They have not so much more influence, that those who, having abandoned the strict discipline of virtuous men, have chosen rather to follow the gains and extravagance of Gallonius,1 and have even spent their liven in audacity and perfidy which were no part of his character, should have absolute dominion over the lives and fortunes of honourable men. If he may be allowed to live where Sextus Naevius does not wish to, if there is room in the city for an honest man against the will of Naevius; if Publius Quinctius may be allowed to breathe in opposition to the nod and sovereign power of Naevius; if under your protection, he can preserve in opposition to the insolence of his enemy the ornaments which he has acquired by virtue, there is hope that this unfortunate and wretched man may at last be able to rest in peace. But if Naevius is to have power to do everything he chooses, and if he chooses what is unlawful, what is to be done? What God is to be appealed to? The faith of what man can we invoke? What complaints, what lamentations can be devised adequate to so great a calamity.
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The speech of M. T. Cicero as the advocate of P. Quinctius.
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