begins with telling his readers--as he does too frequently--how great
and peculiar is the task he has undertaken; and he uses an argument
of which we cannot but admit the truth, though we doubt whether any
modern advocate would dare to put it forward. We must remember,
however, that Romans were not accustomed to be shamefaced in praising
themselves. What Cicero says of himself all others said also of
themselves; only Cicero could say it better than others. He reminds
us that he who accuses another of any crime is bound to be especially
free from that crime himself. "Would you charge any one as a thief?
you must be clear from any suspicion of even desiring another man's
property. Have you brought a man up for malice or cruelty? take care
that you be not found hard-hearted. Have you called a man a seducer or
an adulterer? be sure that your own life shows no trace of such vices.
Whatever you would punish in another, that you must avoid yourself. A
public accuser would be intolerable, or even a caviller, who should
inveigh against sins for which he himself is called in question. But
in this man I find all wickednesses combined. There is no lust, no
iniquity, no shamelessness of which his life does not supply with
ample evidence." The nature of the difficulty to which Cicero is thus
subjected is visible enough. As Verres is all that is bad, so must he,
as accuser, be all that is good; which is more, we should say, than
any man would choose to declare of himself! But he is equal to the
occasion. "In regard to this man, O judges, I lay down for myself the
law as I have stated it. I must so live that I must clearly seem to
be, and always have been, the very opposite of this man, not only in
my words and deeds, but as to that arrogance and impudence which you
see in him." Then he shows how opposite he is to Verres at any rate,
in impudence! "I am not sorry to see," he goes on to say, "that that
life which has always been the life of my own choosing, has now
been made a necessity to me by the law which I have laid down for