Epic. Ep. Men. 7 (hks)

He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life.

Vitr. 3.3.9 (mg)

For the idea of the pteroma and the arrangement of the columns round a temple were devised in order that the intercolumniations might give the imposing effect of high relief; and also, in case a multitude of people should be caught in a heavy shower and detained, that they might have in the temple and round the cella a wide free space in which to wait. These ideas are developed, as I have described, in the pseudodipteral arrangement of a temple. It appears, therefore, that Hermogenes produced results which exhibit much acute ingenuity, and that he left sources from which those who came after him could derive instructive principles.

Plut. Tim. 1.1.1 (prr)

The state of affairs in Syracuse, before the expedition of Timoleon into Sicily, was as follows. After Dion had driven out Dionysius the tyrant, he was at once treacherously slain,[4] and those who had helped him to free Syracuse were divided among themselves. The city, therefore, was continually exchanging one tyrant for another, and owing to a multitude of ills was almost abandoned, while as for the rest of Sicily, part of it was ruined and already wholly without inhabitants by reason of the wars,

Xen. Apol. 14 (td)

Hermogenes further reported that when the jurors raised a clamour at hearing these words, some of them disbelieving his statements, others showing jealousy at his receiving greater favours even from the gods than they, Socrates resumed: “Hark ye; let me tell you something more, so that those of you who feel so inclined may have still greater disbelief in my being honoured of Heaven. Once on a time when Chaerephon[3] made inquiry at the Delphic oracle concerning me, in the presence of many people Apollo answered that no man was more free than I, or more just, or more prudent.”

Plut. Ant. 1.80.3 (prr)

So Philostratus, having a long white beard and wearing a dark robe, would follow behind Areius, ever declaiming this verse:—

“A wise man will a wise man save, if wise he be.”[61]

Plut. Cleom. 1.11.2 (prr)

Then he filled up the body of citizens with the most promising of the free provincials, and thus raised a body of four thousand men-at-arms, whom he taught to use a long pike, held in both hands, instead of a short spear, and to carry their shields by a strap instead of by a fixed handle. Next he devoted himself to the training of the young men and to the “agoge,” or ancient discipline, most of the details of which Sphaerus, who was then in Sparta, helped him in arranging. And quickly was the proper system of bodily training and public messes resumed, a few out of necessity, but most with a willing spirit, subjecting themselves to the old Spartan regime with all its simplicity.

Sal. Cat. 47.2 (r)

The Gauls gave the same testimony, and when Lentulus denied his guilt they confronted him not only with his letter, but also with statements which he was in the habit of making, to the effect that in the Sibylline books the rule of Rome by three Cornelii was foretold; that there had already been Cinna and Sulla, and that he was the third who was destined to be master of the city. Furthermore, that this was the twentieth year since the burning of the Capitol, a year which because of portents the soothsayers had often declared would be stained with the blood of a civil war. Accordingly, when the letters had been read through, each man having first acknowledged his own seal, the senate voted that after Lentulus had resigned his office he and the rest should be held in free custody.

Plut. Ant. 1.84.2 (prr)

After Cleopatra had heard this, in the first place, she begged Caesar that she might be permitted to pour libations for Antony; and when the request was granted, she had herself carried to the tomb, and embracing the urn which held his ashes, in company with the women usually about her, she said: “Dear Antony, I buried thee but lately with hands still free; now, however, I pour libations for thee as a captive, and so carefully guarded that I cannot either with blows or tears disfigure this body of mine, which is a slave’s body, and closely watched that it may grace the triumph over thee.

Vitr. 2.9.7 (gw)

The lower part of the fir which is close to the earth, receiving by its proximity to the roots, a large portion of moisture, is previous to felling straight and free from knots; the upper part, throwing out by the strength of the fire it contains, a great many branches through the knots, when cut off at the height of twenty feet and rough squared, is, from its hardness, called Fusterna. The lower part, when cut down, is sawed into four quarters, and after the outer rings of the tree are rejected, is well adapted to joinery works, and is called Sapinea.

Vitr. 8.6.15 (gw)

The walls being shaped, the earth in the middle is to be thrown out as low as the foot of the walls, and when levelled, the bottom is to be covered with the same materials to the requisite thickness. If these receptacles are made in two or three divisions, so that the water may be passed from one to another, it will be more wholesome for use; for the mud in it will be thus allowed to subside, and the water will be clearer, preserve its flavor, and be free from smell; otherwise it will be necessary to use salt for purifying it. In this book I have explained to my utmost ability the virtues and varieties of waters, their use and conveyance, and how their goodness may be ascertained; in the following book I intend to describe the principles of gnomonics and the rules of dialling.

Suet. Ves. 24.1 (r)

In his ninth consulship he had a slight illness in Campania, and returning at once to the city, he left for Cutilae and the country about Reate, where he spent the summer every year. There, in addition to an increase in his illness, having contracted a bowel complaint by too free use of the cold waters, he nevertheless continued to perform his duties as emperor, even receiving embassies as he lay in bed. Taken on a sudden with such an attack of diarrhoea that he all but swooned, he said: “An emperor ought to die standing,” and while he was struggling to get on his feet, he died in the arms of those who tried to help him, on the ninth day before the Kalends of July, at the age of sixty-nine years, one month and seven days.

Plut. Publ. 1.12.1 (prr)

But although in these particulars he showed himself a popular and moderate lawgiver, in the case of an immoderate offence he made the penalty severe. For he enacted a law by which any one who sought to make himself tyrant might be slain without trial, and the slayer should be free from blood-guiltiness if he produced proofs of the crime. For although it is impossible for one who attempts so great a task to escape all notice, it is not impossible for him to do so long enough to make himself too powerful to be brought to trial, which trial his very crime precludes. He therefore gave any one who was able to do so the privilege of anticipating the culprit’s trial.

Vitr. 8.3.23 (gw)

At Susa, the capital of Persia, there is a fountain, at which those who drink lose their teeth. On this also is written an epigram, stating that the water was excellent for washing, but that if drank it caused the teeth to fall out of their sockets. The verses are as follow:

A dreaded spring you see,
Yet if their hands, good stranger,
Folks choose to wash, they’re free
To do so without danger;
But if from your long lip,
Or only from its tip
Into your hollow venter,
This liquor pure should enter,
Your tools for munching meat
Straight on the ground will tumble,
And leave their empty seat
For toothless jaws to mumble.

Plut. Flam. 1.12.8 (prr)

It follows, then, that the city of Corinth has twice now been the scene of the same benefaction to the Greeks; for it was in Corinth that Titus at this time, and at Corinth that Nero again in our own times—in both cases at the Isthmian games—made the Greeks free and self-governing, Titus by voice of herald, but Nero in a public address which he delivered in person, on a tribunal in the market-place amidst the multitude. This, however, came at a later time.[13]

Plut. Aem. 1.26.6 (prr)

These Aemilius could not abide and would not hear; but looking upon him with a distressed and sorrowful countenance, said: “Why, wretched man, dost thou free Fortune from thy strongest indictment against her, by conduct which will make men think that thy misfortunes are not undeserved, and that thy former prosperity, rather than thy present lot, was beyond thy deserts? And why dost thou depreciate my victory, and make my success a meagre one, by showing thyself no noble or even fitting antagonist for Romans? Valour in the unfortunate obtains great reverence even among their enemies, but cowardice, in Roman eyes, even though it meet with success, is in every way a most dishonourable thing.”