respect of men which they allowed them in the case of the gods,
showed a more delicate sensitiveness regarding themselves than
regarding the gods._
The Romans, however, as Scipio boasts in that same discussion,
declined having their conduct and good name subjected to the assaults
and slanders of the poets, and went so far as to make it a capital
crime if any one should dare to compose such verses. This was a
very honourable course to pursue, so far as they themselves were
concerned, but in respect of the gods it was proud and irreligious:
for they knew that the gods not only tolerated, but relished, being
lashed by the injurious expressions of the poets, and yet they
themselves would not suffer this same handling; and what their
ritual prescribed as acceptable to the gods, their law prohibited
as injurious to themselves. How then, Scipio, do you praise the
Romans for refusing this licence to the poets, so that no citizen
could be calumniated, while you know that the gods were not included
under this protection? Do you count your senate-house worthy of
so much higher a regard than the Capitol? Is the one city of Rome
more valuable in your eyes than the whole heaven of gods, that you
prohibit your poets from uttering any injurious words against a
citizen, though they may with impunity cast what imputations they
please upon the gods, without the interference of senator, censor,
prince, or pontiff? It was, forsooth, intolerable that Plautus or
Nævius should attack Publius and Cneius Scipio, insufferable that
Cæcilius should lampoon Cato; but quite proper that your Terence
should encourage youthful lust by the wicked example of supreme Jove.