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Apollodorus, Library and Epitome (ed. Sir James George Frazer) 22 0 Browse Search
P. Vergilius Maro, Aeneid (ed. John Dryden) 20 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Arthur Golding) 16 0 Browse Search
Thucydides, The Peloponnesian War 14 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 12 0 Browse Search
M. Tullius Cicero, Orations, The fourteen orations against Marcus Antonius (Philippics) (ed. C. D. Yonge) 12 0 Browse Search
Plato, Hippias Major, Hippias Minor, Ion, Menexenus, Cleitophon, Timaeus, Critias, Minos, Epinomis 12 0 Browse Search
P. Vergilius Maro, Aeneid (ed. Theodore C. Williams) 10 0 Browse Search
Homer, The Iliad (ed. Samuel Butler) 8 0 Browse Search
E. T. Merrill, Commentary on Catullus (ed. E. T. Merrill) 8 0 Browse Search
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Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
t scarlet, which, by contrast with the blue sea, would have caught the eye almost as easily as a white sail at a great distance. And when he came to Crete, Ariadne, daughter of Minos, being amorously disposed to him, offered to help him if he would agree to carry her away to Athens and have her to wife. Theseur 124). Homer's account of the fate of Ariadne is different. He says (Hom. Od. 11.321-325) that when Theseus was carrying off Ariadne from Crete to Athens she was slain by Artemis in the island of Dia at the instigation of Dionysus. Later writers, such as Diodorus Siculus identified Dia with Naxos, but it is rather “the little island, now Standia, just off Heraclaion, on the north coast of Crete. Theseus would pass the island in sailing for Athens” (Merry on Hom. Od. xi.322). Apollodorus seems to be the only extant ancient author who mentions that Dionysus carried
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
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 about it. Accordingly, to punish the perjured knave, the indignant Zeus piled Mount Sipylus on the top of him. See the Scholiast on Pind. O. 1.60(97); Scholiast on Hom. Od. xix.518, xx.66. In his
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
hat the business had been carried on in the family for three generations. Compare Tzetzes, Scholiast on Lycophron 97. For nine days he was entertained by Menelaus; but on the tenth day, Menelaus having gone on a journey to Crete to perform the obsequies of his mother's father Catreus, Alexander persuaded Helen to go offThe Greek for “to go off” is a)pagagei=n, a rare use of a)pa/gein, which, however, occurs in the common phrase, a)/page,“Be off wit him. And she abandoned Hermione, then nine years old, and putting most of the property on board, she set sail with him by night.With this account of the hospitable reception of Paris in Sparta, the departure of Menelaus for Crete, and the flight of the guilty pair, compare Proclus, Chrestom. i., in Epicorum Graecorum Fragmenta, ed. G. Kinkel, p. 17; Tzetzes, Antehomerica 96-134. As to the death of Catreus, the maternal grandfather of Menelaus, see<
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
ghter Clisithyra, who had taken refuge in the temple; and having detached ten cities from Crete he made himself tyrant of them; and when after the Trojan war Idomeneus landed in Crete, Crete, Leucus drove him out.See Frazer's Appendix to Apollodorus, “The vow of Idomeneus.” These were the earlier contrivances of Nauplius; but afterwards, when he learned that the Gree when Prothous was shipwrecked at Caphereus, the Magnesians with him drifted to Crete and settled there. Tzetzes, Scholia on Lycophron, 902 Ionian gulf and inhabited Apollonia in Epirus. And the people of Tlepolemus touched at Crete; then they were driven out of their course by winds and settled in the Iberian islands put in at Sunium, a headland of Attica; and being again driven thence by winds to Crete he drifted far away, and wandering up and down Libya, and Phoenicia, and Cyprus, and
Aristotle, Athenian Constitution (ed. H. Rackham), Text (search)
Text The MS. begins here. of Myron, solemnly sworn in,Lit. 'having taken an oath over the sacred victims.' selected according to noble birth. The charge of sacrilege having been confirmed by the verdict, the bodies of the guilty men themselves were cast out of their tombs, and their family was sentenced to everlasting banishment. Thereupon Epimenides of Crete purified the city.
Aristotle, Eudemian Ethics, Book 3, section 1229a (search)
nd madmen face things rushing on them, or grasp snakes. Another is the courage caused by hope, which often makes those who have had a stroke of luck endure dangers,and those who are intoxicated—for wine makes men sanguine. Another is due to some irrational emotion, for example love or passion. For if a man is in love he is more daring than cowardly, and endures many dangers, like the manUnknown. who murdered the tyrant at Metapontium and the person in Crete in the storyUnknown; and similarly if a man is under the influence of anger and passion, for passion is a thing that makes him beside himself. Hence wild boars are thought to be brave, though they are not really, for they are so when they are beside themselves, but otherwise they are variable, like daring men. But nevertheless the courage of passion is in the highest degree natural; passion is a thing that does not know defeat, owing to which the young are
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 1, chapter 13 (search)
But inasmuch as happiness is a certain activity of soul in conformity with perfect virtue, it is necessary to examine the nature of virtue. For this will probably assist us in our investigation of the nature of happiness. Also, the true statesman seems to be one who has made a special study of goodness, since his aim is to make the citizens good and law-abiding men—witness the lawgivers of Crete and Sparta, and the other great legislators of history; but if the study of virtue falls within the province of Political Science, it is clear that in investigating virtue we shall be keeping to the plan which we laid down at the outset. Now the goodness that we have to consider is clearly human virtue, since the good or happiness which we set out to seek is human good and human happiness. But human virtue means in our view excellence of soul, not excellence of body; also our definition of happiness is an activity of the soul. Now if this i
Aristotle, Politics, Book 2, section 1263b (search)
umption was incorrect. It is certain that in a way both the household and the state should be a unit, but they should not be so in every way. For in one way the state as its unification proceeds will cease to be a state, and in another way, though it continues a state, yet by coming near to ceasing to be one it will be a worse state, just as if one turned a harmony into unison or a rhythm into a single foot. The proper thing is for the state, while being a multitude, to be made a partnership and a unity by means of education, as has been said before and it is strange that the very philosopher who intends to introduce a system of education and thinks that this will make the city morally good should fancy that he can regulate society by such measures as have been mentioned instead of by manners and culture and laws, just as the legislator introduced community of property in Sparta and Crete by the institution of public messes.
Aristotle, Politics, Book 2, section 1269a (search)
r only certain people? for there is a great difference between these alternatives. Therefore let us abandon this inquiry for the present, since it belongs to other occasions.On the subject of the constitution of Sparta and that of Crete, and virtually in regard to the other forms of constitution also, the questions that arise for consideration are two, one whether their legal structure has any feature that is admirable or the reverse in comparison with the best syng admitted that a state that is to be well governed must be provided with leisure from menial occupations; but how this is to be provided it is not easy to ascertain. The serf class in Thessaly repeatedly rose against its masters, and so did the Helots at Sparta, where they are like an enemy constantly sitting in wait for the disasters of the Spartiates. Nothing of the kind has hitherto occurred in Crete, the reason perhaps being that the neighboring cities,
Aristotle, Politics, Book 2, section 1271a (search)
can make the kings men of high character: at all events he distrusts them as not being persons of sufficient worth owing to which the Spartans used to send kings who were enemies as colleagues on embassies, and thought that the safety of the state depended on division between the kings. Also the regulations for the the public mess-tables called Phiditia have been badly laid down by their originator. The revenue for these ought to come rather from public funds, as in Crete; but among the Spartans everybody has to contribute, although some of them are very poor and unable to find money for this charge, so that the result is the opposite of what the lawgiver purposed. For he intends the organization of the common tables to be democratic, but when regulated by the law in this manner it works out as by no means democratic; for it is not easy for the very poor to participate, yet their ancestral regulation of the citizenship is that it
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