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Polybius, Histories, book 5, Cleomenes Asks for Help from Egypt (search)
ft who could balance him, Cleomenes might, if he got Greece into his power quickly and without trouble, prove a serious and formidable rival to themselves; especially as he had had a clear view of Egyptian affairs, had learnt to despise the king; and had discovered that the kingdom had many parts loosely attached, and widely removed from the centre, and presenting many facilities for revolutionary movements: for not a few of their ships were at Samos, and a considerable force of soldiers at Ephesus. These considerations induced them to reject the idea of sending Cleomenes out with supplies; for they thought it by no means conducive to their interests to carelessly let a man go, who was certain to be their opponent and enemy. The other proposal was to keep him there against his will; but this they all rejected at once without discussion, on the principle that the lion and the flock could not safely share the same stall. Sosibius himself took the lead in regarding this idea with aversio
Polybius, Histories, book 8, Bolis the Cretan Agrees to Rescue Achaeus (search)
nder Cambylus. Sosibius caught at the suggestion, convinced that, if Achaeus could be saved at all from his dangerous situation, it could be better accomplished by the agency of Bolis than of any one else; and, this conviction being backed by great zeal on the part of Bolis, the undertaking was pushed on with despatch. Sosibius at once supplied the money necessary for the attempt, and promised a large sum besides in case of its success; at the same time raising the hopes of Bolis to the utmost by dilating upon the favours he might look for from the king, as well as from the rescued prince himself. Full of eagerness therefore for success, Bolis set sail without delay, taking with him a letter in cipher and other credentials addressed to Nicomachus at Rhodes, who was believed to entertain a fatherly affection and devotion for Achaeus, and also to Melancomas at Ephesus; for these were the men formerly employed by Achaeus in his negotiations with Ptolemy, and in all other foreign affairs.
Polybius, Histories, book 8, Bolis Turns Traitor (search)
Bolis Turns Traitor Bolis went to Rhodes, and thence to Ephesus; communicated his purpose to Nicomachus and Melancomas; and found them ready to do what they were asked. He then despatched one of his staff, named Arianus, to Cambylus, with a message to the effect that he had been sent from Alexandria on a recruiting tour, and that he wished for an interview with Cambylus on some matters of importance; he thought it therefore necessary to have a time and place arranged for them to meet without the privity of a third person. Arianus quickly obtained an interview with Cambylus and delivered his message; nor was the latter at all unwilling to listen to the proposal. Having appointed a day, and a place known to both himself and Bolis, at which he would be after nightfall, he dismissed Arianus. Now Bolis had all the subtlety of a Cretan, and he accordingly weighed carefully in his own mind every possible line of action, and patiently examined every idea which presented itself to him. Boli
Epictetus, Discourses (ed. George Long), book 2 (search)
Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure? For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore.Paul says, Cor. i. 15. 32: 'If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink, for to-morrow we die.' The words 'let us eat and drink, etc.' are said to be a quotation from the Thais of Menander. The meaning seems to be, that if I do not believe in the resurrection of the dead, why should I not enjoy the sensual pleasures of life only? This is not the doctrine of Epictetus, as we see in the text. And what is it to you, how the rest shall think about these things, whether right or wrong? For what have
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 4 (search)
; which so provoked the jealousy of the meek Xantippe, that she threw it down and stamped upon it. Socrates only laughed, and said, " Now you will have no share in it yourself." - C. " And what is this to me, if I think such things nothing to me? This very point is my business; and neither a tyrant, nor a master; shall restrain my will; nor multitudes, though I am a single person; nor one ever so strong, though I am ever so weak. For this is given by God to every one, free from restraint." These principles make friendship in families, concord in cities, peace in nations. They make a person grateful to God, everywhere courageous, as dealing with things merely foreign and of minor importance. But we, alas ! are able indeed to write and read these things, and to praise them when they are read; but very far from being convinced by them. In that case, what is said of the Lacedemonians, - Lions at home, foxes at Ephesus, may be applied to us, too; lions in the school, but foxes out of it.
M. Tullius Cicero, Against Verres (ed. C. D. Yonge), section 85 (search)
Lately, when Marcus Aurelius Scaurus made the demand, because he said that he as quaestor had been prevented by force at Ephesus from taking his servant out of the temple of Diana, who had taken refuge in that asylum, Pericles, an Ephesian, a most noble man, was summoned to Rome, because he was accused of having been the author of that wrong. If you had stated to the senate that you, a lieutenant, had been so treated at Lampsacus, that your companions were wounded, your lictor slain, you yourself surrounded and nearly burnt, and that the ringleaders and principal actors and chiefs in that transaction were Themistagoras and Thessalus, who, you write, were so, who would not have been moved? Who would not have thought that he was taking care of himself in chastising the injury which had been done to you? Who would not have though
M. Tullius Cicero, Against Verres (ed. C. D. Yonge), section 191 (search)
ii? Of what carriage? Wishing not to have to carry it from what place to what place? from Philomelium to Ephesus? I see what is the difference between the price of corn at different places; I see too hthe advantage of the Philomelians rather to pay in Phrygia the price which corn bears in Ephesus, than to carry it to Ephesus, or to send both money and agents to Ephesus to buy corn.he advantage of the Philomelians rather to pay in Phrygia the price which corn bears in Ephesus, than to carry it to Ephesus, or to send both money and agents to Ephesus to buy corn. he advantage of the Philomelians rather to pay in Phrygia the price which corn bears in Ephesus, than to carry it to Ephesus, or to send both money and agents to Ephesus to buy corn.
M. Tullius Cicero, On the Agrarian Law (ed. C. D. Yonge), chapter 15 (search)
ment, and power of the decemvirs. This is the first thing; for I ask what place there is anywhere in the world which the decemvirs may not be able to say has been made the property of the Roman people? For, when the same person who has made the assertion is also to judge of the truth of it, what is there which he may not say, when he is also the person to decide in the question? It will be very convenient to say, that Pergamus, and Smyrna, and Tralles, and Ephesus, and Miletus, and Cyzicus, and, in short, all Asia, which has been recovered since the consulship of Lucius Sulla and Quintus Pompeius, has become the property of the Roman people. Will language fail him in which to assert such a doctrine? or, when the same person makes the statement and judges of the truth of it, will it be impossible to induce him to give a false decision? or, if he is unwilling to pass sentence on Asia, will he not estimate at his own p
M. Tullius Cicero, Orations, The fourteen orations against Marcus Antonius (Philippics) (ed. C. D. Yonge), THE THIRD PHILIPPIC, OR THIRD SPEECH OF M. T. CICERO AGAINST MARCUS ANTONIUS., chapter 6 (search)
esar with his want of noble blood, when even his naturalCaius Octavius, the real father of Octavius Caesar had been praetor and governor of Macedonia, and was intending to stand for the consulship when he died. father, if he had been alive, would have been made consul. His mother is a woman of Aricia. You might suppose he was saving a woman of Tralles or of Ephesus. Just see how we all who come from the municipal towns—that is to say, absolutely all of us—are looked down upon, for how few of us are there who do not come from those towns? and what municipal town is there which he does not despise who looks with such contempt on Aricia, a town most ancient as to its antiquity; if we regard its rights, united with us by treaty; if we re
Q. Horatius Flaccus (Horace), Odes (ed. John Conington), Book 1, Poem 7 (search)
Let others Rhodes or Mytilene sing, Or Ephesus, or Corinth, set between Two seas, or Thebes, or Delphi, for its king Each famous, or Thessalian Tempe green; There are who make chaste Pallas' virgin tower The daily burden of unending song, And search for wreaths the olive's rifled bower: The praise of Juno sounds from many a tongue, Telling of Argos' steeds, Mycenae's gold. For me stern Sparta forges no such spell, No, nor Larissa's plain of richest mould, As bright Albunea echoing from her cell. O headlong Anio! O Tiburnian groves, And orchards saturate with shifting streams! Look how the clear fresh south from heaven removes The tempest, nor with rain perpetual teems! You too be wise, my Plancus: life's worst cloud Will melt in air, by mellow wine allay'd, Dwell you in camps, with glittering banners proud, Or 'neath your Tibur's canopy of shade. When Teucer fled before his father's frown From Salamis, they say his temples deep He dipp'd in wine, then wreath'd with poplar crown, And
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