M. CORNELIUS FRONTO
that this is right for cities, adduce it as a proof of what is right for individuals. You must admit that one ought not to prove the question at issue by means of the very points in dispute. But if you say that many states accept such gifts, I will answer that many individuals also accept them, but that the question is whether it is right and fit that they should accept them. And this question beginning with individuals extends to cities also. This point, therefore, I mean the action of cities, you must in all fairness leave on one side, as part of the question in dispute. For I take it you are not unaware that the majority of the most famous and well-ordered cities have never accepted great gifts; as, for example, the City of Rome has rejected many such many a time from very many senders, but Athens exacting heavier gifts than befitted was not at all benefited thereby.
3. As to your example from the Gods, that they receive gifts and offerings, which you touched on quite briefly, I will endeavour to dismiss it no less shortly. As I am neither God nor the Persian King, it was not fitting even to pay me homage.
4. The most plausible argument you brought forward, by heaven, was the one from wills—why is it that, when we take even large bequests under wills, we should not accept such from the living? The reason is suggested already by yourself. For those who benefit their friends in their wills prefer, as you say, one legatee to another: from them I admit that it is right to take. The living on the other hand prefer, as you say, the friends whom they benefit to themselves. For this very reason I say that what is offered should not be
