M. Aur. Med. 4.3.1 (lg)

Men seek retreats for themselves, houses in the country, seashores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquillity; and I affirm that tranquillity is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.—But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.—Recall to thy recollection this alternative; either there is providence or atoms [fortuitous concurrence of things]; or remember the arguments by which it has been proved that the world is a kind of political community [and be quiet at last].—But perhaps corporeal things will still fasten upon thee.—Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure [and be quiet at last].—But perhaps the desire of the thing called fame will torment thee.—See how soon everything is forgotten, and look at the chaos of infinite time on each side of [the present], and the emptiness of applause, and the changeableness and want of judgment in those who pretend to give praise, and the narrowness of the space within which it is circumscribed [and be quiet at last]. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

This then remains: Remember to retire into this little territory of thy own, and above all do not distract or strain thyself, but be free, and look at things as a man, as a human being, as a citizen, as a mortal. But among the things readiest to thy hand to which thou shalt turn, let there be these, which are two. One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within. The other is that all these things which thou seest change immediately and will no longer be; and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation: life is opinion.

Cic. Phil. 2.116.1 (y)

But if you are not afraid of brave men and illustrious citizens, because they are prevented from attacking you by your armed retinue, still, believe me, your own fellows will not long endure you. And what a life is it, day and night to be fearing danger from one’s own people! Unless, indeed, you have men who are bound to you by greater kindnesses than some of those men by whom he was slain were bound to Cæsar; or unless there are points in which you can be compared with him.

In that man were combined genius, method, memory, literature, prudence, deliberation, and industry. He had performed exploits in war which, though calamitous for the republic, were nevertheless mighty deeds. Having for many years aimed at being a king, he had with great labour, and much personal danger, accomplished what he intended. He had conciliated the ignorant multitude by presents, by monuments, by largesses of food, and by banquets; he had bound his own party to him by rewards, his adversaries by the appearances of clemency. Why need I say much on such a subject? He had already brought a free city, partly by fear, partly by patience, into a habit of slavery.

Hdt. 1.95.1 (mcly)

and after this our history proceeds to inquire about Cyrus, who he was that destroyed the empire of Croesus, and about the Persians, in what manner they obtained the lead of Asia. Following then the report of some of the Persians,—those I mean who do not desire to glorify the history of Cyrus but to speak that which is in fact true,—according to their report, I say, I shall write; but I could set forth also the other forms of the story in three several ways.

The Assyrians ruled Upper Asia[110] for five hundred and twenty years, and from them the Medes were the first who made revolt. These having fought for their freedom with the Assyrians proved themselves good men, and thus they pushed off the yoke of slavery from themselves and were set free; and after them the other nations also did the same as the Medes: and when all on the continent were thus independent, they returned again to despotic rule as follows:—

Cic. Phil. 3.36.1 (y)

There is nothing more detestable than disgrace; nothing more shameful than slavery. We have been born to glory and to liberty; let us either preserve them or die with dignity. Too long have we concealed what we have felt: now at length it is revealed: every one has plainly shown what are his feelings to both sides, and what are his inclinations. There are impious citizens, measured by the love I bear my country, too many; but in proportion to the multitude of well-affected ones, very few; and the immortal gods have given the republic an incredible opportunity and chance for destroying them. For, in addition to the defences which we already have, there will soon be added consuls of consummate prudence, and virtue, and concord, who have already deliberated and pondered for many months on the freedom of the Roman people. With these men for our advisers and leaders, with the gods assisting us, with ourselves using all vigilance and taking great precautions for the future, and with the Roman people acting with unanimity, we shall indeed be free in a short time, and the recollection of our present slavery will make liberty sweeter.

Cic. Phil. 5.49.1 (y)

It is only natural, O conscript fathers, that the man who has learnt to appreciate real glory, and who feels that he is considered by the senate and by the Roman knights and the whole Roman people a citizen who is dear to, and a blessing to the republic, should think nothing whatever deserving of being compared to this glory. Would that it had happened to Caius Cæsar—the father, I mean—when he was a young man, to be beloved by the senate and by every virtuous citizen; but, having neglected to aim at that, he wasted all the power of genius which he had in a most brilliant degree, in a capricious pursuit of popular favour. Therefore, as he had not sufficient respect for the senate and the virtuous part of the citizens, he opened for himself that path for the extension of his power, which the virtue of a free people was unable to bear.

But the principles of his son are widely different; who is not only beloved by every one, but in the greatest degree by the most virtuous men. In him is placed all our hope of liberty; from him already has our safety been received; for him the highest honours are sought out and prepared.

Plut. Nic. 1.6.4 (prr)

For all these things Nicias was free from blame, while as general he captured Cythera,[26] an island favourably situated for the command of Laconia and inhabited by Lacedaemonians; he captured also many places in Thrace[27] which had revolted, and brought them back to their allegiance; having shut up the Megarians in their city he straightway seized the island of Minoa,[28] and shortly after, from this base of operations, got possession of Nisaea;[29] he also made a descent upon the territory of Corinth,[30] defeated the Corinthians in battle and slew many of them, including Lycophron their general.

Vitr. 1.1.10 (gw)

Skill in physic enables him to ascertain the salubrity of different tracts of country, and to determine the variation of climates, which the Greeks call κλίματα: for the air and water of different situations, being matters of the highest importance, no building will be healthy without attention to those points. Law should be an object of his study, especially those parts of it which relate to party-walls, to the free course and discharge of the eaves’ waters, the regulations of sesspools and sewage, and those relating to window lights. The laws of sewage require his particular attention, that he may prevent his employers being involved in law-suits when the building is finished. Contracts, also, for the execution of the works, should be drawn with care and precision: because, when without legal flaws, neither party will be able to take advantage of the other. Astronomy instructs him in the points of the heavens, the laws of the celestial bodies, the equinoxes, solstices, and courses of the stars; all of which should be well understood, in the construction and proportions of clocks.

Hdt. 7.29.1 (mcly)

Thus he said; and Xerxes was pleased by the things which he had spoken, and replied: "Lydian host, ever since I went forth from the Persian land I have encountered no man up to this time who was desirous to entertain my army, or who came into my presence and made offer of his own free will to contribute money to me for the war, except only thee: and thou not only didst entertain my army magnificently, but also now dost make offer of great sums of money. To thee therefore in return I give these rewards,—I make thee my guest-friend, and I will complete for thee the four hundred myriads of staters by giving from myself the seven thousand, in order that thy four hundred myriads may not fall short by seven thousand, but thou mayest have a full sum in thy reckoning, completed thus by me. Keep possession of that which thou hast got for thyself, and be sure to act always thus; for if thou doest so, thou wilt have no cause to repent either at the time or afterwards."

M. Aur. Med. 10.34.1 (lg)

To him who is penetrated by true principles even the briefest precept is sufficient, and any common precept, to remind him that he should be free from grief and fear. For example:—

Leaves, some the wind scatters on the ground—

So is the race of men.[62]

Leaves also are thy children; and leaves too are they who cry out as if they were worthy of credit and bestow their praise, or on the contrary curse, or secretly blame and sneer; and leaves in like manner are those who shall receive and transmit a man’s fame to after times. For all such things as these “are produced in the season of spring,” as the poet says; then the wind casts them down; then the forest produces other leaves in their places. But a brief existence is common to all things, and yet thou avoidest and pursuest all things as if they would be eternal. A little time, and thou shalt close thy eyes; and him who has attended thee to thy grave another soon will lament.

Vitr. 2.6.1 (mg)

There is also a kind of powder which from natural causes produces astonishing results. It is found in the neighbourhood of Baiae and in the country belonging to the towns round about Mt. Vesuvius. This substance, when mixed with lime and rubble, not only lends strength to buildings of other kinds, but even when piers of it are constructed in the sea, they set hard under water. The reason for this seems to be that the soil on the slopes of the mountains in these neighbourhoods is hot and full of hot springs. This would not be so unless the mountains had beneath them huge fires of burning sulphur or alum or asphalt. So the fire and the heat of the flames, coming up hot from far within through the fissures, make the soil there light, and the tufa found there is spongy and free from moisture. Hence, when the three substances, all formed on a similar principle by the force of fire, are mixed together, the water suddenly taken in makes them cohere, and the moisture quickly hardens them so that they set into a mass which neither the waves nor the force of the water can dissolve.

Hdt. 5.109.1 (mcly)

This being the case, the despots of Cyprus called together the commanders of the Ionians and said: "Ionians, we of Cyprus give you a choice which enemy ye will rather fight with, the Persians or the Phenicians: for if ye will rather array yourselves on land and make trial of the Persians in fight, it is time now for you to disembark from your ships and array yourselves on the land, and for us to embark in your ships to contend against the Phenicians; but if on the other hand ye will rather make trial of the Phenicians,—whichever of these two ye shall choose, ye must endeavour that, so far as it rests with you, both Ionia and Cyprus shall be free." To this the Ionians replied: "We were sent out by the common authority of the Ionians to guard the sea, and not to deliver our ships to the Cyprians and ourselves fight with the Persians on land. We therefore will endeavour to do good service in that place to which we were appointed; and ye must call to mind all the evils which ye suffered from the Medes, when ye were in slavery to them, and prove yourselves good men."

Cic. Phil. 5.11.1 (y)

But that squandering of the public money cannot possibly be endured by which he got rid of seven hundred millions of sesterces by forged entries and deeds of gifts, so that it seems an absolute miracle that so vast a sum of money belonging to the Roman people can have disappeared in so short a time. What? are those enormous profits to be endured which the household of Marcus Antonius has swallowed up? He was continually selling forged decrees; ordering the names of kingdoms and states, and grants of exemptions to be engraved on brass, having received bribes for such orders. And his statement always was, that he was doing these things in obedience to the memoranda of Cæsar, of which he himself was the author. In the interior of his house there was going on a brisk market of the whole republic. His wife, more fortunate for herself than for her husband, was holding an auction of kingdoms and provinces: exiles were restored without any law, as if by law: and unless all these acts are rescinded by the authority of the senate, now that we have again arrived at a hope of recovering the republic, there will be no likeness of a free city left to us.

Vitr. 2.9.1 (gw)

Timber should be felled from the beginning of the Autumn up to that time when the west wind begins to blow; never in the Spring, because at that period the trees are as it were pregnant, and communicate their natural strength to the yearly leaves and fruits they shoot forth. Being empty and swelled out, they become, by their great porosity, useless and feeble, just as we see females after conception in indifferent health till the period of their bringing forth. Hence slaves about to be sold are not warranted sound if they be pregnant; for the foetus which goes on increasing in size within the body, derives nourishment from all the food which the parent consumes, and as the time of delivery approaches, the more unwell is the party by whom it is borne: as soon as the foetus is brought forth, that which was before allotted for the nourishment of another being, once more free by the separation of the foetus, returns to reinvigorate the body by the juices flowing to the large and empty vessels, and to enable it to regain its former natural strength and solidity.

Hdt. 8.132.1 (mcly)

When all the ships had arrived at Egina, there came Ionian envoys to the camp of the Hellenes, who also came a short time before this to Sparta and asked the Lacedemonians to set Ionia free; and of them one was Herodotus the son of Basileides. These had banded themselves together and had plotted to put to death Strattis the despot of Chios, being originally seven in number; but when one of those who took part with them gave information of it and they were discovered to be plotting against him, then the remaining six escaped from Chios and came both to Sparta and also at this time to Egina, asking the Hellenes to sail over to Ionia: but they with difficulty brought them forward as far as Delos; for the parts beyond this were all fearful to the Hellenes, since they were without experience of those regions and everything seemed to them to be filled with armed force, while their persuasion was that it was as long a voyage to Samos as to the Pillars of Heracles. Thus at the same time it so chanced that the Barbarians dared sail no further up towards the West than Samos, being smitten with fear, and the Hellenes no further down towards the East than Delos, when the Chians made request of them. So fear was guard of the space which lay between them.

Hdt. 4.139.1 (mcly)

When these adopted the opinion of Histiaios, they resolved to add to it deeds and words as follows, namely to break up that part of the bridge which was on the side towards the Scythians, to break it up, I say, for a distance equal to the range of an arrow, both in order that they might be thought to be doing something, though in fact they were doing nothing, and for fear that the Scythians might make an attempt using force and desiring to cross the Ister by the bridge: and in breaking up that part of the bridge which was towards Scythia they resolved to say that they would do all that which the Scythians desired. This they added to the opinion proposed, and then Histiaios coming forth from among them made answer to the Scythians as follows: "Scythians, ye are come bringing good news, and it is a timely haste that ye make to bring it; and ye on your part give us good guidance, while we on ours render to you suitable service. For, as ye see, we are breaking up the passage, and we shall show all zeal in our desire to be free: and while we are breaking up the bridge, it is fitting that ye should be seeking for those of whom ye speak, and when ye have found them, that ye should take vengeance on them on behalf of us as well as of yourselves in such manner as they deserve."