Page images
PDF
EPUB

2 παῖς ἐὼν ἄθυρα μεγάλα έργα, χερσὶ θαμινά 45 3 βραχυσίδαρον ἄκοντα πάλλων, ἴσα τ' ἀνέμοις, 4 μάχα λεόντεσσιν ἀγροτέροις ἔπρασσεν φόνον, 5 κάπρους τ ̓ ἔναιρε, σώματα δὲ παρὰ Κρονίδαν 6 Κένταυρον άσθμαίνοντα κόμιζεν,

η εξέτης τὸ πρῶτον, ὅλον δ ̓ ἔπειτ ̓ ἂν χρόνον· 50 8 τὸν ἐθάμβεον Αρτεμίς τε καὶ θρασεῖ ̓Αθάνα,

80

85

Αντ. γ'.

· κτείνοντ ̓ ἐλάφους ἄνευ κυνῶν δολίων θ' ἑρκέων·
2 ποσσὶ γὰρ κράτεσκε. λεγόμενον δὲ τοῦτο προτέρων το
ἔπος ἔχω· βαθυμῆτα Χείρων τράφε λιθίνῳ

3

4 Ἰάσον ̓ ἔνδον τέγει, καὶ ἔπειτεν Ασκληπιόν, 55 5 τὸν φαρμάκων δίδαξε μαλακόχειρα νόμον

the long interval. For the parechesis cf. v. 58 -εν έν, Ρ. 3. 68 και Kev év, O. and P. p. xxiv.

44 άθυρα Cf. ἀρητων ἀθυρμάτων μέμνασθαι Bacchyl. 18. 57. χερσί For the plur. cf. O. 13. 95 τὰ πολλὰ βέλεα καρτύνειν χεροῖν, and for throwing spears with either hand of. Il. 21. 162.

45 The boy had small weapons. ίσα τ' 8ο Moschopulos for ἴσον τ'. ἀνέμοις 188. ἀνέμοισιν. Moschopulos altered to ἀνέμοισιν | ἐν μάχα λέουσιν.

46 έπρασσεν Not like Aesch. Prom. 660 δαίμοσιν πράσσειν φίλα, where the phrase means • What he must do or say for his conduct to be pleasing to the deities.' Render he was wont to slaughter in fight on savage lions.'

deal

47 σώματα Mommsen accepta the v. l. σώματι...ἀσθμαίνοντι from two Scholl.; but Dissen points out that doua generally applies to the wounded and dying (cf. N. 10. 74), and that the position of σώματι would be unsatisfactory. Moreover mention of Achilles' panting seems in bad taste. Rauchenstein's σώ

F. II.

95

ματα...ἀσθμαίνων εκόμιζεν is due to his having misunderstood an old paraphrase of σώματι ἀσθμαίνοντι. 40 δ' ἔπειτ' ἄν Böckh altered to τ' ἔπειτεν needlessly.

50 Αρτεμις A special patroness of Cheiron, but considering the tone of the ode was Pindar thinking of the Theban Artemis Eukleia?

51 ἄνευ κυνῶν, κ.τ.λ. A parallel to v. 34 μόνος ἄνευ στρατιᾶς.

52 λεγόμενον, κ.τ.λ. Oft-told is this story of men of yore which I have to tell.' For Xey. cf. P. 5. 101. Dissen and others take the gen. as one of origin with the participle as in O. 8. 44, which I explain differently.

65 δίδαξε Yet Asklepios was not one ds διδάκτ' έχει ν. 41. Pindar does not scruple to use a word in two different senses though the position of the later instance is likely to recall the earlier, and in a sense teaching is teaching whether the pupil has or has not the requi site natural capacity. Cf. Ο. 11. 20, 21 note, μαλακόχειρα Cf. P. 4. 271 χρὴ μαλακὰν χέρα προσβάλο

3

6 νύμφευσε δ' αὖτις ἀγλαόκρανον

η Νηρέος θύγατρα, γόνον τέ μοι φέρτατον

8 ἀτίταλλεν ἐν ἀρμένοισι πάντα θυμὸν αὔξων·

100

Επ. γ.

α ὄφρα θαλασσίαις ἀνέμων ῥιπαῖσι πεμφθεὶς 60 ο ὑπὸ Τρωΐαν δορίκτυπον ἀλαλὰν Λυκίων τε προσμένοι καὶ Φρυγών

Δαρδάνων τε, καὶ ἐγχεσφόροις ἐπιμίξαις

105

4 Αἰθιόπεσσι χεῖρας ἐν φρασὶ πάξαιθ ̓, ὅπως σφίσι μὴ κοίρανος ὀπίσω

λοντα τρώμαν ἕλκεος ἀμφιπολεῖν. νόμον mss. also give νομόν, and • Schol. interprets by διανέμησιν, apportionment.' Render νόμον practice.'

.

[ocr errors]

66 • And presided at the wedding of Nereus' bright-headed daughter and cherished for her her matchless offspring, developing all his character by fitting lore' (or improving his courage in all respects by fitting exercises'). For Cheiron's part in the marriage cf. I. 7. 41. The Mss. are somewhat in favor of ἀγλαόκαρπον. It has been suggested to me that άγλαόκαρπος (which Paley renders 'fairwristed”) = ἀριστοτόκεια (Theok. 24. 72); but Hermann on καρποτρόφοι, Eur. Ion 475, says that καρπός 18 not used of children, but of seed, as Δίοισι καρποῖς, Ion 922. Brightwristed' could only apply to a braceleted wrist. For bracelets in connexion with Thetis ef. Il. 18. 393-405, if Paley is right as to όρμους meaning bracelets. Bury (following Böckh) adopts a correction in D, namely ἀγλαόκρανον, and needlessly assumes Thotis to be queen of well-heads.' But ἀγλαόκρανον can mean with bright head' as is proved by Bacchyl. 5. 74 1. χαλκεόκρανον δ ̓ ἔπειτ' ἐξείλε το Γιόν. Bacchylides (17. 103 1.)

fully explains the epithet 'brightheaded, for of the Ñereids he says ἀπὸ γὰρ ἀγλαῶν λάμπε γυίων σέλας | ὥσ[τε] πυρός, ἀμφὶ χαίταις | δὲ χρυσεόπλοκοι | δίνηντο ταινίαι. This evidence turns the scale in favor of the text. Probably ἀγλαόκαρπον is a correction of the faulty ἀγλαόκαρνον found in three old ass. 59 Cf. N. 7. 29.

60 δορίκτυπον It is hard to say whether this refers to the δοῦπος ἀκόντων in actual fight or to a clashing of spears accompanying the battle cry. I decidedly incline to the former explanation. αλαλάν Cf. Frag. 192, P. 1. 72 ό Φοίνιξ ὁ Τυρσανῶν τ' ἀλαλατός, ‘the warrior host, I. 6. 10 ἐξ ἀλαλᾶς, from battle.' Compare the use of durâs, N. 9. 35.

61 Δαρδάνων τε For re...και... τε see O. and P. p. xxvii. The Phrygians and Dardani were from the north of Asia Minor, the Lycians from the south. ἐπιμ. χεῖρας Cf. Xen. Cyrop. 2. 1. 11 χεῖρας συμμίξοντας τοῖς πολεμίοις, Ρ. 4. 212 Κόλχοισιν βίαν | μίξαν. Here χεῖρας may mean 'violence,' 'fight,' cf. Il. 21. 469, Soph. Phil. 1206. The Aethiopis ascribed to Arktinos seems to have been popular in Aegina. Cf. Ν. 8. 30.

ἐν φρασὶ πάξαιθ' Cf. P. 8.

• πάλιν οἴκαδ ̓ ἀνεψιὸς ζαμενὴς Ἑλένοιο Μέμνων μόλοι. πιο

Στρ. δ.

· τηλαυγὲς ἄραρε φέγγος Αἰακιδᾶν αὐτόθεν 65 : Ζεῦ, τεὸν γὰρ αἷμα, σέο δ ̓ ἀγών, τὸν ὕμνος ἔβαλεν

3 ἐπὶ νέων ἐπιχώριον χάρμα κελαδέων.

4 βοὰ δὲ νικαφόρῳ σὺν ̓Αριστοκλείδα πρέπει,
5 ὃς τάνδε νᾶσον εὐκλέϊ προσέθηκε λόγῳ
6 καὶ σεμνὸν ἀγλααῖσι μερίμναις

70 7

Πυθίου Θεάριον. ἐν δὲ πείρᾳ τέλος
8 διαφαίνεται, ὧν τις ἐξοχώτερος γένηται,

9 καρδίᾳ κότον ἐνελάση. These are strong variations on ἐνθέσθαι τι θυμῷ, cf. Theognis 1321 ἐμὴν χάριν ἔνθεο θυμῷ. The use of ἐνέπαξεν, P. 2. 91, is not quite the same. όπως Not in a final clause else. where in Pindar's extant works, but we find s un final N. 8. 36, 37 and is final O. 11. 28, P. 4. 7. σφίσι ‘Το their sorrow. Dat. incommodi to μὴ κοίρανος...μόλοι, or almost to ἐν φρασὶ πάξαιθ ̓, ὅπως μή, κ.τ.λ. being the direct object.

63 ζαμενής ‘Inspired. Cf. P. 4. 10, 9. 38. Perhaps the kinship in prophetic faculty as well as in blood accounts for his being here called cousin of the seer Helenos rather than of any other son of Priamos. But Helenos was con. nected with Aegina by the services which he rendered to the Neoptolemos, for whom cf. N. 7. 35-49. Tithônos was brother to Priamos.

acid

64 apape 'Depends therefrom,' = ἤρτηται, i.e. from the Trojan war, and Memnon's slaughter especially which spread their bright fame as far as Aethiopia. Cf. N. 6. 47-55, Ι. 4. 39 45. φέγγος Cf. φάος ν. 84.

66 Ζεύ An exultant shout of invocation, the Bod of v. 67. See v. 10. yáp The particle introduces

120

the reasons for the invocation. Cf. Ο. 4. 1. ἔβαλεν For metaphor cf. O. 2. 83-85, 1. 112.

66 χάρμα ‘Victory. Cf. O. 11. 22, P. 8. 64, perhaps O. 7. 44.

6η συν Tmesis, συμπρέπει. Mezger compares Aesch. Sept. c. Th. 13, Suppl. 458 for the adj. συμπρεπής with a copula.

68 ös Cf. v. 34. προσέ θηκε ‘Made the theme of regret having misled my readers by the strained translation 'wedded to. λόγῳ Ct. v. 29.

69 ἀγλααῖσι μερίμναις ‘By active yearnings for victory.' For the order cf. O. and P. p. xxv. For άγλ. cf. Ο. 14. 6.

70 Πυθίου Θεάριον A temple or hall in Aegina belonging to the college of Pythian θεωροί or sacred ambassadors to Delphi. To this college the victor doubtless belonged. There were similar colleges of perpetual θεωροί at Mantines, Thuk. 5. 47 § 9, Troezen, Paus. 2. 81. 9, Naupaktos, Thasos, and the four Pythii at Sparta. Müller, Dorier, 2. 18, deginetica, p. 134 f. ἐν δὲ πείρα, κ.τ.λ. In actual trial is clearly shown perfection of those qualities in which one shall have proved himself pre-eminent.'

71 διαφαίν. See Introduction.

'Αντ. δ.

125

ι ἐν παισὶ νέοισι παῖς, ἐν ἀνδράσιν ἀνήρ, τρίτον 3 ἐν παλαιτέροισι μέρος· ἕκαστον οἷον ἔχομεν 3 βρότεον ἔθνος. ἐλᾷ δὲ καὶ τέσσαρας ἀρετὰς dè åperàs 75 4 ὁ θνατὸς αἰών, φρονεῖν δ' ἐνέπει τὸ παρκείμενον.

72 τρίτον...μέρος Accusative of general apposition; but here it comes under extent, range, sphere.' Madv. § 31 c.

78 ἕκαστον 80. μέρος, 'in short, in each stage such as our mortal race hath in life.' So the Schol.

74 Not merely brings,' but 'forms a series of.'

76 ὁ θνατός αιών There is s balance of evidence in favor of θνατὸς against μακρὸς which would hardly need the article. Render "The sum of mortal life brings even four virtues, for it bids us (as a fourth virtue) exercise prudence with regard to the present.' Cf. P. 4. 280-286 for the virtue characteristic of advanced age; while from P. 2. 63-65, we get courage as the virtue of early manhood, and βουλαί, i.e. εὐβουλία, 28 that of πρεσβύτεροι οι παλαίτεροι. Cf. Frag. 182. But looking back to the exploits of Achillês aet. 6, it is hard to extract the first virtue characteristic of boyhood so as to identify it with temperance, indeed I think that the four virtues are two species of Opáros, and two of eußouxía, fearlessness and endurance, boldness of design and prudence. Don. however thinks "that Pindar is speaking with reference to the Pythagorean division of virtue into four species, and that he assigns one virtue to each of the four ages of human life (on the same principle as that which Shakspere has followed in his description of the seven ages), namely, temperance

130

is the virtue of youth (Aristot. Eth. Nic. 1. 8), courage of early manhood (P. 2. 63), justice of maturer age, and prudence (φρονεῖν τὸ παρκείμε vov) of old age (P. 2. 65). That he is speaking of the virtues proper to each age is clear from v. 71: av τις εξοχώτερος γένηται.” Only two ages are prominently illustrated by the Aeakidae in this ode. It is obviously wrong to assume three ages only and to venture to assert that judgment is an excellence παίδων véwv. Old age is not the common lot of the βρότεον ἔθνος, but is comparatively rare, as is its characteristic prudence or judgment, the fruit of long experience. Both the avǹp and the Talalrepos are bidden to adopt even (kal) a fourth virtue (f a fourth age is implied) and to). ἐν βουλαῖς πρέσβυς ἐγκύρσαις ἑκατον ταετεῖ βιοτᾷ (Ρ. 4. 282). If this fourth age is illustrated at all, it is by the βαθυμῆτα Χείρων. The four horses of a team are usually driven all at once. If each age has its own excellence, and there is one excellence common to three ages, and X means 'drive a team of,' we get only a pair of horses (or mares) with two changes of Judgment's fellow; or else we start with Judgment and one other horse and take up the third and fourth during the drive. This seems hard on Judgment, and surely it is hard on the poet to saddle him with such a metaphor. The metaphor is from a swathe or a furrow or a row of plants or any progressive work along a line.

5 τῶν οὐκ ἄπεστι. χαῖρε, φίλος· ἐγὼ τόδε τοι
6 πέμπω μεμιγμένον μέλι λευκῷ

η σὺν γάλακτι, κιρναμένα δ ̓ ἔερσ' αμφέπει,

8 πόμ' αοίδιμον Αἰολῇσιν ἐν πνοαῖσιν αὐλῶν,

80 α οψέ περ. ἔστι δ ̓ αἰετὸς ὠκὺς ἐν ποτανοῖς,

135

Επ. δ.

140

ὁ ὃς ἔλαβεν αίψα, τηλόθε μεταμαιόμενος, δαφοινὸν ἄγραν ποσίν·

τῶν I.e. τεσσάρων ἀρετῶν, 'Of these thou hast no lack.' Mezger reads ἄπεσσι. Aristokleidas was not necessarily approaching old age at the date of this ode any more than Dâmophilos, P. 4. φίλος Nominative for vocative. Cf. P. 1. 92. For χαῖρε cf. P. 2. 67, Ι. 1. 32.

77 μέλι Cf. I. 4. 54 ἐν δ ̓ ἐρατεινῷ μέλιτι καὶ τοιαίδε τιμαλ καλλίνικον χάρμ ̓ ἀγαπάζοντι, Ο. 11. 98 μέλιτι εὐάνορα πόλιν καταβρέχων. The Schol. suggests that γάλα represents the natural talent displayed in the ode, μέλι the skilled labor. But Pindar would hardly apply the metaphor of honey so often to his verse (e.g. Frag. 129 μελισσοτεύκτων κηρίων ἐμὰ γλυκύτερος ομφά) if he thought of its being a labored product. The main idea is a sweet thought. The ingredients may be suggested by the κρατὴρ νηφάλιος, of the Muses, cf. Lucr. 1. 947 Musaeo dulci melle, and of Pan, cf. Theok. 5. 58. Cf. Plat. Ion 534 A, of poets, ὥσπερ αἱ βάκχαι ἀρύτονται ἐκ τῶν ποταμῶν μέλι καὶ γάλα κατεχόμεναι. Cf. Eur. Bacch. 708 ὅσαις δὲ λευκοῦ πώματος πόθος παρῆν got milk and honey. (Perhaps the νέκταρ χυτόν of O. 7. 7 was a λευκόν πῶμα, but see I. 5. 2, 7.) Philostratos, In Vitis Sophistt. p. 511, ed. Olear. τὰς δ ̓ ἐννοίας ἰδίας τε καὶ παραδόξους ἐκδίδωσιν (Nikêtes), ὥστ περ οἱ βακχεῖοι θύρσοι τὸ μέλι καὶ τοὺς

ἐσμοὺς τοῦ γάλακτος. For the draught of song cf. O. 6. 91, I. 5. 2, 7-9. With γάλα λευκόν cf. Frag. 143, Lucr. 1. 258 candens lacteus umor.

78 κιρν. κ.τ.λ. ‘The froth of the stirring enfolds it. The ingredients are blended by brisk stirring which produces such a froth as to surmount the brim and overflow. Cf. πῦρ ἄμφεπεν ΙΙ. 16. 124. For the parenthesis cf. P. 10. 45 μόλεν Δανάας ποτὲ παῖς, ἁγεῖτο δ' ̓Αθάνα, | ἐς ἀνδρῶν μακάρων ὅμιλον.

ἐν

79 πόμ' ἀοίδ. Cf. I. 4. 24. 'To the accompaniment of,' cf. O. 7. 12.

80 αετός The eagle and the daws (cf. O. 2. 87, 88) are found in a fragment attributed to Alkaeos (Bergk, Frag. *27) ἔπταζον ὥστ' ὄρνιθες ώκυν | αἴετον ἐξαπίνας φάνεντα and in Bacchyl. 5. 16-23 βαθὺν δ' αιθέρα ξουθαῖσι τάμνων | ὑψοῦ πτερύγεσσι ταχείαις αἰετός, εύρυ άνακτος ἄγγελος | Ζηνὸς ἐρισφαράγου, | θαρσεῖ κρατερᾷ πίσυνος | ἰσχύι· πτάσο σοντι δ ̓ ὄρνιθες λιγύφθογγοι φόβῳ. Mr A. Platt (Class. Rev. Feb. 1898) wildly suggests that the metaphor applies to Hiero and not to Bacchylides.

81 For the eagle seizing the hare cf. Il. 22. 308, and coins of Elis and Agrigentum. See Plate. μεταμαιόμενος Though it make its swoop from afar.' δαφοινόν 'Tawny.'

« PreviousContinue »