Format: PDF / Kindle (mobi) / ePub
Translated by Aubrey de Sélincourt with an introduction and Notes by John M. Marincola.
For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.
of the workmen was crushed to death under the chapel as he was operating one of the levers, and that is why it was not hauled inside.  Amasis erected remarkably large pieces at all the other notable sanctuaries in Egypt as well. They include the 75-foot figure which is lying on its back in front of the sanctuary of Hephaestus in Memphis. On the same base stand two figures made out of the same stone,† each of which is twenty feet in height and which stand one to either side of the huge
moderate means are lucky; and someone with great wealth but bad fortune is better off than a lucky man in only two ways, whereas there are many ways in which a lucky man is better off than someone who is rich and unlucky. An unlucky rich man is more capable of satisfying his desires and of riding out disaster when it strikes, but a lucky man is better off than him in the following respects. Even though he is not as capable of coping with disaster and his desires, his good luck protects him, and
for the ten tribes of Athens was: Erechtheis, Aegeis, Pandionis, Leontis, Acamantis, Oeneis, Cecropis, Hippothoontis, Aeantis, Antiochis. The Athenians approached at a run, in part to minimize the lethal effect of Persian arrows. Cynegeirus (114) was the brother of Aeschylus the Athenian playwright, who also fought in the battle. Aeschylus himself chose for his own epitaph not mention of his dramatic works but the following: ‘The grove at Marathon, and the long-haired Mede of his knowledge may
had begun the Trojan War. The vengeance exacted by the Greeks for Protesilaus in 9.120 returns us thematically not only to the beginning of the Persian Wars but also to the theme of the Histories’ proem, the hostile separation of Greeks from barbarians created by the Trojan War (1.4). Both the chain of reciprocities set in motion by Protesilaus’ death at the very beginning of the Trojan War and the one created by Xerxes’ invasion of Greece are completed in 9.120 by the account of the punishment
the cow, so that it is all hidden except for the neck and head, which are gilded over with a very thick layer of gold plate. Between its horns there is a golden circle representing the sun. The cow is resting on its knees, rather than standing up. Its size is that of a large living cow. It is carried out of the room every year on the occasion when the Egyptians mourn the death of the god whom I will not name in this context. Anyway, that is when they bring the cow into the light, because (so the