[28.1] “Come now, if you do succeed, what wonderful, what enviable advantage will be yours, or what glory will you gain? For this also you must consider. In the first place, it will be your fate to be deprived of those who are dearest and nearest of kin to you — of an unhappy mother, to whom you are making no honourable return for your birth and rearing and for all the hardships she underwent on your account; and again, of a faithful wife, who through yearning for you sits in solitude and widowhood, lamenting every day and night your banishment; and furthermore of two sons who ought, being descendants of worthy ancestors, to benefit from their honours by being held in high esteem in a flourishing fatherland. [2] But you will be forced to behold the pitiable and unhappy deaths of all these if you dare to bring the war to our walls. For surely no mercy will be shown to any of your family by those who are in danger of losing their own and are treated by you with the same cruelty. On the contrary, they will proceed to inflict on them dreadful tortures, pitiless indignities and every other kind of abuse, if they are forced thereto by their calamities. And for all these things it will not be those who do them that are to blame, but you, who impose the necessity upon them. [3] Such will be the pleasures you will reap if this enterprise of yours succeeds; but as for praise and emulation and honours, which good men ought to strive for, consider of what nature they will be. You will be called the slayer of your mother, the murderer of your children, the assassin of your wife, and the evil genius of your country; wherever you go, no man who is pious and just will be willing to let you partake with him in sacrifices or libations or in the hospitality of his home; and even by those for whom out of friendliness you perform these services you will not be held in honour, but every one of them, after reaping some advantage from your impious actions, will detest your arrogant manner. [4] I forbear to add that, besides the hatred which you will encounter on the part of the most fair-minded men, you will have to face much envy from your equals and fear from your inferiors and, in consequence of both the envy and the fear, plots and many other disagreeable things which are likely to befall a man destitute of friends and living in a foreign land. I say nothing, indeed, of the Furies sent by the gods and other divinities to punish those who have been guilty of impious and dreadful deeds — those Furies tormented by whom in both soul and body they drag out a miserable life while awaiting a pitiable death. Bearing these things in mind, Marcius, repent of your purpose and give up your grudge against your country; and regarding Fortune as having been the cause of all the evils you have suffered at our hands or have inflicted on us, return with joy to your family, receive a mother’s most affectionate embraces, a wife’s sweetest welcome, and give yourself back to your country as a most honourable repayment of the debt you owe to her for having given birth and rearing to so great a man.”
[29.1] Minucius having spoken in this manner, Marcius after a short pause replied:
“To you, Minucius, and to all others who have been sent here with him by the senate I am a friend and am ready to do you any service in my power, because not only earlier, when I was your fellow citizen and had a share in the administration of public affairs, you assisted me in many times of need, but also after my banishment you did not turn from me in contempt of my then unhappy fate, as if I were no longer able either to serve my friends or to hurt my enemies, but you continued to show yourselves good and staunch friends by taking care of my mother, my wife and my children, and alleviating their misfortune by your personal attentions. [2] But to the rest of the Romans I am as hostile as I can be and am at war with them, and I shall never cease to hate them; for they, in return for the many glorious achievements for which I deserved honour, drove me out of my country with ignominy, as being guilty of the most grievous crimes against the commonwealth, and showed neither respect for my mother, nor compassion for my children, nor any other humane field in view of my misfortunes. [3] Now that you have been informed of this, if you desire anything from me for yourselves, declare it without hesitation, in the assurance that you shall fail of naught that is in my power; but as regards friendship and a reconciliation, which you desire me to enter into with the populace in the hope that they will let me return, discuss it no more. Great indeed would be the satisfaction with which I should accept restoration to a city like this, in which vice receives the rewards of virtue and the innocent await the punishment of criminals! [4] For come, tell me, in Heaven’s name, with what crime am I charged that I should have experienced this misfortune? Or what course have I pursued that is unworthy of my ancestors? I made my first campaign when I was very young, at the time we fought against the kings who were endeavouring to bring about their restoration by force. As a result of that battle I was crowned by the general with a wreath of valour for having saved a citizen and slain an enemy. [5] After that, in every other action I was engaged in, whether of the horse or foot, I distinguished myself in all and from all received the rewards for valour. And there was neither any town taken by storm whose walls I was not the very first or among the first few to mount, nor any flight of the enemy from the field of battle where all who were present did not acknowledge that I had been the chief cause of it, nor any other signal or brave action performed in war without the assistance of either my valour or my good fortune.
[30.1] “These are exploits, it is true, that some other brave man also might perhaps be able to cite in his favour, even if not so many of them; but what general or captain could boast of capturing an entire city, as I captured Corioli, and also of putting to flight the enemy’s army on that very same day, as I did that of the Antiates when it came to the assistance of the besieged? [2] I refrain from adding that after I had given such proofs of my valour, when I might have received out of the spoils a large amount of gold and silver, as well as slaves, beasts of burden and cattle, and much fertile land, I refused, but desiring to secure myself as far as possible against envy, took only a single war-horse out of the spoils and my personal friend from among the captives, and all the rest of the wealth I brought and turned over to the state. [3] Did I, then, for these actions deserve to suffer punishments, or to receive honours? To become subject to the basest of the citizens, or myself to issue orders to my inferiors? Or perhaps it was not for these reasons that the populace banished me, but rather because in my private life I was unrestrained, extravagant and lawless? And yet who can point to anyone who because of my lawless pleasures has either been banished from his country, or lost his liberty, or been deprived of his money, or met with any other misfortune? On the contrary, no one even of my enemies ever accused or charged me any of these things, but all bore witness that even my daily life was irreproachable. [4] ‘But, great heavens, man,’ some one may say, ‘it was your political principles that aroused hatred and brought this misfortune upon you. For when you had it in your power to choose the better side, you chose the worse, and you continued to say and do everything calculated to effect the overthrow of the established aristocracy and to put the whole power of the commonwealth into the hands of an ignorant and base municipal.’ But I, Minucius, pursued a course the very reverse of that, and sought to provide that the senate should always administer the public business and that the established constitution should be maintained. [5] In return, however, for these honourable principles, which our forefathers thought worthy of emulation, I have received this happy, this blessed reward from my country — to have been banished, not by the populace alone, Minucius, but, long before that, by the senate, which encouraged me at first with vain hopes while I was opposing the tribunes in their efforts to establish a tyranny, promising that it would itself provide for my security, and then, upon the first suspicion of any danger from the plebeians, abandoned me and delivered me up to my enemies! [6] But you yourself were consul at the time, Minucius, when the senate passed the preliminary decree concerning my trial and when Valerius, who advised delivering me up to the populace, gained great applause by his speech, and I, fearing that, if the question were put, I should be condemned by the senators, acquiesce
d and promised of appear voluntarily for trial.
[31.1] “Come, answer me, Minucius, did I seem to the senate also to deserve punishment for having promoted and pursued the best measures, or to the populace only? For if you were all of the same opinion at that time and if all of you banished me, it is plain that all of you who were of this mind hate virtue and that there is no place in your city for loyalty to principle. But if the senate was forced to yield to the populace and its action was the result of compulsion, not of conviction, you senators admit, I take it, that you are governed by the baser element and that the senate has not the power to act in any matter as it thinks fit. [2] After this do you ask me to return to such a city, in which the better element is governed by the worse? Then you have judged me capable of an act of sheer madness! But come, suppose that I have been persuaded, and having put an end to the war as you desire, have returned home; what sentiments shall I entertain after this, and what manner of life shall I live? Shall I choose the safe and secure course, and, in order to obtain magistracies, honours and the other advantages of which I think myself worthy, consent to court the mob which has the power of bestowing them? In that case I shall change from a worthy to a base citizen and shall reap no benefit from my former virtue. [3] Or, maintaining the same character and observing the same political principles, shall I oppose those who do not make the same choice? Then is it not obvious that the populace will again make war upon me and insist on exacting fresh penalties, making this very point their first charge against me, that after obtaining my return at their hands I do not humour them in the measures I pursue? You cannot deny it. [4] Then some other bold demagogue, an Icilius or a Decius, will appear who will accused me of setting the citizens at variance with one another, of forming a plot against the populace, of betraying the commonwealth to the enemy, or of aiming at tyranny, even as Decius charged me, or of any other crime that may occur to him; for hatred will never be at a loss to find an accusation. [5] And, besides the other charges, there will also be brought up presently all the things I have done in this war — that I have laid waste your country, driven off booty, taken your towns, slain some of those who defended them and delivered up others to the enemy. If my accusers charge me with these things, what shall I say to them in my defence, or on what assistance shall I rely?
[32.1] “Is it not therefore plain, Minucius, that your envoys are indulging in fair words and dissimulation, cloaking with a specious name a wicked design? For surely it is not my restoration that you are offering me, but you are taking me back to the populace as a sacrificial victim, perhaps because you have actually planned to do this (for it no longer occurs to me to hold any good opinion of you); [2] but if you wish it so — I am merely assuming this — that it is because you do not foresee any of the things that I shall suffer, what advantage shall I gain from your ignorance or folly, since you will not be able to prevent anything even if you are so disposed, but are compelled to gratify the populace in this too, as in everything else? Now to show that from the point of view of my safety there will be no gain to me in this— ‘restoration,’ as you call it, but I a quick road to destruction, not many more words are called for, I think; but to prove that I will not enhance my reputation, either, or my honour, or my piety — for you, Minucius, asked me to take these into consideration, and rightly — but that, on the contrary, I shall be acting in a most shameful and impious manner if I follow your advice, pray hear in turn what I have to say. [3] I became an enemy to these men here and did them many injuries during the war while I was acquiring sovereignty, power and glory for my country. Was it not fitting, therefore, that I should be honoured by those I had benefited and hated by those I had injured? Certainly, if what one could reasonably expect had happened. But Fortune upset both these expectations and reversed the two principles. For you Romans, on whose account I was an enemy to these men, deprived me of all my possessions, and making a nobody of me, cast me off; while they, who had suffered those dire evils at my hands, received me into their cities, the resourceless, homeless, humbled outcast. [4] And not content with doing this only, an action so splendid and magnanimous, they also conferred on me citizenship in all their cities, as well as the magistracies and honours that in their country are highest. To omit the rest, they have now appointed me supreme commander of the expeditionary force and have committed to me alone all the interests of their state. [5] Look you, with what heart would I now betray these men by whom I have been decked with such honours, when I have suffered no injury, great or small, at their hands? Unless, indeed, their favours are injurious to me, as mine are to you! A fine reputation forsooth, throughout all the world will such double treachery bring me, when it shall be known! Who would not praise me on hearing that when I found my friends, from whom I had the right to expect kindness, to be my enemies, and my foes, by whom I should have been put to death, to be my friends, instead of hating those who hate me and loving those who love me, I took the opposite view!
[33.1] “Come now, Minucius, consider next the matter of the gods’ treatment of me, what it has shown itself to be at present and, if I do let you persuade me to betray the trust reposed in me by these people, what it will be for the rest of my life. At present they assist me in every enterprise I undertake against you and in no attempt am I unsuccessful. [2] And how weighty a testimony to my piety do you consider that? For surely, if I had undertaken an impious war against my country, the gods ought to have opposed me in everything; but since I enjoy the favouring breeze of Fortune in the wars I wage and everything that I attempt goes steadily forward for me, it is evident that I am a pious man and that my choice of conduct has been honourable. [3] What, then, will be my fate if I change my course and endeavour to increase your power and humble theirs? Will it not be just the reverse, and shall I not incur the dire wrath of Heaven which avenges the injured, and just as by the help of the gods I from a low estate have become great, shall I not in turn from a being be brought again to a low estate, and my sufferings become lessons to the rest of the world? [4] these are the thoughts that occur to me concerning the gods; and I am persuaded that those Furies you mentioned, Minucius, so frightful and inexorable toward those who have committed any impious deed, will dog my steps and torment both my soul and body only when I abandon and betray those who preserved me after you had ruined me, and, at the same time as they preserved me, conferred upon me many fine marks of their favour, and to whom I gave the gods as guarantors of my pledge that I had not come among them with the purpose of doing them any injury and that I would keep with them the faith which I have hitherto preserved pure and untarnished.
[34.1] “When you call those still my friends, Minucius, who banished me and that nation my country which has renounced me, when you appeal to the laws of Nature and discuss the obligations of religion, you seem to me to be ignorant of the most common facts, of which no one but you is ignorant — namely, that a friend or an enemy is not determined either by the lineaments of a face or by the giving of a name, but both are made manifest by their services and by their deeds, and that we all love those who do us good and hate those who do us harm. No men laid down this law for us nor will men ever annul it if the opposite course seems to them better; on the contrary, it has been enacted from the beginning of time by the universal nature for all creatures endowed with sense, a heritage of man to remain in force forever. [2] For this reason we renounce our friends when they injure us and make friends of our enemies when some kindly service is done for us by them; and we cherish the country that gave us birth when it helps us, but abandon it when it harms us, since our affection is based, not on the place, but on the benefit it confers. [3] These are the sentiments not merely of individual persons in private life, but of whole cities and nations. Consequently, whoever applies this principle demands nothing not sanctioned by religious usage and does nothing that contravenes the common judgement of all mankind. I, therefore, consider that in doing these things I am doing what is just, advantageous and honourable, and at the same time what
is most holy in the eyes of the gods; and I do not care to take as judges of my conduct mere men who infer the truth from guesswork and opinion, since the gods are pleased with what I do. Nor do I agreed that I am undertaking impossible things when I have the gods as my guides therein — not, at least, if one is to judge of the future by the past.
[35.1] “As regards the moderation which you recommend to me and your plea that I should not utterly destroy the Roman race or overthrow the city from its foundations, I might answer, Minucius, that this is not in my power to decide, nor should your plea be addressed to me. No, I am general of the army, but as to war and peace these men here have the decision; so apply to them for a truce as a step toward reconciliation, and not to me. [2] Nevertheless, because I revere the gods of my fathers and respect the sepulchres of my ancestors and the land which gave me birth, and feel compassion for your wives and children, on whom, though undeserving, will fall the errors of their fathers and husbands, and, not least of all, on account of you men, Minucius, who have been chosen envoys by the commonwealth, I answer as follows: If the Romans will return to the Volscians the land they have taken from them and the cities they hold, first recalling their colonists, and if they will enter into a league of perpetual friendship with them and give them equal rights of citizenship, as they have done in the case of the Latins, confirming their covenant by oaths and by imprecations against those who may violate it, I will put an end to the war against them, and not until then. [3] So carry this report back to them, and discuss very earnestly with them also, in the same way as you have with me, these considerations of justice — how fine a thing it is for everyone to enjoy his own possessions and to live in peace, but how disgraceful it is for a people, by clinging to the possessions of others, to expose themselves to an unnecessary war, in which they will run the hazard of losing even all their own blessings. Point out to them also how unequal are the prizes that reward success and failure when men covet the territory of others. Add too, if you please, that people who desire to seize the cities of those they have wronged, if they do not overcome them, are deprived of both their own territory and city, and in addition to this see their wives suffer the greatest indignities, their children led away to contumely, and their parents upon the threshold of old age become slaves instead of free men. [4] And at the same time point out to the senators that they would not be able to impute the blame for these evils to Marcius, but to their own folly; for though they have it in their power to practise justice and to incur no disaster, they will hazard their all by their continual fondness for the possessions of others.
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 74