[Footnote 4: Oedipus.]
[Footnote 5: Son of Polyneikes. Theron traced his descent from him.]
[Footnote 6: The War of the Epigonoi against Thebes.]
[Footnote 7: Reading [Greek: ei ge min echon]. The old readings were
[Greek: ei de min echon] and [Greek: ei de min echei; eu de min echon]
has also been suggested; but of these three none seems to me to be at
all satisfactory. In the reading I suggest the change is very slight,
and it makes good sense.]
[Footnote 8: For Pindar's ideas as to a future life see especially
the fragments of his Dirges which remain to us. He seems to have been
influenced by Pythagoreanism.]
[Footnote 9: Memnon.]
III.
FOR THERON OF AKRAGAS,
WINNER IN THE CHARIOT-RACE.
* * * * *
This ode celebrates the same victory as the preceeding one. It was
sung at the feast of the Theoxenia, given by Theron in the name of
the Dioskouroi (Kastor and Polydeukes) to the other gods. Hence the
epithet _hospitable_ ([Greek: philoxeinois]) applied to the Dioskouroi
in the first line. The clan of the Emmenidai to which Theron belonged
was especially devoted to the worship of the Twins.
* * * * *
Tyndareus' hospitable sons and lovely-haired Helen shall I please
assuredly in doing honour to renownëd Akragas by a hymn upraised for
Theron's Olympian crown; for hereunto hath the Muse been present with
me that I should find out a fair new[1] device, fitting to feet that
move in Dorian time the Komos-voices' splendid strain.
For crowns entwined about his hair demand from me this god-appointed
debt, that for Ainesidamos' son I join in seemly sort the lyre of
various tones with the flute's cry and ordering of words.
And Pisa bids me speak aloud, for from her come to men songs of
divine assignment, when the just judge of games the Aitolian[2] man,
fulfilling Herakles' behests of old, hath laid upon one's hair above
his brows pale-gleaming glory of olive.
That tree from Ister's shadowy springs did the son of Amphitryon bear
to be a memorial most glorious of Olympian triumphs, when that by his
words he had won the Hyperborean folk, who serve Apollo. In loyal
temper he besought for the precinct of Zeus, whereto all men go up,
a plant that should be a shadow of all folk in common, and withal a
crown for valorous deeds.
For already, when the altars had been sanctified to his sire, the
midmonth Moon riding her golden car lit full the counter-flame of the
eye of Even, and just judgment of great games did he ordain, and the
fifth year's feast beside the holy steeps of Alpheos[3].
But no fair trees were nursed upon that place in Kronian Pelops'
glens; whereof being naked his garden seemed to him to be given over
to the keen rays of the sun.
Then was it that his soul stirred to urge him into the land of Ister;
where Leto's horse-loving daughter[4] received him erst when he was
come from the ridged hills and winding dells of Arcady, what time his
father laid constraint upon him to go at Eurystheus' bidding to fetch
the golden-hornëd hind, which once Taÿgete vowed to her[5] of Orthion
and made a sign thereon of consecration. For in that chase he saw also
the land that lieth behind the blast of the cold North-wind: there he
halted and marvelled at the trees: and sweet desire thereof possessed
him that he might plant them at the end of the course which the
race-horses should run twelve times round.
So now to this feast cometh he in good-will in company with the Twins
Divine, deep-girdled Leto's children. For to them he gave charge when
he ascended into Olympus to order the spectacle of the games, both the
struggle of man with man, and the driving of the nimble car.
Me anywise my soul stirreth to declare that to the Emmenidai and to
Theron hath glory come by gift of the Tyndaridai of goodly steeds,
for that beyond all mortals they do honour to them with tables of
hospitality, keeping with pious spirit the rite of blessed gods.
Now if Water be the Best[6], and of possessions Gold be the most
precious, so now to the furthest bound doth Theron by his fair deeds
attain, and from his own home touch the pillars of Herakles. Pathless
the things beyond, pathless alike to the unwise and the wise. Here I
will search no more; the quest were vain.
[Footnote 1: i. e. probably a new combination of lyre and flute to
accompany the singing.]
[Footnote 2: When the Dorians invaded Peloponnesos one of their
leaders is said to have been Oxylos, a man of Elean descent but living
in Aitolia. As a result of the invasion he became king of Elis;
and the judge at the Olympic games seems to have been considered a
descendant of him or of some Aitolian who came with him.]
[Footnote 3: The Olympic games were held in the middle of the month
Hekatombaion, when the moon was full. It is here implied that Herakles
wished to institute them when the moon was full, as that was a season
of good luck.]
[Footnote 4: Artemis.]
[Footnote 5: Artemis.]
[Footnote 6: See Ol. i. 1.]
IV.
FOR PSAUMIS OF KAMARINA,
WINNER IN THE MULE-CHARIOT-RACE.
* * * * *
Psaumis won this race in the year 452; therefore this ode and its
companion, the next following, are the latest work of Pindar possessed
by us to which we can assign a date.
The mule-chariot-race was introduced at Olympia B.C. 500 and abolished
B.C. 444, according to Pausanias.
This ode seems to have been written immediately on Psaumis' victory,
to be sung the same night beneath the moon by the company of friends
who escorted the winner to return thanks at the altar of Zeus.
* * * * *
Hurler of thunderbolts unfaltering, the most high Zeus, for that thy
chosen hour recurrent hath sent me with a song set to the music of
the subtle lute for a witness to the greatest of all games--and
when friends have good hap the good are glad forthwith at the sweet
tidings--now therefore, O son of Kronos, unto whom Ætna belongeth,
the wind-beaten burden that crusheth fierce Typhon's hundred heads,
receive thou this band of triumph for an Olympian victory won by the
Graces' aid, a most enduring light of far-prevailing valorous deeds.
For the sake of Psaumis' mule-chariot it draweth nigh to
thee--Psaumis, who, crowned with Pisan olive, hasteth to raise up
glory for Kamarina. May God be gracious to our prayers for what shall
be! For I praise him as a man most zealous in the rearing of horses,
and delighting in ever-open hospitality, and bent on peace and on the
welfare of his city, with guileless soul.
With no lie will I tinge my tale: trial is the test of men; this
it was that delivered the son of Klymenos from the Lemnian women's
slight. He, when he had won the foot-race in bronze armour[1], spake
thus to Hypsipyle as he went to receive his crown: 'For fleetness such
am I: hands have I and a heart to match. So also on young men grow
oftentimes grey hairs even before the natural season of man's
life[2].'
[Footnote 1: See introduction to Pythian ix.]
[Footnote 2: We may suppose that Psaumis probably had grey hair.]
V.
FOR PSAUMIS OF KAMARINA,
WINNER IN THE MULE-CHARIOT-RACE.
* * * * *
This ode is for the same victory as the foregoing one, but was to be
sung after Psaumis' return home, at Kamarina, and probably at, or in
procession to, a temple of either Pallas, Zeus, or the tutelary nymph
Kamarina, all of whom are invoked. The city is called 'new-peopled'
([Greek: neoikos]) because it had been destroyed by Gelo, and was only
restored B.C. 461, nine years before this victory, the first which had
been won by any citizen since its restoration.
* * * * *
Of lofty deeds and crowns Olympian this sweet delight, O daughter[1]
of Ocean, with glad heart receive, the gift of Psaumis and his
untiring car. He to make great thy city, Kamarina, with its fostered
folk, hath honoured six twin altars in great feasts of the gods with
sacrifices of oxen and five-day contests of games, with chariots of
horses and of mules and with the steed of single frontlet[2].
To thee hath the victor consecrated the proud token[3] of his fame,
and hath glorified by the herald's voice his father Akron and this
new-peopled town.
Also, returning from the gracious dwelling place of Oinomaos and
Pelops, thy sacred grove, O city-guarding Pallas, doth he sing, and
the river Oanis, and the lake of his native land, and the sacred
channels wherethrough doth Hipparis give water to the people, and
build[4] with speed a lofty forest of stedfast dwellings, bringing
from perplexity to the light this commonwealth of citizens.
Now ever in fair deeds must toil and cost contend toward an
accomplishment hidden in perilous chance: yet if men have good hap
therein, even to their own townsfolk is their wisdom approved.
O guardian Zeus that sittest above the clouds, that inhabitest the
Kronian hill and honourest the broad river of Alpheos and Ida's holy
cave, suppliant to thee I come, making my cry on Lydian flutes, to
pray thee that thou wilt glorify this city with brave men's renown.
For thee also, Olympian victor, I pray that, joying in the steeds
Poseidon[5] gave, thou mayest bear with thee to the end a serene old
age, and may thy sons, O Psaumis, be at thy side. If a man cherish his
wealth to sound ends, having a sufficiency of goods and adding thereto
fair repute, let him not seek to become a god.
[Footnote 1: Kamarina.]
[Footnote 2: I. e. probably with horses ridden, not driven.]
[Footnote 3: His Olympian crown of wild olive.]
[Footnote 4: This seems to mean that the new city was built with wood
brought down the stream of the river Hipparis.]
[Footnote 5: When Poseidon and Athene were contending for the
protectorate of Athens, Poseidon brought the first horse up out of the
earth, Athene the first olive-tree.]
VI.
FOR AGESIAS OF SYRACUSE,
WINNER IN THE MULE-CHARIOT-RACE.
* * * * *
One of the Iamid clan, to which belonged hereditary priestly functions
in Arcadia and at Olympia, had come with the first colonists to Syracuse,
and from him the present victor Agesias was descended. Thus
the ode is chiefly concerned with the story of his ancestor Iamos.
Agesias was a citizen of Stymphalos in Arcadia, as well as of Syracuse,
where he lived, and the ode was sung by a chorus in Stymphalos,
B.C. 468.
* * * * *
Golden pillars will we set up in the porch of the house of our song,
as in a stately palace-hall; for it beseemeth that in the fore-front
of the work the entablature shoot far its splendour.
Now if one be an Olympian conqueror and treasurer to the prophetic
altar of Zeus at Pisa, and joint founder[1] of glorious Syracuse,
shall such an one hide him from hymns of praise, if his lot be among
citizens who hear without envy the desired sounds of song? For in a
sandal of such sort let the son of Sostratos know that his fortunate
foot is set. Deeds of no risk are honourless whether done among men or
among hollow ships; but if a noble deed be wrought with labour, many
make mention thereof.
For thee, Agesias, is that praise prepared which justly and openly
Adrastos spake of old concerning the seer Amphiaraos the son of
Oikleus, when the earth had swallowed him and his shining steeds. For
afterward, when on seven pyres dead men were burnt, the son[2] of
Talaos spake on this wise: 'I seek the eye of my host, him who was
alike a good seer and a good fighter with the spear.'
This praise also belongeth to the Syracusan who is lord of this
triumphal song. I who am no friend of strife or wrongful quarrel will
bear him this witness even with a solemn oath, and the sweet voice of
the Muses shall not say me nay.
O Phintis[3] yoke me now with all speed the strength of thy mules that
on the clear highway we may set our car, that I may go up to the far
beginning of this race. For those mules know well to lead the way in
this course as in others, who at Olympia have won crowns: it behoveth
them that we throw open to them the gates of song, for to Pitane by
Eurotas' stream must I begone betimes to-day.
Now Pitane[4], they say, lay with Poseidon the son of Kronos and
bare the child Euadne with tresses iris-dark. The fruit of her body
unwedded she hid by her robe's folds, and in the month of her delivery
she sent her handmaids and bade them give the child to the hero son[5]
of Elatos to rear, who was lord of the men of Arcady who dwelt at
Phaisane, and had for his lot Alpheos to dwell beside.
There was the child Euadne nurtured, and by Apollo's side she first
knew the joys of Aphrodite.
But she might not always hide from Aipytos the seed of the god within
her; and he in his heart struggling with bitter strain against a grief
too great for speech betook him to Pytho that he might ask of the
oracle concerning the intolerable woe.
But she beneath a thicket's shade put from her silver pitcher and her
girdle of scarlet web, and she brought forth a boy in whom was the
spirit of God. By her side the gold-haired god set kindly Eleutho and
the Fates, and from her womb in easy travail came forth Iamos to the
light. Him in her anguish she left upon the ground, but by the counsel
of gods two bright-eyed serpents nursed and fed him with the harmless
venom[6] of the bee.
But when the king came back from rocky Delphi in his chariot he asked
all who were in the house concerning the child whom Euadne had born;
for he said that the sire whereof he was begotten was Phoibos, and
that he should be a prophet unto the people of the land excelling all
mortal men, and that his seed should be for ever.
Such was his tale, but they answered that they had neither seen nor
heard of him, though he was now born five days. For he was hidden
among rushes in an impenetrable brake, his tender body all suffused
with golden and deep purple gleams of iris flowers; wherefore his
mother prophesied saying that by this holy name[7] of immortality he
should be called throughout all time.
But when he had come to the ripeness of golden-crowned sweet youth,
he went down into the middle of Alpheos and called on wide-ruling
Poseidon his grandsire, and on the guardian of god-built Delos, the
bearer of the bow[8], praying that honour might be upon his head for
the rearing of a people; and he stood beneath the heavens, and it was
night.
Then the infallible Voice of his father answered and said unto him:
Arise, my son, and come hither, following my voice, into a place where
all men shall meet together.
So they came to the steep rock of lofty Kronion; there the god gave
him a twofold treasure of prophecy, that for the time then being he
should hearken to his voice that cannot lie; but when Herakles of
valorous counsels, the sacred scion of the Alkeidai, should have come,
and should have founded a multitudinous feast and the chief ordinance
of games[9], then again on the summit of the altar of Zeus he bade him
establish yet another oracle, that thenceforth the race of Iamidai
should be glorious among Hellenes.
Good luck abode with them; for that they know the worth of valour they
are entered on a glorious road.
The matter proveth the man, but from the envious calumny ever
threateneth them on whom, as they drive foremost in the twelfth[10]
round of the course, Charis sheddeth blushing beauty to win them fame
more fair.
Now if in very truth, Agesias, thy mother's ancestors dwelling by the
borders of Kyllene did piously and oft offer up prayer and sacrifice
to Hermes, herald of the gods, who hath to his keeping the strife and
appointment of games, and doeth honour to Arcadia the nurse of goodly
men,--then surely he, O son of Sostratos, with his loud-thundering
sire, is the accomplisher of this thy bliss.
Methinks I have upon my tongue a whetstone of loud sounding speech,
which to harmonious breath constraineth me nothing loth. Mother of my
mother was Stymphalian Metope[11] of fair flowers, for she bare Thebe
the charioteer, whose pleasant fountain I will drink, while I weave
for warriors the changes of my song.
Now rouse thy fellows, Ainëas, first to proclaim the name of
maiden[12] Hera, and next to know for sure whether we are escaped from
the ancient reproach that spake truly of Boeotian swine. For thou art
a true messenger, a writing-tally[13] of the Muses goodly-haired, a
bowl wherein to mix high-sounding songs.
And bid them make mention of Syracuse and of Ortygia, which Hieron
ruleth with righteous sceptre devising true counsels, and doth honour
to Demeter whose footsteps make red the corn, and to the feast of her
daughter with white steeds, and to the might of Aetnaean Zeus. Also he
is well known of the sweet voices of the song and lute. Let not the
on-coming time break his good fortune. And with joyful welcome may
he receive this triumphal song, which travelleth from home to home,
leaving Stymphalos' walls, the mother-city of Arcadia, rich in flocks.
Good in a stormy night are two anchors let fall from a swift ship. May
friendly gods grant to both peoples[14] an illustrious lot: and thou
O lord and ruler of the sea, husband of Amphitrite of the golden
distaff, grant this my friend straight voyage and unharmed, and bless
the joyous flower of my song.
[Footnote 1: Agesias is so called because an Iamid ancestor of his had
gone with Archias when he planted the Corinthian colony of Syracuse.]
[Footnote 2: Adrastos.]
[Footnote 3: Phintis was Agesias' charioteer.]
[Footnote 4: I. e. the nymph who gave her name to the place.]
[Footnote 5: Aipytos.]
[Footnote 6: Honey.]
[Footnote 7: Iamos, from [Greek: ion]: the iris was considered a
symbol of immortality.]
[Footnote 8: His father, Apollo.]
[Footnote 9: At Olympia.]
[Footnote 10: The course in the chariot-race was twelve times round
the Hippodrome.]
[Footnote 11: The nymph of the lake Metopë near Stymphalos.]
[Footnote 12: Hera was worshipped in her prenuptial as well as her
postnuptial state.]
[Footnote 13: It was a custom between correspondents who wished for
secrecy to have duplicate [Greek: skutalai], or letter-sticks. The
writer wrote on a roll wrapt round his stick, and the receiver of the
letter read it wrapt similarly on his. And thus Aineas the bearer of
this ode would teach the chorus of Stymphalians how rightly to sing
and understand it. See [Greek: skutalae] in Dict. Ant.]
[Footnote 14: I. e. of Stymphalos and Syracuse. Agesias was a citizen
of both, and thus his two homes are compared to two anchors.]
VII.
FOR DIAGORAS OF RHODES,
WINNER IN THE BOXING-MATCH.
* * * * *
Rhodes is said to have been colonised at the time of the Dorian
migrations by Argive Dorians from Epidauros, who were Herakleidai of
of the family of Tlepolemos. They founded a confederacy of three
cities, Kameiros, Lindos, and Ialysos. Ialysos was then ruled by
the dynasty of the Eratidai. Their kingly power had now been extinct
two hundred years, but the family was still pre-eminent in the state.
Of this family was Diagoras, and probably the ode was sung at a
family festival; but it commemorates the glories of the island generally.
The Rhodians caused it to be engraved in letters of gold in the
temple of Athene at Lindos.
There is a noteworthy incident of the Peloponnesian war which should
be remembered in connection with this ode. In the year 406, fifty-eight
years after this victory of Diagoras, during the final and most
embittering agony of Athens, one Dorieus, a son of Diagoras, and himself
a famous athlete, was captured by the Athenians in a sea-fight.
It was then the custom either to release prisoners of war for a ransom
or else to put them to death. The Athenians asked no ransom of
Dorieus, but set him free on the spot.
* * * * *
As when from a wealthy hand one lifting a cup, made glad within with
the dew of the vine, maketh gift thereof to a youth his daughter's
spouse, a largess of the feast from home to home, an all-golden
choicest treasure, that the banquet may have grace, and that he may
glorify his kin; and therewith he maketh him envied in the eyes of the
friends around him for a wedlock wherein hearts are wedded--
So also I, my liquid nectar sending, the Muses' gift, the sweet fruit
of my soul, to men that are winners in the games at Pytho or Olympia
make holy offering. Happy is he whom good report encompasseth; now
on one man, now on another doth the Grace that quickeneth look
favourably, and tune for him the lyre and the pipe's stops of music
manifold.
Thus to the sound of the twain am I come with Diagoras sailing home,
to sing the sea-girt Rhodes, child of Aphrodite and bride of Helios,
that to a mighty and fair-fighting man, who by Alpheos' stream and by
Kastalia's hath won him crowns, I may for his boxing make award of
glory, and to his father Demegetos in whom Justice hath her delight,
dwellers in the isle of three cities with an Argive host, nigh to a
promontory of spacious Asia.
Fain would I truly tell from the beginning from Tlepolemos the message
of my word, the common right of this puissant seed of Herakles. For
on the father's side they claim from Zeus, and on the mother's from
Astydameia, sons of Amyntor.
Now round the minds of men hang follies unnumbered--this is the
unachievable thing, to find what shall be best hap for a man both
presently and also at the last. Yea for the very founder[1] of this
country once on a time struck with his staff of tough wild-olive-wood
Alkmene's bastard brother Likymnios in Tiryns as he came forth from
Midea's chamber, and slew him in the kindling of his wrath. So even
the wise man's feet are turned astray by tumult of the soul.
Then he came to enquire of the oracle of God. And he of the golden
hair from his sweet-incensed shrine spake unto him of a sailing of
ships that should be from the shore of Lerna unto a pasture ringed
with sea, where sometime the great king of gods rained on the
city golden snow, what time by Hephaistos' handicraft beneath the
bronze-wrought axe from the crown of her father's head Athene leapt to
light and cried aloud with an exceeding cry; and Heaven trembled at
her coming, and Earth, the Mother.
Then also the god who giveth light to men, Hyperion, bade his beloved
sons see that they guard the payment of the debt, that they should
build first for the goddess an altar in the sight of all men, and
laying thereon a holy offering they should make glad the hearts of
the father and of his daughter of the sounding spear. Now Reverence,
Forethought's child, putteth valour and the joy of battle into the
hearts of men; yet withal there cometh upon them bafflingly the cloud
of forgetfulness and maketh the mind to swerve from the straight path
of action. For they though they had brands burning yet kindled not the
seed of flame, but with fireless rites they made a grove on the hill
of the citadel. For them Zeus brought a yellow cloud into the sky and
rained much gold upon the land; and Glaukopis herself gave them to
excel the dwellers upon earth in every art of handicraft. For on their
roads ran the semblances of beasts and creeping things: whereof they
have great glory, for to him that hath knowledge the subtlety that is
without deceit[2] is the greater altogether.
Now the ancient story of men saith that when Zeus and the other gods
made division of the earth among them, not yet was island Rhodes
apparent in the open sea, but in the briny depths lay hid. And for
that Helios was otherwhere, none drew a lot for him; so they left him
portionless of land, that holy god. And when he spake thereof Zeus
would cast lots afresh; but he suffered him not, for that he said that
beneath the hoary sea he saw a certain land waxing from its root in
earth, that should bring forth food for many men, and rejoice in
flocks. And straightway he bade her of the golden fillet, Lachesis, to
stretch her hands on high, nor violate the gods' great oath, but with
the son of Kronos promise him that the isle sent up to the light of
heaven should be thenceforth a title of himself alone.
And in the end of the matter his speech had fulfilment; there sprang
up from the watery main an island, and the father who begetteth
the keen rays of day hath the dominion thereof, even the lord of
fire-breathing steeds. There sometime having lain with Rhodos he begat
seven sons, who had of him minds wiser than any among the men of old;
and one begat Kameiros, and Ialysos his eldest, and Lindos: and they
held each apart their shares of cities, making threefold division of
their father's land, and these men call their dwelling-places. There
is a sweet amends for his piteous ill-hap ordained for Tlepolemos
leader of the Tirynthians at the beginning, as for a god, even the
leading thither of sheep for a savoury burnt-offering, and the award
of honour in games[3].