Cicero construed his withdrawal into exile in 58 BCE as an act of self-sacrifice for the good of his community, a political martyrdom. However, he also foregrounded the pain and misery he experienced in doing so (particularly in De Domo Sua). While his display of emotion is atypical, it was consistent with his tactics as a forensic advocate. By contrast, Cato the Younger was lionized as a political martyr even in his lifetime, but especially after his death, as illustrated in Plutarch’s biography. Cato demonstrated his moral absolutism and fortitude through filibustering and obstructionism, even at personal risk. In Pro Sestio, Cicero celebrates Cato’s noble adherence to principle and defiance of political opposition but also claims to be an exemplary political martyr himself in a more humane way. In the Philippics (especially 2, 3, 4, and 12), Cicero promises again to take great personal risk or sacrifice himself for the common good, likely influenced by Cato, but fails to win the reputation Cato achieved as a martyr.