This adjective expetibilis is found in Tacitus, Annals XVI 21, and in Boethius, De Consolatione Philosophiae II 6. ↩
I.e., the Stoics as mentioned above (with whom Seneca often disagrees on minor details). ↩
I.e., the external things; see Letter XCIII, paragraph 5 and endnote 770—defined more specifically in paragraph 6 below. ↩
Presumably an allusion to the syllogistic enthusiasts rather than to Lucillius and his like. ↩
I.e., wisdom or being wise. ↩
Cf. Letter XLVIII, paragraph 6 and endnote 217. ↩
Cf. Letter CVI, paragraph 6 and endnote 916. ↩
I.e., solvendo aeri alieno, “in a position to pay one’s debts.” ↩
Epistulae ad Atticum I 12. 4. ↩
Epistulae ad Atticum I 12. 1: “Even his relatives can’t screw a penny out of Caecilius at less than 12 percent” (Winstedt). ↩
For the character of Vatinius see Letter XCIV, paragraph 13 endnote 783; for a similar comparison of V. with Cato see Letter CXX, paragraph 9. ↩
Discussed in Letters LXXI, paragraph 2 f., LXXIV, paragraph 15, LXXVI, paragraph 6 ff., and especially LXXXVII, paragraph 14: nam idem est honestum et bonum. The Academic school tended to draw more of a distinction than the Stoic, as in Letter LXXXV, paragraph 8 f. ↩
This argument (that complete virtue is a sort of transforming climax of life) is not to be confused with the theory of accessio (a term used also in Roman law), or “addition”; for virtue does not permit of accessio, or the addition of any external advantage. See Letter LXVI, paragraph 5 quid accedere perfecto potest? ↩
Seneca here reverts to the money-metaphors of Letters I–XXXIII—lucellum, munusculum, diurna mercedula, etc. ↩
Frag. p. 79 Iordan. ↩
I.e., “something for one’s spare time”; cf. Letter LIII, paragraph 7 endnote 247, non est quod precario philosopheris. ↩
I.e., of common earthenware. ↩
I.e., had got my coffers ready for the promised wealth. ↩
Alexander the Great. ↩
I.e., a “poverty” which is never satisfied. ↩
Horace, Satires I 2. 114 ff. ↩
I.e., the Peripatetic and Academic schools. ↩
Cf. Letter CXVIII, paragraph 5 and endnote 1020. ↩
Consult Sandys, History of Classical Scholarship I pp. 148 and 175 f. Alexandrian “analogists” opposed Pergamene “anomalists” with reference to the rules affecting the forms of words. Out of the controversy arose the scientific study of grammar. ↩
The two stories refer to the years 280 and 279 BC, during the campaigns of Pyrrhus in Italy. ↩
See Livy, II 10. ↩
Livy (loc cit.) reports him as saying: “Tiberine pater, te sancte precor, haec arma et hunc militem propitio flumine accipias!” Macaulay in his ballad translates Livy’s quotation almost literally. ↩
A chronic disease of Seneca himself. See the autobiographic fragment in Letter LXXVIII, paragraph 1 f. ↩
Seneca is here developing the thought sketched in Letter XII, paragraph 2 unus autem dies gradus vitae est. ↩
For the same contrast cf. Letter CXVIII, paragraph 2 (and endnote 1019). ↩
Horace, Satires I 3. 11–17. ↩
I.e., in addition to myself and confirming my statement. ↩
Frag. 17 von Arnim. ↩
I.e., felicitas becomes infelicitas. ↩
I.e., their physical makeup, the elements of their physical being. ↩
I.e., the “soul of the world,” of which each living soul is a part. The Stoics believed that it was situated in the heart. Zeno called it ἡγεμονικόν, “ruling power”; while the Romans used the term principale or principatus. The principle described above is ὀρμή (impulse) or τόνος (tension). ↩
Seneca is both sound and modern in his account of animal “intelligence.” It is instinct, due to sensory-motor reactions, and depending largely upon type heredity. ↩
A theme developed by Cicero (De finibus III 16): placet … simul atque natum sit animal … , ipsum sibi conciliari et commendari ad se conservandum. ↩
Virgil, Georgics I 250 ff. ↩
Cato, Frag. p. 110 Jordan. ↩
I.e., owls, of ill omen. ↩
In connection with the Parentalia, Feb. 13–21, and at other anniversary observations, the ceremonies were held in the daytime. ↩
A vice which Seneca especially abhors; cf. Letter XV, paragraph 1 multum potionis altius ieiunio iturae. ↩
By wearing silk gowns of transparent material. ↩
Not literally translated. For the same thought see Letter XLVII, paragraph 4, etc. ↩
The symbols of a Roman funeral. For the same practice, purposely performed, see Letter XII, paragraph 4 (and the note of W. C. Summers). ↩
Called by Tacitus, Annals IV 34, a Seiani cliens. ↩
Baehrens, Frag. Poet. Rom. p. 355. ↩
I.e., Procne, in the well-known
