ly
conclude our account of the _Pro Se Defensio_:--

"To defame the bad and to praise the good, the one on the principle
of severe punishment and the other on that of high reward, are
equally just, and make up together almost the sum of justice; and
we see in fact that the two are of nearly equal efficacy for the
right management of life. The two things, in short, are so
interrelated, and so involved in one and the same act, that the
vituperation of the bad may in a sense be called the praising of
the good. But, though right, reason, and use are equal on both
sides, the acceptability is not the same likewise; for whoever
vituperates another bears the burden and imputation of two very
heavy things at once,--accusing another, and thinking well of
himself. Accordingly, all are ready enough with praise, good and
bad alike, and the objects of their praise worthy and unworthy
together; but no one either dares or is able to accuse freely and
intrepidly but the man of integrity alone. Accustomed in our youth,
under so many masters, to make laborious displays of imaginary
eloquence, and taught to think that the demonstrative force of the
same lies no less in invective than in praise, we certainly do at
the desk hack to pieces bravely the traditional tyrants of
antiquity. Mezentius, if such is the chance, we slay over again
with unsavoury antitheta; or we roast to perfection Phalaris of
Agrigentum, as in his own bull, with lamentable bellowing of
enthymemes. In the debating room or lecture-room, I mean; for in
the State for the most part we rather adore and worship such, and
call them most powerful, most great, most august. The proper thing
would be either not to have spent our first years in sport as
imaginary declaimers, or else, when our country or the State needs,
to leave our mere fencing-foils, and venture sometimes into the
sun, and dust, and field of battle, to exert real brawn, shake real
arms, seek a real foe. The Suffeni and Sophists of the past, on the
one hand, the Pharisees and Simons and Hymenaei and Alexanders of
the past on the other, we go at with many a weapon: those of the
present day, and come to life again in the Church, we praise with
studied eulogies, we honour with professorships, and stipends, and
chairs, the incomparable men that they are, the highly-learned and
saintly. If it comes to the censuring of one of them, if the mask
a