When this might have been well transacted thus—“The Sabine farm is mine.” “No; it is
 mine:”—then a trial; they would not have it so. “The farm,” says he, “which is in the territory
 which is called Sabine:”—verbose enough—well, what next? “That farm, I say, is mine according to
 the rights of Roman citizens.” What then?—“and therefore I summon you according to
 law, seizing you by the hand.”
 The man of whom the field was demanded did not know how to answer one who was so talkatively
 litigious. The same lawyer goes across, like a Latin flute-player,—says he, “In the place from
 whence you summoned me having seized me by the hand, from thence I recall you there.” In the
 meantime, as to the praetor, lest he should think himself a fine fellow and a fortunate one, and
 himself say something of his own accord, a form of words is composed for him also, absurd in
 other points, and especially in this: “Each of them being alive and being present I say that
 that is the way.” “Enter on the way.” That wise man was at hand who was to show them the way.
 “Return on your path.” They returned with the same guide. These things, I may well suppose,
 appeared ridiculous to full-grown men; that men when they have stood rightly and in their proper
 place should be ordered to depart, in order that they might immediately return again to the
 place they had left. Everything was tainted with the same childish folly. “When I behold you in
 the power of the law.” And this—“But do you say this who claim the right?” And while all this
 was made a mystery of, they who had the key to the mystery were necessarily sought after by men;
 but as soon as these things were revealed, and were bandied about and sifted in men's hands,
 they were found to be thoroughly destitute of wisdom, but very full of fraud and folly.
 
 For though many things have been excellently settled by the laws, yet most of them have been
 depraved and corrupted by the genius of the lawyers. Our ancestors determined that all women, on
 account of the inferiority of their understanding, should be under the protection of trustees.
 These men have found out classes of trustees, whose power is subordinate to that of the women.
 The one party did not wish the domestic sacrifices to be abolished in families; by the ingenuity
 of the others old men were found to marry by the form called coemptio , Coemptio was “a
 ceremony of marriage consisting in a mock sale, whereby the bride and bridegroom sold
 themselves to each other.” Riddle in voce. “ Coemptio was
 effected by mancipatio , and consequently the wife was in
 mancipio .”—Smith, Dict. Ant. p. 603, § v., v.
 Marriage , (Roman.) for the sake of' getting rid of these sacred
 ceremonies. Lastly, in every part of the civil law they neglected equity itself, but adhered to
 the letter of the law; as for instance, because in somebody's books they found the name of Caia,
 they thought that all the women who had married by coemptio 
 were called Caias. And that often appears marvellous to me, that so many men of such ability
 should now for so many years have been unable to decide whether the proper expressions to use be
 the day after tomorrow or the third day, a judge or an arbiter, a cause or a proceeding.
 
 Therefore, as I said before, the dignity of a consul has never been consistent with that
 science; being one consisting wholly of fictitious and imaginary formulas. And its right to
 public gratitude was even much smaller. For that which is open to every one, and which is
 equally accessible to me and to my adversary, cannot be considered as entitled to any gratitude.
 And therefore you have now, not only lost the hope of conferring a favour, but even the
 compliment that used to be paid to you by men asking your permission to consult you. No one can
 be considered wise on account of his proficiency in that knowledge which is neither of any use
 at all out of Rome, nor at Rome either during the vacations. Nor has any one any right to be
 considered skillful in law, because there cannot be any difference between men in a branch of
 knowledge with which they are all acquainted. And a matter is not thought the more difficult for
 being contained in a very small number of very intelligible documents. Therefore, if you excite
 my anger, though I am excessively busy, in three days I will profess myself a lawyer. In truth,
 all that need be said about the written law is contained in written books; nor is there anything
 written with such precise accuracy, that I cannot add to the formula, “which is the matter at
 present in dispute.” If you answer what you ought, you will seem to have made the same answer as
 Servius; if you make any other reply, you will seem to be acquainted with and to know how to
 handle disputed points. 
 Wherefore, not only is the military glory which you slight to be preferred to your formulas
 and legal pleas; but even the habit of speaking is far superior, as regards the attainment of
 honours, to the profession to the practice of which you devote yourself. And therefore many men
 appear to me to have preferred this at first; but afterwards, being unable to attain eminence in
 this profession, they have descended to the other. Just as men say, when talking
 of Greek practitioners, that those men are flute-players who cannot become harp-players, so we
 see some men, who have not been able to make orators, turn to the study of the law. There is
 great labour in the practice of oratory. It is an important business, one of great dignity, and
 of most exceeding influence. In truth, from you lawyers men seek some degree or advantage; but
 from those who are orators they seek actual safety. In the next place, your replies and your
 decisions are constantly overturned by eloquence, and cannot be made firm except by the advocacy
 of the orator; in which if I had made any great proficiency myself; I should be more sparing
 while speaking in its praise; but at present I am saying nothing about myself; but only about
 those men who either are or have been great in oratory. 
 There are two occupations which can place men in the highest rank of dignity; one, that of a
 general the other, that of an accomplished orator. For by the latter the ornaments of peace are
 preserved, by the former the dangers of war are repelled. But the other virtues are of great
 importance from their own intrinsic excellence, such as justice, good faith, modesty,
 temperance; and in these, O Servius, all men know that you are very eminent. But at present I am
 speaking of those pursuits calculated to aid men in the attainment of honours, and not about the
 intrinsic excellency of each pursuit. For all those occupations are dashed out of our hands at
 once, the moment the slightest new commotion begins to have a warlike sound. In truth, as an
 ingenious poet and a very admirable author says, the moment there is a mention of battle, “away
 is driven” not only your grandiloquent pretences to prudence, but even that mistress of all
 things, “wisdom. Everything is done by violence. The orator,” not only he who is troublesome in
 speaking, and garrulous, but even “the good orator is despised; the horrid soldier is loved.”
 But as for your profession, that is trampled under foot; “men seek their rights not by law, but
 hand to hand by the sword,” says he. 
 And if that be the case, then I think, O Sulpicius, the forum must yield to the camp; peace
 must yield to war, the pen to the sword, and the shade to the sun. That in fact must be the
 first thing in the city, by means of which the city itself is the first of all cities.