Cic. Phil. 10.20.1 (y)

X. We have, indeed, undertaken our present course of action with a great and almost certain hope of liberty. But even if I allow that the events of war are uncertain, and that the chances of Mars are common to both sides, still it is worth while to fight for freedom at the peril of one’s life. For life does not consist wholly in breathing; there is literally no life at all for one who is a slave. All nations can endure slavery. Our state cannot. Nor is there any other reason for this, except that those nations shrink from toil and pain, and are willing to endure anything so long as they may be free from those evils; but we have been trained and bred up by our forefathers in such a manner, as to measure all our designs and all our actions by the standard of dignity and virtue. The recovery of freedom is so splendid a thing that we must not shun even death when seeking to recover it. But if immortality were to be the result of our avoidance of present danger, still slavery would appear still more worthy of being avoided, in proportion as it is of longer duration. But as all sorts of deaths surround us on all sides night and day, it does not become a man, and least of all a Roman, to hesitate to give up to his country that breath which he owes to nature.

Hdt. 2.139.1 (mcly)

The final deliverance from the Ethiopian came about (they said) as follows:—he fled away because he had seen in his sleep a vision, in which it seemed to him that a man came and stood by him and counselled him to gather together all the priests of Egypt and cut them asunder in the midst. Having seen this dream, he said that it seemed to him that the gods were foreshowing him this to furnish an occasion against him,[122] in order that he might do an impious deed with respect to religion, and so receive some evil either from the gods or from men: he would not however do so, but in truth (he said) the time had expired, during which it had been prophesied to him that he should rule Egypt before he departed thence. For when he was in Ethiopia the Oracles which the Ethiopians consult had told him that it was fated for him to rule Egypt fifty years: since then this time was now expiring, and the vision of the dream also disturbed him, Sabacos departed out of Egypt of his own free will.

Cic. Phil. 2.118.1 (y)

When men could not bear him, do you think they will bear you? Believe me, the time will come when men will race with one another to do this deed, and when no one will wait for the tardy arrival of an opportunity.

Consider, I beg you, Marcus Antonius, do some time or other consider the republic: think of the family of which you are born, not of the men with whom you are living. Be reconciled to the republic. However, do you decide on your conduct. As to mine, I myself will declare what that shall be. I defended the republic as a young man, I will not abandon it now that I am old. I scorned the sword of Catiline, I will not quail before yours. No, I will rather cheerfully expose my own person, if the liberty of the city can be restored by my death.

May the indignation of the Roman people at last bring forth what it has been so long labouring with. In truth, if twenty years ago in this very temple I asserted that death could not come prematurely upon a man of consular rank, with how much more truth must I now say the same of an old man? To me, indeed, O conscript fathers, death is now even desirable, after all the honours which I have gained, and the deeds which I have done. I only pray for these two things: one, that dying I may leave the Roman people free. No greater boon than this can be granted me by the immortal gods. The other, that every one may meet with a fate suitable to his deserts and conduct towards the republic.

Vitr. 2.9.1 (mg)

Timber should be felled between early Autumn and the time when Favonius begins to blow. For in Spring all trees become pregnant, and they are all employing their natural vigour in the production of leaves and of the fruits that return every year. The requirements of that season render them empty and swollen, and so they are weak and feeble because of their looseness of texture. This is also the case with women who have conceived. Their bodies are not considered perfectly healthy until the child is born; hence, pregnant slaves, when offered for sale, are not warranted sound, because the fetus as it grows within the body takes to itself as nourishment all the best qualities of the mother’s food, and so the stronger it becomes as the full time for birth approaches, the less compact it allows that body to be from which it is produced. After the birth of the child, what was heretofore taken to promote the growth of another creature is now set free by the delivery of the newborn, and the channels being now empty and open, the body will take it in by lapping up its juices, and thus becomes compact and returns to the natural strength which it had before.

Hdt. 3.125.1 (mcly)

Polycrates however neglected every counsel and set sail to go to Oroites, taking with him, besides many others of his friends, Demokedes also the son of Calliphon, a man of Croton, who was a physician and practised his art better than any other man of is time. Then when he arrived at Magnesia, Polycrates was miserably put to death in a manner unworthy both of himself and of his high ambition: for excepting those who become despots of the Syracusans, not one besides of the Hellenic despots is worthy to be compared with Polycrates in magnificence. And when he had killed him in a manner not fit to be told, Oroites impaled his body: and of those who accompanied him, as many as were Samians he released, bidding them be grateful to him that they were free men; but all those of his company who were either allies or servants, he held in the estimation of slaves and kept them. Polycrates then being hung up accomplished wholly the vision of his daughter, for he was bathed by Zeus whenever it rained,[110a] and anointed by the Sun, giving forth moisture himself from his body.

M. Aur. Med. 8.1.1 (lg)

This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shalt seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man’s nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man, which does not make him just, temperate, manly, free; and that there is nothing bad, which does not do the contrary to what has been mentioned.

Vitr. 2.9.16 (mg)

The flames soon kindled the brushwood which lay about that wooden structure and, rising towards heaven, made everybody think that the whole pile had fallen. But when the fire had burned itself out and subsided, and the tower appeared to view entirely uninjured, Caesar in amazement gave orders that they should be surrounded with a palisade, built beyond the range of missiles. So the townspeople were frightened into surrendering, and were then asked where that wood came from which was not harmed by fire. They pointed to trees of the kind under discussion, of which there are very great numbers in that vicinity. And so, as that stronghold was called Larignum, the wood was called larch. It is transported by way of the Po to Ravenna, and is to be had in Fano, Pesaro, Ancona, and the other towns in that neighbourhood. If there were only a ready method of carrying this material to Rome, it would be of the greatest use in buildings; if not for general purposes, yet at least if the boards used in the eaves running round blocks of houses were made of it, the buildings would be free from the danger of fire spreading across to them, because such boards can neither take fire from flames or from burning coals, nor ignite spontaneously.

Hdt. 7.111.1 (mcly)

the Satrians however never yet became obedient to any man, so far as we know, but they remain up to my time still free, alone of all the Thracians; for they dwell in lofty mountains, which are covered with forest of all kinds and with snow, and also they are very skilful in war. These are they who possess the Oracle of Dionysos; which Oracle is on their most lofty mountains. Of the Satrians those who act as prophets[103] of the temple are the Bessians; it is a prophetess[104] who utters the oracles, as at Delphi; and beyond this there is nothing further of a remarkable character.[105]

Vitr. 2.5.2 (mg)

The reason why lime makes a solid structure on being combined with water and sand seems to be this: that rocks, like all other bodies, are composed of the four elements. Those which contain a larger proportion of air, are soft; of water, are tough from the moisture; of earth, hard; and of fire, more brittle. Therefore, if limestone, without being burned, is merely pounded up small and then mixed with sand and so put into the work, the mass does not solidify nor can it hold together. But if the stone is first thrown into the kiln, it loses its former property of solidity by exposure to the great heat of the fire, and so with its strength burnt out and exhausted it is left with its pores open and empty. Hence, the moisture and air in the body of the stone being burned out and set free, and only a residuum of heat being left lying in it, if the stone is then immersed in water, the moisture, before the water can feel the influence of the fire, makes its way into the open pores; then the stone begins to get hot, and finally, after it cools off, the heat is rejected from the body of the lime.

Cic. Phil. 3.25.1 (y)

You are acting admirably, therefore, O tribunes of the people, in bringing forward a motion about the protection of the senate and consuls, and most deservedly are we all bound to feel and to prove to you the greatest gratitude for your conduct. For how can we be free from fear and danger while menaced by such covetousness and audacity? And as for that ruined and desperate man, what more hostile decision can be passed upon him than has already been passed by his own friends? His most intimate friend, a man connected with me too, Lucius Lentulus, and also Publius Naso, a man destitute of covetousness, have shown that they think that they have no provinces assigned them, and that the allotments of Antonius are invalid. Lucius Philippus, a man thoroughly worthy of his father and grandfather and ancestors, has done the same. The same is the opinion of Marcus Turanius, a man of the greatest integrity and purity of life. The same is the conduct of Publius Oppius; and those very men,—who, influenced by their friendship for Marcus Antonius, have attributed to him more power than they would perhaps really approve of,—Marcus Piso, my own connexion, a most admirable man and virtuous citizen, and Marcus Vehilius, a man of equal respectability, have both declared that they would obey the authority of the senate.

Cic. Phil. 2.37.1 (y)

XV. You have thrown in my teeth the camp of Pompeius and all my conduct at that time. At which time, indeed, if, as I have said before, my counsels and my authority had prevailed, you would this day be in indigence, we should be free, and the republic would not have lost so many generals and so many armies. For I confess that, when I saw that these things certainly would happen, which now have happened, I was as greatly grieved as all the other virtuous citizens would have been if they had foreseen the same things. I did grieve, I did grieve, O conscript fathers, that the republic which had once been saved by your counsels and mine, was fated to perish in a short time. Nor was I so inexperienced in and ignorant of this nature of things, as to be disheartened on account of a fondness for life, which while it endured would wear me out with anguish, and when brought to an end would release me from all trouble. But I was desirous that those most illustrious men, the lights of the republic, should live: so many men of consular rank, so many men of prætorian rank, so many most honourable senators; and besides them all the flower of our nobility and of our youth; and the armies of excellent citizens. And if they were still alive, under ever such hard conditions of peace, (for any sort of peace with our fellow-citizens appeared to me more desirable than civil war,) we should be still this day enjoying the republic.

Amm. 21.11.2 (y)

Under pretence of urgent necessity, but in reality because he still suspected their fidelity to him, he had sent into Gaul two legions belonging to the army of Constantius, with a troop of archers which he had found at Sirmium. They, moving slowly, and dreading the length of the journey and the fierce and continual attacks of the hostile Germans, planned a mutiny, being prompted and encouraged by Nigrinus, a tribune of a squadron of cavalry, a native of Mesopotamia. And having arranged the matter in secret conferences, and kept it close in profound silence, when they arrived at Aquileia, a city important from its situation and wealth, and fortified with strong walls, they suddenly closed the gates in a hostile manner, the native population, by whom the name of Constantius was still beloved, increasing the confusion and the terror. And having blockaded all the approaches, and armed the towers and battlements, they prepared measures to encounter the impending struggle, being in the mean time free and unrestrained. By this daring conduct they roused the Italian natives of the district to espouse the side of Constantius, who was still alive.

Cic. Cat. 4.2.1 (y)

I am that consul, O conscript fathers, to whom neither the forum in which all justice is contained, nor the Campus Martius, consecrated to the consular assemblies, nor the senate house, the chief assistance of all nations, nor my own home, the common refuge of all men, nor my bed devoted to rest, in short, not even this seat of honour, this curule chair, has ever been free from the danger of death, or from plots and treachery. I have been silent about many things, I have borne much, I have conceded much, I have remedied many things with some pain to myself, amid the alarm of you all. Now if the immortal gods have determined that there shall be this end to my consulship, that I should snatch you, O conscript fathers, and the Roman people from miserable slaughter, your wives and children and the vestal virgins from most bitter distress, the temples and shrines of the gods, and this most lovely country of all of us, from impious flames, all Italy from war and devastation; then, whatever fortune is laid up for me by myself, it shall be borne. If, indeed, Publius Lentulus, being led on by soothsayers, believed that his name was connected by destiny with the destruction of the republic, why should not I rejoice that my consulship has taken place almost by the express appointment of fate for the preservation of the republic?

Hdt. 1.126.1 (mcly)

Now there was a certain region of the Persian land which was overgrown with thorns, extending some eighteen or twenty furlongs in each direction; and when all had come with that which they had been before commanded to bring, Cyrus bade them clear this region for cultivation within one day: and when the Persians had achieved the task proposed, then he bade them come to him on the next day bathed and clean. Meanwhile Cyrus, having gathered together in one place all the flocks of goats and sheep and the herds of cattle belonging to his father, slaughtered them and prepared with them to entertain the host of the Persians, and moreover with wine and other provisions of the most agreeable kind. So when the Persians came on the next day, he made them recline in a meadow and feasted them. And when they had finished dinner, Cyrus asked them whether that which they had on the former day or that which they had now seemed to them preferable. They said that the difference between them was great, for the former day had for them nothing but evil, and the present day nothing but good. Taking up this saying Cyrus proceeded to lay bare his whole design, saying: "Men of the Persians, thus it is with you. If ye will do as I say, ye have these and ten thousand other good things, with no servile labour; but if ye will not do as I say, ye have labours like that of yesterday innumerable. Now therefore do as I say and make yourselves free: for I seem to myself to have been born by providential fortune to take these matters in hand; and I think that ye are not worse men than the Medes, either in other matters or in those which have to do with war. Consider then that this is so, and make revolt from Astyages forthwith."

M. Aur. Med. 9.40.1 (lg)

Either the gods have no power or they have power. If then they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes. But perhaps thou wilt say, the gods have placed them in thy power. Well then, is it not better to use what is in thy power like a free man, than to desire in a slavish and abject way what is not in thy power? And who has told thee that the gods do not aid us even in the things which are in our power? Begin then to pray for such things and thou wilt see. One man prays thus: How shall I be able to lie with that woman? Do thou pray thus: How shall I not desire to lie with her? Another prays thus, How shall I be released from this? Another prays: How shall I not desire to be released? Another thus, How shall I not lose my little son? Thou thus, How shall I not be afraid to lose him? In fine, turn thy prayers this way, and see what comes.