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of dollars. It appears certain that such riches could not have been acquired by means of Seneca's precepts; and the inference of many of his contemporaries, as well as of posterity, has been, that the virtue which appears so lovely in his pages was but the decorous veil of avarice, vice, and crime.

      For a period after his accession to the throne, Nero's conduct was deserving of praise; but he soon threw off all regard even to decency, and launched forth upon that career which has made his name a by-word and reproach for all after time. Seneca, being accused of having amassed immense wealth by improper means, became greatly alarmed; for he knew the tyrant so well as to foresee that, under color of this charge, he was very likely to sacrifice him, in order to obtain his property. Pretending, therefore, to be indifferent to riches, he begged the emperor to accept of his entire fortune, and permit him to spend the remainder of his days in the quiet pursuits of philosophy. The emperor, with deep dissimulation, refused this offer – no doubt intending in some other way to compass the ruin of Seneca.

      Aware of his danger, the philosopher now kept himself at home for a long period, as if laboring under disease. Some time after, a conspiracy for the murder of Nero, headed by Piso, was detected. Several of the most noble of the Roman senators were concerned, and Seneca's name was mentioned as an accessory. Nero, doubtless glad of an opportunity to sacrifice him, now sent a command that he should destroy himself.

      It has been a question whether Seneca was really concerned in the conspiracy of Piso. The proof brought against him was not indeed conclusive, but it is obvious that his position might lead him to desire the death of the tyrant, as the only means of safety to himself; and Seneca's character, unfortunately, is not such as to shield his memory against strong suspicion of participation in the alleged crime.

      Seneca was at table, with his wife, Paulina, and two of his friends, when the messenger of Nero arrived. He heard the words which commanded him to take his own life, with philosophic firmness, and even with apparent joy. He observed that such a mandate might long have been expected from a man who had murdered his own mother and assassinated his best friends. He wished to dispose of his possessions as he pleased, but his request was refused. When he heard this, he turned to those around who were weeping at his fate, and told them, that, since he could not leave them what he believed his own, he would leave them at least his own life for an example – an innocent conduct, which they might imitate, and by which they might acquire immortal fame.

      Against their tears and wailings, he exclaimed with firmness, and asked them whether they had not learned better to withstand the attacks of fortune and the violence of tyranny. As for his wife, he attempted to calm her emotions, and when she seemed resolved to die with him, he said he was glad to have his example followed with so much constancy. Their veins were opened at the same moment; but Nero, who was partial to Paulina, ordered the blood to be stopped, and her life was thus preserved.

      Seneca's veins bled but slowly, and the conversation of his dying moments was collected by his friends, and preserved among his works. To hasten his death, he drank a dose of poison, but it had no effect, and therefore he ordered himself to be carried to a hot bath, to accelerate the operation of the draught, and to make the blood flow more freely. This was attended with no better success, and, as the soldiers were clamorous, he was carried into a stove, and suffocated by the steam. Thus he died, in the 66th year of the Christian era.

      The death of Seneca has been loudly applauded, and has sometimes been pronounced sublime; but this is owing to an ignorance of the time, and inattention to Seneca's own doctrines. With the Stoics, death was nothing; "It is not an evil, but the absence of all evil." This was their creed. With such principles, there could be no fear of death, and consequently, we find that courage to die – if it be courage to encounter that which is not an evil – was common in Seneca's time. "At that period of languor and luxury," says M. Nisard, "of monstrous effeminacies, of appetites for which the world could hardly suffice – of perfumed baths, of easy and disorderly intrigues, there were daily men of all ranks, of all fortunes, of all ages, who released themselves from their evils by death. How was it possible for them to avoid suicide, with no other consolation than the philosophy of Seneca, and his theories on the delights of poverty?

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      1

      These were a digest of the civil law of Rome, made by the order of Justinian, and have been preserved to our time. They contained five hundred and thirty-four decisions or judgments of lawyers, to which the emperor gave the force of law. The compilation consists of fifty books, and

1

These were a digest of the civil law of Rome, made by the order of Justinian, and have been preserved to our time. They contained five hundred and thirty-four decisions or judgments of lawyers, to which the emperor gave the force of law. The compilation consists of fifty books, and has contributed to save Justinian's name from the contempt and reproach which had otherwise been heaped upon it.

2

A space where the chariot races were exhibited.

3

This portion of the story of Belisarius has been the subject of controversy. It has been doubted by Gibbon and other historians, whether the infliction of blindness upon Belisarius and his beggary, were not mere traditionary fables. But Lord Mahon, in his excellent life of the great Roman general from which we have drawn the preceding account, appears to have established their authenticity. The beautiful tale of Belisarius by Marmontel, is fictitious in many of its details.

4

Alaric was one of the most eminent of those northern chiefs who successively overran Italy, during the decline of the Western empire, and the first who gained possession of imperial Rome. He learned the art of war under the celebrated emperor of the East, Theodosius, who curbed the depredations of the Goths. At his death, Alaric became their leader, and overran Greece, A. D. 396. In the year 403, he entered Italy with a powerful army, but was defeated, and retired to his own country. In 410, he again entered Italy, besieged and took Rome, which he entered at midnight, and gave it up to plunder and pillage for six days. He now led his troops into the southern provinces of Italy, but died suddenly while he was besieging Cozenza. He was buried in the channel of the river Bucente, in Naples, that his remains might not be found by the Romans. To perform the burial, the water of the river was turned out of its course.

5

The Stoics were the followers of Zeno, a Greek philosopher of Citium. They professed to prefer virtue to everything else, and to regard vice as the greatest of evils. They required an absolute command over the passions, and maintained the ability of man to attain perfection and felicity in this life. They encouraged suicide, and held that the doctrine of rewards and punishments was unnecessary to enforce virtue upon mankind.

6

Tiberius succeeded Augustus Cæsar, as emperor; at his succession he gave promise of a happy reign, but he soon disgraced himself by debauchery, cruelty, and the most flagitious excesses. It was wittily said of him by Seneca that he was never intoxicated but once, for when he became drunk, his whole life was a continued state of inebriety. He died A. D. 37, after a reign of twenty-two years, and was succeeded by Caligula.

For a brief period, Rome now enjoyed prosperity and peace; but the young emperor soon became proud, cruel and corrupt. He caused

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