and often let their fields lie fallow alternate years.]
[Footnote 3: Of the celebrity of alternate generations.]
[Footnote 4: The order of descent was: Agesimachos, Sokleides,
Praxidamas, Theon, Alkimidas. Of these the first, third, and fifth,
were distinguished athletes, the others not.]
[Footnote 5: The Isthmos.]
[Footnote 6: The parsley which grew near the lair of the Nemean lion.]
[Footnote 7: This can hardly mean, as some commentators take it,
the drawing of any particular tie; for if better men than any given
competitor were entered for the match, his defeat would be inevitable
whether they were encountered sooner or later.]
[Footnote 8: Alkimidas' trainer.]
VII.
FOR SOGENES OF AIGINA,
WINNER IN THE BOYS' PENTATHLON.
* * * * *
This victory was probably won B.C. 462. The ode would seem to be full
of allusions, which however we cannot with any certainty explain. It
is partly occupied with the celebration of Achilles' son Neoptolemos,
and Pindar seems anxious to repel the charge of having on some
occasion depreciated that hero.
* * * * *
O Eileithuia that sittest beside the deep-counselling Moirai, child of
the mighty Hera, thou who bringest babes to the birth, hearken unto
us! Without thee looked we never on the light or on the darkness of
the night, nor came ever unto her who is thy sister, even Hebe of the
comely limbs.
But we receive our breath not all for a like life; each to his several
lot is kept apart by the yoke of fate.
Now by thy grace hath Sogenes the son of Thearion been foremost
in prowess, and his glory is sung aloud among the winners of the
five-game prize.
For he is a dweller in a city that loveth song, even this city of the
spear-clashing sons of Aiakos, and exceeding fain are they to cherish
a spirit apt for the strife of the games.
If a man have good hap in his attempt, he throweth into the Muses'
stream sweet cause of song: for even deeds of might for lack of song
fall into deep darkness, and in but one way have we knowledge of a
mirror for fair deeds, if by the grace of Mnemosyne of the shining
fillet they attain unto a recompense of toils by the sound of voice
and verse.
Wise shipmates know that the wind which tarrieth shall come on the
third day, nor throw away their goods through greed of more[1]: the
rich and the poor alike fare on their way to death.
Now I have suspicion that the fame of Odysseus is become greater
than his toils, through the sweet lays that Homer sang; for over the
feigning of his winged craft something of majesty abideth, and the
excellence of his skill persuadeth us to his fables unaware.
Blind hearts have the general folk of men; for could they have
discovered the truth, never would stalwart Aias in anger for the arms
have struck through his midriff the sharp sword--even he who after
Achilles was best in battle of all men whom, to win back his bride for
fair-haired Menelaos, the fair breeze of straight-blowing Zephyros
wafted in swift ships toward Ilos' town.
But to all men equally cometh the wave of death, and falleth on the
fameless and the famed: howbeit honour ariseth for them whose fair
story God increaseth to befriend them even when dead, whoso have
journeyed to the mighty centre-stone of wide-bosomed earth.
There now beneath the floor of Pytho lieth Neoptolemos, dying there
when he had sacked the city of Priam where the Danaoi toiled with him.
He sailing thence missed Skyros, and they wandered till they came to
Ephyra, and in Molossia he was king for a little while: howbeit his
race held this state[2] continually. Then was he gone to the god's
home[3], carrying an offering of the chief spoils from Troy: and there
in quarrel concerning meats a man smote him with a knife.
Thereat were the Delphian entertainers of strangers grieved
exceedingly: nevertheless he but paid a debt to destiny: for it was
needful that in that most ancient grove someone of the lords the sons
of Aiakos should abide within thenceforward, beside the goodly walls
of the god's house, and that when with plenteous sacrifice the
processions do honour to the heroes, he should keep watch that fair
right be done. Three words shall be enough: when he presideth over the
games there is no lie found in his testimony thereof.
O thou Aigina, of thy children that are of Zeus I have good courage to
proclaim that as of inheritance they claim the path to glory, through
splendour of their valorous deeds: howbeit in every work a rest is
sweet, yea even of honey cometh surfeit and of the lovely flowers of
Love.
Now each of us is in his nature diverse, and several are the lots
of life we draw, one this and one another: but that one man receive
perfect bliss, this is impossible to men. I cannot find to tell of any
to whom Fate hath given this award abidingly.
To thee, Thearion[4], she giveth fair measure of bliss, first daring
in goodly deeds, and then understanding and sound mind. Thy friend am
I, and I will keep far from the man I love the secret slander, and
bring nigh unto him praise and true glory, as it were streams of
water: for meet is such recompense for the good.
If there be near me now a man of the Achaians who dwelleth far up the
Ionian sea, he shall not upbraid me: I have faith in my proxeny[5]:
and among the folk of my own land I look forth with clear gaze, having
done naught immoderate, and having put away all violence from before
my feet. So let the life that remaineth unto me run cheerly on.
He who knoweth shall say if indeed I come with slanderous speech upon
my lips to strike a jarring note. To thee, Sogenes of the house of the
sons of Euxenos, I swear that without overstepping the bound I have
sent forth the swift speech of my tongue as it were a bronze-headed
javelin, such as saveth from the wrestling the strong neck sweatless
yet, or ever the limbs be plunged in the sun's fire[6].
If toil there were, delight more abundant followeth after. Let be; if
somewhat over far I soared when I cried aloud, yet am I not froward,
that I should deny his glory unto one that conquereth.
The weaving of wreaths is an easy thing: tarry a little: behold the
Muse fasteneth together gold and white ivory, and a lily flower
withal, that she hath plucked from beneath the deep sea's dew[7].
Of Zeus be mindful when thou tellest of Nemea, and guide the
multitudinous voices of our song with a quiet mind: meet is it that
with gentle voice we celebrate in this land the king of gods: for
they tell how he begat Aiakos of a mortal mother, to be for his own
fortunate land a ruler of cities, and for thee, Herakles, a loving
friend and brother.
And if man receiveth aught from man, then may we say that neighbour
is to neighbour a joy worth all else, if he loveth him with steadfast
soul: now if even a god will consent hereto, then in such bond with
thee, O conqueror of the giants[8], is Sogenes fain to dwell happily
in the well-built sacred street of his ancestors, cherishing a mind of
tenderness toward his sire: for as when four horses are yoked together
in a car, so hath he his house in the midst of thy holy places, and
goeth in unto them both on the right hand and on the left[9].
O blessed spirit, thine is it to win hereto the husband of Hera, and
the grey-eyed maid[10]; and thou art able to give to mortals strength
ever and again against baffling perplexities. Make thou to cleave to
them[11] a life of steadfast strength, and wind the bliss thereof amid
both youth and a serene old age, and may their children's children
possess continually the honours that they now have, and greater in the
time to come.
Never shall my heart confess that I have outraged Neoptolemos with
irreclaimable words. But thrice and four times to tell over the same
tale is emptiness in the end thereof, even as he of the proverb that
babbleth among children how that Korinthos was the son of Zeus[12].
[Footnote 1: Retaining the reading [Greek: hupo kerdei balon]. I
conjecture it to mean, 'do not in their eagerness for trade choose an
unfavourable and dangerous time for their voyage, but wait for the
[Greek: kairos], the right opportunity.']
[Footnote 2: The kingdom of Epeiros. Pyrrhos, the invader of Italy,
called himself a descendant of Neoptolemos (who was also called
Pyrrhos).]
[Footnote 3: Delphi.]
[Footnote 4: Father of Sogenes.]
[Footnote 5: Pindar would seem to have been [Greek: proxenos] at
Thebes for some state of Epeiros, to which fact he appeals as a proof
that he stood well with the Epirot descendants of Neoptolemos.]
[Footnote 6: The Pentathlon was composed of five contests, namely,
the jump, throwing the disk, throwing the javelin, the foot-race, and
wrestling. The prize was for the best man in three contests out of the
five. These came in the order in which they are enumerated above; thus
if the best javelin-thrower had already won two of the other matches
he would not be challenged to wrestle, as the prize of the Pentathlon
would be already his. Very probably this had been the case with
Sogenes, so that it would naturally occur to Pindar thus allusively to
expand his not unfrequent comparison of his own art of poetry to that
of a javelin-thrower or archer. On the Pentathlon may be consulted
an article by Professor Percy Gardner in the _Journal of Hellenic
Studies_ for October, 1880; and also Smith's _Dictionary of
Antiquities_ (revised edition).]
[Footnote 7: Coral.]
[Footnote 8: Herakles.]
[Footnote 9: Thearion's house seems to have had a shrine, or at least
some sacred ground, of Herakles at each side of it, so that he might
regard that hero as his neighbour.]
[Footnote 10: Athene.]
[Footnote 11: Thearion and Sogenes.]
[Footnote 12: A proverbial equivalent for vain and wearisome
repetition.]
VIII.
FOR DEINIS OF AIGINA,
WINNER IN THE SHORT FOOT-RACE.
* * * * *
The date of this ode is unknown. It was probably sung before the
shrine of Aiakos at Aigina.
* * * * *
Spirit of beautiful youth, thou herald of Aphrodite's loves ambrosial,
who on the eyes of girl or boy alighting, with tenderly constraining
hands dost handle one, but other otherwise--it is enough if one not
swerving from the true aim, in his every act prevail to attain to the
fulfilment of his worthier loves.
Such loves were they that waited on the bridal-bed of Zeus and Aigina,
and were dispensers unto them of the Cyprian's[1] gifts: and thence
sprang there a son[2] to be king of Oinone[3], in might of hand and in
counsel excellent, and many a time did many pray that they might look
on him: for the chosen among the heroes that dwelt around him were
fain of their own will to submit them unto his sovereignty, both whoso
in rocky Athens were leaders of the host, and at Sparta the children
of Pelops.
So Aiakos' holy knees clasp I a suppliant for a city well-beloved and
for these citizens, and I bear a Lydian crown wrought cunningly with
the sound of song, a glory out of Nemea for two races run, of Deinis
and of his father Meges.
Behold, the happiness that is planted with the favour of God is most
abiding among men; even such as once in the isle of Cyprus loaded
Kinyras with riches.
With poised feet I stand, and take breath for a little ere I speak.
For much and in many ways hath been said ere now; and the contriving
of new things and putting them to the touchstone to be tried is
perilous altogether.
In words find the envious their dainties: envy fasteneth ever on the
good, and careth not to strive against the base.
Yea thus did envy slay the son of Telamon, thrusting him through with
his own sword. Verily if one be of stout heart but without gift of
speech, such an one is a prey unto forgetfulness in a bitter strife,
and to the shiftiness of lies is proffered the prize of the greatest.
For in the secret giving of their votes the Danaoi courted Odysseus,
and thus did Aias, robbed of the golden arms, wrestle in the grip of a
bloody death.
Yet diverse verily were the strokes wherewith those twain had cloven
the warm flesh of the foe, what time they bare up the war against the
hedge of spears, whether about Achilles newly slain, or in whatsoever
labours else of those wide-ruining days.
Thus was there even of old the treacherous speech of hate, that
walketh with the subtleties of tales, intent on guile, slander that
breedeth ill: so doth it violence on the thing that shineth, and
uplifteth the rottenness of dim men's fame.
Never in me be this mind, O our father Zeus, but to the paths of
simplicity let me cleave throughout my life, that being dead I may set
upon my children a name that shall be of no ill report.
For gold some pray, and some for limitless lands: mine be it amid my
townsfolk's love to shroud my limbs in earth, still honouring where
honour is due, and sowing rebuke on the evildoers.
Thus groweth virtue greater, uplifted of the wise and just, as when a
tree watered by fresh dew shooteth toward the moist air on high.
Manifold are the uses of friends, chiefest truly amid the press of
toil, yet doth joy also desire to behold his own assurance.[4]
Ah Meges, to bring back thy spirit to earth is to me impossible, and
of empty hopes the end is naught. Yet for thy house and the clan of
Chariadai I can upraise a lofty column of song in honour of these two
pairs of fortunate feet[5].
I have joy to utter praise meet for the act, for by such charms of
song doth a man make even labour a painless thing. Yet surely was
there a Komos-song even of old time, yea before strife began between
Adrastos and the sons of Kadmos[6].
[Footnote 1: Aphrodite.]
[Footnote 2: Aiakos.]
[Footnote 3: Aigina.]
[Footnote 4: Through celebration in song, which a friendly poet can
give.]
[Footnote 5: Of Meges and Deinis.]
[Footnote 6: The invention of encomiastic hymns was attributed by
legend to the time of the expedition of Adrastos and the other six
against Thebes.]
IX.
FOR CHROMIOS OF AITNA,
WINNER IN THE CHARIOT-RACE.
* * * * *
This ode is placed by usage among the Nemeans, but the victory was not
won at Nemea, but at Sikyon, in the local games called Pythian. Its
date is unknown: it must have been after the founding of Aitna, B.C.
476. Probably the ode was sung in a procession at Aitna, some length
of time after the victory. The Chromios is the Chromios of the first
Nemean, Hieron's brother-in-law.
* * * * *
From Apollo at Sikyon will we lead our triumph forth, ye Muses, unto
the new-made city of Aitna, where doors are opened wide to greet the
invading guests, even to the fortunate house of Chromios. Come claim
for him a song of sweetness: for he goeth up into the chariot of his
victory, and biddeth us sing aloud to the mother[1] and her twin
children who keep watch over high Pytho in fellowship.
Now there is a saying among men, that one hide not in silence on the
ground a good deed done: and meet for such brave tales is divine song.
Therefore will we arouse the pealing lyre and rouse the flute, in
honour of the very crown of all contests of steeds, which Adrastos in
honour of Phoibos ordained beside Asopos' stream.
Whereof when I make mention with voiceful honour I will celebrate
withal the Hero[2], who then being king in that place did by the
founding of a new feast and struggles of the strength of men and of
carven cars make his city known abroad and glorious.
For he was flying before Amphiaraos of bold counsels, and before a
dangerous civil strife, from Argos and his father's house: for no
longer were the sons of Talaos lords therein, for a sedition had
thrust them forth. The stronger man endeth the contention that hath
been before.
But when they had given to the son of Oikleus for his wife, as one
should give surety of an oath, Eriphyle, the slayer of her husband,
they became the greatest of the fair-haired Danaoi. So thereafter led
they on a time against seven-gated Thebes a host of men, but not by a
road of signs propitious: nor would the son of Kronos speed them on
their mad journey from their homes, but by the quivering lightnings he
darted forth he bade them hold from their road[3].
But unto a revealed calamity hasted that company to go forth with
bronze shields and the gear of steeds; and on the banks of Ismenos,
stayed from their sweet return, they fed the white smoke with their
bodies.
For seven pyres devoured the young men's limbs, but for Amphiaraos
Zeus by almighty thunderbolt clave the deep-breasted earth, and buried
him with his steeds, or ever the warrior's soul should be shamed by
the smiting of him in the back by Periklymenos' spear. For when the
terror cometh of heaven, then flee even the sons of gods.
If it be possible, O son of Kronos, this trial of valour against
Phenician spears[4] for life or death I would fain defer unto the
utmost: and I beg of thee to grant unto the sons of the men of Aitna
for long time a portion in good laws, and to make their people to
dwell among glories that the citizens have won. Men are there here
that love steeds and that have souls above desire of wealth. Hard of
credence is the word I have spoken; for the spirit of honour which
bringeth glory is stolen secretly by lust of gain.
Hadst thou been shield-bearer to Chromios among foot and horse and in
fightings of ships, thou hadst judged concerning his jeopardy in the
fierce fray, for in war did that divine honour stir his warrior-soul
to ward off havoc of Enyalios. Few are there who may prevail by
strength or valour to contrive a turning of the cloud of imminent
death against the ranks of the enemy. Howbeit they tell how Hektor's
glory flowered beside Skamander's streams, and thus on the steep
cliffs of Heloros' banks[5], where men call the ford the Fountain of
Ares, hath this light shined for Agesidamos' son in the beginning of
his praise.
And other deeds on other days will I declare, many done amid the dust
on the dry land, and yet others on the neighbouring sea. Now out of
toils which in youth have been done with righteousness there ripeneth
toward old age a day of calm.
Let Chromios know that he hath from the gods a lot of wondrous bliss.
For if one together with much wealth have won him glorious renown, it
is impossible that a mortal's feet touch any further mountain-top.
The banquet loveth peace, and by a gentle song a victory flourisheth
afresh, and beside the bowl the singer's voice waxeth brave. Let one
mix it now, that sweet proclaimer of the triumphal song, and in silver
goblets hand the grapes' potent child, even the goblets which for
Chromios his mares erst won, and sent to him from sacred Sikyon,
entwined with well-earned crowns of Leto's son.
Now claim I, father Zeus, to have well sung this excellent deed by aid
of the Charites, and beyond many to do honour to this victory by my
words, for the javelin that I throw falleth nearest to the Muses'
mark.
[Footnote 1: Leto.]
[Footnote 2: Adrastos.]
[Footnote 3: Lightning and thunder were often an encouraging sign
(there is an instance in the fourth Pythian), but this would depend on
the manner of them.]
[Footnote 4: War with the Carthaginians, who were still threatening
the Hellenic colonists in Sicily, in spite of their recent defeat.]
[Footnote 5: About B.C. 492 a battle was fought on the Heloros between
the Syracusans and the army of Hippokrates, tyrant of Gela.]
X.
FOR THEAIOS OF ARGOS,
WINNER IN THE WRESTLING-MATCH.
* * * * *
This ode, like the last, is improperly called Nemean. It commemorates
a victory won at the feast of the Hekatombaia at Argos. The date is
unknown.
* * * * *
The city of Danaos and of his fifty bright-throned daughters, Argos
the home of Hera, meet abode of gods, sing Graces! for by excellencies
innumerable it is made glorious in the deeds of valiant men.
Long is the tale of Perseus[1], that telleth of the Gorgon Medusa:
many are the cities in Egypt founded by the hands of Epaphos[2]:
neither went Hypermnestra's choice astray when she kept sheathed her
solitary sword[3].
Also their Diomedes did the grey-eyed goddess make incorruptible and
a god: and at Thebes, the earth blasted by the bolts of Zeus received
within her the prophet[4], the son of Oikleus, the storm-cloud of war.
Moreover in women of beautiful hair doth the land excel. Thereto in
days of old Zeus testified, when he followed after Alkmene and after
Danaë.
And in the father of Adrastos and in Lynkeus did Argos mingle ripe
wisdom with upright justice: and she reared the warrior Amphitryon.
Now he came to the height of honour in his descendants, for in bronze
armour he slew the Teleboai, and in his likeness the king of the
immortals entered his hall, bearing the seed of fearless Herakles,
whose bride in Olympos is Hebe, who by the side of her mother, the
queen of marriage, walketh of all divinities most fair.
My tongue would fail to tell in full the honours wherein the sacred
Argive land hath part: also the distaste[5] of men is ill to meet. Yet
wake the well-strung lyre, and take thought of wrestlings; a strife
for the bronze shield stirreth the folk to sacrifice of oxen unto Hera
and to the issue of games, wherein the son of Oulias, Theaios, having
overcome twice, hath obtained forgetfulness of the toils he lightly
bore.
Also on a time at Pytho he was first of the Hellenic host, and won
crowns at Isthmos and at Nemea, led thither by fair hap, and gave work
for the Muses' plough by thrice winning at the Gates[6] of the Sea and
thrice on the famous plains in the pastures of Adrastos' home[7]. Of
that he longeth for, O Father Zeus, his mouth is silent, with thee are
the issues of deeds: but with a spirit strong to labour and of a good
courage he prayeth thy grace. Both Theaios, and whosoever struggleth
in the perfect consummation of all games, know this, even the
supremacy of the ordinance of Herakles that is holden at Pisa[8]: yet
sweet preluding strains are those that twice have welcomed his triumph
at the festival of the Athenians: and in earthenware baked in the
fire, within the closure of figured urns, there came among the goodly
folk of Hera[9] the prize of the olive fruit[10].
On the renowned race of thy mother's sires there waiteth glory of
games by favour of the Graces and the sons of Tyndareus together. Were
I kinsman of Thrasyklos and Antias I would claim at Argos not to hide
mine eyes. For with how many victories hath this horse-breeding city
of Proitos flourished! even in the Corinthian corner and from the
men of Kleonai[11] four times, and from Sikyon they came laden with
silver, even goblets for wine, and out of Pellene clad in soft woof of
wool[12]. But to tell over the multitude of their prizes of bronze is
a thing impossible--to count them longer leisure were needed--which
Kleitor and Tegea and the Achaians' high-set cities and the Lykaion
set for a prize by the race-course of Zeus for the conquerors by
strength of hands or feet.
And since Kastor and his brother Polydeukes came to be the guests
of Pamphaes[13], no marvel is it that to be good athletes should be
inborn in the race. For they[14] it is who being guardians of the wide
plains of Sparta with Hermes and Herakles mete out fair hap in games,
and to righteous men they have great regard. Faithful is the race of
gods.
Now, changing climes alternately, they dwell one day with their dear
father Zeus, and the next in the secret places under the earth, within
the valleys of Therapnai, fulfilling equal fate: because on this wise
chose Polydeukes to live his life rather than to be altogether god and
abide continually in heaven, when that Kastor had fallen in the fight.
Him did Idas, wroth for his oxen, smite with a bronze spearhead, when
from his watch upon Taÿgetos Lynkeus had seen them sitting within a
hollow oak; for he of all men walking the earth had keenest eyes. So
with swift feet they were straightway come to the place, and compassed
speedily a dreadful deed[15].
But terrible also was the vengeance which by the devising of Zeus
those sons[16] of Aphareus suffered: for on the instant came Leto's
son[17] in chase of them: and they stood up against him hard by the
sepulchre of their father. Thence wrenched they a carved headstone
that was set to glorify the dead, and they hurled it at the breast of
Polydeukes. But they crushed him not, neither made him give back,
but rushing onward with fierce spear he drave the bronze head into
Lynkeus' side. And against Idas Zeus hurled a thunderbolt of consuming
fire.
So were those brothers in one flame[18] burnt unbefriended: for a
strife with the stronger is grievous for men to mix in.