Frag. 6 Lunderstedt. ↩
The figure is taken from the Roman dress—one who was “girt high” (alte cinctus), ready for vigorous walking, being contrasted with the loosely-girdled person (discinctus), indolent or effeminate. On the character of Maecenas see Letters CXIV, paragraph 2 ff., XIX, paragraph 3, CXX, paragraph 9. ↩
A philosopher of Naples, mentioned as giving lectures there: cf. Letter LXXVI, paragraph 2. ↩
I.e., “adequately,” equivalent to ὠς δεῖ. ↩
For a complete definition of the Supreme Good cf. Letter LXXI, paragraph 2 ff. ↩
I.e., the Metronax mentioned above. ↩
For the same phrase see Letter LXVI, paragraph 12 and endnote 349. ↩
Cf. Letter LX, paragraph 2 mortem suam antecesserunt. ↩
I.e., the Sun. ↩
As in the original comitia centuriata, men between the ages of seventeen and forty-six. ↩
As riches, health, etc. ↩
I.e., Nature herself is eternal. ↩
See, however, Seneca, Natural Questions VII 2. 3 sciamus utrum mundus terra stante circumeat an mundo stante terra vertatur. For doubts and discoveries cf. Arnold, Roman Stoicism, pp. 178 f. ↩
For technical terms in Letters XCIV and XCV see Appendix II. ↩
See Cicero, De Officiis I 3. 7 ff. for a full discussion of principles and duties. As one would expect, the Romans were more interested in practical precepts than were the Greeks. ↩
Frag. 358 von Arnim. ↩
In other words, that it is one of the “external” things, media, indifferentia. ↩
Compare, among similar passages, Letter XXIV, paragraph 6 levis es, si ferre possum, brevis es, si ferre non possum. ↩
For the same figure, in the same connection, see Letter LXVIII, paragraph 3 in pectore ipso collectio et vomica est. ↩
By means of hellebore, Lat. veratrum, the favourite cathartic of the ancients. ↩
This is in harmony with the idea of Socrates; sin is a lack of knowledge regarding what is true and what is false. ↩
I.e., Aristo and others. ↩
Monitio includes consolatio, dissuasio, obiurgatio, laudatio, and hortatio. Cf. paragraph 21 of this letter. ↩
Quoted also by Quintilian, VI 1. 13. Between the years 58 and 54 BC Calvus, a friend of the poet Catullus, in three famous speeches prosecuted Vatinius, one of the creatures of Caesar who had illegally obtained office. ↩
Catonis Reliq. p. 79 Iordan. ↩
From Publilius Syrus—Frag. 250 Ribbeck. ↩
A verse made up from Virgil, Aeneid X 284, and an unknown author. ↩
I.e. who would abolish precepts. ↩
A further answer to the objection in paragraph 8 above, where all madness is held curable by physical treatment. ↩
See, for example, the Fifth Book, which opens with the preliminary remarks of the Athenian Stranger (pp. 726–34 St.). ↩
A frequent thought in Seneca, cf. Letters XXV, paragraph 2, LII, paragraph 5, etc. ↩
Presumably Phaedo the friend of Plato and pupil of Socrates, author of dialogues resembling those of Plato. ↩
Com. incert., Frag. 81 Ribbeck, and Pub. Syrus, Frag. 2 Ribbeck. ↩
I.e., belief. ↩
From Sallust, Jugurtha, X 6. ↩
Cf. Letter XCIV, paragraph 7 exactum indicium de fugiendis petendisque. ↩
The last stage of knowledge—complete assent—according to the Stoic view, which went beyond the mere sensation-theory of Epicurus. ↩
In this whole discussion Seneca is a much sounder Stoic than Aristo and the opposition. The next letter (Letter XCV) develops still further the preceptive function of philosophy—through προκοπή (progress) to μεταβολή (conversion). ↩
This theme is carefully elaborated in Letter VII, “On Crowds”: “There is no person who does not make some vice attractive to us, or stamp it upon us, or taint us unconsciously therewith” (paragraph 1). ↩
These are fully discussed in Seneca’s Naturales Quaestiones, a work almost contemporary with the Letters. ↩
Both literally and figuratively—the sheen of the metal and the glitter of the false idea. ↩
I.e., the bundle of rods and axes, carried by the attendants of a Roman magistrate. ↩
A name usually applied to the eastern end of the Mediterranean. ↩
Especially Thebes in 335 BC, which he sacked. Athens and Sparta were treated with more consideration. ↩
I.e., the Hyrcanians, and other tribes attacked during and after 330 BC. ↩
Heracles in his various forms hails all the way from Tyre to the Atlantic Ocean; Dionysus from India through Lydia, Thrace, and the Eastern Mediterranean to Greece. ↩
76 BC. ↩
67 BC. ↩
Beginning with the passage of the Manilian Law of 66 BC. ↩
107 BC (also 104, 103, 102, 101, 100, and 86). ↩
102 and 101 BC at Aquae Sextiae and Vercellae;
