The History of Roman Literature Part 65

CHAPTER III.

[1] Praefectus vigilum.

[2] Plin. N. H. xxii. 23, 47.

[3] Said to have amounted to 300,000,000 sesterces. Tac. An. xiii. 42.

Juvenal calls him _praedives_. Sat. x. 16.

[4] Au. xiv. 53.

[5] The great blot on his character is his having composed a justification of Nero's matricide on the plea of state necessity.

[6] Ep. 45, 4; cf. 2, 5.

[7] Ep. 110, 18.

[8] He was a scurrilous abuser of the government. Vespasian once said to him, "You want to provoke me to kill you, but I am not going to order a dog that barks to execution." Cf. Sen. Ep. 67, 14; De ben. vii. 2.

[9] Ep. 64, 2.

[10] Or at least in a much less degree. Tacitus and Juvenal give instances of rapacity exercised on the provinces, but it must have been inconsiderable as compared with what it had been.

[11] Ep. 6, 4.

[12] Ep. 75, 3.

[13] Ep. 75, 1.

[14] Vit. Beat. 17, 3.

[15] Ep. 38, 1. He compares philosophy to sun-light, which s.h.i.+nes on all; Ep. 41, 1. This is different from Plato: _to plaethos adunaton philosophon einai_.

[16] Martha, _Les Moralistes de l'Empire romain_.

[17] Ep. 45.

[18] Ep. 38, 1; and 94, 1.

[19] Such as Serenus, Lucilius, &c. The old families seem to have eschewed him.

[20] _Vit. Beat_. 17, 1.

[21] M. Havet, _Boiss. Rel. rom_. vol. ii. 44.

[22] The question is sifted in Aubertin, _Seneque et Saint Paul_; and in Gaston Boissier, _La Religion romaine_, vol. II. ch. ii.

[23] De Vir. Ill.u.s.t. 12. Tertullian (Ap. ii. 8, 10) had said before, _Seneca saepe noster_; but this only means that he often talks like a Christian.

[24] He afterwards repudiated her, and she died in great poverty. Her act shows a gentle and forgiving spirit.

[25] _Claud._ 25, "_Iudaeos impulsore Chresto a.s.sidue tumultuantes expulit_."

[26] Tac. An. xv. 44.

[27] _Hodie tricesima Sabbata_, S. I. ix.

[28] We have seen how the great orators Cra.s.sus and Antonius pretended that they did not know Greek: the same silly pride made others pretend they had never heard of the Jews, even while they were practising the Mosaic rites. And the number of n.o.ble names (Cornelii, Pomponii, Caecilii) inscribed on Christian tombs in the reigns of the Antonines proves that Christianity had made way even among the exclusive n.o.bility of Rome.

[29] Prol. 13; ii. 45.

[30] 107, 12.

[31] 74, 20.

[32] Frag. 123.

[33] Ep. 110, 10 _parens noster_.

[34] 41, 2.

[35] Ep. 47, 18.

[36] Benef. iv. 12.

[37] _E.g._ In the _Consol. ad Marc._ 19, 5; _ad Polyb._ 9, 3. Even in Ep.

106, 4, he says, _animus corpus est_. Cf. 117, 2.

[38] 57, 7-9; 63, 16.

[39] 86, 1, animum eius in coelum, ex quo erat, redisse persuade mihi.

[40] 102, 26.

[41] Some have thought that if he did not know St Paul (who came to Rome between 56 and 61 A.D. when Seneca was no longer young) he may have heard some of the earlier missionaries in Rome.

[42] He could not have been occupied for years in governing the world, and, with his desire for virtue, not have risen to n.o.bler conceptions than those with which he began.

[43] De. Ira, iii. 28, 1; cf. id. i. 14, 3.

[44] De. Clem. ii. 6, 2.

[45] Ep. 59, 14; 31, 3.

[46] 53, 11; cf. Prov. 66.

[47] This is the more cogent, because we find that the philosophers who were converted to Christianity all turned at once to its _principles_, often calling it a _philosophia_. Its _practice_ they admired also; but this was not the first object of their attention.