A good judge condemns wrongful acts, but does not hate them.

Just as an enemy is more dangerous to a retreating army, so every trouble that fortune brings attacks us all the harder if we yield and turn our backs.

You see that man can endure toil: Cato, on foot, led an army through African deserts. You see that thirst can be endured: he marched over sun-baked hills, dragging the remains of a beaten army and with no train of supplies, undergoing lack of water and wearing a heavy suit of armour; always the last to drink of the few springs which they chanced to find. You see that honour, and dishonour too, can be despised: for they report that on the very day when Cato was defeated at the elections, he played a game of ball. You see also that man can be free from fear of those above him in rank: for Cato attacked Caesar and Pompey simultaneously, at a time when none dared fall foul of the one without endeavouring to oblige the other. You see that death can be scorned as well as exile: Cato inflicted exile upon himself and finally death, and war all the while.

I shall never be ashamed of citing a bad author if the line is good.

All the Good of mortals is mortal.

He who receives a benefit with gratitude, repays the first installment of it.

It is a rough road that leads to the heights of greatness.

This spirit thrusts itself forward, confident of commendation and esteem. It is superior to all, monarch of all it surveys; hence it should be subservient to nothing, finding no task too heavy, and nothing strong enough to weigh down the shoulders of a man.

He who has injured thee was either stronger or weaker than thee. If weaker, spare him; if stronger, spare thyself.

For no man is free who is a slave to his body.

Let words proceed as they please, provided only your soul keeps its own sure order, provided your soul is great and holds unruffled to its ideals, pleased with itself on account of the very things which displease others, a soul that makes life the test of its progress, and believes that its knowledge is in exact proportion to its freedom from desire and its freedom from fear.

The point is, not how long you live, but how nobly you live. And often this living nobly means that you cannot live long.

No one is able to rule unless he is also able to be ruled.

A thatched roof once covered free men; under marble and gold dwells slavery.

If you set a high value on liberty, you must set a low value on everything else.

Virtue runs no risk of becoming contemptible by being exposed to view, and it is better to be despised for simplicity than to be tormented by continual hypocrisy.

Of all these experiences that seem so frightful, none is insuperable. Separate trials have been over- come by many: fire by Mucius, crucifixion by Regulus, poison by Socrates, exile by Rutilius, and a sword-inflicted death by Cato; therefore, let us also overcome something.

Valor withers without adversity.

But he has no fear; unconquered he looks down from a lofty height upon his sufferings.

But how much more highly do I think of these men! They can do these things, but decline to do them. To whom that ever tried have these tasks proved false? To what man did they not seem easier in the doing? Our lack of confidence is not the result of difficulty. The difficulty comes from our lack of confidence.

I do not trust my eyes to tell me what a man is: I have a better and more trustworthy light by which I can distinguish what is true from what is false: let the mind find out what is good for the mind.

Don't ask for what you'll wish you hadn't got.

Tell me what to avoid, what to seek, by what studies to strengthen my tottering mind, how I may rebuff the waves that strike me abeam and drive me from my course, by what means I may be able to cope with all my evils, and by what means I can be rid of the calamities that have plunged in upon me and those into which I myself have plunged. Teach me how to bear the burden of sorrow without a groan on my part, and how to bear prosperity without making others groan; also, how to avoid waiting for the ultimate and inevitable end, and to beat a retreat of my own free will, when it seems proper to me to do so.

Socrates is reported to have replied, when a certain person complained of having received no benefit from his travels: "It serves you right! You travelled in your own company!"

The cause of anger is the belief that we are injured; this belief, therefore, should not be lightly entertained. We ought not to fly into a rage even when the injury appears to be open and distinct: for some false things bear the semblance of truth. We should always allow some time to elapse, for time discloses the truth.

It would be some consolation for the feebleness of our selves and our works, if all things should perish as slowly as they come into being; but as it is, increases are of sluggish growth, but the way to ruin is rapid.

Besides, he who is feared, fears also; no one has been able to arouse terror and live in peace of mind.

Pain he endures, death he awaits.

"Although," said he [Cato], "all the world has fallen under one man's sway, although Caesar's legions guard the land, his fleets the sea, and Caesar's troops beset the city gates, yet Cato has a way of escape; with one single hand he will open a wide path to freedom. This sword, unstained and blameless even in civil war, shall at last do good and noble service: the freedom which it could not give to his country it shall give to Cato!

Thus no fortune, no external circumstance, can shut off the wise man from action. For the very thing which engages his attention prevents him from attending to other things. He is ready for either outcome: if it brings goods, he controls them; if evils, he conquers them.

He maintained this attitude up to the very end, and no man ever saw Socrates too much elated or too much depressed. Amid all the disturbance of Fortune, he was undisturbed.

All savageness is a sign of weakness.

We often want one thing and pray for another, not telling the truth even to the gods.

Why then do you occupy me with the words rather than with the works of wisdom? Make me braver, make me calmer, make me the equal of Fortune, make me her superior.

What profit is there in crossing the sea and in going from one city to another? If you would escape your troubles, you need not another place but another personality. Perhaps you have reached Athens, or perhaps Rhodes; choose any state you fancy, how does it matter what its character may be? You will be bringing to it your own.

No man expects such exact fidelity as a traitor.

Perhaps its destruction has been brought about only that it may be raised up again to a better destiny. Oftentimes a reverse has but made room for more prosperous fortune. Many structures have fallen only to rise to a greater height.

Just as we suffer from excess in all things, so we suffer from excess in literature; thus we learn our lessons, not for life, but for the lecture room.

Whoever complains about the death of anyone, is complaining that he was a man. Everyone is bound by the same terms: he who is privileged to be born, is destined to die.

Why does God afflict the best of men with ill-health, or sorrow, or other troubles? Because in the army the most hazardous services are assigned to the bravest soldiers: a general sends his choicest troops to attack the enemy in a midnight ambuscade, to reconnoitre his line of march, or to drive the hostile garrisons from their strong places. No one of these men says as he begins his march, " The general has dealt hardly with me," but "He has judged well of me."

So the wise man will develop virtue, if he may, in the midst of wealth, or, if not, in poverty; if possible, in his own country-if not, in exile; if possible, as a commander-if not, as a common soldier; if possible, in sound health-if not, enfeebled. Whatever fortune he finds, he will accomplish therefrom something noteworthy.

Do you desire another case? Take that of the younger Marcus Cato, with whom Fortune dealt in a more hostile and more persistent fashion. But he withstood her, on all occasions, and in his last moments, at the point of death, showed that a brave man can live in spite of Fortune, can die in spite of her. His whole life was passed either in civil warfare, or under a political regime which was soon to breed civil war.

It is not that we have a short space of time, but that we waste much of it. Life is long enough.

As our acts and our thoughts are, so will our lives be.

I will tell you: that perfect man, who has attained virtue, never cursed his luck, and never received the results of chance with dejection; he believed that he was citizen and soldier of the universe, accepting his tasks as if they were his orders. Whatever happened, he did not spurn it, as if it were evil and borne in upon him by hazard; he accepted it as if it were assigned to be his duty. "Whatever this may be,"he says, "it is my lot; it is rough and it is hard, but I must work diligently at the task."

"New friends, however, will not be the same." No, nor will you yourself remain the same; you change with every day and every hour.

A large part of mankind is angry not with the sins, but with the sinners.

I propose to value them according to their character, and not according to their duties. Each man acquires his character for himself, but accident assigns his duties.

Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind.

Friendship is always helpful, but love sometimes even does harm