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καὶ σθένει γυίων ἐρίζοντι θρασεῖ.

40 πότμος δὲ κρίνει συγγενὴς ἔργων περὶ πάντων. τὺ δὲ Αἰγίνᾳ θεοῦ, Εὐθύμενες,

75

Νίκας ἐν ἀγκώνεσσι πιτνῶν ποικίλων ἔψαυσας ὕμνων.
Αντ. γ.

ἦτοι μεταΐξαντα καὶ νῦν τεὸν μάτρω σ ̓ ἀγάλλει
κεῖνος, ὁμόσπορον ἔθνος, Πυθέα.

80

ὁ Νεμέα μὲν ἄραρεν μείς τ ̓ ἐπιχώριος, ὃν φίλησ ̓

Απόλλων

45 ἅλικας δ ̓ ἐλθόντας οἴκοι τ ̓ ἐκράτει

χαίρω δ ̓ ὅτι

85

Νίσου τ ̓ ἐν εὐαγκεῖ λόφῳ.
ἐσλοῖσι μάρναται πέρι πᾶσα πόλις.

ἴσθι, γλυκειάν του Μενάνδρου σὺν τύχα μόχθων
ἀμοιβὰν

Ἐπ. γ.

90

ἐπαύρεο. χρὴ δ ̓ ἀπ ̓ ̓Αθανᾶν τέκτον ἀεθληταῖσιν

ἔμμεν·

50 εἰ δὲ Θεμίστιον ἵκεις ὥστ ̓ ἀείδειν, μηκέτι ῥίγει· δίδοι φωνάν, ἀνὰ δ ̓ ἱστία τεῖνον πρὸς ζυγὸν καρχασίου,

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or May, when the Aeginetan Delphinia or Hydrophoria and perhaps the Pythia at Megara were celebrated.

48. σὺν τύχα.] Cf. Nem. iv. 7. Menandros' aid was somehow secured by public effort.

50. Themistios was Euthymenes' father, the victor's maternal grandfather, according to the best explanations.

μηκ. ῥίγει.] • Wax warm in his praise. Dissen cites frigeo Cic. Ad fam. xΙ. 13, Verr. Iv. 25.

δίδοι.] For this imper., cf. Ο. and P. p. xl.; for the phrase cf. Eur. Iph. in Τ. 1161, δίδωμ ̓ ἔπος τόδε.

51. 'Set thy sails full.' For the metaphor cf. Pyth. Ι. 91, ἐξίει δ' ὥσπερ κυβερνάτας ἀνὴρ ἱστίον ἀνεμόεν. Dissen cites Plato, Protag. p. 338A.

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NEMEA VI.

ON THE VICTORY OF ALKIMIDAS OF AEGINA IN THE BOYS' WRESTLING MATCH.

INTRODUCTION.

ALKIMIDAS, Son of Theôn, 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 Ol. VIII., 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 Hêrakleids. That the poet composed the ode at Aegina has been inferred from távde vâσov (v. 48); but this is not conclusive, cf. Pyth. IX. 91, Ol. VIII. 25.

vv.

1-7.

8-11.

ANALYSIS.

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.

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. 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 Aeakidae, 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'. “Ev åvôpŵv, | êv [xaì] Deŵv yévos' èk μiâs dè πvéoμev ματρὸς ἀμφότεροι· διείργει δὲ πᾶσα κεκριμένα

1. Commonly read after the мss. Εν 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 another. 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.' The choice between this mode of interpretation and that of the Schol. and Heyne is very perplexing: but a better connection seems to be given by the alternative, 'The race of men (and) of gods is one and the same, for we have our life from one and the same Mother (Taîa). difference of faculties distinguishes us, inasmuch as the one &c.'

But

The construction involved seems admissible even without the insertion of kai. The presumed ev-ev = 'one'-' another' seems to me to demand illustration. If, on the other hand, there is a metrical division after dvopŵv, the likelihood of which can be seen at a glance, the order is equivalent to èv, év å. 0. y. Cf. O. and P. p. xxxvi. As the Greek for 'one' occurs thrice in the space of so few words, each and all of the three would seem to be intended to emphasize the idea of unity. The asyndeton is not in

appropriate in a solemn conjunction of opposed ideas. Cf. Pyth. III. 30, κλέπτει τέ νιν | οὐ θεὸς οὐ βροτός ἔργοις οὔτε βουλαΐς.

πVéομеv.] Cf. Soph. Tr. 1160, πρὸς τῶν (? βροτῶν) πνεόντων μηδενὸς θανεῖν ὕπο (ἐμοὶ ἦν πρόφαντον). The following stemma exhibits the common descent of Gods and men from Gaea.

Gaea by Uranos
(her son)

Kronos

Zeus

Hêphaestos
made
Pandôra

Iâpetos

Prometheus

Human race.

2. διείργει.] Cf. Nem. VII. 6, εἴργει δὲ πότμῳ ξυγένθ ̓ ἕτερον ἕτερα.

πᾶσα.] 'Wholly,' cf. Madv. § 86 a; or 'in every case,' cf. Nem. v. 16.

KEкρLuévа.] Cf. Hes. Scut, Herc. 65, Ιφικλήα...κεκριμένην γενεήν, i. e. distinguished from Herakles. Schol. ἡ ἀμετάβλητος ἢ ἡ κεχωρισμένη, the latter is clearly right. For the construction of the participle and substantive cf. Ol. Ix. 103, Isth. vII. 12, δεῖμα παροιχόμενον, Nem. Ix. 6.

δύναμις, ὡς τὸ μὲν οὐδέν, ὁ δὲ χάλκεος ἀσφαλὲς αἰὲν ἕδος

μένει οὐρανός. ἀλλά τι προσφέρομεν ἔμπαν | ἢ μέγαν 5 νόον ἤτοι φύσιν ἀθανάτοις,

5

καίπερ ἐφαμερίαν οὐκ εἰδότες οὐδὲ μετὰ νύκτας | ἄμμε πότμος

3. ώς.] The Schol. explains by τοσοῦτον ὥστε, a Herodotean use found in Xenophôn and Attic poets with antecedent expressed (Madv. § 166 c, Rem. 2). This then is open to question. In the cases where

s='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. Hipp. 651, vûv d' αἱ μὲν ἔνδον ὁρῶσιν αἱ κακαὶ κακὰ | βουλεύματ ̓, ἔξω δ ̓ ἐκφέρουσι πρόσο πολοι | ὡς (‘just as”) καὶ σύ γ' ἡμῖν Πατρός, ὦ κακὸν κάρα, | λέκτρων αθίκτων ἦλθες ἐς συναλλαγάς. Ι prefer to take the us as exclamatory with a full stop before it, though I have not altered the usual text, 'How manifest it is that...'

χάλκεος.] Cf. Isth. νι. 44, Pyth. x. 27, Il. v. 504, xvII. 425. So Milton, Par. L. VII. 199, chariots winged | From th' armoury of God, where stand of old | Myriads between two brazen mountains lodged | Against a solemn day.

ἀσφ. αἰ. ἕδ.] Cf. Hes. Theog. 126, Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἴσον ἑαυτῇ | οὐρανὸν ἀστεροένθ ̓ ἵνα μιν περὶ πάντα καλύπτοι, ὄφρ' εἴη μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεί.

Cf.

4. προσφέρομεν.] L. and S. make this transitive. Editors regard it as intransitive 'we resemble.' Frag. 19 [173], θηρὸς πετραίου χρωτὶ μάλιστα νόον προσφέρων. The tragic fragment quoted by the Schol. on Nem. III. 127, καὶ παιδὶ καὶ γέροντι προσφέρων τρόπους, interpreted πάσῃ ὁμιλῆσαι ἡλικίᾳ δυνάμενος καθ ̓ ἕκαστον μέρος τῆς

ΙΟ

ηλικίας, 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 observation remains true that compounds of φέρω are not seldom used intransitively, e. g. 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. Nem. IV. 36. The poet seems to regard a knowledge of the future as the most distinctive characteristic of divinity. For man's lack thereof cf. Ol. XII. 7-9, Isth. vII. 14.

5. ἤ...ἤτοι.] Rare or unique order: ἤτοι, ἤτοιγε should precede ἤ. The To shows that the godlike physique is more common than the godlike mind. Cf. Thuk. vi. 34, 4, 40, 1.

φύσιν.] ‘Physique. Cf. Isth. ΙΙΙ. 67, οὐ γὰρ φύσιν Ωαριωνείαν ἔλαχεν. Pindar in these places includes beauty and strength as well as 'stature' for which Soph. Oed. R. 740 is quoted. Note that μέγαν is emphatic. Only the finest specimens of humanity, which show likeness to divinity, are θεοειδής, θεοείκελος.

6. ἐφαμερίαν.] For form cf. Nem. III. 2. For adjective used adverbially cf. Ol. XIII. 17.

μετὰ νύκτας.] Night by night. Critics have altered to κατὰ ν. (Pauwe), νυχίαν τίς (Hartung), μετ σονύκτιον τίς ἄμμι (mss. ἄμμε) πότμος

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