Plut. Alc. 1.31.6 (prr)

and that the provisions already in the city were being consumed by Peloponnesians and Boeotians, while the Byzantians were starving, together with their wives and children. He had, therefore, not betrayed the city to its enemies, but set it free from war and its horrors, therein imitating the noblest Lacedaemonians, in whose eyes the one unqualifiedly honourable and righteous thing is their country’s good. The Lacedaemonians, on hearing this, were moved with sincere respect, and acquitted the men.

Amm. 28.5.9 (y)

For that ferocious nation, though from its earliest origin diminished by various disasters, yet continually revives, so that it might be considered as having been free from attacks for many ages. At last, after the emperor had considered and approved of one plan after another, it was finally determined to excite the Burgundians to attack them, the Burgundians being a warlike people, with an immense population of active youths, and therefore formidable to all their neighbours.

Dio 45.32.4 (cy)

But you, unspeakable villain, begged and pled to be made a slave, as Postumius pled to be delivered to the Samnites, as Regulus to be given back to the Carthaginians, as Curtius that he might hurl himself into the chasm. And where did you find this recorded? In the same place, I suppose, where you discovered that the Cretans were to be made free after Brutus’ governorship, although it was after Caesar’s death that we voted he should govern them.

Plut. Alex. 1.51.3 (prr)

Cleitus, however, would not yield, but called on Alexander to speak out freely what he wished to say, or else not to invite to supper men who were free and spoke their minds, but to live with Barbarians and slaves, who would do obeisance to his white tunic and Persian girdle. Then Alexander, no longer able to restrain his anger, threw one of the apples that lay on the table at Cleitus and hit him, and began looking about for his sword.

Plut. Num. 1.20.6 (prr)

On the contrary, either fear of the gods, who seemed to have him in their especial care, or reverence for his virtue, or a marvellous felicity, which in his days kept life free from the taint of every vice, and pure, made him a manifest illustration and confirmation of the saying which Plato,[28] many generations later, ventured to utter regarding government,

Plut. Fab. 1.13.3 (prr)

After these words, he ordered the eagles to be raised and all to follow them, and led the way to the camp of Fabius. When he had entered this, he proceeded to the general’s tent, while all were lost in wonder. When Fabius came forth, Minucius had the standards planted in front of him, and addressed him with a loud voice as Father, while his soldiers greeted the soldiers of Fabius as Patrons, the name by which freedmen address those who have set them free.

Amm. 17.4.21 (y)

Another second line—“The Sun, the great God, the master of heaven. I have given unto thee a life free from satiety. Apollo, the mighty master of the diadem; to whom nothing is comparable. To whom the lord of Egypt has erected many statues in this kingdom. And has made the city of Heliopolis as brilliant as the Sun himself, the master of heaven. The son of the Sun, the king living for ever, has co-operated in the completion of this work.”

Plut. Flam. 1.17.1 (prr)

He also received from the rest of the Greeks fitting honours, and these were made sincere by the astonishing good will which his equitable nature called forth. For even if the conduct of affairs or the spirit of rivalry brought him into collision with any of them, as, for instance, with Philopoemen, and again with Diophanes the general of the Achaeans, his resentment was not heavy, nor did it carry him into violent acts, but when it had vented itself in the outspoken language of free public debate, there was an end of it.

Plut. Comp. Aristid. Cat. 1.3.2 (prr)

and introduced there a coinage of iron that had been ruined by fire, he did not set his fellow citizens free from the duty of domestic economy. He merely removed the swollen and feverish wantonness of wealth, and so provided that all alike might have an abundance of the necessary and useful things of life. He did this because, better than any other ancient legislator, he foresaw that the helpless, homeless, and poverty-stricken citizen was a greater menace to the commonwealth than one who was rich and ostentatious.

J. AJ 5.126 (wst)

Now they gave this city to the Levites as an extraordinary reward, with the suburbs of two thousand cities; but the land thereto belonging they gave as a free gift to Caleb, according to the injunctions of Moses. This Caleb was one of the spies which Moses sent into the land of Canaan.

Dio 52.6.2 (cy)

But in democracies many citizens make large contributions, preferably of their own free will, in addition to what is required of them, making it a matter of patriotic emulation and securing appropriate honours in return for their liberality; or, if perchance compulsory levies are also made upon the whole body of citizens, they submit to it both because it is done with their own consent and because the contributions they make are in their own interests.

J. AJ 12.412 (wst)

This victory happened to fall on the thirteenth day of that month which by the Jews is called Adar and by the Macedonians Dystrus; and the Jews thereon celebrate this victory every year, and esteem it as a festival day. After which the Jewish nation were, for a while, free from wars, and enjoyed peace; but afterward they returned into their former state of wars and hazards.

Plut. Dion 1.30.1 (prr)

At first, Dionysius sent envoys privately to Dion and tried to make terms with him; then, when Dion bade him confer publicly with the Syracusans, on the ground that they were a free people, the envoys brought generous propositions from the tyrant, who promised such moderate taxes and easy military service as the people themselves should agree to by vote.

Dio 52.32.1 (cy)

“These matters, then, should be referred by you to the senate, and also those others which are of the greatest importance to the state. For interests which are shared in common should be administered in common. Besides, it is doubtless a quality implanted by nature in all men that they take delight in any marks of esteem received from a superior which imply that they are his equals, and that they not only approve of all decisions made by another in consultation with themselves, as being their own decisions, but also submit to them as having been imposed by their own free choice.

Vitr. 5.3.5 (gw)

The entrances (aditus) should be numerous and spacious; those above ought to be unconnected with those below, in a continued line wherever they are, and without turnings; so that when the people are dismissed from the shows, they may not press on one another, but have separate outlets free from obstruction in all parts. A place which deadens the sound must be carefully avoided; but, on the contrary, one should be selected in which it traverses freely. This will be effected, if a place is chosen wherein there is no impediment to sound.