By Theo Papas
State. Freedom. Democracy.
How a lot may you sacrifice to guard them?
480 B. C.
Proud Xerxes, Emperor of Persia and King of Kings, invades Greece with 1000000 infantrymen. He instructions hundreds of thousands of ships and is supported through dozens of allies, between them the captivating Queen Artemisia.
Against him stand a couple of Greek combatants and made up our minds males - Leonidas and his 300 Spartans on dry land, the personification of bravery and patriotism; and Themistocles and the fleet of Athens at the sea, the incarnation of ingenuity and procedure.
Can they cease him?
WAR. HEROISM. SELF SACRIFICE. VICTORY.
An epic ebook concerning the first nice battle in historical past, a warfare that made up our minds the destiny of humanity, western civilization and democracy.
A difficult yet deeply human novel approximately honor, dignity and tragic love overwhelmed among the blade of a sword and the blood of conflict.
Read Online or Download 300: The Empire PDF
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Extra info for 300: The Empire
1 hi man beings alone have dike, which is a gift from Zeus that distinguishes them from animals in general; and it is also good Inr them, beneficial, which links this passage to the other means of commending justice and the other co-operative exeellences. D. Palestine. 31 MORAL VALUES & POLITICAL BEHAVIOUR T o be convinced, one must of course believe that dike, a n d co-operative excellences generally, will in fact be more profitable for oneself than simply exerting every means in one's power to achieve as much material success as possible.
D . T H E O G N I S : Agathoi A N D Kakoi I N C O N F L I C T T h e collection of elegiac poems preserved under t h e n a m e of Theognis, the bulk of which appears to belong to the sixth century, reflects very clearly the stresses a n d strains upon values a n d behaviour imposed by the invention of money, with consequent increased social mobility a n d economic opportunity. T h e poems record the different attitudes of the 37 MORAL VALUES & POLITICAL BEHAVIOUR agathos, or the n u m b e r of different agathoi,1 who wrote them, in face of the lost certainties of the old order a n d the baffling complexities of the new.
Even a n esthlos cannot easily bear its burden when he meets with dtai (disasters). T h e more agathe (beneficial to oneself) road is to go past on the other side towards justice; for justice beats hubris when she comes to the end of the course. But the fool learns this only when he has suffered. How the harm-doers are harmed in 265 f. is unclear. Zeus is mentioned in 267; but 267 seems to be the beginning of a new paragraph; and the confidence that Zeus will punish is in any case not very high in 269 ff.