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For it is not because of blunders in metre in
lyric songs, as Plato observes, that cities and friends are
set at variance to their utter ruin and destruction, but because of their blunders with regard to law and justice.
Yet there are a sort of men that can be very curious and
critical in their verses and letters and lyric measures, and
yet would persuade others to neglect that justice and honesty which all men ought to observe in offices, in passing
judgments, and in all actions. But these men are to be
dealt with after the following manner. An orator perhaps
presses you to show him favor in a cause to be heard before
you, or a demagogue importunes you when you are a senator: tell him you are ready to please him, on condition
that he make a solecism in the beginning of his oration, or
be guilty of some barbarous expression in his narration.
These terms, for shame, he will not accept; for some we
see so superstitiously accurate as not to allow of two vowels meeting one another. Again, you are moved by a person of quality to something of ill reputation: bid him come
over the market-place at full noon dancing, or making
buffoon-like grimaces; if he refuse, question him once
more, whether he think it a more heinous offence to make
a solecism or a grimace, than to break a law or to perjure
one's self, or to show more favor to a rascal than to an
honest man. Nicostratus the Argive, when Archidamus
promised him a vast sum of money and his choice of the
Spartan ladies in marriage, if he would deliver up the town
Cromnum into his hands, returned him this answer: He
could no longer believe him descended from Hercules, he
said, because Hercules traversed the world to destroy wicked
men, but Archidamus made it his business to debauch those
[p. 75]
that were good. In like manner, if one that stands upon
his quality or reputation presses us to do any thing dishonorable, we must tell him freely, he acts not as becomes a
person of his character in the world.
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