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Homer, The Iliad (ed. Samuel Butler) 4 0 Browse Search
Sophocles, Oedipus Tyrannus (ed. Sir Richard Jebb) 4 0 Browse Search
Aristotle, Eudemian Ethics 4 0 Browse Search
Homer, Odyssey 4 0 Browse Search
Homer, The Odyssey (ed. Samuel Butler, Based on public domain edition, revised by Timothy Power and Gregory Nagy.) 4 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 4 0 Browse Search
Pindar, Pythian 4 (ed. Steven J. Willett) 4 0 Browse Search
Demosthenes, Speeches 1-10 4 0 Browse Search
Euripides, Iphigenia in Tauris (ed. Robert Potter) 2 0 Browse Search
Q. Horatius Flaccus (Horace), The Art of Poetry: To the Pisos (ed. C. Smart, Theodore Alois Buckley) 2 0 Browse Search
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Bacchylides, Epinicians (ed. Diane Arnson Svarlien), Ode 5 For Hieron of Syracuse Single-horse victory at Olympia 476 B. C. (search)
s his delicate wings, riding the gusts of the west wind, a conspicuous sight for men. So now for me there are countless paths of song leading in every direction, thanks to dark-haired Nike and Ares with his bronze breastplate, to sing of your excellence, noble sons of Deinomenes. May the god not tire of doing good. Beside the wide-whirling Alpheus, golden-armed Dawn saw the victory of the chestnut horse Pherenicus, a runner swift as a wind-storm, and she saw him win in very holy Pytho. Laying my hand on the earth, I make this declaration: never in any contest has he been fouled by the dust of faster horses as he strained toward the finish-line. In force he is like Boreas; obeying his rider, he speeds a new victory and new applause to hospitable Hieron. Prosperous is he to whom a god has given a share of fine things, and a rich life to live out with enviable luck. For no man on earth was born to be fortunate in everything. So it was, they say, that the gate-destroy
Bacchylides, Epinicians (ed. Diane Arnson Svarlien), Ode 8 For Liparion of Ceos? (search)
Ode 8 For Liparion of Ceos? The text of str. 1 is fragmentary. singing the praises of sheep-sacrificing Pytho, and Nemea and the Isthmus. I will make my boast, laying my hand on the earth— every debt of praise shines in the light of truth—no Greek, boy or man, has won more victories in his age-group. Zeus, whose spear is the thunderbolt, by the banks of the silver-whirling Alpheus may you also fulfill his prayers for great god-given glory, and place on his head a gray-green wreath of Aetolian olive in the famous games of Phrygian Pelops.
Bacchylides, Epinicians (ed. Diane Arnson Svarlien), Ode 12 For Teisias of Aegina Wrestling at Nemea Date unknown (search)
Ode 12 For Teisias of Aegina Wrestling at Nemea Date unknown Like a skillful helmsman, Clio, mistress of song, guide my thoughts now in a straight course, if you ever did before. For to the prosperous island of Aegina queenly Victory commands me to go, to my hospitable friends, and adorn the god-built city and the strong-limbed wrestling at Nemea lines 9-32 are lost. friend in the competitions of the neighboring people. They were honored with celebrations for thirty splendid victories, some in [Pytho,] others in the neck of Pelops' holy island, full of pine, others in the precinct of Nemean Zeus, god of brilliant lightning flashes these and at the silver-whirling [Alpheus?]
Demosthenes, On the Halonnesus, section 20 (search)
Why, the ambassadors themselves, whom your resolution flatly contradicted, when you read them your answer and offered them hospitality, did not venture to come forward and say, “You misrepresent us, men of Athens; you say we have said something that we never did say.” No; they held their tongues and took their leave. But I want, men of Athens—for Pytho, who was one of the ambassadors, made an excellent impression on you by his address—I want to recall to you the exact words he used, for I am sure you must remembe
Demosthenes, On the Halonnesus, section 22 (search)
Pytho therefore urged public speakers not to attack the peace, because it was not good policy to rescind it, but to amend any unsatisfactory clause, on the understanding that Philip was prepared to fall in with your suggestions. If, however, the speakers confined themselves to abusing Philip without drafting any proposals which, while preserving the terms of peace, might clear Philip of suspicion, he asked you to pay no attention to such fellows.
Demosthenes, On the Crown, section 136 (search)
and an enemy to the people.So much for one of his spirited performances. Is it not just like the charges he brings against me? Now let me remind you of another. Philip had sent to us Pytho of Byzantium in company with an embassy representing all his allies, hoping to bring dishonor upon Athens and convict her of injustice. Pytho was mightily confident, denouncing you with a full spate of eloqPytho was mightily confident, denouncing you with a full spate of eloquence, but I did not shrink from the encounter. I stood up and contradicted him, refusing to surrender the just claims of the commonwealth, and proving that Philip was in the wrong so conclusively that his own allies rose and admitted I was right; but Aeschines took Philip's side throughout, and bore witness, even false witness, against his own country.
Diodorus Siculus, Library, Fragments of Book 9, Chapter 6 (search)
We are told that the Scythian Anacharsis, who took great pride in his wisdom, once came to Pytho and inquired of the oracle who of the Greeks was wiser than he. And the oracle replied: A man of Oeta, Myson, they report, Is more endowed than thou with prudent brains. Myson was a Malian and had his home on Mt. Oeta in a village called Chenae.Const. Exc. 4, pp. 281-283.
Diodorus Siculus, Library, Fragments of Book 9, Chapter 10 (search)
When Chilon came to Delphi he thought to dedicate to the god the firstlings, as it were, of his own wisdom, and engraved upon a column these three maxims: "Know thyself"; "Nothing overmuch"; and the third, "A pledge, and ruin is nigh." Each of these maxims, though short and laconic,Chilon was a Spartan (Laconian) ephor in 556 B.C. displays deep reflection. For the maxim "Know thyself" exhorts us to become educated and to get prudence, it being only by these means that a on with contracts and with agreements on other matters, all of which are concerned with money. As Euripides says: No pledge I give, observing well the loss Which those incur who of the pledge are fond; And writings there at Pytho say me nay. Eur. fr. 923 [Nauck(2)] But some also say that it is not the meaning of Chilon nor is it the act of a good citizen, not to come to the aid of a friend when he needs help of this kind; but rather that he advise
Euripides, Andromache (ed. David Kovacs), line 26 (search)
Zeus be my witness that it was against my will that I became sharer in this bed! But I cannot persuade her of this, and she wants to kill me. Menelaus her father is acting as his daughter's accomplice in this, and he is now in the house, having come from Sparta for this very purpose. In fear I have come and taken my seat at this shrine of Thetis near the house on the chance that it may save me from death. For Peleus and Peleus' offspring honor it as a monument to their marriage-tie with a Nereid. My only child have I sent secretly to another house, for fear that he may be killed. For his father is not beside me to protect me, and for his son he does not exist, since he is away in the land of Delphi. There he is offering amends to Apollo for his madness—in which he went to Pytho and asked Phoebus for satisfaction for his father Achilles, whom the god had killed—on the chance that by begging remission of punishment for his previous sins he might win the god's favor for the futur
Euripides, Ion (ed. Robert Potter), line 1 (search)
Before the Temple of Apollo at Delphi. The sun is about to rise. Hermes enters. Hermes Atlas, who wears away heaven, the ancient home of the gods, on his bronze shoulders, was the father of Maia by a goddess; she bore me, Hermes, to great Zeus; and I am the gods' servant. I have come to Delphi, this land where Phoebus from his central throne chants to mortals, always declaring the present and the future. For Hellas has a famous city, which received its name from Pallas of the golden lance; here Apollo forced a union on Creusa, the child of Erechtheus, where the rocks, turned to the north beneath the hill of Pallas' Athenian land, are called Macrai by the lords of Attica. Unknown to her father —such was the pleasure of the god— she bore the weight in her womb. When the time came, Creusa gave birth in the house to a child, and brought the infant to the same cave where the god had bedded her, and there exposed him to die in the round circle of a hollow cradle, observant of the custo
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