confer honour and benefit on the human race (among whom I reckon the
impious, the cruel, the ignorant, the indolent, the base and the
worthless), are held in infamy and detestation.

No one, whether he be wise or foolish, bad or good, if asked to choose
between these two kinds of men, will ever be found to withhold praise
from what deserves praise, or blame from what is to be blamed. And yet
almost all, deceived by a false good and a false glory, allow themselves
either ignorantly or wilfully to follow in the footsteps such as deserve
blame rather than praise; and, have it in their power to establish, to
their lasting renown, a commonwealth or kingdom, turn aside to create
a tyranny without a thought how much they thereby lose in name, fame,
security, tranquility, and peace of mind; and in name how much infamy,
scorn, danger, and disquiet they are? But were they to read history,
and turn to profit the lessons of the past, it seems impossible that
those living in a republic as private citizens, should not prefer their
native city, to play the part of Scipio rather of Cæsar; or that those
who by good fortune or merit have risen to be rulers, should not seek
rather to resemble Agesilaus, Timoleon, and Dion, than to Nabis,
Phalaris and Dionysius; since they would see how the latter are loaded
with infamy, while the former have been extolled beyond bounds. They
would see, too, how Timoleon and others like him, had as great authority
in their country as Dionysius or Phalaris in theirs, while enjoying far
greater security. Nor let any one finding Cæsar celebrated by a crowd
of writers, be misled by his glory; for those who praise him have been
corrupted by good fortune, and overawed by the greatness of that empire
which, being governed in his name, would not suffer any to speak their
minds openly concerning him. But let him who desires to know how
historians would have written of Cæsar had they been free to declare
their thoughts mark what they say of Catiline, than whom Cæsar is more