Finally, the correspondence, addressed to a late-middle-aged man, starts with an exhortation to take his life seriously; we infer that that is how Senecan Adult Education begins. [14], One of the virtues of the dramatic reading is that it offers a literary explanation for Seneca's use of the epistolary form: letters are not only well suited to, but perhaps the only suitable medium for dramatizing a multi-year friendship and course of philosophical instruction. In Texts, Ideas, and the Classics: Scholarship, Theory, and Classical Literature, ed. Otherwise he will be written off as a big-mouth, and his precepts, however correct in themselves, will be disregarded. Quod pertinaciter studes et omnibus omissis hoc unum agis, ut te meliorem cotidie facias, et probo et gaudeo, nec tantum hortor ut perseveres sed etiam rogo. The advice he gives here is one that only a highly advanced student would need: the ordinary run of people scarcely needs to be warned against philosophical overenthusiasm. Much of these letters consists in first-person narratives culminating in advice. If a philosophical friendship is a process of training the student to understand the teacher, then that characterization should also govern the friendship dramatized in the Letters, and indeed the Letters themselves. [35] This thought also explains Letter 99, in which Seneca transcribes a letter he wrote to one Marullus, who had failed to endure the death of his son courageously. Finally, he reveals why he overreacted: Lucilius' vices are the precise ones that wreaked so much havoc on Seneca's life, and he does not want his friend to suffer what he suffered. For current purposes one may suspend judgment on this issue, just as one need not say whether Seneca actually sent these letters, whether he actually took this trip to Campania, actually happened upon a gladiatorial spectacle, and so on. At Letter 7.9, the unus aut alter who will understand are contrasted with the turba whose souls are too disordered to do so. The usefulness of friendship for moral development is an established theme in classical philosophy. 1, ed. Mazzoli, G. 1989. animi remedia inventa sunt ab antiquis; quomodo autem admoveantur aut quando nostri operis est quaerere. . At 82.9, Seneca derides one of Zeno's syllogisms by sarcastically exclaiming liberatus sum metu! (Translated by Richard M. Bari. As the correspondence progresses, Lucilius' philosophical sophistication increases. The fact, then, that the Letters include references to Seneca's vices is not only appropriate but required by his own teaching. [13] Qua deliberate, they are both subject to interpretation in the light of Seneca's project and evidence for what that project is. There is quite strong evidence for this position from the many coherent references to earlier letters (e.g., Letter 8 references 7; 57 alludes to 53 and 75 to 71; 95 completes a discussion started in 94; 33 comments on all the previous letters). Another: The student should seek the teacher, not vice versa. ↑ As Lucilius, in his letter, has come from far away. Seneca, by contrast, shows us, in great imaginative detail, what a philosophical friendship might look like and how it might work. Doch füge ich die Warnung bei, dich nicht durch das Beispiel derer, die nicht sich innerlich fördern, sondern nur die Augen auf sich ziehen wollen, verleiten zu lassen, dich durch Kleidung und Lebensweise auffällig zu machen. If it is read as a specific instruction, Seneca is telling his student and patient to find his own student/ patients as well. That Seneca should all but explicitly suggest rereading him is no small support to a reading of him that requires us constantly to revise our understanding of individual letters in the light of what follows them. Nussbaum, M. C. 1994. What Seneca is (or was) at Rome, Lucilius is in Sicily. Penguin UK, Aug 26, 2004 - Philosophy - 256 pages. Motto, A. L., and J. R. Clark. At Letter 42.5, Seneca recalls Lucilius saying a certain person was "in his power." But vindicare also means "to rescue from danger or harm" and "to free from blame"; and it is in this sense, I think, that Seneca most interestingly follows his own instruction. litteris mando. Then, a break in tone: the first two-thirds of the letter build a frantic urgency, featuring no fewer than seven verbs in the imperative mood; in the final third of the letter Seneca turns inward, assessing how well he himself accords with his own teaching, confessing his own weaknesses. These letters also teach by example how to do that: when the details of your friend's life and soul are unavailable, ransack your own for material. In cinematic terms, the references to Lucilius' reading these books act like a montage in a kung fu movie: the hero in training may spend many years throwing knives and punching wooden boards under his master's tuition; the filmmaker need only show us one or two such exercises to allow us to infer the centrality of the training without lingering unduly on its unavoidable repetitiveness. After a short mora, then, Seneca serves up a calmer and more soothing discussion (Letter 61.1): desinamus quod voluimus velle. My deliverance, while caught up in the pomp, in the mendacities of the imperial court, is to think about my friend Demetrius, the Cynic philosopher. Taking his fulsome praise back in Letter 35 is going to hurt both parties: amas me amicus non es can have been a joy neither to write nor read. cxiii. Plato and Aristotle and the whole crowd of wise men with divergent views took more from Socrates' character than from his words.". By Letter 7, Lucilius has been warned (in Letter 3) to reflect carefully before establishing a friendship with someone. We are to think ourselves into Seneca's constant reappraisal of his student/friend's achievements and needs, his strengths and weaknesses. Even when I am forced to work I am free to mull over the Great Men of history (here Seneca adverts, as he very rarely does, to his career in politics: causa ex officio nata civili): Demetrium, virorum optimum, mecum circumfero et relictis conchyliatis cum illo seminudo loquor, illum admiror (Letter 62.3). The humanity and wit revealed in Seneca's interpretation of Stoicism is a moving and inspiring declaration of the dignity of the individual mind. S. J. Harrison, 164-88. ↑Presumably (cf. Virtue, the only good, is inevitably the sovereign criterion for every aspect of education. Moreover, Seneca is composing a master work, his Summa, of which Lucilius is sure to receive an advance copy.[28]. Perugia. The Letters, then, depict a life lived accordingly and attempt to make that belief plausible by rendering that life interesting, large, majestic. The scattered references to Lucilius' reading works of technical philosophy are crucially important on this reading. lucilius must have revealed his lingering preoccupation with material goods. Multa bona nostra nobis nocent; timoris enim tormentum memoria reducit, providentia anticipat; nemo tantum praesentibus miser est. The humanity and wit revealed in Seneca's interpretation of Stoicism is a moving and inspiring declaration of the dignity of the individual mind. [23] This suggests that Lucilius has at this point reached the lowest step of moral progress discussed in Letter 75. For instance, Seneca thinks that only unus aut alter can become suitable student/ friends. Over and above these fortuitous elements, however, Lucilius progresses in Stoic wisdom throughout and is, hence, prepared for the heavier, more technical material that fills the later books. [47] Again, this is true if and only if the Letters are a literary creation. These questions are often challenging: in Letter 72, for instance, Seneca writes that he needs more time to reflect on an issue that he had not considered carefully for a long time, and in Letter 117 Lucilius' question forces Seneca to admit, with perhaps exaggerated discomfort, that his opinion deviates from the official Stoic one. The aesthetic effect of all this is surely to conjure an overwhelmingly poignant, if not tragic, set of images. Seneca judges the issue mildly otiose, but agrees to answer it. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. In Letter 44, Seneca suggests that Lucilius should aspire even to be Plato's equal. On the dramatic reading, the Letters allow us to engage deeply with these questions, to consider how Lucilius is reacting to the treatment. Aspetti della lingua e dell’ideologia senecana, Bologna, 111-217; Setaioli 2011: A. Setaioli, Epistulae morales, in Brill’s Companion To Seneca, forthcoming; Spallone 1995: M. Spallone, ’Edizioni’ tardoantiche e tradizione medievale dei testi: il caso delle Epistulae ad Lucilium di Seneca, in O. Pecere, M. D. Reeve (eds. Read in isolation, though, the conceit of this Letter seems threadbare and unconvincing: we wonder why the richest man in the Empire would stay in such a flat at the beginning, and our dubiousness is scarcely allayed by Seneca's eventual explanation that he wanted to test himself. ‚Quid ergo? Letter 61 switches to the first person, 62 from the first to the third. Intus omnia dissimilia sint, frons populo nostra conveniat. In The Imperial Muse, vol. Space prevents me from tracing it here, except to point out that the act of teaching Lucilius is itself part of Seneca's journey toward goodness. Much work, I think, remains to be done here. There is a lesson in the subtlety, in the artistry, of this recommendation. . 91.34TL. There is much more to the issue of self-consistency and self-contradiction in the Letters than can be considered here; the dialectic is a central problem for the work. Make the point on the general level: the plural his is well considered. [19] The dramatic reading offers a way for us to read Seneca as he tells us to read him: interactively, creatively.[20]. Seneca and Self-Assertion. One result: The educative relationship is asymmetrical. Heidelberg. Platon et Aristoteles et omnis in diversum itura sapientium turba plus ex moribus quam ex verbis Socratis traxit. The letter is short, as Senecan upbraiding generally is. After the mirror to our collective cruelty is held up, after we are moved to pity and disgust, morals are to be drawn. You should neither pick at questions from all fields nor greedily attack them all at once: one arrives at the whole by covering each part in turn. Be careful whom you are around (Letter 7.8-9): Recede in te quantum potes; cum his versare qui te meliorem facturi sunt, illos admitte quos tu potes facere meliores. Sed ut huius quoque diei lucellum tecum communicem, apud Hecatonem nostrum inveni cupiditatum finem etiam ad timoris remedia proficere. In the first passage, Seneca says he would reject wisdom if he had no one to share it with, because nullius boni sine socio iucunda possessio est. The dramatic reading also explains both the order and the disorder of the Letters. Frugalitatem exigit philosophia, non poenam; potest autem esse non incompta frugalitas. [49] How should we imagine all this within the dramatic conceit? Seneca frequently revisits and revises his teachings on various themes. Epistulae morales ad Lucilium sind eine Sammlung von 124 Briefen. Unsere Vorzüge gereichen uns vielfach zum Schaden: Unser Gedächtnis erneuert uns die Qual der Furcht, unsere Vorausschau lässt sie uns schon vor ihrem Eintritt empfinden; Niemandes Unglück beschränkt sich bloß auf die Gegenwart. Jeder, der uns näher betrachtet, soll zu der Überzeugung gelangen, dass wir mit der Menge nicht auf gleichem Fuße stehen; Wer unser Haus betritt, soll vielmehr uns bewundern als unser Gerät. The letter goes on to specify that the exercise ought to be restrictive enough to be a genuine test of Lucilius' fortitude and not a mere game (ut non lusus sit sed experimentum), and that he is to sustain the exercise for at least three or four days at a time. The portrait of the virtuous and therefore happy life, of the courageous and therefore good death, attracts the painter as much as the viewer; demonstrating the techniques of approaching that vision brings the demonstrator closer to it. 1-3) shows how much is gained from reading the Letters in terms of their depicted temporal sequentiality. [16] Seneca is undoubtedly also responding to multiple literary influences in choosing the epistolary form. [1] Especially important is the groundbreaking study Hadot 1969, esp. [21] This ground is covered in more detail in Schafer 2009, 71-74. Epistulae morales ad Lucilium sind eine Sammlung von 124 Briefen. Seneca does not waste time describing the dangers of wasting time. Queries HELP. Seneca. . On her reading, the Letters depict the philosophical life and the central role of reason in organizing it; my reading, by contrast, will treat Seneca's role as teacher/friend of Lucilius as the basic issue around which the dramatization is constructed. Consolation is occasionally called for; sternness and rebuke are sometimes more appropriate. . Lucilius has asked a quite general, but also sensible, question: what should I avoid? . . Effective spiritual therapy was discovered by the ancients, but it is our task to inquire how and when to apply it.") This ita fac recalls the ita fac that begins Letter 1, particularly as the next sentence, satis multum temporibus sparsimus, clearly recalls the first letter's theme of conserving time. Paris. (hoffe, ihr könnt mir helfen) . Ars Didactica: Seneca's 94th and 95th "Letters." It moves to the first person from the second. illis aliqua quae possint prodesse conscribo; salutares admonitiones . [32] Seneca shows similar tact with the quote-for-the-day from Letter 25: 'sicfac' inquit [Epicurus] 'omnia tamquam spectet Epicurus' (Epicurus frag. 1993. Cicero's correspondence with Atticus had apparently recently been published (Seneca's references to it at 21.4, 107.3, and 118.1 are the earliest extant notice of these letters). That last we may take, I think, as explicit warrant for meta-dramatic readings of the Letters in general. The Letters are a heroic attempt to vindicate, to make attractive and plausible, that vision of the meaning of our lives. This article is an attempt to answer these questions by posing and answering a related question: how should they be read? The next letter fulfills Seneca's promise to answer Lucilius' question, ending with the inevitable warning about gratuitous displays of intellectual acumen. tulit te longe a conspectu vitae salubris rapida felicitas, provincia et procuratio et quidquid ab istis promittitur (Letter 19.3-5). On the asymmetry of teacher and student, see Letter 7.8: cum his versare qui te meliorem facturi sunt, illos admitte quos tu potes facere meliores. Ego certe id ago ne senex eadem velim quae puer volui. It is not possible to rehearse the many grounds for this judgment here (Griffin 1976, 416-19, is the classic statement of the case; Mazzoli 1989, 1846-55, is an excellent status quaestionis). Seneca's Plans for a Work "Moralis Philosophiae" and Their Influence on His Later Epistles. The Epistulae Morales ad Lucilium (Latin for "Moral Letters to Lucilius"), also known as the Moral Epistles and Letters from a Stoic, is a collection of 124 letters that Seneca the Younger wrote at the end of his life, during his retirement, after he had worked for the Emperor Nero for more than ten years. Moreover, rational consistency and harmony are the distinctive and inerrant marks of the Good. Bologna. If it were possible, I would rather show what I mean than say it.". This, I take it, explains why the last thirty or so letters are both idiosyncratic in their interests and technical in their exposition: Lucilius has reached the stage where he is competently absorbing a wide range of philosophical texts on his own, and need only trouble Seneca on certain difficulties. Experiri et exercere me volui . Within the drama, however, the imperatives in this passage are also specific instructions from Seneca to Lucilius, issued at this particular, early point in the course of training, which Lucilius will be expected to obey. ; for instance, Lucilius is depicted as already having made significant moral progress (1.6, 4A.1-3). It seems important, though, that Lucilius is himself a Pompeian. [15] Letters both capture precise details of a given instant and collapse long expanses of time into a small and manageable corpus.[16]. Yet perhaps someone or other will happen along who will be fit for you to shape and train to an understanding of you. On the homiletic tone, Letter 56 is of a piece with most of these travel letters. Cambridge. Mutuo ista fiunt, et homines dum docent discunt. I will untangle that right away, but first I will write about how to manage your eagerness to learn, which I see that you are burning with, so it doesn't get in its own way. He was born in Cordoba, Spain. In Letter 59, Seneca responds to a letter from his friend, remarking that he seems to be in a good mood (animi hilarem adfectum). We have already seen how Seneca's progress report to Lu-cilius in Letter 34 is, if not taken back, significantly corrected in Letter 35; Seneca has fallen prey to the very human temptation to tell a friend what he wants to hear. Seneca - Epistulae morales ad Lucilium - Libro 1 - Paragrafo 3 - Rifletti bene prima di sceglierti un amico, ma poi abbi piena fiducia Seneca - Epistulae morales ad Lucilium - Libro 1 - Paragrafo 4 Horace's Epistles have also been seen as a possible influence (Maurach 1970, 196-97). Das Maß, das mir gefällt, ist folgendes: Unser Leben soll die Mitte halten zwischen strenger Sittlichkeit und volkstümlicher Sitte; Respekt haben sollen alle vor unserem Leben, aber sie sollen es nicht befremdlich finden. ↑ The Romans had a ludus latrunculorum, with features resembling both draughts and chess. Morals and Villas in Seneca's "Letters": Places to Dwell. Scala, M. 2001. Rousseau. In other words, after we have read Seneca already. I think all of these things are true. Moreover, it is clear that Seneca's other (philosophical) works are relevant for understanding the Letters, as we shall see below. -. [43] This point can also be seen in Seneca's use of negative exempla (12.8-9, 94.62-67), and especially those in which the exemplum is Seneca himself (12.2-3, 87.1-5). Seneca. He also, by telling Lucilius that he has done this, gently plants in his friend's mind the notion that he can devise his own exercises as well. Brescia. . Letter 83, for instance, relays the details of Seneca's day-to-day life, including exercise and bathing. si potes, subduc te istis occupationibus; si minus, eripe. Read this book using Google Play Books app on your PC, android, iOS devices. (1), given the fragmentary state of his oeuvre and of hellenistic philosophy in general. [31] Seneca's lesson plan involves constant reading, oriented entirely toward the goal of moral edification, stressing quality over quantity: Probatos itaque semper lege, et si quando ad alios deverti libuerit, ad priores redi. Finally, the letter ends with Seneca remarking that he is planning to leave: itaque ex hoc loco migrabo. In particular, I hope to undermine his warning (75) "it is important, however, not to exaggerate the 'plot.'". The danger of moral contagion correlates directly with the number of one's acquaintances. Wenn du die Website weiter nutzt, gehen wir von deinem Einverständnis aus. Schönegg, B. . In this section, I will focus on three different texts, showing how this approach can enhance our understanding of them. [1] But they are not merely a discussion of these matters; they are also a representation, a dramatization, of an individual moral education. Etiamnunc optas quod tibi optavit nutrix tua autpaedagogus aut mater? Seneca und die griechisch-römische Tradition der Seelenleitung. Seneque: ou, La conscience de l'Empire. A. Setaioli, 69-87. Lucilius mentions that he hopes for a good return on an investment, and in response he is called a child, a cow, a corpse. Seneca's Stoicism proclaims that all of us are vicious and spiritually disordered, that setting our souls aright is our one mission, the only thing that really matters. [9] This approach necessarily assumes that the order of the Letters as we have them is the order in which (within the drama) they are sent. Seneca's asthma is acting up. Rather, by "education" and related terms I mean something like "training in virtue," which I take to be a safe characterization of what their relationship is for. [19] The distinction I am positing, between "Seneca the character," the producer of the extended speech act that the Letters are, and "Seneca the author," who, for his own reasons, conceives the dramatization and carries it out, is of course fundamental to the dramatic reading (pace opponents of inferring authorial intent). Die Führung des Lesers in Senecas "Epistulae morales." The cost paid by this claim is that it reduces the themes of friendship and of didactic method to a mere plot device for establishing the central conceit. Letter 62 is quickly sent, and the author hopes all three will arrive simultaneously or nearly so. Moreover, on Seneca's reading of the history of philosophy, there is no distinction between research philosophers, philosophy teachers, and philosophical therapists (Letter 6.6): Zenonem Cleanthes non expressisset si tantummodo audisset: vitae eius interfuit, secreta perspexit. Statim expediam; illud tamen prius scribam, quemad-modum tibi ista cupiditas discendi, qua flagrare te video, digerenda sit, ne ipsa se inpediat. Seneca. [51] Seneca often states this point explicitly (Letter 88 is the most important such text). He has by Letter 108 succeeded in reorienting Lucilius' life around philosophy. Oxford. The letter offers an enticement to be good instead of a rant for being bad: resigning oneself to fate provides serenity, allows one to contemplate death without fear. he insists he is not a sage: he must plead for extra time to consider technical matters, he relates instances where he displays vicious emotional reactions, and so on. Stronger praise in Letter 34 is corrected in 35: there, Lucilius is told that he is not yet morally competent truly to be Seneca's friend. [20] In several passages, Seneca signals that the Letters have a third-person audience in view by adverting to his expectation that "posterity" will read them. Cicero's correspondence Ad Atticum will have shown to Seneca how a series of letters, published by their author, can reveal the interior life of the sender and hint strongly at the words and personality of their recipient. Bellincioni, M. 1978. [10], That is to say, of course, that they are to be read as a work of literature; and this, it seems, would imply a negative verdict on the much-debated issue of the Letters' genuineness. Oxford. Seneca also remarks in several passages that Lucilius both wants to and should become a full-fledged philosopher himself (Letter 33.7). Friends, teacher/student, guru/disciple, confessor and confessant; I will usually use the term "education" to describe what Seneca's Letters do; by this I do not mean to privilege those aspects that are didactic in a narrow sense. Meide die lumpige Kleidung, das struppige Haar, den verwilderten Bart, den ausgesprochenen Haß gegen alles Geld, das Nachtlager auf bloßer Erde und alle jene Irrwege, deie ein verdrehter Ehrgeiz einschlägt. Now it is my contention that the Letters are not a genuine multi-year correspondence, but that they are an attempt realistically to portray one. Dices, ‚quomodo ista tam diversa pariter sunt?‘ Ita est, mi Lucili: cum videantur dissidere, coniuncta sunt. Vottero, D. 1998. [6] A third theme is the effectiveness of exempla: lessons take much better when they are shown rather than said. Download for offline reading, highlight, bookmark or take notes while you read Ad Lucilium Epistulae Morales. In the second, he approvingly quotes an artist saying of his audience: satis sunt mihi pauci, satis est unus, satis est nullus. Inwood, B. The opening of Letter 49, the first of the travel letters, has Seneca remarking on how the places he is seeing (Campania et Pompeiorum tuorum conspectus) are evoking his friend (totus mihi in oculis es). [33] Hence, homines dum docent discunt can also be inverted: Lucilius is teaching while he learns. . It will be useful, however, to consider the overall movement of the action, first of all to demonstrate that enough happens to the characters to justify speaking of the "drama" of the letters, and then to isolate a few particular elements to which the reading may be applied. The man who wrote maximum remedium irae est mora knows better. The philosophical letter was already an established genre (of which Epicurus is the most important practitioner; letters purporting to be by Plato, Aristotle, and other figures also circulated in antiquity). Ad Lucilium epistulae morales. Illud autem te admoneo, ne eorum more qui non proficere sed conspici cupiunt facias aliqua quae in habitu tuo aut genere vitae notabilia sint. Seneca's Letters to Lucilius: A Revaluation. J. Elsner and J. [52] Seneca's disdain for these arguments, a frequent theme in the Letters, is best understood not as impatience with logic itself but as part of his endeavor to establish a more effective, and more psychologically insightful, method of inculcating Stoicism. This point is clearly seen in Too 1994, 214-22, which argues that Seneca's failure in the Letters to enact his own teaching is part of a strategy of disempowering the Neronian state. Relatedly, the teacher should share himself with his student. In that respect, the vision is monistic. Perhaps the day after dispatching his courier to Sicily he dashes off Letter 61, entrusts it to another courier, tells him to explain to Lucilius that he had one more thing to say. Berlin. Educazione alla sapientia in Seneca. Nec passim carpenda sunt nec avide invadenda universa: per partes pervenietur ad totum. for instance, Seneca instructs Lucilius on what and how to read; since one of the things Lucilius reads is the Letters themselves, it seems overwhelmingly likely that Seneca is signaling to us to apply his advice about reading to the text in which it is contained.[8]. The first twenty-nine Letters each end with a sententia for Lucilius to ponder. Groß ist der Mann, der irdenes Geschirr so braucht, als wäre es Silber, aber nicht kleiner ist der, der sein Silbergeschirr so braucht, als wäre es irdenes; Es zeugt nicht von Seelenkraft, wenn man Reichtum nicht tragen kann. [53] See, especially, Letters 82 and 85. I mean "drama" only in the broader sense, in order to pick out the collection's use of plotting, characterization, mise en scene, and the like. Too, Y. L. 1994. 211 Usener). Adding these months to the time that it must have taken Seneca to do all the traveling mentioned in these letters reveals that a significant amount of time passes by, enough time that the characters' friendship might reasonably be thought to be in danger of growing cool. Danke fürs Zuhören Deutsch Gliederung Inhalt Motive & Struktur Stilmittel Wirkung 1.Teil Stilmittel Einleitung in die Sklaventhematik Seneca gibt vor, wie man sich verhalten sollte Latein Lucilius is "burning" (flagrare) with philosophical enthusiasm. On Quibbling as Unworthy of the Philosoper, XXI - On The Renown Which My Writings Will Bring You, XXII. Taken together, this point/counterpoint renders a meta-didactic moral, "be careful with praise," which reflects and confirms Seneca's explicit warnings about evaluating oneself too leniently. [27], Several points emerge. I thank John Henderson, Brad Inwood, Timothy Joseph, Gisela Striker, Richard Tarrant, Richard Thomas, Ben Tipping, Raphael Woolf, and my anonymous readers for their invaluable comments and suggestions. Now that we have seen an overview of the Lucilius drama, it should be clear that it contains enough action to justify our attention. [31] Letter 2 relies heavily on the pun between loca (physical places) and loci (passages in literature), as Henderson 2004, 8, observes. Letters from a Stoic: Epistulae Morales Ad Lucilium - Ebook written by Seneca. -. Henderson, J. Taken together, the two letters can be seen to apply Seneca's doctrine on method (Letters 94 and 95 again, et passim): first you warn, admonish, motivate, and then you give the technical explanations. [34] "Cleanthes would not have been stamped in Zeno's image if he had only attended his lectures: he was part of Zeno's life, he beheld his secrets. [22] It is important to point out that treating the Letters as the self-contained story of Lucilius is potentially dangerous, since he also appears, with some biographical detail, as the addressee of Seneca's Quaestiones naturales and De providentia.

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