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257. 258. 259. 260. 261. 262. Ad Marciam de Consolatione, xxi, 3. 2. -~· xxiv, 20, 21. ~- cxx, 18. Ad Polybium de Consolatione, xi, 1. -Ad Marciam de Consolatione, xxi, 1. De Brevitate-vitae, viii, 5. Cf. Virgil, Georgics, iii, 66 Seq. ~- i, 61 life will glide along. 00 urse; It will neither reverse nor check its nor will it remind one of its swiftness. The passing of our life-span will stop neither at the command of a king nor at the applause of the populace. 263 Another view Seneca would take of our life-span is that of a good which has been loaned us.
De Providentia, vi, 6-8. 245. Ep. xci, 21. De Providentia, vi, 6-8. 246. , vi, 6-8. 247. · xli, 4. 248. De Providentia, vi, 6. " He is but a vessel so frail that the slightest jar will break (quolibet quassu!!! et quolibet fragile iactatu). 249 Everything connected with human existence is -short-lived and perishable, and is of its nature of temporary duration, (omnia humana brevia et caduca sunt et infiniti temSeneca terms life the most ~oris nullam partem occupantia). 2 5° precious thing in the world (~ pretiosissima), and condemns men for trifling with it and consuming it with frivolous pursuits.
N 2 35 He does say, however, truly but as if it were a rather sheepish admission, that ttwhat- 231. £• lxxix, 18. 232. Of. post, 93 f. 233. De Beneficiis, vii, ii, 3. 234. , iv, ii, 4. 235. ~· lxxiv, 16. " 236 Which may indicate one of two things. It might mean, in the first place, that he was willing to accept both the good and the hard things of life and would make the best out of them, although it were just human nature to find it easier to accept the more enjoyable happenings. On the other hand it might illustrate that while all his teaching on how to live and be a happy man by the practice of natural virtue, was a good thing in itself, nevertheless, there were circumstances when it would be greatly to his advantage to act otherwise.