The Defense

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 as Catullus says, after the filthy fashion in vogue among the Iberians.

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 What is there so lascivious in all my verses compared with that one line? I will say nothing of the writings of Diogenes the Cynic, of Zeno the founde

 Now let me read you the others also which they read last as being the most intemperate in expression.

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 There is another poem by Plato dealing conjointly with the boys Alexis and Phaedrus:

 Without citing any further examples I will conclude by quoting a line addressed by Plato to Dion of Syracuse:

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 The divine Hadrian, when he honoured the tomb of his friend the poet Voconius with an inscription in verse from his own pen, wrote thus:

 words which he would never have written had he regarded verse of somewhat too lively a wit as proving their author to be a man of immoral life. I reme

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 The lines which follow are so wonderful, that had you read them you would envy me my wallet even more than you envy me my marriage with Pudentilla.

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 But you who take such exception to fish attribute far different instruments to magicians, charms not to be torn from new-born foreheads, but to be cut

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 Similarly in another passage he says:

 But never in the works of Homer did Proteus anoint his face nor Ulysses his magic trench, nor Aeolus his windbags, nor Helen her mixing bowl, nor Circ

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 He glorified many fish in other verses, stating where each was to be found and whether they were best fried or stewed, and yet he is not blamed for it

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 These words, which I have quoted in Greek, have been selected by Rufinus and separated from their context. He has taken them round as a confession on

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Even he saw that this would pass belief. For he is said to have sold this evidence before eight in the morning while he was still fasting from food and drink! And so he wrote that he had made his discovery in the following manner. On his return from Alexandria he went straight to his house, which Quintianus had by this time left. There in the entrance-hall he came across a large quantity of birds' feathers: the walls, moreover, were blackened with soot. He asked the reason of this from the slave whom he had left at Oea, and the latter informed him of the nocturnal rites carried out by myself and Quintianus.

What an ingenious lie! What a probable invention! That I, had I wished to do anything of the sort, should have done it there rather than in my own house! That Quintianus, who is supporting me here today, and whom I mention with the greatest respect and honour for the close love that binds him to me, for his deep erudition and consummate eloquence, that this same Quintianus, supposing him to have dined off some birds or, as they assert, killed them for magical purposes, should have had no slave to sweep up the feathers and throw them out of doors! Or further that the smoke should have been strong enough to blacken the walls and that Quintianus should have suffered such defacement of his bedroom for as long as he lived there! Nonsense, Aemilianus! There is no probability in the story, unless indeed Crassus on his return went not to the bedroom, but after his fashion made straight for the kitchen.

And what made his slave suspect that the walls had been blackened by night in particular? Was it the colour of the smoke? Does night smoke differ from day smoke in being darker? And why did so suspicious and conscientious a slave allow Quintianus to leave the house before having it cleaned? Why did those feathers lie like lead and await the arrival of Crassus for so long? Let not Crassus accuse his slave. It is much more likely that he himself fabricated this mendacious nonsense about feathers and soot, being unable even in his evidence to divorce himself further from his kitchen.