colleagues, nor war, nor dictator stood in their way; as being a man, who by nominating a plebeian as master of the horse, has even given an omen for a plebeian consul. That the commons retarded themselves and their interests. They could, if they liked, have the city and forum free from creditors, their lands immediately free from unjust possessors. Which kindnesses, when would they ever estimate them with sufficiently grateful feelings, if, whilst receiving the measures respecting their own interests, they cut away from the authors of them all hopes of distinction? That it was not becoming the modesty of the Roman people to require that they themselves be eased from usury, and be put in possession of the land unjustly occupied by the great, whilst they leave those persons through whom they attained these advantages, become old tribunitians, not only without honour, but even without the hope of honour. Wherefore they should first determine in their minds what choice they would make, then declare that choice at the tribunitian elections. If they wished that the measures published by them should be passed collectively, there was some reason for re-electing the same tribunes; for they would carry into effect what they published. But if they wished that only to be entertained which may be necessary for each in private, there was no occasion for the invidious continuation of honour; that they would neither have the tribuneship, nor the people those matters which were proposed."
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In reply to such peremptory language of the tribunes, when amazement at the insolence of their conduct and silence struck all the rest of the patricians motionless, Appius Claudius Crassus, the grandson of the decemvir, is said to have stepped forward to refute their arguments, (urged on) more by hatred and anger than by hope (of succeeding), and to have spoken nearly to this effect: "Romans, to me it would be neither new nor surprising, if I too on the present occasion were to hear that one charge, which has ever been advanced against our family by turbulent tribunes, that even from the beginning nothing in the state has been of more importance to the Claudian family than the dignity of the patricians; that they have ever resisted the interests of the commons. Of which charges I neither deny nor object to the one, that we, since we have been admitted into the state and the patricians, have strenuously done our utmost, that the dignity of those families, among which ye were pleased that we should be, might be truly said rather to have been increased than diminished. With respect to the other, in my own defence and that of my ancestors, I would venture to maintain, Romans, (unless any one may consider those things, which may be done for the general good of the state, were injurious to the commons as if inhabitants of another city,) that we, neither in our private nor in our official capacity, ever knowingly did any thing which was intended to be detrimental to the commons; and that no act nor word of ours can be mentioned with truth contrary to your interest (though some may have been contrary to your inclinations). Even though I were not of the Claudian family, nor descended from patrician blood, but an ordinary individual of the Roman citizens, who merely felt that I was descended from free-born parents, and that I lived in a free state, could I be silent on this matter: that Lucius Sextius and Caius Licinius, perpetual tribunes, forsooth, have assumed such a stock of arrogance during the nine years in which they have reigned, as to refuse to allow you the free exercise of your suffrage either at the elections or in enacting laws. On a certain condition, one of them says, ye shall re-elect us tribunes for the tenth time. What else is it, but saying, what others sue for, we disdain so thoroughly, that without some consideration we will not accept it? But in the name of goodness, what is that consideration, for which we may always have you tribunes of the commons? that ye admit collectively all our measures, whether they please or displease, are profitable or unprofitable. I beg you, Tarquinii, tribunes of the commons, suppose that I, an individual citizen, should call out in reply from the middle of the assembly, With your good leave be it permitted us to select out of these measures those which we deem to be beneficial to us; to reject the others. It will not be permitted, he says. Must you enact concerning the interest of money and the lands, that which tends to the interest of you all; and must not this prodigy take place in the city of Rome, that of seeing Lucius Sextius and this Caius Licinius consuls, a thing which you loathe and abominate? Either admit all; or I propose none. Just as if any one were to place poison and food together before any one who was oppressed with famine, and order him either to abstain from that which would sustain life, or to mix with it that which would cause death. Wherefore, if this state were free, would they not all in full assembly have replied to you, Begone hence with your tribuneships and your propositions? What? if you will not propose that which it is the interest of the people to accept, will there be no one who will propose it? If any patrician, if (what they desire to be still more invidious) any Claudius should say, Either accept all, or I propose nothing; which of you, Romans, would bear it? Will ye never look at facts rather than persons? but always listen with partial ears to every thing which that officer will say, and with prejudiced ears to what may be said by any of us? But, by Jove, their language is by no means becoming members of a republic. What! what sort is the measure, which they are indignant at its having been rejected by you? very like their language, Romans. I ask, he says, that it may not be lawful for you to elect, as consuls, such persons as ye may wish. Does he require any thing else, who orders that one consul at least be elected from the commons; nor does he grant you the power of electing two patricians? If there were wars at the present day, such as the Etrurian for instance, when Porsenna took the Janiculum, such as the Gallic war lately, when, except the Capitol and citadel, all these places were in possession of the enemy; and should Lucius Sextius stand candidate for the consulate with Marcus Furius or any other of the patricians: could ye endure that Sextius should be consul without any risk; that Camillus should run the risk of a repulse? Is this allowing a community of honours, that it should be lawful that two plebeians, and not lawful that two patricians, be made consuls, and that it should be necessary that one be elected from among the commons, and lawful to pass by both of the patricians? what fellowship, what confederacy is that? Is it not sufficient, if you come in for a share of that in which you had no share hitherto, unless whilst suing for a part you seize on the whole? I fear, he says, lest, if it be lawful that two patricians are to be elected, ye will elect no plebeian. What else is this but saying, Because ye will not of your own choice elect unworthy persons, I will impose on you the necessity of electing persons whom you do not wish? What follows, but that if one plebeian stand candidate with two patricians, he owes no obligation to the people, and may say that he was appointed by the law, not by suffrages?
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"How they may extort, not how they may sue for honours, is what they seek: and they are anxious to attain the highest honour, so that they may not owe the obligations incurred even for the lowest; and they prefer to sue for honours rather through favourable conjunctures than by merit. Is there any one who can feel it an affront to have himself inspected and estimated; who thinks it reasonable that to himself alone, amidst struggling competitors, honours should be certain? who would withdraw himself from your judgment? who would make your suffrages necessary instead of voluntary; servile instead of free? I omit mention of Licinius and Sextius, whose years of perpetuated power ye number, as that of the kings in the Capitol; who is there this day in the state so mean, to whom the road to the consulate is not rendered easier through the advantages of that law, than to us and to our children? inasmuch as you will sometimes not be able to elect us even though you may wish it; those persons you must elect, even though you were unwilling. Of the insult offered to merit enough has been said (for merit appertains to human beings); what shall I say respecting religion and the auspices, which is contempt and injustice relating exclusively to the immortal gods? Who is there who does not know that this city was built by auspices, that all things are conducted by auspices during war and peace, at home and abroad? In whom therefore are the auspices vested according to the usage of our forefathers? In the patricians, no doubt; for no plebeian magistrate is ever elected by auspices. So peculiar to us are the auspices, that not only do the people elect in no other manner, save by auspices, the patrician magistrates whom they do elect, but even we ourselves, without the suffrages of the people, appoint the interrex by auspices, and in our private station we hold those auspices, which they do not hold even in office. What else then does he do, than abolish auspices out of the state, who, by creating plebeian consuls, takes them away from the patricians who alone can hold them? They may now mock at religion. For what else is it, if the chickens do not feed? if they come
