Be libertatis amore et fauore ; et de his qui lihere
The Virtue of True Freedom
True freedom is rooted in virtue and is the highest good, distinguishing the noble spirit from the slavery of vice.
These are the things our ancestors endured for the sake of the suffering soul; and they concern the difference between mockery and insult. Freedom, therefore, judges everything by its own discretion and isn't afraid to call out what it sees as contrary to sound morals. Yet nothing is more glorious than freedom, apart from virtue—assuming, that is, that freedom is correctly distinguished from virtue. It's clear to everyone who is truly wise that true freedom comes from nowhere else. Hence, because the highest good in life is understood to be virtue—which alone shakes off the heavy and hateful yoke of slavery—philosophers have judged that one must die for the sake of virtue, which is the sole reason for living, if necessity demands it. But this doesn't happen perfectly without freedom, and the loss of freedom proves that perfect virtue is absent. Therefore, everyone is free in proportion to their habit of virtue, and to the extent that they are free, they are powerful in virtue. Conversely, vices alone induce slavery and subject a person to people and things in an undue servitude; and although the servitude of a person may sometimes appear more miserable, the servitude to vices is always far more miserable. What, then, is more lovable than freedom? What could be more favorable to someone who respects virtue? We read that all the great leaders promoted it, and they never trampled on liberty except when dealing with the clear enemies of virtue. Legal experts know what was introduced through the favor of liberty, and historians widely celebrate the magnificent things done for the love of it. Cato drank poison, took up a sword, and so that no delay would prolong an ignoble life, he reached in to widen the wound and poured out his noble blood, so he wouldn't have to see Caesar reigning. Brutus stirred up civil war to free the city from servitude; the very seat of empire preferred to be afflicted by miserable war forever rather than endure a master, however mild. I'll move on to the weaker sex. The wives of the Teutons, out of a love for chastity, begged the victor Marius to be given to the Vestal Virgins, promising they would remain free from sexual relations. When they were not heard, they took their own lives the next night by hanging themselves, crushing their own throats so they would not be enslaved or suffer the loss of their chastity. If I wanted to recount every instance of this kind, time would run out before the examples did. The use of liberty is therefore excellent, and it displeases only the person who lives with servile habits.
The Courage of Free Speech
Historical examples illustrate how courageous individuals used freedom of speech to challenge power and uphold justice.
Things said or done freely are, just as they are free from fear, also free from recklessness; and as long as one walks the straight path, they deserve both praise and grace. But when recklessness, under the guise of freedom, pours out the intensity of its own spirit, it invites criticism—it's certainly more pleasing to the ears of the crowd than it is acceptable to the mind of any wise person, since it more often relies on the indulgence of others than on its own foresight. Yet it's the mark of a truly good and wise person to loosen the reins on freedom and to accept whatever it says with patience. But one doesn't oppose it in its actions, provided that no loss of virtue is incurred. For while every virtue shines by its own light, the title of patience shines with a more glorious radiance. A certain Privernate, when asked what kind of peace the captive Privernates would have if they were granted immunity, replied to the Roman consul: 'If you give us a good peace, it will be lasting; if a bad one, it won't last long.' By this voice of freedom, the Privernates not only obtained forgiveness for their rebellion but also the benefit of Roman citizenship, because a Privernate dared to speak in the senate in such a way. A certain Philippus exercised freedom against the order of the senate, and by reproaching their laziness from the rostra, he said that he needed a different senate; yet the senatorial gravity couldn't be moved, just as the prudence of the consul Philippus couldn't be moved when it was said to him by a defendant, upon whom he had ordered a lictor to lay hands: 'You aren't my consul, Philippus, because I'm not your senator.' In this regard, the virtue of Pompey the Great stood out above the rest. When Gnaeus Piso was prosecuting Mallius Crispus, he saw that Crispus was clearly guilty but was being shielded by Pompey’s influence. Carried away by youthful passion and a zeal for the prosecution, Piso charged the all-powerful defender with many serious crimes. When Pompey later asked him why he hadn't also accused his own guarantors, Piso replied, “Give me guarantors for the state who will promise that, if you are called to account, you won't stir up a civil war, and I will take your case to the judges before I take up Mallius’s head.” Thus, in the same trial, he took on two defendants: Mallius through the formal accusation, and Pompey through his own freedom of speech, handling the one by law and the other by the only profession he could. The consul Gnaeus Lentulus Marcellinus, while complaining at a public meeting about the excessive power of Pompey the Great, heard the people agree with him in a loud voice. He told them, “Shout, citizens, shout while you can; for soon, as Pompey’s power swells, you won't be allowed to do so with impunity.” Yet at that time, the power of that distinguished citizen was still challenged, leading to bitter complaints and miserable lamentations. When Favonius saw him with a white bandage wrapped around his leg, he said, “It doesn't matter on what part of the body the diadem sits,” mocking his royal pretensions with the triviality of the cloth. But he, without changing his expression, avoided both, so that he would not seem to acknowledge his power willingly with a cheerful face, nor to express anger with a sad one. The same man, when rebuking Helvius Formianus, the son of a freedman, because he had returned from the dead to accuse Lucius Libo, a friend of Pompey, said, “I come from the dead as an accuser against Libo; but while I stayed there, I saw many innocent people of every age and sex complaining most grievously about you, whom you yourself have wickedly condemned through this power of yours, which is unbearable to good men.” And he exposed all of Pompey’s perverse and reprehensible actions to all who were listening. Therefore, at that time, it was both very bold and very safe to speak ill of Pompey. Hence, the tragedian Deiphilus, while performing, pointed at Pompey before the people and said, “It is our misery, Magnus, that you are.” Likewise, when Gaius Carbo was consul and ordered the people of Placentia to give him hostages, Marcus Castricius, inflamed by a spirit of liberty, yielded neither to threats nor to force; when the consul said he had swords, he replied, “And I have years.” Seniius Galba, who was obligated to Pompey, when summoned in the forum, said, “Gaius Caesar, I stood surety for money for Pompey, your former son-in-law, during his third consulship, and it is on that account that I am now being called.” What am I to do? Should I hold on? He had earned his removal from the tribunal by openly and publicly criticizing the sale of Pompey’s property; yet that heart, gentler than gentleness itself, ordered Pompey’s debts to be paid from his own treasury. Pisistratus, the tyrant of Athens, was urged by his wife to impose the death penalty on a young man who, inflamed by love for his daughter, had kissed her in the public street. He replied, “If we kill those who love us, what will we do to those who hate us?” That was a sentiment more worthy of a citizen than a tyrant, for he laudably bore the injury to his daughter, and even more laudably, his own. The same man, when provoked by the endless insults of his friend Thrasippus at dinner, kept his temper and his tongue in check. Although Thrasippus, in a drunken rage, spat in his face, he protected his children and household from retaliation. The next day, when the man came as a suppliant and offered his own life, he gave his word and restored him to his former level of friendship. The province of Spain was being assigned by the Senate to two noble citizens of unequal fortune, in the hearing of Servius Sulpicius, a humble man but of a very free spirit. When the people had also given their assent to the Senate, Sulpicius said, “I don't like either being sent, since one has nothing, and for the other, nothing is enough,” judging poverty and greed to be equally bad teachers of unchecked power. The envoy of the Cinnii, who were taking up arms against the Roman empire, could have moved the Roman consul Brutus, the commander in Lusitania, by the gravity of his words, had he not been a Roman; for to this people, more than to others, moderation was always a friend.
The Art of Wit and Discernment
Wise speech requires discernment, distinguishing between direct insult and the figurative, often witty, use of sarcasm.
For when the Cinnii were invited to buy back their freedom, their envoy replied that their ancestors had left them iron to defend their city, not gold with which to buy freedom from a greedy emperor. Paschelius Iunius, a man of great freedom and learning, famous both at home and abroad, was once asked—while deep in his philosophical studies—what gave him such great freedom of speech; he replied, "Two things that men dread: old age and being childless." For what would an old, childless man fear? Pyrrhus once questioned those who had spoken disrespectfully of him at a banquet in Tarentum to see if what he had heard was true. One of them replied, "If we hadn't run out of wine, what you heard would have been nothing but a joke compared to what we were about to say." Such a witty excuse for drunkenness, and such a simple confession of the truth, turned the tyrant's anger into laughter. A woman of barbarian blood, a person of free spirit, stepped in among the men and, while King Philip was in a rage, said, "If I were condemned, I would appeal to Philip—but only when he is sober." In this way, she shook the stupor from the drowsy man, forced the one drunk on his own ego to come to his senses, and by having the case examined more carefully, compelled him to pass a more just sentence. A certain woman of Syracuse would go alone every morning to pray most devoutly to the gods, asking for the safety of Dionysius, that most grave and unbearable tyrant. When he found out, he was surprised by this kindness he didn't deserve, so he called her in to ask why she was doing it, or what merit of his had earned it. She replied, "There's a clear reason for my intention." "When we had a harsh tyrant, I was eager to be rid of him." "After he was killed, someone even worse took over the citadel, and I was just as eager to see his rule end." "Now, in you, we have begun to have a ruler even more troublesome than the ones before." "So, fearing that if you're removed, someone even worse might succeed you, I'm dedicating my life to your safety." Dionysius, as terrible as he was, was ashamed to punish such witty boldness. What could possibly be safe if even the virtues—among which freedom holds a primary place—are punished? The Romans, therefore, were as patient with criticism as they were superior to others; so much so that, provided one is careful in social gatherings and less sober places, anyone who shuns and avoids even just criticism might seem ignorant of sobriety. For even if it involves an obvious or hidden insult, patience under criticism is far more glorious among the wise than punishment. Hence, the practice of mockery and sarcasm, even against men endowed with supreme power, is more licentious than it is lawful. As Eustachius teaches in his book of Saturnalia, mockery is what contains reproach and direct insult. Sarcasm, however, is a figurative bite; it's often hidden by deceit or wit so that it sounds like one thing while meaning another. Yet it doesn't always lead to bitterness, and sometimes it's even sweet to those at whom it's aimed. This is a type that both the wise and the otherwise witty person exercises, especially among tables and cups, where provocation to anger is easy. Just as a light touch can push someone standing on a precipice, when wine is flowing, even a small grievance can incite someone to fury. You should be more careful about using sarcasm at a dinner party, as it carries a hidden sting. Such remarks stick much more sharply than direct insults—just as barbed hooks dig in more tenaciously than straight blades—mostly because remarks of this kind provoke laughter from those present, which in a way confirms the insult through their agreement. An insult of this sort would be: 'Have you forgotten that you used to sell salted fish?' But sarcasm, which is defined as a hidden insult, would be something like: 'We remember when you used to wipe your nose on your sleeve.' For although the same thing is being said in both cases, the former is an insult because it is openly stated and reproached, while the latter is sarcasm because it is stated figuratively. There are milder forms of sarcasm that are like the bite of a toothless beast. As Cicero said regarding the consul who held office for only one day: 'We are used to having Flamines Diales; now we have Consules Diales.' And regarding the same man: 'Our consul Canius is most vigilant, for he did not see sleep during his consulship.' When the man complained to him that he had not come to see him as consul, he replied: 'I was coming, but night overtook me.' But the use of insults or sarcasm and the civility involved will be discussed in the following sections; for now, it is enough to have shown that it is permissible to argue for what is right to be corrected.
The Liberty of Truth
The author concludes by invoking the 'December liberty' to speak truth to power, justifying his own critique as a service to the common good.
I’ll add just one of Alexander’s witticisms here, near the end of this little book, to the points already made. When King Darius, having tested Alexander’s courage in two battles, offered him a portion of his kingdom as far as the Taurus Mountains, his daughter in marriage, and a million talents, Parmenion—a great man among the Alexandrians—told him that if he were Alexander, he would accept. Alexander replied, 'And I, if I were Parmenion, would do the same.' By this, he silently rebuked his advisor’s timidity with a voice that spoke for two victories and was worthy of a third, which is exactly what happened. It has therefore always been free and permitted to speak about vices while sparing the persons involved; for there is a right that allows one to express true words, and it is a right that even grants servants a 'December liberty' against their masters, provided they speak the truth. At that time, then, without needing to ask for the pardon that is granted by law, they sharpen their tongues and criticize with impunity whatever has been burning them all year long, openly exposing people and their crimes, provided that once the Saturnalia are over, they do not go so far as to bring accusations against their masters or patrons without seeking pardon. I am therefore using this 'December liberty,' and in obedience to your commands, I confidently argue about what burns both you and me, relying on the common right of truth. I don't think it’s necessary to ask for pardon in matters that serve the public good and are pleasing to your will.
Read the original Latin
dicta patienti aniw,o maiores tulerint; et de diffeac rentia ledoriae et scomatis. Libertas ergo de singulis pro arbitrio iudicat, et quae sanis uidet moribus obuiare, reprehendere non ueretur. Nichil autem gloriosius libertate praeter uirtutem, si tamen libertas recte a uirtute seiungitur. Omnibus enim recte sapientibus liquet quia libertas uera aliunde non prouenit. Vnde, quia summum bonum in uita constat esse uirtutem et quae sola graue et odiosum seruitutis excutit iugum, pro uirtute, quae singularis uiuendi causa est, moriendum, si necessitas ingruit, philosophi censuerunt. At haec perfecte sine libertate non prouenit, libertatisque dispendium perfectam conuincit non adesse uirtutem. Ergo et pro uirtutum habitu quilibet liber est et, quatenus est liber, eatenus uirtutibus poUet; e contra uitia sola seruitutem inducunt hominemque personis et rebus indebito famulatu subiciunt; et, licet seruitus personae quandoque miserabilior pareat, uitiorum seruitus longe semper miserior est. Quid est itaque amabilius libertate?
Quid fauorabilius ei qui uirtutis aliquam reuerentiam habet? Eam promouisse omnes egregios principes legimus; nec umquam calcasse libertatem nisi manifestos Jts uirtutis hostes. Quae fauore libertatis sunt introducta nouerunt iurisperiti, et quae ob iUius amorem magnifice gesta a sunt historicorum testimonio percelebre est. Cato uenenum bibit, asciuit gladium, et, ne qua mora protenderet uitam ignobilem, iniecta manu dilatauit uulnus, sanguinem generosum efFudit, ne regnantem uideret Cesarem. Brutus arma mouit ciuilia ut urbem eximeret seruituti; ipsaque sedes imperii miserabili maluit bello semper afiligi quam dominum licet mitissimum sustinere. Transeo ad infirmiorem sexum. Coniuges Teuthonorum, ob amorem pudicitiae rogantes uictorem Marium ut dono mitterentur Vestae uirginibus, se quoque promittentes concubitus futuras expertes, cum minime audirentur, proxima nocte laqueis sibi spiritum eripuerunt eliso gutture ne seruirent aut pudicitiae dispendium paterentur, Si singula huiusmodi referre uoluero, tempus antequam exempla defieient. Libertatis itaque usus eximius est, eique soli displicet qui moribus seruilibus uiuit.
Quae libere dicuntur aut fiunt, sicut timoris, ita et temeritatis expertia sunt et, dum recta uia inceditur, laudem merentur et gratiam. At cum sub imagine libertatis temeritas spiritus sui profudit uehementiam, reprehensionem incurrit, uulgi quidem auribus gratior quam sapientissimi cuiusque animo probabilior, utpote frequentius tuta uenia aliena quam prouidentia sua. Viri tamen optimi et sapientissimi est habenas laxare libertati et quaelibet dicta eius patienter excipere. Sed nec operibus se opponit, dum uirtutis iacturam non incurrat. Cum enim per se ipsam uirtus quaeque resplendeat, patientiae titulus gloriosiori fulgore clarescit. Priuematium quidam, cum interrogaretur qualem pacem habituri essent captiui Priuernates, sibi impunitate donata, respondit consuli Romanorum: Si bonam dederitis, perpetuam; si malam, non diutumam. Qua uoce libertatis non modo ueniam rebellionis obtinuemnt Priuemates sed etiam beneficium ciuitatis Romanae, quia sic in senatu loqui Priuemas ausus est. Philippus quidam aduersus ordinem senatomm libertatem exercuit, segnitiemque pro rostris exprobrans alio sibi senatu opus esse dixit; nec tamen senatoria grauitas moueri potuit, sicut nec pmdentia Philippi consulis, cum ei a reo diceretur, cui lictoris praeceperat inici manum: Non es, inquit, mi Philippe, michi consul, quia nec ego tibi senator sum.
Magni Pompeii inter ceteros in hac parte uirtus enituit. Cum enim Gneius Piso Mallium Crispum reum ageret eumque euidenter nocentem Pompeii gratia eripi uideret, iuuenili impetu ac studio ad accusationem prouectus multa et grauia crimina praepotenti defensori obiecit. Interrogatus deinde ab eo cur se predes quoque non accusaret: Da, inquit, et tu predes rei publicae te, si postulatus fueris, ciuile bellum non excitaturum, et ego etiam de tuo prius quam de Mallii capite in consilium iudices mittam, Ita eodem iudicio duos sustinuit reos accusatione Mallium, libertate Pompeium, et eorum alterum lege peregit alterum professione qua solum poterat. Gneius Lentulus Marcellinus consul, cum in contione de Magni a Pompeii nimia potentia quereretur assensusque ei clara uoce populus esset: Acclamate, inquit, Quirites, acclamate, dum licet; iam enim uobis intumescente Pompeio id facere non licebit; impune tamen tunc eximii ciuis pulsata potentia est, hinc inuidiosa querela, hinc lamentatione miserabili. Eidem candida fascia crus alligatum habenti Fauonius: Non refert, inquit, qua in parte corporis sit diadema; res eius regias exprobrans cauillatione panni exigui, Sed is neutra in parte mutato uultu utrumque cauit, ne aut hilari fronte libenter agnoscere potentiam aut tristi iram profiteri uideretur, Idem, cum Heluio Formiano libertini filio improperans quod redierat ab inferis ut Lucium Libonem amicum Pompeii accusaret: Ab inferis, inquit Heluius, in Libonem uenio accusator; sed, dum illic moratus sum, uidi quamplurimos in diuersa etate et sexu innocentes ibidem de te grauissime conquerentes, quos ipsos per hanc importabilem bonis potentiam tuam nequiter condempnaueris; et omnia Pompeii peruersa et reprehendenda audientibus cunctis exposuit. Itaque eodem tempore et fortissimum erat Pompeio maledicere et tutissimum. Vnde et Deiphilus tragedus inter agendum populo directa in Pompeium manu: Miseria, inquit, nostra Magnus est, Item Gaio Carbone consule iubente sibi obsides dari a Placentinis, Marcus Castricius, libertate inflammatus, nec minis nec uiribus cessit, immo consuli dicenti se habere gladios, respondit: Et ego annos. Seniius Galba, pro Pompeio obligatus, cum in foro conueniretur: Gai, inquit, Cesar, pro Pompeio genero quondam tuo tertio eius consulatu pecuniam spopondi, quo nomine nunc appellor.
Quid agam? An dependam? Palam atque aperte ei bonorum Pompeii uenditionem exprobrando ut a tribunali summoueretur meruerat; sed illud ipsa mansuetudine mitius pectus aes alienum Pompeii ex suo fisco solui iussit. Pisistratus Atheniensium tirannus, cum eum uxor hortaretur ut capitale supplicium simieret de adolescente qui, filiae eius amore succensus, eam in uia publica obuiam fuerat oseulatus, respondit: Si eos qui nos amant interficimus, quid faciemus his quibus odio sumus? Vox quidem ciue dignior quam tiranno, quae et filiae laudabiliter tulit iniuriam et laudabilius suam. Idem, a Trasippo amico conuiciis in cena sine fine laceratus, et animum et uocem ab ira cohibuit et, licet eum Trasippus impetu t mulentiae sputo in os eius eiecto resperserit, filios et familiam ab ultione retraxit, posteroque die supplicem et uolimtariam de se mortem exigentem data fide in pristinae gradum amicitiae recepit. Nobilissimis ciuibus fortunae tamen disparis a senatu Hispania prouincia delegabatur audiente Seruio Sulpicio humili uiro sed liberrimi spiritus, Cum ergo senatui etiam populus praestitisset assensum; Neutrum mitti michi placet, inquit Sulpicius, quoniam alter nichil habet, alteri nichil est satis; aeque malam licentis imperii magistram iudicans inopiam atque auaritiam. Romanum a quoque consulem Brutum Lusitaniae imperatorem legatus Cinniorum aduersus Romanum imperium arma tractantium uerbi grauitate mouisse potuerat, nisi Romanus esset, quoniam huic populo prae ceteris moderatio semper amica fuit.
Cum enim Cinnii ad redemptionem libertatis inuitarentur, legatus ferrum sibi a maioribus, quo urbem tuerentur, relictum esse respondit, non aurum, quo ab imperatore auaro emerent libertatem. Paschelius lunius, uir summa libertate multaque scientia et domi forisque clarus, sed in solo philosophandi studio, interrogatus quid sibi tantam daret quae uellet dicendi licentiam: Duo, respondit, quae homines horrent, senectutem et orbitatem. Quid enim timebit senex orbus? Pirrus percunctatus est eos qui in conuiuio Tarentinorum parum honoratum sermonem de se habuerant, an quae audierat uera essent. Tum ex his unus: Nisi, inquit, uinum nobis defecisset, ista quae tibi relata sunt prae his quae dicturi eramus ludus ac iocus fuissent. Tam urbana crapulae excusatio tamque simplex confessio ueritatis iram tiranni conuertit in risum. Inserit se uiris liberi spiritus mulier, barbari sanguinis, quae a Philippo rege tumultui merens: Dampnata prouocarem, inquit, ad Philippum sed sobrium. Sic ergo excussit crapulam oscitanti et praesentis animi ebrium resipiscere causaque diligentius inspecta coegit iustiorem ferre senc tentiam.
Siracusana quaedam sola cotidie tempore matutino uotis expetentibus a diis salutem grauissimi et importabilis tiranni Dionisii deuotissime exorabat. Quod ut is cognouit, non debitam sibi admiratus beniuolentiam, ad se uocatam cur aut quo suo merito hoc faceret interrogauit. Tum illa: Certa est ratio, inquit, propositi mei. Puella enim, cum grauem tirannum haberemus, carere eo cupiebam. Quo interfecto, aliquanto tetrior arcem occupauit; eius quoque finiri dominationem magni estimabam. Tertium te superioribus importuniorem coepimus habere rectorem. Timens itaque ne, si et tu assumptus fueris, etiam tibi succedat deterior, caput meum pro tua salute deuoueo. Tam fascetam audaciam Dionisius etsi teterrimus punire tamen erubuit.
Quid enim securum erit, si etiam uirtutes, inter quas praecipuum fere locum libertas optinet, puniuntur? Romani ergo sicut aliis praestantiores ita et reprehensionis patientiores extiterunt; adeo quidem ut, dummodo in conuiuiis et locis minus sobriis caueatur, quisquis eam iustam tamen horret ac refugit, sobrietatis uideatur ignarus. Nam, etsi contumeliam habeat euidentem uel absconditam, patientia reprehensionis apud sapientes longe gloriosior est quam pena. Inde ledoriarum et scomatum etiam aduersus uiros summa potestate praeditos exercitium licentiosum magis quam licitum est. Est autem, ut in libro Saturnaliorum Eustachius docet, ledoria quae 3exprobrationem et directam contumeHam continet. Scoma quidem morsus est figuratus, quia saepe uel fraude uel urbanitat tegitur ut aliud sonet, aliud intelligas; nec tamen semper ad amaritudinem pergit, sed nonnumquam his in quos iacitur et dulce est. Quod genus maxime uel sapiens uel alias urbanus exercet, praecipue inter mensas et pocula, ubi facilis est ad iracundiam prouocatio. Nam, sicut in praecipiti stantem uel leuis tactus impellit, ita uino uel infusum uel aspersum paruus quoque dolor incitat in furorem.
Ergo cautius in conuiuio abstinendum scomate quod tectam intra se habet iniuriam. Tanto enim expressius herent dicta talia quam directae ledoriae, ut hami angulosi quam directi mucrones tenacius infiguntur, maxime quia dicta huiusmodi risum praesentibus mouent, quo uelut assensus genere confirmatur iniuria. Est autem ledoria huiusmodi: Oblitusne es quia salsamenta uendebas? Scoma autem, quod dictum est contumeliam esse celatam, tale est: Meminimus quando brachio te emungebas. Nam, cum res eadem utrobique dicta sit, illud tamen ledoria est quod aperte obiectum exprobratumque est; hoc scoma quod figurate. Sunt scomata minus aspera quae quasi edentatae beluae sunt morsus. Vt Tullius in consulem qui uno tantum die consulatum peregit: Solent, inquit, esse flamines diales; modo consules diales habemus; et in eundem: Vigilantissimus est consul noster Canius qui in consulatu suo sompnum non uidit; eidem exprobranti sibi quod ad a eum consulem non uenisset: Veniebam, inquit, sed nox me comprehendit. At de usu ledoriae uel scomatis et ciuilitate dicetur in sequentibus; nunc ostendisse sufficiat quia arguere licitum est quod aequum est esse correctum.
Vnum tantum de scomatibus Alexandri quasi in calce libelli huius superioribus adnectam. Cum ei rex Darius, uno et altero praelio uirtutem eius expertus, partem regni Tauro monte tenus et filiam in matrimonium, cum decies centum milibus talentis polliceretur, eique Parmenion uir magnus inter Alexandrinos dixisset se, si Alexander esset, usurum hac conditione, respondit: Et ego, si Parmenion essem, eadem uterer; tacite quidem consiliarii timiditatem arguens uoce duabus uictoriis respondente, dignaque cui tertia, sicut euenit, tribueretur. Liberum ergo fuit et semper licitum libertati parcendo personis dicere de uitiis; quoniam et ius est quo licet ueras expromere uoces et quod etiam seruis aduersus dominos, dum uera loquuntur, Decembrem indulget libertatem. Tunc ergo, non impetrata uenia, quae ipso iure competit, linguas acuunt, et quicquid eos toto anno urit impune redarguunt, palam det gentes et crimina, dum tamen expletis Saturnalibus citra ueniam nequaquam ad accusationem dominorum patronorumue prosiliant. Vtor ergo libertate Decembri, et iussis tuis obtemperans, quod me et te urit beneficio iuris communi fidenter arguo, non necesse ratus ueniam impetrare in his quae publicae seruiunt utilitati et tuae sunt placita uoluntati.
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