μέσσον, ἀντίτειν ̓ ἐπιβουλίᾳ· σφόδρα δόξομεν δαίων ὑπέρτεροι ἐν φάει καταβαίνειν 6 always used in the sense of superior,' 'better,' in Tragedy, and so too Pyth. 11. 60, Isth. 1. 2. It is peculiarly appropriate in reference to wrestling. The presence of the compound metaphor of wrestling with a sea is generally admitted, so that if vv. 38-41 can be explained in harmony with this, such an explanation has strong claims to acceptance. I cannot approve Mr Postgate's suggestion that the simile is drawn from a mountainous country. 'Pindar's detractors have occupied the passes and are hurling stones upon him from the obscurity, which however fall ineffectual on the ground. Presently, like the Persians at Thermopylae, he carries the heights above them and pursues his way down the sunlit valleys on the other side.' One objection which appears fatal to this ingenious interpretation is that it makes répreрo equivalent to an aorist participle. Again, the contrasted shade and sunshine are not essential to the idea, as they are according to my explanation. Thirdly, dvTire' does not suggest the manoeuvre of 'turning' a position. This passage contains many points which need com. ment or illustration. For the form eura cf. Soph. Ai. 563, τοῖον πυλωρὸν φύλακα Τεύκρον ἀμφί σοι | λείψω τροφῆς ἄοκνον ἔμπα Kel ('assiduous all the same, although [Jebb]) τανῦν | τηλωπὸς oixveî. This passage scarcely illustrates the position of eura, as Don. holds. καίπερ ἔχει.] An unsupported construction. Pindar himself uses the usual participle or adjectival phrase with kaimeр at least four times. Ahrens proposed eurа кal (i. e. κεί) περέχει; Don. ἔμπα, κεἴπερ. 60 Mss. give καί περ. The suggestions καί, κεἴπερ are open to question, as the case seems neither imaginary nor, though actual, conceded with reluctance, or made light of. Cf. Jebb's note on kei, Soph. Ai. 563. Comparing the form ἀλλ ̓ ὅμως, κρέσσων γὰρ οἰκτιρ μοῦ φθόνος, μὴ παρίει καλά, Pyth. 1. 85, I would suggest kaì yàp in place of καίπερ, which is very likely to have been substituted after ἔμπα. Cf. Soph. Ai. 122. exe.] For the omission of the object, cf. Pyth. 11. 17, Nem. VII. 23. Still the omission of σe is curious. The metre allows us to read o' after μéoσov, v. 37. A reading μéooovs would easily pass into μéoσous and be corrected to μéoσov. Perhaps a marginal σ' wrongly inserted accounts for the version ἐπιβουλίαις, though this may arise 'ex dittographia.' ποντ. ἅλμ.] Cf. ἐν γὰρ κλύδωνι κείμεθ'... δορὸς Δαναϊδών, Eur. Phoen. 859, and several times besides inAeschylos and Euripides. Cf. Hamlet's sea of troubles.' 37. μέσσον.] For the phrase ἔχω τινὰ μέσον, cf. Eur. Οr. 265, μέσον μ' ὀχμάζεις ὡς βάλῃς ἐς Τάρταρον, Aristoph. Ach. 571, ἐγὼ γὰρ ἔχομαι μέσος, Nub. 1047, επίσχει· εὐθὺς γάρ σε μέσον ἔχω λαβὼν ἄφυκ Τον. δόξομεν.] For future as apodosis to imperative, Dissen compares the following passages: (1) without και : Il. ΧΧΙΙΙ. 71, θάπτε με —πύλας Αΐδαο περήσω: cf. Cic. Tuscul. IV. 24, tracta-intelliges : (2) with kai: Pyth. iv. 165, Aristoph. Nub. 1481, ἐνεγκάτω-κἀγὼ ποιήσω: Dêmosthen. de Corona, p. 264, delξάτω, κἀγὼ στέρξω: Plato, Theaetet. p. 154 c, λαβέ, καὶ εἴσει. 38. év pάel.] For the metaphor, φθονερὰ δ ̓ ἄλλος ἀνὴρ βλέπων 40 γνώμαν κενεὰν σκότῳ κυλίνδει χαμαιπετοῖσαν. ἐμοὶ δ ̓ ὁποίαν ἀρετὴν ἔδωκε Πότμος ἄναξ, εὖ οἶδ' ὅτι χρόνος ἕρπων πεπρωμέναν τελέσει. ἐξύφαινε, γλυκεῖα, καὶ τόδ ̓ αὐτίκα, φόρμιγξ, 45 Λυδίᾳ σὺν ἁρμονίᾳ μέλος πεφιλημένον 65 Στρ. 5'. 70 Οἰνώνα τε καὶ Κύπρῳ, ἔνθα Τεύκρος ἀπάρχει 75 ὁ Τελαμωνιάδας· ἀτὰρ Αἴας Σαλαμῖν ̓ ἔχει πατρῴαν· ἐν δ ̓ Εὐξείνῳ πελάγει φαεννὴν ̓Αχιλεὺς cf. Aesch. Choëph. 961, πάρα τὸ φῶς ἰδεῖν...πολὺν ἄγαν χρόνον | χαμαιπετεῖς ἐκεῖσθ ̓. καταβαίνειν.] The sense may be the same as in Nem. III. 42, to attain one's object,' cf. ib. 25. 39. φθονερά.] For φθ. βλέπων cf. Pyth. II. 20, δρακεῖσ ̓ ἀσφαλές. ἄλλος.] Sing. for plur. Cf. τις, Pyth. 1. 52, also τινα =' many a one, Pyth. nr. 51, Nem. I. 64. ἀρετάν.] • Talent. 42. πότμος ἀναξ.] Cf. Pyth. III. 86, ὁ μέγας πότμος. 43. ἕρπων.] Cf. Ol. XIII. 105, εἰ δὲ δαίμων γενέθλιος ἕρποι, Nem. VII. 68, ὁ δὲ λοιπὸς εὔφρων ποτὶ χρόνος ἕρποι. πεπρ. κ.τ.λ.] ‘Shall bring to its destined maturity.' 44. ἐξύφαινε μέλος.] ‘Weave out the web of song.' καὶ τόδ ̓ αὐτίκα.] ‘And that at once,' 'Aye and straightway' [Holmes]. 46. Οἰνώνα.] Oenone was said Στρ. ζ'. 80 to be the old name of Aegina before Zeus took Aegina daughter of Asopos thither, Paus. II. 29. 2. ἀπάρχει.] Dissen explains rules far away from his country,' Mommsen praeit (saltantibus),' Teukros having led the way to Cyprus for the ode; Bergk (2nd ed.) suggests ἀπ ̓ ἄρχει, Hartung ἐπάρχει. I think the word may here mean receives ἀπαρχαί, i.e. offerings made to the dead hero-founder of the Aeakid colony in Cyprus, cf. Eur. Phoen. 1523, τίν' ἐπὶ πρῶτον ἀπὸ χαίτας σπαραγμοῖς ἀπαρχὰς βαλῶ; πρὸς ἀδελφῶν οὐλόμεν ̓ αἰκίσματα νεκρῶν; The suggested rendering involves the supposition that ἀπάρχομαι is a causal middle (cf. Nem. IX. 43); the rarity of the active form is not surprising. The fact that ἄρχειν='to begin is generally found in Homer favours my notion. Επάρχ. gives good sense. 5ο νᾶσον· Θέτις δὲ κρατεῖ σου Φθίᾳ· Νεοπτόλεμος δ ̓ Απείρῳ διαπρυσίᾳ, said to have dwelt with Iphigeneia 50. Θέτις.] Cf. Eur. Andr. 16, Φθίας δὲ τῆσδε καὶ πόλεως Φαρσαλίας ξύγχορτα ναίω πεδί', ἵν ̓ ἡ θαλασσία Πηλεί ξυνώκει χωρὶς ἀνθρώπων Θέτις | φεύγουσ ̓ ὅμιλον· Θεσσαλὸς δέ νιν λεὼς | Θετίδειον αὐδᾷ θεᾶς χάριν νυμφευμάτων. Our Schol. says that the Θετίδειον was a ἱερὸν at Φθία. Strabo places it close to Pharsalos. Both may be right, as each town may have boasted one. 51. διαπρυσίᾳ.] It is clear, in spite of editors (who render‘celebrated, late patens, εἰς ὃ διεπερωμεν), that διαπρυσίᾳ simply means from end to end,' 'right through,' an adverbial adjective. It is explained by Δωδώναθεν... πρὸς Ιόνιον πόρον. For the interpretation we must compare Eur. Andr. 1247, βασιλέα δ ̓ ἐκ τοῦδε χρὴ | ἄλλον δί ἄλλον διαπεράν Μολοσσιαν—referring to the same subject, so that Euripides would seem to be paraphrasing this passage of Pindar. fortunately scholars are not at one as to this use of διαπερᾶν ; Hermann, followed by Paley, reads Μολοσσίας as gen. after βασιλέα, taking διαπερᾶν = διατελεῖν διάγειν ; Plugk explains the vulg. per Molossorum fines regnare, which is nearly right. The word διαπεράν with a word signifying city or country as object seems to be used only with a deity Un 85 or a king as subject. I take it that 52. The southerly spurs of the mountain range which runs from Pindus (Lat. 39° 54) to the Acroceraunian promontory may be appropriately called πρῶνες. The general tendency of the slopes which extend therefrom is towards Δωδώναθεν ἀρχόμενοι πρὸς Ιόνιον πόρον. Παλίου δὲ πὰρ ποδὶ λατρείαν Ἰαωλκὸν 55 πολεμίᾳ χερὶ προστραπών Πηλεὺς παρέδωκεν Αἱμόνεσσιν, δάμαρτος Ιππολύτας ̓Ακάστου δολίαις τέχναισι χρησάμενος. τῇ δαιδάλῳ δὲ μαχαίρᾳ φύτευέ οἱ θάνατον south-west by south. By the 'Ιόνιον πόρον Pindar means the sea between the islands and the coast of Epeiros rather than the whole sea between Italy and Greece. For the subject cf. Nem. VII. 51. The cattle of Epeiros are celebrated by Aristotle, Varro, Columella, Aelian, while Pliny says, In nostro orbe Epiroticis (bubus) laus maxima, Nat. Hist. VIII. 70. κατάκεινται.] Slope down. Cf. Hor. Od. I. 17. 11, Usticae cubantis, Lucr. IV. 517, Theokr. XIII. 40, ἡμένῳ ἐν χώρῳ. 55. προστραπών.] Takes here a double accus.: 'having turned Iôlkos to subjection with hostile violence.' Mommsen explains "terram hostili manus advertere (admovere)," comparing Ol. I. 22, κράτει προσέμιξε δεσπόταν. Other scholars alter or render intransitively having approached.' None of the proposed constructions have due support, therefore simplicity is the chief test. If the double accus. be objectionable the alteration λατρείᾳ seems the best alternative. such hiatus cf. O. and P. p. xlii. The exploit is mentioned Nem. III. 34. For 56. Αἱμόνεσσι.] 'Thessalians.' Akastos was the last Minyan king of Iôlkos. It is not unlikely that the myths invert the true sequence of events, and that the Aeakids either came themselves or were allies of folk who came from the 90 Στρ. ή. 95 neighbourhood of Dôdôna through Thessaly and so to Delphi and Iolkos and Aegina. 58. χρησάμενος.] There is an old υ.ι. χωσάμενος. The Schol. explains the text εἰς πρόφασιν ἀποχρησάμενος. It is usually rendered having experienced,' though the examples given are not quite parallel, as the dative substantives belong to the subject, not, as here, to another person; e. g. δυσπραγίαις, τύχῃ, ξυντυχίᾳ, ξυμφόρᾳ. Perhaps Aesch. Ag. 926 (Ρ.) ἑκὼν γὰρ οὐδεὶς δουλίῳ χρῆται ζυγῷ comes nearer. 59. δαιδάλῳ. ] Didymos' correction for Δαιδάλου which Bergk defends on the ground that Δαίδαλος is identical with Hêphaestos, comparing Eur. Herc. Fur. 470, ἐς δεξιὰν δὲ σὴν ἀλεξητήριον ξύλον καθίει, Δαιδάλου ψευδῆ δόσιν (Hermann, καθίει δαίδαλον &c.), Millin, Gall. Myth. XIII. 48 and Diodor. Sic. iv. 14 where it is stated that Hêphaestos gave Herakles a club and breastplate. μαχαίρα.] If we are to follow the passage quoted by the Schol. from Hêsiod, by his sword' here='by hiding his sword, but ἐκ λόχου shows that Pindar followed another version of the Myth. The verses quoted from Hes. run ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ | αὐτὸν μὲν σχέσθαι, κρύψαι δ' ἀδόκητα μάχαιραν | καλήν, ἥν οἱ ἔτευξε περικλυτὸς ̓Αμφιγυήεις | ὡς τὴν μασ τεύων οἷος κατὰ Πήγιον αἰπὺ | αἶψ' 60 ἐκ λόχου Πελίαο παῖς· ἄλαλκε δὲ Χείρων, καὶ τὸ μόρσιμον Διόθεν πεπρωμένον ἔκφερεν πῦρ δὲ παγκρατὲς θρασυμαχάνων τε λεόντων ὄνυχας ὀξυτάτους ἀκμὰν τε δεινοτάτων σχάσαις ὀδόντων 100 65 ἔγαμεν ὑψιθρόνων μίαν Νηρείδων, εἶδεν δ ̓ εὔκυκλον ἕδραν, Στρ. θ'. 105 τᾶς οὐρανοῦ βασιλῆες πόντου τ ̓ ἐφεζόμενοι δῶρα καὶ κράτος ἐξέφαναν ἐς γένος αὐτῷ. Γαδείρων τὸ πρὸς ζόφον οὐ περατόν· ἀπότρεπε 7ο αὖτις Εὐρωπὰν ποτὶ χέρσον ἔντεα ναός ἄπορα γὰρ λόγον Αἰακοῦ παίδων τὸν ἅπαντά μοι διελθεῖν. Στρ. ί. Θεανδρίδαισι δ ̓ ἀεξιγνίων αέθλων κάρυξ ἑτοιμος ἔβαν 75 Οὐλυμπίᾳ τε καὶ Ἰσθμοῖ Νεμέᾳ τε συνθέμενος, ὑπὸ Κενταύροισιν ὀρεσκῴοισι δαμείη. However when he got possession of the sword he may have changed his mind. Eur. Tro. 1127 says that Akastos ousted Pêleus from Phthia or Iolkos (ἐκβέβληκεν χθονός) passage not necessarily at variance with Pindar's account, for Akastos may have survived the conquest of Iôlkos and have disturbed Pêleus in his old age. Apollodoros, III. 13. 3. 61. ἔκφερεν.] Generally taken as active, but the imperfect tense is better with τὸ μόρσιμον as subject. Cf. Soph. Oed. Col. 1424, opas Tà τοῦδ ̓ οὖν ὡς ἐς ὀρθὸν ἐκφέρει μαν τεύμαθ ̓. 64. σχάσαις.] Lit. to become relaxed,' dued.' 66. εὔκυκλον ἕδραν.] ranged in a circle. having caused 'having sub ‘seats fairly Cf. Pyth. III. 94, καὶ Κρόνου παῖδας βασιλῆας ἴδον 120 (Pêleus and Kadmos at their respective marriages) χρυσέαις ἐν ἕδραις ἕδρα τε δέξαντο. 68. ἐς γένος.] Best mss. read γενεάς, probably from a gloss explaining that the phrase meant 'for consecutive generations.' The Schol. clearly read ἐγγενές. 69. For sentiment cf. ΟΙ. III. 44, Isth. III. 30, ν. 12. The poet has reached the extreme limit of mythical digression. 71. άπορα.] For the plur. cf. Pyth. I. 34, Archil. 64 [40], οὐ γὰρ ἐσθλὰ κατθανοῦσι κερτομέειν ἐπ ̓ ἀνδράσιν, de mortuis nil nisi bonum, Aristoph. Ach. 1079, οὐ δεινὰ μὴ ἐξεῖναί με μηδ' ἑορτάσαι ; 75. συνθ.] ‘As I engaged. Cf. Pyth. xi. 41, εἰ μισθῷ γε συνέθευ παρέχειν | φωνὰν ὑπάργυρον. For particles cf. supra v. 9. The datives depend on ἀέθλων. |