In truth, if Titus Labienus thought himself entitled to
 erect a gibbet in the Campus Martius for Caius
 Rabirius, because he took up arms, what punishment ought to be devised for the man who invited
 him to do so? And if a promise was given to Saturninus, as is constantly asserted by you, it was
 not Caius Rabirius, but Caius Marius who gave it; and it was he too who violated it, if indeed
 it was broken at all. But what promise, O Labienus, could be given except by a resolution of the
 senate? Are you so complete a stranger in this city, are you so ignorant of our constitution and
 of our customs, as to be ignorant of this? Are we to think that you are living as a foreigner in
 a strange town, not bearing office in your own native city?— “Well,” says he, “but what harm can all this now do Caius Marius, since he has no longer any
 feeling or any life?” Is it so? Would Caius Marius have spent his life in such labours and such
 dangers, if he had no hopes and no ideas of any glory which was to extend beyond the limits of
 his own life? No doubt, when he had routed the countless armies of the enemy in Italy , and when he had delivered the city from siege, he thought
 that all his achievements would perish with himself. Such is
 not the truth, O Romans. Nor is there any one among us who exerts himself amid the dangers of
 the republic with virtue and glory, who is not induced to do so by the hope he entertains of
 receiving his reward from posterity—therefore, while there are many reasons why I think that the
 souls of good men are divine and undying, this is the greatest argument of all to my mind, that
 the more virtuous and wise each individual is, the more thoroughly does his mind look forward to
 the future, so as to seem, in fact, to regard nothing except what is eternal.
 Wherefore, I call to witness the souls of Caius Marius and of the other wise men and gallant
 citizens which seem to me to have emigrated from life among men to the holy habitations and
 sacred character of the gods, that I think it my duty to contend for their fame, and glory, and
 memory, no less than for the shrines and temples of my native land; and that if I had to take up
 arms in defence of their credit, I should take them up no less zealously than they took them up
 in defence of the common safety. In truth, O Romans, nature has given us but a limited space to
 live in, but an endless period of glory. 
 Wherefore, if we pay due honour to those who have already died, we shall leave to ourselves a
 more favourable condition after death. But it O Labienus, you neglect those whom we are unable
 any longer to behold, do not you think that at least you ought to consult the interests of these
 men whom you see before you?