of a brave man, arguing that it is not crucial that they feel no fear, but rather that they have such spirit that they are unmoved by any outside events which might trouble them. Undoubtedly, Seneca views this steadfastness in response to hardships as a virtue, corresponding to the mos maiorum.

Source 7: Piety and Theology

Ita dico, Lucili: sacer intra nos spiritus sedet, malorum honorumque nostrorum observator et custos. Hic prout a nobis tractatus est, ita nos ipse tractat. Bonus vero vir sine deo nemo est; an potest aliquis supra fortunam nisi ab illo adiutus exurgere? Ille dat consilia magnifica et erecta.

-Ad Lucilium Epistulae Morales, Seneca (Letter 41, Sections 1-2)

I mean it, Lucilius. A sacred spirit dwells within us, and is the observer and guardian of all our goods and ills. However we treat that spirit, so does the spirit treat us. In truth, no one is a good man without God. Or is there anyone who can rise superior to fortune without God’s aid? It is God who supplies us with noble thoughts, with upright counsels.

­-Translation from (Fisher, 2016)

Piety is the part of the mos maiorum that relates to having respect towards the gods. Seneca has immense respect for his own sense of divine providence, arguing that morality is not possible without God. Although he is not in full accordance with the mos maiorum, because his God is more abstract than traditional Roman religion, he nonetheless stresses the importance of believing in something bigger than oneself. Therefore Seneca is clearly aligned with the spirit of the mos maiorum.

Source 8: Authority from Sophistry

Aliud propositum est declamantibus et adsensionem coronae captantibus, aliud his, qui iuvenum et otiosorum aures disputatione varia aut volubili detinent; facere docet philosophia, non dicere, et hoc exigit, ut ad legem suam quisque vivat, ne orationi vita dissentiat, ut ipsa intra se vita unius sit omnium actionum sine dissensione coloris. Maximum hoc est et officium sapientiae et indicium…

-Ad Lucilium Epistulae Morales, Seneca (Letter 20, Section 2)

Far different is the purpose of those who are speech-making and trying to win the approbation of a throng of hearers, far different that of those who allure the ears of young men and idlers by many-sided or fluent argumentation; philosophy teaches us to act, not to speak; it exacts of every man that he should live according to his own standards, that his life should not be out of harmony with his words, and that, further, his inner life should be of one hue and not out of harmony with all his activities. This, I say, is the highest duty and the highest proof of wisdom…

-Translation from (Wikisource, 2019)

Seneca outlines what it means to be a philosopher. His view differs from the mos maiorum with respect to authority, the value therein that is the end result of service, displaying ideal Roman values – prestige and respect. He argues that it is one’s duty to act coherently in accordance with one’s values, rather than using the art of rhetoric to attain power. His commitment to consistency in words and actions over sophistry implies a disconnect with the mos maiorum.

Source 9: Evaluating Virtus

Quidni petam? Non quia bona sunt, sed quia secundum naturam sunt, et quia bono a me iudicio sumentur. Quid erit tunc in illis bonum ? Hoc unum, bene eligi. Nam cum vestem qualem decet, sumo, cum ambulo ut oportet, cum ceno quemadmodum debeo, non cena aut ambulatio aut vestis bona sunt, sed meum in iis propositum servantis in quaque re rationi convenientem modum.

-Ad Lucilium Epistulae Morales, Seneca (Letter 92, Section 11)

"What, then," comes the retort, "if good health, rest, and freedom from pain are not likely to hinder virtue, shall you not seek all these?" Of course I shall seek them, but not because they are goods, – I shall seek them because they are according to nature and because they will be acquired through the exercise of good judgment on my part. What, then, will be good in them? This alone, – that it is a good thing to choose them. For when I don suitable attire, or walk as I should, or dine as I ought to dine, it is not my dinner, or my walk, or my dress that are goods, but the deliberate choice which I show in regard to them, as I observe, in each thing I do, a mean that conforms with reason¹⁸.

-Translation from (Wikisource, 2019)

In the mos maiorum, virtue is about being an ideal Roman male; but it is also for a man to know what is good and evil; what is useless or shameful and dishonourable. Seneca asserts that those things which we perceive as good – such as good health – are not objectively so, but are good because they have been chosen through the exercise of practical reason. Although Seneca is not so concerned with the need for masculinity that virtus implies, he is concerned with cogitating on whether some given thing is good. Hence, his philosophy somewhat concords with this aspect of the mos maiorum.

Conclusion

This dossier has shown, with reference to Seneca’s essays and his letters to Lucilius, that there is significant overlap in his Stoic values, and in the values of the mos maiorum.

There is some minor disconnect at times however: perhaps Seneca has slightly more egalitarian instincts than the Romans; and he repudiates the desire to act by the moral code in order to become a leading authority figure, preferring to be sensible and coherent in the pursuit of things other than power.

Bibliography

Basore, J. W. (1928-35). Seneca Essays Book 1. Retrieved from Stoics: https://www.stoics.com/seneca_essays_book_1.html

Fisher, C. (2016, January 18). The Piety of Seneca - Traditional Stoicism. Retrieved from Traditional Stoicism : https://traditionalstoicism.com/the-piety-of-seneca/

Spartacus Educational. (2020, January). Lucius Annaeus Seneca (Seneca the Younger). Retrieved from Spartacus Educational: https://spartacus-educational.com/ROMseneca.htm

Stewart, A. (1900). Of Providence - Wikisource, the free online library. Retrieved from Wikisource: https://en.wikisource.org/wiki/Of_Providence#II

Stewart, A. (1900). On the Firmness of the Wise Man - Wikisource, the free online library. Retrieved from Wikisource: https://en.wikisource.org/wiki/On_the_Firmness_of_the_Wise_Man#V

Study.com. (2022, April 1). Roman Stoicism Beliefs & Philosophers | Is Stoicism a Religion? - Video & Lesson Transcript | Study.com. Retrieved from Study.com: https://study.com/academy/lesson/stoicism-understanding-roman-moral-philosophy.html

Wikisource. (2019, May 9). Moral letters to Lucilius/Letter 20 - Wikisource, the free online library. Retrieved from Wikisource: https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_20

Wikisource. (2019, May 10). Moral letters to Lucilius/Letter 47 - Wikisource, the free online library. Retrieved from Wikisource: https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_47

Wikisource. (2019, May 9). Moral letters to Lucilius/Letter 92 - Wikisource, the free online library. Retrieved from Wikisource: https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_92

Result

Raw Mark: 21/25

Moderated Mark: 17/25 (Grade 5)