“The people who go into ecstasies over St. Sophia must surely get them out of the guide-book (where every church is spoken of as being ‘considered by good judges to be the most marvelous structure, in many respects, that the world has ever seen.’) Or else they are those old connoisseurs from the wilds of New Jersey who laboriously learn the difference between a fresco and a fire-plug and from that day forward feel privileged to void their critical bathos on painting, sculpture and architecture forever more.”
Telephos the Pergamêne, a scholar. He also wrote […] in which he specifies all the things a scholar needs to know. In addition: On Homeric Figures of Speech (two books); On Attic Syntax (five books); On Rhetoric in Homer; On Agreement of Homer and Plato; On A Varied Love of Knowledge; The Lives of Tragic and Comic Poets; On Expert Knowledge of Books, three books in which he lists the books which are worth having. Only Homer of the Ancient Poets Speaks Greek, A Description of Pergamon; On the Sebasteion in Pergamon (two books); On the Courts of Athens; On Athenian Laws and Customs; On the Kings of Pergamon (five books); Concerning the Names or Use of Clothing and Other Items which We Use (an alphabetical catalogue); On the Wandering of Odysseus; Swift-Born (a collection of epithets prepared for use in the same situation as a treasure-trove for description), ten books.”
“Baldwin, then, having become king, left for the western lands, not with the intention of subduing them (for he considered everything easy to conquer ‘wherever I step, I will shake the earth with my spear,’ as he put it, boasting in his regal way that it was of no great difficulty), but so that he could go through friendly lands, saluted before all as the King of the Romans, for the sake of which he did not deem some of the people in the Roman army and political system worth his attention, so he sent them all away at once. This seemed like the right treatment for the other leaders and marshals of the Romans. For they separated manliness from the other kindred virtues and claimed it as their own as though it were innate and habitual to them, and they allowed none of the other races to be compared to them in the works of war. But none of the Graces or the Muses was ever given hospitable treatment by these barbarians. Beyond that, I think that they were by nature savage and possessed of an anger which far outran their faculty of reason.”
“Not only the Persians, but even some of the Romans sing his praises and value him beyond his merit because he was a lover of words and went to the summit of philosophy as it exists among us, the Greek writings having been translated into the Persian language for his benefit. They say that he drank in Aristotle more than the Paianian orator [Demosthenes] absorbed the works of the son of Oluros [Thucydides], that he was filled up with the beliefs of Plato and that even the Timaeus would not escape him, even though it was painted over with geometrical speculation and traces back the beginnings of nature, nor would the Phaedo or Gorgias elude him, nor any other of those subtle and intricate dialogues such as – so I think – the Parmenides.
Yet I cannot believe that he had such excellent education, achieving the pinnacles of learning. For, how could the purity of those ancient terms, and the freedom, and the utter suitability of the speech to the works of nature be preserved in a barbaric tongue utterly foreign to the Muses? How could someone enchanted by regal incense and flattery from childhood, receiving a mode of life entirely barbaric and looking always toward war and its preparation – how, I ask, could someone who has lived thus enjoy and get hold of something great and worthy of notice in these studies?”