Plut. Cam. 1.33.2 (prr)

Two stories are told about this war, and I will give the fabulous one first.

They say that the Latins, either as a pretext for war, or because they really wished to revive the ancient affinity between the two peoples, sent and demanded from the Romans free-born virgins in marriage. The Romans were in doubt what to do, for they dreaded war in their unsettled and unrestored condition, and yet they suspected that this demand for wives was really a call for hostages disguised under the specious name of intermarriage. In their perplexity, a serving-maid named Tutula,

Vitr. 7.1.6 (mg)

Having made the bedding, lay on this mixture of broken stone, and let it be not less than a foot thick when the beating is finished. Then, after laying the nucleus, as above described, construct the floor of large cubes cut about two digits each way, and let it have an inclination of two digits for every ten feet. If it is well put together and properly rubbed down, it will be free from all flaws. In order that the mortar in the joints may not suffer from frosts, drench it with oil-dregs every year before winter begins. Thus treated, it will not let the hoarfrost enter it.

Amm. 17.13.30 (y)

“And when these things were successfully terminated, it seemed to be a seasonable opportunity for mercy. So we compelled the Limigantes to remove to very distant lands, that they might not be able any more to move to our injury; and we spared the greatest part of them. And we made Zizais king over the free-born portion of them, sure that he would be faithful to us, and thinking it more honour to create a king for the barbarians than to take one from them, the dignity being increased by this honourable consideration, that the ruler whom we thus gave them had before been elected and accepted by them.

J. BJ 1.592 (wst)

5. And now it was that he betook himself to examine Antipater of Samaria, who was the steward of [his son] Antipater; and upon torturing him, he learned that Antipater had sent for a potion of deadly poison for him out of Egypt, by Antiphilus, a companion of his; that Theudio, the uncle of Antipater, had it from him, and delivered it to Pheroras; for that Antipater had charged him to take his father off while he was at Rome, and so free him from the suspicion of doing it himself: that Pheroras also committed this potion to his wife.

Plut. Cim. 1.8.5 (prr)

The robbers, in terror, sent a letter to Cimon, urging him to come with his fleet to seize the city, and they would give it up to him. In this manner Cimon got possession of the island, drove out the Dolopians, and made the Aegean a free sea.

On learning that the ancient Theseus, son of Aegeus, had fled in exile from Athens to Scyros, but had been treacherously put to death there, through fear, by Lycomedes the king, Cimon eagerly sought to discover his grave.

Suet. Aug. 28.1 (r)

He twice thought of restoring the republic; first immediately after the overthrow of Antony, remembering that his rival had often made the charge that it was his fault that it was not restored; and again in the weariness of a lingering illness, when he went so far as to summon the magistrates and the senate to his house, and submit an account of the general condition of the empire. Reflecting, however, that as he himself would not be free from danger if he should retire, so too it would be hazardous to trust the State to the control of the populace, he continued to keep it in his hands; and it is not easy to say whether his intentions or their results were the better.

M. Aur. Med. 7.67.1 (lg)

Nature has not so mingled [the intelligence] with the composition of the body, as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognized as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest and social and obedient to god.

Plut. Cat. Ma. 1.15.2 (prr)

That great man, however, trampled the accusations against him under foot, as the splendour of his house and his own inherent loftiness of spirit prompted him to do, and Cato, unable to secure his capital conviction, dropped the case. But he so co-operated with the accusers of Lucius, Scipio’s brother, as to have him condemned to pay a large fine to the state. This debt Lucius was unable to meet, and was therefore liable to imprisonment. Indeed, it was only at the intercession of the tribunes that he was at last set free.

M. Aur. Med. 5.29.1 (lg)

As thou intendest to live when thou art gone out, * * so it is in thy power to live here. But if men do not permit thee, then get away out of life, yet so as if thou wert suffering no harm. The house is smoky, and I quit it. Why dost thou think that this is any trouble? But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose; and I choose to do what is according to the nature of the rational and social animal.

Plut. Demetr. 1.39.3 (prr)

Not long afterwards, however, Lysimachus was taken prisoner by Dromichaetes, and in view of this Demetrius set out with all speed for Thrace, thinking to occupy a region destitute of defenders. Thereupon the Boeotians revolted again, and at the same time word was brought that Lysimachus had been set free. Quickly, therefore, and in wrath, Demetrius turned back, and finding that the Boeotians had been defeated in battle by his son Antigonus, once more laid siege to Thebes.

Suet. Aug. 27.2 (r)

Julius Saturninus adds that after the proscription was over Marcus Lepidus addressed the senate in justification of the past and held out hope of leniency thereafter, since enough punishment had been inflicted; but that Augustus on the contrary declared that he had consented to end the proscription only on condition that he was allowed a free hand for the future. However, to show his regret for this inflexibility, he later honoured Titus Vinius Philopoemen with equestrian rank, because it was said that he had hidden his patron, who was on the list.

Amm. 20.11.29 (y)

Others think that the rainbow is caused by the rays of the sun becoming infused into some dense cloud, and pouring into it a liquid light, which, as it can find no exit, falls back upon itself, and shines the more brilliantly because of a kind of attrition; and receives those hues which are most akin to white from the sun above; its green hues from the cloud under which it lies, as often happens in the sea, where the waters which beat upon the shore are white, and those farther from the land, which, as being so, are more free from any admixture, are blue.

Dio 53.17.3 (cy)

The offices established by the laws, it is true, are maintained even now, except that of censor; but the entire direction and administration is absolutely in accordance with the wishes of the one in power at the time. And yet, in order to preserve the appearance of having this power by virtue of the laws and not because of their own domination, the emperors have taken to themselves all the functions, including the titles, of the offices which under the republic and by the free gift of the people were powerful, with the single exception of the dictatorship.

Plut. Demetr. 1.24.1 (prr)

But Demetrius, who ought to have revered Athena, if for no other reason, at least because she was his elder sister (for this was what he liked to have her called),[18] filled the acropolis with such wanton treatment of free-born youth and native Athenian women that the place was then thought to be particularly pure when he shared his dissolute life there with Chrysis and Lamia and Demo and Anticyra, the well-known prostitutes.

Cic. Phil. 7.19.1 (y)

Nor have I any dislike to peace; only I do dread war disguised under the name of peace. Wherefore, if we wish to enjoy peace we must first wage war. If we shrink from war, peace we shall never have.

VII. But it becomes your prudence, O conscript fathers, to provide as far forward as possible for posterity. That is the object for which we were placed in this garrison, and as it were on this watch-tower; that by our vigilance and foresight we might keep the Roman people free from fear. It would be a shameful thing, especially in so clear a case as this, for it to be notorious that wisdom was wanting to the chief council of the whole world.