of being feared in consequence of his licentious use of arms? What he
considered life, what he considered prosperity, was the being equal to
the rest of the citizens in freedom, and chief of them all in worth.
Therefore, to say no more of the prosperity of your grandfather, I
should prefer that most bitter day of his death to the domination of
Lucius Cinna, by whom he was most barbarously slain.

But why should I seek to make an impression on you by my speech? For,
if the end of Caius Caesar cannot influence you to prefer being loved
to being feared, no speech of any one will do any good or have any
influence with you; and those who think him happy are themselves
miserable. No one is happy who lives on such terms that he may be put
to death not merely with impunity, but even to the great glory of his
slayer. Wherefore, change your mind, I entreat you, and look back
upon your ancestors, and govern the republic in such a way that your
fellow-citizens may rejoice that you were born; without which no one
can be happy nor illustrious.

XV. And, indeed, you have both of you had many judgments delivered
respecting you by the Roman people, by which I am greatly concerned
that you are not sufficiently influenced. For what was the meaning
of the shouts of the innumerable crowd of citizens collected at the
gladiatorial games? or of the verses made by the people? or of the
extraordinary applause at the sight of the statue of Pompeius? and at
that sight of the two tribunes of the people who are opposed to you?
Are these things a feeble indication of the incredible unanimity of
the entire Roman people? What more? Did the applause at the games of
Apollo, or, I should rather say, testimony and judgment there given
by the Roman people, appear to you of small importance? Oh! happy are
those men who, though they themselves were unable to be present on