Famous Men of Ancient Times. Goodrich Samuel Griswold

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?