Plut. Thes. 1.31.1 (prr)

Theseus was already fifty years old, according to Hellanicus, when he took part in the rape of Helen, who was not of marriageable age. Wherefore some writers, thinking to correct this heaviest accusation against him, say that he did not carry off Helen himself, but that when Idas and Lynceus had carried her off, he received her in charge and watched over her and would not surrender her to the Dioscuri[43] when they demanded her; or, if you will believe it, that her own father, Tyndareüs, entrusted her to Theseus, for fear of Enarsphorus, the son of Hippocoön, who sought to take Helen by force while she was yet a child. But the most probable account, and that which has the most witnesses in its favour, is as follows.

Plut. Publ. 1.7.5 (prr)

In this reward he thought that Vindicius ought to share, and therefore had a decree passed which made him, first of all freedmen, a citizen of Rome, and entitled him to vote with any curia in which he chose to be enrolled. Other freedmen received the right of suffrage in much later times from Appius,[9] who thus courted popularity. And from this Vindicius, as they say, a perfect manumission is to this day called “vindicta.”[10]

Suet. Aug. 8.1 (r)

At the age of four he lost his father. In his twelfth year he delivered a funeral oration to the assembled people in honour of his grandmother Julia. Four years later, after assuming the gown of manhood, he received military prizes at Caesar’s African triumph, although he had taken no part in the war on account of his youth. When his uncle presently went to Spain to engage the sons of Pompey, although Augustus had hardly yet recovered his strength after a severe illness, he followed over roads beset by the enemy with only a very few companions, and that too after suffering shipwreck, and thereby greatly endeared himself to Caesar, who soon formed a high opinion of his character over and above the energy with which he had made the journey.

Plut. Ant. 1.24.5 (prr)

But finally, when he was imposing a second contribution on the cities, Hybreas, speaking in behalf of Asia, plucked up courage to say this: “If thou canst take a contribution twice in one year, thou hast power also to make summer for us twice, and harvest-time twice.” These words were rhetorical, it is true, and agreeable to Antony’s taste; but the speaker added in plain and bold words that Asia had given him two hundred thousand talents; “If,” said he, “thou hast not received this money, demand it from those who took it; but if thou didst receive it, and hast it not, we are undone.”

Plut. Lyc. 1.7.3 (prr)

This king, they say, on being reviled by his wife because the royal power, when he handed it over to his sons, would be less than when he received it, said: “Nay, but greater, in that it will last longer.” And in fact, by renouncing excessive claims and freeing itself from jealous hate, royalty at Sparta escaped its perils, so that the Spartan kings did not experience the fate which the Messenians and Argives inflicted upon their kings, who were unwilling to yield at all or remit their power in favour of the people. And this brings into the clearest light the wisdom and foresight of Lycurgus, when we contrast the factions and misgovernment of the peoples and kings of Messenia and Argos, who were kinsmen and neighbours of the Spartans.

Cic. Phil. 13.45.1 (y)

XX. However, at last he recollects himself and begins to philosophize.

“If the immortal gods assist me, as I trust that they will, going on my way with proper feelings, I shall live happily; but if another fate awaits me, I have already a foretaste of joy in the certainty of your punishment. For if the Pompeians when defeated are so insolent, you will be sure to experience what they will be when victorious.”

You are very welcome to your foretaste of joy. For you are at war not only with the Pompeians, but with the entire republic. Every one, gods and men, the highest rank, the middle class, the lowest dregs of the people, citizens and foreigners, men and women, free men and slaves, all hate you. We saw this the other day on some false news that came; but we shall soon see it from the way in which true news is received. And if you ponder these things with yourself a little, you will die with more equanimity, and greater comfort.

Hdt. 2.119.1 (mcly)

And Menelaos having come to Egypt and having sailed up to Memphis, told the truth of these matters, and not only found great entertainment, but also received Helen unhurt, and all his own wealth besides. Then however, after he had been thus dealt with, Menelaos showed himself ungrateful to the Egyptians; for when he set forth to sail away, contrary winds detained him, and as this condition of things lasted long, he devised an impious deed; for he took two children of natives and made sacrifice of them. After this, when it was known that he had done so, he became abhorred, and being pursued he escaped and got away in his ships to Libya; but whither he went besides after this, the Egyptians were not able to tell. Of these things they said that they found out part by inquiries, and the rest, namely that which happened in their own land, they related from sure and certain knowledge.

Cic. Phil. 1.26.1 (y)

What then?—whatever is accomplished by those means will be law. And you will order, I suppose, all those regularly-passed decrees to be engraved on brazen tablets. “The consuls consulted the people in regular form,” (Is this the way of consulting the people that we have received from our ancestors?) “and the people voted it with due regularity.” What people? that which was excluded from the forum? Under what law did they do so? under that which has been wholly abrogated by violence and arms? But I am saying all this with reference to the future; because it is the part of a friend to point out evils which may be avoided: and if they never ensue, that will be the best refutation of my speech. I am speaking of laws which have been proposed; concerning which you have still full power to decide either way. I am pointing out the defects; away with them! I am denouncing violence and arms; away with them too!

Plut. Alex. 1.63.5 (prr)

Such was the force of the blow that Alexander recoiled and sank to his knees, whereupon his assailant ran at him with drawn scimitar, while Peucestas and Limnaeus[103] defended him. Both of them were wounded, and Limnaeus was killed; but Peucestas held out, and at last Alexander killed the Barbarian. But he himself received many wounds, and at last was smitten on the neck with a cudgel, and leaned against the wall, his eyes still fixed upon his foes.

Plut. Thes. 1.12.3 (prr)

Aegeus speedily perceived it, dashed down the proffered cup of poison, and after questioning his son, embraced him, and formally recognized him before an assembly of the citizens, who received him gladly because of his manly valour. And it is said that as the cup fell, the poison was spilled where now is the enclosure in the Delphinium,[14] for that is where the house of Aegeus stood, and the Hermes to the east of the sanctuary is called the Hermes at Aegeus’s gate.

Plut. Pel. 1.4.4 (prr)

However, most people think that their ardent friendship dated from the campaign at Mantineia,[3] where they fought on the side of the Lacedaemonians, who were still their friends and allies, and who received assistance from Thebes. For they stood side by side among the men-at-arms and fought against the Arcadians, and when the Lacedaemonian wing to which they belonged gave way and was routed for the most part, they locked their shields together and repelled their assailants.

Suet. Tib. 22.1 (r)

Tiberius did not make the death of Augustus public until the young Agrippa had been disposed of. The latter was slain by a tribune of the soldiers appointed to guard him, who received a letter in which he was bidden to do the deed; but it is not known whether Augustus left this letter when he died, to remove a future source of discord, or whether Livia had it written in the name of her husband; and in the latter case, whether it was with or without the connivance of Tiberius. At all events, when the tribune reported that he had done his bidding, Tiberius replied that he had given no such order, and that the man must render an account to the senate; apparently trying to avoid odium at the time, for later his silence consigned the matter to oblivion.

Plut. Thes. 1.3.3 (prr)

Now Aegeus, king of Athens, desiring to have children, is said to have received from the Pythian priestess the celebrated oracle in which she bade him to have intercourse with no woman until he came to Athens. But Aegeus thought the words of the command somewhat obscure, and therefore turned aside to Troezen and communicated to Pittheus the words of the god, which ran as follows:—

“Loose not the wine-skin’s jutting neck, great chief of the people,

Until thou shalt have come once more to the city of Athens.”[6]

Plut. Cat. Ma. 1.6.2 (prr)

He received Sardinia as his province,[6] and whereas his predecessors were wont to charge the public treasury with their pavilions, couches, and apparel, while they oppressed the province with the cost of their large retinues of servants and friends, and of their lavish and elaborate banquets, his simple economy stood out in an incredible contrast. He made no demands whatever upon the public treasury, and made his circuit of the cities on foot, followed by a single public officer, who carried his robe and chalice for sacrifices.

Plut. Rom. 1.21.6 (prr)

A certain Butas, who wrote fabulous explanations of Roman customs in elegiac verse, says that Romulus and Remus, after their victory over Amulius, ran exultantly to the spot where, when they were babes, the she-wolf gave them suck, and that the festival is conducted in imitation of this action, and that the two youths of noble birth run

“Smiting all those whom they meet, as once with brandished weapons,

Down from Alba’s heights, Remus and Romulus ran.”