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Dinarchus, Against Demosthenes, section 81 (search)
does not attempt to refute Demosthenes' claim to have served on many embassies. By excluding the words “in his life” and placing a colon after “battle” Maetzner would alter the sense to: “Demosthenes has made only these two journeys abroad since the battle of Chaeronea.”: one after the battle when he ran away from the city, and another just recently to Olympia when he wanted to use the presidency of the sacred embassy as a means of meeting Nicanor.Demosthenes was the chief Athenian religious envoy at the Olympic games in 324 B.C. when Nicanor presented Alexander's decree demanding that exiles should be allowed to return to all Greek cities except Thebes. Cf. Dio. Sic. 18.8; Hyp. 5 col. 18. A right thing indeed to
Dinarchus, Against Demosthenes, section 82 (search)
When ambassadors were needed for the peace he said he would not move a foot to leave the city; yet when it was reported that Alexander was restoring the exiles and Nicanor came to Olympia he offered himself to the council as president of the sacred embassy. These are the parts he plays: on the field of battle he is a stay-at-home, when others stay at home he is an ambassador, among ambassadors he is a runaway.Now read theThat some words have dropped out of the text here is evident from the fact that two decrees are to be read and compared; moreover the executions mentioned in Din. 1.83 could have no connection with the decree relating to the money of Harpalus, since in this case Demosthenes himself was the first to be tried (
Pausanias, Description of Greece, Elis 1, chapter 20 (search)
other of the gods, Hermes, and Apollo with Artemis. Behind is the disposition of the games. On one side are Asclepius and Health, one of his daughters; Ares too and Contest by his side; on the other are Pluto, Dionysus, Persephone and nymphs, one of them carrying a ball. As to the key (Pluto holds a key) they say that what is called Hades has been locked up by Pluto, and that nobody will return back again therefrom. I must not omit the story told by Aristarchus, the guide to the sights at Olympia. He said that in his day the roof of the Heraeum had fallen into decay. When the Eleans were repairing it, the corpse of a foot-soldier with wounds was discovered between the roof supporting the tiles and the ornamented ceiling. This soldier took part in the battle in the Altis between the Eleans and the Lacedaemonians.circa 400 B.C. The Eleans in fact climbed to defend themselves on to all high places alike, including the sanctuaries of the gods. At any rate this soldier seemed to us t
Pausanias, Description of Greece, Elis 2, chapter 2 (search)
ts that in the first sentence the word *xena/rkhs has displaced some other name, now lost to us. Lycinus, Arcesilaus, and Lichas his son. Xenarces succeeded in winning other victories, at Delphi, at Argos and at Corinth. Lycinus brought foals to Olympia, and when one of them was disqualified, entered his foals for the race for full-grown horses, winning with them. He also dedicated two statues at Olympia, works of MyronMyron flourished about 460 B.C., and the race for foals was not introduced tOlympia, works of MyronMyron flourished about 460 B.C., and the race for foals was not introduced till 384 B.C. Hence, either the Greek text must be emended, or some other Myron, and not the earlier sculptor of that name, must be referred to here. the Athenian. As for Arcesilaus and his son Lichas, the father won two Olympic victories; his son, because in his time the Lacedaemonians were excluded from the games, entered his chariot in the name of the Theban people, and with his own hands bound the victorious charioteer with a ribbon. For this offence he was scourged by the umpires, and on ac
Pindar, Olympian (ed. Diane Arnson Svarlien), Olympian 1 For Hieron of Syracuse Single Horse Race 476 B. C. (search)
Olympian 1 For Hieron of Syracuse Single Horse Race 476 B. C. Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests,look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets,On this line see F. J. Nisetich, "Olympian 1.8-11: An Epinician Metaphor," HSCP 79, 1975, 55-68. so that they loudly singthe son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorifiedby the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts,when that horse ran swiftly beside the Alpheus, not needi
Plato, Republic, Book 5, section 465d (search)
ignoble and not deserving of mention.” “Even a blindProverbial. Cf. Sophist 241 D. man can see these,” he said.“From all these, then, they will be finally free, and they will live a happier life than that men count most happy, the life of the victors at Olympia.Cf. 540B-C, 621D, Laws 715C, 807C, 840A, 946-947, 964C, Cicero Pro Flacco 31 “Olympionicen esse apud Graecos prope maius et gloriosius est quam Romae trimphasse.” The motive is anticipated or parodied by Dracontion, Athenaeus 237 D, where the parasite boasts—GE/RA GA\R AU)TOI=S TAU=TA TOI=S TA)LU/MPIANIKW=SI DE/DOTAI XRHSTO/THTOS OU(/NEKA.” “How so?” “The
Plato, Republic, Book 5, section 466a (search)
though it was in their power to have everything of the citizens, they had nothing, and we, I believe, replied that this was a consideration to which we would return if occasion offered, but that at present we were making our guardians guardians and the city as a whole as happy as possible, and that we were not modellingCf. 420 C. Omitting TO/, translate “that we were not fixing our eyes on any one class, and portraying that as happy.” our ideal of happiness with reference to any one class?” “I do remember,” he said. “Well then, since now the life of our helpersE)PIKOU/RWN: the word here includes the rulers. has been shown to be fairer and better than that of the victors at Olympia,
Epictetus, Discourses (ed. George Long), book 1 (search)
d obstinacy or laziness and slowness in moving himself like an ass, but he should be invincible through reason, reflection, meditation, study, and diligence. Who then is the invincible? It is he whom none of the things disturb which are independent of the will. Then examining one circumstance after another I observe, as in the case of an athlete; he has come off victorious in the first contest: well then, as to the second? and what if there should be great heat? and what, if it should be at Olympia? And the same I say in this case: if you should throw money in his way, he will despise it. Well, suppose you put a young girl in his way, what then? and what, if it is in the dark?From the rustics came the old proverb, for when they commend a man's fidelity and goodness they say he is a man with whom you may play the game with the fingers in the dark. Cicero, De Officiis, iii. 19. See Forcellini, Micare. what if it should be a little reputation, or abuse; and what, if it should be praise;
Epictetus, Discourses (ed. George Long), book 1 (search)
when the time of trial is come, one of you must weep and say, I wish that I had learned more. A little more of what? If you did not learn these things in order to show them in practice, why did you learn them I think that there is some one among you who are sitting here, who is suffering like a woman in labour, and saying, Oh, that such a difficulty does not present itself to me as that which has come to this man; oh, that I should be wasting my life in a corner, when I might be crowned at Olympia. When will any one announce to me such a contest? Such ought to be the disposition of all of you. Even among the gladiators of Caesar (the Emperor) there are some who complain grievously that they are not brought forward and matched, and they offer up prayers to God and address themselves to their superintendents intreating that they may fight.The Roman emperors kept gladiators for their own amusement and that of the people (Lipsius, Saturnalia, ii. 16). Seneca says ( De Provid. c. 4), "I h
Epictetus, Discourses (ed. George Long), book 2 (search)
d then you shall see a countenance such as I ought to have and an attitude such as I ought to have: then I will show to you the statue, when it is perfected, when it is polished. What do you expect? a supercilious coun- tenance? Does the Zeus at OlympiaThe great statue at Olympia was the work of Phidias (Pausanias, v. 11). It was a seated colossal chryselephantine statue, and held a Victory in the right Land. lift up his brow? No, his look is fixed as becomes him who is ready to say IrrevocableOlympia was the work of Phidias (Pausanias, v. 11). It was a seated colossal chryselephantine statue, and held a Victory in the right Land. lift up his brow? No, his look is fixed as becomes him who is ready to say Irrevocable is my word and shall not fail.—Iliad, i. 526. Such will I show myself to you, faithful, modest, noble, free from perturbation—What, and immortal too, exempt from old age, and from sickness? No, but dying as becomes a god, sickening as becomes a god. This power I possess; this I can do. But the rest I do not possess, nor can I do. I will show the nerves (strength) of a philosopher. What LervesAn allusion to the combatants in the public exercises, who used to show their shoulders, muscles and s
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