Noctes Atticae

A collection of famous passages from the speeches of Gaius Gracchus, Marcus Cicero and Marcus Cato, and a comparison of them.

GAIUS GRACCHUS is regarded as a powerful and vigorous speaker. No one disputes this. But how can one tolerate the opinion of some, that he was more impressive, more spirited and more fluent than Marcus Tullius? Indeed, I lately read the speech of Gaius Gracchus On the Promulgation of Laws, in which, with all the indignation of which he is master, he complains that Marcus Marius and other distinguished men of the Italian free-towns were unlawfully beaten with rods by magistrates of the Roman people.

His words on the subject are as follows: [*](O.R.F., p. 236, Meyer3.)

The consul lately came to Teanum Sidicinum. His wife said that she wished to bathe in the men's baths. Marcus Marius, the quaestor of Sidicinum, was instructed to send away the bathers from the baths. The wife tells her husband that the baths were not given up to her soon enough and that they were not sufficiently clean. Therefore a stake was planted in the forum and Marcus Marius, the most illustrious man of his city, was led to it. His clothing was stripped off, he was whipped with rods. The people of Cales, when they heard of this, passed a decree that no one should think of using the public baths when a Roman magistrate was in town. At Ferentinum, for the

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same reason, our praetor ordered the quaestors to be arrested; one threw himself from the wall, the other was caught and beaten with rods.

In speaking of such an atrocious action, in so lamentable and distressing a manifestation of public injustice, has he said anything either fluent or brilliant, or in such a way as to arouse tears and pity; is there anything that shows an outpouring of indignation and solemn and impressive remonstrance? Brevity there is, to be sure, grace, and a simple purity of expression, such as we sometimes have in the more refined of the comedies.

Gracchus also in another place speaks as follows: [*](O.R.F., p. 236, Meyer.2)

I will give you a single example of the lawlessness of our young men, and of their entire lack of self-control. Within the last few years a young man who had not yet held a magisterial office was sent as an envoy from Asia. He was carried in a litter. A herdsman, one of the peasants of Venusia, met him, and not knowing whom they were bearing, asked in jest if they were carrying a corpse. Upon hearing this, the young man ordered that the litter be set down and that the peasant be beaten to death with the thongs by which it was fastened.

Now these words about so lawless and cruel an outrage do not differ in the least from those of ordinary conversation. But in Marcus Tullius, when in a similar case Roman citizens, innocent men, are beaten with rods contrary to justice and contrary to the laws, or tortured to death, what pity is then aroused! What complaints does he utter! How he brings the whole scene before our eyes! What a mighty surge of indignation and bitterness comes seething forth! By Heaven! when I read those

The man himself came into the forum, blazing with wickedness and frenzy. His eyes burned, every feature of his face displayed cruelty. All were waiting to see to what ends he would go, or what he would do, when on a sudden he gave orders that the man be dragged forth, that he be stripped in the middle of the forum and bound, and that rods be brought.

he ordered that he be stripped and bound, and rods brought

But Gracchus plays the part, not of one who complains or implores, but of a mere narrator:

A stake,

was planted in the forum, his clothing was stripped off, he was beaten with rods.

he was beaten,

a citizen of Rome was being beaten with rods in the middle of the forum at Messana, while in the meantime no groan, no sound was heard from that wretched man amid his torture and the resounding blows except these words, 'I am a Roman citizen.' By thus calling to mind his citizenship he hoped to avert all their stripes and free his body from torture.

O beloved name of liberty! O

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eminent justice of our country! O Porcian and Sempronian laws! O authority of the tribunes, earnestly desired and finally restored to the Roman commons! Pray, have all these blessings fallen to this estate, that a Roman citizen, in a province of the Roman people, in a town of our allies, should be bound and flogged in the forum by one who derived the emblems of his power from the favour of the Roman people? What! when fire and hot irons and other tortures were applied, although your victim's bitter lamentation and piteous outcries did not affect you, were you not moved by the tears and loud groans even of the Roman citizens who were then present?

These outrages Marcus Tullius bewailed bitterly and solemnly, in appropriate and eloquent terms. But if anyone has so rustic and so dull an ear that this brilliant and delightful speech and the harmonious arrangement of Cicero's words do not give him pleasure; if he prefers the earlier oration because it is unadorned, concise and unstudied, yet has a certain native charm, and because it has, so to say, a shade and colour of misty antiquity—let such a one, if he has any judgment at all, study the address in a similar case of Marcus Cato, a man of a still earlier time, to whose vigour and flow of language Gracchus could never hope to attain. He will realize, I think, that Cato was not content with the eloquence of his own time, but aspired to do even then what Cicero later accomplished. For in the speech which is entitled On Sham Battles he thus made complaint of Quintus Thermus: [*](ix, Jordan.)

He said that his provisions had not been satisfactorily attended to by the decemvirs. [*](The local magistrates.) He ordered them to be stripped and scourged. The

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Bruttiani [*](See § 18, below.) scourged the decemvirs, many men saw it done. Who could endure such an insult, such tyranny, such slavery? No king has ever dared to act thus; shall such outrages be inflicted upon good men, born of a good family, and of good intentions? Where is the protection of our allies? Where is the honour of our forefathers? To think that you have dared to inflict signal wrongs, blows, lashes, stripes, these pains and tortures, accompanied with disgrace and extreme ignominy, since their fellow citizens and many other men looked on! But amid how great grief, what groans, what tears, what lamentations have I heard that this was done! Even slaves bitterly resent injustice; what feeling do you think that such men, sprung from good families, endowed with high character, had and will have so long as they live?

When Cato said

the Bruttiani scourged them,

floggers

How Publius Nigidius with great cleverness showed that words are not arbitrary, but natural.

PUBLIUS NIGIDIUS in his Grammatical Notes shows that nouns and verbs were formed, not by a chance use, but by a certain power and design of nature, a subject very popular in the discussions of the philosophers; for they used to inquire whether words originate by

nature

When we say vos, or 'you,'

we make a movement of the mouth suitable to the meaning of the word; for we gradually protrude the tips of our lips and direct the impulse of the breath towards those with whom we are speaking. But on the other hand, when we say nos, or 'us,' we do not pronounce the word with a powerful forward impulse of the voice, nor with the lips protruded, but we restrain our breath and our lips, so to speak, within ourselves. The same thing happens in the words tu or 'thou,' ego or ' I,' tibi ' to thee,' and mihi 'to me.' For just as when we assent or dissent, a movement of the head or eyes corresponds with the nature of the expression, so too in the pronunciation of these words there is a kind of natural gesture made with the mouth and breath. The same principle that we have noted in our own speech applies also to Greek words.

Whether avarus is a simple word or, as it appears to Publius Nigidius, a compound, made up of two parts.

PUBLIUS NIGIDIUS, in the twenty-ninth book of his Commentaries,[*](Fr. 42, Swoboda.) declares that avarus is not a simple word, but is compounded of two parts:

For that man,

is called avarus, or 'covetous,' who is avidus aeris, or 'eager for money;' but in the compound the letter e is lost.

rich,

many possessions.

But his statement about locuples is the stronger and more probable. As to avarus there is doubt; for why may it not seem to be derived from one single word, namely aveo, [*](This is, of course, the accepted etymology. The derivation of amarus is uncertain; it is perhaps connected with Greek w)mo/s, raw (cf. crudus and crudelis). Sanscrit âma-s.) and formed in the same way as amarus, about which there is general agreement that it is not a compound?

That a fine was imposed by the plebeian aediles on the daughter of Appius Caecus, a woman of rank, because she spoke too arrogantly.

PUBLIC punishment was formerly inflicted, not only upon crimes, but even upon arrogant language; so necessary did men think it to maintain the dignity of Roman conduct inviolable. For the daughter of the celebrated Appius Caecus, when leaving the plays of

What, pray, would have become of me, and how much more should I have been crowded and pressed upon, had not my brother Publius Claudius lost his fleet in the sea-fight and with it a vast number of citizens? [*](In 249 B.C. He was warned not to fight by the refusal of the sacred chickens to eat; but he threw them overboard, saying that they might drink, since they would not eat. See Suet. Tib. ii. 2.) Surely I should have lost my life, overwhelmed by a still greater mass of people. How I wish,

that my brother might come to life again, take another fleet to Sicily, and destroy that crowd which has just knocked poor me about.

Marcus Varro, I remember, writes that of the rivers which flow outside [*](This was true in Varro's time.) the limits of the Roman empire the Nile is first in size, the Danube second, and next the Rhone.

OF all the rivers which flow into the seas included within the Roman empire, which the Greeks call

the inner sea,

That among the ignominious punishments which were inflicted upon soldiers was the letting of blood; and what seems to be the reason for such a penalty.

THIS also was a military punishment in old times, to disgrace a soldier by ordering a vein to be opened, and letting blood. There is no reason assigned for this in the old records, so far as I could find; but I infer that it was first done to soldiers whose minds were affected and who were not in a normal condition, so that it appears to have been not so much a punishment as a medical treatment. But afterwards I suppose that the same penalty was customarily inflicted for many other offences, on the ground that all who sinned were not of sound mind. [*](Muretus, Var. Lect. xiii, p. 199, thought it was in order that they night lose with ignominy the blood which they had been unwilling to shed for their country.)

In what way and in what form the Roman army is commonly drawn up, and the names of the formations.

THERE are military terms which are applied to an army drawn up in a certain manner:

the front,

reserves,

wedge,

ring,

mass,

shears,

saw,

wings,

towers.

The reason why the ancient Greeks and Romans wore a ring on the next to the little finger of the left hand.

I HAVE heard that the ancient Greeks wore a ring on the finger of the left hand which is next to the little finger. They say, too, that the Roman men commonly wore their rings in that way. Apion in his Egyptian History says [*](F.H.G. iii. 511.) that the reason for this practice is, that upon cutting into and opening human bodies, a custom in Egypt which the Greeks call a)natomai/, or

dissection,

The derivation and meaning of the word mature, and that it is generally used improperly; and also that the genitive of praecox is praecocis and not praecoquis.

MATURE in present usage signifies

hastily

quickly,

Mature means neither 'too soon' nor 'too late,' but something between the two and intermediate.

Publius Nigidius has spoken well and properly. For of grain and fruits those are called matura, or

mature,

untimely.

That limitation of the word, and of the action itself, which was made by Nigidius was very elegantly expressed by the deified Augustus with two Greek words; for we are told that he used to say in conversation, and write in his letters, speu=de brade/ws, that is,

make haste slowly,

1. Whenever winter's rains the hind confine,
2. Much is there that at leisure may be done (maturare),
3. Which in fair weather he must hurry on (properanda).

But when we wish to indicate that anything has been done under too great pressure and too hurriedly, then it is more properly said to have been done praemature, or

prematurely,

1. With madness premature (praemature) you seek a hasty power.