ΙΟ

̓Αντ. α'.

ραν

155 [213]; but the Aorist is also used frequently. So we often have νικῶν for νικήσας. On Thuk. v. 49, Ανδροσθένης Αρκὰς παγκράτιον τὸ πρῶτον ἐνίκα, Arnold confounds that Impf. with the 'contemporaneous (?) Impf. ἐτελεύτα (θέρος, ἔτος), where the action of the verb is continuous, ‘drew to a close, and renders A. was winning his prize. Now in chronological records the Imp. ἐνίκα ‘was victor (for the Olympiad, Pythiad, &c.),' is as natural as ἦρχε ' was archon. The use of the official tense may have spread, but on the other hand the non-official use, as here, may mean 'began to be victor.' For the accusative of reference στέφαvov, cf. Simonides, Frag. 147 (203), νικᾶν τρίποδα, infra, v. 52.

6. γένυσι.] Mss. γένυς, Herm. γένυι. 'Not yet displaying on cheeks and chin down the daughter of (life's) ripening time.' (Lit.

6

15

• fruit-season, tender mother of vine-blossom.') For the metaphorical use of οπώρα, cf. Isth. II. 5, Aesch. Suppl. 996, ὑμᾶς δ ̓ ἐπαινῶ μὴ καταισχύνειν ἐμέ, | ὥραν ἐχούσας τήνδ ̓ ἐπίστρεπτον βροτοῖς. | τέρειν ὀπώρα δ ̓ εὐφύλακτος οὐδαμῶς, κ.τ.λ., where we have perhaps a reminiscence of this passage. Οπώρα is strictly speaking that part of the year which falls between the rising of the dog-star and the rising of Arcturus- the hottest season of the year, while the sun is in Leo. The ancient Greeks divided the year into seven seasons-ἔαρ, θέρος, ὀπώρα, φθινόπωρον, σπορητός, χείμων, φυταλία. Οπώρα sometimes means fruit:' thus Alcman calls honey: κηρίνη οπώρα, waxen fruit. Hence, metaphorically, the most blooming time of youth: I. II. 5. See Schneider, s.v.' Don.

7. The following scheme shows the relationship:

GAEA NEREUS

20

'Eπ. a'.

κερδίων

ναυσὶ κοίλαις τίμιαι, where as here ἄνδρες seem to be warrior landsmen. For ναυσικλυτάν cf. Nem. III. 2, πολυξέναν, VII. 83, ἡμέρᾳ.

10. θέσσαντο.] For construction cf. Pyth. vii. 72, θεῶν ἔπιν ἄφθιτον αἰτέω. [The Schol. here translates it: ηύξαντο. It bears the same sense in Apoll. Rhod. Ι. 824: οἱ δ ̓ ἄρα θεσσάμενοι παίδων γένος, ὅσον ἔλειπτο, where the Schol. says: ἐξ αἰτήσεως ἀναλαβόντες, αἰτήσαντες. Θέσσασθαι γὰρ τὸ αἰτῆσαι καὶ ἱκετεῦσαι. καὶ Ησίοδος: Θεσσάμενος γενεὴν Κλεδαίου κυδαλίμοιο. καὶ ̓Αρχίλοχος: πολλὰ δ ̓ ἐϋπλοκάμου πολιῆς ἁλὸς ἐν πελά γεσσι θεσσάμενοι γλυκερὸν νύστον. Don.] Curtius refers these forms to the √es, 'pray,' whence he derives θεός. Cf. πολύθεστος, • multi factus (?), Kallim., ἀπόθεσ τος, despised, Od. xvII. 296. Lat. feriae, festus. This seems sound except as to the meaning of the ν θες. We cannot well attach the meaning 'prayer,' 'desire,' to Odysseus' old dog. He was 'neglected,' 'rejected,' rather than 'unprayed for,' 'prayed against,' 'undesirable.' Feriae again is 'ordained (appointed) day,' or 'rites.' As far as usage goes θέσσασθαι=impetrasse, ' to get ordained (appointed) for one' (θέσσεσθαι, ‘to be for getting ordained (appointed) for one'). Kallimachos πολύθεστος (Dem. 48, τέκνον ἐλίνυσον, τέκνον

30

πολύθεστε τοκεύσι), looks like a coined correlative to ἀπόθεστος, οι as if it meant multa impetrans. For Πασιθέη, not die allbegehrte, but ' ordaining (ordering) for all,' cf. Πασιτέλης, and for the meaning cf. Θέτις. I therefore infer that the V θες, fes is an extension of the v dha (θε).

πὰρ βωμόν.] Cf. Pyth. iv. 74, (μάντευμα) πὰρ μέσον ὀμφαλὸν εὐδέν δροιο ῥηθὲν ματέρος. Cf. Madv. § 75. L. and S. say that with such use of παρὰ there is always reference to past motion, which is not true of these two instances. It denotes not only motion beside, but extension beside (Kühner).

Ελλανίου.] There was a temple of Zeus Hellânios in Aegina said to have been built by the Myrmidons.

11. πίτναν.] For ἐπίτνασαν. From πίτνημι, an assumed byform of πετάννυμι. Homer has the forms Il. πίτναντο, Od. xΙ. 392, πιτνὰς εἰς ἐμὲ χεῖρας.

12. ἀριγν. υἱ.] Peleus and Telamôn, mighty prince Phôkos,' their half-brother whom they slew, being the son of the Nêreid Psamatheia. Endais, Aeakos' wife, was daughter of Cheirôn. For the slaughter of Phôkos, cf. Apollodoros, III. 12. 6, Pausan. II. 29, 7.

14. ἐν δίκα.] Cf. Ol. νι. 12, for this adverbial phrase.

16. ἀπ. Οίν.] So Mss.; ἀποινώσας, old editions.

νοῆσαι.

Στρ. β'.

35

στάσομαι.] Cf. Οl. Ι. 52.

οὔ τοι, κ.τ.λ.] ‘Verily it is not in every case (cf. Ol. Ix. 100, Tò dè φυᾷ κράτιστον ἅπαν) better that exact truth should unveil her face.' For construction, cf. Ol. ix. 103, ἄνευ δὲ θεοῦ σεσιγαμένον | οὐ σκαιότερον χρῆμ ̓ ἕκαστον—and my note.

18. νοῆσαι.] For Inf. cf. Ol. VII. 25, τοῦτο δ' ἀμάχανον εὑρεῖν, ὅτι νῦν ἐν καὶ τελευτᾷ φέρτατον ἀνδρὶ τυχεῖν, Nem. III. 30.

19. δεδόκηται.] Rare form for δέδοκται. Cf. Curtius, The Greek Verb (Trans.), p. 262, Herod. VII. 16.

20. αὐτόθεν.] Interpolated ass, δ' αὐτόθεν, Böckh, Bergk δὴ αὐτόθεν. 'From this point,'— —as βατὴρ (ἀρχὴ τοῦ τῶν πεντάθλων σκάμματος, Hesych.). From this notice and our μακρὰ ἅλματα (=σκάμματα) we may infer that the trench was dug along the length of the leap for the leapers to jump into. It was said to have been originally fifty feet long, and Phayllos of Krotôna was said to have jumped nearly five feet beyond it at Delphi. Eustathios cites the inscription on his statue, πέντ ̓ ἐπὶ πεντήκοντα πόδας πήδησε Φάϋλλος | δίσκευσεν δ' ἑκατὸν πέντ' ἀπολειπομένων. Cf. Schol. on Lucian Ad Somn. 6, τῶν πρὸ αὐτοῦ σκαπτόντων ν' πόδας καὶ τούτους πηδώντων ὁ ὑπὲρ τοὺς ν' πάνυ ἐπήδησεν.

Whether the σκάμματα was an actual trench or only a strip of soil loosened with the spade, as in the English long jump, it is hard to say.

Flavius Philostratus speaks of the danger of hurting the limbs in the leaping match. Whether the use of ἁλτηρες would make our kind of long jump dangerous is not proved; that they could not enable a leaper to reach 50 feet seems certain. The danger suggests a descent. I have given a great deal of attention to modern athletics, and it seems to me that we need the assumption of a fall of 30 ft. to bring the 50 and 55 ft. leaps within the bounds of credibility! It is obvious that the distance of the leap was measured along a given direction; but that there was a maximum limit of length is incredible. See my note on Pyth. Ι. 44, which applies as well to the leap as to the discus or javelin throwing. As for Hor. Od. 1. 8. 12, saepe disco, saepe trans finem nobilis expedito, the exercises of the campus are referred to, not regular games; again, the passing of the finis is a credit, not a disqualification. Phayllos and Chiônis are said to have leaped beyond the σκάμματα (which Eustathius calls collectively τὰ ἐσκαμμένα, misunderstood by Philipp to mean marks of the several leaps, by Dissen to mean a transverse trench bounding the end of the leaping - ground). Their achievement does not appear to have been a disadvantage. Any official mark of distance would be for a warning to spectators and a guide to competitors, not a check

40

διώκων

̓Αντ. β'.

45

πεδᾶσαι

on their performances, or else merely the boundary of the space which under ordinary circumstances was sufficient for the particular exercise. The Schol. on this passage of Pindar says ἡ δὲ μεταφορὰ ἀπὸ τῶν πεντάθλων· ἐκείνων γὰρ κατὰ τὸν ἀγῶνα πηδώντων ὑποσκάπτεται βόθρος, ἑκάστου τὸ ἅλμα δεικνύς. It is not correct to make a distinction between this βόθρος and σκάμμα. The Schol. seems wrong in saying δεικνύς.

ἐλαφρόν.] Metri causa. mss. έλαφράν.

ὁρμάν.] ' Α spring.

21. πάλλοντ'.] 'Shoot.' The context shows that the poet is thinking of a spring. The swift straight flight of the eagle may well be described as if it were the result of one impulse, like the flight of a stone or a javelin. Note that our fly, Ger. fliegen, and our spring are expansions with g for earlier k or gh (cf. σπέρχω) of the VSPAR, SPAL, Curtius, Grundz. No. 389.

22. δέ.] Introduces the subjects just announced, beginning with ὄλβος.

καὶ κείνοις.] So Böckh. mss. και κείνοις ἀείδει Π., cf. Ol. xΙ. 41, Pyth.

50

III. 55, also τώνδ' ἐκείνων τε (Mss.), Ο1. νι. 102. In Ol. II. 99 καὶ κεῖνος ought to be read from the old мss. The only case in Pindar where the form ἐκειν- occurs without crasis of καὶ or elision of e before it is in a corrupt fragment, No. 114 [102], from Clemens Alex. To them too,' as well as to Kadmos; cf. Pyth. III. 89, 90.. Mr Sandys on Eur. Bacch. 877881 quotes Theognis, v. 75, Μοῖσαι καὶ Χάριτες κουραι Διός, αἵ ποτε Κάδμου | ἐς γάμον ἐλθοῦσαι, και λὸν ἀείσατ ̓ ἔπος. | ὅττι καλὸν φίλον ἐστὶ, τὸ δ' οὐ καλὸν οὐ φίλον ἐστί, and Plato, Lysis, p. 216 c, κινδυνεύει κατὰ τὴν παλαιὰν παροιμίαν τὸ καλὸν φίλον εἶναι. This saying might well be introduced into the account of Pêleus' honourable repulse of Hippolyte.

24. Cf. Pyth. Ι. 1.

25. Διὸς ἀρχ.] Cf. Nem. II. 3. 27. ξυνάνα.] For ξυνάονα; cf. Pyth. III. 48. Having beguiled by cunningly devised tales her husband, the king of the Magnêtes, to be her accomplice,' not 'his friend. Cf. Aesch. P. V. 559, ἕδνοις ἄγαγες σιόναν | πιθὼν δάμαρτα κοινόλεκτρον. For σκοπὸν cf. Ol. I. 54, νι. 59, Pyth. III. 27.