In the second chapter of the 1831 edition of Frankenstein
Victor says, "My temper was sometimes violent . . . "  Why,
among other things, is this important to include? Beside the
possibility that this is Frankenstein's further means of manipulating
Walton, who, out of fear of causing offense, will take care not to
raise any questions regarding the discrepancies in Frankenstein's
story, there is the question of the emotion itself as it appears
among others in the "exquisite combinations of human feeling."
Vera has reminded me of a story in Seneca's De Ira that I had
discussed some thirteen years ago. The fact that the interval is
the same as that we see in Shelley's clock mechanism produces
the familiar sense that would be awe, were it not modified by the
turns curiosity takes with it. At various points in my explorations
Seneca's story has re-emerged, each time making clear how my
sojourn has altered my understanding. With embarrassing clarity
I recall what I said about the story years ago and yet at the same
time deeply feel gratitude for the experience that has made possible
the recognition of things of value that were so easy to miss before.
Evident as never before is that principle of equality is essential to
human perfectibility. Until we are able to engage as equals in "the
clash of minds" with Seneca or Cicero, we are unable to compre-
hend the error that is theirs and ours.
     Here the story Seneca told Novatus is presented and the
opportunity to discuss it, as well as Seneca's observations about
humanity and our own. The story will have an immediate effect,
which I hope you will be willing to discuss. I think this exercise
will illustrate Gemellus' dictum, "When we are afraid to speak our
minds, we have already begun to lose them."

     Gnaeus Piso was a virtuous man except that he confused
being unconciliatory with being steady in purpose. Angry with
a soldier who had returned from leave without his comrade,
Piso said that, unless the soldier produced evidence to the
contrary, he would be condemned for the murder of his
comrade. The soldier asked for some time to find his comrade,
the only evidence Piso was willing to accept as proof of innocence.
Piso rejected the soldier's request and ordered that he be taken
outside the camp and executed. Just as the soldier was about to be
beheaded, his comrade appeared. The centurion overseeing the
execution ordered the executioner to put down his sword and
took the two comrades to Piso so that he would spared the guilt
of having caused the death of one whom fortune had saved. When
the two arm-in-arm comrades approached, surrounded by a
multitude of rejoicing soldiers, Piso became enraged. He ordered
that the comrades be taken out of the camp and immediately and
that both be executed. Could anything be more unjust? Proof of
the innocence of one was resulting in double death. But it was
worse than that. Piso added a third fatality. He ordered execution
of the centurion for failing to carry out the order to execute the
soldier who had been wrongly condemned.

     If you agree with Seneca, when he exclaims, "Could anything be
more unjust?" please click here: [Piso is something of a monster]

     If you haven't concluded that Piso is something of a monster
and would like more information, click on this link.[Seneca and Piso]

     To see what Tom has to say about a remedy for the conflict
in the Piso story, click here [conflict remedy]

    If you have any comments on or questions about this exercise,
including observations about how Walton's or Frankenstein's
views regarding duty and punishment relate to Seneca's story,
please e-mail: hailmaryshelley@yahoo.com [Menu]