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Herodotus, The Histories (ed. A. D. Godley) 44 0 Browse Search
Xenophon, Cyropaedia (ed. Walter Miller) 20 0 Browse Search
Pausanias, Description of Greece 14 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Brookes More) 10 0 Browse Search
Xenophon, Anabasis (ed. Carleton L. Brownson) 10 0 Browse Search
John Conington, Commentary on Vergil's Aeneid, Volume 2 8 0 Browse Search
Isocrates, Speeches (ed. George Norlin) 6 0 Browse Search
Diodorus Siculus, Library 6 0 Browse Search
Andocides, Speeches 4 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 4 0 Browse Search
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Plato, Letters, Letter 2 (search)
mous lyric poet. or about Pausanias the Lacedaemonian they delight to bring in their meeting with Simonides and what he did and said to them; and they are wont to harp on Periander of Corinth and Thales of Miletus, and on Pericles and Anaxagoras, and on Croesus also and Solon as wise men with Cyrus as potentate.Periander was tyrant of Corinth; Thales the first of the Ionian philosophers; Pericles the famous Athenian statesman; Anaxagoras, of Clazomenae, the philosopher; Croesus, king of Lydia, famed for his wealth; Solon, the Athenian legislator; Cyrus, the Persian king, who overthrew Croesus. The poets, too, follow their example, and bring together Creon and Tiresias, Polyeidus and Minos, Agamemnon and Nestor, Odysseus and PalamedesCreon and Tiresias are characters in Sophocles' Oed. Tyr. andAntig.; Polyeidus and Minos in Eurip.Polyeidus; the rest in Homer; Aeschylus, inProm. Vinct., tells us about Zeus and Prometheus.; and so it was, I suppose, that the earliest men also
Aeschylus, Agamemnon (ed. Herbert Weir Smyth, Ph. D.), line 1035 (search)
Enter Clytaemestra Clytaemestra Get inside, you too, CassandraI have retained the ordinary form of the name in Greek and English.; since not unkindly has Zeus appointed you to share the holy water of a house where you may take your stand, with many another slave, at the altar of the god who guards its wealth. Get down from the car and do not be too proud;for even Alcmene's sonHeracles, because of his murder of Iphitus, was sold as a slave to Omphale, queen of Lydia., men say, once endured to be sold and eat the bread of slavery. But if such fortune should of necessity fall to the lot of any, there is good cause for thankfulness in having masters of ancient wealth; for they who, beyond their hope, have reaped a rich harvest of possessions,are cruel to their slaves in every way, even exceeding due measure. You have from us such usage as custom warrants. Chorus It is to you she has been speaking and clearly. Since you are in the toils of destiny, perhaps you will obey, if you are
Aeschylus, Suppliant Women (ed. Herbert Weir Smyth, Ph. D.), line 547 (search)
Chorus And through the land of Asia she gallops, straight through sheep-pasturing Phrygia, and she passes the city of Teuthras among the Mysians,and the hollow vales of Lydia, across the mountains of the Cilicians and the Pamphylians, speeding over ever-flowing rivers and earth deep and rich, andthe land of Aphrodite that teems with wheat.
Andocides, On the Peace, section 29 (search)
ens and Persia had been the Peace of Callias, c. 462-460 B.C. Andocides may have in mind the deputation which was sent to the Persian Court in 424 （Thuc. 4.50）. But later the king's runaway slave, Amorges,Amorges was the son of a rebel satrap of Lydia named Pissuthnes. After the recovery of Lydia by Tissaphernes Amorges took refuge in Caria. He was given shelter by Iasus, a member of the Athenian Confederacy. Iasus was stormed by the Spartans in 412 on the instigation of Tissaphernes, and ALydia by Tissaphernes Amorges took refuge in Caria. He was given shelter by Iasus, a member of the Athenian Confederacy. Iasus was stormed by the Spartans in 412 on the instigation of Tissaphernes, and Amorges was handed over to the Persians （Thuc. 8.5.5）. induced us to discard the powerful support of his master as worthless. We chose instead what we imagined to be a more advantageous understanding with Amorges himself. The king in his anger replied by allying himself with Sparta,In 413. The sum mentioned is an exaggeration. From 413 to 407 Tissaphernes made it a point of policy to withhold subsidies from the Spartans as far as possible in order to prolong the war and weaken both combatan
Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
e Scholiast on Hom. Od. xxi.22, Hermes sold Herakles to Omphale for three talents. The sum obtained by his sale was to be paid as compensation to the sons of the murdered Iphitus, according to Diod. 4.31.5-8. The period of his servitude, according to Soph. Trach. 252ff., was only one year; but Herodorus, cited by the Scholiast on Soph. Tr. 253, says that it was three years, which agrees with the statement of Apollodorus. daughter of Iardanes, queen of Lydia, to whom at his death her husband Tmolus had bequeathed the government. Eurytus did not accept the compensation when it was presented to him, but Hercules served Omphale as a slave, and in the course of his servitude he seized and bound the Cercopes at Ephesus;As to the Cercopes, see Diod. 4.31.7; Nonnus, in Mythographi Graeci, ed. A. Westermann, Appendix Narrationum, 39, p. 375; Tzetzes, Chiliades ii.431, v.73ff.; Zenobius, Cent. v.10; Apostol
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
f the god's wanderings cannot have been suggested, as appears to be sometimes imagined, by the expedition of Alexander the Great to India （see F. A. Voigt, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i.1087）, since they are described with geographical precision by Euripides, who died before Alexander the Great was born. In his famous play, The Bacchae （Eur. Ba. 13-20）, the poet introduces the god himself describing his journey over Lydia, Phrygia, Bactria, Media, and all Asia. And by Asia the poet did not mean the whole continent of Asia as we understand the word, for most of it was unknown to him; he meant only the southern portion of it from the Mediterranean to the Indus, in great part of which the vine appears to be native. and being driven mad by HeraCompare Eur. Cyc. 3ff. he roamed about Egypt and Syria. At first he was received by Proteus, king of Egypt,The v
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
nus, in Westermann's Mythographi Graeci, Appendix Narrationum 73, p. 386; Athenaeus vii.14, p. 281 BC; Lucretius iii.980ff.; Cicero, De finibus i.18.60; Cicero, Tusc. Disp. iv.16.35; Hor. Epod. 17, 65ff.and Sat. i.1.68ff.; Ov. Met. 4.458ff.; Hyginus, Fab. 82. Ovid notices only the torments of hunger and thirst, and Lucian only the torment of thirst. According to another account, Tantalus lay buried under Mount Sipylus in Lydia, which had been his home in life, and on which his grave was shown down to late times （Paus. 2.22.3, 5.13.7）. The story ran that Zeus owned a valuable watchdog, which guarded his sanctuary in Crete; but Pandareus, the Milesian, stole the animal and entrusted it for safekeeping to Tantalus. So Zeus sent Hermes to the resetter to reclaim his property, but Tantalus impudently denied on oath that the creature was in his house or that he knew anything
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 1, chapter 10 (search)
Are we then to count no other human being happy either, as long as he is alive? Must we obey Solon's warning,See Hdt. 1.30-33. Solon visited Croesus, king of Lydia, and was shown all his treasures, but refused to call him the happiest of mankind until he should have heard that he had ended his life without misfortune; he bade him ‘mark the end of every matter, how it should turn out.’ and ‘look to the end’? And if we are indeed to lay down this rule, can a man really be happy after he is dead? Surely that is an extremely strange notion, especially for us who define happiness as a form of activity! While if on the other hand we refuse to speak of a dead man as happy, and Solon's words do not mean this, but that only when a man is dead can one safely call him blessed as being now beyond the reach of evil and misfortune, this also admits of some dispute; for it is believed that some evil and also some good can befall the de
Bacchylides, Epinicians (ed. Diane Arnson Svarlien), Ode 3 For Hieron of Syracuse Chariot-Race at Olympia 468 B. C. (search)
g most widely over the Greeks, and he knows not to hide his towered wealth under black-cloaked darkness.” The temples teem with cattle-sacrificing festivities; the streets teem with hospitality. Gold flashes and glitters, the gold of tall ornate tripods standing before the temple, where the Delphians administer the great precinct of Phoebus beside the Castalian stream. A man should honor the god, for that is the greatest prosperity. For indeed, once the ruler of horse-taming Lydia, Croesus—when Zeus was bringing about the decreed fate, and Sardis was being sacked by the Persian army—Croesus was protected by the god of the golden lyre, Apollo. When he had come to that unexpected day, Croesus had no intention of waiting any longer for the tears of slavery. He had a pyre built before his bronze-walled courtyard, and he mounted the pyre with his dear wife and his daughters with beautiful hair; they were weeping inconsolably. He raised his arms to the steep sk<
Demosthenes, Against Aristocrates, section 155 (search)
Having taken possession of these strongholds, he had a misadventure into which even an ordinary person, not to say a man calling himself a commander, could never have blundered. Although he held no position on the sea-coast, and had no means of supplying his troops with provisions, and although he had no food in the towns, he remained within the walls, instead of looting the towns and making off in pursuance of his intention to do mischief. But Artabazus, having been released by Autophradates, collected an army, and appeared on the scene; and he could draw supplies from the friendly countries of upper Phrygia, Lydia, and Paphlagonia, while for Charidemus nothing remained but to stand a siege.
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