Amm. 22.16.22 (y)

Here it was that Anaxagoras derived the knowledge which enabled him to predict that stones would fall from heaven, and from the feeling of the mud in a well to foretell impending earthquakes. Solon too derived aid from the apophthegms of the priests of Egypt in the enactment of his just and moderate laws, by which he gave great confirmation to the Roman jurisprudence. From this source too Plato, soaring amid sublime ideas, rivalling Jupiter himself in the magnificence of his voice, acquired his glorious wisdom by a visit to Egypt.

Plut. Ant. 1.65.3 (prr)

he also ordered the masters of the ships to receive the attacks of the enemy as if their ships were lying quietly at anchor, and to maintain their position at the mouth of the gulf, which was narrow and difficult. Caesar, we are told, who had left his tent while it was yet dark and was going round to visit his ships, was met by a man driving an ass. Caesar asked the man his name, and he, recognizing Caesar, replied: “My name is Prosper, and my ass’s name is Victor.” Therefore, when Caesar afterwards decorated the place with the beaks of ships, he set up bronze figures of an ass and a man.

Suet. Aug. 24.1 (r)

He made many changes and innovations in the army, besides reviving some usages of former times. He exacted the strictest discipline. It was with great reluctance that he allowed even his generals to visit their wives, and then only in the winter season. He sold a Roman knight and his property at public auction, because he had cut off the thumbs of two young sons, to make them unfit for military service; but when he saw that some tax-gatherers were intent upon buying him, he knocked him down to a freeman of his own, with the understanding that he should be banished to the country districts, but allowed to live in freedom.

Plut. Cat. Mi. 1.37.3 (prr)

Canidius I employ more than others both because I have made trial of him, and because I trust him; he came at the very first, and shows himself to be incorrupt.” This private conversation, however, between himself and Cato, Munatius says was reported by Cato to Canidius, and that therefore, when he heard of it, he would no longer go to Cato’s table, or visit him, or share his counsels, when he was invited. Further, Munatius says, when Cato threatened to take security from him, as the Romans do in the case of those who refuse to obey orders, he paid no attention to the threat, but sailed away, and for a long time continued to be angry with Cato.

Plut. Phil. 1.15.6 (prr)

On his third visit, however, he at last got so far as to acquaint Philopoemen with the earnest desire of his city. Then Philopoemen, who was pleased by what he heard, went in person to Sparta, and counselled the people there not to try to bribe good men who were their friends, and by whose virtues they could profit without payment of money, but rather to buy up and corrupt the bad men who were ruining the city by their factious conduct in the assembly, to the end that such might have their mouths stopped in consequence of their venality, and so be less annoying to their fellow-citizens; for it was better, he said, to take away freedom of speech from their enemies rather than from their friends. Such was his splendid spirit in matters of money.

Plut. Flam. 1.19.1 (prr)

In view of this, when Cato became censor[31] and was purging the senate of its unworthy members, he expelled from it Lucius Flamininus, although he was a man of consular dignity, and although his brother Titus was thought to be involved in his disgrace. Therefore the two brothers came before the people in lowly garb and bathed in tears, and made what seemed a reasonable request of their fellow citizens, namely, that Cato should state the reasons which had led him to visit a noble house with a disgrace so great.

Amm. 14.6.13 (y)

And when relying on this affability you do the same thing the next day, you will stand waiting as one utterly unknown and unexpected, while he who yesterday encouraged you to repeat your visit, counts upon his fingers who you can be, marvelling, for a long time, whence you come, and what you want. But when at length you are recognized and admitted to his acquaintance, if you should devote yourself to the attention of saluting him for three years consecutively, and after this intermit your visits for an equal length of time, then if you return to repeat a similar course, you will never be questioned about your absence any more than if you had been dead, and you will waste your whole life in submitting to court the humours of this blockhead.

Plut. Dion 1.4.1 (prr)

Now, Dion was a brother of Aristomache, and at first was honoured because of his sister; afterwards, however, he gave proof of his wisdom, and was presently beloved by the tyrant for his own sake. In addition to all his other favours, Dionysius ordered his treasurers to give Dion whatever he asked, although they were to tell Dionysius on the same day what they had given. But though Dion was even before of a lofty character, magnanimous, and manly, he advanced still more in these high qualities when, by some divine good fortune, Plato came to Sicily.[5]

Hdt. 8.67.1 (mcly)

So then, when all these had come to Athens except the Parians (now the Parians had remained behind at Kythnos waiting to see how the war would turn out),—when all the rest, I say, had come to Phaleron, then Xerxes himself came down to the ships desiring to visit them and to learn the opinions of those who sailed in them: and when he had come and was set in a conspicuous place, then those who were despots of their own nations or commanders of divisions being sent for came before him from their ships, and took their seats as the king had assigned rank to each one, first the king of Sidon, then he of Tyre, and after them the rest: and when they were seated in due order, Xerxes sent Mardonios and inquired, making trial of each one, whether he should fight a battle by sea.

Suet. Aug. 93.1 (r)

He treated with great respect such foreign rites as were ancient and well established, but held the rest in contempt. For example, having been initiated at Athens and afterwards sitting in judgment of a case at Rome involving the privileges of the priests of Ceres, in which certain matters of secrecy were brought up, he dismissed his counsellors and the throng of bystanders and heard the disputants in private. But on the other hand he not only refused to make a slight detour to visit Apis, when he was travelling through Egypt, but highly commended his grandson Gaius for not offering prayers at Jerusalem as he passed by Judaea.

Hdt. 3.160.1 (mcly)

As for Zopyros, in the judgment of Dareios no one of the Persians surpassed him in good service, either of those who came after or of those who had gone before, excepting Cyrus alone; for to Cyrus no man of the Persians ever yet ventured to compare himself: and Dareios is said to have declared often that he would rather that Zopyros were free from the injury than that he should have twenty Babylons added to his possession in addition to that one which he had. Moreover he gave him great honours; for not only did he give him every year those things which by the Persians are accounted the most honourable, but also he granted him Babylon to rule free from tribute, so long as he should live; and he added many other gifts. The son of this Zopyros was Megabyzos, who was made commander in Egypt against the Athenians and their allies; and the son of this Megabyzos was Zopyros, who went over to Athens as a deserter from the Persians.

Amm. 22.13.3 (y)

But it was reported, though the rumour was most vague, that the temple had been burnt by means of Asclepiades the philosopher, of whom we have made mention while relating the actions of Magnentius. He is said to have come to the suburb in which the temple stood to pay a visit to Julian, and being accustomed to carry with him wherever he went a small silver statue of the Heavenly Venus, he placed it at the feet of the image of Apollo, and then, according to his custom, having lighted wax tapers in front of it, he went away. At midnight, when no one was there to give any assistance, some sparks flying about stuck to the aged timbers; and from that dry fuel a fire was kindled which burnt everything it could reach, however separated from it by the height of the building.

M. Aur. Med. 11.36.1 (lg)

No man can rob us of our free will. (Epictetus, iii. 22.)

Suet. Ves. 2.1 (r)

Vespasian was born in the Sabine country, in a small village beyond Reate, called Falacrina, on the evening of the fifteenth day before the Kalends of December, in the consulate of Quintus Sulpicius Camerinus and Gaius Poppaeus Sabinus, five years before the death of Augustus. He was brought up under the care of his paternal grandmother Tertulla on her estates at Cosa. Therefore even after he became emperor he used constantly to visit the home of his infancy, where the manor house was kept in its original condition, since he did not wish to miss anything which he was wont to see there; and he was so devoted to his grandmother’s memory that on religious and festival days he always drank from a little silver cup that had belonged to her.

Vitr. 1.7.2 (gw)

The temple of Ceres should be in a solitary spot out of the city, to which the public are not necessarily led but for the purpose of sacrificing to her. This spot is to be reverenced with religious awe and solemnity of demeanour, by those whose affairs lead them to visit it. Appropriate situations must also be chosen for the temples and places of sacrifice to the other divinities. For the construction and proportions of the edifices themselves, I shall give rules in the third and fourth books; because it appears to me, that in the second book I ought to explain the nature of the different materials employed in building, their qualities and use; and then, in the other books, to give rules for the dimensions of buildings, the orders, and their proportions.