Ibid, pp. 243, 244.
When Mardonius the Persian consulted with the Thebans how to subdue Greece, they said: “Send money to the most powerful men in the cities, and by sending it you will split Greece into parties, and then, with the assistance of those of your party, you may easily subdue those who are not in your interest.”—Herodotus, “Calliope,” IX., § 2. New York: Harper & Brothers, 1882.
| Ibid, | “Urania,” VIII., §§ 128-134. |
| „ | “Calliope,” IX., § 44. |
See also “Plutarch’s Lives [Pericles],” p. 123. New York: Harper & Brothers, 1850.
| Ibid, | “Pericles,” p. 118. |
| „ | “Pericles,” p. 115, note. |
“Accordingly, as the Athenians state, these men while staying at Delphi, prevailed on the Pythian by money, when any Spartans should come thither to consult the oracle, either on their own account or that of the public, to propose to them to liberate Athens from servitude.”—Herodotus, “Terpsichore,” V., § 63. New York: Harper & Brothers, 1882.
Ibid, “Erato,” VI., §§ 72, 100.
[E22] Euripides makes Andromache say: “O, ye inhabitants of Sparta, most hated of mortals among all men, crafty in counsel, king of liars, concoctors of evil plots, crooked and thinking nothing soundly, but all things tortuously, unjustly are ye prospered in Greece. And what evil is there not in you? Are there not abundant murders? Are ye not given to base gain? Are ye not detected speaking ever one thing with the tongue but thinking another? A murrain seize you!”—“The Tragedies of Euripides [Andromache],” Vol, II., p. 138. New York: Harper & Brothers, 1857.
[E23] “Is it not by reasoning that the soul embraces truths? And does it not reason better than before when it is not encumbered by seeing or hearing, by pain or pleasure? When shut up within itself it bids adieu to the body, and entertains as little correspondence with it as possible; and pursues the knowledge of things without touching them.... Is it not especially upon this occasion that the soul of a philosopher despises and avoids the body and wants to be by itself?... Now, the purgation of the soul, as we were saying just now, is only its separation from the body, its accustoming itself to retire and lock itself up, renouncing all commerce with it as much as possible, and living by itself, whether in this or the other world, without being chained to the body.”—Plato’s “Divine Dialogues,” pp. 180, 181, 182. London: S. Cornish & Co., 1839.
[E24] “During most of the flourishing age of Hellenistic culture the rhetor was the acknowledged practical teacher; and his course, which occupied several years, with the interruption of the summer holidays, comprised first a careful reading of classical authors, both poetical and prose, with explanations and illustrations. This made the student acquainted with the language and literature of Greece. But it was only introductory to the technical study of expression, of eloquence based on these models, and of accurate writing as a collateral branch of this study. When a man had so perfected himself, he was considered fit for public employment.”—“Old Greek Education,” p. 137. By J. P. Mahaffy, M. A. New York: Harper & Brothers, 1882.