The council of the Aetolians was to be held on a fixed day, which they call the
Panaetolium. To attend it, both the king’s envoys hastened their journey, and there came, sent by the consul, the legate Lucius Furius Purpurio; the envoys of the Athenians too came to that council. First the Macedonians were heard, with whom their treaty was most recent. They said that, in no new matter, they had nothing new to bring; for by the same reasons by which, having found the Roman alliance unprofitable, they had made peace with Philip, they ought, the peace once composed, to keep it. "Or do you prefer," said one of the Macedonian envoys, "to imitate—shall I call it the license, or the levity—of these men? who, when they had bidden answer be made to your envoys at Rome, ’Why do you come to us, Aetolians, without whose authority you made peace with Philip?’, these same men now demand that you wage war along with them against Philip; and before they pretended that arms had been taken up against him on your account and for you, now they forbid you to be at peace with Philip. To bring help to
Messana they first crossed into Sicily; a second time, to deliver
Syracuse, oppressed by the Carthaginians, into freedom; and Messana and Syracuse and all Sicily they hold themselves, and have made the province tributary, subject to the axes and the rods. Forsooth, just as you at
Naupactus hold your council by your own laws, through magistrates created by yourselves, free to choose ally and enemy as you will, to have peace and war at your own discretion—so to the states of the Sicilians a council is appointed at Syracuse, or Messana, or
Lilybaeum: a Roman praetor holds the assize; at his bidding they are summoned and assemble; they see him on a lofty platform rendering haughty judgments, hemmed about with lictors; the rods threaten their backs, the axes their necks; and every year they draw by lot one master after another. Nor ought they, nor can they, wonder at this, when they see the cities of Italy—
Regium,
Tarentum,
Capua, not to name the neighbors from whose ruins the city of Rome has grown—subject to the same rule. Capua indeed survives, the tomb and monument of the
Campanian people, the people itself carried off and cast into exile, a city maimed, without senate, without commons, without magistrates, a portent, left, more cruelly than if it had been destroyed, to be inhabited. It is madness, if men of alien race—parted from us more by tongue and ways and laws than by the space of seas and lands—should hold these regions, to hope that anything will remain in the same estate. Philip’s kingdom seems to stand somewhat in the way of your liberty; yet he, when with justice he was incensed against you, asked nothing of you beyond peace, and today desires the keeping of the peace once made. Accustom these lands to foreign legions and accept the yoke: too late and in vain, when you have a Roman master, will you seek Philip for an ally. Aetolians, Acarnanians, Macedonians, men of one tongue, light causes arising for the moment part and join again; with aliens, with barbarians, all
Greeks have, and ever will have, an eternal war; for by nature, which is everlasting and not by causes that change from day to day, they are enemies. But where my speech began, there it shall end: in this same place, the same men, three years ago decreed the peace of this same Philip, with the same Romans disapproving that peace who now wish to disturb it made and composed. In which deliberation, since fortune has changed nothing, I do not see why you should change." After the Macedonians, the Romans themselves so conceding and bidding, the Athenians were brought in, who, having suffered foul things, could the more justly inveigh against the cruelty and savagery of the king. They bewailed the wretched wasting and ravaging of their fields: nor did they complain that they had suffered from an enemy the things of an enemy; for there are certain laws of war which it is right both to do and to suffer: that crops be burned, houses thrown down, plunder of men and cattle driven off, is wretched rather for him who suffers than unjust. But this, in very truth, was their complaint: that he who calls the Romans aliens and barbarians had so polluted all rights divine and human together that in his former ravaging he had waged an unholy war upon the gods below, in the second upon the gods above. All the tombs and monuments within their borders had been thrown down, the shades of all laid bare, the bones of none covered with earth. They had had shrines which once, while they dwelt scattered in those little forts and villages, they had consecrated, and which, even when gathered into one city, their forefathers had not left deserted. About all these temples Philip had carried hostile fires; the images of the gods, half-burned and mutilated, lay among the prostrate door-posts of the temples. Such as he had made the land of Attica, once adorned and wealthy, such, if he were allowed, would he make Aetolia and all Greece. The like deformity would have befallen their own city too, had not the Romans come to their aid. For with the same wickedness the gods who keep the city, and Minerva who guards the citadel, had been assailed, with the same the temple of Ceres at Eleusis, with the same Jupiter and Minerva at the Piraeus; but, repulsed by force of arms from their temples and even their walls, he had vented his rage upon those shrines which were safe by their sanctity alone. Therefore they prayed and besought the Aetolians that, pitying the Athenians, with the immortal gods for their leaders, and after the gods the Romans, who next to the gods had the greatest power, they would take up the war. Then the Roman legate spoke: "The whole shape of my speech the Macedonians first, then the Athenians, have changed. For the Macedonians, when I had come to complain of Philip’s wrongs against so many cities allied to us, by themselves accusing the Romans have made me hold my defense as better than my accusation; and the Athenians, by recounting his unspeakable and inhuman crimes against the gods below and above, have left to me, or to any man, what more I could cast in his teeth? Think that these same things the Cianians, the Abydenes, the Aenians, the Maronites, the Thasians, the Parians, the
Samians, the Larissaeans, the
Messenians here from Achaia complain of—heavier and bitterer things those of whom he had the greater power to do harm. As to what he has cast at us, unless they are deeds worthy of glory, I confess they cannot be defended. He cast at us Regium and Capua and Syracuse. At Regium, in the war with Pyrrhus, a legion sent by us at the very prayer of the Regini themselves for their protection possessed by crime the city it had been sent to defend. Did we then approve that deed? Or rather, having pursued the criminal legion in war, brought it into our power, and made it pay the penalty to our allies with its back and its neck, did we restore to the Regini their city, their fields, and all their goods, with freedom and their laws? When the Syracusans were oppressed by foreign tyrants, that it might be the more shameful, we brought them help, and worn out, harassed, well-nigh for three years besieging by land and sea a most strongly fortified city—when now the Syracusans themselves preferred to be slaves to the tyrants rather than be taken by us—we took the city by those same arms, and, having freed it, gave it back. Nor do we deny that Sicily is our province, and that the states which were on the Carthaginian side and waged war against us with one mind with them are tributary to us and pay us tax; nay rather, we wish you and all nations to know this, that each man’s fortune is according to his desert toward us. Should we then repent of the punishment of the Campanians, of which not even they themselves can complain? These men, when for their sake we had waged war against the Samnites for nigh seventy years with great disasters of our own, when we had joined them to us first by treaty, then by intermarriage and kinship, and at last by citizenship, in our time of adversity, first of all the peoples of Italy, having foully murdered our garrison, revolted to Hannibal; then, indignant at being besieged by us, they sent Hannibal to assault Rome. If neither the city itself nor any single man of these survived, who could be indignant that anything had been ordained against them harsher than their desert? More of them, from consciousness of their crimes, took death upon themselves than were punished by us. From the rest we took away their town and their fields in such wise that we gave them land and a place to dwell in, and suffered the harmless city to stand uninjured, so that whoever sees it today finds there no trace of a city stormed or taken. But why do I speak of Capua, when to Carthage, conquered, we have given peace and freedom? There is rather this danger, lest by pardoning the conquered too easily we incite the more, for that very reason, to make trial of the fortune of war against us. Let these things be said for us, and these against Philip, whose murders within his own house, the slaughter of his kinsmen and friends, and his lust well-nigh more inhuman than his cruelty, you, who are nearer to Macedonia, know better. As for you, Aetolians, we took up war for your sake against Philip; you without us made peace with him. And perhaps you will say that, while we were busied with the Punic war, you were compelled by fear to accept terms of peace from him who then had the greater power; and we, while greater matters pressed, gave up on our part too the war that had been laid down by you. Now both we, by the kindness of the gods, the Punic war finished, have thrown all our strength upon Macedonia, and to you the fortune is offered of restoring yourselves into our friendship and alliance—unless you prefer to perish with Philip rather than to conquer with the Romans." When these things had been said by the Roman, and the minds of all inclined toward the Romans,
Damocritus, praetor of the Aetolians—having, as report goes, received money from the king—assented to neither part, and said that to counsels of great moment nothing was so hostile as haste; for swift repentance follows, but that same repentance late and useless, when counsels hurried headlong can neither be recalled nor restored to their first estate. The time for that deliberation, whose ripeness he thought must be awaited, could even now be fixed thus: since it was provided by the laws that nothing concerning peace and war should be transacted save in the Panaetolic and Pylaic council, let them decree at once that the praetor, when he wished to treat of war and peace, might without penalty summon a council, and that what should then be brought forward and decreed should be as valid and ratified as if it had been transacted in the Panaetolic or Pylaic council. The envoys being thus dismissed with the matter in suspense, he said it had been excellently provided for the nation: for to whichever side the better fortune of war should fall, to its alliance would they incline. These things were done in the council of the Aetolians.
concilium Aetolorum stata die, quod
Panaetolium vocant, futurum erat. huic ut occurrerent, et regis legati iter adcelerarunt, et a consule missus L. Furius Purpurio legatus venit; Atheniensium quoque legati ad id concilium occurrerunt. primi Macedones, cum quibus recentissimum foedus erat, auditi sunt. qui in nulla nova re nihil se novi habere, quod adferrent, dixerunt; quibus enim de causis experta inutili societate Romana pacem cum Philippo fecissent, compositam semel pacem servare eos debere. ‘an imitari’ inquit unus ex legatis Romanorum ‘licentiam, an levitatem dicam, mavultis? qui cum legatis vestris Romae responderi ita iussissent; ‘quid ad nos venitis, Aetoli, sine quorum auctoritate pacem cum Philippo fecistis? ’, iidem nunc, ut bellum secum adversus Philippum geratis, postulant; et antea propter vos et pro vobis arma sumpta adversus eum simulabant, nunc vos in pace esse cum Philippo prohibent. Messanae ut auxilio essent, primo in Siciliam transcenderunt; iterum, ut
Syracusas oppressas ab Carthaginiensibus in libertatem eximerent; et
Messanam et Syracusas et totam Siciliam ipsi habent vectigalemque provinciam securibus et fascibus subiecerunt. scilicet sicut vos Naupacti legibus vestris per magistratus a vobis creatos concilium habetis, socium hostemque libere quem velitis lecturi, pacem ac bellum arbitrio habituri vestro, sic Siculorum civitatibus Syracusas aut Messanam aut
Lilybaeum indicitur concilium: —praetor Romanus conventus agit; eo imperio evocati conveniunt; excelso in suggestu superba iura reddentem, stipatum lictoribus vident; virgae tergo, secures cervicibus imminent; et quotannis alium atque alium dominum sortiuntur. nec id mirari debent aut possunt, cum Italiae urbes
Regium,
Tarentum,
Capuam, ne finitimas, quarum ruinis crevit urbs Roma, nominem, eidem subiectas videant imperio. Capua quidem, sepulcrum ac monumentum
Campani populi, elato et extorri eiecto ipso populo, superest, urbs trunca sine senatu, sine plebe, sine magistratibus, prodigium, relicta crudelius habitanda, quam si deleta foret. furor est, si alienigenae homines, plus lingua et moribus et legibus quam maris terrarumque spatio discreti, haec tenuerint, sperare quicquam eodem statu mansurum. Philippi regnum officere aliquid videtur libertati vestrae; qui, cum merito vestro vobis infensus esset, nihil a vobis ultra quam pacem petiit fidemque hodie pacis pactae desiderat. adsuefacite his terris legiones externas et iugum accipite: sero ac nequiquam, cum dominum Romanum habebitis, socium Philippum quaeretis. Aetolos, Acarnanas, Macedonas, eiusdem linguae homines, leves ad tempus ortae causae diiungunt coniunguntque; cum alienigenis, cum barbaris aeternum omnibus
Graecis bellum est eritque; natura enim, quae perpetua est, non mutabilibus in diem causis hostes sunt. sed unde coepit oratio mea, ibi desinet: hoc eodem loco iidem homines de eiusdem Philippi pace triennio ante decrevistis iisdem improbantibus eam pacem Romanis, qui nunc pactam et compositam turbare volunt. in qua consultatione nihil fortuna mutavit, cur vos mutetis, non video. ’ secundum Macedonas ipsis Romanis ita concedentibus iubentibusque Athenienses, qui foeda passi iustius in crudelitatem saevitiamque regis invehi poterant, introducti sunt. deploraverunt vastationem populationemque miserabilem agrorum: neque id se queri, quod hostilia ab hoste passi forent; esse enim quaedam belli iura, quae ut facere, ita pati sit fas: sata exuri, dirui tecta, praedas hominum pecorumque agi misera magis quam indigna patienti esse; verum enim vero id se queri, quod is, qui Romanos alienigenas et barbaros vocet, adeo omnia simul divina humanaque iura polluerit, ut priore populatione cum infernis deis, secunda cum superis bellum nefarium gesserit. omnia sepulcra monumentaque diruta esse in finibus suis, omnium nudatos manes, nullius ossa terra tegi. delubra sibi fuisse, quae quondam pagatim habitantes in parvis illis castellis vicisque consecrata ne in unam urbem quidem contributi maiores sui deserta reliquerint. circa ea omnia templa Philippum infestos circumtulisse ignes; semusta, truncata simulacra deum inter prostratos iacere postes templorum. qualem terram Atticam fecerit, exornatam quondam opulentamque, talem eum, si liceat, Aetoliam Graeciamque omnem facturum. urbis quoque suae similem deformitatem futuram fuisse, nisi Romani subvenissent. eodem enim scelere urbem colentis deos praesidemque arcis Minervam petitam, eodem Eleusine Cereris templum, eodem Piraei Iovem Minervamque; sed ab eorum non templis modo sed etiam moenibus vi atque armis repulsum in ea delubra, quae sola religione tuta fuerint, saevisse. itaque se orare atque obsecrare Aetolos, ut miseriti Atheniensium ducibus diis immortalibus, deinde Romanis, qui secundum deos plurimum possent, bellum susciperent. tum Romanus legatus: ‘totam orationis meae formam Macedones primum, deinde Athenienses mutarunt. nam et Macedones, cum ad conquerendas Philippi iniurias in tot socias nobis urbes venissem, ultro accusando Romanos, defensionem ut accusatione potiorem haberem effecerunt, et Athenienses in deos inferos superosque nefanda atque inhumana scelera eius referendo quid mihi aut cuiquam reliquerunt, quod obicere ultra possim? eadem haec Cianos, Abydenos, Aenios, Maronitas, Thasios, Parios,
Samios, Larisenses,
Messenios hinc ex Achaia existimate queri, graviora acerbioraque eos, quibus nocendi maiorem facultatem habuit. nam quod ad ea attinet, quae nobis obiecit, nisi gloria digna sunt, fateor ea defendi non posse. Regium et Capuam et Syracusas nobis obiecit. regium Pyrrhi bello legio a nobis Reginis ipsis, ut mitteremus, orantibus in praesidium missa urbem, ad quam defendendam missa erat, per scelus possedit. comprobavimus ergo id facinus? an bello persecuti sceleratam legionem, in potestatem nostram redactam, tergo et cervicibus poenas sociis pendere cum coegissemus, urbem, agros suaque omnia cum libertate legibusque Reginis reddidimus? Syracusanis oppressis ab externis tyrannis, quo indignius esset, cum tulissemus opem et fatigati fagitati prope per triennium terra marique urbe munitissima oppugnanda essemus, cum iam ipsi Syracusani servire tyrannis quam capi a nobis mallent, captam iisdem armis et liberatam urbem reddidimus. neque infitias imus Siciliam provinciam nostram esse et civitates, quae in parte Carthaginiensium fuerunt et uno animo cum illis adversus nos bellum gesserunt, stipendiarias nobis ac vectigales esse; quin contra hoc et vos et omnes gentes scire volumus, pro merito cuique erga nos fortunam esse. an Campanorum poenae, de qua ne ipsi quidem queri possunt, nos paeniteat? hi homines, cum pro iis bellum adversus Samnites per annos prope septuaginta cum magnis nostris cladibus gessissemus, ipsos foedere primum, deinde conubio atque cognationibus, postremo civitate nobis coniunxissemus, tempore nostro adverso primi omnium Italiae populorum, praesidio nostro foede interfecto, ad Hannibalem defecerunt, deinde indignati se obsideri a nobis Hannibalem ad oppugnandam Romam miserunt. horum si neque urbs ipsa neque homo quisquam superesset, quis id durius quam pro merito ipsorum statutum indignari posset? plures sibimet ipsi conscientia scelerum mortem consciverunt, quam ab nobis supplicio adfecti sunt. ceteris ita oppidum, ita agros ademimus, ut agrum locumque ad habitandum daremus, urbem innoxiam stare incolumem pateremur, ut, qui hodie videat eam, nullum oppugnatae captaeve ibi vestigium inveniat. sed quid ego Capuam dico, cum Carthagini victae pacem ac libertatem dederimus? magis illud est periculum, ne nimis facile victis ignoscendo plures ob id ipsum ad experiundam adversus nos fortunam belli incitemus. haec pro nobis dicta sint, haec adversus Philippum, cuius domestica parricidia et cognatorum amicorumque caedes et libidinem inhumaniorem prope quam crudelitatem vos, quo propiores Macedoniae estis, melius nostis. quod ad vos attinet, Aetoli, nos pro vobis bellum suscepimus adversus Philippum, vos sine nobis cum eo pacem fecistis. et forsitan dicatis bello Punico occupatis nobis coactos metu vos leges pacis ab eo, qui tum plus poterat, accepisse; et nos, cum alia maiora urgerent, depositum a vobis bellum et ipsi omisimus. nunc et nos deum benignitate Punico perfecto bello totis viribus nostris in Macedoniam incubuimus, et vobis restituendi vos in amicitiam societatemque nostram fortuna oblata est, nisi perire cum Philippo quam vincere cum Romanis mavultis. ’ haec dicta ab Romano cum essent, inclinatis omnium animis ad Romanos Damocritus, praetor Aetolorum, pecunia, ut fama est, ab rege accepta nihil aut huic aut illi parti adsensus, rem magni discriminis consiliis nullam esse tam inimicam quam celeritatem dixit; celerem enim paenitentiam, sed eandem seram atque inutilem sequi, cum praecipitata raptim consilia neque revocari neque in integrum restitui possint. deliberationis eius, cuius ipse maturitatem expectandam putaret, tempus ita iam nunc statui posse: cum legibus cautum esset, ne de pace belloque nisi in Panaetolico et Pylaico concilio ageretur, decernerent extemplo, ut praetor sine fraude, cum de bello et pace agere velit, advocet concilium, et quod tum referatur decernaturque ut perinde ius ratumque sit ac si in Panaetolico aut Pylaico concilio actum esset. dimissis ita suspensa re legatis egregie consultum genti aiebat: nam utrius partis melior fortuna belli esset, ad eius societatem inclinaturos. haec in concilio Aetolorum acta.