then, and nowgoes wrong? Because anciently the people, having the
courage to be soldiers, controlled the statesmen, and disposed of all
emoluments; any of the rest was happy to receive from the people his
share of honor, office, or advantage. Now, contrariwise, the statesmen
dispose of emoluments; through them every thing is done; you the people,
enervated, stripped of treasure and allies, are become as underlings and
hangers-on, happy if these persons dole you out show-money or send you
paltry beeves; [Footnote: Entertainments were frequently given to the
people after sacrifices, at which a very small part of the victim was
devoted to the gods, such as the legs and intestines, the rest being
kept for more profane purposes. Tho Athenians were remarkably
extravagant in sacrifices. Demades, ridiculing the donations of public
meat, compared the republic to an old woman, sitting at home in slippers
and supping her broth. Demosthenes, using the diminutive [Greek:
_boidia_], charges the magistrates with supplying lean and poor
oxen, whereas the victims ought to be healthy and large, [Greek:
teleia]. See Virgil, Aen. xi. 739.

Hic amor, hoc studium; dum sacra secundus aruspex
Nuntiet, ac lucos vocet hostia pinguis in altos.]

and, the unmanliest part of all, you are grateful for receiving your
own. They, cooping you in the city, lead you to your pleasures, and make
you tame and submissive to their hands. It is impossible, I say, to have
a high and noble spirit, while you are engaged in petty and mean
employments: whatever be the pursuits of men, their characters must be
similar. By Ceres, I should not wonder, if I, for mentioning these
things, suffered more from your resentment than the men who have brought
them to pass. For even liberty of speech you allow not on all subjects;
I marvel indeed you have allowed it here.