O thrice and four times blest were they

Who underneath the lofty walls of Troy

Met happy death before their parents’ eyes!

What does it matter whether you offer this prayer for some individual, or admit that it was desirable in the past? 9. Decius sacrificed himself for the State; he set spurs to his horse and rushed into the midst of the foe, seeking death. The second Decius, rivalling his father’s valour, reproducing the words which had become sacred and already household words, dashed into the thickest of the fight, anxious only that his sacrifice might bring omen of success, and regarding a noble death as a thing to be desired. Do you doubt, then, whether it is best to die glorious and performing some deed of valour? 10. When one endures torture bravely, one is using all the virtues. Endurance may perhaps be the only virtue that is on view and most manifest; but bravery is there too, and endurance and resignation and long-suffering are its branches. There, too, is foresight; for without foresight no plan can be undertaken; it is foresight that advises one to bear as bravely as possible the things one cannot avoid. There also is steadfastness, which cannot be dislodged from its position, which the wrench of no force can cause to abandon its purpose. There is the whole inseparable company of virtues; every honourable act is the work of one single virtue, but it is in accordance with the judgment of the whole council. And that which is approved by all the virtues, even though it seems to be the work of one alone, is desirable.

11. What? Do you think that those things only are desirable which come to us amid pleasure and ease, and which we bedeck our doors to welcome? There are certain goods whose features are forbidding. There are certain prayers which are offered by a throng, not of men who rejoice, but of men who bow down reverently and worship. 12. Was it not in this fashion, think you, that Regulus prayed that he might reach Carthage? Clothe yourself with a hero’s courage, and withdraw for a little space from the opinions of the common man. Form a proper conception of the image of virtue, a thing of exceeding beauty and grandeur; this image is not to be worshipped by us with incense or garlands, but with sweat and blood. 13. Behold Marcus Cato, laying upon that hallowed breast his unspotted hands, and tearing apart the wounds which had not gone deep enough to kill him! Which, pray, shall you say to him: “I hope all will be as you wish,” and “I am grieved,” or shall it be “Good fortune in your undertaking!”?

14. In this connexion I think of our friend Demetrius, who calls an easy existence, untroubled by the attacks of Fortune, a “Dead Sea.” If you have nothing to stir you up and rouse you to action, nothing which will test your resolution by its threats and hostilities; if you recline in unshaken comfort, it is not tranquillity; it is merely a flat calm. 15. The Stoic Attalus was wont to say: “I should prefer that Fortune keep me in her camp rather than in the lap of luxury. If I am tortured, but bear it bravely, all is well; if I die, but die bravely, it is also well.” Listen to Epicurus; he will tell you that it is actually pleasant. I myself shall never apply an effeminate word to an act so honourable and austere. If I go to the stake, I shall go unbeaten. 16. Why should I not regard this as desirable—not because the fire, burns me, but because it does not overcome me? Nothing is more excellent or more beautiful than virtue; whatever we do in obedience to her orders is both good and desirable. Farewell.