Philosophical Works of Lucius Annaeus Seneca, Vol. 4

[...by] the hand [of the other]. A brave and remarkable agreement of fate, yet one which ill befits our greatness! It is as disgraceful for Cato to beg for death from any man as it is for him to beg for life. It is clear to me that the Gods looked on with great joy when that man, the most fervent champion of his own liberty, provided for the safety of others and organized the escape of those who were departing; while even in his final night, he perhaps pondered his own soul.

1. Now Petreius and Juba... by the hand [of the other]. If you listen to Hirtius (loc. cit. ch. 93, 94) and other authors, M. Cato laid hands upon himself before Petreius and Juba, and Petreius was killed by Juba, and the latter by a slave. For thus says Hirtius, a writer highly credible in such matters: "Meanwhile King Juba, excluded from all the cities, his safety despaired of, after he had attempted everything, engaged in a duel with the sword with Petreius, so that they might appear to have been killed through their own valor. Juba, the stronger, easily overcame the weaker Petreius with the sword. Then, when he attempted to pierce his own chest with his sword and could not, he obtained by entreaties from his slave that he should kill him, and he succeeded in this." Yet there seems to have been a different narrative in antiquity regarding these events. Florus, for example, in Book IV, calls Petreius the stronger, in this manner: "Juba, having retired to his palace, after dining magnificently with Petreius, his companion in flight, offered himself to be killed by him over the tables and wine-cups: he sufficed both for the king and for himself." However, Florus agrees with Seneca in this, that he narrates this deed as having occurred before Cato laid hands upon himself. Livy, as far as can be gathered from the Epitome of Book CXIV, agrees with Florus regarding Petreius, but disagrees regarding the timing. For he narrates the death of Cato first. Dio Cassius, Book XLIII, seems to follow Seneca; Appian follows Hirtius. Furthermore, our author is also little accurate in history, akribēs (a point we have noted more than once), following that which—in the manner of the Rhetoricians—is most preferred, from which a more splendid and vivid speech might flourish.

2. A brave... agreement of fate. That is, a compact between them to hasten fate by mutual blows, to inflict death upon one another.

3. Our greatness. Emphatically for "my." Cato himself is speaking. He elucidates this sentiment below.

4. It is as disgraceful... life. To beg for life from a man who is about to take it is most disgraceful and of a base character; to seek death—when one is permitted to live—possesses greatness and high constancy; yet it is much braver for a man to give this to himself by his own hand, neither needing the help of another, nor shrinking from applying his own hands to his own blood.

5. It is clear to me, etc. It is no longer Cato speaking, but Annaeus.

6. The most fervent champion of his own liberty. That is, vindicating himself most fervently into liberty, not seeking vengeance.

7. Organized the escape of those who were departing. He orders, arranges, and advises those preparing to depart for Spain, on what route, by what ship, by what stratagems, and with whose help they might reach the desired locations. For thus, certain of dying, Cato provides for the lives of his fellow soldiers.

8. Studies. He is said by Plutarch to have read Plato’s famous dialogue, the Phaedo, concerning the soul and immortality. Whence, in the already cited dithyramb of the French poet regarding Cato:

Motionless, he hears the storm that rumbles,