conclude yourself innocent. If you are not yet persuaded, send for
Atticus,[11] Servius Sulpicius, Cato or Brutus, they are all your
friends; conjure them to tell you ingenuously which is your great fault,
and which they would chiefly wish you to correct; if they do not all
agree in their verdict, in the name of all the gods, you are acquitted.

"When your adversaries reflect how far you are gone in this vice, they are
tempted to talk as if we owed our success, not to your courage or
conduct, but to those veteran troops you command, who are able to conquer
under any general, with so many brave and experienced officers to lead
them. Besides, we know the consequences your avarice hath often
occasioned. The soldier hath been starving for bread, surrounded with
plenty, and in an enemy's country, but all under safeguards and
contributions; which if you had sometimes pleased to have exchanged for
provisions, might at the expense of a few talents in a campaign, have so
endeared you to the army, that they would have desired you to lead them
to the utmost limits of Asia. But you rather chose to confine your
conquests within the fruitful country of Mesopotamia, where plenty of
money might be raised. How far that fatal greediness of gold may have
influenced you, in breaking off the treaty[12] with the old Parthian King
Orodes,[13] you best can tell; your enemies charge you with it, your
friends offer nothing material in your defence; and all agree, there is
nothing so pernicious, which the extremes of avarice may not be able to
inspire.

"The moment you quit this vice, you will be a truly great man; and still
there will imperfections enough remain to convince us, you are not a god.
Farewell."_

Perhaps a letter of this nature, sent to so reasonable a man as Crassus,
might have put him upon _Examining_ into himself, and correcting that
little sordid appetite, so utterly inconsistent with all pretences to a
hero. A youth in the heat of blood may plead with some shew of reason,
that he is not able to subdue his lusts; An ambitious man may use the
same arguments for his love of power, or perhaps other arguments to
justify it. But, excess of avarice hath neither of these pleas to offer;
it is not to be justified, and cannot pretend temptation for excuse:
Whence can the temptation come? Reason disclaims it altogether, and it
cannot be said to lodge in the blood, or the animal spirits. So that I
conclude, no man of true valour and tru