 In Seneca, clementia is a kind of restraint in a powerful person who might otherwise lash out and act cruelly, and it is something like equity (cf. Braund 2009). Arguably, the first kind of clementia is not a Stoic virtue. A person whose savagery needs to be contained cannot count as virtuous (Vogt 2011). Scholars also raise the question of whether equity, understood as the ability of a ruler to judge a case by all its particular characteristics (rather than simply apply a rule) fits into Stoic philosophy (Braund 2009). ‘Equity’ is the standard translation of the Greek epieikeia, which Aristotle discusses in Nicomachean Ethics V.10. Aristotle discusses a well-known problem: the law is general, but every case that needs to be judged is particular. Equity is a juridical virtue; it aims to remedy an inevitable feature of the law understood as a set of rules: its generality. According to two doxographical passages, the Stoics do not ascribe equity to their wise person (DL 7.123 and Stobaeus, 2.96.4–9). However, these texts are plausibly understood as making the claim that the Stoics do not ascribe Aristotelian equity —and that is, the equity that aims to remedy the shortcomings of general rules—to the wise person. The law, as the Stoics conceive of it, is not the positive set of laws in a given political community. For them, the only law worthy of the name ‘law’ is identical with reason, and thus with what should be done (Vogt 2008, chapter 4). Equity of a distinctively Stoic kind, understood as the ability to judge every case by fully appreciating all particular circumstances, fits perfectly into the larger framework of Stoic ethics (Vogt 2011).