But his whole life and character were ruined by the attempt to achieve an impossible compromise, which disgraced and could not save him. A philosopher had no place in the impure Court of the Cæsars. To be at once a Stoic and a minister of Nero was an absurd endeavour. Declamations in favour of poverty rang hollow on the lips of a man whose enormous usury poured in from every part of the Empire. The praises of virtue sounded insincere from one who was living in the closest intercourse with men and women steeped in unblushing wickedness. And Seneca was far from easy in his own mind. He was surrounded by flatterers, but he knew that he was not ranked with patriots like Pætus Thrasea, and genuine philosophers like Cornutus and Musonius Rufus. Unable to resist temptations to avarice and ambition, he felt a deep misgiving that the voice of posterity would honour their perilous independence, while it spoke doubtfully of his endless compromises.
Yet he might have been so happy! His mother, Helvia, was a woman who, in the dignity of her life and the simplicity of her desires, set an example to the matrons of Rome, multitudes of whom, in the highest circles, lived in an atmosphere of daily intrigue and almost yearly divorce. His aunt, Marcia, was a lady of high virtue and distinguished ability. His wife, Paulina, was tender and loving. His pretty boy, Marcus, whose bright young life was so soon to end, charmed all by his mirthfulness and engaging ways. His gardens were exquisitely beautiful, and he never felt happier than when he laid aside his cares and amused himself by running races with his little slaves. His palace was splendid and stately, and he needed not to have burdened himself with the magnificence which gave him no pleasure and only excited a dangerous envy. It would have been well for him if he had devoted his life to literature and philosophy. But he entered the magic circle of the Palace, and with a sore conscience was constantly driven to do what he disapproved, and to sanction what he hated.
Short as was the time which had elapsed since the death of Claudius, he was already aware that in trying to control Nero he was holding a wolf by the ears. Some kind friend had shown him a sketch, brought from Pompeii, of a grasshopper driving a griffin, and he knew that, harmless as it looked, the griffin was meant for himself and the grasshopper for Nero. Men regarded him as harnessed to the car of the frivolous pupil whom he was unable to control.
He was sitting in his study one afternoon, and the low wind sounded mournfully through the trees outside. It was a room of fine proportions, and the shelves were crowded with choice books. There were rolls of vellum or papyrus, stained saffron-colour at the back, and fastened to sticks of ebony, of which the bosses were gilded. All the most valuable were enclosed in cases of purple parchment, with their titles attached to them in letters of vermilion. There was scarcely a book there which did not represent the best art of the famous booksellers, the Sosii, in the Vicus Sandalarius, whose firm was as old as the days of Horace. A glance at the library showed the taste as well as the wealth of the eminent owner—the ablest, the richest, the most popular, the most powerful of the Roman senators.
They who thought his lot so enviable little knew that his pomp and power brought him nothing except an almost sleepless anxiety. Every visitor who came to him that morning spoke of subjects which either tortured him with misgivings or vexed him with a touch of shame.
The first to visit Seneca that day was his brother Gallio, with whom he enjoyed a long, confidential, and interesting conversation. Gallio, to whom every one gave the epithet of ‘sweet’ and ‘charming,’ and of whom Seneca said that those who loved him to the utmost did not love him enough, had recently returned from the proconsulship of Achaia. He had just been nominated Consul as a reward for his services. The brothers had much to tell each other. Gallio described some of his experiences, and made Seneca laugh by a story of how a Jewish Rabbi had been dragged before his tribunal by the Jews of Corinth, who were infuriated with him because he had joined this new, strange, and execrable sect of Christians. This Jew’s name was Paulus, and his countrymen accused him of worshipping a malefactor who, for some sedition or other—but probably only to please the turbulent Jews—had been crucified, in the reign of Tiberius, by the Procurator Pontius Pilatus.
‘I naturally refused to have anything to do with their abject superstition,’ said Gallio.
‘Abject enough,’ answered Seneca; ‘but is our mythology much better?’
Gallio answered with a shrug of the shoulders.
‘They are the gods of the mob,’ he said, ‘not ours; and they are useful to the magistrates.’