Editing Seneca the Younger (section)

===Death===

In AD 65, Seneca was caught up in the aftermath of the [[Pisonian conspiracy]], a plot to kill Nero. Although it is unlikely that Seneca was part of the conspiracy, Nero ordered him to kill himself.<ref name="asmi9"/> Seneca followed tradition by severing several [[vein]]s in order to [[exsanguination|bleed to death]], and his wife Pompeia Paulina attempted to share his fate. Cassius Dio, who wished to emphasize the relentlessness of Nero, focused on how Seneca had attended to his last-minute letters, and how his death was hastened by soldiers.<ref>{{Harvnb|Habinek|2013|p=16}} citing Cassius Dio ii.25</ref>  A generation after the Julio-Claudian emperors, [[Tacitus]] wrote an account of the suicide, which, in view of his republican sympathies, is perhaps somewhat romanticized.<ref name="brodby">{{cite book|author1-last=Church|author1-first=Alfred John|author2-last=Brodribb|author2-first=William Jackson|title=Tacitus: The Annals of Imperial Rome |chapter=xv| location=New York|publisher= [[Barnes & Noble]] |date=2007|page=341}} citing Tacitus ''[[Annals (Tacitus)|Annals]]'', xv. 60–64</ref> According to this account, Nero ordered Seneca's wife saved. Her wounds were bound up and she made no further attempt to kill herself. As for Seneca himself, his age and diet were blamed for slow loss of blood and extended pain rather than a quick death. He also took poison, which was not fatal. 
[[File:Manuel Domínguez Sánchez - El suicidio de Séneca.jpg|thumb|left|300px|[[Manuel Domínguez Sánchez]], ''Death of Seneca'', [[Museo del Prado]]]]

After dictating his last words to a scribe, and with a circle of friends attending him in his home, he immersed himself in a warm bath, which he expected would speed blood flow and ease his pain. Tacitus wrote, "He was then carried into a bath, with the steam of which he was suffocated, and he was burnt without any of the usual funeral rites.  So he had directed in a codicil of his will, even when in the height of his wealth and power he was thinking of life's close."<ref name="brodby"/> This may give the impression of a favorable portrait of Seneca, but Tacitus's treatment of him is at best ambivalent. Alongside Seneca's apparent fortitude in the face of death, for example, one can also view his actions as rather histrionic and performative; and when Tacitus tells us that he left his family an ''imago suae vitae'' (''Annales'' 15.62), "an image of his life", he is possibly being ambiguous: in Roman culture, the ''imago'' was a kind of mask that commemorated the great ancestors of noble families, but at the same time, it may also suggest duplicity, superficiality, and pretense.<ref>Cf. especially Beard, M., "How Stoical was Seneca?", in the ''New York Review of Books'', Oct. 9, 2014.</ref>