2 ἔνθα μιν εὔφρονες ἶλαι σὺν καλάμοιο βοᾷ θεὸν δέκονται, το 3 καὶ σθένει γυίων ἐρίζοντι θρασεῖ. 40 4 πότμος δὲ κρίνει συγγενὴς ἔργων περὶ 5 πάντων. τὺ δὲ Αἰγίνᾳ θεοῦ, Εὐθύμενες, 75 6 Νίκας ἐν ἀγκώνεσσι πίτνων ποικίλων ἔψαυσας ὕμνων. Αντ. γ. 2 · ἦτοι μεταΐξαντα καὶ νῦν τεὸν μάτρω σ' ἀγάλλει κεῖνος, ὁμόσπορον ἔρνος, Πυθέα. 80 ὁ Νεμέα μὲν ἄραρεν μείς τ ̓ ἐπιχώριος, ὃν φίλησ' thinks Poseidon and the Isthmos are mentioned because Phylakidas was preparing to compete at the Isthmian games. For μιν ... θεόν cf. Od. 6. 48 ή μιν ἔγειρε Ναυσικάαν εὔπεπλον. 39 Especially in the pankration. 40 πότμος συγγενής Cf. I. 1. 40, P. 5. 16. The destiny that attends a man's race.' 41 Cookesley points out the exception to Monk's rule that eós is not fem. with a proper name added, and compares Soph. Antig. 800 θεὸς ̓Αφροδίτα. mss. θεᾶς. Note the position of Εὐθύμενες. 42 ποικίλ. An echo from v. 28. ἔψαυσας ‘Thou didst hansel. Euthymenes was a pankratiast; see I. 5. 60-62. Cf. I. 2. 26. 43 Mss. read ή. μ. κ. ν. τεὸς μάτρως ἀγάλλει κείνου ὁ. ἔθνος Πυ θέας, which is unintelligible. As Euthymenes is the principal theme of the preceding and succeeding sentences, he is presumably the subject of this parenthesis, and κείνου (Οι κεῖνος), if sound, must refer to him and not, as Mommsen suggests, to Pêleus. Euthymenes, like Pêleus and Telamon, has won victory and song, and so illustrates υ. 40 πότμος κρίνει συγγενὴς ἔργων περὶ πάντων. Through his victorious uncle Pytheas is brought into kinship at once with victory, and with Pêleus and Telamon. Render the text' Verily for having hastened in the track of thy maternal uncle he is doing honor to thee, a scion sprung from the same seed,' i.e. from Themistios, another link between Pytheas and Pêleus and Telamon. The superfluous indication of the meaning of μάτρω is an impressive reference to v. 40. Cf. πατροπάτορος ὁμαιμίου Ν. 6. 16. Donaldson's view that ἔθνος=blood relation' is untenable. The reading οι μάτρω σ' as μάτρως would at once tend to the change of τεὸν and κεῖνος. The change of ἔρνος may be independent, for if the p were illegible vos would be a natural guess. 44 apapev Cf. N. 3. 64. In Pindar apape means 'is connected with' in some way, 'fits,' 'suits.' Here Nemea comes next,' i.e. 'follows Egina's lead' in being the scene of the second victory won by Euthymenes. Note the periphrasis for the Æginetan month 45 3 ἅλικας δ' ἐλθόντας οἴκοι τ ̓ ἐκράτει 4 Νίσου τ ̓ ἐν εὐαγκελ λόφῳ. χαίρω δ' ὅτι 5 ἐσλοῖσι μάρναται πέρι πᾶσα πόλις. 85 6 ἴσθι, γλυκειάν του Μενάνδρου σὺν τύχα μόχθων ἀμοιβὰν Ἐπ. γ. ἐπαύρεο. χρὴ δ ̓ ἀπ ̓ ̓Αθανᾶν τέκτον ̓ ἀεθληταῖσιν ἔμμεν· 90 50 κ εἰ δὲ Θεμίστιον ἵκεις ὥστ ̓ ἀείδειν, μηκέτι ῥίγει· δίδοι ο φωνάν, ἀνὰ δ ̓ ἱστία τεῖνον πρὸς ζυγὸν καρχασίου, 4 πύκταν τέ νιν καὶ παγκρατίου φθέγξαι ἑλεῖν Επιδαύρῳ διπλόαν ε νικῶντ ̓ ἀρετάν, προθύροισιν δ' Αἰακοῦ 95 † ἀνθέων ποιάεντα φέρειν στεφανώματα σὺν ξανθαῖς Χάρισσιν. μείς Delphinios, April or May, when the Æginetan Delphinia or Hydrophoria and perhaps the Pythia at Megara were celebrated. το For μὲντε cf. O. 4. 15. instances collected by Mr Bury tend to establish my explanation. The 48 σὺν τύχα Cf. N. 4. 7, 6. 25. Menandros' aid was somehow secured by public effort. 50 Themistios was Euthymenes' father, the victor's maternal grandfather, according to the best explanations. For ἵκεις with acc. cf. Soph. Phil. 141. μηκ. ῥίγει 'Wax warm' in his praise. Dissen cites frigeo Cic. ad fam. 11. 13, Verr. 4. 25. δίδοι For this imperative cf. O. and P. Ρ. ΧΧΧ ; for the phrase cf. Eur. Iph. in Taur. 1161 δίδωμ ̓ ἔπος τόδε. 51 'Set thy sails full.' For the metaphor cf. P. 1. 91 ἐξίει δ ̓ ὥστ περ κυβερνάτας ἀνὴρ | ἱστίον ἀνεμόεν. Dissen cites Plat. Protag. 338 Α. 53 ἀρετάν For the acc. cf. v. 5 supra. For the meaning 'victory,' 'glory,' cf. I. 1. 41. For the connexion of the Graces with victory cf. P. 6. 2, Ν. 9. 54, 10. 1. προθύρ. Αἰακ. Themistios had been victor at the Aeakeia, and his statue in the pronaos of the Aeakeion still bore 'crowns of grass and flowers.' Probably crowns of flowers bound with grass are intended. O. 7. 80 μήλων κνισάεσσα πομπά is obviously irrelevant. Note the present tense φέρειν, but the aorist ἑλεῖν. F. II 5 NEMEA VI. ON THE VICTORY OF ALKIMIDAS OF AEGINA IN THE INTRODUCTION. ALKIMIDAS, Son of Theon, one of the clan of the Bassidae (v. 32), was trained by Melêsias of Athens, and therefore probably won before Ol. 80. 3, B.C. 458, about the same period as the victory celebrated in O. 8, gained by another pupil of Melêsias. The poet appears to have been engaged by the clan or Melêsias rather than by the victor himself. According to K. A. Müller the Bassidae were Heracleids. That the poet composed the ode at Aegina has been inferred from τávde vâσov (v. 48); but this is not conclusive, cf. P. 9. 91, O. 8. 25. This ode, like N. 5, insists on hereditary excellence, tò σvyyevés v. 8, and, like O. 8 and N. 4, celebrates the Athenian aleipta Melêsias. Vv. 48, 49 clearly echo-with aîoav heterometrically recurrent-vv. 13, 14. The reinforced tautometric recurrence μeléπшv vv. 59, 13 is significant, suggesting that amid the praises of Aeakidae and Bassidae the poet is mainly concerned with the career of the victor Alkimidas; for waîs èvαγώνιος ταύταν μεθέπων Διόθεν αἶσαν is echoed by μεθέπων δίδυμον... τοῦτο γαρύων εὖχος ἀγώνων ἄπο, so that we have four recurrences of which one is tautometric. The exact responsion of Iloσeidávɩov v. 42, to 'Iσ0μoî v. 19, may be intentional. The exact responsion of -veoɩ vv. 38, 15 is curious. The last two feet of the sixth verse with the seventh verse of the strophes and antistrophes have met with hard usage from scribes or grammarians. Critics have in most cases altered every place. My latest text, which is more conservative than that of my first edition, alters four places out of the six, viz. all except 'Avт. ẞ' and 'AvT. y. Boeckh alters all except 'AVT. ẞ', and Bergk all except Zтp. a' (changing Σrp. B', 'Avt. B' seriously). It would only bewilder the student to record the various conjectures which have been propounded. Bergk changes τε πέφαντ' to πέφαντ'. 'Αντ. α'. εὐκλέα· παροιχ. to εὐκλεᾶ· οἶχ. Στρ. β'. ταύτας | αἷμα πάτρας to τὠυτοῦ | αἵματος. ̓Αντ. β'. καββὰς τo καταβάς. Στρ. γ'. ἐπὶ εἴκοσι to ἐπ ̓ εἴκοσι. ̓Αντ. γ'. For the resolution of the first syllable of the irrational choree in ἐπέων, ̓Αχιλεύς, and v. 59 -os ἔβαν cf. Ο. 11. 57, 105, Ν. 3. 14. The mode is Æolian; the metre logaœdic. Vv. 1—4 and vv. 5-7 of the strophe form two periods, the first antithetic, of 7.8.8.7 feet, the second perhaps palinodic, of 4.6.4.6 feet. Vv. 1-3 and 4-9 of the epode form two periods, the first antithetic mesodic of 7.4.7 feet, the second perhaps antithetic of 5.7.7.5 feet. The ratio of the periods is thus 3 to 2 in the strophe, 2 to 3 in the epode. The strophe is mainly composed of second and third Glyconics. * Incisio, or else end of verse. + Caesura. vv. ANALYSIS. 1-7. Men and gods are of common origin but have diverse powers, yet men, for all their ignorance of the future, are a little like immortals. 8-11. The victor's family illustrates this. For its powers are shown in alternate generations. 11-25. Celebration of the success of the victor and his ancestors. 25-27. No other family has won more boxing matches. 27-29. The poet's high praises are true and proper. He invokes the Muse to glorify the victor. 29, 30. 30, 31. 32-46. 47-56. 57-59. 59-63. 63--65. 66-end. Bards and chroniclers revive the memory of great deeds. I Στρ. α'. Ἓν ἀνδρῶν, | ἓν [καὶ] θεῶν γένος· ἐκ μιᾶς δὲ πνέομεν 1 The race of men (and) of gods is one and the same, for we have our life from one and the same mother (Taîa). But difference of faculties distinguishes us, inasmuch as the one &c.' Commonly read after the mss. ἓν ἀνδρῶν, ἓν θεῶν γένος. Most commentators render in effect, with Cookesley, 'The race of man is one, the race of gods is another, though both are created of one mother. But a totally different power distinguishes (the two races), since the one is worthless, but the firm heaven eternally remains an imperishable mansion (for the other). Yet we resemble them to a certain degree.' My version is admissible even without the insertion of κal. The presumed ev-ev = 'one '-' another' demands illustration. If, on the other hand, there is a metrical division after åvopov, the likelihood of which can be seen at a glance, the order is equivalent to ev, ev å. 0. y. Cf. O. and P. p. xxv. As the Greek for one' occurs thrice in the space of so few words, each and all of the three must be intended to emphasise the idea of unity. The asyndeton is not inappropriate in a solemn conjunction of opposed ideas. Cf. P. 3. 30 κλέπτει τέ μιν | οὐ θεὸς οὐ βροτὸς ἔργοις οὔτε βουλαῖς. πνέομεν |