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The Project Gutenberg EBook of Roman Society from Nero to Marcus Aurelius by Samuel Dill This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Roman Society from Nero to Marcus Aurelius Author: Samuel Dill Release Date: October 23, 2010 [Ebook 34122] Language: English ***START OF THE PROJECT GUTENBERG EBOOK ROMAN SOCIETY FROM NERO TO MARCUS AURELIUS*** ROMAN SOCIETY FROM NERO TO MARCUS AURELIUS BY SAMUEL DILL, M.A. HON. LITT.D. DUBLIN, HON. LL.D. EDINBURGH, HON. FELLOW AND LATE TUTOR, C.C.C., OXFORD; PROFESSOR OF GREEK IN QUEEN’S COLLEGE, BELFAST; AUTHOR OF “ROMAN SOCIETY IN THE LAST CENTURY OF THE WESTERN EMPIRE” iii MACMILLAN AND CO., LIMITED ST. MARTIN’S STREET, LONDON 1925 COPYRIGHT First Edition 1904 Second Edition 1905 Reprinted December 1905, 1911, 1919, 1920, 1925 PRINTED IN GREAT BRITAIN [v] PREFACE There must always be something arbitrary in the choice and isolation of a period of social history for special study. No period can, from one point of view, be broken off and isolated from the immemorial influences which have moulded it, from the succession of coming ages which it will help to fashion. And this is specially true of the history of a race at once so aggressive, yet so tenacious of the past, as the Roman. The national fibre was so tough, and its tone and sentiment so conservative under all external changes, that when a man knows any considerable period of Roman social history, he may almost, without paradox, be said to know a great deal of it from Romulus to Honorius. Yet, as in the artistic drama there must be a beginning and an end, although the action can only be ideally severed from what has preceded and what is to follow in actual life, so a limited space in the collective history of a people may be legitimately set apart for concentrated study. But as in the case of the drama, such a period should possess a certain unity and intensity of moral interest. It should be a crisis and turning-point in the life of humanity, a period pregnant with momentous issues, a period in which the old order and the new are contending for mastery, or in which the old is melting into the new. Above all, it should be one in which the great social and spiritual movements are incarnate in some striking personalities, who may give a human interest to dim forces of spiritual evolution. Such a period, it seems to the writer of this book, is that which [vi] he now presents to the reader. It opens with the self-destruction vi Roman Society from Nero to Marcus Aurelius of lawless and intoxicated power; it closes with the realisation of Plato’s dream of a reign of the philosophers. The revolution in the ideal of the principate, which gave the world a Trajan, a Hadrian, and a Marcus Aurelius in place of a Caligula and a Nero, may not have been accompanied by any change of corresponding depth in the moral condition of the masses. But the world enjoyed for nearly a century an almost unexampled peace and prosperity, under skilful and humane government. The civic splendour and social charities of the Antonine age can be revived by the imagination from the abundant remains and records of the period. Its materialism and social vices will also sadden the thoughtful student of its literature and inscriptions. But if that age had the faults of a luxurious and highly organised civilisation, it was also dignified and elevated by a great effort for reform of conduct, and a passion, often, it is true, sadly misguided, to rise to a higher spiritual life and to win the succour of unseen Powers. To the writer of this book, this seems to give the Antonine age its great distinction and its deepest interest for the student of the life of humanity. The influence of philosophy on the legislation of the Antonines is a commonplace of history. But its practical effort to give support and guidance to moral life, and to refashion the old paganism, so as to make it a real spiritual force, has perhaps hardly yet attracted the notice which it deserves. It is one great object of this book to show how the later Stoicism and the new Platonism, working in eclectic harmony, strove to supply a rule of conduct and a higher vision of the Divine world. But philosophy failed, as it will probably fail till some far-off age, to find an anodyne for the spiritual distresses of the mass of men. It might hold up the loftiest ideal of conduct; it might revive the ancient gods in new spiritual power; it might strive [vii] to fill the interval between the remote Infinite Spirit and the life of man with a host of mediating and succouring powers. But the effort was doomed to failure. It was an esoteric creed, and the masses remained untouched by it. They longed for a Divine Preface vii light, a clear, authoritative voice from the unseen world. They sought it in ever more blind and passionate devotion to their ancient deities, and in all the curiosity of superstition. But the voice came to them at last from the regions of the East. It came through the worships of Isis and Mithra, which promised a hope of immortality, and provided a sacramental system to soothe the sense of guilt and prepare the trembling soul for the great ordeal on the verge of another world. How far these eastern systems succeeded, and where they failed, it is one great purpose of this book to explain. The writer, so far as he knows himself, has had no arrière pensée in describing this great moral and spiritual movement. As M. Boissier has pointed out, the historian of the Antonine age is free to treat paganism apart from the growth of the Christian Church. The pagan world of that age seems to have had little communication with the loftier faith which, within a century and a half from the death of M. Aurelius, was destined to seize the sceptre. To Juvenal, Tacitus, and Pliny, to Plutarch, Dion Chrysostom, Lucian, and M. Aurelius, the Church is hardly known, or known as an obscure off-shoot of Judaism, a little sect, worshipping a “crucified Sophist” in somewhat suspicious retirement, or more favourably distinguished by simple-minded charity. The modern theologian can hardly be content to know as little of the great movement in the heathen world which prepared or deferred the victory of the Church. It will be evident to any critical reader that the scope of this book is strictly limited. As in a former work on the Society of the later Empire, attention has been concentrated on the inner moral life of the time, and comparatively little space has been given to its external history and the machinery of government. [viii] The relation of the Senate to the Emperor in the first century, and the organisation of the municipal towns have been dwelt on at some length, because they affected profoundly the moral character of the age. On the particular field which the writer viii Roman Society from Nero to Marcus Aurelius has surveyed, Dean Merivale, Dr. Mahaffy, Professor Bury, and Mr. Capes have thrown much light by their learning and sympathy. But these distinguished writers have approached the period from a different point of view from that of the present author, and he believes that he has not incurred the serious peril of appearing to compete with them. He has, as a first duty, devoted himself to a complete survey of the literature and inscriptions of the period. References to the secondary authorities and monographs which he has used will be found in the notes. But he owes a special obligation to Friedländer, Zeller, Réville, Schiller, Boissier, Martha, Peter, and Marquardt, for guidance and suggestion. He must also particularly acknowledge his debt to M. Cumont’s exhaustive work on the monuments of Mithra. Once more he has to offer his warmest gratitude to his learned friend, the Rev. Charles Plummer, Fellow of C.C.C., Oxford, for the patience and judgment with which he has revised the proof sheets. His thanks are also due to the Messrs. R. and R. Clark’s reader, for the scrupulous accuracy which has saved the author much time and labour. September 19, 1904. [ix] CONTENTS BOOK I CHAPTER I THE ARISTOCRACY UNDER THE TERROR How far the Antonine age is marked by a moral and spiritual revolution—Light which Seneca throws on the moral condition of his class in Nero’s reign—Value of his testimony—His pessimism—Human degeneracy the result of selfish greed and luxury—Picture of contemporary society—Cruel selfishness and the taedium vitae—The Ardelio—The terror under which Seneca lived—Seneca’s ideal of the principate expounded to Nero in the De Clementia—The character of Nero—Taint in the blood of the Domitii—Nero at first showed glimpses of some better qualities—How he was injured by the ambition to be an artist—False aestheticism and insane profusion—Feeling of Tacitus as to his time—His career—Views as to his impartiality as a historian—He was under complex influences—His chief motive as a historian—He is not a political doctrinaire—He is avenging a moral, not a political ideal—His pessimism—His prejudices and limitations—His ideal of education and character—His hesitating religious faith—His credulity and his scepticism—His view of the corrupting influence of despotic power—The influence of imperial example—Profusion of the early Caesars, leading to murder and confiscation in order to replenish their treasury—Dangers of life about the court from espionage—Causes of delation—Its temptations and its great rewards—The
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