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87.1 Vīta life mea my brevis short est is
87.2 Sapientiam wisdom in in vītā life quaerimus we seek
87.3 Bona good vīta life multōs many amīcōs friends parat prepares/brings
87.4 Propter because of vītam life labōrāmus we work omnēs all
87.5 Dē about vītā life suā his own senex old man narrat tells
87.6 Philosophī philosophers vītae of life viam way mōnstrant show
87.7 Magnus great poēta poet vītam life rūsticam rural laudat praises
87.8 Vītā by life ipsā itself doctī taught sumus we are
87.9 Per through longam long vītam life multa many things discimus we learn
87.10 Pater father fīliō to son dē about vītā life veterum of ancients dīcit speaks
87.11 Sine without labōre work vīta life nōn not bona good est is
87.12 In in vītā life nostrā our multae many rēs things mūtantur are changed
87.13 Vītam life brevem short artem art longam long esse to be scīmus we know
87.14 Vītae of life tempus time celeriter swiftly fugit flees
87.15 Omnēs all homines men vītam life bonam good cupiunt desire
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87.1 Vīta mea brevis est. My life is short.
87.2 In vītā sapientiam quaerimus. We seek wisdom in life.
87.3 Bona vīta multōs amīcōs parat. A good life brings many friends.
87.4 Propter vītam labōrāmus omnēs. We all work for the sake of life.
87.5 Dē vītā suā senex narrat. The old man tells about his life.
87.6 Vītae viam philosophī mōnstrant. Philosophers show the way of life.
87.7 Vītam rūsticam magnus poēta laudat. The great poet praises rural life.
87.8 Vītā ipsā doctī sumus. We are taught by life itself.
87.9 Multa per longam vītam discimus. We learn many things through a long life.
87.10 Pater fīliō dē veterum vītā dīcit. The father tells his son about the life of the ancients.
87.11 Vīta sine labōre nōn bona est. Life without work is not good.
87.12 Multae rēs in vītā nostrā mūtantur. Many things in our life change.
87.13 Vītam brevem, artem longam esse scīmus. We know that life is short, art is long.
87.14 Celeriter vītae tempus fugit. Swiftly the time of life flees.
87.15 Vītam bonam omnēs homines cupiunt. All men desire a good life.
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87.1 Vīta mea brevis est.
87.2 In vītā sapientiam quaerimus.
87.3 Bona vīta multōs amīcōs parat.
87.4 Propter vītam labōrāmus omnēs.
87.5 Dē vītā suā senex narrat.
87.6 Vītae viam philosophī mōnstrant.
87.7 Vītam rūsticam magnus poēta laudat.
87.8 Vītā ipsā doctī sumus.
87.9 Multa per longam vītam discimus.
87.10 Pater fīliō dē veterum vītā dīcit.
87.11 Vīta sine labōre nōn bona est.
87.12 Multae rēs in vītā nostrā mūtantur.
87.13 Vītam brevem, artem longam esse scīmus.
87.14 Celeriter vītae tempus fugit.
87.15 Vītam bonam omnēs homines cupiunt.
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The noun "vīta" presents several important features for English speakers: -
Form and Declension: -
First declension feminine noun -
Nominative singular: vīta -
Genitive singular: vītae -
Dative singular: vītae -
Accusative singular: vītam -
Ablative singular: vītā -
Common Uses: -
Subject: "Vīta brevis est" (Life is short) -
Direct object: "Vītam laudat" (He praises life) -
With prepositions: -
in + ablative: "in vītā" (in life) -
dē + ablative: "dē vītā" (about life) -
per + accusative: "per vītam" (through life) -
Typical Adjective Combinations: -
bona vīta (good life) -
longa vīta (long life) -
brevis vīta (short life) -
rūstica vīta (rural life) -
Common Expressions: -
vītā ipsā (by life itself) -
vītae via (way of life) -
vītae tempus (time of life)
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Understanding "vīta" requires cultural context for English speakers: -
Roman Concepts of Life: -
Life seen as duty to family and state -
Emphasis on virtuous living -
Balance between public and private life -
Connection to ancestral traditions -
Literary Usage: -
Common theme in philosophy -
Subject of biography (vītae) -
Important in moral teachings -
Featured in poetry and prose -
Social Implications: -
Different expectations for different social classes -
Urban vs. rural life distinctions -
Impact of religion on daily life -
Role of education in shaping life -
Modern Relevance: -
Source of English words (vital, vitality) -
Connection to scientific terms -
Influence on Western philosophy -
Continued use in academic contexts
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From Cicero's "De Senectute" (XIX.69):
Part F-A (Interleaved Text)
Mea my quidem indeed sententiā in opinion nūlla no potest can esse be vītae of life iūcunditās pleasantness, sublātīs having been removed amīcitiīs friendships; nec nor vērō truly ipsam itself amīcitiam friendship tuērī protect possumus we are able, nisi unless aequē equally ipsī we ourselves amīcī friends esse to be velīmus we wish.
"Mea quidem sententiā nūlla potest esse vītae iūcunditās, sublātīs amīcitiīs; nec vērō ipsam amīcitiam tuērī possumus, nisi aequē ipsī amīcī esse velīmus."
Indeed, in my opinion there can be no pleasantness of life when friendships have been removed; nor truly can we protect friendship itself unless we ourselves wish equally to be friends.
This passage emphasizes the Roman view of friendship as essential to a good life. Cicero uses: -
Balanced structure between two main clauses -
Abstract nouns (iūcunditās, amīcitia) -
Personal opinion (mea sententiā) to strengthen argument -
Careful word placement for emphasis
-
Ablative absolute: "sublātīs amīcitiīs" -
Subjunctive in conditional: "velīmus" -
Intensive pronoun: "ipsī" -
Predicative dative with "esse"
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87.16 Magister teacher discipulum pupil dē about vītā life interrogat asks
87.17 Discipulus pupil respondēns responding vītam life esse to be brevem short dīcit says
87.18 Vītae of life brevitātem shortness nōn not timeāmus let us fear magister teacher respondet replies
87.19 Multī many homines men longam long vītam life habent have sed but male badly vīvunt they live
87.20 In in vītā life nostrā our sapientia wisdom maximē especially necessāria necessary est is
87.21 Vītam life bonam good nōn not annī years sed but factā deeds faciunt make
87.22 Cotīdiē daily dē about vītae of life sensu meaning cogitāre to think dēbēmus we ought
87.23 Omnēs all philosophī philosophers vītam life brevem short esse to be docent teach
87.24 Vītae of life fīnem end nēmō no one scit knows discipulus pupil dīcit says
87.25 Propter because of hoc this ipsum very thing bene well vīvere to live dēbēmus we ought
87.26 In in vītā life tuā your quid what optimum best putās do you think magister teacher rogat asks
87.27 Vītam life ipsam itself optimum best dōnum gift esse to be crēdō I believe
87.28 Sapiens wise man vītae of life gaudia joys intellegit understands magister teacher respondet replies
87.29 Discipulus pupil dē about suā his own vītā life cogitāre to think incipit begins
87.30 Nunc now melius better vītam life intellegō I understand discipulus pupil dīcit says
87.16 Magister discipulum dē vītā interrogat. The teacher asks the pupil about life.
87.17 Discipulus respondēns vītam esse brevem dīcit. The pupil, responding, says that life is short.
87.18 Vītae brevitātem nōn timeāmus, magister respondet. "Let us not fear the shortness of life," the teacher replies.
87.19 Multī homines longam vītam habent sed male vīvunt. Many people have a long life but live badly.
87.20 In vītā nostrā sapientia maximē necessāria est. In our life, wisdom is especially necessary.
87.21 Vītam bonam nōn annī sed factā faciunt. Not years but deeds make a good life.
87.22 Cotīdiē dē vītae sensu cogitāre dēbēmus. We ought to think about the meaning of life daily.
87.23 Omnēs philosophī vītam brevem esse docent. All philosophers teach that life is short.
87.24 Vītae fīnem nēmō scit, discipulus dīcit. "No one knows the end of life," says the pupil.
87.25 Propter hoc ipsum bene vīvere dēbēmus. For this very reason, we ought to live well.
87.26 In vītā tuā quid optimum putās? magister rogat. "What do you think is best in your life?" the teacher asks.
87.27 Vītam ipsam optimum dōnum esse crēdō. "I believe that life itself is the best gift."
87.28 Sapiens vītae gaudia intellegit, magister respondet. "The wise man understands the joys of life," the teacher replies.
87.29 Discipulus dē suā vītā cogitāre incipit. The pupil begins to think about his own life.
87.30 Nunc melius vītam intellegō, discipulus dīcit. "Now I understand life better," says the pupil.
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87.16 Magister discipulum dē vītā interrogat.
87.17 Discipulus respondēns vītam esse brevem dīcit.
87.18 Vītae brevitātem nōn timeāmus, magister respondet.
87.19 Multī homines longam vītam habent sed male vīvunt.
87.20 In vītā nostrā sapientia maximē necessāria est.
87.21 Vītam bonam nōn annī sed factā faciunt.
87.22 Cotīdiē dē vītae sensu cogitāre dēbēmus.
87.23 Omnēs philosophī vītam brevem esse docent.
87.24 Vītae fīnem nēmō scit, discipulus dīcit.
87.25 Propter hoc ipsum bene vīvere dēbēmus.
87.26 In vītā tuā quid optimum putās? magister rogat.
87.27 Vītam ipsam optimum dōnum esse crēdō.
87.28 Sapiens vītae gaudia intellegit, magister respondet.
87.29 Discipulus dē suā vītā cogitāre incipit.
87.30 Nunc melius vītam intellegō, discipulus dīcit.
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In this philosophical dialogue, "vīta" appears in several important grammatical constructions: -
Direct Object Construction: -
Accusative case used for direct object: "vītam intellegō" (I understand life) -
With esse in indirect statement: "vītam esse brevem" (that life is short) Example: "Discipulus respondēns vītam esse brevem dīcit" -
Prepositional Phrases: -
dē + ablative: "dē vītā" (about life) -
in + ablative: "in vītā" (in life) Example: "In vītā nostrā sapientia maximē necessāria est" -
Genitive Constructions: -
Possessive: "vītae fīnem" (the end of life) -
With abstract nouns: "vītae brevitātem" (the shortness of life) Example: "Vītae brevitātem nōn timeāmus" -
Adjective Agreement: -
With feminine adjectives: "vītam bonam" (good life) -
With possessive adjectives: "vītā nostrā" (our life) Example: "Vītam bonam nōn annī sed factā faciunt" -
Special Philosophical Constructions: -
Abstract discussions: "dē vītae sensu" (about the meaning of life) -
Ethical statements: "bene vīvere" (to live well) Example: "Cotīdiē dē vītae sensu cogitāre dēbēmus" -
Word Order Patterns: -
Initial position for emphasis: "Vītam ipsam optimum dōnum esse crēdō" -
Medial position in complex sentences: "In vītā nostrā sapientia maximē necessāria est" -
Final position for effect: "Nunc melius vītam intellegō" -
Use in Dialogue: -
Questions about life: "In vītā tuā quid optimum putās?" -
Statements about life: "Vītae fīnem nēmō scit" -
Philosophical reflections: "Sapiens vītae gaudia intellegit" -
Verbal Constructions: -
With modal verbs: "cogitāre dēbēmus" (we ought to think) -
With indirect discourse: "vītam esse brevem dīcit" (he says that life is short) Example: "Discipulus dē suā vītā cogitāre incipit"
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