Ambition In Julius Caesar Quotes

Friends, Romans, countrymen, lend me your ears; I come to bury Caesar, not to praise him; The evil that men do lives after them, The good is oft interred with their bones, So let it be with Caesar ... The noble Brutus Hath told you Caesar was ambitious: If it were so, it was a grievous fault, And grievously hath Caesar answered it ... Here, under leave of Brutus and the rest, (For Brutus is an honourable man; So are they all; all honourable men) Come I to speak in Caesar's funeral ... He was my friend, faithful and just to me: But Brutus says he was ambitious; And Brutus is an honourable man…. He hath brought many captives home to Rome, Whose ransoms did the general coffers fill: Did this in Caesar seem ambitious? When that the poor have cried, Caesar hath wept: Ambition should be made of sterner stuff: Yet Brutus says he was ambitious; And Brutus is an honourable man. You all did see that on the Lupercal I thrice presented him a kingly crown, Which he did thrice refuse: was this ambition? Yet Brutus says he was ambitious; And, sure, he is an honourable man. I speak not to disprove what Brutus spoke, But here I am to speak what I do know. You all did love him once, not without cause: What cause withholds you then to mourn for him? O judgement! thou art fled to brutish beasts, And men have lost their reason…. Bear with me; My heart is in the coffin there with Caesar, And I must pause till it come back to me

But 'tis common proof, that lowliness is young ambition's ladder, whereto the climber-upward turns his face; but when he once attains the upmost round, he then turns his back, looks in the clouds, scorning the vase defrees by which he did ascend.

I thrice presented him a kingly crown. Which he did thrice refuse. Was this ambition?

It’s a seminal moment in the history of Germany and Europe. Stopping at the Elbe is not a normal military-political decision; it’s one dictated by higher powers. Crossing the Rhine is fine; but the Elbe marks the end of reasonable ambition.

Be patient till the last. Romans, countrymen, and lovers! hear me for my cause, and be silent, that you may hear: believe me for mine honour, and have respect to mine honour, that you may believe: censure me in your wisdom, and awake your senses, that you may the better judge. If there be any in this assembly, any dear friend of Caesar's, to him I say, that Brutus' love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer: --Not that I loved Caesar less, but that I loved Rome more. Had you rather Caesar were living and die all slaves, than that Caesar were dead, to live all free men? As Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him: but, as he was ambitious, I slew him. There is tears for his love; joy for his fortune; honour for his valour; and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him have I offended. Who is here so rude that would not be a Roman? If any, speak; for him have I offended. Who is here so vile that will not love his country? If any, speak; for him have I offended. I pause for a reply.

I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him: but, as he was ambitious, I slew him. There is tears for his love; joy for his fortune; honour for his valour; and death for his ambition.

p. 274 ...his trademark decision to surrender power as commander in chief and then president, was not...a sign that he had conquered his ambitions, but rather that he fully realized that all ambitions were inherently insatiable and unconquerable. He knew himself well enough to resist the illusion that he transcended human nature. Unlike Julius Caesar and Oliver Cromwell before him, and Napoleon, Lenin, and Mao after him, he understood that the greater glory resided in posterity's judgment. If you aspire to live forever in the memory of future generations, you must demonstrate the ultimate self-confidence to leave the final judgment to them. And he did.

Pontifex Maximus, from which the future Catholic Church would derive its own title of “Pontiff” was a special position of leadership over the state-run religion, a centralized role that gave him plenty of leverage for future political ambition. This first seat in political office would then open up further doors to him, first the seat of praetor in 62 BCE and then the appointment as governor of Hispania Ulterior in southeastern Spain.

Villicus Vadum: Soldier Of Fortune by Stewart Stafford I am the ghost of lupine Romulus, Founder of Rome, hear my tale, Of Villicus Vadum - young, driven, Steward to Senator Lucius Flavius. Villicus wanted Flavia, the senator’s daughter, But she was betrothed to Marcus Brutus; A consul of noble and virtuous stock, Villicus conspired to take Flavia's hand. Treachery and deception were his tools, Knavish peacock of Rome's epic stage, Sought to take Flavia from Marcus Brutus, To snatch and cage his treasured gem. Bribed a false soothsayer to trap her, Believing her beloved began with V, Flavia agreed to elope with him to Gaul, With Brutus vowing deadly vengeance. Fleeing to the bosom of Rome's enemy - Vercingetorix, at war with Julius Caesar, Villicus offered to spy on the Senate, While plotting to seize Gaul's throne. Queen Verica also caught his eye, Villicus was captured by Mark Antony, Taken to Caesar's camp as a traitor; Brutus challenged him to a duel. Brutus slashed him but spared his life, They dragged Villicus to Rome in chains, To try him for his now infamous crimes; Cicero in defence, Cato as prosecutor. Cicero argued Villicus acted out of love, And that his ambition merited mercy, Cato wanted death for his wicked threat, Julius Caesar pondered a final verdict. Villicus - pardoned but banished from Rome, Immediate death if he returned to Flavia, Villicus kissed the emperor's foot for naught, Flavia refused to join him in fallen exile. Now learn from this outcast's example, friends, That I, Romulus, warn you to avoid at your peril, Villicus Vadum, the wrath of the gods upon him, Until time ceases, sole spectre of night's edge. © Stewart Stafford, 2023. All rights reserved.

Man is not naturally a ferocious wild beast. On the contrary, he loves, ordinarily, to live in peace and quietness, to till his lands and tend his flocks, and to enjoy the blessings of peace and repose. It is comparatively but a small number in any age of the world, and in any nation, whose passions of ambition, hatred, or revenge become so strong as that they love bloodshed and war. But these few, when they once get weapons into their hands, trample recklessly and mercilessly upon the rest.

Man is not naturally a ferocious wild beast. On the contrary, he loves, ordinarily, to live in peace and quietness, to till his lands and tend his flocks, and to enjoy the blessings of peace and repose. It is comparatively but a small number in any age of the world, and in any nation, whose passions of ambition, hatred, or revenge become so strong as that they love bloodshed and war. But these few, when they once get weapons into their hands, trample recklessly and mercilessly upon the rest. One ferocious human tiger, with a spear or a bayonet to brandish, will tyrannize as he pleases over a hundred quiet men, who are armed only with shepherds' crooks, and whose only desire is to live in peace with their wives and their children.

In Shakespearean tragedy the main source of the convulsion which produces suffering and death is never good: good contributes to this convulsion only from its tragic implication with its opposite in one and the same character. The main source, on the contrary, is in every case evil; and, what is more (though this seems to have been little noticed), it is in almost every case evil in the fullest sense, not mere imperfection but plain moral evil. The love of Romeo and Juliet conducts them to death only because of the senseless hatred of their houses. Guilty ambition, seconded by diabolic malice and issuing in murder, opens the action in Macbeth. Iago is the main source of the convulsion in Othello; Goneril, Regan and Edmund in King Lear. Even when this plain moral evil is not the obviously prime source within the play, it lies behind it: the situation with which Hamlet has to deal has been formed by adultery and murder. Julius Caesar is the only tragedy in which one is even tempted to find an exception to this rule. And the inference is obvious. If it is chiefly evil that violently disturbs the order of the world, this order cannot be friendly to evil or indifferent between evil and good, any more than a body which is convulsed by poison is friendly to it or indifferent to the distinction between poison and food.

Though Caesar was from the beginning a professed champion of the democracy, yet the manner in which he treated those whose support he sought, showed that his designs were selfish; that he wished to make the people instruments of his ambition. A man who will flatter the mass; use false, yet captivating arguments with them; appeal to their prejudices; fall in with their currents of feeling and opinion, even though they may be wrong, may profess democracy, but he is at heart an aristocrat: he has no true love for the people; no confidence in them; he really despises them, and looks upon them but as the despicable tools of his ambition. Such was Caesar, and such is always the popular demagogue. While nothing is more noble than a true democrat—a true well-wisher of the people—and one who honestly seeks to vindicate their rights, enlighten their minds, and elevate them in the scale of society; so nothing is more base than a selfish desire to govern them, hidden beneath the cloak of pretended democracy.

Tis a common proof That lowliness is young ambition’s ladder —WILLIAM SHAKESPEARE, Julius Caesar