Plut. Sol. 1.7.1 (prr)

However, it is irrational and ignoble to renounce the acquisition of what we want for fear of losing it; for on this principle a man cannot be gratified by the possession of wealth, or honour, or wisdom, for fear he may be deprived of them. Indeed, even virtue, the most valuable and pleasing possession in the world, is often banished by sickness and drugs. And Thales himself, though unmarried, was nevertheless not wholly free from apprehension, unless he also avoided having friends, or relations, or country.

Dio 56.43.4 (cy)

Not alone for these reasons did the Romans greatly miss him, but also because by combining monarchy with democracy he preserved their freedom for them and at the same time established order and security, so that they were free alike from the license of a democracy and from the insolence of a tyranny, living at once in a liberty of moderation and in a monarchy without terrors; they were subjects of royalty, yet not slaves, and citizens of a democracy, yet without discord.

Plut. Tim. 1.23.2 (prr)

and now invited Syracusans, and any other Sicilian Greeks who wished, to people the city with free and independent citizens, allotting the land among them on equal and just terms. In the second place, they sent messengers to Asia and the islands, where they learned that most of the scattered exiles were residing, and invited them all to come to Corinth, assuring them that the Corinthians, at their own expense, would furnish them with leaders and transports and a safe convoy to Syracuse.

Suet. Aug. 21.3 (r)

The reputation for prowess and moderation which he thus gained led even the Indians and the Scythians, nations known to us only by hearsay, to send envoys of their own free will and sue for his friendship and that of the Roman people. The Parthians, too, readily yielded to him, when he laid claim to Armenia, and at his demand surrendered the standards which they had taken from Marcus Crassus and Marcus Antonius; they offered him hostages besides, and once when there were several claimants of their throne, they would accept only the one whom he selected.

J. AJ 14.397 (wst)

And when Silo made this a pretense for rising up from Jerusalem, and was thereupon pursued by the Jews, Herod fell upon them with a small body of men, and both put the Jews to flight and saved Silo, when he was very poorly able to defend himself; but when Herod had taken Joppa, he made haste to set free those of his family that were in Masada.

J. AJ 4.67 (wst)

3. And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set apart for the divine worship, lest they should want and seek after the necessaries of life, and so neglect the temple, commanded the Hebrews, according to the will of God, that when they should gain the possession of the land of Canaan, they should assign forty-eight good and fair cities to the Levites; and permit them to enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city.

Suet. Cl. 40.3 (r)

When the people of Ostia made a public petition to him, he flew into a rage on the very tribunal and bawled out that he had no reason for obliging them; that he was surely free if anyone was. In fact every day, and almost every hour and minute, he would make such remarks as these; “What! do you take me for a Telegenius?” “Scold me, but hands off!” and many others of the same kind which would be unbecoming even in private citizens, not to mention a prince who lacked neither eloquence nor culture, but on the contrary constantly devoted himself to liberal pursuits.

Plut. Comp. Tim. Aem. 1.1.1 (prr)

Such being the history of these men, it is clear that our comparison of them will have few points of difference or dissimilarity to show. For the wars which both conducted were against notable antagonists; in the one case against the Macedonians, in the other against the Carthaginians. Their victories, too, were far-famed: the one took Macedonia and brought the royal line of Antigonus to an end in its seventh king; the other abolished all the tyrannies in Sicily and set the island free. One might, indeed, argue otherwise, and say that Perseus was strong and victorious over the Romans when Aemilius engaged him,

Dio 55.31.1 (cy)

When Augustus learned of these things, he began to be suspicious of Tiberius, who, as he thought, might speedily have overcome the Dalmatians, but was delaying purposely, in order that he might be under arms as long as possible, with the war as his excuse. He therefore sent out Germanicus, although he was only a quaestor, and gave him an army composed not only of free-born citizens but also of freedmen, including those whom he had freed from slavery by taking them from their masters and mistresses on payment of their value and the cost of their maintenance for six months.

Plut. Comp. Aristid. Cat. 1.5.3 (prr)

Freedom from ambition is no slight requisite for the gentleness which should mark a statesman; and, on the contrary, ambition is harsh, and the greatest fomenter of envy. From this spirit Aristides was wholly free, whereas Cato was very full of it. For example, Aristides co-operated with Themistocles in his greatest achievements, and as one might say, stood guard over him while he was in command, and thereby saved Athens;

M. Aur. Med. 12.3.1 (lg)

The things are three of which thou art composed, body, breath [life], intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelopes thee or in the breath, [life] which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles’ sphere,—

All round, and in its joyous rest reposing;[74]

and if thou shalt strive to live only what is really thy life, that is, the present—then thou wilt be able to pass that portion of life which remains for thee up to the time of thy death, free from perturbations, nobly, and obedient to thy own daemon [to the god that is within thee]. (ii. 13. 17; iii. 5, 6; xi. 12.)

J. AJ 12.24 (wst)

3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countenance, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?”

Plut. Comp. Aristid. Cat. 1.4.2 (prr)

It is impossible for a man to do great things when his thoughts are busy with little things; nor can he aid the many who are in need when he himself is in need of many things. A great equipment for public service consists, not in wealth, but in contented independence, which requires no private superfluities, and so puts no hindrance in the way of serving the commonwealth. God alone is absolutely free from wants; but that is the most perfect and god-like quality in human excellence which reduces man’s wants to their lowest terms.

Vitr. 3.4.3 (mg)

The columns are then to be distributed over the stylobates in the manner above described: close together in the pycnostyle; in the systyle, diastyle, or eustyle, as they are described and arranged above. In araeostyle temples one is free to arrange them as far apart as one likes. Still, in peripterals, the columns should be so placed that there are twice as many intercolumniations on the sides as there are in front; for thus the length of the work will be twice its breadth. Those who make the number of columns double, seem to be in error, because then the length seems to be one intercolumniation longer than it ought to be.

Plut. Cim. 1.10.2 (prr)

But Aristotle says[8] that it was not for all Athenians, but only for his own demesmen, the Laciadae, that he provided a free dinner. He was constantly attended by young comrades in fine attire, each one of whom, whenever an elderly citizen in needy array came up, was ready to exchange raiment with him. The practice made a deep impression.