tribunes of the people interposed his veto and quashed the proceedings. But Scipio Africanus lacked that harder alloy which makes men great democratic leaders. He was no Cæsar. He had none of the qualities that subdue a man to the base necessities of political life. After these events he retired in disgust from Rome to his estates, and there he died in the year 183 B.C.
In the same year died Hannibal. He poisoned himself in despair. The steadfast fear of the Roman Senate had hunted him from court to court. In spite of the indignant protests of Scipio, Rome in the peace negotiations had demanded his surrender from Carthage, and she continued to make this demand of every power that sheltered him. When peace was made with Antiochus III, this was one of the conditions. He was run to earth at last in Bithynia; the king of Bithynia detained him in order to send him to Rome, but he had long carried the poison he needed in a ring, and by this he died.
It adds to the honour of the name of Scipio that it was another Scipio, Scipio Nasica, who parodied Cato's Delenda est Carthago by ending all his speeches in the Senate with "Carthage must stand." He had the wisdom to see that the existence and stimulus of Carthage contributed to the general prosperity of Rome.[1]
- ↑ But it was this Scipio Nasica who was responsible for the killing of Tiberius Gracchus. On the whole, he seems to have been a statesman of very distinguished abilities. He was the means of bringing the Asiatic Great Mother Goddess to Rome. "People at Rome generally were beginning to see that they would have to take over Asia. Had they any right? Nasica was sent on a mission to invite the Magna Mater at Pessinus to come to Rome. Her image nodded 'yes.' She was brought and installed in Rome. Now this is a policy of peaceful assimilation. Just as in Babylon you get gods of other cities brought to Babylon, just as Nabonidus (see Chap. xix. § 6) was trying to get an amicable pantheon as a way of peaceful assimilation, and failing to do so because he did not bring the priesthoods as well as the gods, so Rome was at this time thinking on the same lines. Camillus had shown the way when he suggested the invitation of Juno of Veii to Rome. Now Nasica, it may be suggested, wanted to treat Carthage in the same fashion. He opposed the destruction of Carthage in 146 (Mommsen, iii. p. 23, p. 39). If he had had his way, one may guess, he would have invited the Carthaginian gods to Rome, and the corollary would have been the enfranchisement of the Carthaginian population—the treatment of the Carthaginians as equals, whose gods had been received in Rome, and stood in Rome. Mummius did the same in carrying off the statues of Greek gods to Rome, only, being stupid, he did not understand why (146 B.C.)."
Nasica's visit to Pessinus was as important as the testament of Attalus. His policy is not the policy of Rome the conqueror, but Rome the assimilator. He is trying to get a nexus by a common pantheon. If this had been done, the Republic
