Part 8

"Yes," said the blunt old soldier, and retired.

Anicetus was notified that the blame of the whole conspiracy was on him. A big crime, well carried out, is its own excuse for being; but failure, like unto genius, is unforgivable.

Anicetus was in disgrace, but only temporarily, for he towed the obstinate, telltale galley into deep water and sank her at dead of night. Then with a few faithful followers he surrounded the villa where Agrippina was resting, scattered her guard and confronted her with drawn sword.

Years before, a soothsayer had told her that her son would be Emperor and that he would kill her. Her answer was, "Let them slay me, if he but reign."

Now she saw that death was nigh. She did not try to escape, nor did she plead for mercy, but cried, "Plunge your sword through my womb, for it bore Nero."

And Anicetus, with one blow, struck her dead.

Nero returned to Naples to mourn his loss. From there he sent forth a lengthy message to the Senate, recounting the accidental shipwreck, and telling how Agrippina had plotted against his life, recounting her crimes in deprecatory, sophistical phrase. The document wound up by telling how she had tried to secure the throne for a paramour, and the truth coming to some o'erzealous friends of the State, they had arisen and taken her life. In Rome there was a strong feeling that Nero should not be allowed to return, but this message of explanation and promise, written by Seneca, downed the opposition.

The Senate accepted the report, and Nero, at twenty-two, found himself master of the world.

Yet what booted it when he was not master of himself!

From this time on, the career of Seneca was one of contumely, suffering and disgrace. This was to endure for six years, when kindly death was then to set him free.

The mutual, guilty knowledge of a great crime breeds loathing and contempt. History contains many such instances where the subject had knowledge of the sovereign's sins, and the sovereign found no rest until the man who knew was beneath the sod.

Seneca knew Nero as only his Maker knew him.

After the first spasm of exultation in being allowed to return to Rome, a jealous dread of Seneca came over the guilty monarch.

Seneca hoped against hope that, now that Nero's wild oats were sown and the crop destroyed, all would be well. The past should be buried and remembrance of it sunk deep in oblivion.

But Nero feared Seneca might expose his worthlessness and the philosopher himself take the reins. In this Nero did not know his man: Seneca's love was literary--political power to him was transient and not worth while.

It became known that the apology to the Senate was the work of Seneca, and Nero, who wanted the world to think that all his speeches and addresses were his own, got it firmly fixed in his head he would not be happy until Seneca was out of the way. Sabina said he was no longer a boy, and should not be tagged and dictated to by his old teacher.

Seneca, seeing what was coming, offered to give his entire property to the State and retire. Nero would not have it so--he feared Seneca would retire only to come back with an army. A cordon of spies was put around Seneca's house--he was practically a prisoner. Attempts were made to poison him, but he ate only fruit, and bread made by his wife, Paulina, and drank no water except from running streams.

Finally a charge of conspiracy was fastened upon him, and Nero ordered him to die by his own hand. His wife was determined to go with him, and one stroke severed the veins of both.

The beautiful Sabina realized her hopes--she divorced her husband, and married the Emperor of Rome. She died from a sudden kick given her by the booted foot of her liege.

Three years after the death of Seneca, Nero passed hence by the same route, killing himself to escape the fury of the Pretorian Guard. And so ended the Julian line, none of whom, except the first, was a Julian.

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From the death of Augustus on to the time of Nero there was for Rome a steady tide of disintegration. The Emperor was the head of the Church, and he usually encouraged the idea that he was something different from common men--that his mission was from On High and that he should be worshiped. Gibbon, making a free translation from Seneca, says, "Religion was regarded by the common people as true, by the philosophers as false, and by the rulers as useful." And Saint Augustine, using the same smoothly polished style, says, in reference to a Roman Senator, "He worshiped what he blamed, he did what he refuted, he adored that with which he found fault." The sentence is Seneca's, and when he wrote it he doubtless had himself in mind, for in spite of his Stoic philosophy the life of luxury lured him, and although he sang the praises of poverty he charged a goodly sum for so doing, and the nobles who listened to him doubtless found a vicarious atonement by applauding him as he played to the gallery gods of their self-esteem, like rich ladies who go a-slumming mix in with the poor on an equality, and then hasten home to dress for dinner.

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Seneca was one of the purest and loftiest intellects the world has ever known. Canon Farrar calls him "A Seeker after God," and has printed parallel passages from Saint Paul and Seneca which, for many, seem to show that the men were in communication with each other. Every ethical maxim of Christianity was expressed by this "noble pagan," and his influence was always directed toward that which he thought was right. His mistakes were all in the line of infirmities of the will. Voltaire calls him, "The father of all those who wear shovel hats," and in another place refers to him as an "amateur ascetic," but in this the author of the Philosophical Dictionary pays Seneca the indirect compliment of regarding him as a Christian. Renan says, "Seneca shines out like a great white star through a rift of clouds on a night of darkness." The wonder is not that Seneca at times lapsed from his high estate and manifested his Sophist training, but that to the day of his death he saw the truth with unblinking eyes and held the Ideal firmly in his heart.

ARISTOTLE

Happiness itself is sufficient excuse. Beautiful things are right and true; so beautiful actions are those pleasing to the gods. Wise men have an inward sense of what is beautiful, and the highest wisdom is to trust this intuition and be guided by it. The answer to the last appeal of what is right lies within a man's own breast. Trust thyself.

--Ethics of Aristotle

The Sublime Porte recently issued a request to the American Bible Society, asking that references to Macedonia be omitted from all Bibles circulated in Turkey or Turkish provinces. The argument of His Sublimity is that the Macedonian cry, "Come over and help us!" puts him and his people in a bad light. He ends his most courteous petition by saying, "The land that produced a Philip, an Alexander the Great and an Aristotle, and that today has citizens who are the equal of these, needs nothing from our dear brothers, the Americans, but to be let alone."