vv. ANALYSIS. 1-3. Invocation of the Graces to laud Hêra's Argos. 4-18. Mention of legendary worthies of Argos (see note on v. 12). 19, 20. The poet must refrain from reciting the blessings of Argos. 21-23. Still he calls on himself to turn his mind to wrestlings under the influence of the festival of the Hêraea (Hekatombaea). 24-28. 29, 30. Enumeration of victories of Theiaeos. Invocation of Zeus to grant Theiaeos' prayer. 31-36. What it is, is well known. His Panathenaic victory is an omen that it will be answered. 37, 38. His successes are due to hereditary worth and to the favour of the Graces and the Dioskuroi. 39-48. Mention of victories of Theiaeos' maternal ancestors. 49-54. No wonder, since Pamphaês (a remote ancestor) entertained the Dioskuroi, the faithful patrons of games. 55-end. Myth of the death of Kastôr and self-sacrifice of Polydeukês. Στρ. α'. Δαναοῦ πόλιν ἀγλαοθρόνων τε πεντήκοντα κορᾶν, Χάριτες, 1. ἀγλαοθρόνων.] So old mss. Triclinian ἀγλαοθώκων. For the meaning of the epithet cf. Ol. 11. 22, Pyth. III. 94, Nem. Iv. 65, from which last line we may gather that at Aegina the Nêreids were represented enthroned. In Eur. Iph. in Aul. 239, golden statues of the Nêreids stand on the sterns of the ships of Achilles. So also no doubt at Thebes and Argos were the local heroines thus sculptured in some public building. The Fates, Seasons, Nêreids and Danaids would scarcely suggest this attribute without the intervention of plastic representation demanded by solemn cults. With the great deities the case is different. See Addenda. Xápires.] For the Graces as patronesses of epinikian minstrelsy cf. Ol. xiv. 12-14, Pyth. vI. 2, IX. 89, Nem. Ix. 54. The Seasons and the Graces had been sculptured by Polykleitos on the crown of his colossal statue of Hêra in the Hêraeon at Argos. This fact may have influenced the poet in Αργος "Ηρας δώμα θεοπρεπὲς ὑμνεῖτε φλέγεται δ' ἀρεταῖς μυρίαις ἔργων θρασέων ἕνεκεν. μακρὰ μὲν τὰ Περσέος ἀμφὶ Μεδοίσας Γοργόνος 5 5 πολλὰ δ ̓ Αἰγύπτῳ τὰ κατῴκισεν ἄστη ταῖς Ἐπάφου παλάμαις· οὐδ ̓ Υπερμνήστρα παρεπλάγχθη, μονόψαφον ἐν κολεῷ κατασχοῖσα ξίφος. his invocation, but it is rash to be positive on the point. 2. δώμα.] ‘Home; cf. Soph. Oe.R. 28, 29, πόλιν...δῶμα Καδμεῖον. The Argives constitute a family of which Hêra is mistress and foundress. φλέγεται.] For metaphor, cf. Pyth. v. 42, xI. 45, Isth. vI. 23. ἀρεταῖς.] Dat. of manner. ‘Distinctions, cf. Ol. XIII. 15, Nem. VII. 51. 4. μακρά.] One Ms., Medic. B., gives κακρά, an interesting error; this vox nihili is corrected in the lemma of the same us. to καθαρά. In Isth. v. 56, ἀναγήσασθαι is expressed with μακρόν. ἀμφί.] “The tale of Perseus with respect to the Gorgon Medusa.' There is no need to render rà Πέρσες Persei res gestae, and to strain the force of the preposition to certamen circa Med. with Dissen. The myth of Perseus' birth makes it probable that the name is from the PARS, Skt. \/prish, ‘sprinkle,' while Danaê, Danaos are connected with Danube, Don, 'river' or 'water,' not with davós, 'burnt' fr. daFavos or daFvos. 5. Mss. π. δ' Αί. κατῴκισθεν ἄ. T. 'E. π. Mommsen, τὰ κατέκτιθεν, Böckh τὰ κατώκισεν with the subject Argos understood as in vv. 10, 13. The latter alteration is the best, but I do not like to reject the ms. passive form absolutely, as -ῴκισθεν might scan as 2 + + ΙΟ =2+1+1. The plural ἄστη is distributive, hence the passive verb would be plural. παλάμαις.] Merely agency. 6. Υπερμνήστρα.] Mommsen Iwith the Vatican old мMs. omits the v. Cf. Hor. Od. III. 11, 33, Aesch. P. V. 865, Ovid. Her. XIV, for the story. οὐδὲ παρεπλάγχθη.] An emphatic meiosis; 'trod the path of honour. For παρεπλ. cf. Ol. VII. 31, αἱ δὲ φρενῶν ταραχαὶ | παρέπλαγξαν καὶ σοφόν, Pyth. II. 35, εὐναὶ δὲ παράτροποι ἐς κακότατ ̓ ἀθρόαν | ἔβαλον ποτὶ καιρὸν ἰόντ' (see Addenda to Vol. I.), Nem. i. 25, èv εὐθείαις ὁδοῖς στείχοντα. μονόψαφον.] So Mss. After the Schol. Vet. Mommsen -φος. The MSS. reading should be preferred as the less easy. For the transference of the attribute of the person to the instrument cf. the Homeric νηλέϊ χαλκῷ. Here the adjective should be taken adverbially. Cf. Ol. VI. 8, δαιμόνιον πόδα, where again the attribution of the quality of the whole to the part is on a similar principle to the transference to the instrument. κατασχοῖσα.] The aorist would be appropriate to her sudden resolve not to draw her sword, if we rendered 'because she retained,' but it is simpler to render 'when she retained.' Αντ. α. Διομήδεα δ ̓ ἄμβροτον ξανθά ποτε Γλαυκώπις ἔθηκε θεόν γαῖα δ ̓ ἐν Θήβαις ὑπέδεκτο κεραυνωθεῖσα Διὸς βέ λεσιν μάντιν Οἰκλείδαν, πολέμοιο νέφος το καὶ γυναιξὶ καλλικόμοισιν ἀριστεύει πάλαι 15 Ζεὺς ἐπ ̓ ̓Αλκμήναν Δανάαν τε μολὼν τοῦτον κατέφανε λόγον 20 πατρί τ' Αδράστοιο Λυγκεῖ τε φρενῶν καρπὸν εὐθείᾳ συνάρμοξεν δίκα Επ. α'. θρέψε δ' αἰχμὰν ̓Αμφιτρίωνος· ὁ δ ̓ ὄλβῳ φέρτατος 7. Διομήδεα.] A Schol. tells us that Diomêdês was endowed with the immortality forfeited by Tydeus when he ate some of Melanippos' head. Diomêdês, the reputed. founder of Argyripa or Arpi in Apulia was deified as a hero of Hellênic colonization of Southern and Eastern Italy. 8. ἐν.] ‘Near, cf. Ol. νι. 16, where the fate of Oeklês' son Amphiaraos is being celebrated. As Amphiaraos was running away when engulphed, the addition of πολέμοιο νέφος is a graceful concession to Argive feeling. L. and S. should not say 'γαλα ὑπέδεκτο αὐτόν, the grave, for the earth rescued him from death. 9. πολέμοιο νέφος.] Cf. Il. XVII. 243, ἐπεὶ π. ν. περὶ πάντα καλύπτει, | Εκτωρ. Vergil's nubes belli, Aen. x. 809, is differently applied, to a shower of missiles. For more general application of the metaphor cf. Isth. III. 35. Lucretius' Scipiadas belli fulmen (III. 1034) is quoted. 10. ἀριστεύει.] Argos is the implied subject. The wrong punctuation before πάλαι is due to Leporinus. 11. For Alkmênê and Amphitryôn being reckoned as Argives, see Introd. τοῦτον.] Mss. τόν, Bergk and Mezger ἐτόν, comparing Schol. on Il. 1. 133. Text from Schol. Vet. 12. πατρί.] Talaos. φρενῶν καρπόν.] Experience, cf. Pyth. 11. 73, Aesch. Sept. c. Theb. 593, βαθεῖαν ἄλοκα διὰ φρε νὸς καρπούμενος. Frag. 193 [227]. The order in which the worthies of Argos are mentioned is not so confused as appears at first sight. First come two sons of Zeus, the younger first; then an example of feminine courage and rectitude; thirdly, two immortal heroes, the younger first; fourthly, four women; fifthly, two wise and just heroes, the younger first; and lastly, Amphitryôn and Hêraklês, who through Hêbê is connected with Hêra of Argos, whose cella contained a silver altar on which their marriage was represented. 13. θρέψε...] Argos is again the implied subject most probably, though Zeus might be. Note aixμὰν ̓Αμφ. = αἰχμητὰν ̓Αμφιτρύωνα. ὁ δ', κ.τ.λ.] Partly owing to the corrupt condition of v. 15 this pas ἵκετ ̓ ἐς κείνου γενεάν, ἐπεὶ ἐν χαλκέοις ὅπλοις 25 15 Τηλεβόας ἔναρ ̓, εὖ θ ̓ οἱ ὄψιν ἐειδόμενος ἀθανάτων βασιλεὺς αὐλὰν ἐσῆλθεν, σπέρμ ̓ ἀδείμαντον φέρων Ηρακλέος· οὗ κατ ̓ Ολυμ που 30 ἄλοχος "Ηβα τελείᾳ παρὰ ματέρι βαίνοισ ̓ ἐστί, καλλίστα θεῶν. Στρ. β'. βραχύ μοι στόμα πάντ ̓ ἀναγήσασθ ̓, ὅσων ̓Αργεῖον ἔχει τέμενος 35 20 μοῖραν ἐσλῶν· ἔστι δὲ καὶ κόρος ἀνθρώπων βαρὺς ἀντιάσαι sage has caused much difficulty. Commentators have explained o d' as Zeus and κείνου as Amphitryon or vice versa. The objections to ὁ δ' being Zeus are obvious. Again Amphitryon was Zeus' descendant, therefore he could only enter his generation by birth, not, as Mezger supposes, by virtue of Zeus' connection with Alkmênê. It seems more appropriate to refer κείνου to the frst word of the ode, Δανάου. The Schol. ἀναιροῦντος αὐτοῦ Τηλεβόας suggested to Mommsen ἐνάροντος for the Ms. ἔναρεν. τί οἱ, the alteration being pretty easy, first to ἐνάροντι by assimilation to the case of an interpolated oi and then from -ONTI to -ENTI, -EN TI. The rhythm however rather points to evap' (see the corresponding lines), so I suggest ἔναρ', εὖ θ' οἱ, οι ἔν θ' οἱ (cf. Nem. VII. 78). I see that Goram has already proposed ἔναρ ̓ εὖτ ̓ ὄψ. οἱ. For θ' For cf. Ol. Iv. 9, Pyth. IV. 105, Nem. VIII. 10. Böckh read ἔναρεν καὶ οἱ with crasis of the diphthongs. Hermann gave ἔναρεν, οἶ. The expedition against the Taphioi or Têleboae was an integral part of Amphitryon's bliss, as it was the condition of his union with Alkmênê, so that a parathetic structure of the clauses after ἐπεὶ (ν. 14) is not inappropriate. Kayser's alteration of ὄλβῳ to ὄλβος (supported by Ol. II. 22, Pyth. III. 105, ν. 51) is needless. 17. σπ. Ηρ.] Cf. Isth. VI. 7, Ἡρακλείοις γοναῖς. 18. τελείᾳ.] "Ηρα τελεία or γαμηλία οι ζυγία was the Goddess of Marriage, Iuno Pronuba. The phrase τέλος θαλέροιο γάμοιο occurs Od. xx. 74; cf. Soph. Ant. 1241. On the sceptre of her statue in the Hêraeon was a cuckoo. Near this statue stood a chryselephantine statue of Hêbê (Paus. II. 17). 6 βαίνοισ ̓ ἐστί.] Walks for ever (Holmes). The participle is perhaps adjectival in such constructions, cf. Madv. § 180 d. Most edd. read ἔστι. 19. Cf. Isth. νι. 44, βραχὺς ἐξικέσθαι. The idea is elaborated by Vergil, Aen. VI. 625. 20. δὲ καί.] ‘And besides. For κόρος, cf. Pyth. I. 82, VIII. 32, ΟΙ. II. 95. ἀντιάσαι.] Cf. infra, v. 72. ἀλλ ̓ ὅμως εὔχορδον ἔγειρε λύραν, καὶ παλαισμάτων λάβε φροντίδ ̓· ἀγών τοι χάλκεος 40 δαμον ὀτρύνει ποτὶ βουθυσίαν Ἥρας αέθλων κρίσιν· ΤΕ Οὐλία παῖς ἔνθα νικάσαις δὶς ἔσχεν Θειαῖος εὐφόρων λάθαν πόνων. 45 'Αντ. β'. 25 ἐκράτησε δὲ καί ποθ' Ἕλλανα στρατὸν Πυθώνι, τύχα τε μολών καὶ τὸν Ἰσθμοῖ καὶ Νεμέᾳ στέφανον, Μοίσαισι τ ̓ ἔδωκ ̓ ἀρόσαι, τρὶς μὲν ἐν πόντοιο πύλαισι λαχών, τρὶς δὲ καὶ σεμνοῖς δαπέδοις ἐν ̓Αδραστείῳ νόμῳ. 21. This bold metaphor is, I suppose, the original of Gray's 'Awake, Aeolian lyre, awake.' Cf., however, the Psalmist's “awake, lute and harp." Suscito musam, crepitum are different and much less artificial. The poet addresses himself. 22. χάλκεος.] Cf. Ol. VII. 83, ὅ τ ̓ ἐν "Αργει χαλκὸς ἔγνω νιν. The brazen shield given as a prize at the Hêraea or Hekatombaea (see next line, βουθυσίαν). 23. κρίσιν.] Cf. Οl. III. 21, Pyth. iv. 253. The line recalls Ol. ν. 6, ὑπὸ βουθυσίαις αέθλων τε πεμπταμέροις ἁμίλλαις. 24. ἔσχεν.] Gat, cf. Ol. II. 9. εὐφόρων.] ‘Bravely-borne. The Schol. interprets 'profitable,' which seems to be a comparatively late sense, and would here be proleptic. λάθαν.] Cf. Ol. II. 18, (πήματος) λάθα πότμῳ σὺν εὐδαίμονι γένοιτ' ἄν. 25. ἐκράτησε.] For this sort of zeugma where the verb is taken in another of its own meanings with a second object, cf. Ol. I. 88, ἕλεν δ' Οἰνομάον βίαν παρθένον τε σύνευνον, Eur. Ion, 666, ὑμῖν δὲ σιγᾶν, δμωί 50 δες, λέγω τάδε, ἢ θάνατον εἰπούσαισι πρὸς δάμαρτ ̓ ἐμήν, Aesch. P. V. 665, ἐπισκήπτουσα καὶ μυθουμένη (Ινάχῳ) ὠθεῖν ἐμέ,...κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν κεραυνόν. For ἐκράτ. στέφανον cf. Nem. v. 5, infra, v. 47. Ελλανα στρατόν.] Cf. Pyth. xi. 50, Ελλανίδα στρατιάν, ΣΙΙ. 6, ̔Ελλάδα νικάσαντα, Pyth. xii. 6. τύχα.] Equals εὐτυχίᾳ, cf. Nem. vii. 11, Pyth. III. 104, Ol. II. 51. ἀρόσαι.] For metaphor cf. Pyth. VI. 2. For omission of object cf. L. and S. δίδωμι, 4. 26. For omission of τὸν before Νεμ. cf. Madv. § 160. 27. πύλαισι.] Cf. Ol. IX. 86, ἐν Κορίνθου πύλαις. λαχών.] Supply στέφανον from above. For μèv...dè cf. Isth. III. 8. 28. σεμν. δαπ.] The plain of Nemea. Locative, cf. infr. v. 35. ἐν ̓Α. νόμῳ.] According to Adrastos' institution' (cf. Nem. VIII. 50, 51). For the preposition_cf. Pyth. IV. 59; Dem. p. 496 fin. The alteration to νομῷ is worse than needless. For the use of νόμῳ Cookesley compares the use of τεθμός, infra, v. 33, Οl. VI. 69, ΧΙΙΙ. 40. |