But Enna, where those things which I am speaking of are said to have been done, is in a high and lofty situation, on the top of which is a large level plain, and springs of water which are never dry. And the whole of the plain is cut off and separated, so as to be difficult of approach. Around it are many lakes and groves, and beautiful flowers at every season of the year; so that the place itself appears to testify to that abduction of the virgin which we have heard of from our boyhood. We have the same advantage as, or rather greater advantages than Cicero in this respect, for we have heard the story from our boyhood told far more beautifully than any Sicilian ever imagined it. See Ovid Fasti, iv. 419.Near it is a cave turned towards the north, of unfathomable depth, where they say that Father Pluto suddenly rose out of the earth in his chariot, and carried the virgin off from that spot, and that on a sudden, at no great distance from Syracuse, he went down beneath the earth, and that immediately a lake sprang up in that place; and there to this day the Syracusans celebrate anniversary festivals with a most numerous assemblage of both sexes On account of the antiquity of this belief, because in those places the traces and almost the cradles of those gods are found, the worship of Ceresof Ennaprevails to a wonderful extent, both in private and in public over all Sicily. In truth, many prodigies often attest her influence and divine powers. Her present help is often brought to many in critical circumstances, so that this island appears not only to be loved, but also to be watched over and protected by her.

Nor is it the Sicilians only, but even all other tribes and nations greatly worship Ceresof Enna. In truth, if initiation into those sacred mysteries of the Athenians sought for with the greatest avidity, to which people Ceresis said to have come in that long wandering of hers, and then she brought them corn. How much greater reverence ought to be paid to her by those people among whom it is certain that she was born, and first discovered corn. And, therefore, in the time of our fathers, at a most disastrous and critical time to the republic, when, after the death of Tiberius Gracchus, there was a fear that great dangers were portended to the state by various prodigies, in the consulship of Publius Mucius and Lucius Calpurnius, recourse was had to the Sibylline books, in which it was found set down, “that the most ancient Ceresought to be appeased.” Then, priests of the Roman people, selected from the most honourable college of decemvirs, although there was in our own city a most beautiful and magnificent temple of Ceres, nevertheless went as far as Enna. For such was the authority and antiquity of the reputation for holiness of that place, that when they went thither, they seemed to be going not to a temple of Ceres, but to Ceresherself.

I will not din this into your ears any longer. I have been some time afraid that my speech may appear unlike the usual fashion of speeches at trials unlike the daily method of speaking. This I say, that this very Ceres, the most ancient, the most holy, the very chief of all sacred things which are honoured by every people, and in every nation, was carried off by Caius Verres from her temple and her home. Ye who have been to Enna, have seen a statue of Ceresmade of marble, and in the other temple a statue of Libera. They are very colossal and very beautiful, but not exceedingly ancient. There was one of brass, of moderate size, but extraordinary workmanship, with the torches in its hands, very ancient, by far the most ancient of all those statues which are in that temple; that he carried off, and yet he was not content with that.

Before the temple of Ceres, in an open and an uncovered place, there are two statues, one of Ceres, the other of Triptolemus, very beautiful, and of colossal size. Their beauty was their danger, but their size their safety, because the taking of them down and carrying them off appeared very difficult. But in the right hand of Ceresthere stood a beautifully wrought image of Victory, and this he had wrenched out of the hand of Ceresand carried off. What now must be his feelings at the recollection of his crimes, when I, at the mere enumeration of them, am not only roused to indignation in my mind, but even shudder over my whole body? For thoughts of that temple, of that place, of that holy religion come into my mind. Everything seems present before my eyes,—the day on which, when I had arrived at Enna, the priests of Cerescame to meet me with garlands of vervain, and with fillets; the concourse of citizens, among whom, while I was addressing them, there was such weeping and groaning that the most bitter grief seemed to have taken possession of the whole.

They did not complain of the absolute way in which the tenths were levied, nor of the plunder of property, nor of the iniquity of tribunals, nor of that man's unhallowed lusts, nor of his violence, nor of the insults by which they had been oppressed and overwhelmed. It was the divinity of Ceres, the antiquity of their sacred observances, the holy veneration due to their temple, which they wished should have atonement made to them by the punishment of that most atrocious and audacious man. They said that they could endure everything else, that to everything else they were indifferent. This indignation of theirs was so great, that you might suppose that Verres, like another king of hell, had come to Ennaand had carried off, not Proserpina, but Ceresherself. And, in truth, that city does not appear to be a city, but a shrine of Ceres. The people of Ennathink that Ceresdwells among them; so that they appear to me not to be citizens of that city, but to be all priests, to be all ministers and officers of Ceres.

Did you dare to take away out of Ennathe statue of Ceres? Did you attempt at Ennato wrench Victory out of the hand of Ceres? to tear one goddess from the other?—nothing of which those men dared to violate, or even to touch, whose qualities were all more akin to wickedness than to religion. For while Publius Popillius and Publius Rupilius were consuls, slaves, runaway slaves, and barbarians, and enemies, were in possession of that place; but yet the slaves ware not so much slaves to their own masters, as you are to your passions; nor did the runaways flee from their masters as far as you flee from all laws and from all right; nor were the barbarians as barbarous in language and in race as you were in your nature and your habits; nor were the enemies as much enemies to men as you are to the immortal gods. How, then, can a man beg for any mercy who has surpassed slaves in baseness, runaway slaves in rashness, barbarians in wickedness, and enemies in inhumanity?