De Amicitia

Cicero, Marcus Tullius

Cicero. De Senectute, De Amicitia, De Divinatione. Falconer, William Armistead, translator. Cambridge, MA: Harvard University Press. London: William Heinemann Ltd. 1923 (printing).

As to Tiberius Gracchus, when he began to stir up revolution against the

republic,[*](i.e. in 133 B.C.)we saw him utterly deserted by Quintus Tubero and by the friends of his own age. And yet Gaius Blossius of Cumae, a protégé of your family,[*](Cumae did not then possess the Roman franchise.)Scaevola, came to me to plead for leniency, because I was present as adviser to the consuls, Laenas and Rupilius,[*](Consuls in 132 B.C. when the inquiry into the acts of Tiberius Gracchus were made.)and offered, as a reason for my pardoning him, the fact that his esteem for Tiberius Gracchus was so great he thought it was his duty to do anything that Tiberius requested him to do. Thereupon I inquired,Even if he requested you to set fire to the Capitol? He never would have requested me to do that, of course, said he, but if he had I should have obeyed. You see what an impious remark that was! And, by heavens! he did all that he said he would do, or rather even more; for he did not follow, but he directed, the infatuation of Tiberius Gracchus, and he did not offer himself as the comrade in the latter’s fury, but as the leader. And so, as a result of his madness, being in fear of the special court of inquiry, he fled into Asia, joined our enemies, and paid a heavy and righteous penalty[*](i.e. by his suicide after the defeat by the Romans of Aristonicus whom he had joined.)for his crimes against the Republic.

Therefore it is no justification whatever of your sin to have sinned in behalf of a friend; for, since his belief in your virtue induced the friendship, it is hard for that friendship to remain if you have forsaken virtue.

But if we should resolve that it is right, either to grant our friends whatever they wish, or to get from them whatever we wish, then, assuming that we were endowed with truly faultless wisdom, no harm would result; but I am speaking of the friends before our eyes, of those whom we see, or of men of whom we have record, and who

are known to everyday life. It is from men of this class our examples should be drawn, but chiefly, I grant you, from those who make the nearest approach to wisdom.

We read that Aemilius Papus was an intimate friend of Gaius Luscinus (so we have received it from our forefathers), that they served together twice as consuls and were colleagues in the censor ship.[*](They were consuls together, 282 and 278 B.C. and censors, 275 B.C.)Again the tradition is that Manius Curius and Tiberius Coruncanius were most closely associated with them and with each other. Well, then, it is impossible for us even to suspect any one of these men of importuning a friend for anything contrary to good faith or to his solemn oath, or inimical to the commonwealth. What is the need of asserting in the case of men like these, that if such a request had been made it would not have been granted, seeing that they were the purest of men, and moreover, regarded it equally impious to grant and to make such a request? But Tiberius Gracchus did find followers in Gaius Carbo and Gaius Cato,[*](i.e. because they were of a different and less noble character.)and he found a follower also in his own brother Gaius, who though not very ardent then is now intensely so.

Therefore let this law be established in friendship: neither ask dishonourable things, nor do them, if asked. And dishonourable it certainly is, and not to be allowed, for anyone to plead in defence of sins in general and especially of those against the State, that he committed them for the sake of a friend. For, my dear Fannius and Scaevola, we Romans are now placed in such a situation that it is our duty to keep a sharp look-out for the troubles that may befall our State. Our political practice has already swerved far from the track and course

marked out for us by our ancestors.