In reply to such peremptory language of the tribunes, when amazement at the insolence of their conduct and silence struck all the rest of the patricians motionless, Appius Claudius Crassus, the grandson of the decemvir, is said to have stepped forward to refute their arguments, [urged on] more by hatred and anger than by hope [of succeeding], and to have spoken nearly to this effect: "Romans, to me it would be neither new nor surprising, if I too on the present occasion were to hear that one charge, which has ever been advanced against our family by turbulent tribunes, that even from the beginning nothing in the state has been of more importance to the Claudian family than the dignity of the patricians; that they have ever resisted the interests of the commons. Of which charges I neither deny nor object to the one, that we, since we have been admitted into the state and the patricians, have strenuously done our utmost, that the dignity of those families, among which ye were pleased that we should be, might be truly said rather to have been increased than diminished. With respect to the other, in my own defence and that of my ancestors, I would venture to maintain, Romans, (unless any one may consider those things, which may be done for the general good of the state, were injurious to the commons as if inhabitants of another city,) that we, neither in our private nor in our official capacity, ever knowingly did any thing which was intended to be detrimental to the commons; and that no act nor word of ours can be mentioned with truth contrary to your interest (though some may have been contrary to your inclinations). Even though I were not of the Claudian family, nor descended from patrician blood, but an ordinary individual of the Roman citizens, who merely felt that I was descended from free-born parents, and that I lived in a free state, could I be silent on this matter: that Lucius Sextius and Caius Licinius, perpetual tribunes, forsooth, have assumed such a stock of arrogance during the nine years in which they have reigned, as to refuse to allow you the free exercise of your suffrage either at the elections or in enacting laws. On a certain condition, one of them says, ye shall re-elect us tribunes for the tenth time. What else is it, but saying, what others sue for, we disdain so thoroughly, that without some consideration we will not accept it? But in the name of goodness, what is that consideration, for which we may always have you tribunes of the commons? that ye admit collectively all our measures, whether they please or displease, are profitable or unprofitable. I beg you, Tarquinii, tribunes of the commons, suppose that I, an individual citizen, should call out in reply from the middle of the assembly, With your good leave be it permitted us to select out of these measures those which we deem to be beneficial to us; to reject the others. It will not be permitted, he says. Must you enact concerning the interest of money and the lands, that which tends to the interest of you all; and must not this prodigy take place in the city of Rome, that of seeing Lucius Sextius and this Caius Licinius consuls, a thing which you loathe and abominate? Either admit all; or I propose none. Just as if any one were to place poison and food together before any one who was oppressed with famine, and order him either to abstain from that which would sustain life, or to mix with it that which would cause death. Wherefore, if this state were free, would they not all in full assembly have replied to you, Begone hence with your tribuneships and your propositions? What? if you will not propose that which it is the interest of the people to accept, will there be no one who will propose it? If any patrician, if (what they desire to be still more invidious) any Claudius should say, Either accept all, or I propose nothing; which of you, Romans, would bear it? Will ye never look at facts rather than persons? but always listen with partial ears to every thing which that officer will say, and with prejudiced ears to what may be said by any of us? But, by Jove, their language is by no means becoming members of a republic. What! what sort is the measure, which they are indignant at its having been rejected by you? very like their language, Romans. I ask, he says, that it may not be lawful for you to elect, as consuls, such persons as ye may wish. Does he require any thing else, who orders that one consul at least be elected from the commons; nor does he grant you the power of electing two patricians? If there were wars at the present day, such as the Etrurian for instance, when Porsenna took the Janiculum, such as the Gallic war lately, when, except the Capitol and citadel, all these places were in possession of the enemy; and should Lucius Sextius stand candidate for the consulate with Marcus Furius or any other of the patricians: could ye endure that Sextius should be consul without any risk; that Camillus should run the risk of a repulse? Is this allowing a community of honours, that it should be lawful that two plebeians, and not lawful that two patricians, be made consuls, and that it should be necessary that one be elected from among the commons, and lawful to pass by both of the patricians? what fellowship, what confederacy is that? Is it not sufficient, if you come in for a share of that in which you had no share hitherto, unless whilst suing for a part you seize on the whole? I fear, he says, lest, if it be lawful that two patricians are to be elected, ye will elect no plebeian. What else is this but saying, Because ye will not of your own choice elect unworthy persons, I will impose on you the necessity of electing persons whom you do not wish? What follows, but that if one plebeian stand candidate with two patricians, he owes no obligation to the people, and may say that he was appointed by the law, not by suffrages?
"How they may extort, not how they may sue for honours, is what they seek: and they are anxious to attain the highest honour, so that they may not owe the obligations incurred even for the lowest; and they prefer to sue for honours rather through favourable conjunctures than by merit. Is there any one who can feel it an affront to have himself inspected and estimated; who thinks it reasonable that to himself alone, amidst struggling competitors, honours should be certain? who would withdraw himself from your judgment? who would make your suffrages necessary instead of voluntary; servile instead of free? I omit mention of Licinius and Sextius, whose years of perpetuated power ye number, as that of the kings in the Capitol; who is there this day in the state so mean, to whom the road to the consulate is not rendered easier through the advantages of that law, than to us and to our children? inasmuch as you will sometimes not be able to elect us even though you may wish it; those persons you must elect, even though you were unwilling. Of the insult offered to merit enough has been said (for merit appertains to human beings); what shall I say respecting religion and the auspices, which is contempt and injustice relating exclusively to the immortal gods? Who is there who does not know that this city was built by auspices, that all things are conducted by auspices during war and peace, at home and abroad? In whom therefore are the auspices vested according to the usage of our forefathers? In the patricians, no doubt; for no plebeian magistrate is ever elected by auspices. So peculiar to us are the auspices, that not only do the people elect in no other manner, save by auspices, the patrician magistrates whom they do elect, but even we ourselves, without the suffrages of the people, appoint the interrex by auspices, and in our private station we hold those auspices, which they do not hold even in office. What else then does he do, than abolish auspices out of the state, who, by creating plebeian consuls, takes them away from the patricians who alone can hold them? They may now mock at religion. For what else is it, if the chickens do not feed? if they come out too slowly from the coop? if a bird chaunt an unfavourable note? These are trifling: but by not despising these trifling matters, our ancestors have raised this state to the highest eminence. Now, as if we had no need of the favour of the gods, we violate all religious ceremonies. Wherefore let pontiffs, augurs, kings of the sacrifices be appointed at random. Let us place the tiara of Jupiter's flamen on any person, provided he be a man. Let us hand over the ancilia, the shrines, the gods, and the charge of the worship of the gods, to those to whom it is impious to commit them. Let not laws be enacted, nor magistrates elected under auspices. Let not the senate give their approbation, either to the assemblies of the centuries or of the Curiæ. Let Sextius and Licinius, like Romulus and Tatius, reign in the city of Rome, because they give away as donations other persons' money and lands. So great is the charm of plundering the possessions of other persons: nor does it occur to you that by the one law vast wilds are produced throughout the lands by expelling the proprietors from their territories; by the other credit is destroyed, along with which all human society ceases to exist. For every reason, I consider that those propositions ought to be rejected by you. Whatever ye may do, I pray the gods to render it successful."
The speech of Appius merely had this effect, that the time for passing the propositions was deferred. The same tribunes, Sextius and Licinius, being re-elected for the tenth time, succeeded in passing a law, that of the decemvirs for religious matters, one half should be elected from the commons. Five patricians were elected, and five out of the plebeians; and by that step the way appeared opened to the consulship. The commons, content with this victory, yielded to the patricians, that, all mention of consuls being omitted for the present, military tribunes should be elected. Those elected were, Aulus and Marcus Cornelius a second time, Marcus Geganius, Publius Manlius, Lucius Veturius, and Publius Valerius a sixth time. When, except the siege of Velitræ, a matter rather of a slow than dubious result, there was no disquiet from foreign concerns among the Romans; the sudden rumour of a Gallic war being brought, influenced the state to appoint Marcus Furius dictator for the fifth time. He named Titus Quinctius Pennus master of the horse. Claudius asserts that a battle was fought that year with the Gauls, on the banks of the Anio; and that then the famous battle was fought on the bridge, in which Titus Manlius, engaging with a Gaul by whom he had been challenged, slew him in the sight of the two armies and despoiled him of his chain. But I am induced by the authority of several writers to believe that those things happened not less than ten years later; but that in this year a pitched battle was fought with the Gauls by the dictator, Marcus Furius, in the territory of Alba. The victory was neither doubtful nor difficult to the Romans, though from the recollection of the former defeat the Gauls had diffused great terror. Many thousands of the barbarians were slain in the field, and great numbers in the storming of the camp. The rest dispersing, making chiefly for Apulia, saved themselves from the enemy, both by continuing their flight to a great distance, as also because panic and terror had scattered them very widely. A triumph was decreed to the dictator with the concurrence of the senate and commons. Scarcely had he as yet finished the war, when a more violent disturbance awaited him at home; and by great struggles the dictator and the senate were overpowered, so that the measures of the tribunes were admitted; and the elections of the consuls were held in spite of the resistance of the nobility, at which Lucius Sextius was made consul, the first of plebeian rank. And not even was that an end of the contests. Because the patricians refused to give their approbation, the affair came very near a secession of the people, and other terrible threats of civil contests: when, however, the dissensions were accommodated on certain terms through the interference of the dictator; and concessions to the commons were made by the nobility regarding the plebeian consul; by the commons to the nobility, with respect to one prætor to be elected out of the patricians, to administer justice in the city. The different orders being at length restored to concord after their long-continued animosity, when the senate were of opinion that for the sake of the immortal gods they would readily do a thing deserving, and that justly, if ever on any occasion before, that the most magnificent games should be performed, and that one day should be added to the three; the plebeian ædiles refusing the office, the young patricians cried out with one accord, that they, for the purpose of paying honour to the immortal gods, would readily undertake the task, so that they were appointed ædiles. And when thanks were returned to them by all, a decree of the senate passed, that the dictator should ask of the people two persons as ædiles from among the patricians; that the senate should give their approbation to all the elections of that year.
BOOK VII.
[1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] [19] [20] [21] [22] [23] [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] [34] [35] [36] [37] [38] [39] [40] [41] [42]