Plut. Alc. 1.12.3 (prr)

Alcibiades bought it for his friend, and then entered it in the racing lists as his own, bidding Diomedes go hang. Diomedes was full of indignation, and called on gods and men to witness his wrongs. It appears also that a law-suit arose over this matter, and a speech was written by Isocrates[22] for the son of Alcibiades “Concerning the Team of Horses.” In this speech, however, it is Tisias, not Diomedes, who is the plaintiff.

Plut. Pyrrh. 1.12.3 (prr)

it is impossible to say. Nay, they are perpetually at war, because plots and jealousies are parts of their natures, and they treat the two words, war and peace, like current coins, using whichever happens to be for their advantage, regardless of justice; for surely they are better men when they wage war openly than when they give the names of justice and friendship to the times of inactivity and leisure which interrupt their work of injustice.

Plut. Lys. 1.17.3 (prr)

Probably, too, all the ancient money was of this sort, some peoples using iron spits for coins, and some bronze; whence it comes that even to this day many small pieces of money retain the name of “oboli,” or spits, and six “oboli” make a “drachma,” or handful, since that was as many as the hand could grasp.

J. AJ 4.273 (wst)

28. If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a womanservant in his purchaser’s house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also.

J. BJ 4.296 (wst)

They also supposed that Ananus would be everywhere, and visit the guards every hour;

Plut. Alex. 1.4.5 (prr)

For it was neither every kind of fame nor fame from every source that he courted, as Philip did, who plumed himself like a sophist on the power of his oratory, and took care to have the victories of his chariots at Olympia engraved upon his coins; nay, when those about him inquired whether he would be willing to contend in the foot-race at the Olympic games, since he was swift of foot, “Yes,” said he, “if I could have kings as my contestants.”

Hdt. 3.130.1 (mcly)

When he had been placed in the midst of them, Dareios asked him whether he understood the art; but he would not admit it, fearing lest, if he declared himself to be what he was, he might lose for ever the hope of returning to Hellas: and it was clear to Dareios that he understood that art but was practising another,[115] and he commanded those who had brought him thither to produce scourges and pricks. Accordingly upon that he spoke out, saying that he did not understand it precisely, but that he had kept company with a physician and had some poor knowledge of the art. Then after this, when Dareios had committed the case to him, by using Hellenic drugs and applying mild remedies after the former violent means, he caused him to get sleep, and in a short time made him perfectly well, though he had never hoped to be sound of foot again. Upon this Dareios presented him with two pairs of golden fetters; and he asked him whether it was by design that he had given to him a double share of his suffering, because he had made him well. Being pleased by this saying, Dareios sent him to visit his wives, and the eunuchs in bringing him in said to the women that this was he who had restored to the king his life. Then each one of them plunged a cup into the gold-chest[116] and presented Demokedes with so abundant a gift that his servant, whose name was Skiton, following and gathering up the coins[117] which fell from the cups, collected for himself a very large sum of gold.

Epic. Ep. Pyth. 3 (hks)

We do not seek to wrest by force what is impossible, nor to understand all matters equally well, nor make our treatment always as clear as when we discuss human life or explain the principles of physics in general—for instance, that the whole of being consists of bodies and intangible nature, or that the ultimate elements of things are indivisible, or any other proposition which admits only one explanation of the phenomena to be possible. But this is not the case with celestial phenomena: these at any rate admit of manifold causes for their occurrence and manifold accounts, none of them contradictory of sensation, of their nature.

Dio 60.12.1 (cy)

In other respects, however, he was sociable and considerate in his dealings with them; he would visit them in sickness and would share in their festivities.

Plut. Cic. 1.29.4 (prr)

There was also a general belief that Clodius had intercourse with his other two sisters, of whom Tertia was the wife of Marcius Rex, and Clodia of Metellus Celer; the latter was called Quadrantia, because one of her lovers had put copper coins into a purse and sent them to her for silver, and the smallest copper coin was called “quadrans.” It was with regard to this sister in particular that Clodius was in evil repute.

Plut. Arist. 1.6.3 (prr)

For vacuum and the ultimate elements partake of incorruption; and great power is exhibited by earthquakes and thunderbolts, and rushing tornadoes, and invading floods; but in fundamental justice nothing participates except through the exercise of intelligent reasoning powers.

Therefore, considering the three feelings which are generally entertained towards divinity,—envy, fear, and honourable regard, men seem to envy and felicitate the deities for their incorruption and perpetuity; to dread and fear them for their sovereignty and power; but to love and honour and revere them for their justice.

J. AJ 9.178 (wst)

He was a good man, and in his disposition was not at all like his father. Now at this time it was that when Elisha the prophet, who was already very old, and was now fallen into a disease, the king of Israel came to visit him;

Sal. Cat. 12.3 (r)

It is worth your while, when you look upon houses and villas reared to the size of cities, to pay a visit to the temples of the gods built by our forefathers, most reverent of men.

Dio 49.43.5 (cy)

Besides doing this Agrippa drove the astrologers and charlatans from the city. During these same days a decree was passed that no one belonging to the senatorial class should be tried for piracy, and so those who were under any such charge at the time were set free, and some were given a free hand to practice their villainy in the future.

Sal. Cat. 61.8 (r)

Many, too, who had gone from the camp to visit the field or to pillage, on turning over the bodies of the rebels found now a friend, now a guest or kinsman; some also recognized their personal enemies.