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και σθένει γυίων ερίζοντι θρασεί. 40 πότμος δε κρίνει συγγενής έργων περί πάντων. τύ δ' Αίγινα θεού, Ευθύμενες,

75 Νίκας εν αγκώνεσσι πιτνών ποικίλων έψαυσας ύμνων.

'Αντ. γ'. ήτοι μεταίξαντα και νυν τεόν μάτρω σ' αγάλλει κείνος, ομόσπορον έθνος, Πυθέα.

80 α Νεμέα μεν άραρεν μείς τεπιχώριος, ον φίλησ'

'Απόλλων: 45 άλικας δ' έλθόντας οίκοι τεκράτει Νίσου τ' εν ευαγκεί λόφω. χαίρω δ' ότι

85 εσλoίσι μάρναται πέρι πάσα πόλις. ίσθι, γλυκειάν του Μενάνδρου συν τύχα μόχθων αμοιβαν

Επ. γ. επαύριο. χρη δ' απ' 'Αθαναν τέκτον άεθληταΐσιν έμμεν

90 5ο ει δε Θεμίστιον ίκεις ώστ' αείδειν, μηκέτι ρίγει: δίδοι

φωνάν, ανά δ' εστία τείνον προς ζυγόν καρχασίου,

6

39. Especially in the pankra- or May, when the Aeginetan Deltion.

phinia or Hydrophoria and per40. πότμος συγγενής.] Cf. Isth. haps the Pythia at Megara were Ι. 40, Pyth. V. 16.

The destiny

celebrated. . that attends a man's race.'

48. συν τύχα.] Cf. Nem. IV. 7. 41. Cookesley points out theexcep- Menandros' aid was somehow setion to Monk's rule that Deos is not cured by public effort. fem. with a proper name added, and 50. Themistios was Euthycompares Soph. Αnt. 800, θεός menes' father, the victor's maternal 'Αφροδίτα.

grandfather, according to the best 42. Cf. Isth. II. 26.

explanations. 43. Μss. read ή. μ. κ. ν. τεος μά- μηκ. ρίγει.] «Wax warm in his τρως αγάλλει κείνου ο. έ. ΙΙυθέας. «Ve

praise. Dissen cites frigeo Cic. Ad rily, as thou followest eagerly thy fam. XI. 13, Verr. iv. 25. mother's brother, he, thy blood- didol.] For this imper., cf. O. and relation, sheds glory on thee.' Böckh P. p. xl.; for the phrase cf. Eur. read, IIvőéa, in other respects Iph. Τ. 1161, δίδωμ' έπος τόδε. following mss. Cf. Nem. vi. 15. 51. 'Set thy sails full. For the

44. άραρεν.] Cf. Nem. ΙΙΙ. 64. metaphor cf. Ρyth. I. 91, εξίει δ' Note the periphrasis for the Ae- ώσπερ κυβερνάτας ανήρ ιστίον ανεμόεν. ginetan month Delphinios, April Dissen cites Plato, Protag. p. 338A.

πύκταν τέ νιν και παγκρατίου φθέγξαι έλεϊν Επιδαύρο διπλόαν

95 νικώντ' αρετάν, προθύροισιν δ' Αιακού ανθέων ποιάεντα φέρειν στεφανώματα συν ξανθαίς

Χάρισσιν.

53. αρετάν.]_For the acc. cf. supra, v. 5. For the meaning 'victory,' 'glory,' cf. Isth. 1. 41.

For the connection of the Graces with victory cf. Pyth. vi. 2, Nem. IX. 54, Σ. 1.

54. προθύρ. Αιακ.] Themistiος had been victor at the Aeakeia, and his statue in the pronaos of the Aeakeion still bore crowns of grass and flowers. Note the present tense, φέρειν, but the aorist, ελεν.

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 Melésias 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 vâoov (v. 48); but this is not conclusive, cf. Pyth. IX. 91, Ol. VIII. 25.

ANALYSIS.

vu.

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 immortals. 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 Aeakidae, especially of Achilles.

57–59. But the present achievement is ever most interesting. 59–63. The poet willingly undertakes the double duty of pro

claiming 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 ανδρών, | εν [και] θεών γένος εκ μιάς δε πνέομεν

ματρός αμφότεροι διείργει δε πάσα κεκριμένα 1. Commonly read after the mss. appropriate in a solemn conjunction "Εν ανδρών, εν θεών γένος. Most of opposed ideas. Cf. Pyth. III. 30, commentators render in effect, with κλέπτει τέ νιν | ου θεός ου βροτος Cookesley, 'The race of man is one, έργοις ούτε βουλαίς. the race of gods is another, though TTVÉojev.] Cf. Soph. Tr. 1160, both are created of one another. προς τών (? βροτών) πνεόντων μηδενός But a totally different power dis- θανείν ύπο (έμοί ήν πρόφαντον). The tinguishes (the two races), since the following stemma exhibits the comone is worthless, but the firm heaven mon descent of Gods and men from eternally remains an imperishable Gaea. mansion (for the other). Yet we

Gaea by Uranos resemble them to a certain degree.'

(her son) The choice between this mode of interpretation and that of the Schol. and Heyne is very perplexing: but a

Kronos better connection seems to be given

Iapetos by the alternative, “The race of men

Zeus (and) of gods is one and the same, for we have our life from one and

Hephaestos the same Mother (Taia). But

made difference of faculties distinguishes

Pandôra Prometheus us, inasmuch as the one &c.' The construction involved seems

Human race admissible even without the insertion of kal. The presumed èvÈv = 2. διείργει.] Cf. Nem. VΙΙ. 6, είργει 'one'_'another' seems to me to δε πότμω υγένθ' έτερον έτερα. demand illustration. If, on the πάσα.] Wholly,' cf. Madv. other hand, there is a metrical § 86 a; or 'in every case,' cf. Nem. division after avopôv, the likelihood of which can be seen at a glance, Kerpluéva.] Cf. Hes. Scut, Herc. the order is equivalent to ēv, év á. 65, Ιφικλήα...κεκριμένην γενεών, i.e. 0. y. Cf. O. and P. p. xxxvi. As distinguished from Hérakles. Schol. the Greek for 'one' occurs thrice in η αμετάβλητος ή η κεχωρισμένη, the the space of so few words, each and latter is clearly right. For the conall of the three would seem to be struction of the participle and subintended to emphasize the idea of stantive cf. Ol. IX. 103, Isth. VII. 12, unity. The asyndeton is not in- δεϊμα παρουχόμενον, Nem. IX. 6.

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v. 16.

δύναμις, ως το μεν ουδέν, ο δε χάλκεος ασφαλές αιέν έδος

5 μένει ουρανός, αλλά τι προσφέρομεν έμπαν | ή μέγαν 5 νόον ήτοι φύσιν αθανάτοις, καίπερ έφαμερίαν ουκ ειδότες ουδε μετά νύκτας | άμμε

πότμος

ΙΟ

3. ως.] The Schol. explains by ηλικίας, does not seem to the point. τοσούτον ώστε, & Herodotean use If νόον, φύσιν or any part or aspect found in Xenophôn and Attic poets of self be expressed the middle is with antecedent expressed (Madv. not required to further indicate self. 8166 c, Rem. 2). This then is open Still Dissen's observation remains to question. In the cases where true that compounds of dépw are üs='for' or 'since' it introduces a not seldom used intransitively, e.g. cause, not, as here, an illustration αναφέρειν, εκφέρειν, συμφέρειν, which which comes nearer to effect than bear the same sense in active and to cause. . The closest parallel I middle (while διαφέρειν = to be know of is Εur. Ηipp. 651, νύν δ' different,’ προφέρειν, υπερφέρειν = αι μεν ένδον δρώσιν αι κακαι κακά | “to excel'). βουλεύματ, έξω δ' εκφέρουσι πρόσ- έμπαν.] Refers back, though folπολοι | ως (just as') και συ γ' ημίν lowed by καίπερ. Cf. Nem. IV. 36. Πατρός, ώ κακόν κάρα, | λέκτρων The poet seems to regard a knowαθίκτων ήλθες ές συναλλαγάς. I ledge of the future as the most prefer to take the ws as exclamatory distinctive characteristic of divinity. with a full stop before it, though I For man's lack thereof cf. 01. XII. have not altered the usual text, 7-9, Isth. VΙΙ. 14. “How manifest it is that...'

5. ή...ήτοι.] Rare or unique order: χάλκεος.] Cf. Isth. VI. 44, Ρyth. ήτοι, ήτοι-γε should precede ή. Χ. 27, Ιι. ν. 504, XVII. 425. The Tou shows that the godlike Milton, Par. L. VII. 199, "chariots physique is more common than the winged | From th' armoury of God, godlike mind. Cf. Thuk. VI. 34, 4, where stand of old | Myriads be- 40, 1. tween two brazen mountains lodged φύσιν.] “Physique. Cf. Isth. | Against a solemn day.'

ΙΙΙ. 67, ου γαρ φύσιν Ωαριωνείαν ασφ. αι. έδ.] Cf. Hes. Theog. 126, έλαχεν. Pindar in these places Γαία δέ τοι πρώτον μεν εγείνατο ίσον includes beauty and strength as εαυτη | ουρανόν αστερoένθ' ίνα μην well as "stature' for which Soph. περί πάντα καλύπτοι, | όφρ' είη μακά- Oed. R. 740 is quoted. Note that ρεσσι θεοίς έδoς ασφαλές αιεί.

μέγαν is emphatic. Only the finest 4. προσφέρομεν.] L. and S. make specimens of humanity, which show this transitive. Éditors regard it likeness to divinity, are θεοειδής, as intransitive we resemble.' Cf. θεοείκελος. Frag. 19 [173], θηρος πετραίου 6. έφαμερίαν.] For form cf. Nem. χρωτί μάλιστα νόον προσφέρων. ΙΙΙ. 2. For adjective used ad. The tragic fragment quoted by the verbially cf. Ol. x111. 17. Schol. on Nem. ΙΙΙ. 127, και παιδί μετά νύκτας.] “Night by night.' και γέροντα προσφέρων τρόπους, in- Crities have altered to κατά ν. terpreted πάση όμιλήσαι ηλικία δυ- (Pauwe), νυχίαν τίς (Hartung), μενάμενος καθ' έκαστον μέρος της σονύκτιον τίς άμμι (Μss. άμμε) πότμος

So

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