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Seneca the Younger
Seneca the Younger
(c. 4 BC – AD 65), fully Lucius Annaeus Seneca and also known simply as Seneca (/ˈsɛnɪkə/), was a Roman Stoic philosopher, statesman, dramatist, and—in one work—satirist of the Silver Age of Latin
Latin
literature. Seneca was born in Cordoba in Hispania, and raised in Rome, where he was trained in rhetoric and philosophy. He was a tutor and later advisor to emperor Nero. He was forced to take his own life for alleged complicity in the Pisonian conspiracy to assassinate Nero, in which he was likely to have been innocent.[1][2] His father was Seneca the Elder, his elder brother was Lucius Junius Gallio Annaeanus, and his nephew was the poet Lucan. His stoic and calm suicide has become the subject of numerous paintings. As a writer Seneca is known for his philosophical works, and for his plays which are all tragedies. His philosophical writings include a dozen philosophical essays, and one hundred and twenty-four letters dealing with moral issues. As a tragedian, he is best known for his Medea and Thyestes.

Contents

1 Life

1.1 Early life and adulthood 1.2 Politics and exile 1.3 Imperial advisor 1.4 Retirement 1.5 Death

2 Legacy

2.1 As a humanist saint 2.2 An improving reputation

3 Philosophy 4 Drama 5 Works

5.1 Seneca's tragedies 5.2 Essays and letters

5.2.1 Dialogues 5.2.2 Other essays 5.2.3 Letters 5.2.4 Other 5.2.5 Spurious

5.3 "Pseudo-Seneca"

6 Notable fictional portrayals 7 See also 8 Notes 9 References 10 Further reading 11 External links

Life[edit] Early life and adulthood[edit] Seneca was born at Córdoba in the Roman province of Baetica in Hispania.[3] His father was Lucius Annaeus Seneca the elder, a Spanish-born Roman knight who had gained fame as a writer and teacher of rhetoric in Rome.[4] Seneca's mother, Helvia, was from a prominent Baetician family.[5] Seneca was the second of three brothers; the others were Lucius Annaeus Novatus (later known as Junius Gallio), and Annaeus Mela, the father of the poet Lucan.[6] Miriam Griffin says in her biography of Seneca that "the evidence for Seneca's life before his exile in 41 is so slight, and the potential interest of these years, for social history as well as for biography, is so great that few writers on Seneca have resisted the temptation to eke out knowledge with imagination."[7] Griffin also infers from the ancient sources that Seneca was born in either 8, 4, or 1 BC. She thinks he was born between 4 and 1 BC and was resident in Rome
Rome
by AD 5.[7]

Modern statue of Seneca in Córdoba

Seneca tells us that he was taken to Rome
Rome
in the "arms" of his aunt (his mother's stepsister) at a young age, probably when he was about five years old.[8] His father resided for much of his life in the city.[9] Seneca was taught the usual subjects of literature, grammar, and rhetoric, as part of the standard education of high-born Romans.[10] While still young he received philosophical training from Attalus the Stoic, and from Sotion and Papirius Fabianus, both of whom belonged to the short-lived School of the Sextii which combined Stoicism
Stoicism
with Pythagoreanism.[6] Sotion persuaded Seneca when he was a young man (in his early twenties) to become a vegetarian, which he practised for around a year before his father urged him to desist because the practice was associated with "some foreign rites".[11] Seneca often had breathing difficulties throughout his life, probably asthma,[12] and at some point in his mid-twenties (c. 20 AD) he appears to have been struck down with tuberculosis.[13] He was sent to Egypt to live with his aunt (the same aunt who had brought him to Rome), whose husband Gaius Galerius had become Prefect of Egypt.[5] She nursed him through a period of ill-health which lasted up to ten years.[14] In 31 AD he returned to Rome
Rome
with his aunt; his uncle dying on route in a shipwreck.[14] It was his aunt's influence which allowed Seneca to be elected quaestor (probably after 37 AD[10]) which also earned him the right to sit in the Roman Senate.[14] Politics and exile[edit] Seneca's early career as a senator seems to have been successful and he was praised for his oratory.[15] Dio Cassius relates a story that Caligula
Caligula
was so offended by Seneca's oratorical success in the Senate that he ordered him to commit suicide.[15] Seneca only survived because he was seriously ill and Caligula
Caligula
was told that he would soon die anyway.[15] In his writings Seneca has nothing good to say about Caligula
Caligula
and frequently depicts him as a monster.[16] Seneca explains his own survival as down to his patience and his devotion to his friends: "I wanted to avoid the impression that all I could do for loyalty was die."[17] In 41 AD, Claudius
Claudius
became emperor, and Seneca was accused by the new empress Messalina
Messalina
of adultery with Julia Livilla, sister to Caligula and Agrippina.[18] The affair has been doubted by some historians, since Messalina
Messalina
had clear political motives for getting rid of Julia Livilla and her supporters.[9][19] The Senate pronounced a death sentence on Seneca which Claudius
Claudius
commuted to exile, and Seneca spent the next eight years on the island of Corsica.[20] Two of Seneca's earliest surviving works date from the period of his exile—both consolations.[18] In his Consolation to Helvia, his mother, Seneca comforts her as a bereaved mother for losing her son to exile.[20] Seneca incidentally mentions the death of his only son, a few weeks before his exile.[20] Later in life Seneca was married to a woman younger than himself, Pompeia Paulina.[6] It has been thought that the infant son may have been from an earlier marriage,[20] but the evidence is "tenuous".[6] Seneca's other work, his Consolation to Polybius, was written to console Polybius, one of Claudius' freedmen, on the death of his brother. It is noted for its flattery of Claudius, and Seneca expresses his hope that the emperor will recall him from exile.[20] In 49 AD Agrippina married her uncle Claudius, and through her influence Seneca was recalled to Rome.[18] Agrippina gained the praetorship for Seneca and appointed him tutor to her son, the future emperor Nero.[21] Imperial advisor[edit]

Nero
Nero
and Seneca, by Eduardo Barrón (1904). Museo del Prado

From AD 54 to 62, Seneca acted as Nero's advisor, together with the praetorian prefect Sextus Afranius Burrus. One byproduct of his influence was that Seneca was appointed suffect consul in 56.[22] Seneca's influence was said to have been especially strong in the first year.[23] Seneca composed Nero's accession speeches in which he promised to restore proper legal procedure and authority to the Senate.[21] He also composed the eulogy for Claudius
Claudius
that Nero delivered at the funeral.[21] Seneca's satirical skit Apocolocyntosis which lampoons the deification of Claudius
Claudius
and praises Nero
Nero
dates from the earliest period of Nero's reign.[21] In 55 AD Seneca wrote his On Clemency
Clemency
which was written following Nero's murder of Britannicus, perhaps as a means of assuring the citizenry that the murder would be the end, not the beginning of bloodshed.[24] On Clemency
Clemency
is a work which, although it flatters Nero, was intended to show the correct (Stoic) path of virtue for a ruler.[21] Tacitus
Tacitus
and Dio suggest that Nero's early rule, during which time he listened to Seneca and Burrus, was quite competent. However, the ancient sources suggest, over time, Seneca and Burrus lost their influence over the emperor. In 59 they had reluctantly agreed to Agrippina's murder, and afterward Tacitus reports that Seneca had to write a letter justifying the murder to the Senate.[24] In 58 AD the consul Publius Suillius Rufus had made a series of public attacks on Seneca.[25] These attacks, reported by Tacitus
Tacitus
and Cassius Dio,[26] include charges that in a mere four years of service to Nero, Seneca had acquired a vast personal fortune of three hundred million sestertii by charging high interest on loans throughout Italy and the provinces.[27] Suillius' attacks included claims of sexual corruption, with a suggestion that Seneca had slept with Agrippina.[28] Tacitus though reports that Suillius was highly prejudiced: he had been a favourite of Claudius,[25] and had been an embezzler and informant.[27] In response Seneca brought a series of prosecutions for corruption against Suillius: half of his estate was confiscated and he was sent into exile.[29] However the attacks reflect a criticism of Seneca which were made at the time and continued through later ages.[25] Seneca was undoubtedly extremely rich: he had properties at Baiae
Baiae
and Nomentum, an Alban villa, and Egyptian estates.[25] Dio Cassius even reports that the Boudica
Boudica
uprising in Britannia was caused by Seneca forcing large loans on the indigenous British aristocracy in the aftermath of Claudius's conquest of Britain, and then calling them in suddenly and aggressively.[25] Seneca was sensitive to such accusations: his De Vita Beata
De Vita Beata
("On the Happy Life") dates from around this time and includes a defense of wealth along Stoic lines, arguing that wealth which is properly gained and spent is appropriate behaviour for a philosopher.[27] Retirement[edit] After Burrus's death in 62, Seneca's influence declined rapidly.[30] Tacitus
Tacitus
reports that Seneca tried to retire twice, in 62 and 64 AD, but Nero
Nero
refused him on both occasions.[27] Nevertheless, Seneca was increasingly absent from the court.[27] He adopted a quiet lifestyle on his country estates, concentrating on his studies and seldom visiting Rome. It was during these final few years that he composed two of his greatest works: Naturales quaestiones—an encyclopedia of the natural world; and his Letters to Lucilius—which document his philosophical thoughts.[31] Death[edit]

Manuel Domínguez Sánchez, The suicide of Seneca (1871), Museo del Prado

In AD 65, Seneca was caught up in the aftermath of the Pisonian conspiracy, a plot to kill Nero. Although it is unlikely that Seneca was part of the conspiracy, Nero
Nero
ordered him to kill himself.[27] Seneca followed tradition by severing several veins in order to bleed to death, and his wife Pompeia Paulina
Pompeia Paulina
attempted to share his fate. Cassius Dio, who wished to emphasize the relentlessness of Nero, focused on how Seneca had attended to his last-minute letters, and how his death was hastened by soldiers.[32] A generation after the Julio-Claudian emperors, Tacitus
Tacitus
wrote an account of the suicide, which in view of his Republican sympathies is perhaps somewhat romanticized.[33] According to this account, Nero
Nero
ordered Seneca's wife to be saved. Her wounds were bound up and she made no further attempt to kill herself. As for Seneca himself, his age and diet were blamed for slow loss of blood and extended pain rather than a quick death; he also took poison, which was also not fatal. After dictating his last words to a scribe, and with a circle of friends attending him in his home, he immersed himself in a warm bath, which was expected to speed blood flow and ease his pain. Tacitus
Tacitus
wrote, "He was then carried into a bath, with the steam of which he was suffocated, and he was burnt without any of the usual funeral rites. So he had directed in a codicil of his will, even when in the height of his wealth and power he was thinking of life’s close."[33] Legacy[edit] As a humanist saint[edit]

Plato, Seneca, and Aristotle
Aristotle
in a medieval manuscript illustration (c. 1325–35)

Seneca's writings were well known in the later Roman period, and Quintilian, writing thirty years after Seneca's death, remarked on the popularity of his works amongst the youth.[34] However, while he found much to admire, Quintillian criticised Seneca for what he regarded as a degenerate literary style—a criticism echoed by Aulus Gellius
Aulus Gellius
in the middle of the 2nd century.[34] The early Christian Church was however very favorably disposed towards Seneca and his writings, and the church leader Tertullian
Tertullian
possessively referred to him as "our Seneca."[35] By the 4th century an apocryphal correspondence with Paul the Apostle
Paul the Apostle
had been created linking Seneca into the Christian tradition.[36] The letters are mentioned by Jerome who also included Seneca among a list of Christian writers, and Seneca is similarly mentioned by Augustine.[36] In the 6th century Martin of Braga synthesised Seneca's thought into a couple of treatises which became very popular in their own right.[37] Otherwise Seneca was mainly known through a large number of quotes and extracts in the florilegia which were popular throughout the medieval period[37] When his writings were read in the later Middle Ages, it was mostly his Letters to Lucilius—the longer essays and plays being relatively unknown.[38] Medieval
Medieval
writers and works continued to link him to Christianity because of his alleged association with Paul.[39] The Golden Legend, a 13th-century hagiographical account of famous saints which was widely read, included an account of Seneca's death scene, and erroneously presented Nero
Nero
as a witness to Seneca's suicide.[39] Dante placed Seneca (alongside Cicero) among the "great spirits" in the First Circle of Hell, or Limbo.[40] Boccaccio, who in 1370 came across the works of Tacitus
Tacitus
whilst browsing the library at Montecassino, wrote an account of Seneca's suicide hinting that it was a kind of disguised baptism, or a de facto baptism in spirit.[41] Some, such as Albertino Mussato and Giovanni Colonna, went even further and concluded that Seneca must have been a Christian convert.[42]

The "Pseudo-Seneca" a Roman bust found at Herculaneum, one of a series of similar sculptures known since the Renaissance, once identified as Seneca. Now commonly identified as Hesiod

An improving reputation[edit] Seneca remains one of the few popular Roman philosophers from the period. He appears not only in Dante, but also in Chaucer
Chaucer
and to a large degree in Petrarch, who adopted his style in his own essays and who quotes him more than any other authority except Virgil. In the Renaissance, printed editions and translations of his works became common, including an edition by Erasmus
Erasmus
and a commentary by John Calvin.[43] John of Salisbury, Erasmus
Erasmus
and others celebrated his works. French essayist Montaigne, who gave a spirited defense of Seneca and Plutarch
Plutarch
in his Essays, was himself considered by Pasquier a "French Seneca."[44] Similarly, Thomas Fuller
Thomas Fuller
praised Joseph Hall as "our English Seneca." Many who have considered his ideas not to be particularly original, still argued he was important in making the Greek philosophers presentable and intelligible.[45] His suicide has also been a popular subject in art, from Jacques-Louis David's 1773 painting The Death of Seneca to the 1951 film Quo Vadis.

"Seneca," ancient hero of the modern Cordoba; this architectural roundel in Seville is based on the "Pseudo-Seneca" (illustration above)

Baroque marble imaginary portrait bust of Seneca, by an anonymous sculptor of the 17th century. Museo del Prado

Even with the admiration of an earlier group of intellectual stalwarts, Seneca has never been without his detractors. In his own time, he was accused of hypocrisy or, at least, a less than "Stoic" lifestyle. While banished to Corsica, he wrote a plea for restoration rather incompatible with his advocacy of a simple life and the acceptance of fate. In his Apocolocyntosis
Apocolocyntosis
he ridiculed the behaviors and policies of Claudius, and flattered Nero—such as proclaiming that Nero
Nero
would live longer and be wiser than the legendary Nestor. The claims of Publius Suillius Rufus that Seneca acquired some "three hundred million sesterces" through Nero's favor, are highly partizan, but they reflect the reality that Seneca was both powerful and wealthy.[46] Robin Campbell, a translator of Seneca's letters, writes that the "stock criticism of Seneca right down the centuries [has been]...the apparent contrast between his philosophical teachings and his practice."[46] In 1562 Gerolamo Cardano
Gerolamo Cardano
wrote an apology praising Nero
Nero
in his Encomium Neronis printed Basel.[47] This was likely intended as a mock encomium, inverting the portrayal of Nero
Nero
and Seneca which appears in Tacitus.[48] In this work Cardano portrayed Seneca as a crook of the worst kind, an empty rhetorician who was only thinking to grab money and power, after having poisoned the mind of the young emperor. Cardano stated that Seneca well deserved death. Among the historians who have sought to reappraise Seneca is the scholar Anna Lydia Motto who in 1966 argued that the negative image has been based almost entirely on Suillius's account, while many others who might have lauded him have been lost.[49]

"We are therefore left with no contemporary record of Seneca's life, save for the desperate opinion of Publius Suillius. Think of the barren image we should have of Socrates, had the works of Plato
Plato
and Xenophon
Xenophon
not come down to us and were we wholly dependent upon Aristophanes' description of this Athenian philosopher. To be sure, we should have a highly distorted, misconstrued view. Such is the view left to us of Seneca, if we were to rely upon Suillius alone."[50]

More recent work is changing the dominant perception of Seneca as a mere conduit for pre-existing ideas showing originality in Seneca's contribution to the history of ideas. Examination of Seneca's life and thought in relation to contemporary education and to the psychology of emotions is revealing the relevance of his thought. For example, Martha Nussbaum
Martha Nussbaum
in her discussion of desire and emotion includes Seneca among the Stoics who offered important insights and perspectives on emotions and their role in our lives.[51] Specifically devoting a chapter to his treatment of anger and its management, she shows Seneca's appreciation of the damaging role of uncontrolled anger, and its pathological connections. Nussbaum later extended her examination to Seneca's contribution to political philosophy[52] showing considerable subtlety and richness in his thoughts about politics, education and notions of global citizenship and finding a basis for reform-minded education in Seneca's ideas that allows her to propose a mode of modern education which steers clear of both narrow traditionalism and total rejection of tradition. Elsewhere Seneca has been noted as the first great Western thinker on the complex nature and role of gratitude in human relationships.[53] Philosophy[edit]

First page of the Naturales Quaestiones, made for the Catalan-Aragonese court

Seneca was a prolific writer of philosophical works on Stoicism, mostly on ethics, with one work (Naturales Quaestiones) on the physical world.[54] Stoicism
Stoicism
was a popular philosophy in this period, and many upper-class Romans found in it a guiding ethical framework for political involvement.[54] It was once popular to regard Seneca as being very eclectic in his Stoicism,[55] but modern scholarship views him as a fairly orthodox Stoic, albeit a free-minded one.[56] He knew the writings of many of the earlier Stoics: he often mentions Zeno, Cleanthes, and Chrysippus;[57] and he frequently cites Posidonius, with whom Seneca shared an interest in natural phenomena.[58] His works contain many references to other ancient philosophers, and it has often been noted that he frequently quotes Epicurus, especially in his Letters.[59] However, Seneca's interest in Epicurus
Epicurus
is mainly limited to using him as a source of ethical maxims.[60] Likewise Seneca shows some interest in Platonist metaphysics, but never with any clear commitment.[61] His surviving moral essays are based on Stoic doctrines,[62] but are formulated in Latin
Latin
and usually in a non-technical language.[63] Seneca has in mind an audience who aren't necessarily Stoics.[62] His works discuss both ethical theory and practical advice, and Seneca stresses that both parts are distinct but interdependent.[64] His Letters to Lucilius
Letters to Lucilius
remain one of his most popular works: by offering ethical guidance, they showcase Seneca's search for ethical perfection.[64] Seneca generally employs a pointed rhetorical style in his prose.[65] His writings focus on traditional themes of Stoic philosophy. The universe is governed for the best by a rational providence,[66] and this has to be reconciled with adversity.[67] Seneca regards philosophy as a balm for the wounds of life.[68] The destructive passions, especially anger and grief, must be uprooted,[67] although sometimes he offers advice for moderating them according to reason.[69] He discusses the relative merits of the contemplative life and the active life,[68] and he considers it important to confront one's own mortality and be able to face death.[67][69] One must be willing to practice poverty and use wealth properly,[66] and he writes about favours, clemency, the importance of friendship, and the need to benefit others.[66][68][70] Drama[edit] See also: Senecan tragedy
Senecan tragedy
and Theatre of ancient Rome

Woodcut
Woodcut
illustration of the suicide of Seneca and the attempted suicide of his wife Pompeia Paulina

Ten plays are attributed to Seneca, of which most likely eight were written by him.[71] The plays stand in stark contrast to his philosophical works. With their intense emotions, and grim overall tone, the plays seem to represent the antithesis of Seneca's Stoic beliefs.[72] Up to the 16th century it was normal to distinguish between the Seneca the moral philosopher and Seneca the dramatist as two separate people.[73] Scholars have tried to spot certain Stoic themes: it is the uncontrolled passions which generate madness, ruination and self-destruction.[74] This has a cosmic as well as an ethical aspect, and fate is a powerful albeit rather oppressive force.[74] Many scholars have thought, following the ideas of the 19th century German scholar Friedrich Leo, that Seneca's tragedies were written for recitation only.[71] Other scholars think that they were written for performance and that it is possible that actual performance had taken place in Seneca's lifetime.[75] Ultimately, this issue cannot be resolved on the basis of our existing knowledge.[71] The tragedies of Seneca have been successfully staged in modern times. The dating of the tragedies is highly problematic in the absence of any ancient references.[76] A parody of a lament from Hercules Furens appears in the Apocolocyntosis
Apocolocyntosis
which implies a date before 54 AD for that play.[76] A relative chronology has been suggested on metrical grounds but scholars remain divided. The plays are not all based on the Greek pattern; they have a five-act form and differ in many respects from extant Attic drama, and while the influence of Euripides on some of these works is considerable, so is the influence of Virgil and Ovid.[76] Seneca's plays were widely read in medieval and Renaissance
Renaissance
European universities and strongly influenced tragic drama in that time, such as Elizabethan England
Elizabethan England
( William Shakespeare
William Shakespeare
and other playwrights), France (Corneille and Racine), and the Netherlands (Joost van den Vondel). He is regarded as the source and inspiration for what is known as "Revenge Tragedy," starting with Thomas Kyd's The Spanish Tragedy
Tragedy
and continuing well into the Jacobean era. Thyestes is considered to be Seneca's masterpiece,[77][78] and has been described by scholar Dana Gioia as "one of the most influential plays ever written."[79] Medea is also highly regarded,[80][81] and was praised along with Phaedra by T. S. Eliot.[79] Works[edit] Works attributed to Seneca include a dozen philosophical essays, one hundred and twenty-four letters dealing with moral issues, nine tragedies, and a satire, the attribution of which is disputed.[82] His authorship of Hercules on Oeta has also been questioned. Seneca's tragedies[edit] Fabulae crepidatae (tragedies with Greek subjects):

Hercules or Hercules furens (The Madness of Hercules) Troades (The Trojan Women) Phoenissae (The Phoenician Women) Medea Phaedra Oedipus Agamemnon Thyestes Hercules Oetaeus
Hercules Oetaeus
(Hercules on Oeta): generally considered not to be written by Seneca. First rejected by Heinsius.

Fabula praetexta (tragedy in Roman setting):

Octavia: certainly not written by Seneca;[citation needed] this play closely resembles Seneca's plays in style, but was written a short time after Seneca's death (perhaps between 70-80 A.D.), by someone with a keen knowledge of Seneca's plays and philosophical works.[citation needed] First rejected by Lipsius.

Essays and letters[edit] Dialogues[edit] Traditionally given in the following order:

(64) De Providentia
De Providentia
(On providence) - addressed to Lucilius (55) De Constantia Sapientis
De Constantia Sapientis
(On the Firmness of the Wise Person) - addressed to Serenus (41) De Ira
De Ira
(On anger) – A study on the consequences and the control of anger - addressed to his brother Novatus (book 2 of the De Ira) (book 3 of the De Ira) (40) Ad Marciam, De consolatione
Ad Marciam, De consolatione
(To Marcia, On Consolation) – Consoles her on the death of her son (58) De Vita Beata
De Vita Beata
(On the Happy Life) - addressed to Gallio (62) De Otio
De Otio
(On Leisure) - addressed to Serenus (63) De Tranquillitate Animi
De Tranquillitate Animi
(On tranquillity of mind) - addressed to Serenus (49) De Brevitate Vitæ (On the shortness of life) – Essay expounding that any length of life is sufficient if lived wisely. - addressed to Paulinus (44) De Consolatione ad Polybium (To Polybius, On consolation) – Consoling him on the death of his brother. (42) Ad Helviam matrem, De consolatione (To Helvia, On consolation) – Letter to his mother consoling her on his absence during exile.

Other essays[edit]

(56) De Clementia
De Clementia
(On Clemency) – written to Nero
Nero
on the need for clemency as a virtue in an emperor.[83] (63) De Beneficiis
De Beneficiis
(On Benefits) [seven books]

Letters[edit]

(64) Epistulae morales ad Lucilium
Epistulae morales ad Lucilium
– collection of 124 letters dealing with moral issues written to Lucilius Junior.

Other[edit]

(54) Apocolocyntosis
Apocolocyntosis
divi Claudii (The Gourdification of the Divine Claudius), a satirical work. (63) Naturales quaestiones
Naturales quaestiones
[seven books] an insight into ancient theories of cosmology, meteorology, and similar subjects.

Spurious[edit]

(58–62/370?) Cujus etiam ad Paulum apostolum leguntur epistolae: These letters, allegedly between Seneca and St Paul, were revered by early authorities, but most scholars now doubt their authenticity.[84][85]

"Pseudo-Seneca"[edit] "Pseudo-Seneca" the name used for the uncertain authors of various antique and medieval texts such as De remediis fortuitorum, which purport to be by the Roman author.[86] At least some of these seem to preserve and adapt genuine Senecan content, for example Saint Martin of Braga's (d. c. 580) Formula vitae honestae, or De differentiis quatuor virtutumvitae honestae ("Rules for an Honest Life", or "On the Four Cardinal Virtues"). Early Mss. preserve Martin's preface, where he makes it clear that this was his adaption, but in later copies this was omitted, and the work became thought fully Seneca's work.[87] Notable fictional portrayals[edit] Seneca is a character in Monteverdi's 1642 opera L'incoronazione di Poppea (The Coronation of Poppea), which is based on the pseudo-Senecan play, Octavia.[88] In Nathaniel Lee's 1675 play Nero, Emperor of Rome
Rome
Seneca attempts to dissuade Nero
Nero
from his egomaniacal plans, but is dragged off to prison, dying off-stage.[89] He appears in Robert Bridges
Robert Bridges
verse drama Nero, the second part of which (published 1894) culminates in Seneca's death.[90] Seneca appears in a fairly minor role in Henryk Sienkiewicz's 1896 novel Quo Vadis and was played by Nicholas Hannen in the 1951 film.[91] In Robert Graves' 1934 book Claudius
Claudius
the God, the sequel novel to I, Claudius, Seneca is portrayed as an unbearable sycophant.[92] He is shown as a flatterer who converts to Stoicism
Stoicism
solely to appease Claudius' own ideology. The "Pumpkinification" (Apocolocyntosis) to Graves thus becomes an unbearable work of flattery to the loathsome Nero
Nero
mocking a man that Seneca groveled to for years. See also[edit]

Audio theater Otium

Notes[edit]

^ Bunson, Matthew (1991). A Dictionary of the Roman Empire. Oxford University
University
Press. p. 382.  ^ Fitch, John (2008). Seneca. City: Oxford University
University
Press, USA. p. 32. ISBN 978-0-19-928208-1.  ^ Habinek 2013, p. 6 ^ Dando-Collins, Stephen (2008). Blood of the Caesars: How the Murder of Germanicus Led to the Fall of Rome. John Wiley & Sons. p. 47. ISBN 047013741X.  ^ a b Habinek 2013, p. 7 ^ a b c d Reynolds, Griffin & Fantham 2012, p. 92 ^ a b Miriam T. Griffin. Seneca: A Philosopher in Politics, Oxford 1976. 34. ^ Wilson 2014, p. 48 citing De Consolatione ad Helviam Matrem 19.2 ^ a b Asmis, Bartsch & Nussbaum 2012, p. vii ^ a b Habinek 2013, p. 8 ^ Wilson 2014, p. 56 ^ Wilson 2014, p. 32 ^ Wilson 2014, p. 57 ^ a b c Wilson 2014, p. 62 ^ a b c Braund 2015, p. 24 ^ Wilson 2014, p. 67 ^ Wilson 2014, p. 67 citing Naturales Quaestiones, 4.17 ^ a b c Habinek 2013, p. 9 ^ Wilson 2014, p. 79 ^ a b c d e Braund 2015, p. 23 ^ a b c d e Braund 2015, p. 22 ^ The Senatus Consultum Trebellianum was dated to 25 August in his consulate, which he shared with Trebellius Maximus. Digest 36.1.1 ^ Cassius Dio claims Seneca and Burrus "took the rule entirely into their own hands," but "after the death of Britannicus, Seneca and Burrus no longer gave any careful attention to the public business" in 55 (Cassius Dio, Roman History, LXI.3–7) ^ a b Habinek 2013, p. 10 ^ a b c d e Braund 2015, p. 21 ^ Tacitus, Annuals xiii.42; Cassius Dio, Roman History lxi.33.9. ^ a b c d e f Asmis, Bartsch & Nussbaum 2012, p. ix ^ Wilson 2014, p. 130 ^ Wilson 2014, p. 131 ^ Braund 2015, p. viii ^ Habinek 2013, p. 14 ^ Habinek 2013, p. 16 citing Cassius Dio ii.25 ^ a b Church, Alfred John; Brodribb, William Jackson (2007). "xv". Tacitus: The Annals of Imperial Rome. New York: Barnes & Noble. p. 341.  citing Tacitus
Tacitus
Annals, xv. 60-64 ^ a b Laarmann 2013, p. 54 citing Quintilian, Institutio Oratoria, x.1.126f; Aulus Gellius, Noctes Atticae, xii.2. ^ Moses Hadas. The Stoic Philosophy of Seneca, 1958. 1. ^ a b Laarmann 2013, p. 54 ^ a b Laarmann 2013, p. 55 ^ Wilson 2014, p. 218 ^ a b Wilson 2014, p. 219 ^ Ker 2009, p. 197 citing Dante, Inf., 4.141 ^ Ker 2009, pp. 221–2 ^ Laarmann 2013, p. 59 ^ Richard Mott Gummere, Seneca the philosopher, and his modern message, p.97. ^ Gummere, Seneca the philosopher, and his modern message, p.106. ^ Moses Hadas. The Stoic Philosophy of Seneca, 1958. 3. ^ a b Campbell 1969, p. 11 ^ Available in English as Girolamo Cardano, Nero: an Exemplary Life Inkstone, 2012 ^ Siraisi, Nancy G. (2007). History, Medicine, and the Traditions of Renaissance
Renaissance
Learning. University
University
of Michigan Press. pp. 157–8.  ^ Lydia Motto, Anna Seneca on Trial: The Case of the Opulent Stoic The Classic Journal, Vol. 61, No. 6 (1966) pp. 254–258 ^ Lydia Motto, Anna Seneca on Trial: The Case of the Opulent Stoic The Classic Journal, Vol. 61, No. 6 (1966) pp. 257 ^ Nussbaum, M. (1996), The Therapy of Desire. Princeton University Press ^ Nussbaum, M. (1999) Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Harvard University
University
Press ^ Harpham, E. (2004) Gratitude in the History of Ideas,19–37 in M. A. Emmons and M. E. McCulloch, editors, The Psychology of Gratitude, Oxford University
University
Press. ^ a b Gill 1999, p. 34 ^ "His philosophy, so far as he adopted a system, was the stoical, but it was rather an eclecticism of stoicism than pure stoicism"  Long, George (1870). "Seneca, L. Annaeus". In Smith, William. Dictionary of Greek and Roman Biography and Mythology. 3. p. 782.  ^ Sellars 2013, p. 109 ^ Sellars 2013, p. 103 ^ Sellars 2013, p. 105 ^ Sellars 2013, p. 106 ^ Sellars 2013, p. 107 ^ Sellars 2013, p. 108 ^ a b Gill 1999, p. 37 ^ Gill 1999, pp. 49–50 ^ a b Gill 1999, p. 43 ^ Reynolds, Griffin & Fantham 2012, p. 93 ^ a b c Asmis, Bartsch & Nussbaum 2012, p. xvi ^ a b c Asmis, Bartsch & Nussbaum 2012, p. xv ^ a b c Colish 1985, p. 14 ^ a b Colish 1985, p. 49 ^ Colish 1985, p. 41 ^ a b c Asmis, Bartsch & Nussbaum 2012, p. xxiii ^ Asmis, Bartsch & Nussbaum 2012, p. xx ^ Laarmann 2013, p. 53 ^ a b Gill 1999, p. 58 ^ George W.M. Harrison (ed.), Seneca in performance, London: Duckworth, 2000. ^ a b c Reynolds, Griffin & Fantham 2012, p. 94 ^ Francis, Jane E.; Kouremenos, Anna (2016). Roman Crete: New Perspectives. Oxbow Books. p. 192. ISBN 1785700987.  ^ Magill, Frank Northen (1989). Masterpieces of World Literature. Harper & Row Limited. p. vii. ISBN 0060161442.  ^ a b Seneca: The Tragedies. JHU Press. 1994. p. xli. ISBN 0801849322.  ^ Heil, Andreas; Damschen, Gregor (2013). Brill's Companion to Seneca: Philosopher and Dramatist. BRILL. p. 594. ISBN 9004217088.  "Medea is often considered the masterpiece of Seneca's earlier plays, [...]" ^ Sluiter, Ineke; Rosen, Ralph M. (2012). Aesthetic Value in Classical Antiquity. BRILL. p. 399. ISBN 9004231676.  ^ Brockett, O. (2003), History of the Theatre: Ninth Ed. Allyn and Bacon. p. 50 ^ "Seneca: On Clemency". Thelatinlibrary.com. Retrieved 2011-07-26.  ^ "Apocryphal epistles". Earlychristianwritings.com. 2006-02-02. Retrieved 2011-07-26.  ^ Joseph Barber Lightfoot
Joseph Barber Lightfoot
(1892) St Paul and Seneca Dissertations on the Apostolic Age ^ "A large corpus of apocrypha - viz. falsifications, false attributions and extracts - compiled during Late Antiquity and the Middle Ages has been connected to Seneca..." ^ István Pieter Bejczy, The Cardinal Virtues in the Middle Ages: A Study in Moral Thought from the Fourth to the Fourteenth Century, BRILL, 2011, pp. 55-5 7. ^ Gioia, Dana (1992). "Introduction". In Slavitt, David R. Seneca: The Tragedies. JHU Press. p. xviii.  ^ Ker 2009, p. 220 ^ Bridges, Robert (1894). Nero, Part II. From the death of Burrus to the death of Seneca, comprising the conspiracy of Piso. George Bell and Sons.  ^ Cyrino, Monica Silveira (2008). Rome, season one: History makes television. Blackwell. p. 195.  ^ Citti 2015, p. 316

References[edit]

Asmis, Elizabeth; Bartsch, Shadi; Nussbaum, Martha C. (2012), "Seneca and his World", in Kaster, Robert A.; Nussbaum, Martha C., Seneca: Anger, Mercy, Revenge, University
University
of Chicago Press, ISBN 0226748421  Braund, Susanna (2015), "Seneca Multiplex", in Bartsch, Shadi; Schiesaro, Alessandro, The Cambridge Companion to Seneca, Cambridge University
University
Press, ISBN 1107035058  Campbell, Robin (1969), "Introduction", Letters from a Stoic, Penguin, ISBN 0140442103  Citti, Francesco (2015), "Seneca and the Moderns", in Bartsch, Shadi; Schiesaro, Alessandro, The Cambridge Companion to Seneca, Cambridge University
University
Press, ISBN 1107035058  Colish, Marcia L. (1985), The Stoic Tradition from Antiquity to the Early Middle Ages, 1, BRILL, ISBN 9004072675  Gill, Christopher (1999), "The School in the Roman Imperial Period", in Inwood, Brad, The Cambridge Companion to the Stoics, Cambridge University
University
Press, ISBN 0521779855  Habinek, Thomas (2013), "Imago Suae Vitae: Seneca's Life and Career", in Heil, Andreas; Damschen, Gregor, Brill's Companion to Seneca: Philosopher and Dramatist, Brill, ISBN 9004154612  Ker, James (2009), The Deaths of Seneca, Oxford University
University
Press  Laarmann, Mathias (2013), "Seneca the Philosopher", in Heil, Andreas; Damschen, Gregor, Brill's Companion to Seneca: Philosopher and Dramatist, BRILL, ISBN 9004154612  Reynolds, L. D.; Griffin, M. T.; Fantham, E. (2012), "Annaeus Seneca (2), Lucius", in Hornblower, S.; Spawforth, A.; Eidinow, E., The Oxford Classical Dictionary, Oxford University
University
Press, ISBN 0199545561  Sellars, John (2013), "Context: Seneca's Philosophical Predecessors and Contemporaries", in Heil, Andreas; Damschen, Gregor, Brill's Companion to Seneca: Philosopher and Dramatist, BRILL, ISBN 9004154612  Wilson, Emily R. (2014), The Greatest Empire: A Life of Seneca, Oxford University
University
Press, ISBN 0199926646 

Further reading[edit]

Library resources about Seneca the Younger

Online books Resources in your library Resources in other libraries

By Seneca the Younger

Online books Resources in your library Resources in other libraries

Seneca, Lucius Annaeus. Anger, Mercy, Revenge. trans. Robert A. Kast and Martha C. Nussbaum. Chicago IL., University
University
of Chicago Press, 2010. ISBN 978-0-226-74841-2 Seneca, Lucius Annaeus. Hardship and Happiness. trans. Elaine Fantham, Harry M. Hine, James Ker, and Gareth D. Williams. Chicago IL., University
University
of Chicago Press, 2014. ISBN 978-0-226-74832-0 Seneca, Lucius Annaeus. Natural Questions. trans. Harry M. Hine. Chicago IL., University
University
of Chicago Press, 2010. ISBN 978-0-226-74838-2 Seneca, Lucius Annaeus. On Benefits. trans. Miriam Griffin and Brad Inwood. Chicago IL., University
University
of Chicago Press, 2011. ISBN 978-0-226-74840-5 Cunnally, John, Nero, Seneca, and the Medallist of the Roman Emperors, Art Bulletin, Vol. 68, No. 2 (June., 1986), pp. 314–317 Di Paola, O. (2015), "Connections between Seneca and Platonism
Platonism
in Epistulae ad Lucilium 58", Athens: ATINER'S Conference Paper Series, No: PHI2015-1445. Inwood, Brad, Reading Seneca. Stoic Philosophy at Rome, Oxford: Oxford University
University
Press, 2008. Degand, Martin, Sénèque au risque du don. Une éthique oblative à la croisée des disciplines, Turnhout: Brepols, 2015. Lucas, F. L., Seneca and Elizabethan Tragedy
Tragedy
(Cambridge University Press, 1922; paperback 2009, ISBN 978-1-108-00358-2); on Seneca the man, his plays, and the influence of his tragedies on later drama. Motto, Anna Lydia, Seneca on Death and Immortality, The Classical Journal, Vol. 50, No. 4 (Jan., 1955), pp. 187–189 Motto, Anna Lydia, "Seneca on Trial: The Case of the Opulent Stoic", The Classical Journal, Vol. 61, No. 6 (Mar., 1966), pp. 254–258 Mitchell, David. 'Legacy: The Apocryphal Correspondence between Seneca and Paul Xlibris Corporation 2010[self-published source] Sevenster, J. N.., Paul and Seneca, Novum Testamentum, Supplements, Vol. 4, Leiden: E. J. Brill, 1961; a comparison of Seneca and the apostle Paul, who were contemporaries. Shelton, Jo-Ann, Seneca's Hercules Furens: Theme, Structure and Style, Göttingen : Vandenhoeck & Ruprecht, 1978. ISBN 3-525-25145-9. A revision of the author's doctoral thesis at the University
University
of California, Berkeley, 1974. Wilson, Emily, Seneca: Six Tragedies. Oxford World’s Classics. Oxford University
University
Press, 2010.

External links[edit]

Wikisource
Wikisource
has original works written by or about: Seneca

Wikiquote has quotations related to: Seneca the Younger

Wikimedia Commons has media related to Lucius Annaeus Seneca.

Works by Seneca the Younger
Seneca the Younger
at Perseus Digital Library "On The Shortness of Life" by Seneca (American Audio Version) Vogt, Katja. "Seneca". In Zalta, Edward N. Stanford Encyclopedia of Philosophy.  Wagoner, Robert. "Seneca". Internet Encyclopedia of Philosophy.  Original texts of Seneca's works at 'The Latin
Latin
Library' Works by Seneca the Younger
Seneca the Younger
at Project Gutenberg Works by or about Seneca the Younger
Seneca the Younger
at Internet Archive Works by Seneca the Younger
Seneca the Younger
at LibriVox
LibriVox
(public domain audiobooks) Seneca: Letters from a Stoic Collection of works of Seneca the Younger
Seneca the Younger
at Wikisource Seneca's essays and letters in English (at Stoics.com) List of commentaries of Seneca's Letters Incunabula (1478) of Seneca's works in the McCune Collection Seneca's Tragedies and the Elizabethan Drama SORGLL: Seneca, Thyestes 766–804, read by Katharina Volk, Columbia University. Society for the Oral reading of Greek and Latin
Latin
Literature (SORGLL) Digitized works by Lucius Annaeus Seneca at Biblioteca Digital Hispánica, Biblioteca Nacional de España

Political offices

Preceded by Numerius Cestius, and Lucius Antistius Vetus as Suffect consuls Consul of the Roman Empire 55 with Publius Cornelius Dolabella Marcus Trebellius Maximus Publius Palfurius Succeeded by Gnaeus Cornelius Lentulus Gaetulicus, and Titus Curtilius Mancia as Suffect consuls

v t e

Lucius Annaeus Seneca

Philosophy

Dialogues

De Beneficiis De Brevitate Vitae De Clementia De Constantia Sapientis De Ira De Otio De Providentia De Tranquillitate Animi De Vita Beata

Letters

Letters to Lucillius

Consolations

Seneca's Consolations
Seneca's Consolations
(ad Helviam Matrem, ad Marciam, ad Polybium)

Natural philosophy

Naturales quaestiones

Literature

Plays

Agamemnon Hercules Furens Hercules Oetaeus (doubtful) Medea Octavia (spurious) Oedipus Phaedra Phoenissae Thyestes Troades

Satire

Apocolocyntosis

Other

Letters to Saint Paul (spurious)

Related

Senecan tragedy Stoicism

Portraits

Socrates
Socrates
and Seneca Double Herm Pseudo-Seneca The Death of Seneca (1773 painting)

Family

Seneca the Elder (father) Gallio (brother) Pompeia Paulina (wife) Lucan (nephew)

v t e

Stoicism

Philosophers

Early

Zeno of Citium Persaeus Aristo Sphaerus Herillus Cleanthes Chrysippus Zeno of Tarsus Crates of Mallus Diogenes of Babylon Apollodorus Antipater of Tarsus Diotimus the Stoic

Middle

Panaetius Dardanus Mnesarchus Hecato Posidonius Diodotus Geminus Antipater of Tyre Athenodoros Cananites

Late

Seneca Cornutus Musonius Rufus Euphrates Cleomedes Epictetus Hierocles Sextus Junius Rusticus Marcus Aurelius

Philosophy

Stoicism

categories passions physics

Neostoicism

Concepts

Adiaphora Apatheia Ataraxia Ekpyrosis Eudaimonia Katalepsis Kathekon Logos Oikeiôsis Pneuma Prohairesis Sophos

Works

De Brevitate Vitae (Seneca) Discourses (Epictetus) Enchiridion (Epictetus) Epistles (Seneca) Meditations
Meditations
(Marcus Aurelius) The Republic (Zeno)

Related articles

Paradoxa Stoicorum Seneca's Consolations Stoicorum Veterum Fragmenta

Authority control

WorldCat Identities VIAF: 90637919 LCCN: n79004229 ISNI: 0000 0001 2103 0100 GND: 118613200 SELIBR: 91052 SUDOC: 026670984 BNF: cb11887555p (data) ULAN: 500354133 MusicBrainz: d787fd08-ece5-4b64-8670-7208765601e1 NLA: 35489889 NDL: 00456102 NKC: jn19981002127 ICCU: ITICCUCFIV1

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