dark philosophy that a sovereign spirit like Horace derived from the
incredible triumph of Rome in the world. At his side, Livy, the great
writer who was to teach all future generations the story of the city,
puts the same hopeless philosophy at the base of his wonderful work:

Rome was originally, when it was poor and small, a unique
example of austere virtue; then it corrupted, it spoiled, it
rotted itself by all the vices; so, little by little, we have
been brought into the present condition in which we are able
neither to tolerate the evils from which we suffer, nor the
remedies we need to cure them.

The same dark thought, expressed in a thousand forms, is found in
almost every one of the Latin writers.

This theory has misled and impeded my predecessors in different ways:
some, considering that the writers bewail the unavoidable dissolution
of Roman society at the very time when Rome was most powerful, most
cultured, richest, have judged conventional, rhetorical, literary,
these invectives against corruption, these praises of ancient
simplicity, and therefore have held them of no value in the history of
Rome. Such critics have not reflected that this conception is
found, not only in the literature, but also in the politics and the
legislation; that Roman history is full, not only of invectives in
prose and verse, but of laws and administrative provisions against
_luxuria, ambitio, avaritia_--a sign that these laments were not
merely a foolishness of writers, or, as we say to-day, stuff for
newspaper articles. Other critics, instead, taking account of these
laws and administrative provisions, have accepted the ancient theory
of Roman corruption without reckoning that they were describing as