15 ἴστε μὲν Κλεωνύμου δόξαν παλαιὰν ἅρμασιν 25 Λαβδακίδαισιν σύννομοι πλούτου καὶ ματρόθε Λαβδακίδαισιν διέστειχον τετραοριᾶν πύνοις. αἰὼν δὲ κυλινδομέναις ἡμέραις ἄλλ ̓ ἄλλοτ ̓ ἐξάλλαξεν. ἄτρωτοί γε μὰν παῖδες θεῶν. * * ἔστι μοι θεῶν ἕκατι μυρία παντᾷ κέλευθος· 16. For the dative cf. Isth. II. 13, Pyth. vI. 17. 17. σύννομοι.] Mommsen on Ol. Ix. 16 points out the rarity of two consecutive syllables in different words beginning with a single σ, so he reads ξύννομοι. Instances occur Pyth. iv. 217, Nem. ΙΧ. 54, XI. 10, a corrected instance Pyth. I. 37. διέστειχον.] Μss. διέστιχον. Hartung πλούτῳ διέσχον καὶ........ Dissen and others take πλοῦτον with διέστειχον, comparing διὰ τύχης ἰέναι, Soph. Oed. Rex, 773 and similar phrases, but L. and S. (after Thiersch and Cookesley), 8.υ. σύννομοι, rightly take the genitive with the adjective. The verb = they walked consistently,' 'held on their way,” (διέρχονται βιότου τέλος, υ. 23); cf. Nem. I. 65. Thus πόνοις is a dative of manner (not as Dissen, commodi, they were wealthy [enough] for,' nor as Mezger, of accompanying circumstances). 18. αἰών.] ‘Fate. Cf. Nem. II. 8, and perhaps Isth. VII. 14. 30 Στρ. β'. ἐξάλλαξεν.] Is wont to produce divers thorough (ἐξ-) changes at divers times.' ἄτρωτοι.] Cf. Nem. xΙ. 10. γε μάν.] Howbeit. Time and change and fate affect the gods; but, come what may, they are unhurt. παῖδες θεῶν.] The Schol. rightly interprets the gods themselves,' ef. infra v. 54, παίδεσσιν ̔Ελλάνων. For sentiment cf. Pyth. x. 21, μὴ φθονεραῖς ἐκ θεῶν | μετατροπίαις ἐπικύρσαιεν. θεὸς εἴη | ἀπήμων κέαρ. 19. This verse used to begin Isth. iv., which however is manifestly the same ode as the foregoing eighteen lines. But from the break in the continuity of thought and the similarity of the ideas of the six verses 19-24 to those immediately preceding I infer that eighteen verses are lost, and that the gap caused the division into two odes. The general sense of the lost passage may well have been, Mortal man cannot hope for the abiding welfare of gods. They are enough blest by precarious prosperity, which indeed may be made more lasting by virtues such as those of the house whose praise I have to sing '—in short, a variation on and development of the theme of vv. 3—6. κέλευθος.] For metaphor cf. Nem. VI. 47, Isth. v. 22. 20 ὦ Μέλισσ ̓, εὐμαχανίαν γὰρ ἔφανας Ἰσθμίοις ὑμετέρας ἀρετὰς ὕμνῳ διώκειν· αἶσι Κλεωνυμίδαι θάλλοντες αἰεὶ 5 σὺν θεῷ θνατὸν διέρχονται βιότου τέλος. ἄλλοτε δ' ἀλλοῖος οὖρος πάντας ἀνθρώπους ἐπαΐσσων ἐλαύνει. ΙΟ ̓Αντ. β'. 25 τοὶ μὲν ὠν Θήβαισι τιμάεντες ἀρχῆθεν λέγονται 20. εὐμαχανίαν.] Cf. Pyth. ix. 92, σιγαλὸν ἀμαχανίαν ἔργῳ φυγών. "Thou didst open up abundance of devices for pursuing in song (the theme of) the merits of thy kinsfolk and thine own.' 21. ὑμετέρας.] 'Of you and yours.' διώκειν.] Cf. Xenophon, Mem. II. 1. 34, οὕτω πως διώκει Πρόδικος τὴν ὑπ' ἀρετῆς Ηρακλέους παίδευσιν. 22. Death alone has put a period to the prosperity of the Kleônymids. θάλλοντες.] Note the repetition from v. 6, ἀεὶ reproducing πάντα χρόνον. For διέρχονται cf. v. 17, διέστειχον. The present tense includes the present generation. 23. βιότου.] Two inferior MSS. and Ed. Rom. τὸ βίου, good ass. βίου. Cf. Isth. VII. 15. τέλος.] Render, span of life given to mortals,' or less literally, span of mortal life. For διέρχ. τέλ. cf. Aesch. P. V. 285, ἥκω, δολιχῆς τέρμα κελεύθου | διαμειψάμε vos. ἄλλ. άλλ.] Cf. v. 18, Pyth. III. 104, Ol. VII. 95 supra, v. 18. 21. ἐπαΐσσων.] Not making a dash, L. and S. on ἐπαΐξας, Il. II. 146; but 'rushing, sweeping over.' For ἐλαύνειν of the wind cf. Eur. 15 Heracl. 431, χερσόθεν πνοαῖσιν ἠλάθησαν εἰς πόντον. The 25. τοὶ μὲν ὠν.] These indeed. The case of the Kleônymids is an illustration of the vicissitude which is the portion of all men. particle v (ovv) gives emphasis to the persons mentioned (Paley, Gr. Particles, p. 59) or to the statement, while μèv is taken up by αλλά, ν. 34, cf. Ol. ix. 5, Nem. 11. 20, Isth. iv. 46, VII. 56. For this use of μὲν οὖν cf. Lysias, pro Callia, ἐνόμιζον μὲν οὖν...νῦν δέ, Thuk. I. 71, § 5, μέχρι μὲν οὖν τοῦδε...νῦν δέ. τιμάεντες.] ‘As dignitaries. λέγονται.] Cf. Nem. II. 18. 26. They displayed both princely and civic virtues. κελαδ. ὕβριος.] Not noisy insult, L. and S., but 'loud-voiced, hectoring insolence.' Dissen compares Ο1. XIII. 10, ὕβριν θρασύμυθον, which is rather unbridled as to the matter of speech than 'blustering, hightoned.' 27. ὅσσα μαρτ. ἄηται.] For the metaphor cf. Isth. 1. 64; for the witness of song cf. Ol. iv. 3 ; for ἐπ' ἀνθρ. cf. Οl. III. 10. 28. τε.] Note the Greek idiom of using a copulative particle where we use a disjunctive, 'or.' Cf. Isth. v. 15. ἀπλέτου δόξας, ἐπέψαυσαν κατὰ πᾶν τέλος· ἀνορέαις δ ̓ ἐσχάταισιν 30 οἴκοθεν στάλαισιν ἅπτονθ' Ηρακλείαις. καὶ μηκέτι μακροτέραν σπεύδειν ἀρετάν. χαλκέῳ τ' Αρει ἄδον. ἀλλ ̓ ἡμέρᾳ γὰρ ἐν μιᾷ 20 Επ. β'. 25 35 τραχεῖα νιφὰς πολέμοιο τεσσάρων ἀνδρῶν ἐρήμωσεν μάκαιραν ἑστίαν· νῦν δ ̓ αὖ μετὰ χειμέριον ποικίλων μηνῶν ζόφον χθὼν ὦτε φοινικέοισιν ἄνθησεν ῥόδοις 29. ἀπλέτου.] For derivation cf. Pyth. III. 106, where for Hermann's άπλετος Bergk (ed. III.) reads ή πολὺς (quoting Solon. 8, τίκτει τοι κόρος ὕβριν ὅταν πολὺς ὄλβος ἕπηται,) and three instances of ἢ πολλά, one of ή μάλα in Pindar. ἐπέψαυσαν κατὰ πᾶν τέλος.] • They attained with regard to every kind of perfection' (or of dignity'). An exaggeration no doubt, cf. Pyth. x. 28. For τέλος cf. Nem. III. 70. Dissen renders "quoquoversum ad finem usque,' comparing “ε κατὰ πάντα (gänzlich),” so that Mezger's “ κ. π. τ. = κατὰ πάντα (gänzlich) Dissen," is misleading. The exaggeration is tempered by the use without a case expressed after it of ἐπιψαύω, which Pyth. iv. 92 with a genitive means 'aspire to,'' seek.' ἀνορέαις δ', κ.τ.λ.] Cf. Ol. III. 43, 44, νῦν γε πρὸς ἐσχατιὰν Θήρων άρεταῖσιν ἱκάνων ἅπτεται | οἴκοθεν Ηρακλέος σταλᾶν. τὸ πόρσω δ ̓ ἔστι σου φοῖς ἄβατον | κἀσόφοις, Nem. Iv. 69, Isth. II. 41. Here ''for,' and ἀνορέαις is dative of manner. For the dat. στάλαισιν cf. Pyth. ix. 120. 31. Hartung, ὧν μήκετι μακρότερο ἦν σπ. ἀρ. Christ (Mezger), τἂν οὐκ ἔνι μακροτέραν σπ. ἀρ. For the 30 infinitive cf. Pyth. II. 24, Nem. ix. 6. Emendation is needless, as καὶ =‘verily. μακροτέραν.] For the adjective with adverbial force cf. Ol. XIII. 17. 33. ἄδον.] Has the initial digamma; 'found favour with.’ 34. ἀλλὰ ... γάρ.] Indicate an ellipse, 'But they have not escaped vicissitude, for, &c.' Probably the great day of Plataea, B. C. 479, is meant. 35. νιφὰς πολέμοιο.] For the kind of metaphor cf. Isth. IV. 49, 50, vI. 27, Nem. Ix. 37, 38. Contrast Sophokles' more vague and commonplace δορὸς ἐν χειμώνι. 6 36. ποικίλων μηνών.] Generally taken with ῥόδοις, or, at any rate, as a genitive of time with ὦτε χθὼν ἄνθησεν, an order being assumed, for which, as has been remarked, "it would be hard to find a parallel." Now I take the words almost as they run, but now once more after (their) wintry gloom of changeful months (they blossom [αὖ recalls the idea of θάλλοντες, υ. 22]), as the earth blossoms (every April) with red roses, by the counsels of the deities.' The winter of sorrow (cf. Isth. VI. 39) probably lasted Στρ. γ'. 35 δαιμόνων βουλαΐς. ὁ κινητὴρ δὲ γᾶς Ογχηστὸν οἰκέων καὶ γέφυραν ποντιάδα πρὸ Κορίνθου τειχέων, τόνδε πορων γενεᾷ θαυμαστὸν ὕμνον 40 ἐκ λεχέων ἀνάγει φάμαν παλαιὰν from Metageitniôn, Ol. 75. 2, to Munychiôn, Ol. 75. 3, i. e. from August to the next April. These months are decidedly more changeful than those of late spring, summer and early autumn. Chrysippos agrees with me in making ζόφον metaphorical. Schol. Χρύσιππος δέ· μετ ̓ ἐκείνην τὴν ἀτυχίαν καὶ τὸν χειμῶνα ἤνθησαν. Is not the phrase 'many coloured months' too artificial for Greek, at least of such an early period? See Orelli on Auctumnus ... varius, Hor. Od. II. 5. 11. Very likely the coming φοινικέοισιν determined the choice οι ποικίλων, but still there is the contrast between metaphysical changefulness and chequer and the general, comparatively lasting glow of the natural Spring. Prof. Paley thinks that by ῥόδοις “the scarlet anemone is meant, which in Spring is said to fill the woods both in Asia Minor and the Peloponnesus. They are alluded to Pyth. IV. 64, in a simile not unlike that of this passage." I may here note some other instances of deranged order, namely Ol. iv. 1, VIII. 5, Pyth. iv. 24, 106, 214. Of these, two are to be explained by my suggestion that the beginnings or ends of consecutive verses were regarded as contiguous in position, so that to the five instances I give may be added Ol. ιν. 1, τεαὶ γὰρ ὡραι | ὑπὸ ποικιλοφόρμιγγος ἀοιδᾶς ἑλισσόμεναί – μ ̓ ἔπεμψαν, Pyth. IV. 24, ἄγκυραν ποτὶ-χαλκόγενυν | ναὶ κρημνάντων, as well as Nem. III. 68, Iv. 1, Isth. III. 70, IV. 19, 43, ν. 39, τι. 46, VII. 28. In Pyth. iv. 214 the last word Οὐλυμπόθεν goes with the end of the next line but one, the intervening line being short and with all its words in close connection, ἐν ἀλύτῳ ζεύξαισα κύκλῳ, so that the order falls in with the general principle of my suggestion. As to Ol. VIII. 5, μαιομένων μεγάλαν ἀρετὴν θυμῷ λαβεῖν, I demur to the rendering "_the desire to achieve great glory," and propose 'yearning in heart after great prowess to achieve it.' There remains Pyth. Iv. 106, ȧpχαίαν κομίζων...τιμάν. In this passage τιμὰν is separated by three lines from ἀρχαίαν. But βασιλευομέναν... τὰν keep up the connection. I ought to have recorded Chaeris' reading, given in the Schol., ἀρχὰν ἀγκομίζων. Otherwise the Schol. makes ἀρχαίαν a noun, comparing Od. ΧΙΧ. 73, ἀναγκαίη γὰρ ἐπείγει. See Eustath. 475. 1, on Il. iv. 297 f., ὥσπερ ἡ σελήνη σεληναίη λέγεται κατὰ παραγωγὴν. καὶ ἡ ἀρχὴ ἀρχαίη, οὕτω καὶ ἡ ἀνάγκη ἀναγκαίη ἐν τῷ ὄφρα καὶ οὐκ ἐθέλων τις ἀναγκαίῃ πολεμίζῃ. 37. δαιμόνων βουλαΐς.] Mezger compares θεῶν ἕκατι in the same place in the preceding strophe and σὺν θεῷ (ν. 23) similarly placed to ἐκ σέθεν (υ. 5). ὁ κινητὴρ γᾶς.] A paraphrase of Ενοσίχθων, Εννοσίγαιος, Ελελίχθων. Ογκηστὸν οἰκέων.] Cf. Isth. i. 33. For οἰκέων cf. Nem. VII. 65, but here the god's neighbourhood to Thebes and patronage of the Isthmos may give the cause of the Theban's Isthmian victory. 38. γέφυραν.] Cf. Nem. v. 40, πόντου τε γέφυρ ̓ ἀκάμαντος. εὐκλέων ἔργων· ἐν ὕπνῳ γὰρ πέσεν· ἀλλ ̓ ἀνεγειρομένα χρῶτα λάμπει, ̓Αωσφόρος θαητὸς ὡς ἄστροις ἐν ἄλλοις· 40 Αντ. γ. ἅ τε κήν γουνοῖς ̓Αθανῶν ἅρμα καρύξαισα νικᾶν ἔν τ ̓ ̓Αδραστείοις ἀέθλοις Σικυῶνος ὤπασεν 45 45 τοιάδε τῶν τότ ̓ ἐόντων φύλλ ̓ ἀοιδῶν. οὐδὲ παναγυρίων ξυνᾶν ἀπεῖχον καμπύλον δίφρον, Πανελλάνεσσι δ ̓ ἐριζόμενοι δαπάνᾳ χαῖρον ἵππων. τῶν ἀπειράτων γὰρ ἄγνωτοι σιωπαί. ἔστιν δ ̓ ἀφάνεια τύχας καὶ μαρναμένων, 41. ἐν ὕπνῳ.] Compare the Biblical fell on sleep.' For the metaphor cf. Isth. vi. 16, ἀλλὰ παλαιὰ γὰρ -εὕδει χάρις, and for ev cf. Pyth. Ι. 74, ὅς σφιν ἐν πόντῳ βάλεθ ̓ ἁλικίαν. πέσεν.] ‘Had fallen. ἀνεγειρομένα.] Now in her awakening her form shows fair and bright.' Cf. Isaiah lx. 3, 'the brightness of thy rising.' 42. Cookesley compares Milton, Lycidas, v. 168. 'Awo- is one syllable. 43. ἅ τε καί.] She (Fame) who indeed.' For κὴν (Bergk after Medicean Mss.) Mommsen, after Vatican B, κείν, Böckh κάν. Αθαναν.] Mss. wrongly 'Αθηνᾶν. Mommsen reads 'A@av- except in the epic form of the goddess' name Αθηναία, ΟΙ. VII. 36, Nem. x. 84. νικᾶν.] For present cf. on Nem. The subject is ἅρμα. ν. 5. 44. Cf. Nem. IX. The subject of ὤπασεν and of πέσεν above is φάμα. The family fame is first personified in a highly realistic manner and then confused with Fame in the abstract. 45. τοιάδε.] Refers to τόνδε υ. 39. 50 Ἐπ. γ'. τῶν τότ ̓ ἐόντων.] From the bards of those days.' φύλλ'.] Metaphor from the φυλλοβολία, cf. Pyth. ix. 124, Pyth. VIII. 57, Nem. iv. 17. For the idea of weaving crowns of song cf. Ol. VI. 86. 46. παναγ. ξυν.] The four Great Games. 47. Πανελλάνεσσι.] Cf. Isth. II. 38. 48. The silence of oblivion is (the portion) of those who make no essay.' Cf. Isth. vi. 70. ἄγνωτοι.] So Mommsen, for once omitting to notice the v. l. ἄγνωστοι (Bergk). Two good ass. give M.'s reading ἄγνωτον, Ol. VI. 67. Αccording to Cobet, Novae Lectiones, p. 191 (ed. Leyden, 1858), ""Aγνωστος bene Graece significat eum qui intelligi non potest." For sentiment cf. Isth. vii. 70. 49. But there is uncertainty about fortune even when men are contending. One cannot say that Hermann's " eorum qui certant" is wrong, for an ancient Greek would grasp the sense without feeling any ambiguity in the grammar, but as we have to analyse, it is perhaps best |