[7,53] Ἐπειδὴ δὲ καὶ περὶ τοῦ συμφέροντος ἐπειρᾶτο λέγειν Δέκιος, ὡς ἀγαθὸν μὲν ὁμόνοια, δεινὸν δὲ στάσις, καὶ θεραπεύοντες μὲν τὸν δῆμον ἐν ὁμονοίᾳ πολιτευσόμεθα, κωλύσαντες δ´ οὓς βούλονται τῶν πατρικίων ἀνδρηλατεῖν ἢ μιαιφονεῖν εἰς πόλεμον ἐμφύλιον καταστησόμεθα, πολλὰ λέγειν ἔχων ὀλίγοις πάνυ χρήσομαι. πρῶτον μὲν οὖν θαυμάσαι ἔχω Δέκιον τῆς εἰρωνείας· οὐ γὰρ ἠλιθιότητός γε· εἰ κρεῖττον οἴεται τὰ συμφέροντα τῷ κοινῷ φρονεῖν ἑαυτόν, ὃς ἄρτι παρελήλυθεν εἰς πολιτικὰς πράξεις, ἡμῶν τῶν καταγεγηρακότων ἐν αὐταῖς καὶ μεγάλην ἐκ μικρᾶς πεποιηκότων τὴν πόλιν. ἔπειτ´ εἰ πείσειν ὑπέλαβεν ὑμᾶς, ὡς χρὴ παραδοῦναί τινα ἔκδοτον ἐπὶ τιμωρίᾳ τοῖς ἐχθροῖς καὶ ταῦτα πολίτην ὑμέτερον καὶ οὐχὶ τῶν ἀφανῶν τινα {πολιτῶν} ἢ φαύλων, ἀλλ´ ὃν αὐτοὶ καὶ τὰ πολέμια λαμπρότατον ἡγεῖσθε εἶναι καὶ τὸν βίον σωφρονέστατον τά τε πολιτικὰ πράττειν οὐθενὸς χείρονα. καὶ ταῦτ´ ἐτόλμησεν εἰπεῖν εἰδὼς ὑμᾶς πλείστην αἰδῶ ποιουμένους ἱκετῶν, καὶ μηδὲ πολεμίων τοὺς καταφεύγοντας ἐνθάδε ταύτης ἀποκλείοντας τῆς φιλανθρωπίας. εἰ δὲ τἀναντία ἡμᾶς ἐγίγνωσκες ἐπιτηδεύοντας, ὦ Δέκιε, ἀνόσια μὲν φρονοῦντας περὶ θεούς, ἄδικα δὲ πράττοντας πρὸς ἀνθρώπους, τί ἂν ἡμῖν τούτου συνεβούλευες ἔργον ὑπομεῖναι δεινότερον, ἀφ´ οὗ πρόρριζοι καὶ πανώλεις, μισηθέντες θεοῖς τε καὶ ἀνθρώποις, διαφθαρησόμεθα; οὐ δεόμεθά σου συμβούλου, Δέκιε, οὔτε περὶ πολιτῶν ἐκδόσεως οὔτε περὶ ἄλλου χρήματος ὧν ἡμῖν πρακτέον οὐδενός· οὐδὲ ὀθνείᾳ φρονήσει νέων ἀνδρῶν τὰ οἰκεῖα συμφέροντα κρίνειν οἰόμεθα δεῖν οἱ μέχρι τῆσδε τῆς ἡλικίας διὰ πολλῆς πείρας κακῶν τε καὶ ἀγαθῶν ἐληλυθότες. πολέμου δ´ ἀπειλάς, αἷς χρώμενοι φοβεῖτε ἡμᾶς, οὐ νῦν πρῶτον ἐπαγομένας ὑφ´ ὑμῶν, ἀλλὰ πολλάκις ἤδη καὶ ὑπὸ πολλῶν ἐπανασεισθείσας τῇ συνήθει πρᾳότητι παραδόντες ἀκαταπλήκτως οἴσομεν. καὶ εἰ δήπερ δράσετε τὰ ὅμοια οἷς λέγετε, ἀμυνούμεθα θεούς τε συναγωνιστὰς ἔχοντες, οἳ νεμεσῶσι τοῖς ἄρχουσι πολέμου ἀδίκου, καὶ ἀνθρώπων ἕξοντες χεῖρα οὐκ ὀλίγην σύμμαχον. Λατῖνοί τε γὰρ ἅπαντες, οἷς νεωστὶ τὴν ἰσοπολιτείαν δεδώκαμεν, σὺν ἡμῖν στήσονται, ὡς περὶ πατρίδος ἤδη τῆς πόλεως τῆσδε ἀγωνιζόμενοι, αἵ τ´ ἐνθένδε ἀποικισθεῖσαι πόλεις πολλαὶ καὶ ἀγαθαὶ περὶ παντὸς ποιούμεναι σώζεσθαι τὴν μητρόπολιν ἀμυνοῦσιν αὐτῇ. εἰ δ´ εἰς ἀνάγκην ἡμᾶς κατακλείσετε τῆς πανταχόθεν ἐπικουρίας περιέχεσθαι, ὑπομενοῦμεν, ὦ Δέκιε, καὶ θεράποντας εἰς ἐλευθερίαν προκαλούμενοι καὶ πολεμίους εἰς φιλίαν καὶ πάντας ἀνθρώπους εἰς κοινωνίαν τῶν ἐκ τῆς νίκης ἐλπίδων ὁμόσε χωρεῖν ὑμῖν. μηθενὸς δὲ τούτων δεήσειεν, ὦ Ζεῦ καὶ θεοὶ πάντες οἱ πόλιν τὴν Ῥωμαίων κατέχοντες, ἀλλ´ εἴη μέχρι λόγων τὰ φοβερὰ ταῦτ´ ἐλθεῖν, ἔργον δὲ μηθὲν ἐξ αὐτῶν γένοιτ´ ἄχαρι.

[7,53] "But since Decius undertook to speak also on the subject of advantage, pointing out how excellent a thing harmony is and how terrible a thing sedition, and that, if we cultivate the populace, we shall live together in harmony, but if we hinder them from banishing whomsoever of the patricians they wish or murdering them, we shall be involved in a civil war, though I have many things to say upon this head, I shall content myself with very few. (p299) And first I have to marvel at the dissimulation — surely it is not lack of sense — of Decius, if he imagines that he is a better judge of the interests of the state, though he has just entered upon the administration of public affairs, than we who have grown old in it and have made the city a great from a small one; and, in the next place, if he supposed that he could persuade you that you had to deliver up any man to his enemies to be punished, particularly a fellow-citizen of yours and one who is not a person of no consequence or merit, but one whom you yourselves look upon as most brilliant in war, most exemplary in his private life, and inferior to none in handling public affairs. And these things he has dared to say, though he knows street you show the greatest respect for suppliants and do not exclude them from such humanity even those of your enemies who flee hither for refuge. Indeed, if you knew we practised the very contrary of all this, Decius, entertaining impious ideas about the gods and practising injustice towards men, what deed more dreadful than this could you have advised us to commit, by which we shall incur the hatred of both gods and men and be utterly and totally destroyed? We have no need of your advice, Decius, either about delivering up any of our citizens or about any other business we have to transact. Nor do we believe that, in judging of our own interests, we should use a borrowed wisdom of youths — we who, through long experience of both good and evil fortune, have come to our present age. As for the threats of war with which you endeavour to terrify us — not now employed by you for the first time, but flaunted often in the past by (p301) many — leaving them to our habitual mildness to deal with, we shall bear them with intrepidity. And if you indeed try to do anything like what you threaten, we shall defend ourselves with the assistance both of the gods, who are always wroth with the aggressors in an unjust war, and of men, no small number of whom will be our allies. For all the Latins, to whom we lately granted equal rights of citizenship, will be on our side, fighting for this commonwealth as for a country now their fatherland, and the many flourishing cities colonized from Rome, counting it imperative that their mother-city should be saved, will come to her defence. 6 And if you reduce us to the necessity of embracing every kind of assistance, Decius, we shall submit to inviting even our slaves to liberty, our enemies to friendship, and all mankind to a share in our hopes of victory, and then join issue with you. But, O Jupiter and all ye gods who guard the Roman state, may there be no occasion for anything of this kind! Rather may these terrible threats go no farther than words and result in no deplorable act!"