The White Stone. Anatole France
for having compared the style of Seneca to mortar without cement.
They dreaded Claudius in a somewhat lesser degree, but despised him the more for all that. They ridiculed his pumpkin-like head and his seal-like voice. That old savant was not a monster of wickedness. The worst they could reproach him with was his weakness. But, in the exercise of the sovereign power, such weakness became at times as cruel as the cruelty of Caius. They also bore domestic grievances against him. If Caius had held Seneca up to ridicule, Claudius had banished him to Corsica. It is true that he had subsequently recalled him to Rome and conferred a prætorship on him. But they showed him no gratitude for having thus carried out the behests of Agrippina, in ignorance of what he was commanding. Indignant but long suffering, they left it to the Empress to determine the fate of the aged man, and the choice of the new prince. Many rumours were current to the shame of the unchaste and cruel daughter of Germanicus. They heeded them not, and sang the praises of the illustrious woman to whom the Senecas owed the termination of their misfortune and their rise in honours. As will oftentimes happen, their convictions were in harmony with their interests. A painful experience of public life had left unshaken their trust in the régime established by the divine Augustus, a régime placed on a firmer basis by Tiberius, and under which they filled high positions. They were reckoning on a new master to redress the evils engendered by the masters of the Empire.
Gallio produced from the folds of his toga a roll of papyrus.
“Dear friends,” he said, “I have learnt this morning, through letters from Rome, that our young prince has married Octavia, the daughter of Cæsar.”
A murmur of approval greeted the news.
“We should indeed,” continued Gallio, “congratulate ourselves over a union, by virtue of which the prince, combining with his former qualifications those of husband and of son-in-law, becomes henceforth the equal of Britannicus. My brother Seneca never ceases praising in his letters to me the eloquence and gentleness of his pupil who sheds lustre on his youth by pleading before the Senate in the presence of the Emperor. He has not yet completed his sixteenth year, yet he has already won the cases of three unfortunate or guilty cities – Ilion, Bolonia, and Apamea.”
“He has not then,” asked Lucius Cassius, “inherited the evil disposition of the Domitians, his ancestors?”
“Indeed he has not,” replied Gallio. “It is Germanicus who lives anew in him.”
Annæus Mela, who was not looked upon as a sycophant, joined in the praise of the son of Agrippina. His praises appeared affecting and sincere, since he pledged them, so to speak, on the head of his son, who was still of tender age.
“Nero is chaste, modest, of a kindly disposition, and religious. My little Lucan, who is dearer to me than my eyes, was his play- and school-mate. Together they practised declamation in the Greek and Latin languages. Together they attempted to indite verse. Never did Nero, in the course of these contests of skill at versification, manifest the slightest symptom of jealousy. Quite the contrary, he enjoyed praising his rival’s verses, which, in spite of his tender age, revealed traces here and there of a consuming energy. He sometimes seemed happy to be surpassed by the nephew of his teacher. Such was the charming modesty of the prince of youth! Poets will some day compare the friendship of Nero and Lucan with that of Euryalus and Nisus.”
“Nero,” the proconsul went on to say, “displays with the ardour of youth a gentle and merciful spirit. Time will but strengthen such virtues.
“Claudius, when adopting him, has wisely acquiesced in the hope expressed by the Senate and the wish of the people. In so doing, he has removed from the Imperial succession a child overwhelmed by the shame of his mother, and has now, by giving Octavia to Nero, secured the accession of a youthful Cæsar whom Rome will delight in. The respectful son of an honoured mother, the zealous disciple of a philosopher, Nero, whose adolescence is illumined with the most agreeable qualities, Nero, our hope and the hope of the world, will remember, when clad in purple, the teachings of the Portico, and will rule the universe with justice and moderation.”
“We welcome the omen,” remarked Lollius. “May an era of happiness dawn upon the human race!”
“’Tis difficult to predict the future,” said Gallio. “Still, we experience no doubts regarding the eternity of the City. The oracles have promised Rome an empire without end, and it would be sacrilegious not to put our faith in the gods. Shall I reveal to you my fondest hope? I joyfully expect the time when peace will reign for ever on the earth, following upon the chastising of the Parthians. Yes indeed, we may, without fear of deceiving ourselves, herald the end of war so hated by mothers. Who is there to disturb the Roman peace henceforth? Our eagles have spread to the confines of the universe. All the nations have experienced our strength and our mercy. The Arab, the Sabæan, the dweller on the slopes of the Hæmus, the Sarmatian who quenches his thirst with the blood of his steed, the Sygambri of the curly locks, the woolly-headed Ethiopian, all come in hordes to worship Rome their protectress. Whence would new barbarians spring? Is it likely that the icy plains of the North or the burning sands of Libya hold in store enemies of the Roman nation? All Barbarians, won over to our friendship, will lay down their arms, and Rome, the white-haired great-grandmother, tranquil in her old age, will see the nations respectfully grouped about her as her adopted children, dwelling in harmony and love.”
All signified their approval of the foregoing sentiments, excepting Cassius, who shook his head in disagreement.
He felt a pride in his military ancestry while the glory of arms, so greatly extolled by poets and rhetors, kindled his enthusiasm.
“I doubt, my friend Gallio,” he commented, “that nations will ever cease to hate and fear one another. To tell the truth, I should not desire such a consummation. Did war cease, what would become of strength of character, grandeur of soul, and love of country? Courage and devotion would be virtues out of date.”
“Rest assured, Lucius,” said Gallio, “that when men shall cease to conquer one another, they will strive to subdue their own selves. That is the most virtuous attempt they can make, and the most noble use to which they can put their bravery and magnanimity. Yes indeed, the august mother whose wrinkles and whose hairs, blanched by centuries, we worship, Rome, will establish universal peace. Then shall the enjoyment of life be realised. Life under certain conditions is worth living. Life is a tiny flame between two infinite shadows; ’tis our share of the divine essence. During the term of his life, a man is similar to the gods.”
While Gallio was thus discoursing, a dove perched itself on the shoulder of the Venus, whose marble contours gleamed among the myrtles.
“My dear Gallio,” said Lollius with a smile, “the bird of Aphrodite takes delight in thy words. They are gentle and full of gracefulness.”
A slave approached, bearing cool wine, and the friends of the proconsul discoursed of the gods. Apollodorus was of opinion that it was not easy to grasp their nature. Lollius doubted their very existence.
“When thunder peals,” he said, “it all depends upon the philosopher whether it is the cloud or the god who has thundered.”
Cassius, however, did not countenance such thoughtless arguments. He believed in the gods of the Republic. While entertaining doubts as to the extent of their providence, he asserted their existence, as he did not wish to differ from humanity on an essential point. And to support his belief in the faith of his ancestors, he had recourse to an argument he had learnt from the Greeks.
“The gods exist,” he said. “Men have formed their idea of what they are like. Now, it is impossible to conceive an image not based on reality. How would it be possible to see Minerva, Neptune, and Mercury, were there neither Mercury, nor Neptune, nor Minerva?”
“You have convinced me,” said Lollius mockingly. “The old woman who sells honey-cakes in the Forum, outside the basilica, has seen the god Typhon, he with the shaggy head of an ass, and a monster belly. He threw her on her back, threw her clothes over her ears, chastised her while keeping time to each resounding blow, and left her for dead, after polluting her in a disgusting fashion. She has herself told how, even as Antiope, she had been favoured with the visit of an immortal god. It is certain that the god Typhon exists, since