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Let the welfare of the people be the ultimate law.

Marcus Tullius Cicero (3 January 106 BC7 December 43 BC), also known by the anglicized name Tully, in and after the Middle Ages, was a Roman philosopher, politician, lawyer, orator, political theorist, consul and constitutionalist. He came from a wealthy municipal family of the Roman equestrian order, and is widely considered one of Rome's greatest orators and prose stylists.


True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrong-doing by its prohibitions.
The distinguishing property of man is to search for and to follow after truth.
While there's life, there's hope.
A happy life consists in tranquility of mind.
How long, Catiline, will you abuse our patience?
True law is right reason in agreement with nature.
The beginnings of all things are small.
When the young die I am reminded of a strong flame extinguished by a torrent; but when old men die it is as if a fire had gone out without the use of force and of its own accord, after the fuel had been consumed.
A war is never undertaken by the ideal State, except in defense of its honor or its safety
  • In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessarian! ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi existit humanarumque rerum contemptio.
    • The distinguishing property of man is to search for and to follow after truth. Therefore, when relaxed from our necessary cares and concerns, we then covet to see, to hear, and to learn somewhat; and we esteem knowledge of things either obscure or wonderful to be the indispensable means of living happily.* From this we understand that truth, simplicity, and candour, are most agreeable to the nature of mankind. To this passion for discovering truth, is added a desire to direct; for a mind, well formed by nature, is unwilling to obey any man but him who lays down rules and instructions to it, or who, for the general advantage, exercises equitable and lawful government. From this proceeds loftiness of mind, and contempt for worldly interests.
    • De Officiis [Of Offices], Book I, Ch. 4, as translated in Cicero's Three Books of Offices, or Moral Duties (1856) , p. 11
    • Variant translation
      Above all, the search after truth and its eager pursuit are peculiar to man. And so, when we have leisure from the demands of business cares, we are eager to see, to hear, to learn something new, and we esteem a desire to know
  • Quidem concessum est rhetoribus ementiri in historiis ut aliquid dicere possint argutius.
    • Indeed rhetoricians are permitted to lie about historical matters so they can speak more subtly.
    • Brutus, 42
  • Being and appearing grateful is not only the greatest of virtues, but the parent of all others.
    • Pro Plancio (54 B.C.)
  • Aegroto dum anima est, spes est.
    • While the sick man has life, there is hope.
    • Epistolarum ad Atticum (Epistle To Atticus), Book ix, 10, 4
    • Also reported as: "While there's life, there's hope." or "Where there's life, there's hope."
    • Possibly based on Theocritus (3rd century BC): "While there's life there’s hope, and only the dead have none."
      • Idyll 4, line 42; tr. A. S. F. Gow, Theocritus ([1950] 1952) vol. 1, p. 37.
      • Variant translation: "For the living there is hope, but for the dead there is none".
  • Nec vero [...] superstitione tollenda religio tollitur.
    • We do not destroy religion by destroying superstition.
    • De divinatione (Book I, chapter LXXII, sec. 148)
  • Nihil tam absurde dici potest, quod non dicatur ab aliquo philosophorum.
    • There is nothing so absurd that it has not been said by some philosopher.
    • De Divinatione (Book II, chapter LVIII, sec. 119)
    • Variant translation: There is nothing so ridiculous that some philosopher has not said it.
    • Variant translation: One cannot conceive anything so strange and so implausible that it has not already been said by one philosopher or another.
    • Cf. René Descartes' "On ne sauroit rien imaginer de si étranger et si peu croyable, qu’il n’ait été dit par quelqu’un des philosophes [One cannot conceive anything so strange and so implausible that it has not already been said by one philosopher or another]" (Le Discours de la Méthode, Pt. 2)
  • Non enim omnis error stultitia est dicenda.
    • We must not say that every mistake is a foolish one.
    • De divinatione ii, 43, as cited in Cicero: a sketch of his life and works, by Hannis Taylor, Mary Lillie Taylor Hunt, second edition (1916), p. 481
  • Thus in the beginning the world was so made that certain signs come before certain events.
    • De Divinatione, i, 118, reported in Bartlett's Familiar Quotations, 10th ed. (1919). Compare: "Often do the spirits / Of great events stride on before the events, / And in to-day already walks to-morrow", Samuel Taylor Coleridge, The Death of Wallenstein, Act v, scene 1
  • Nervos belli, pecuniam.
    • Endless money forms the sinews of war.
    • Philippics
  • Silent enim leges inter arma.
    • Laws are silent in time of war.
    • Pro Milone. Often paraphrased as Inter arma enim silent leges.
    • Variant translations:
      • In a time of war, the law falls silent.
      • Law stands mute in the midst of arms.
  • History is the witness that testifies to the passing of time; it illumines reality, vitalizes memory, provides guidance in daily life and brings us tidings of antiquity.
    • De Oratore II, 36
  • The freedom of poetic license.
    • Pro Publio Sestio
  • Quam cum suavissima et maxima voce legisset, admirantibus omnibus "quanto" inquit "magis miraremini, si audissetis ipsum!"
    • He spoke with a charming full voice, and when everyone was applauding, "how much", he asked, "would you have applauded if you had heard the original?"
    • De Oratorio, book 3, chapter 56.
    • Cicero was telling the story of Æschines' return to Rhodes, at which he was requested to deliver Demosthenes' defence of Ctesiphon.
  • For as lack of adornment is said to become some women, so this subtle oration, though without embellishment, gives delight.
    • De Oratore, 78, reported in Bartlett's Familiar Quotations, 10th ed. (1919). Compare: "Loveliness / Needs not the foreign aid of ornament, / But is when unadorn'd, adorn'd the most", James Thomson, The Seasons, "Autumn", Line 204
  • On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammeled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains.
    • The Extremes of Good and Evil as translated by H. Rackham (1914); this is commonly used in its original classical Latin form as "Lorem ipsum", or placeholder text for tests and demonstrations in publishing.
  • Est quidem vera Lex recta Ratio, naturae congruens, diffusa in omnes, constans, sempiterna, quae vocet ad officium jubendo, vetando a fraude deterreat.
  • True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrong-doing by its prohibitions. And it does not lay its commands or prohibitions upon good men in vain, though neither have any effect on the wicked. It is a sin to try to alter this law, nor is it allowable to attempt to repeal any part of it, and it is impossible to abolish it entirely. We cannot be freed from its obligations by senate or people, and we need not look outside ourselves for an expounder or interpreter of it. And there will not be different laws at Rome and at Athens, or different laws now and in the future, but one eternal and unchangeable law will be valid for all nations and all times, and there will be one master and ruler, that is, God, over us all, for he is the author of this law, its promulgator, and its enforcing judge. Whoever is disobedient is fleeing from himself and denying his human nature, and by reason of this very fact he will suffer the worst penalties, even if he escapes what is commonly considered punishment.
    • Marcus Tullius Cicero, De Re Publica [Of The Republic], book 3, paragraph 22; in De Re Publica, De Legibus, trans. Clinton W. Keyes (1943), p. 211
  • Illa iniusta bella sunt, quae sunt sine causa suscepta. nam extra ulciscendi aut propulsandorum hostium causam bellum geri iustum nullum potest.
    • A war is never undertaken by the ideal State, except in defense of its honor or its safety.
    • De Re Publica, Book 3, Chapter 23
  • Qui tacet non utique fatetur, sed tamen verum est eum non negare.
    • Though silence is not necessarily an admission, it is not a denial, either.
    • Paulus, L, 17
  • Can you also, Lucullus, affirm that there is any power united with wisdom and prudence which has made, or, to use your own expression, manufactured man? What sort of a manufacture is that? Where is it exercised? when? why? how?
    • Academica II (Lucullus) XXVII, 87
  • For with what eyes of the mind was your Plato able to see that workhouse of such stupendous toil, in which he makes the world to be modelled and built by God? What materials, what bars, what machines, what servants, were employed in so vast a work? How could the air, fire, water, and earth, pay obedience and submit to the will of the architect? From whence arose those five forms, of which the rest were composed, so aptly contributing to frame the mind and produce the senses? It is tedious to go through all, as they are of such a sort that they look more like things to be desired than to be discovered.
    • De Natura Deorum (On the Nature of the Gods) I, 18.9
  • Nos autem beatam vitam in animi securitate et in omnium vacatione munerum ponimus.
    • We, on the contrary, make blessedness of life depend upon an untroubled mind, and exemption from all duties.
    • Shortened Version: We think a happy life consists in tranquility of mind.
    • De Natura Deorum (On the Nature of the Gods), Book I, Chapter 50
  • Come now: Do we really think that the gods are everywhere called by the same names by which they are addressed by us? But the gods have as many names as there are languages among humans. For it is not with the gods as with you: you are Velleius wherever you go, but Vulcan is not Vulcan in Italy and in Africa and in Spain.
  • Omnium rerum principia parva sunt.
    • The beginnings of all things are small.
    • Variant translation: Everything has a small beginning.
    • "De Finibus Bonorum et Malorum" Book V, Chapter 58
  • Laudandum adulescentem, ornandum, tollendum.
    • The young man should be praised, honored, and made immortal.
    • Ad Familiares 11.20.1; the reference is to Octavian, with tollendum carrying the implication of the youth's being slain and thus "made immortal".
  • Si hortum in bibliotheca habes, nihil deerit.
    • If you have a garden and a library, you have everything you need.
    • To Varro, in Ad Familiares IX, 4
  • Una navis est iam bonorum omnium.
    • All loyalists are now in the same boat.
    • Ad Familiares, XII, 25
  • Civis Romanus sum.
    • I am a Roman citizen.
    • Against Verres [In Verrem], part 2, book 5, section 57; reported in Cicero, The Verrine Orations, trans. L. H. G. Greenwood (1935), vol. 2, p. 629
  • As I give thought to the matter, I find four causes for the apparent misery of old age; first, it withdraws us from active accomplishments; second, it renders the body less powerful; third, it deprives us of almost all forms of enjoyment; fourth, it stands not far from death.
    • De Senectute [Of Old Age], book 5, section 15; reported in Herbert N. Couch, Cicero on the Art of Growing Old (1959), p. 21
  • Equidem ad pacem hortari non desino; quae vel iniusta utilior est quam iustissimum bellum cum civibus.
    • As for me, I cease not to advocate peace. It may be on unjust terms, but even so it is more expedient than the justest of civil wars.
    • Epistulae ad Atticum [Letters to Atticus] VII 14, as translated by E.O. Winstedt in the Loeb Classical Library
    • Variant translations:
      • I never cease urging peace, which, however unfair, is better than the justest war in the world.
      • An unjust peace is better than a just war.

De Legibus (On the Laws)

  • For there is but one essential justice which cements society, and one law which establishes this justice. This law is right reason, which is the true rule of all commandments and prohibitions. Whoever neglects this law, whether written or unwritten, is necessarily unjust and wicked.
  • For what is there more hideous than avarice, more brutal than lust, more contemptible than cowardice, more base than stupidity and folly?
  • Let the punishment match the offense.
  • Salus populi suprema lex esto.
    • Let the welfare of the people be the ultimate law.
  • Suum cuique.
    • To each his own.
    • De Legibus I / De Natura Deorum III, 38

In Catilinam I - Against Catilina, Speech One (63 B.C)

  • Quo usque tandem abutere, Catilina, patientia nostra?
    • To what length will you abuse our patience, Catiline?
    • Variant translation: "How long, Catiline, will you abuse our patience?"
  • O tempora, o mores!
    • O, the times, O, the customs!
    • Variant translation: "What times! What morals!"

M. Tulli Ciceronis Orator Ad M. Brutum (46 BC)

  • Prima enim sequentem honestum est in secundis tertiisque consistere. (3)
    • If a man aspires to the highest place, it is no dishonor to him to halt at the second, or even at the third.
    • Variant translation: If you aspire to the highest place, it is no disgrace to stop at the second, or even the third, place.
  • Nescire autem quid ante quam natus sis acciderit, id est semper esse puerum. Quid enim est aetas hominis, nisi ea memoria rerum veterum cum superiorum aetate contexitur? (120)
    • Not to know what happened before you were born is to be a child forever. For what is the time of a man, except it be interwoven with that memory of ancient things of a superior age?
    • Variant translation: To be ignorant of the past is to be forever a child.

Cato Maior de senectute - On Old Age (44 BC)

English translation by William Armistead Falconer.
  • Quibus enim nihil est in ipsis opis ad bene beateque vivendum, eis omnis aetas gravis est; qui autem omnia bona a se ipsi petunt, eis nihil potest malum videri quod naturae necessitas afferat. quo in genere est in primis senectus, quam ut adipiscantur omnes optant, eandem accusant adeptam; tanta est stultitiae inconstantia atque perversitas. obrepere aiunt eam citius quam putassent. primum quis coegit eos falsum putare? qui enim citius adulescentiae senectus quam pueritiae adulescentia obrepit? deinde qui minus gravis esset eis senectus, si octingentesimum annum agerent, quam si octogesimum? praeterita enim aetas quamvis longa, cum effluxisset, nulla consolatione permulcere posset stultam senectutem.
    • For to those who have not the means within themselves of a virtuous and happy life every age is burdensome; and, on the other hand, to those who seek all good from themselves nothing can seem evil that the laws of nature inevitably impose. To this class old age especially belongs, which all men wish to attain and yet reproach when attained; such is the inconsistency and perversity of Folly! They say that it stole upon them faster than they had expected. In the first place, who has forced them to form a mistaken judgement? For how much more rapidly does old age steal upon youth than youth upon childhood? And again, how much less burdensome would old age be to them if they were in their eight hundredth rather than in their eightieth year? In fact, no lapse of time, however long, once it had slipped away, could solace or soothe a foolish old age.
    • Cic. Sen. 4
  • Nemo enim est tam senex qui se annum non putet posse vivere.
    • No one is so old as to think that he cannot live one more year.
    • Cic. Sen. 24
  • Denique isto bono utare, dum adsit, cum absit, ne requiras: nisi forte adulescentes pueritiam, paulum aetate progressi adulescentiam debent requirere. cursus est certus aetatis et una via naturae eaque simplex, suaque cuique parti aetatis tempestivitas est data, ut et infirmitas puerorum et ferocitas iuvenum et gravitas iam constantis aetatis et senectutis maturitas naturale quiddam habet, quod suo tempore percipi debeat.
    • In short, enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth. Life's race-course is fixed; Nature has only a single path and that path is run but once, and to each stage of existence has been allotted its own appropriate quality; so that the weakness of childhood, the impetuosity of youth, the seriousness of middle life, the maturity of old age—each bears some of Nature's fruit, which must be garnered in its own season.
    • Cic. Sen. 33
  • Omnia autem quae secundum naturam fiunt sunt habenda in bonis.
    • Whatever befalls in accordance with Nature should be accounted good.
    • Cic. Sen. 71
  • Itaque adulescentes mihi mori sic videntur, ut cum aquae multitudine flammae vis opprimitur, senes autem sic, ut cum sua sponte nulla adhibita vi consumptus ignis exstinguitur; et quasi poma ex arboribus, cruda si sunt, vix evelluntur, si matura et cocta, decidunt, sic vitam adulescentibus vis aufert, senibus maturitas; quae quidem mihi tam iucunda est, ut, quo propius ad mortem accedam, quasi terram videre videar aliquandoque in portum ex longa navigatione esse venturus.
    • When the young die I am reminded of a strong flame extinguished by a torrent; but when old men die it is as if a fire had gone out without the use of force and of its own accord, after the fuel had been consumed; and, just as apples when they are green are with difficulty plucked from the tree, but when ripe and mellow fall of themselves, so, with the young, death comes as a result of force, while with the old it is the result of ripeness. To me, indeed, the thought of this "ripeness" for death is so pleasant, that the nearer I approach death the more I feel like one who is in sight of land at last and is about to anchor in his home port after a long voyage.
    • Cic. Sen. 71
  • Post mortem quidem sensus aut optandus aut nullus est. Sed hoc meditatum ab adulescentia debet esse mortem ut neglegamus, sine qua meditatione tranquillo animo esse nemo potest. Moriendum enim certe est, et incertum an hoc ipso die. Mortem igitur omnibus horis impendentem timens qui poterit animo consistere?
    • After death the sensation is either pleasant or there is none at all. But this should be thought on from our youth up, so that we may be indifferent to death, and without this thought no one can be in a tranquil state of mind. For it is certain that we must die, and, for aught we know, this very day. Therefore, since death threatens every hour, how can he who fears it have any steadfastness of soul?
    • Cic. Sen. 74
  • Omnino, ut mihi quidem videtur studiorum omnium satietas vitae facit satietatem. Sunt pueritiae studia certa: num igitur ea desiderant adulescentes? Sunt ineuntis adulescentiae: num ea constans iam requirit aetas, quae media dicitur? Sunt etiam eius aetatis: ne ea quidem quaeruntur in senectute. Sunt extrema quaedam studia senectutis: ergo, ut superiorum aetatum studia occidunt, sic occidunt etiam senectutis; quod cum evenit, satietas vitae tempus maturum mortis affert.
    • Undoubtedly, as it seems to me at least, satiety of all pursuits causes satiety of life. Boyhood has certain pursuits: does youth yearn for them? Early youth has its pursuits: does the matured or so-called middle stage of life need them? Maturity, too, has such as are not even sought in old age, and finally, there are those suitable to old age. Therefore as the pleasures and pursuits of the earlier periods of life fall away, so also do those of old age; and when that happens man has his fill of life and the time is ripe for him to go.
    • Cic. Sen. 76

De Officiis - On Duties (44 BC)

Time heals all wounds.
We are not born, we do not live for ourselves alone; our country, our friends, have a share in us.
  • Summum ius, summa iniuria
    • Law applied to its extreme is the greatest injustice
    • Book I, section 10, 33
  • Non nobis solum nati sumus
    • We are not born for ourselves alone
    • Book I, section 22
  • Non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici.
    • We are not born, we do not live for ourselves alone; our country, our friends, have a share in us.
    • Book I, section 22
  • Nam cum sint duo genera decertandi, unum per disceptationem, alterum per vim, cumque illud proprium sit hominis, hoc beluarum, confugiendum est ad posterius, si uti non licet superiore.
    • While there are two ways of contending, one by discussion, the other by force, the former belonging properly to man, the latter to beasts, recourse must be had to the latter if there be no opportunity for employing the former.
    • Book I, section 34. Translation by Andrew P. Peabody
  • In anger nothing right nor judicious can be done.
    • Book I, section 37
  • For of all gainful professions, nothing is better, nothing more pleasing, nothing more delightful, nothing better becomes a well-bred man than agriculture.
    • Book 1, section 42. Translation by Cyrus R. Edmonds (1873), p. 73
  • Cedant arma togae, concedat laurea laudi.
    • Yield, ye arms, to the toga; to civic praise, ye laurels.
    • Book I, section 77
  • Ludo autem et ioco uti illo quidem licet, sed sicut somno et quietibus ceteris tum, cum gravibus seriisque rebus satis fecerimus.
    • We may, indeed, indulge in sport and jest, but in the same way as we enjoy sleep or other relaxations, and only when we have satisfied the claims of our earnest, serious task.
    • Book I, section 103
  • Diem adimere aegritudinem hominibus.
    • Time heals all wounds.
    • Book I, section 30
  • He is never less at leisure than when at leisure.
    • Book III, section 1, reported in Bartlett's Familiar Quotations, 10th ed. (1919); comparable to Samuel Rogers, Human Life: "Then never less alone than when alone."

De Amicitia - On Friendship (44 BC)

  • Amicus est tamquam alter idem.
    • A friend is, as it were, a second self.
  • The shifts of Fortune test the reliability of friends.
  • Secundas res splendidiores facit amicitia et adversas partiens communicansque leviores.
    • Friendship makes prosperity more shining and lessens adversity by dividing and sharing it.

Philippic (44 BC)

  • Hannibal ad portas
    • Hannibal at the gates: a cynical expression made when Cicero was forced by Antony to attend a Senate meeting which Cicero thought was of no major importance.
  • That, Senators, is what a favour from gangs amounts to. They refrain from murdering someone; then they boast that they have spared him!
    • From the Second Philippic Against Antony.

Tusculanae Disputationes - Tusculan Disputations (45 BC)

  • For what stronger proof can there be of its [philosophy's] uselessness than that some accomplished philosophers lead disgraceful lives?
    • Book II, Chapter IV; Translation by Andrew P. Peabody
  • [...] ut ager, quamvis fertilis, sine cultura non fructuosus esse potest, sic sine doctrina animus. Ita est utraque res sine altera debilis.
    • [...] as a field, however fertile, is unable to be fruitful without cultivation, so the mind without learning.
    • Book II, Chapter IV
  • Ita est utraque res sine altera debilis.
    • Thus each is feeble without the other.
    • Book II, Chapter IV; as translated by Andrew P. Peabody.


  • The first duty of a man is the seeking after and the investigation of truth.
    • As quoted in A Crowd of One: The Future of Individual Identity (2007) by John Clippinger, p. 130
  • True glory strikes root, and even extends itself; all false pretensions fall as do flowers, nor can anything feigned be lasting.
    • As quoted in Great Catches; or, Grand Matches (1861) by Eleanor Frances Blakiston, p. 82
  • Genius is fostered by energy.
    • Suggested to be from Pro Caelio (Ch. xix, sec. 45)


  • The following two quotes are sometimes wrongly attributed to Cicero. In fact, they come from a novel about Cicero by Taylor Caldwell, and are not found in any of Cicero's actual writings.
    • A bureaucrat is the most despicable of men, though he is needed as vultures are needed, but one hardly admires vultures whom bureaucrats so strangely resemble. I have yet to meet a bureaucrat who was not petty, dull, almost witless, crafty or stupid, an oppressor or a thief, a holder of little authority in which he delights, as a boy delights in possessing a vicious dog. Who can trust such creatures?
      • Taylor Caldwell in her novel based on the life of Cicero, A Pillar of Iron (1965), p. 451
    • Antonius [i. e., C. Antonius Hybrida] heartily agreed with him [sc. Cicero] that the budget should be balanced, that the Treasury should be refilled, that public debt should be reduced, that the arrogance of the generals should be tempered and controlled, that assistance to foreign lands should be curtailed lest Rome become bankrupt, that the mobs should be forced to work and not depend on government for subsistence, and that prudence and frugality should be put into practice as soon as possible.
      • Taylor Caldwell in her novel based on the life of Cicero, A Pillar of Iron (1965), p. 483 of the 1965 edition published by Doubleday (Garden City, NY). In the 1966 British edition from Collins (London), the passage occurs at the bottom of p. 371, in chapter 51. The origin and history of the quotation have been discussed at Quote Investigator and Snopes.
  • Study carefully, the character of the one you recommend, lest their misconduct bring you shame.
    • from Horace, Epistles I.xviii.76
  • "A nation can survive its fools, and even the ambitious. But it cannot survive treason from within. An enemy at the gates is less formidable, for he is known and carries his banner openly. But the traitor moves amongst those within the gate freely, his sly whispers rustling through all the alleys, heard in the very halls of government itself. For the traitor appears not a traitor; he speaks in accents familiar to his victims, and he wears their face and their arguments, he appeals to the baseness that lies deep in the hearts of all men. He rots the soul of a nation, he works secretly and unknown in the night to undermine the pillars of the city, he infects the body politic so that it can no longer resist. A murderer is less to be feared. The traitor is the carrier of the plague. You have unbarred the gates of Rome to him."
    • A paraphrase from a 1965 essay by Justice Millard Caldwell. The paraphrase appears to be from the Second Catiline Oration but drastically changes the rhetoric.
    • Actual example from Second Catiline Oration: "But why are we speaking so long about one enemy; and about that enemy who now avows that he is one; and whom I now do not fear, because, as I have always wished, a wall is between us; and are saying nothing about those who dissemble, who remain at Rome, who are among us? ".
  • "Do not blame Caesar, blame the people of Rome who have so enthusiastically acclaimed and adored him and rejoiced in their loss of freedom and danced in his path and gave him triumphal processions. Blame the people who hail him when he speaks in the Forum of the 'new, wonderful good society' which shall now be Rome, interpreted to mean 'more money, more ease, more security, more living fatly at the expense of the industrious.'"

Quotes about Cicero

  • As all the ages of the world have not produced a greater statesman and philosopher united in the same character, his authority should have great weight.
    • John Adams, A Defence of the Constitutions of Government (1787), Preface
  • If I could have known Cicero, and been his friend, and talked with him in his retirement at Tusculum (beau-ti-ful Tusculum l), I could have died contented.
  • But to confess the truth boldly (for once you have crossed over the barriers of impudence there is no more curb), his way of writing, and every other similar way, seems to me boring. For his prefaces, definitions, partitions, etymologies, consume the greater part of his work; what life and marrow there is, is smothered by his long-winded preparations. If I have spent an hour in reading him, which is a lot for me, and I remember what juice and substance I have derived, most of the time I find nothing but wind; for he has not yet come to the arguments that serve his purpose and the reasons that properly touch on the crux, which I am looking for.
    • Michel de Montaigne, 'Of Books', 1580, in The Complete Essays of Montaigne, ed. D. Frame (1958)
  • Cicero discusses justice as the second of the four cardinal virtues (wisdom, justice, courage, and temperance) whose presence constitutes moral goodness. Justice is the virtue that holds society together and allows us to pursue the common good for whose sake society exists. … One interesting feature is his concern with in justice... The Stoic view that morality promotes the common good implies that we must try to restore the social relationship that has been violated.
    • Alan Ryan, Introduction in Justice (1993) edited by Alan Ryan

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