All which Titus witnessed with great suffering, and witting that ’twas the way of the Greeks to launch forth in high words and menaces, and refrain not until they should meet with one that answered them, whereupon they were wont to grow not only humble but even abject, was at length minded that their clavers should no longer pass unanswered; and, as with his Roman temper he united Athenian subtlety, he cleverly contrived to bring the kinsfolk, as well of Gisippus as of Sophronia, together in a temple, where, being entered, attended only by Gisippus, thus (they being intent to hear) he harangued them:—»‘Tis the opinion of not a few philosophers that whatsoever mortals do is ordained by the providence of the immortal Gods; for which cause some would have it that nought either is, or ever shall be, done, save of necessity, albeit others there are that restrict this necessity to that which is already done.
Regard we but these opinions with some little attention, and we shall very plainly perceive that to censure that which cannot be undone is nought else but to be minded to shew oneself wiser than the Gods; by whom we must suppose that we and our affairs are swayed and governed with uniform and unerring wisdom. Whereby you may very readily understand how vain and foolish a presumption it is to pass judgment on their doings, and what manner and might of chains they need who suffer themselves to be transported to such excess of daring.
Among whom, in my judgment, you must one and all be numbered, if ’tis true, what I hear, to wit, that you have complained and do continue to complain that Sophronia, albeit you gave her to Gisippus, is, nevertheless, become my wife; not considering that ’twas ordained from all eternity that she should become, not the wife of Gisippus, but mine, as the fact does now declare.
«But, for that discourse of the secret providence and purposes of the Gods seems to many a matter hard and scarce to be understood, I am willing to assume that they meddle in no wise with our concerns, and to descend to the region of human counsels; in speaking whereof I must needs do two things quite at variance with my wont, to wit, in some degree praise myself and censure or vilify another. But, as in either case I mean not to deviate from the truth, and ’tis what the occasion demands, I shall not fail so to do.
With bitter upbraidings, animated rather by rage than by reason, you cease not to murmur, nay, to cry out, against Gisippus, and to harass him with your abuse, and hold him condemned, for that her, whom you saw fit to give him, he has seen fit to give me, to wife; wherein I deem him worthy of the highest commendation, and that for two reasons, first, because he has done the office of a friend, and secondly, because he has done more wisely than you did.
After what sort the sacred laws of friendship prescribe that friend shall entreat friend, ’tis not to my present purpose to declare; ’twill suffice to remind you that the tie of friendship should be more binding than that of blood, or kinship; seeing that our friends are of our own choosing, whereas our kinsfolk are appointed us by Fortune; wherefore, if my life was more to Gisippus than your goodwill, since I am, as I hold myself, his friend, can any wonder thereat?
«But pass we to my second reason; in the exposition whereof I must needs with yet more cogency prove to you that he has been wiser than you, seeing that, methinks, you wot nought of the providence of the Gods, and still less of the consequences of friendship. I say then, that, as ’twas your premeditated and deliberate choice that gave Sophronia to this young philosopher Gisippus, so ’twas his that gave her to another young philosopher. ‘Twas your counsel that gave her to an Athenian; ’twas his that gave her to a Roman: ’twas your counsel that gave her to a man of gentle birth; ’twas his that gave her to one of birth yet gentler: wealthy was he to whom your counsel gave her, most wealthy he to whom his counsel gave her.
Not only did he to whom your counsel gave her, love her not, but he scarce knew her, whereas ’twas to one that loved her beyond all other blessings, nay, more dearly than his own life, that his counsel gave her. And to the end that it may appear more plainly that ’tis even as I say, and Gisippus’ counsel more to be commended than yours, let us examine it point by point. That I, like Gisippus, am young and a philosopher, my countenance and my pursuits may, without making more words about the matter, sufficiently attest. We are also of the same age, and have ever kept pace together in our studies.
Now true it is that he is an Athenian, and I am a Roman. But, as touching the comparative glory of the cities, should the matter be mooted, I say that I am of a free city, and he of a city tributary; that I am of a city that is mistress of all the world, and he of one that is subject to mine; that I am of a city that flourishes mightily in arms, in empire, and in arts; whereas he cannot boast his city as famous save in arts.
«Moreover, albeit you see me here in the guise of a most humble scholar, I am not born of the dregs of the populace of Rome. My halls and the public places of Rome are full of the antique effigies of my forefathers, and the annals of Rome abound with the records of triumphs led by the Quintii to the Roman Capitol; and so far from age having withered it, to-day, yet more abundantly than ever of yore, flourishes the glory of our name.
Of my wealth I forbear, for shame, to speak, being mindful that honest poverty is the time-honoured and richest inheritance of the noble citizens of Rome; but, allowing for the nonce the opinion of the vulgar, which holds poverty in disrepute, and highly appraises wealth, I, albeit I never sought it, yet, as the favoured of Fortune, have abundant store thereof. Now well I wot that, Gisippus being of your own city, you justly prized and prize an alliance with him; but not a whit less should you prize an alliance with me at Rome, considering that there you will have in me an excellent host, and a patron apt, zealous and potent to serve you as well in matters of public interest as in your private concerns.
Who, then, dismissing all bias from his mind, and judging with impartial reason, would deem your counsel more commendable than that of Gisippus? Assuredly none. Sophronia, then, being married to Titus Quintius Fulvus, a citizen of Rome, of an ancient and illustrious house, and wealthy, and a friend of Gisippus, whoso takes umbrage or offence thereat, does that which it behoves him not to do, and knows not what he does.
«Perchance some will say that their complaint is not that Sophronia is the wife of Titus, but that she became his wife after such a sort, to wit, privily, by theft, neither friend nor any of her kin witting aught thereof; but herein is no matter of marvel, no prodigy as yet unheard-of. I need not instance those who before now have taken to them husbands in defiance of their fathers’ will, or have eloped with their lovers and been their mistresses before they were their wives, or of whose marriages no word has been spoken, until their pregnancy or parturition published them to the world, and necessity sanctioned the fact: nought of this has happened in the case of Sophronia; on the contrary, ’twas in proper form, and in meet and seemly sort, that Gisippus gave her to Titus. And others, peradventure, will say that ’twas by one to whom such office belonged not that she was bestowed in marriage.
Nay, but this is but vain and womanish querulousness, and comes of scant consideration. Know we not, then, that Fortune varies according to circumstances her methods and her means of disposing events to their predetermined ends? What matters it to me, if it be a cobbler, rather than a philosopher, that Fortune has ordained to compass something for me, whether privily or overtly, so only the result is as it should be? I ought, indeed, to take order, if the cobbler be indiscreet, that he meddle no more in affairs of mine, but, at the same time, I ought to thank him for what he has done. If Gisippus has duly bestowed Sophronia in marriage, it is gratuitous folly to find fault with the manner and the person. If you mistrust his judgment, have a care that it be not in his power to do the like again, but thank him for this turn.
«Natheless, you are to know that I used no cunning practice or deceit to sully in any degree the fair fame of your house in the person of Sophronia; and, albeit I took her privily to wife, I came not as a ravisher to despoil her of her virginity, nor in any hostile sort was I minded to make her mine on dishonourable terms, and spurn your alliance; but, being fervently enamoured of her bewitching beauty and her noble qualities,
