 Today’s readers tend to show little enthusiasm when they turn to the Natural Questions. What are we to think of long discussions about clouds, rain, lights in the sky, lightning and thunder, wind, comets, and earthquakes, combined with detailed treatments of terrestrial waters and, specifically, the Nile? Why does Seneca devote so much time to these phenomena? Scholars read the Natural Questions against the background of the meteorological tradition, a long-standing genre. Seneca, it is argued, engages in a project that is rather well established (Graver 2000, 45 and 51). Different contributions to this genre share a common goal. The rational explanation of natural phenomena will change the way we live in the world. To take a simple example: a person who understands the workings of thunder and lightning is not going to think that Zeus is sending her the message that he is angry. As Graver points out, at the time when Seneca writes the Natural Questions, this kind of concern is most prominently associated with Epicurean philosophy (2000, 51). Epicurean physics is in the business of fighting superstition and fear. The person who thinks that Zeus is speaking to her through the weather is in turmoil; the person who understands how the elements interact can live a more rational and better life. Now, a Stoic philosopher writing on these matters faces a challenge. Epicureans argue that God does not concern himself with the particulars of human life to the extent of signaling to us that a certain action of ours did not meet his approval. The Stoic God, however, is caring, benevolent, and concerned with the details of human life. Thus, the fear that easily attaches to meteorological phenomena must be fought with nothing but the detail of physical analysis. The argument that God would not care to send us signs is unavailable: the Stoic God, and Seneca agrees on this, is in principle such as to send us signs, which is why divination counts as a science (cf. 2.32–51 on lightning and divination; Williams 2012, chapter 8; on Seneca’s reaction to Epicureanism, see Graver 2015).