 Seneca was far from the only Stoic politically active in his day or in successive generations. Others like Thrasea Paetus and Barea Soranus under Nero, Helvidius Priscus under Vespasian, and Paconius Agrippinus under Tiberius, chose to defy those whom they saw as tyrannical rulers, becoming known as the so-called ‘Stoic martyrs’. (On the varieties of Stoicism under the principate, see the classic study of Brunt 2013, originally published in 1975.) Some Stoics spoke out against a wider range of customs that they took to be cruel or unfounded or otherwise irrational, most notably Musonius Rufus against such practices as the Athenians’ holding of gladiatorial games in the same theatre of Dionysus where they celebrated religious festivals (assuming that it is indeed he who is described in Dio Chrysostom’s Orationes XXXI, 122), and against the social convention of excluding women from philosophizing (for his fragments, see King 2011). Yet these later Stoics made rather few detailed contributions to political philosophy, even if their fundamental analysis of living according to nature and reason, as further developed by figures ranging from the once-enslaved Epictetus to the emperor Marcus Aurelius, remained an important touchstone for thinking about politics.