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And although he, in his angry mind, laboured for nothing but avenging himself on his enemies, I will only think of my enemies as much as the republic herself allows me. Lastly, O Romans, since they are altogether four classes of men who injured me,—one of them, those who were most hostile to me out of hatred to the republic, because I had preserved it against their will; another, those who most wickedly betrayed me under pretence of friendship; a third, those who envied my credit and dignity, because they, from their laziness, could not obtain the same honours; the fourth was composed of those men who, while they ought to have been guardians of the republic, sold (as far as was in their power) my safety, the constitution of the state, and the dignity of its empire; I will revenge myself on each class in proportion as I have been challenged by each—on wicked citizens, by conducting the republic successfully; on my perfidious friends, by trusting them in nothing, and taking every sort of precaution against them; on the envious, by obeying virtue and glory; on the buyers of provinces, by recalling them home, and by exacting from them an account of their conduct in those provinces.

Although I feel greater anxiety as to how I am to show my gratitude to you who have deserved excellently well of me than how I am to chastise the injustice and cruelty of my enemies. In truth the means of revenging an injury are easier than those of requiting a kindness; because there is less trouble in being superior to the wicked than in being equal to the good; and also because it is not so necessary to requite bad men as good men for what you are indebted to them.

Hatred may either be appeased by entreaties, or may be laid aside out of consideration for the emergencies of the republic and the general advantage, or it may be restrained by the difficulty of avenging oneself, or it may be worn out by the antiquity of the injury which gave rise to it; but a man ought not to require to be entreated to show attention to virtuous men, [*](The remainder of this sentence is given up by Manutius and Hottoman as hopelessly corrupt and unintelligible.) --- Nor is the excuse of difficulty to be admitted; nor is it just to limit the recollection of a kindness to a certain time or to a fixed day. Lastly, he who is somewhat indifferent about seeking revenge is soon openly praised; but he is most exceedingly blamed who is in the least slow in requiting such benefits as you have showered on me; and he must inevitably be called, not only ungrateful, which itself is serious enough, but impious also. And the principle of requiting a kindness is different from that of repaying money; because he who keeps the money does not pay it, he who has repaid it has not get it; but in the case of gratitude, he who repays it still keeps it and he who keeps it pays it.

Wherefore, I will cherish the memory of your kindness with undying affection, not only as long as I live and breathe, but even after I am dead, the memorials of your kindness to me shall still endure. And in showing my gratitude, this I do promise you, (and this I will always perform,) that diligence shall never be wanting to me in deliberating on the affairs of the republic, nor courage in repelling dangers from the republic, nor loyalty and honesty in plainly declaring my opinions, nor freedom in opposing men's inclinations when it is for the interests of the republic to do so, nor industry in enduring labour, nor the grateful zeal of my heart in promoting everything which may be advantageous to you.

And this care, O Romans, shall be fixed in my mind for ever, in order that I may appear, not only to you, who hold in my heart the power and divine character of the immortal gods, but also to your posterity and to all nations, to be entirely worthy of that state which, by the unanimous suffrages of its citizens, decided that it could not maintain its own dignity, unless it recovered me.