Rome, places it farther down the Tiber near the center of the base of the Aventine. Murray's "Handbook of Rome" agrees with the "Britannica." This bridge was the first one built at Rome, and is ascribed to King Ancus Martius.
[70] From Book XXI of the "History of Rome." Translated by D. Spillan and Cyrus Edmonds. The identity of the pass through which Hannibal crossed has been the subject of much controversy. A writer in Smith's "Dictionary" says the account in Polybius "will be found, on the whole, to agree best with the supposition that Hannibal crossed by the Little St. Bernard." At the same time, "there are some difficulties" attending this inference.
[71] A tribe living in the upper valley of the Po, near Turin.
[72] From Book XXX of the "History of Rome." Translated by D. Spillan and Cyrus Edmonds.
[73] Adrumetum lay in what is now Tunis and was originally a Phenician city. It was older than Carthage. For many centuries it was a chief seaport for northern Africa. It is now known as Susa.
[74] Hannibal, who when a boy of nine had left Carthage for Spain with his father, Hamilcar Barca, at that time took an oath upon an altar declaring eternal hostility to Rome. In the year of Zama he was forty-five years old.
SENECA
Born in Spain about 4 b.c.; died near Rome in 65 a.d.; celebrated as a Stoic and writer; taken to Rome when a child; a senator in Caligula's reign; banished to Corsica by Claudius in 41; recalled in 49, and entrusted with the education of Nero; after Nero's accession in 54 virtually controlled the imperial government, exercising power in concert with the Prætorian prefect, Burrus; on the assassination of Burrus in 62 petitioned for leave to retire from court, and virtually did withdraw; on being charged with complicity in the conspiracy of Piso, he committed suicide in obedience to Nero's order; his extant writings are numerous, and include "Benefits," "Clemency," and "Minor Essays."[75]
I
OF THE WISE MAN[76]
I might truly say, Serenus, that there is as wide a difference between the Stoics and the other sects of philosophers as there is between men and women, since each class contributes an equal share to human society, but the one is born to command, the other to obey. The other philosophers deal with us gently and coaxingly, just as our accustomed family physicians usually do with our bodies, treating them not by the best and shortest method, but by that which we allow them to employ; whereas the Stoics adopt a manly course, and do not care about its appearing attractive to those who are entering upon it, but that it should as quickly as possible take us out of the world, and lead us to that lofty eminence which is so far beyond the scope of any missile weapon that it is above the reach of Fortune herself. "But the way by which we are asked to climb is steep and uneven." What then? Can heights be reached by a level path? Yet they are not so sheer and precipitous as some think. It is only the first part that has rocks and cliffs and no apparent outlet, just as many hills seen from a long way off appear abruptly steep and joined together, because the distance deceives our sight, and then, as we draw nearer, those very hills which our mistaken eyes had made into one gradually unfold themselves, those parts which seemed precipitous from afar assume a gently sloping outline. When just now mention was made of Marcus Cato, you whose mind revolts at injustice were indignant at Cato's own age having so little understood him, at its having allotted a place below Vatinius to one who towered above both Cæsar and Pompey; it seemed shameful to you, that when he spoke against some law in the Forum his toga was torn from him, and that he was hustled through the hands of a mutinous mob from the Rostra as far as the arch of Fabius,[77] enduring all the bad language, spitting, and other insults of the frantic rabble.
I then answered, that you had good cause to be anxious on behalf of the commonwealth, which Publius Clodius on the one side, Vatinius and all the greatest scoundrels on the other, were putting up for sale, and, carried away by their blind covetousness, did not understand that when they sold it they themselves were sold with it; I bade you have no fears on behalf of Cato himself, because the wise man can neither receive injury nor-insult, and it is more certain that the immortal gods have given Cato as a pattern of a wise man to us, than that they gave Ulysses or Hercules to the earlier ages; for these our Stoics have declared were wise men, unconquered by labors, despisers of pleasure, and superior to all terrors. Cato did not slay wild beasts, whose pursuit belongs to huntsmen and countrymen, nor did he exterminate fabulous creatures with fire and sword, or live in times when it was possible to believe that the heavens could be supported on the shoulders of one man. In an age which had thrown off its belief in antiquated superstitions, and had carried material knowledge to its highest point, he had to struggle against that many-headed monster, ambition, against that boundless lust for power which the whole world divided among three men could not satisfy. He alone withstood the vices of a worn-out state sinking into ruin through its own bulk; he upheld the falling commonwealth as far as it could be upheld by one man's hand, until at last his support was withdrawn, and he shared the crash which he had so long averted, and perished together with that from which it was impious to separate him—for Cato did not outlive freedom, nor did freedom outlive Cato. Think you that the people could do any wrong to such a man when they tore away his prætorship or his toga? when they bespattered his sacred head with the rinsings of their mouths? The wise man is safe, and no injury or insult can touch him. …
Consider now, whether any thief, or false accuser, or headstrong neighbor, or rich man enjoying the power conferred by a childless old age, could do any injury to this man, from whom neither war nor an enemy whose profession was the noble art of battering city walls could take away anything. Amid the flash of swords on all sides, and the riot of the plundering soldiery, amid the flames and blood and ruin of the fallen city, amid the crash of temples falling upon their gods, one man was at peace. You need not therefore account that a reckless boast, for which I will give you a surety, if my word goes for nothing. Indeed, you would hardly believe so much constancy or such greatness of mind to belong to any man; but here a man comes forward to prove that you have no reason for doubting that one who is but of human birth can raise himself above human necessities, can tranquilly behold pains, losses, diseases, wounds, and great natural convulsions roaring around him, can bear adversity with calm and prosperity with moderation, neither yielding to the former nor trusting to the latter, that he can remain the same amid all varieties of fortune, and think nothing to be his own save himself, and himself too only as regards his better part. …
You have no cause for saying, as you are wont to do, that this wise man of ours is nowhere to be found; we do not invent him as an unreal glory of the human race, or conceive a mighty shadow of an untruth, but we have displayed and will display him just as we sketch him, tho he may perhaps be uncommon, and only one appears at long intervals; for what is great and transcends the common ordinary type is not often produced; but this very Marcus Cato himself, the mention of whom started this discussion, was a man who I fancy even surpassed our model. Moreover, that which hurts must be stronger than that which is hurt. Now wickedness is not stronger than virtue; therefore the wise man can not be hurt. Only the bad attempt to injure the good. Good men are at peace among themselves; bad
