51.
I beseech you, O priests, compare man with man, the one time with the other,
this case with that case. The one man was a censor of the greatest
moderation and of the highest character; the other was a tribune of the
people, of preeminent wickedness and audacity. That period was one of
tranquillity, when the people enjoyed a full measure of liberty, and the
senate all its legitimate authority; but your time was a time when the
liberty of the Roman people was oppressed, and when the authority of the
senate was destroyed.
[131]
The proposed
measure was one full of justice, wisdom, and dignity. For the censor, to
whose power (though you have abolished that) our ancestors chose to commit
the decision respecting the dignity of each member of the senate, wished the
statue of Concord to be in the senate-house, and wished also to dedicate the
senate-house to that goddess. It was a noble intention, and one worthy of
all praise. For he thought that by that measure he was enjoining that
opinions should be delivered without party spirit or dissension, if he bound
the place itself and the temple of public counsel by the religions reverence
due to the goddess Concord. You, when you were keeping down the enslaved and
oppressed city by the sword, by fear, by edicts, by privileges, by bands of
abandoned men constantly present, and by the fear of the army which was
absent and by threats of bringing it up, and by the assistance of the
consuls, and by your nefarious agreement with them, erected a statue of
Liberty in a mocking and shameless spirit, rather than with even any
pretence to religion. He was dedicating a thing in the senate-house, which
he was able to dedicate without any inconvenience to any one. You have
erected an image not of public Liberty, but of licentiousness, on what I may
call the blood and bones of that citizen who of all others has
deserved best of the republic.
[132]
And
moreover he referred his design to the sacred college: to whom did you refer
yours? If you deliberated at all, if you had anything which you wished to
expiate, or any domestic sacrifice which you desired to institute, still
according to the ancient practice of other men you should have referred the
matter to the priests. When you were beginning a new temple in the most
beautiful spot in the city, with some wicked and unheard of object, did you
not think that you ought to refer the matter to the public priests? But if
you did not think it desirable to consult the whole college of priests, was
there no single one of them who seemed to you a suitable man (of those who
are eminent among all the citizens for age and honour and authority) for you
to communicate your intention about the dedication to him? The truth was,
not that you despised, but that you were afraid of their dignity.
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