[20.1] Departing from this city, he led his army to Bovillae, which was then a city of note and counted as one of the very few leading cities of the Latin nation. When the inhabitants would not receive him, but trusted in their ramparts, which were very strong, and in the multitude of defenders who would fight from them, Marcius exhorted his men to fight ardently, promising great rewards to those who should first mount the walls, and then set to work; and a sharp battle took place for this city. For the Bovillani not only repulsed the assailants from the walls, but even threw open their gates, and sallying out in a body, forcibly thrust back down hill those who opposed them. Here the Volscians suffered very heavy losses and the battle for the walls continued a long time, so that all despaired of taking the town. But the general caused the loss of those who were slain to pass unnoticed by replacing them with others, and inspired with fresh courage those who were spent with toil by pressing forward himself to that part of the army which was in distress. Thus not only his words, but his actions also were incentives to valour; for he faced every danger and was not found wanting in any attempt till the walls were taken. [3] When at length he had made himself master of this city also and had summarily put to death some of the inhabitants and made prisoners of the rest, he withdrew his forces, having won a most glorious victory and carrying off great quantities of the finest spoils, besides enriching his army with vast amounts of money he had got possession of in this city, where it was found in greater quantity than in any of the places he had captured.
[21.1] After this all the country he marched through submitted to him and no city made any resistance but Lavinium, which was the first city built by the Trojans who land in Italy with Aeneas, and the one from which the Romans derive their origin, as I have shown earlier. The inhabitants of this city thought they ought to suffer any extremity rather than fail to keep faith with their descendants. [2] Here, therefore, some stubborn fighting took place upon the walls and some sharp engagements before the ramparts; nevertheless, the walls were not carried by storm at the first assault, but their capture seemed to require time and unhurried persistence. Marcius accordingly gave over the attack on the walls and undertook to construct a ditch and a palisade around the town, while guarding all the roads so that neither provisions nor reinforcements might come to the inhabitants from outside.
[3] The Romans, being informed both of the destruction of the cities that were already taken and of the exigency which had influenced those who had joined Marcius, and importuned by the embassies which came to them daily from those who continued firm in their friendship and besought their aid, and being alarmed, moreover, by the investment of Lavinium then in progress and believing that if this stronghold should be taken the war would promptly come to their own gates, thought the only remedy for all these evils would be to pass a vote for the return of Marcius. [4] The entire populace shouted for this and the tribunes too wished to introduce a law for the annulment of his condemnation; but the patricians opposed them, being determined not to reverse any part of the sentence which had been pronounced. And as no preliminary decree was passed by the senate, the tribunes too no longer thought fit to propose the matter to the populace. [5] It may well excite wonder what the motive was that led the senate, which hitherto had so warmly espoused the cause of Marcius, to oppose the populace on this occasion when they wished to recall him — whether they were sounding out the sentiment of the populace and arousing them to greater zeal by their own reluctance to yield to them, or whether they wished to clear themselves of the accusations brought against them so that they might not be held to be either responsible for or accomplices in any of the acts of Marcius. For as their purpose was kept secret, it was difficult to conjecture what it was.
[22.1] Marcius, being informed of these events by some deserters, was so angry that he broke camp at once and marched on Rome, leaving a sufficient force to keep guard over Lavinium; and he straightway encamped at the place called the Cluilian Ditches, at a distance of forty stades from the city. [2] When the Romans heard of his presence there, such confusion fell upon them, in their belief that the war would at once come to their walls, that some seized their arms and ran to the walls without orders, others went in a body to the gates without anyone to command them, some armed their slaves and took their stand on the roofs of their houses, and still others seized the citadel and the Capitol and the other strong places of the city; and the women, with their hair dishevelled, ran to the sanctuaries and to the temples, lamenting and praying to the gods to avert the danger that threatened. [3] But when the night had passed, as well as most of the following day, and none of the evils they had feared befell them, but Marcius remained quiet, all the plebeians flocked to the Forum and called upon the patricians to assemble in the senate-house, declaring that if they would not pass the preliminary decree for the return of Marcius, they themselves, as men who were being betrayed, would take measures for their own protection. [4] Then at last the senators met in the senate-house and voted to send to Marcius five of their oldest members who were his closest friends, to treat for reconciliation and friendship. The men chosen were Marcus Minucius, Postumus Cominius, Spurius Larcius, Publius Pinarius and Quintus Sulpicius, all ex-consuls. [5] When they came to the camp and Marcius was informed of their arrival, he seated himself in the midst of the most important of the Volscians and their allies, where very many would hear all that was said, and then ordered the envoys to be summoned. When these came in, Minucius, who during his consulship had been most active in his favour and had distinguished himself by his opposition to the plebeians, spoke first, as follows:
[23.1] “We are all sensible, Marcius, that you have suffered injustice at the hands of the populace in having been banished from your country under a foul accusation, and we do not regard it as anything strange on your part if you feel anger and resentment at your misfortunes. For common to the nature of all men is this law — that the injured party is an enemy to the aggressor. [2] But that you do not examine in the light of sober reason who those are whom you ought to requite and punish, nor show any moderation in exacting that punishment, but class together the innocent with the guilty and friends with enemies, and that you violate the inviolable laws of Nature, confound the duties of religion, and, even as to yourself, no longer remember from whom you are sprung and what sort of man you are — that has seemed strange to us. [3] We have come now, the oldest of the patricians and the most zealous of your friends, sent by the commonwealth to present our defence mingled with entreaty, and to bring word upon what conditions we ask you to lay aside your enmity toward the populace; and furthermore, to advise you of the course which we believe will be the most honourable and advantageous for you.
[24.1] “Let me speak first concerning the point of justice. The plebeians, inflamed by the tribunes, conspired against you and came with the intention of putting you to death without a trial, because they feared you. This attempt we of the senate prevented, and we permitted you to suffer no injustice on that occasion. Afterwards the same men who had been prevented from destroying you summoned you to trial, charging you with having uttered malicious words about them in the senate. [2] We opposed this too, as you know, and would not permit you to be brought to trial either for your opinion or for your words. Disappointed in this also, they came to us at last, accusing you at aiming at tyranny. This charge you yourself consented to answer, since you were far from guilty of it, and you permitted the plebeians to give their votes concerning you. [3] The senate was present on this occasion also and made many pleas in your behalf. Of which of the misfortunes, then, that have befallen you have we patricians been the cause? And why do you make war upon us who showed so much goodwill toward you during that contest? But, for that matter, not even all the plebeians were found to desire your banishment; at any rate, you were condemned by two votes only, so that you could not with justice be an enemy to those plebeians, either, who acquitted you as guilty of no wrongdoing. [4] I will assume, however, if you wish, that it was pursuant to
the vote of all the plebeians and the judgement of the entire senate that you suffered this misfortune, and that your hatred against us all is just; but the women, Marcius, what wrong have they done to you that you should make war upon them? By what vote did they condemn you to banishment, or what malicious words did they utter against you? [5] And our children, what wrong have they done or contemplated doing that they should be exposed to captivity and to all the other misfortunes which they would presumably suffer if the city should be taken? You are not just in your judgements, Marcius; and if you think you ought to hate those who are guilty and your enemies in such a manner as not to spare even those who are innocent and your friends, then your way of thinking is not such as becomes a good man. [6] But, to omit all these considerations, what, in Heaven’s name, could duty answer if anyone should ask you what injure you have received from your ancestors to induce you to destroy their sepulchres and to deprive them of the honours they receive from men? Or resentment at what injury has led you to despoil, burn and demolish the altars of the gods, their shrines and their temples, and to prevent them from receiving their customary worship? What could you say in answer to this? For my part, I see nothing that you could say. [7] Let these considerations of justice suffice, Marcius, both in behalf of us of the senate and of the other citizens whom you are eager to destroy, even though you have suffered no wrong at their hands, and in behalf of the sepulchres, the sanctuaries and the city to which you owe both your birth and your rearing.
[25.1] “Come now, even if it were fitting that all men, even those who have not wronged you at all, together with their wives and children should make atonement to you, and that all the gods, the heroes and the lesser divinities, the city and the country, should reap the benefit of the tribunes’ folly, and that nothing whatever should be exempted, nothing go unrevenged by you, have you not already exacted sufficient punishment from us all you slaying so many people, ravaging so much territory by fire and sword, razing to the ground so many cities, and doing away in many places with the festivals, the sacrifices and the worship of the gods and other divinities and compelling them to go without their festivals and sacrifices and to have no part in their customary honours? [2] For my part, I should have refused to believe that a man who had the least regard for virtue would either destroy his friends along with his enemies or show himself harsh and inexorable in his anger toward those who offend him in any way, especially after he has already exacted from them many severe retributions. [3] These, then, are the considerations we had to offer you by way of both clearing ourselves and asking to be lenient toward the plebeians; and the advice which we, your most valued friends, were ready to give you out of goodwill if you were bent on strife, and the promises we could make if you were ready to be reconciled to your country, are as follows: While your power is greatest and Heaven still assists you, we advise you to act with moderation and to husband your good fortune, bearing in mind that all things are subject to change and that nothing is apt to continue long in the same state. All things that wax too great, when they reach the peak of eminence, incur the displeasure of the gods and are brought to naught again. And this is the fate which comes especially to stubborn and haughty spirits and those that overstep the bounds of human nature. [4] It is in your power now to put an end to the war on the best possible terms; for the whole senate is eager to pass a vote for your return, and the populace is ready by a law ratifying the senate’s vote to annul your sentence of perpetual banishment. What is there, then, to prevent you any longer from enjoying once more the most dear and precious sight of your nearest of kin, from recovering your fatherland that is so well worth fighting for, from ruling, as you ought, over rulers and commanding those who cdm others, and from bequeathing to children and descendants the greatest glory? [5] Moreover, we are the sureties that all these promises will be performed forthwith. For though at present it would not be well for the senate or the people to pass any mild or lenient vote in your favour while you are encamped against us and are committing hostile acts, yet if you lay down your arms, the decree for your return will soon come to you, brought by us.
[26.1] “These, then, are the advantages you will reap by becoming reconciled; whereas, if you psi in your resentment and do not give up your hatred toward us, many disagreeable things will befall you, of which I shall now mention two as the most important and the most obvious. The first is that you have an evil passion for a thing that is difficult of accomplishment, or rather, impossible — the overthrow of the power of Rome, and that too by the arms of the Volscians; the second is that, alike if you succeeded and if you fail, it will be your lot to be looked upon as the most unfortunate of all men. Hear now, Marcius, the reasons that induce me to entertain this opinion concerning you, and take no offence at my frankness of speech. [2] Consider, first, the impossibility of the thing. The Romans, as you yourself know, have a numerous body of youth of their own nation, whom, if the sedition is once banished from among them — and banished it will now inevitably be by this war, since a common fear is wont to reconcile all differences — surely not the Volscians, nay, no other Italian nation either, will ever overcome. Great also is the power of the Latins and of our other allies and colonies, and that power, be assured, will soon come to our assistance. We have generals too of the same ability as yourself, both older men and young, in greater number than are to be found in any other states. [3] But the greatest assistance of all, and one which in times of danger has never betrayed our hopes, and better too than all human strength combined, is the favour of the gods, by whom this city which we inhabit not only continues to this day to preserve her liberty for already the eighth generation, but is also flourishing and the ruler over many nations. [4] And do not liken us to the Pedani, the Tolerienses, or the peoples of the other petty towns you have seized; for a general less able than yourself and with a smaller army than this great host of yours could have reduced small garrisons and slight defences. But consider the greatness of our city, the brilliance of her achievements in war, and the good fortune that abides with her through the favour of the gods, by which she has been raised from a small beginning to her present grandeur. [5] As for your own forces, at the head of which you are undertaking so great an enterprise, do not imagine that they have changed, but bear clearly in mind that you are leading against us an army of mere Volscians and Aequians, whom we here who are still living were wont to defeat in many battles, yes, as often as they dared to come to an engagement with us. Know, then, that you are going to fight with inferior troops against those that are superior to them, and with troops that are accustomed to defeat every time against those that are always victorious. [6] Yet even if the contrary of this were true, it would still be a matter for wonder how you, who are experienced in warfare, could have failed to observe that courage in the face of danger is not apt to be felt in equal measure by those who fight for their own blessings and by those who set out after what belongs to others. For the latter, if they do not succeed, suffer no loss, whereas the others, if they are defeated, have nothing left. And this is the chief reason why large armies have often been beaten by smaller ones and superior forces by inferior ones. For necessity is formidable, and a struggle in which life itself is at stake is capable of inspiring boldness in a man which was not already his by nature. I had many other things to say concerning the impossibility of your undertaking, but this is enough.
[27.1] “I still have one argument left which, if you will judge of it by reason rather than in anger, will not only seem to you to have been well made, but will also cause you to repent of what you are doing. What is this argument? That the gods have not given it to any mortal creature to possess sure knowledge of future events, and you will not find in all past time a man for whom all his undertakings succeeded according to his plan and whom Fortune thwarted in none. [2] For this reason alone those who excel others in prudence — the fruit of a long life and many lessons from experience — think that they ought, before beginning any enterprise whatever, first to consid
er its possible outcome — not only the one which they desire for themselves, but also the one which will be contrary to their judgement. And this is particularly true of commanders in wars, the more so because the affairs of which they have charge are of greater importance and because everybody imputes to them the responsibility for both victories and defeats. Then, if they find that no loss inheres in failure, or few and small losses, they set about their undertakings, but if the losses might be many and serious, they abandon them. [3] Do you too, then, follow their example, and before you resort to action, consider what it will be your fate to suffer if you fail in this war and all conditions do not favour you. You will be reproached by those who have received you and you will also blame yourself for having undertaken greater things than are possible; and when our army in turn marches into their territory and lays it waste — for we shall never submit to such injuries without avenging ourselves on our aggressors — you will not be able to avoid one of these two fates: you will be put to death in a shameful manner either by those very men, in whose eyes you will be to blame the great misfortunes, or by us, whom you came to slay and to enslave. [4] But perhaps those others, before they become involved in any misfortune, may, in the attempt to effect an accommodation with us, think fit to deliver up to us to be punished — a course to which many, both barbarians and Greeks, have been obliged to submit when reduced to such extremities. Do you look upon these as small matters unworthy of your consideration and believe that you ought to overlook them, or rather as the worst evils of all to suffer?
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 73
