So the oration goes on to the end. He asserts, addressing himself to Piso, that if he saw him and Gabinius crucified together, he did not know whether he would be most delighted by the punishment inflicted on their bodies or by the ruin of their reputation. He declares that he has prayed for all evil on Piso and Gabinius, and that the gods have heard him, but it has not been for death, or sickness, or for torment, that he had prayed, but for such evils as have in truth come upon them. Two Consuls sent with large armies into two of the grandest provinces have returned with disgrace. That one--meaning Piso--has not dared even to send home an account of his doings; and the other--Gabinius--has not had his words credited by the Senate, nor any of his requests granted! He Cicero, had hardly dared to hope for all this, but the gods had done it for him! The most absurd passage is that in which he tells Piso that, having lost his army--which he had done--he had brought back nothing in safety but that "old impudent face of his."[32] Altogether it is a tirade of abuse very inferior to Cicero's dignity. Le Clerc, the French critic and editor, speaks the truth when he says, "Il faut avouer qu'il manque surtout de moderation, et que la gravite d'un orateur consulaire y fait trop souvent place a l'emportement d'un ennemi." It is, however, full of life, and amusing as an expression of honest hatred. The reader when reading it will of course remember that Roman manners allowed a mode of expression among the upper classes which is altogether denied to those among us who hope to be regarded as gentlemen.