Cato's Letter No. 56

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SIR, Having proved in my last, I think unanswerably, that Caesar was rightly killed; I will here enquire, whether Brutus and the other tyrannicides did right in killing him? And methinks, if it has been shewn that he ought to have been slain, as an enemy to every Roman citizen, and virtuous man; every Roman citizen, and every virtuous man, had a right to slay him.

But since there are in our world so many little and cramped spirits, who dare not think out of the vulgar path, though ever so crooked and dark, and perhaps first struck out by ignorance or fraud: Narrow minds, which, locked up in received systems, see all things through false mirrors, and as they are represented by strong prejudices, prevailing customs, and very often by corruption and party-interest: I shall, as I have occasion, endeavour to disperse these thick and deceitful mists from before weak eyes; and shall consider the present question, as well as all others that come before me, as they appear in their own nature, independent on the quirks of pedants, and the narrow jurisdiction of inferior tribunals: I shall bring them before the great tribunal of heaven; and assert the cause of liberty and truth, by arguments deduced from common-sense, and the common good of mankind.

It is generally alledged against Brutus, and some of those who joined with him in this great action, that they were highly obliged by Caesar; which is a strange objection. How were they obliged? He gave Brutus a life, which he could not take from him without murder; and did a mighty generous thing in not murdering Brutus for defending his country, animated by his own virtuous spirit, and the known laws of Rome! This is the obligation of a highwayman, who, taking away your money, which is all he wants, kindly leaves you your life. Are you obliged in honour, conscience, or common-sense, to spare the robber, because he was not a murderer? Or are you obliged not to pursue and take him, and to kill him, if he refuse to submit? In truth, Caesar was one of the greatest robbers and murderers that ever lived: Every man slain in that unjust, bloody, and unnatural war, which he wantonly and maliciously made upon his country, was murdered: And the world was the mighty spoil which he gained by universal murder and rapine. He was, in short, a man so consummately wicked, that the strongest words which you can use, and the bitterest instances which you can bring, to paint out him and his actions, will be but faint, compared to him and his actions.

As to the places and favours conferred upon Brutus, by Caesar; they were not Caesar's but Rome's. He was only rapti largitor. Caesar had no right to the publick, nor to dispose of it, or its emoluments. It was all barefaced usurpation. Besides, when favours of this, or any kind, with-hold a man from his duty, they are mischievous baits and corruptions, and ought to bind no man, as they never will a virtuous man: And we see how Brutus, who was the most virtuous man upon earth, understood and disregarded them.

They were only the artful shackles of a tyrant, intended to bind the bold and free mind of Brutus to his interest: But he, who owed no allegiance but to the commonwealth, scorned the deceitful smiles and generosity of its oppressor; who was bribing him to be his slave, with the gifts and offices of his country, to which he himself had no title, but Brutus had every title. This therefore was a piece of impudent civility, which Brutus could not but detest, as it was a shameful and melancholy proof of Caesar's tyranny, and of his own and Rome's vassalage. They were hollow and destructive favours; it was high-treason to be the author of them: And was not death signally due to such high-treason? Brutus therefore made the properest return.

Caesar had usurped the Roman world, and was cantoning it out to his creatures as became a tyrant, and paying his personal creatures with the publick bounty. As the worst tyrants must have some friend; and as the best men do them the most credit, and bring them the most support, if such can be got; Caesar had sense enough to know, that he could never buy Brutus too dear; and so paid him great court. But Brutus saw the tyrant's design, and his own shame; and every civility was a fresh provocation. It was as if a thief breaking into a house to rob a lady of her jewels, spoke thus to her son; "Sir, pray permit me, or assist me, to cut your mother's throat, and seize her treasure, and I will generously reward you with your life, and lend you one or two of her diamonds to sparkle in as long as I think fit."

Could such a villainous civility as this engage the son, especially a virtuous son, to any thing but revenge? And would not the only way that he could take it, be the best way?

Caesar took from Brutus his liberty, and his legal title to his life and his estate, and gave him in lieu of it a precarious one during his own arbitrary will and pleasure: Upon the same terms he gave him some mercenary employments, as hire for that great good man's assistance to support his tyranny. Could the great and free soul of Brutus brook this? Could Brutus be the instrument or confederate of lawless lust? Brutus receive wages for an oppressor! That great, virtuous, and popular Brutus; who, if the commonwealth had subsisted, might, from his reputation, birth, abilities, and his excellent worth, have challenged the most honourable and advantageous offices in it, without owing thanks to Caesar.

So that the injuries done by Caesar to Brutus were great, heinous, and many; and the favours none. All the mercy shewn by Caesar was art and affectation, and pure self-love. He had found in the Roman people so universal a detestation of the bloody measures of Marius, Cinna, and Sulla: He saw the whole empire so reduced and enervated by repeated proscriptions and massacres, that he thought it his interest to establish his new-erected dominion by different measures; and to reconcile, by a false and hypocrital shew of clemency, the minds of men, yet bleeding with their late and former wounds, to his usurpation. That Caesar, the usurping and destructive Caesar, who had slaughtered millions, and wantonly made havock of the human race, had any other sort of mercy, than the mercy of policy and deceit, will not be pretended by any man, that knows his and the Roman story. Brutus therefore being the most reverenced and popular man in Rome, it became the craft of the tyrant to make Brutus his friend; it was adding a sort of sanctity to a wicked cause: Whereas the death of Brutus by Caesar, would have made Caesar odious and dreadful even amongst his own followers.

But it is said, that Brutus submitted to Caesar, and was bound by his own act. Here the allegation is true, but the consequence false. Did not Brutus submit to Caesar, as innocent men are often forced to submit to the galleys, the wheel, and the gibbet? He submitted, as a man robbed and bound submits to a house-breaker, who, with a pistol at his heart, forces from him a discovery of his treasure, and a promise not to prosecute him. Such engagements are not only void in themselves, but aggravate the injury, and become themselves fresh injuries. By the law of nature and reason, as well as by the positive institutions of every country, all promises, bonds, or oaths, extorted by duress, that is, by unlawful imprisonments or menaces, are not obligatory: It is, on the contrary, a crime to fulfil them! because an acquiescence in the impositions of lawless villains, is abetting lawless villains.

Besides, it was not in the power of Brutus to alter his allegiance, which he had already engaged to the commonwealth, which had done nothing to forfeit the same. For how lawful soever it be for subjects to transfer their obedience to a conqueror, in a foreign war, when the former civil power can no longer protect them; or to a new magistrate made by consent, when the old had forfeited or resigned: It is ridiculous to suppose, that they can transfer it to a domestick traitor and robber, who is under the same ties and allegiance with themselves, and, by all acts of violence, treason, and usurpation, extorts a submission from his oppressed masters and fellow-subjects. At least such allegiance can never be pre-engaged, whilst any means in nature are left to rid the world of such a monster.

It is a poor charge against Brutus, that Caesar intended him for his heir and successor. Brutus scorned to succeed a tyrant: And what more glorious for Brutus, than thus to own that the dangerous and bewitching prospect of the greatest power that ever mortal man possessed, could not shake the firm and virtuous heart of Brutus, nor corrupt his integrity? To own that no personal considerations, even the highest upon earth, could reconcile him to a tyrant; and that he preferred the liberty of the world to the empire of the world!

The above charges therefore against Brutus can hardly come from any but those, who, like the profane and slavish Esau, would sell their birthright for a mess of pottage; would sacrifice their duty to their interest; and, unconcerned what becomes of the rest of mankind, would promote tyranny, if they might but shine in its trappings. But an honest mind, a mind great and virtuous, scorns and hates all ambition, but that of doing good to men, and to all men; it despises momentary riches, and ill-gotten power; it enjoys no vicious and hard-hearted pleasures, arising from the miseries of others: But it wishes and endeavours to procure impartial, diffusive, and universal happiness to the whole earth.

This is the character of a great and good mind; and this was the great and sublime soul of the immortal Brutus.

From this mention of the slippery and dangerous favours of tyrants, I would just observe, as I go along, that, to any man who values virtue or liberty, twenty pounds a year in a free country, is preferable to being first minister to the Great Turk; whose ministers, by their station and allegiance, are obliged to be oppressors, and are often rewarded with the bow-string for their most faithful services to their master, and for services perhaps performed by his command.

But to return to Brutus: He had on his side the law of self-preservation, the spirit of the Roman constitution, and of those laws of liberty, which had subsisted near five hundred years, but were now destroyed by the usurper. And during all those long and renowned ages of liberty, the destroying of tyrants was ever accounted glory and heroism. And, as every law of the commonwealth was against Caesar, who was an open enemy to the commonwealth; the commonwealth, and all its laws, were for Brutus, its greatest and best subject. Caesar's laws were none, and worse than none; but the whole life and actions of Brutus were agreeable to the constitution of his country.

Suppose Brutus, having killed Caesar, had succeeded him: He could not have been a greater usurper than Caesar was. And yet would he, in that case, have been less sacred and inviolable than Caesar? I hope the oppressing of mankind is not a less crime than the killing of their oppressor.

Our Brutus could not have greater ties of affection to the tyrant Caesar, who usurped Rome, and destroyed its liberties, than the elder Brutus had to his own sons, whom he put to death, for a plot to restore the tyrant Tarquin, a thousand times more innocent than Caesar: And as to the sudden manner of putting him to death, Mutius Scaevola is immortalized for a bold attempt, to kill by surprize the Tuscan king Porsenna, who was a foreign enemy, making unjust war upon Rome, to restore Tarquin: And the like immortality is bestowed upon Judith, for killing Holofernes deceitfully, when it could be done no other way. Now both these men were publick enemies; but neither of them a publick traitor: Caesar was both; and dolus an virtus quis in hoste requirat? Was ever Aratus mentioned with reproach, or does Dr. Prideaux mention him with reproach, for surprizing and expelling Nicocles, tyrant of Sicyon; or has he not gained deathless fame by that worthy action? And how comes the little tyrant Nicocles to be less sacred than the greater tyrant Caesar, who did millions of mischiefs more than Nicocles?

Let us now see what Dr. Prideaux says of Caesar. After having told us, that he was excited by ambition and malice; that he justly had for the reward thereof that destruction by which he fell; the Doctor adds these words:

"He is said to have slain eleven hundred and ninety-two thousand men; which proves him to have been a terrible scourge in the hand of God, for the punishment of the wickedness of that age. And, consequently, he is to be reputed the greatest pest and plague that mankind had therein: But notwithstanding this, his actions have with many acquired great glory to his name: Whereas true glory is due only to those who benefit, not to those who destroy, mankind."

All this is honestly and justly said; but I cannot reconcile it to what he has said before, about the death of that destroyer. Sure, upon his own principles, never was true glory more due to any mortal man, than to Brutus! His life and studies were laid out in doing good to mankind; whereas Caesar was indeed the greatest pest and plague that mankind had. For, besides all the wickedness that he did with his own wicked hands and counsels, he frustrated all the purposes, virtue, and bravery, of the old Romans, in establishing liberty, and in conquering, polishing, and setting free great part of the barbarous world. All the battles that they fought, were fought for him; all the blood that they spilt, was spilt for him. Caesar took all, and overturned all. Besides, all the numberless and heavy mischiefs that the Roman world suffered from succeeding tyrants, were, in a great measure, owing to Caesar, who established a government by tyrants. He was in this sense the author of all the barbarity, rapine, and butcheries, brought upon the empire, by the Goths, Huns, Vandals, and other barbarians, who easily mastered an empire, weakened, and already almost destroyed, by the folly, madness, cruelty, and prodigality, of the imperial tyrants, his successors.

The Doctor takes notice, that Cassus Parmensis, being the only remaining tyrannicide, was put to death by the command of Augustus. And he observes upon it, that murder seldom escapes the vindictive hand of God, and especially the murder of princes. All this may be true; and yet, what is all this to Julius Caesar? If Caesar was a prince, any robber or murderer that has force and villainy enough, may be a prince; and blood, and wounds, and treason, constitute a prince. Every soldier in Caesar's army had as good a right to the government of Rome, as Caesar had. Was his style like that of a prince, or the father of his country, when he told his soldiers, according to Petronius, and agreeably to what he did afterwards;

————Ite furentes, Ite mei comites, & causam dicite ferro. Judice fortuna cadat alea: Sumite bellum; Inter tot fortes armatus nescio vinc.

Was not this setting up open violence and the sword for a title? If Rob Roy had conquered Scotland, with his barbarous Highland host; would he have been a prince, Prince of Scotland? Was Cromwell a prince? And would Massianello and Jack Straw, had they succeeded, have been princes?

As to Caesar's parts, they added vastly to his crimes, and were, as he applied them, only a great capacity to do great mischief. Curse on his virtues, they have undone his country! Besides, there were doubtless many men in Rome who had equal parts, and infinitely more merit. Brutus particularly had. The Devil has much greater abilities than Caesar had, and is also a prince, a very great prince; the executioner of God's vengeance too, the greatest executioner: And yet are we not expressly commanded to resist him? The plague is often the instrument of God's judgment; are we therefore not to resist the plague, by proper diet and antidotes? The bite of an adder may be the judgment of God; is it therefore a sin to tread upon the adder's head, and kill him? Or are antidotes against all other plagues lawful; but none lawful against the worst, the most lasting and destructive of all plagues, the plague of tyranny? Or is an adder less sacred than a tyrant? And why? I hope God made adders as well as Caesar. A storm may be a judgment; must we not therefore discharge a great gun against it, in order to disperse it? Or pray how comes one sort of the instruments of God's judgment to be more sacred than another? I am sure, God detests tyrants; and if they be God's ministers, so are plagues and serpents, and so is Satan himself.

Brutus was one of the properest persons to kill Caesar; as he was of all the men in Rome the most reverenced and popular. His wisdom, and virtue, and publick spirit, were known and adored: The consent of the Senate, and of all good men, was with him; none but the prostitute creatures of power, and those that ambitiously sought it, with their deceived and hireling followers, condemned him; nor durst even they at first. But Brutus, out of his too great goodness and generosity, spared Anthony, who ought to have accompanied Caesar. But while the wild Anthony remained, the root of the evil was not quite plucked up. He began a new war upon his country. The Senate, however, declared for the tyrannicides; declared Mark Anthony a publick enemy for making war upon Decimus Brutus, who was one of them; and sent both the consuls with an army against Anthony, in defence of Brutus: And had it not been for the treacherous and ungrateful young Caesar, the commonwealth would have been, in all likelihood, thoroughly established. But this young traitor, like his uncle Julius, turned the arms of the commonwealth upon the commonwealth, and joined with its enemy Mark Anthony to oppress it.

The terrible proceedings and bloody proscriptions that followed this agreement are well known. Nor is it at all strange, that not one of the tyrannicides survived the civil war, or died a natural death. They were almost all soldiers and commanders, and were either mostly slain in battle, or by the command of the conquerors: Their enemies got the better, and they had no where to fly to. The world was possessed by the usurpers. If Brutus and Cassius killed themselves, rather than fall into their enemies' hands, and adorn the triumphs of successful traitors; several of the chiefs of the other party did also kill themselves during the war; particularly Dolabella, and many of the principals of his party at Antioch, when Cassius besieged them there. Was this also a judgment?

Brutus and Cassius killed themselves! What then? Was it not done like Romans, like virtuous old Romans, thus to prefer death to slavery? It was a Roman spirit; and those who possessed it, did as much disdain to be tyrants, as to submit to tyranny; a spirit that scorned an ignominious life, held only at the mercy of an usurper, or by flattering his villainy, and abetting his usurpations; and a spirit, which those that want it can never admire. Great souls are not comprehended by small! It is undoubtedly true, that by the precepts of Christianity we are not at liberty to dispose of our own lives; but are to wait for the call of heaven to alleviate or end our calamities: But the Romans had no other laws to act by, but the natural dictates of uncorrupted reason. I call upon the great pretenders to philosophy and refined morals, to assign one fair reason, why a Roman, why Brutus and Cassius, should prefer a miserable life to an honourable death; should bear vassalage, chains, and tortures of body or mind, when all those evils were to be avoided by doing only that, which, by the course of nature, every man must soon do. It is better not to be, than to be unhappy; and the severest judgment on the wicked is, that they shall live for ever, and can never end their miseries: Much less can it be any service to society, to keep alive by art or force a melancholy, miserable, and useless member, grown perhaps burdensome too by age and infirmities.

In this light we must view the actions of the old Romans, guided only by nature, and unrestrained from suicide by any principles of their religion. We find, on the contrary, in history, many examples of the great and magnanimous heroes of antiquity, choosing voluntary death, often in the midst of health, with the greatest calmness of mind; sometimes from satiety of life and glory, either when they could gain no more, or apprehending that the future caprices of unconstant fortune might sully the past; and oftener still, to avoid submitting to disgrace and servitude.

A voluntary death from such motives as these, was, among the ancients, one of the paths to immortality; and, under certain circumstances, none but mean and abject minds declined it. Roman ladies often chose it. Cleopatra, Queen of Egypt, chose a long premeditated death, rather than be led captive to Rome. And when Perseus sent to P. Aemilius, beseeching him with all earnestness, that so great a prince, late lord of Macedon, and good part of Greece, might not be led, like a slave, in chains at his chariot wheel, to grace his triumph; he received this short answer, that "it was in his own power to prevent it": Thus signifying to him, that he deserved the disgrace, if he would live to bear it.

Even under the dispensations of a new religion, which God Almighty condescended personally to teach mankind; human nature has prevailed so far over revealed truths, that in multitudes of instances a voluntary death is approved, at least not condemned, by almost the greatest part of the world. Men in extreme pain and agonies do often refuse physick, and the means of preserving their lives, days, weeks, and months longer. Men in lingering and desperate distempers go, uncalled, to mount a breach in a siege, or into the midst of the battle, to meet certain death. Great commanders have done the same, when the day went against them, rather than survive being beaten. Commanders of ships have blown up themselves and their ships, rather than be the prey of the conqueror. Towns besieged, when they could defend themselves no longer, have first burnt their town, then precipitated themselves desperately amongst their enemies, to procure an honourable death and revenge. Even common malefactors often choose to die, rather than discover their accomplices; and always get credit by doing so. And the stories of the Decii, of Celanus, of the great Cato, and even of Otho, and many other of the great examples of antiquity, made immortal by this act of ancient heroism, are still read with admiration.

I shall, for a conclusion of this long paper, give my readers the sentiments of the excellent Mr. Cowley, concerning Brutus and Caesar, in his ode entitled Brutus.

Can we stand by and see
Our mother robb'd, and bound, and ravish'd be,
Yet not to her assistance stir,
Pleas'd with the strength and beauty of the ravisher?
Or shall we fear to kill him, if before
The cancell'd name of friend he bore?
Ingrateful Brutus do they call?
Ingrateful Caesar, who could Rome enthral!
An act more barbarous and unnatural
(In th' exact balance of true virtue try'd)
Than his successor Nero's parricide!
* * *
What mercy could the tyrant's life deserve
From him who kill'd himself rather than serve?
* * *
What joy can human things to us afford,
When we see perish thus by odd events,
By ill men and wretched accidents,
The best cause, and best man that ever drew a sword?
When we see
The false Octavius and wild Anthony,
God-like Brutus! conquer thee?

G I am, &c.