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Dionysius of Halicarnassus · Roman Antiquities §8.42.1-8.42.2

Veturia on the Impossibility of Appealing to Marcius

Passage 620 of 962 · Greek

Summary

Veturia presents a hypothetical scenario of going to entreat Marcius, arguing that asking him to spare his hostile citizens or betray his protectors would be utterly absurd and unjust.

§8.42.1ἀλλʼ εἰ καὶ τούτου δεῖσθε ὑμεῖς, ὦ γυναῖκες, καὶ πάντως θέλετε ἀσχημονούσας ἡμᾶς ἰδεῖν, ὑπολάβετε παρεῖναι πρὸς αὐτὸν κἀμὲ καὶ Οὐολουμνίαν ἀγούσας τὰ παιδία· τίνας ἐρῶ πρῶτον ἡ μήτηρ ἐγὼ πρὸς αὐτὸν λόγους, καὶ τίνα δέησιν ποιήσομαι τοῦ υἱοῦ;
But if you also require this, O women, and completely wish to see us behaving unseemly, suppose that both I and Volumnia are present before him, bringing the children; what words shall I first, as his mother, speak to him, and what supplication shall I make to my son?
λέγετε καὶ διδάσκετέ με.
Speak and teach me.
φείσασθαι παρακαλῶ τῶν ἑαυτοῦ πολιτῶν, ὑφʼ ὧν ἐκ τῆς πατρίδος ἐξελήλαται καὶ μηθὲν ἀδικῶν;
Shall I exhort him to spare his own citizens, by whom he has been driven out from his country, though doing no wrong?
οἰκτίρμονα δὲ καὶ συμπαθῆ πρὸς τοὺς δημοτικοὺς γενέσθαι, παρʼ ὧν οὔτʼ ἐλέου μετέσχεν οὔτε συμπαθείας;
And to become merciful and sympathetic toward the plebeians, from whom he received neither pity nor sympathy?
ἐγκαταλιπεῖν δʼ ἄρα καὶ προδοῦναι τοὺς ὑποδεξαμένους αὐτοῦ τὴν φυγήν, οἳ πολλὰ καὶ δεινὰ πεπονθότες ὑπʼ αὐτοῦ πρότερον, οὐ πολεμίων μῖσος, ἀλλὰ φίλων καὶ συγγενῶν εὔνοιαν εἰς αὐτὸν ἀπεδείξαντο;
Or indeed to abandon and betray those who welcomed his exile, who, having previously suffered many and terrible things at his hands, displayed toward him not the hatred of enemies, but the goodwill of friends and kinsmen?
§8.42.2τίνα ψυχὴν λαβοῦσα ἀξιώσω τὸν υἱὸν τὰ μὲν ἀπολέσαντα φιλεῖν, τὰ δὲ σώσαντα ἀδικεῖν;
With what mind shall I expect my son to love those who destroyed him, but to wrong those who saved him?
οὐκ εἰσὶν οὗτοι μητρὸς ὑγιαινούσης λόγοι πρὸς υἱὸν οὐδὲ γυναικὸς ἃ δεῖ λογιζομένης πρὸς ἄνδρα·
These are not the words of a sane mother to a son, nor of a wife who reasons as she ought to her husband.
μηδʼ ὑμεῖς βιάζεσθε, γυναῖκες, ἃ μήτε πρὸς ἀνθρώπους δίκαιά ἐστι μήτε πρὸς θεοὺς ὅσια, ταῦθʼ ἡμᾶς αἰτεῖσθαι παρʼ αὐτοῦ, ἀλλʼ ἄφετε τὰς ἐλεεινάς, ὡς πεπτώκαμεν ὑπὸ τῆς τύχης, κεῖσθαι ταπεινὰς μηθὲν ἔτι πλέον ἀσχημονούσας.
Nor do you force us, O women, to ask from him these things which are neither just toward men nor holy toward the gods, but allow us, wretched women, as we have been cast down by fortune, to lie humble, behaving no further unseemly.

Notes

  1. 1603φείσασθαι παρακαλῶ — The verb παρακαλῶ (present indicative first-person singular, here used in a rhetorical deliberative question) governs three infinitives in parallel as its objects: φείσασθαι ('to spare'), γενέσθαι ('to become'), and ἐγκαταλιπεῖν ... καὶ προδοῦναι ('to abandon and betray').
  2. 8.42.2τὰ μὲν ἀπολέσαντα ... τὰ δὲ σώσαντα — The neuter plural active participles with articles, τὰ ἀπολέσαντα and τὰ σώσαντα, are used here substantively and abstractly to refer to the opposing groups of people (or factions): 'those that destroyed [him]' (the Romans) and 'those that saved [him]' (the Volscians).
  3. 1604μηθʼ ὑμεῖς βιάζεσθε ... ταῦθʼ ἡμᾶς αἰτεῖσθαι — The verb βιάζεσθε ('do [not] force') takes an accusative subject (ἡμᾶς) and an infinitive (αἰτεῖσθαι) to form the construction 'do not force us to ask...'. The object of αἰτεῖσθαι is the demonstrative pronoun ταῦτα, which acts as the antecedent to the preceding relative clause ἃ μήτε... ὅσια.

Cite this passage

Dionysius of Halicarnassus, Roman Antiquities §8.42.1-8.42.2. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0081.tlg001.humanitext-grc2:8.42.1-8.42.2

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