Walter Savage Landor, in dem Rudolf Borchardt den "letzten großen lateinischen Dichter Europas" ausmachte, hat in seinen Imaginary Conversations auch eine Begegnung Epiktets mit Seneca fingiert.

Das Gespräch ist erkennbar asymmetrisch angelegt. Der Freimütigkeit Epiktets, der gleich eingangs signalisiert, dass er nur von Mensch zu Mensch, nicht von Sklave zu Ritter sprechen werde, hat weder die gebildete Diktion noch das rhetorische Pathos eines Seneca etwas entgegenzusetzen.

In der Konstellation mag man einen Rückgriff auf die römische Komödie mit ihren souverän auftretenden Sklaven (oder auch den Äsop-Roman), in dem pointierten Stil eine Ankündigung des wildeschen Dialogs erkennen.

Ein Auszug:

Epictetus. Crates and Zeno and Cleanthes taught us that our desires were to be subdued by philosophy alone. In this city [Rome], their acute and inventive scholars take us aside, and show us that there is not only one way, but two.

Seneca. Two ways?

Epictetus. They whisper in our ear, ‘These two ways are philosophy and enjoyment: the wiser man will take the readier, or, not finding it, the alternative.’ Thou reddenest.

Seneca. Monstrous degeneracy.

Epictetus. What magnificent rings! I did not notice them until thou liftedst up thy hands to heaven, in detestation of such effeminacy and impudence.

Seneca. The rings are not amiss; my rank rivets them upon my fingers: I am forced to wear them. Our emperor gave me one, Epaphroditus another, Tigellinus the third. I cannot lay them aside a single day, for fear of offending the gods, and those whom they love the most worthily.

Epictetus. Although they make thee stretch out thy fingers, like the arms and legs of one of us slaves upon a cross.

Seneca. Oh, horrible! Find some other resemblance.

Epictetus. The extremities of a fig-leaf.

Seneca. Ignoble!

Epictetus. The claws of a toad, trodden on or stoned.

Seneca. You have great need, Epictetus, of an instructor in eloquence and rhetoric: you want topics, and tropes, and figures.

Epictetus. I have no room for them. They make such a buzz in the house, a man’s own wife cannot understand what he says to her.

Seneca. Let us reason a little upon style. I would set you right, and remove from before you the prejudices of a somewhat rustic education. We may adorn the simplicity of the wisest.

Epictetus. Thou canst not adorn simplicity. What is naked or defective is susceptible of decoration: what is decorated is simplicity no longer. Thou mayest give another thing in exchange for it; but if thou wert master of it, thou wouldst preserve it inviolate. It is no wonder that we mortals, little able as we are to see truth, should be less able to express it.

Seneca. You have formed at present no idea of style.

Epictetus. I never think about it. First, I consider whether what I am about to say is true; then, whether I can say it with brevity, in such a manner as that others shall see it as clearly as I do in the light of truth; for, if they survey it as an ingenuity, my desire is ungratified, my duty unfulfilled. I go not with those who dance round the image of Truth, less out of honour to her than to display their agility and address.

Seneca. We must attract the attention of readers by novelty, and force, and grandeur of expression.

Epictetus. We must. Nothing is so grand as truth, nothing so forcible, nothing so novel.

http://www.gutenberg.org/files/21628/21628-h/21628-h.htm#EPICTETUS_AND_SENECA