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ἡμένους. κείνου γὰρ ἐπιχθονίων πάντων γένετ ̓ ὀξύ

τατον

ὄμμα. λαιψηροῖς δὲ πόδεσσιν ἄφαρ

ἐξικέσθαν, καὶ μέγα ἔργον ἐμήσαντ ̓ ὠκέως

120

65 καὶ πάθον δεινὸν παλάμαις ̓Αφαρητίδαι Διός· αὐτίκα γὰρ

ἦλθε Λήδας παῖς διώκων· τοὶ δ ̓ ἔναντα στάθεν τύμβῳ

σχεδὸν πατρωΐῳ·

'Eπ. S'.

125

ἔνθεν ἁρπάξαντες ἄγαλμ ̓ ̓Αΐδα, ξεστὸν πέτρον, ἔμβαλον στέρνῳ Πολυδεύκεος· ἀλλ ̓ οὔ μιν φλάσαν,

gives a sense nearer to the ordinary usage of αὐγάζω. The quotation from Stasinos' (?) Kypria is as follows:

αἶψα δὲ Λυγκεύς

Ταΰγετον προσέβαινε ποσὶν ταχέεσσι πεποιθώς.

Ακρότατον δ' ἀναβὰς διεδέρκετο νῆσον ἅπασαν

Τανταλίδου Πέλοπος, τάχα δ' εἴσιδε κύδιμος ἥρως

...?... ὀφθαλμοῖσιν ἔσω δρυὸς ἠμένω ἄμφω * κοίλης * Κάστορά θ' ἱππόδαμον καὶ ἀεθλοφόρον Πολυδεύκεα. Νύξε δ' ἄρ'.

Hence one is prompted to suggest περαυγάζων. L. and S. miss the meaning of αὐγάσεαι, Hes. W. & D. 476, where it is not 'see distinctly,' but 'look longingly, keenly,' the middle denoting the mental emotion accompanying the keen glance. Lynkeus, whose name is connected with λεύσσω, was said to be able to see through all material barriers to sight, stone, earth, sea, &c. Cf. Apoll. Rhod. Ι. 153.

62. ἡμένους.] So Böckh; but some of the old Grammarians corrected ἥμενος (old mss.) to ἥμενον. They seem to have thought that Pindar meant to imply that Poly

deukês was not with Kastor when he was espied and attacked, but was conceived to be hiding somewhere near, probably west of Kastor, as the Apharêtidae did not flee back into Messênia. But they may have attacked from the East or have had to double back in the flight. The Apharêtidae were a spear's throw off when Polydeukês left the tree. Aristarchos cited the Kypria, according to the Schol., surely to prove that Lynkeus was not in the tree (ἥμενος): Didymos cited the words to defend the plural ἡμένος, -ως. There is no ground for impugning with Bergk the accuracy of the Schol. as to the readings of the Grammarians.

64.

ἐμήσαντ'.] Mss. ἐμνήσατ', -αντ'. The insertion and omission of are common errors. Cf. Od. III. 261.

65. καί.] ‘And accordingly ;' cf. Nem. iv. 32, ῥέζοντά τι καὶ παθεῖν ἔοικεν.

66. Λήδας παῖς.] Polydeukes. They stood face to face hard by the tomb of Aphareus.

67. dy. 'Atda.] A sepulchral column, stele, consecrated to "Αιδης. For the genitive Dissen quotes Eur. Electr. 143, μέλος 'Αΐδα, Suppl. 783, ᾅδου μολπαί, cf. Isth. III. 81.

οὐδ ̓ ἀνέχασσαν· ἐφορμαθεὶς δ ̓ ἄρ ̓ ἄκοντι θεῷ, 130 7ο ἤλασε Λυγκέος ἐν πλευραῖσι χαλκόν.

Ζεὺς δ ̓ ἐπ ̓ Ἴδα πυρφόρον πλαξε ψολόεντα κεραυνόν.

ἅμα δ ̓ ἐκαίοντ ̓ ἐρῆμοι. χαλεπὰ δ ̓ ἔρις ἀνθρώποις ὁμιλεῖν κρεσσόνων.

135

Στρ. ε'.

ταχέως δ ̓ ἐπ ̓ ἀδελφεοῦ βίαν πάλιν χώρησεν ὁ Τυνδαρίδας,

καί μιν οὔπω τεθναότ ̓ ἄσθματι δὲ φρίσσοντα πνοὰς

ἔκιχεν.

75 θερμὰ δὴ τέγγων δάκρυα στοναχαῖς

ὄρθιον φώνασε· Πάτερ Κρονίων, τίς δὴ λύσις

140

ἔσσεται πενθέων; καὶ ἐμοὶ θάνατον σὺν τῷδ ̓ ἐπίτειλον,

ἄναξ.

145

οἴχεται τιμὰ φίλων τατωμένῳ φωτί· παῦροι δ ̓ ἐν πόνῳ πιστοὶ βροτῶν

71. The tmesis ἐπὶ—πλᾶξε has caused corruption. Mss. give ἐπ ̓ Ιδα πυρφόρον πλᾶξε ψολόεντα κεραυνόν.

Edd. with the Schol. Vet. alter "Ida to "Ida. Matthiae's citation of παίειν ξίφος only half-supports ἐπ' Ἴδᾳ πλᾶξε κεραυνόν = βαλὼν κεραυνὸν ἔπληξεν Ἴδαν.

72. ἐκαίοντ'.] MSS. δὲ κέοντ', ε for a and vice versa are common errors.

ἐρημοι.] With none to aid or avenge them.

χαλεπά, κ.τ.λ.] Cf. supra, v. 20 ; 'a strife with higher beings is dangerous for men to encounter.' Eris is half personified. The order is involved. For inf. cf. Ol. VIII. 19, VII. 25, Isth. II. 37.

74. ἄσθματι.] 'Drawing his breath convulsively in suffocation,' i. e. with the death rattle (ruckle) in his throat. Cf. Nem. III. 47;

άσθμα is ‘laboured breathing. The Mss. give φρίσσοντ ̓ ἀνα-(ἀμ)πνοάς, which will not scan; 'ruffled as to breaths' is a strong but intelligible metaphor, which is helped by the accompanying shuddering of the whole frame often observed in deaths from mortal wounds. Mommsen's γένυας for πνοὰs is not happy.

75. τέγγων.] Cf. Soph. Τrach. 847, ἀδινῶν χλωρὰν τέγγει δακρύων ἄχναν. For δὴ Mss. give δέ.

στοναχαῖς.] Dative of accompanying action, cf. Madv. § 42, Il. χχιν. 696, Od. xxiv. 416.

78. Apparently adapted by Euripides, Hel. 274, καὶ φίλων τητωμένη δούλη καθέστηκ', though loss of friends to a Greek woman was a very different case to that of a man. The faithlessness of mortals is contrasted with the trustworthiness of deities; cf. supra, v. 54, Introd.

̓Αντ. €.

καμάτου μεταλαμβάνειν. ὡς ἤνεπε Ζεὺς δ ̓ ἀντίος

ἤλυθέ οἱ,

80 καὶ τόδ ̓ ἐξαύδασ ̓ ἔπος· Εσσί μοι υἱός· τόνδε δ ̓ ἔπειτα

πόσις

σπέρμα θνατὸν ματρὶ τεᾷ πελάσαις

150

στάξει ἥρως. ἄλλ ̓ ἄγε τῶνδέ τοι ἔμπαν αἵρεσιν παρδιδωμ ̓· εἰ μὲν θάνατόν τε φυγὼν καὶ γῆρας ἀπεχθόμενον

155

αὐτὸς Οὔλυμπον * νοεῖς οἰκεῖν ἐμοὶ* σύν τ' ̓Αθαναίᾳ

κελαινεγχεῖ τ' Αρει,

'Eπ. É'.

85 ἔστι σοὶ τούτων λάχος· εἰ δὲ κασιγνήτου πέρι 160 μάρνασαι, πάντων δὲ νοεῖς ἀποδάσσασθαι ἴσον, ἥμισυ μέν κε πνέοις γαίας ὑπένερθεν ἐών, ἥμισυ δ ̓ οὐρανοῦ ἐν χρυσέοις δόμοισιν.

165

ὡς ἄρ ̓ αὐδάσαντος οὐ γνώμᾳ διπλόαν θέτο βουλάν,

79. μεταλαμβάνειν.] 'So as to share.' For inf. cf. Madv. § 149. ήνεπε.] So mss. Elsewhere ἔνν. 80. Εσσί μοι υἱός.] And therefore immortal.

πόσις.] Tyndareus.

82. I incline to read "pw', as ἥρως seems too prominent.

84. Between Οὔλυμπον and σύν τ' mss. give ἐθέλεις or θέλεις only, with defect in both sense and rhythm, Pindar elsewhere has ἐθέλω, which will not scan here, in verbal forms, except Ol. VIII. 85, though he uses the participle of θέλω (Pyth. II. 69, x. 5, Isth. v. 43, and Ol. II. 97, where my note is incorrect on this point. The mss. give θέλων for ἑκὼν at the end of Pyth. II. 69.) The Schol. interprets ...βούλει τὸν οὐρανὸν οἰκεῖν σὺν ἐμοί, κ.τ.λ. and renders νοεῖς, υ. 86, by βούλει, whence Kayser gets νοεῖς οἰκεῖν ἐμοί (for the position of preposition cf. supra, v. 38). The

-

letters ΟΝΝΟΕΙΣ ΟΙΚΕΙΝΕ ΜΟΙ would be peculiarly liable to corruption as Є, O, C were often confused, and also IC and K, and IN and M. Thus θέλεις οι ἐθέλεις would be a gloss on vocês. Mommsen reads νέμειν μέλλεις ἐμοί, Bergk θέλεις ναίειν ἐμοί. The word μέλλεις is so utterly inappropriate that Mommsen's suggestion may be at once rejected. Against the considerations in favour of the text, for which cf. supra v. 58, the only point to be urged is the tameness of the assumed repetition of voeîs. For the position of σύν, cf. Pyth. II. 59, Nem. ix. 14.

86. ἴσον.] Νote the emphatic position. For ἴσον = 'an equal share,' cf. Soph. Oed. Rex, 579, Eur. Ion, 818, Iph. in T. 1009. L. and S. only give τὸ ἴσον.

87. πνέοις.] Observe the phrase:

he is to live in the tomb.

90 ἀνὰ δ ̓ ἔλυσεν μὲν ὀφθαλμόν, ἔπειτα δὲ φωνὴν χαλ

κομίτρα Κάστορος.

89. ou, K.T..] Polydeukês 'offered not a double plan to his judgment.' That is, he decided without the least hesitation.

90. Note the change of subject back to Zeus: unless with Mezger

we regard Polydeukês as the author of the release.

χαλκομίτρα.] The μίτρα of a warrior was a broad woollen girdle faced with plates of bronze, worn below the ζώμα.

[NEMEA XI. ]

FOR THE elornpia OFFERED BY ARISTAGORAS OF TENEDOS,

PRYTANIS.

INTRODUCTION.

THIS ode (enkômion) was performed before the altar and shrine of Hestiâ Prytanitis in the Prytaneion of Tenedos upon the occasion of the installation as πpúτavis, or president of the Bovλý, of Aristagoras, a wrestler and pankratiast of great strength and beauty, son of Arkesilas (v. 11). It has nothing to do with the Nemean games.

The date is probably later than B.C. 470; but there is no clue except the style. The subject of the poem belonged to the clan of the Peisandridae who claimed kinship with both Amyklae and Thebes (vv. 34-37). Short though the poem is there is much of lasting interest in it. The doctrine of the mean is propounded with reference to excess or defect in honorable ambition, and mention is made of the uncertainty of the future and the inevitable approach of death (vv. 13-16), natural topics in connection with the installation of a constitutional dignitary. The theory that hereditary excellence displays itself in alternate generations is introduced in a way that reflects rather severely on Aristagoras' father, who supplies an instance of ατολμία.

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13-16. He is reminded that excellence gives no exemption from

death.

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