SATIRE III.
We might to connive at the faults of our friends, and all offences are not to be ranked in the catalogue of crimes.
This is a fault common to all singers, that among their friends they never are inclined to sing when they are asked, [but] unasked, they never desist. Tigellius, that Sardinian, had this [fault]. Had Caesar, who could have forced him to compliance, besought him on account of his father's friendship and his own, he would have had no success; if he himself was disposed, he would chant lo Bacche over and over, from the beginning of an entertainment to the very conclusion of it; one while at the deepest pitch of his voice, at another time with that which answers to the highest string of the tetrachord. There was nothing uniform in that fellow; frequently would he run along, as one flying from an enemy; more frequently [he walked] as if he bore [in procession] the sacrifice of Juno: he had often two hundred slaves, often but ten: one while talking of kings and potentates, every thing that was magnificent; at another—"Let me have a three-legged table, and a cellar of clean salt, and a gown which, though coarse, may be sufficient to keep out the cold." Had you given ten hundred thousand sesterces to this moderate man who was content with such small matters, in five days' time there would be nothing in his bags. He sat up at nights, [even] to day-light; he snored out all the day. Never was there anything so inconsistent with itself. Now some person may say to me, "What are you? Have you no faults?" Yes, others; but others, and perhaps of a less culpable nature.
When Maenius railed at Novius in his absence: "Hark ye," says a certain person, "are you ignorant of yourself? or do you think to impose yourself upon us a person we do not know?" "As for me, I forgive myself," quoth Maenius. This is a foolish and impious self-love, and worthy to be stigmatized. When you look over your own vices, winking at them, as it were, with sore eyes; why are you with regard to those of your friends as sharp-sighted as an eagle, or the Epidaurian serpent? But, on the other hand, it is your lot that your friends should inquire into your vices in turn. [A certain person] is a little too hasty in his temper; not well calculated for the sharp-witted sneers of these men: he may be made a jest of because his gown hangs awkwardly, he [at the same time] being trimmed in a very rustic manner, and his wide shoe hardly sticks to his foot. But he is so good, that no man can be better; but he is your friend; but an immense genius is concealed under this unpolished person of his. Finally, sift yourself thoroughly, whether nature has originally sown the seeds of any vice in you, or even an ill-habit [has done it]. For the fern, fit [only] to be burned, overruns the neglected fields.
Let us return from our digression. As his mistress's disagreeable failings escape the blinded lover, or even give him pleasure (as Hagna's wen does to Balbinus), I could wish that we erred in this manner with regard to friendship, and that virtue had affixed a reputable appellation to such an error. And as a father ought not to contemn his son, if he has any defect, in the same manner we ought not [to contemn] our friend. The father calls his squinting boy a pretty leering rogue; and if any man has a little despicable brat, such as the abortive Sisyphus formerly was, he calls it a sweet moppet; this [child] with distorted legs, [the father] in a fondling voice calls one of the Vari; and another, who is club-footed, he calls a Scaurus. [Thus, does] this friend of yours live more sparingly than ordinarily? Let him be styled a man of frugality. Is another impertinent, and apt to brag a little? He requires to be reckoned entertaining to his friends. But [another] is too rude, and takes greater liberties than are fitting. Let him be esteemed a man of sincerity and bravery. Is he too fiery, let him be numbered among persons of spirit. This method, in my opinion, both unites friends, and preserves them in a state of union. But we invert the very virtues themselves, and are desirous of throwing dirt upon the untainted vessel. Does a man of probity live among us? he is a person of singular diffidence; we give him the name of a dull and fat-headed fellow. Does this man avoid every snare, and lay himself open to no ill-designing villain; since we live amid such a race, where keen envy and accusations are flourishing? Instead of a sensible and wary man, we call him a disguised and subtle fellow. And is any one more open, [and less reserved] than usual in such a degree as I often have presented myself to you, Maecenas, so as perhaps impertinently to interrupt a person reading, or musing, with any kind of prate? We cry, "[this fellow] actually wants common sense." Alas! how indiscreetly do we ordain a severe law against ourselves! For no one Is born without vices: he is the best man who is encumbered with the least. When my dear friend, as is just, weighs my good qualities against my bad ones, let him, if he is willing to be beloved, turn the scale to the majority of the former (if I have indeed a majority of good qualities), on this condition, he shall be placed in the same balance. He who requires that his friend should not take offence at his own protuberances, will excuse his friend's little warts. It is fair that he who entreats a pardon for his own faults, should grant one in his turn.
Upon the whole, forasmuch as the vice anger, as well as others inherent in foolish [mortals], cannot be totally eradicated, why does not human reason make use of its own weights and measures; and so punish faults, as the nature of the thing demands? If any man should punish with the cross, a slave, who being ordered to take away the dish should gorge the half-eaten fish and warm sauce; he would, among people in their senses, be called a madder man than Labeo. How much more irrational and heinous a crime is this! Your friend has been guilty of a small error (which, unless you forgive, you ought to be reckoned a sour, ill-natured fellow), you hate and avoid him, as a debtor does Ruso; who, when the woful calends come upon the unfortunate man, unless he procures the interest or capital by hook or by crook, is compelled to hear his miserable stories with his neck stretched out like a slave. [Should my friend] in his liquor water my couch, or has he thrown down a jar carved by the hands of Evander: shall he for this [trifling] affair, or because in his hunger he has taken a chicken before me out of my part of the dish, be the less agreeable friend to me? [If so], what could I do if he was guilty of theft, or had betrayed things committed to him in confidence, or broken his word. They who are pleased [to rank all] faults nearly on an equality, are troubled when they come to the truth of the matter: sense and morality are against them, and utility itself, the mother almost of right and of equity.
When [rude] animals, they crawled forth upon the first-formed earth, the mute and dirty herd fought with their nails and fists for their acorn and caves, afterward with clubs, and finally with arms which experience had forged: till they found out words and names, by which they ascertained their language and sensations: thenceforward they began to abstain from war, to fortify towns, and establish laws: that no person should be a thief, a robber, or an adulterer. For before Helen's time there existed [many] a woman who was the dismal cause of war: but those fell by unknown d**hs, whom pursuing uncertain venery, as the bull in the herd, the strongest slew. It must of necessity be acknowledged, if you have a mind to turn over the aeras and anuals of the world, that laws were invented from an apprehension of the natural injustice [of mankind]. Nor can nature separate what is unjust from what is just, in the same manner as she distinguishes what is good from its reverse, and what is to be avoided from that which is to be sought, nor will reason persuade men to this, that he who breaks down the cabbage-stalk of his neighbor, sins in as great a measure, and in the same manner, as he who steals by night things consecrated to the gods. Let there be a settled standard, that may inflict adequate punishments upon crimes, lest you should persecute any one with the horrible thong, who is only deserving of a slight whipping. For I am not apprehensive, that you should correct with the rod one that deserves to suffer severer stripes: since you a**ert that pilfering is an equal crime with highway robbery, and threaten that you would prune off with an undistinguishing hook little and great vices, if mankind were to give you the sovereignty over them. If he be rich, who is wise, and a good shoemaker, and alone handsome, and a king, why do you wish for that which you are possessed of? You do not understand what Chrysippus, the father [of your sect], says: "The wise man never made himself shoes nor slippers: nevertheless, the wise man is a shoemaker." How so? In the same manner, though Hermogenes be silent, he is a fine singer, notwithstanding, and an excellent musician: as the subtle [lawyer] Alfenus, after every instrument of his calling was thrown aside, and his shop shut up, was [still] a barber; thus is the wise man of all trades, thus is he a king. O greatest of great kings, the waggish boys pluck you by the beard; whom unless you restrain with your staff, you will be jostled by a mob all about you, and you may wretchedly bark and burst your lungs in vain. Not to be tedious: while you, my king, shall go to the farthing bath, and no guard shall attend you, except the absurd Crispinus; my dear friends will both pardon me in any matter in which I shall foolishly offend, and I in turn will cheerfully put up with their faults; and though a private man, I shall live more happily than you, a king.