6
During this consulate of Marcus Valerius and Quintus Appulcius, affairs abroad wore a very peaceable aspect. Their losses sustained in war, together with the truce, kept the Etrurians quiet. The Samnites, depressed by the misfortunes of many years, had not yet become dissatisfied with their new alliance. At Rome, also, the carrying away of such multitudes to colonies, rendered the commons tranquil, and lightened their burthens. But, that things might not be tranquil on all sides, a contention was excited between the principal persons in the commonwealth, patricians on one hand, and plebeians on the other, by the two Ogulnii, Quintus and Cneius, plebeian tribunes, who, seeking every where occasions of criminating the patricians in the hearing of the people, and having found other attempts fruitless, set on foot a proceeding by which they might inflame, not the lowest class of the commons, but their chief men, the plebeians of consular and triumphal rank, to the completion of whose honours nothing was now wanting but the offices of the priesthood, which were not yet laid open to them. They therefore published a proposal for a law, that, whereas there were then four augurs and four pontiffs, and it had been determined that the number of priests should be augmented, the four additional pontiffs and five augurs should all be chosen out of the commons. How the college of augurs could be reduced to the number of four, except by the death of two, I do not understand: for it is a rule among the augurs, that their number should be composed of threes, so that the three ancient tribes, the Ramnes, Titienses, and Luceres, should have each its own augur; or, in case there should be occasion for more, that each should increase its number of augurs, in equal proportion with the rest, in like manner as when, by the addition of five to four, they made up the number nine, so that there were three to each tribe. However, as it was proposed that they should be chosen out of the commons, the patricians were as highly offended at the proceeding, as when they saw the consulship made common; yet they pretended that the business concerned not them so much as it did the gods, who would "take care that their own worship should not be contaminated; that, for their parts, they only wished that no misfortune might ensue to the commonwealth." But they made a less vigorous opposition, as being now accustomed to suffer defeat in such kind of disputes; and they saw their adversaries, not, as formerly, grasping at that which they could scarcely hope to reach, the higher honours; but already in possession of all those advantages, on the uncertain prospect of which they had maintained the contest, manifold consulships, censorships, and triumphs.
7
The principal struggle, however, in supporting and opposing the bill, they say, was between Appius Claudius and Publius Decius Mus. After these had urged nearly the same topics, respecting the privileges of patricians and plebeians, which had been formerly employed for and against the Licinian law, when the proposition was brought forward of opening the consulship to plebeians, Decius is said to have drawn a lively description of his own father, such as many then present in the assembly had seen him, girt in the Gabine dress, standing on a spear, in the attitude in which he had devoted himself for the people and the legions, and to have added, that the consul Publius Decius was then deemed by the immortal gods an offering equally pure and pious, as if his colleague, Titus Manlius, had been devoted. And might not the same Publius Decius have been, with propriety, chosen to perform the public worship of the Roman people? Was there any danger that the gods would give less attention to his prayers than to those of Appius Claudius? Did the latter perform his private acts of adoration with a purer mind, or worship the gods more religiously than he? Who had any reason to complain of the vows offered in behalf of the commonwealth, by so many plebeian consuls and dictators, either when setting out to their armies, or in the heat of battle? Were the numbers of commanders reckoned, during those years since business began to be transacted under the conduct and auspices of plebeians, the same number of triumphs might be found. The commons had now no reason to be dissatisfied with their own nobility. On the contrary, they were fully convinced, that in case of a sudden war breaking out, the senate and people of Rome would not repose greater confidence in patrician than in plebeian commanders. "Which being the case," said he, "what god or man can deem it an impropriety, if those whom ye have honoured with curule chairs, with the purple bordered gown, with the palm-vest and embroidered robe, with the triumphal crown and laurel, whose houses ye have rendered conspicuous above others, by affixing to them the spoils of conquered enemies, should add to these the badges of augurs or pontiffs? If a person, who has rode through the city in a gilt chariot; and, decorated with the ensigns of Jupiter, supremely good and great, has mounted the Capitol, should be seen with a chalice and wand; what impropriety, I say, that he should, with his head veiled, slay a victim, or take an augury in the citadel? When, in the inscription on a person's statue, the consulship, censorship, and triumph shall be read with patience, will the eyes of readers be unable to endure the addition of the office of augur or pontiff? In truth (with deference to the gods I say it) I trust that we are, through the kindness of the Roman people, qualified in such a manner that we should, by the dignity of our characters, reflect back, on the priesthood, not less lustre than we should receive; and may demand, rather on behalf of the gods, than for our own sakes, that those whom we worship in our private we may also worship in a public capacity."
8
"But why do I argue thus, as if the cause of the patricians, respecting the priesthood, were untouched? and as if we were not already in possession of one sacerdotal office, of the highest class? We see plebeian decemvirs, for performing sacrifices, interpreters of the Sibylline prophecies, and of the fates of the nation; we also see them presidents of Apollo's festival, and of other religious performances. Neither was any injustice done to the patricians, when, to the two commissioners for performing sacrifices, an additional number was joined, in favour of the plebeians; nor is there now, when a tribune, a man of courage and activity, wishes to add five places of augurs, and four of pontiffs, to which plebeians may be nominated; not Appius, with intent to expel you from your places; but, that men of plebeian rank may assist you, in the management of divine affairs, with the same zeal with which they assist you in matters of human concernment. Blush not, Appius, at having a man your colleague in the priesthood, whom you might have a colleague in the censorship or consulship, whose master of the horse you yourself may be, when he is dictator, as well as dictator when he is master of the horse. A Sabine adventurer, the first origin of your nobility, either Attus Clausus, or Appius Claudius, which you will, the ancient patricians of those days admitted into their number: do not then, on your part, disdain to admit us into the number of priests. We bring with us numerous honours; all those honours, indeed, which have rendered your party so proud. Lucius Sextius was the first consul chosen out of the plebeians; Caius Licinius Stolo, the first master of the horse; Caius Marcius Rutilus, the first dictator, and likewise censor; Quintus Publilius Philo, the first praetor. On all occasions was heard a repetition of the same arguments; that the right of auspices was vested in you; that ye alone had the rights of ancestry; that ye alone were legally entitled to the supreme command, and the auspices both in peace and war. The supreme command has hitherto been, and will continue to be, equally prosperous in plebeian hands as in patrician. Have ye never heard it said, that the first created patricians were not men sent down from heaven, but such as could cite their fathers, that is, nothing more than free born. I can now cite my father, a consul; and my son will be able to cite a grandfather. Citizens, there is nothing else in it, than that we should never obtain any thing without a refusal. The patricians wish only for a dispute; nor do they care what issue their disputes may have. For my part, be it advantageous, happy,