Hdt. 2.50.1 (mcly)

Moreover the naming[51] of almost all the gods has come to Hellas from Egypt: for that it has come from the Barbarians I find by inquiry is true, and I am of opinion that most probably it has come from Egypt, because, except in the case of Poseidon and the Dioscuroi (in accordance with that which I have said before), and also of Hera and Hestia and Themis and the Charites and Nereïds, the Egyptians have had the names of all the other gods in their country for all time. What I say here is that which the Egyptians think themselves: but as for the gods whose names they profess that they do not know, these I think received their naming from the Pelasgians, except Poseidon; but about this god the Hellenes learnt from the Libyans, for no people except the Libyans have had the name of Poseidon from the first and have paid honour to this god always. Nor, it may be added, have the Egyptians any custom of worshipping heroes.

Amm. 21.13.15 (y)

“For as my mind augurs, and as justice, which will aid upright counsels, promises, I feel sure that when once we come to close quarters, they will be so benumbed with fear as neither to be able to stand the fire of your glancing eyes nor the sound of your battle cry.” This speech harmonized well with the feelings of the soldiers. In their rage they brandished their shields, and after answering him in terms of eager goodwill, demanded to be led at once against the rebels. Their cordiality changed the emperor’s fear into joy; and having dismissed the assembly, as he knew by past experience that Arbetio was most eminently successful in putting an end to intestine wars, he ordered him to advance first by the road which he himself designed to take, with the spearmen and the legion of Mattium, and several battalions of light troops; he also ordered Gomoarius to take with him the Leti, to check the enemy on their arrival among the defiles of the Succi; he was selected for this service because he was unfriendly to Julian on account of some slight he had received from him in Gaul.

Hdt. 6.50.1 (mcly)

In consequence of this accusation Cleomenes the son of Anaxandrides, king of the Spartans, crossed over to Egina meaning to seize those of the Eginetans who were the most guilty; but as he was attempting to seize them, certain of the Eginetans opposed him, and among them especially Crios the son of Polycritos, who said that he should not with impunity carry off a single Eginetan, for he was doing this (said he) without authority from the Spartan State, having been persuaded to it by the Athenians with money; otherwise he would have come and seized them in company with the other king: and this he said by reason of a message received from Demaratos. Cleomenes then as he departed from Egina, asked Crios[33] what was his name, and he told him the truth; and Cleomenes said to him: "Surely now, O Ram, thou must cover over thy horns with bronze for thou wilt shortly have a great trouble to contend with."

Hdt. 5.58.1 (mcly)

Now these Phenicians who came with Cadmos, of whom were the Gephyraians, brought in among the Hellenes many arts when they settled in this land of Boeotia, and especially letters, which did not exist, as it appears to me, among the Hellenes before this time; and at first they brought in those which are used by the Phenician race generally, but afterwards, as time went on, they changed with their speech the form of the letters also. During this time the Ionians were the race of Hellenes who dwelt near them in most of the places where they were; and these, having received letters by instruction of the Phenicians, changed their form slightly and so made use of them, and in doing so they declared them to be called "phenicians," as was just, seeing that the Phenicians had introduced them into Hellas. Also the Ionians from ancient time call paper "skins," because formerly, paper being scarce, they used skins of goat and sheep; nay, even in my own time many of the Barbarians write on such skins.

Cic. Phil. 11.37.1 (y)

“Beware,” says one, “how you offend the veterans.” For this is what I am most constantly told. But I certainly ought to protect the rights of the veterans; of those at least who are well disposed; but surely I ought not to fear them. And those veterans who have taken up arms in the cause of the republic, and have followed Caius Cæsar, remembering the kindnesses which they received from his father, and who at this day are defending the republic to their own great personal danger,—those I ought not only to defend, but to seek to procure additional advantages for them. But those also who remain quiet, such as the sixth and eighth legion, I consider worthy of great glory and praise. But as for those companions of Antonius, who after they have devoured the benefits of Cæsar, besiege the consul elect, threaten this city with fire and sword, and have given themselves up to Saxa and Capho, men born for crime and plunder, who is there who thinks that those men ought to be defended? Therefore the veterans are either good men, whom we ought to load with distinctions; or quiet men, whom we ought to preserve; or impious ones, against whose frenzy we have declared war and taken up legitimate arms.

Cic. Phil. 3.16.1 (y)

It is from Aricia that we have received the Voconian and Atinian laws; from Aricia have come many of those magistrates who have filled our curule chairs, both in our fathers’ recollection and in our own; from Aricia have sprung many of the best and bravest of the Roman knights. But if you disapprove of a wife from Aricia, why do you approve of one from Tusculum? Although the father of this most virtuous and excellent woman, Marcus Atius Balbus, a man of the highest character, was a man of prætorian rank; but the father of your wife,—a good woman, at all events a rich one,—a fellow of the name of Bambalio, was a man of no account at all. Nothing could be lower than he was, a fellow who got his surname as a sort of insult, derived from the hesitation of his speech and the stolidity of his understanding. Oh, but your grandfather was nobly born. Yes, he was that Tuditanus who used to put on a cloak and buskins, and then go and scatter money from the rostra among the people. I wish he had bequeathed his contempt of money to his descendants! You have, indeed, a most glorious nobility of family!

Amm. 25.10.3 (y)

For some think they have received the name because they scatter fire wreathed like hair by a number of stars being collected into one mass; others think that they derive their fire from the dry evaporation of the earth rising gradually to a greater height; some fancy that the sunbeams as they rapidly pass, being prevented by dense clouds from descending lower, by infusing their brilliancy into a dense body show a light which, as it were, seems spotted with stars to the eyes of mortals. Some again have a fixed opinion that this kind of light is visible when some cloud, rising to a greater height than usual, becomes illuminated by its proximity to the eternal fires; or, that at all events there are some stars like the rest, of which the special times of their rising and setting are not understood by man. There are many other suggestions about comets which have been put forth by men skilled in mundane philosophy, but I must pass over them, as my subject calls me in another direction.

Plut. Lys. 1.14.3 (prr)

But there were other measures of Lysander upon which all the Greeks looked with pleasure, when, for instance, the Aeginetans, after a long time,[30] received back their own city, and when the Melians[31] and Scionaeans[32] were restored to their homes by him, after the Athenians had been driven out and had delivered back the cities.

And now, when he learned that the people of Athens were in a wretched plight from famine, he sailed into the Piraeus, and reduced the city, which was compelled to make terms on the basis of his commands.

Cic. Phil. 13.8.1 (y)

For when by his influence he inclined Magnus Pompeius, a most admirable young man, the son of one of the greatest of men, to peace, and without arms released the republic from imminent danger of civil war, by so doing he laid me under as great obligations as it was in the power of any man to do. Therefore I proposed to decree to him the most ample honours that were in my power, in which you agreed with me; nor have I ceased both to think and speak in the highest terms of him. The republic has Marcus Lepidus bound to it by many pledges. He is a man of the highest rank, of the greatest honours; he has the most honourable priesthood, and has received numberless distinctions in the city. There are monuments of himself, and of his brother, and of his ancestors; he has a most excellent wife, children such as any man might desire, an ample family estate, untainted with the blood of his fellow-citizens. No citizen has been injured by him; many have been delivered from misery by his kindness and pity. Such a man and such a citizen may indeed err in his opinion, but it is quite impossible for him in inclination to be unfriendly to the republic.

Hdt. 2.52.1 (mcly)

Now the Pelasgians formerly were wont to make all their sacrifices calling upon the gods in prayer, as I know from that which I heard at Dodona, but they gave no title or name to any of them, for they had not yet heard any, but they called them gods ({theous}) from some such notion as this, that they had set ({thentes}) in order all things and so had the distribution of everything. Afterwards, when much time had elapsed, they learnt from Egypt the names of the gods, all except Dionysos, for his name they learnt long afterwards; and after a time the Pelasgians consulted the Oracle at Dodona about the names, for this prophetic seat is accounted to be the most ancient of the Oracles which are among the Hellenes, and at that time it was the only one. So when the Pelasgians asked the Oracle at Dodona whether they should adopt the names which had come from the Barbarians, the Oracle in reply bade them make use of the names. From this time they sacrificed using the names of the gods, and from the Pelasgians the Hellenes afterwards received them:

Vitr. 2.0.1 (mg)

Dinocrates, an architect who was full of confidence in his own ideas and skill, set out from Macedonia, in the reign of Alexander, to go to the army, being eager to win the approbation of the king. He took with him from his country letters from relatives and friends to the principal military men and officers of the court, in order to gain access to them more readily. Being politely received by them, he asked to be presented to Alexander as soon as possible. They promised, but were rather slow, waiting for a suitable opportunity. So Dinocrates, thinking that they were playing with him, had recourse to his own efforts. He was of very lofty stature and pleasing countenance, finely formed, and extremely dignified. Trusting, therefore, to these natural gifts, he undressed himself in his inn, anointed his body with oil, set a chaplet of poplar leaves on his head, draped his left shoulder with a lion’s skin, and holding a club in his right hand stalked forth to a place in front of the tribunal where the king was administering justice.

Hdt. 1.44.1 (mcly)

And Croesus was very greatly disturbed by the death of his son, and was much the more moved to complaining by this, namely that his son was slain by the man whom he had himself cleansed of manslaughter. And being grievously troubled by the misfortune he called upon Zeus the Cleanser, protesting to him that which he had suffered from his guest, and he called moreover upon the Protector of Suppliants[37] and the Guardian of Friendship,[38] naming still the same god, and calling upon him as the Protector of Suppliants because when he received the guest into his house he had been fostering ignorantly the slayer of his son, and as the Guardian of Friendship because having sent him as a protector he had found him the worst of foes.

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.

Cic. Phil. 2.27.1 (y)

Was Cnæus Domitius spurred on to seek to recover his dignity, not by the death of his father, a most illustrious man, nor by the death of his uncle, nor by the deprivation of his own dignity, but by my advice and authority? Did I persuade Caius Trebonius? a man whom I should not have ventured even to advise. On which account the republic owes him even a larger debt of gratitude, because he preferred the liberty of the Roman people to the friendship of one man, and because he preferred overthrowing arbitrary power to sharing it. Was I the instigator whom Lucius Tillius Cimber followed? a man whom I admired for having performed that action, rather than ever expected that he would perform it; and I admired him on this account, that he was unmindful of the personal kindnesses which he had received, but mindful of his country. What shall I say of the two Servilii? Shall I call them Cascas, or Ahalas? and do you think that those men were instigated by my authority rather than by their affection for the republic? It would take a long time to go through all the rest; and it is a glorious thing for the republic that they were so numerous, and a most honourable thing also for themselves.

Dio 42.29.2 (cy)

The former claimed to represent the nobles, but issued edicts and had recourse to murders no less than the other. This, too, naturally resulted in great turmoil and many weapons were everywhere to be seen, although the senators had commanded that no changes should be made before Caesar’s arrival, and Antony that no private individual in the city should carry arms. As the tribunes, however, paid no attention to these orders, but resorted to absolutely every sort of measure against each other and against the men just mentioned, a third party arose, consisting of Antony and the senate. For in order to let it be thought that his weapons and the authority that resulted from their possession, an authority which he had already usurped, had been granted by that body, he got the privilege of keeping soldiers within the walls and of helping the other tribunes to guard the city. After this Antony did whatever he desired with a kind of legal right, while Dolabella and Trebellius were nominally guilty of violence; but their effrontery and resources led them to resist both each other and him, as if they too had received some position of command from the senate.