w. 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 inmortals. 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. 29, 30. He invokes the Muse to glorify the victor. 30, 31. Bards and chroniclers revive the memory of great deeds. 32-46. Such as those of the Bassidae which the poet enumerates. 47-56. Praise of older Acakidae, especially of Achilles. 57-59. But the present achievement is ever most interesting. 59-63. The poet willingly undertakes the double duty of proclaiming the twenty-fifth victory of the clan. 63-65. The lot disappointed them of two Olympian victories. 66-end. Melêsias as a trainer is as pre-eminent as a dolphin is for swiftness among creatures of the deep. Στρ. α'. · Εν 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 (l'aîa). But difference of faculties distinguishes us, inasmuch as the one &c.' Commonly read after the mas. ἐν ἀνδρῶν, ἐν 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 with. out the insertion of xal. The presumed ἐν-τεν = 'one '—' another' demands illustration. If, on the other hand, there is a metrical division after dråpŵr, the likelihood of which can be seen at a glance, the order is equivalent to ev, év d. 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 βροτός ἔργοις οὔτε βουλαΐς. πνέομεν 3 ματρὸς ἀμφότεροι· διείργει δὲ πᾶσα κεκριμένα 3 δύναμις, ὡς τὸ μὲν οὐδέν, ὁ δὲ χάλκεος ἀσφαλὲς αἰὲν ἕδος 4 μένει οὐρανός. ἀλλά τι προσφέρομεν ἔμπαν | ἡ μέγαν Human race διείργει Cf. Ν. 7. 6 εἴργει δὲ πότμῳ ζυγένθ ̓ ἕτερον ἕτερα. πᾶσα 'Wholly,' cf. Madv. § 86 a; or in every case, cf. N. 5. 16. κεκριμένα Cf. Hes. Scut. Herc. 55 Ιφικλή...κεκριμένην γενεήν, i.e. dis. tinguished from Herakles, Schol. ἡ ἀμετάβλητος ἢ ἡ κεχωρισμένη, the latter is clearly right. For the construction of the participle and substantivo cf. Ο. 9. 103, Ι. 7. 12 δεῖμα παροιχόμενον, Ν. 5). (. s The Schol. explains by τοσοῦτον ὥστε, ο Herodotean 11:0 found in Xenophon and Attic poets with antecedent expressed (Madv. § 166 c Rem. 2). This then is open to question. In the cases where ws='for' or 'since' it introduces a cause, not, as here, an illustration which comes nearer to effect than to cause. The closest parallel I know of is Eur. Hippol. 651 νῦν δ' αἱ μὲν ἔνδον ὁρῶσιν αἱ κακαὶ κακὰ βουλεύματ', έξω δ ̓ ἐκφέρουσι πρόσο πολοι | ὡς (' just as ') καὶ σύ γ' ἡμῖν Πατρός, ώ κακόν κάρα, λέκτρων ἀθίκτων ἦλθες ἐς συναλλαγάς. Dindorf takes the wr as exclamatory with a full stop before it, 'How manifest it is that...' χάλκεος Cf. I. 6. 44, P. 10. 27, Il. 5. 504, 17. 425. So Milton Par. L. 7. 199 'chariots winged | From th' armoury of God, where stand of old Myriads between two brazen mountains lodged | Against a 80lemn day.' ασφ. αι. δ. Cf. Hes. Theog. 120 Γαΐα δέ τοι πρῶτον μὲν ἐγείνατο ἴσον ἑαυτῇ | Οὐρανὸν ἀστεροένθ ̓ ἵνα μιν περὶ πάντα καλύπ τοι, | ὄφρ' εἴη μακάρεσσι θεοῖς ἔδος ἀσφαλὲς αἰεί. προσφέρομεν ‘We resemble. Cf. Frag. 19 θηρὸς πετραίου χρωτί μάλιστα νέον προσφέρων. The tragic fragment quoted by the Schol. on Ν. 3. 127 καὶ παιδὶ καὶ γέροντι προσο φέρων τρόπους, interpreted πάση ὁμιλῆσαι ἡλικίᾳ δυνάμενος καθ' έκασο τον μέρος τῆς ἡλικίας, does not seem to the point. If νόον, φύσιν or any part or aspect of self be expressed the middle is not required to further indicate self. Still Dissen's obser vation remains true that com pounds of pepw are not seldom used intransitively, eg. ἀναφέρειν, ἐκφέρειν, συμφέρειν, which bear the same sense in active and middle (while διαφέρειν =='to be different, προφέρειν, ὑπερφέρειν = to excel ). ἔμπαν Refers back, though followed by καίπερ. Cf. N. 4. 36. The poet seems to regard a knowledge of the future as the most distinctive characteristic of divinity. For man's lack thereof cf. O. 12. 7-9, I. 7. 14, Bacchyl. 10. 46 τὸ μέλλον | δ' ἀκρίτους τίκτει τελευτάς. 5 5 νόον ήτοι φύσιν ἀθανάτοις, 6 καίπερ έφαμερίαν οὐκ εἰδότες οὐδὲ μετὰ νύκτας | ἄμμε πότμος η οἵαν τιν' ἔγραψε δραμεῖν ποτὶ στάθμαν. 10 'Αντ. α'. 15 1 τεκμαίρει | καὶ νῦν ̓Αλκιμίδα τὸ συγγενὲς ἰδεῖν ...To Rare or unique order: TO, TO-Ye usually precede . The To shows that the godlike physique is more common than the godlike mind. Cf. Thuk. 6. 34, 2, 40. 1. ovov Physique.' Cf. Ι. 3. 67 οὐ γὰρ φύσιν Ωαριωνείαν axer, ib. 5. 47. Pindar in these places includes beauty and strength as well as 'stature' for which Soph. Oed. Rex 740 is quoted. Note that Méyav is emphatic. Only the finest specimens of humanity, which show likeness to divinity, are Oeoeldńs, Θεοείκελος. 6 paueplav For form cf. N. 3. 2. For adj. used adverbially cf. v. 39, O. 13. 17, 7. 31, Eur. El. 860, Hippol. 1219 καὶ δεσπότης μὲν ἱππι· κοῖσιν ἤθεσι | πολὺς ξυνοικῶν ἤρπασ' ἡνίας χεροῖν. μετὰ νύκτας Night by night.' Critics have altered to κατὰ ν. (Pauw), νυχίαν τις (Hartung), μεσονύκτιον τίς ἄμμι (31ss. ἄμμε) πότμος τίν' ἔγραψε (Rauchenstein); but μεθ' nuépav gives enough support. 7 olay Tiv' So Böckh after Hermann for M89. ἄν τιν' and ἄντιν. typaye Cookesley renders 'marks out, the στάθμα being the γραμμή, the line marking the end of the course. Cf. P. 9. 118. Dissen translates jussit proprie, legem scripsit. For orálμar cf. Eur. Ion 1514 παρ' οἵαν ἤλθομεν στάθμην βίου. Both these constructions need aμμ and also δραμεῖν πότι, for which, however, see P. 9. 123 δίκον | φύλλο tri. Mezger quotes P. 6. 45, wrongly both there and here, explaining Orálμar as die Messschnur, die Schmitze, welche durch den Röthel mit dem sie gefärbt ist die Linie bezeichnet, nach welcher man sich zu richten hat.' But it is precisely the lack of guiding lines which the poet asserts. Render 'to run to what goal Destiny (as dywvolÉTNS) enters our names.' The goal is a crisis of success or failure in a man's struggles and hopes of Tò προσφέρειν τι ἀθανάτοις. The issue of such struggles is ever unknown, and their direction may have to be changed unexpectedly. Note that TOTl with the accus. cannot possibly mean 'by' either here or P. 6. 45, or anywhere else. Note that ɣpayer. is a gnômic aorist (so too doσav ϋ. 10, έμαρψαν ν. 1i) and should not be translated has marked out, has prescribed, vorgezeichnet hat.' This passage is recalled by Euripides, Orest. 981, βροτῶν δ ̓ ὁ πᾶς ἀστάθμητος αἰών. τὸ 8 Kal vûy So best мss., but so too P. 9. 71. 'So in the case before us Alkimidas gives proof to be seen that the genius of his race is like that of corn-bearing tilth.' ovyyevés Dissen's interpretation must be right, as the alternation in successive generations extends over the victor's family and is peculiar to it. For the phrase cf. P. 10. 12, where the sense is limited to the manifestation in one individual of hereditary qualities. In fact To ovyyevés in its widest sense is whatever is derived from Tóτμos ovyyevýs I. 1. 39, N. 5. 40. The Schol. interprets τὴν πρὸς τὸ θεῖον ἡμῶν συγγένειαν, Hermann, τοὺς συγγενείς, which is included in my ἄγχι καρποφόροις ἀρούραισιν, αἵτ' ἀμειβόμεναι 10 3 τόκα μὲν ὧν βίον ἀνδράσιν ἐπηετανὸν ἐκ πεδίων ἔδοσαν, 4 τόκα δ ̓ αὖτ ̓ ἀναπαυσάμεναι σθένος ἔμαρψαν. | ἦλθέ του 5 Νεμέας ἐξ ἐρατῶν ἀέθλων 20 6 παῖς ἐναγώνιος, ὃς ταύταν μεθέπων Διόθεν αἶσαν | νῦν πέφανται η οὐκ ἄμμορος ἀμφὶ πάλᾳ κυναγέτας 7 15 α ἴχνεσιν ἐν Πραξιδάμαντος ἑὸν πόδα νέμων a ο πατροπάτορος ὁμαιμίου. ο κεῖνος γὰρ Ολυμπιόνικος ἐν Αἰακίδαις interpretation. I think the word For general sentiment cf. N. 11. 40. Mezger is unhappy in torturing this simile into a suggestion of the nature of Earth, the common mother of all. The family peculiarity is an instance of the mutability of human affairs which prevents men knowing their future. 10 ἐκ πεδίων The Triclinian Mss. omit έκ, but ἐπῆετανὸν is supported by Hês. W. and D. 607 (605). 11 αναπαυσάμεναι ‘After lying fallow again (avre) attain strength.' 12 ἐρατῶν ‘Delightful, because he had been victorious. 18 ταύταν...αἶσαν ‘This career (the athletic, just referred to in αέθλων and έναγώνιος) allotted by Zeus'cf. v. 7 either us πότμος οι a divine minister of πότμος (cf. Bacchyl. 17. 26 f. πεπρωμένα» | αἶσαν ἐκπλήσομεν). Cf. Ο. 9. 42, Διὸς αἴσα; Ρ. 11. 50, θεόθεν καλῶν, and for the exact sense of aloa, cf. N. 3. 15, ν. 49 infra. μεθέπων 'taking kindly to.' Leaf making his own.' Dissen wrongly cps. O. 3. 31. 25 'Eπ. a'. 30 14 ἄμμορος Νot altered from άμορος οι άμοιρος, but from άνα- οι ἀν-μορος, the original sense of μέρος being preserved in the compound. ául Cf. P. 5. 111; N. 1. 29; I. 4. 55. 15 πόδα νέμων Cf. Soph. Αj. 369, οὐκ ἄψορρον ἐκνεμεῖ πόδα, which I explain, lit. 'Will you not move off this pasturage as to your (with) returning foot? The πόδα would not be added to the middle but for the άψορρον, which however Jebb takes as an adverb. Rather compare Aesch. Αg. 684 προνοίαισι τοῦ πεπρωμένου | γλῶσσαν ἐν τύχα νέμων, 'guiding his tongue. For metaph. cf. N. 5. 43. 16 ομαιμίου ‘Of the self-saine strain.' It is not superfluous to indicate identity of blood between grandsire and grandson à propos οἱ τὸ συγγενές (v. 8). The adjective insists upon τὸ συγγενές causing the grandfather's qualities to be exhibited in the grandson. Hermann needlessly ὁμαιχμίου. 18 επάρκεσ MSS. have lost not o Böckh ἐλαίας, Kayse" ἐνεγκών, Hermann εϋρρδου, Mommsen ἐπεὶ δράπεν. For the 1 ἐπεί τοι | τρεῖς ἀεθλοφόροι πρὸς ἄκρον ἀρετᾶς 25 1 ἦλθον, οἵτε πόνων ἐγεύσαντο. σὺν θεοῦ δὲ τύχα 3 ἕτερον οὔ τινα τοῖκον ἀπεφάνατο πυγμαχία πλεόνων fact cf. Paus. 6. 18. 5. Praxidamas won, πυγμή, Ol. 59. It seems to me evident that a verb is missing. Of course a lacuna is assumed. Experts in ductus litterarum seem to ignore the possibility of complete defacement. 21 'He put an end to the oblivion of Sokleidas,' by causing him to be proclaimed as a victor's father. Or was he grandfather, ὑπέρτ. being best 22, 23 The comma mitigates the hiatus before os, but perhaps Σωκλείδα should be read. ὑπερτ. 'Most distinguished.' Αγησι. Note the almost possessive dative. Cf. O. 9. 15. γένετο 'proved to be.' The implication is that Alkimidas' father is the most distinguished son of Praxidamas. As Agêsimachos does not seem to have been a victor, the alternative of vv. 8-11 is limited to three generations. 24 επεί Most editors except Bergk and Mommsen read ἐπεὶ οι. But one Schol. makes of the pronoun, referring it to Sôkleidas. Fou Cf. Bacchyl. 1. 17, τῶν (παίδων) ένα οι Κ[ρο]νίδας |... Ισ[θμ]ιόνι κον | θῆκεν. ἄκρον ἀρετᾶς Cf. P. 11. 65, I. 3. 50 τέλος ἄκρον, Simon. Frag. 58 [32]. 6 ἐς ἄκρον ἀνδρείας, Theokr. 1. 20. 40 26 ἐγεύσαντο Cf. P. 10. 7, γεύεται γὰρ ἀέθλων, Ι. 4. 20. τύχη Cf. N. 4. 7, 5. 48, P. 2. 56 TO πλουτεῖν σὺν τύχη πότμου σοφίας ἄριστον (which should perhaps be rendered, to be wealthy with the kindly aid of fate is far better than cleverness'; in my first volume I followed Dissen. For σοφίας ἄρισ στον cf. Theognis 173 ἄνδρ' ἀγαθὸν πενίη πάντων δάμνησι μάλιστα | καὶ γήρως πολιοῦ, Κύρνε, καὶ ἠπιάλου) also O. 8. 67, P. 8. 53. In Pindar τύχα means (1) whatever man encounters or attains by the overruling guidance and influence of higher powers, (2) such guidance and influence, when the power is mentioned. The only point of contact between this τύχα and our chance is its ἀφάνεια to mortals. 26 ἀπεφάνατο Gnomic aorist and causal middle (see on N. 9. 43); “is wont to cause to give account as steward of more crowns in its penetralia than all Hellas (besides can number in one family).' The voice and tense are generally ignored, with the rendering Boxing has ordained, and μυχῷ is taken with 'Ελλ. άπ. after Il. 6. 152, ἔστι πόλις Εφύρη μυχῷ "Αργεος ίπποβότοιο ; but the phrase is intolerable. The use of Foîkov for 'family' is like our use of 'house.' |