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Boethius, Consolatio Philosophiae 4 0 Browse Search
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Aristotle, Eudemian Ethics, Book 8, section 1247a (search)
ence; and moreover it is manifest that they succeed in spite of being unwise—not unwise about other matters (for that would not be anything strange, for example HippocratesA Pythagorean philosopher of Chios, fl. 460 B.C. was skilled in geometry but was thought to be stupid and unwise in other matters, and it is said that on a voyage owing to foolishness he lost a great deal of money,taken from him by the collectors of the two-per-cent duty at Byzantium), but even though they are unwise about the matters in which they are fortunate. For in navigation it is not the cleverest who are fortunate, but (just as in throwing dice one man throws a blank and another a six) a man is fortunate according as things were arranged by nature.Or, with Jackson's emendations, 'another a six according as nature determines, so here a man is lucky because his nature is such.' Or is it because he is loved by God, as th
Herodotus, The Histories (ed. A. D. Godley), Book 9, chapter 81 (search)
Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent,The bronze three-headed serpent supporting the cauldron was intended apparently to commemorate the whole Greek alliance against Persia. The serpent pedestal still exists, in the Atmeidan (formerly Hippodrome) at Constantinople, whither it was transported by Constantine; it has been fully exposed and its inscription deciphered since 1856. The names of thirty-one Greek states are incised on eleven spirals, from the third to the thirteenth. For a fuller account see How and Wells' note ad loc. nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received
Pausanias, Description of Greece, Boeotia, chapter 5 (search)
. Od. 11.263Homer, however, makes no mention in his poetry of Amphion's singing, and how he built the wall to the music of his harp. Amphion won fame for his music, learning from the Lydians themselves the Lydian mode, because of his relationship to Tantalus, and adding three strings to the four old ones. The writer of the poem on Europa says that Amphion was the first harpist, and that Hermes was his teacher. He also says that Amphion's songs drew even stones and beasts after him. Myro of Byzantium, a poetess who wrote epic and elegiac poetry, states that Amphion was the first to set up an altar to Hermes, and for this reason was presented by him with a harp. It is also said that Amphion is punished in Hades for being among those who made a mock of Leto and her children. The punishment of Amphion is dealt with in the epic poem Minyad, which treats both of Amphion and also of Thamyris of Thrace. The houses of both Amphion and Zethus were visited by bereavement; Amphion's was left deso
Aristophanes, Clouds (ed. William James Hickie), line 221 (search)
red creditors, I am pillaged and plundered, and have my goods seized for debt. Soc. How did you get in debt without observing it? Strep. A horse-disease consumed me--terrible at eating. But teach me the other one of your two causes, that which pays nothing; and I will swear by the gods, I will pay down to you whatever reward you exact of me. Soc. By what gods will you swear? For, in the first place, gods are not a current coin with us. Strep. By what do you swear? By iron money, as in Byzantium? Soc. Do you wish to know clearly celestial matters, what they rightly are? Strep. Yes, by Jupiter, if it be possible! Soc. And to hold converse with the Clouds, our divinities? Strep. By all means. Soc. (with great solemnity) Seat yourself, then, upon the sacred couch. Strep. Well, I am seated! Soc. Take, then, this chaplet. Strep. For what purpose a chaplet? Ah me! Socrates, see that you do not sacrifice me like Athamas! Strep. No; we do all these to those who get initiated. St
E. T. Merrill, Commentary on Catullus (ed. E. T. Merrill), Poem 64 (search)
caelo: ablative of place. unigenam: here twin-sister; but cf. Catul. 66.53. montibus: dative modifying cultricem; cf. Catul. 66.58 Canopus incola litoribus ; and with the idea, Catul. 34.9ff n. Idri: if the reading be correct, the name is perhaps that of the district in Caria called Idrias by Herodotus and Stephen of Byzantium, where Artemis was worshipped as Hecate. Pelea adspernata: no story accounting for this disdain is known, and Hom. Il. 24.62 expressly speaks of the presence of all the gods at the wedding, and of a marriage-song sung by Phoebus (cf. also Aesch. ap. Plat. Rep. 2.383). niveis: being of ivory; cf. v. 45. cum interea: cf. Catul. 95.3. infirmo: etc. i.e
Boethius, Consolatio Philosophiae, Book Two , Prosa 3: (search)
o the post of magister officiorum . For two westerners to hold the consulship together was unusual at this time; two from the same family had not done so since 395 A.D. This is a sign that B. had friends in high places at Constantinople, where final decisions about the consulship were taken. alacritate: "exuberant enthusiasm." curules: sc. sellas , the official consular chairs; object of insidentibus . regiae laudis: The biographical note about B. in the Orodororum fragment specifies that this speech was in honor of Theoderic (who did not come closer to Rome than Ravenna after one ceremonial visit in 500) rather than the emperor Justin. in circo: the circus at Rome, as at Constantinople, was still the site of the games and shows that the consuls (or their wealthy and doting fathers) were expected to stage. duorum medius consulum: "in the middle [between] two consuls." triumphali: i.e., on a scale wort
C. Suetonius Tranquillus, Divus Julius (ed. Alexander Thomson), chapter 39 (search)
e shews exhibited in the Circus Maximus, and consisted of various kinds: first, chariot and horse-races, of which the Romans were extravagantly fond. The charioteers were distributed into four parties, distinguished by the colour of their dress. The spectators, without regarding the speed of the horses, or the skill of the men, were attracted merely by one or the other of the colours, as caprice inclined them. In the time of Justinian, no less than thirty thousand men lost their lives at Constantinople, in a tumult raised by a contention amongst the partizans of the several colours. Secondly, contests of agility and strength; of which there were five kinds, hence called Pentathlum. These were, running, leaping, boxing, wrestling, and throwing the discus or quoit. Thirdly, Ludus Trojae, a mock-fight, performed by young noblemen on horseback, revived by Julius Caesar, and frequently celebrated by the succeeding emperors. We meet with a description of it in the fifth book of the Aeneid,