Historical voices

The bonds of common blood hold men fast through good-will and affection; *55* for it means much to share in common the same family traditions, the same forms of domestic worship, and the same ancestral tombs.

In no other particular are we farther removed from the nature of beasts; for we admit that they may have courage (horses and lions, for example); but we do not admit that they have justice, equity, and goodness; for they are not endowed…

The interests of society, however, and its common bonds will be best conserved, if kindness be shown to each individual in proportion to the closeness of his relationship.

Such acts of generosity are not to be so highly esteemed as those which are performed with judgment, deliberation, and mature consideration.

Whether we do the kindness or not is optional; but to fail to requite one is not allowable to a good man, provided he can make the requital without violating the rights of others.

For generosity is of two kinds: doing a kindness and requiting one.

For if we do not hesitate to confer favours upon those who we hope will be of help to us, how ought we to deal with those who have already helped us?

Shall we not imitate the fruitful fields, which return more than they receive?

I do not mention fortitude, for a courageous spirit in a man who has not attained perfection and ideal wisdom is generally too impetuous; it is those other virtues that seem more particularly to mark the good man.

I therefore think that this is to be taken for granted, that no one should be entirely neglected who shows any trace of virtue; but the more a man is endowed with these finer virtues--temperance, self-control, and that very justice about…

We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to…

The conveyance of property by Lucius Sulla and Gaius Caesar from its rightful owners to the hands of strangers should, for that reason, not be regarded as generosity; for nothing is generous, if it is not at the same time just.

We must, therefore, take care to indulge only in such liberality as will help our friends and hurt no one.

But of all forms of injustice, none is more flagrant than that of the hypocrite who, at the very moment when he is most false, makes it his business to appear virtuous.

While wrong may be done, then, in either of two ways, that is, by force or by fraud, both are bestial: fraud seems to belong to the cunning fox, force to the lion; both are wholly unworthy of man, but fraud is the more contemptible.

But let us remember that we must have regard for justice even towards the humblest.

In the matter of a promise one must always consider the meaning and not the mere words.

For we contend, for example, with a fellow-citizen in one way, if he is a personal enemy, in another, if he is a rival: with the rival it is a struggle for office and position, with the enemy for life and honour.

But those wars which have glory for their end must be carried on with less bitterness.

Not only must we show consideration for those whom we have conquered by force of arms but we must also ensure protection to those who lay down their arms and throw themselves upon the mercy of our generals, even though the battering-ram…

In my opinion, at least, we should always strive to secure a peace that shall not admit of guile.

For there is a limit to retribution and to punishment; or rather, I am inclined to think, it is sufficient that the aggressor should be brought to repent of his wrong-doing, in order that he may not repeat the offence and that others may…

Again, there are certain duties that we owe even to those who have wronged us.

Further than this, who fails to see that those promises are not binding which are extorted by intimidation or which we make when misled by false pretences?