the dauntless chief of Ethiop hosts, bronze-mailed Memnon. What man
was he who with his spear smote noble Telephos by Kaïkos' banks? Even
they whose home my mouth proclaimeth to be Aigina's glorious isle:
a tower is she, builded from long ago, to tempt the climb of
high-adventuring valour.
Many arrows hath my truthful tongue in store wherewith to sound
the praises of her sons: and even but now in war might Aias' city,
Salamis, bear witness thereto in her deliverance by Aigina's seamen
amid the destroying tempest of Zeus, when death came thick as hail on
the unnumbered hosts. Yet let no boast be heard. Zeus ordereth this or
that, Zeus, lord of all.
Now in pleasant song even these honours also of the games welcome the
joy for a fair victory. Let any strive his best in such, who hath
learnt what Kleonikos' house can do. Undulled is the fame of their
long toil, nor ever was their zeal abated by any counting of the cost.
Also have I praise for Pytheas, for that he guided aright[4] the
course of Phylakidas' blows in the struggle of hands that bring limbs
low, an adversary he of cunning soul.
Take for him a crown, and bring the fleecy fillet, and speed him on
his way with this new winged hymn.
[Footnote 1: Aigina.]
[Footnote 2: Poets.]
[Footnote 3: Meleager and his brothers.]
[Footnote 4: Pytheas had given his brother example, and very probably
precept also, in the pankration.]
V.
FOR PHYLAKIDAS OF AIGINA,
WINNER IN THE PANKRATION.
* * * * *
This ode seems to be of earlier date than the last, though placed
after it in our order. The occasion is similar. Probably it was sung
at a banquet at Lampon's house.
* * * * *
As one may do amid merry revel of men, so mingle we a second time the
bowls of Muses' melody in honour of Lampon's athlete progeny.
Our first, O Zeus, was unto thee, when at Nemea we[1] won thy
excellent crown, and now is this second unto the lord[2] of Isthmos
and unto the fifty daughters of Nereus, for that Phylakidas the
youngest son is winner in the games. And be it ours to make ready yet
a third for the Saviour[3], the Olympian one, and in honour of Aigina
make libation of our honey-speaking song.
For if a man rejoice to suffer cost and toil, and achieve god-builded
excellence, and therewithal fate plant for him fair renown, already
at the farthest bounds of bliss hath such an one cast anchor, for the
glory that he hath thereby from God. With such desires prayeth the
son[4] of Kleonikos that he may fulfil them ere he meet death or hoary
eld.
Now I call on high-throned Klotho and her sister Fates to draw nigh
unto the praying of the man I love.
And upon you also, golden-charioted seed of Aiakos, I say it is clear
law to me to shed the dew of my good words, what time I set my foot[5]
upon this isle.
For innumerable hundred-foot[6] straight roads are cleft for your
fair deeds to go forth, beyond the springs of Nile, and through the
Hyperboreans' midst: neither is any town so barbarous and strange
of speech that it knoweth not the fame of Peleus, that blissful
son-in-law of gods, or of Aias son of Telamon, and of Aias' sire; whom
unto brazen war an eager ally with Tirynthian men Alkmene's son took
with him in his ships to Troy, to the place of heroes' toil, to take
vengeance for Laomedon's untruth.
There did Herakles take the city of Pergamos, and with help of Telamon
slew the nations of the Meropes, and the herdsman whose stature was as
a mountain, Alkyoneus whom he found at Phlegrai, and spared not of his
hands the terrible twanging bowstring.
But when he went to call the son of Aiakos to the voyage he found the
whole company at the feast. And as he stood there in his lion's skin,
then did Telamon their chief challenge Amphitryon's son of the mighty
spear to make initiative libation of nectar, and handed on unto him
the wine-cup rough with gold.
And Herakles stretched forth to heaven his invincible hands and spake
on this wise: 'If ever, O father Zeus, thou hast heard my prayer with
willing heart, now, even now, with strong entreaty I pray thee that
thou give this man a brave child of Eriboia's womb, that by award of
fate my friend may gain a son of body as staunch[7] as this hide that
hangeth about me, which was of the beast that I slew at Nemea, first
of all my labours; and let his soul be of like sort.'
And when he had thus spoken, the god sent forth the king of birds,
a mighty eagle, and sweet delight thrilled him within, and he spake
aloud as a seer speaketh: 'Behold, the son whom thou askest shall
be born unto thee, O Telamon:' also after the bird's name that had
appeared unto them he said that the child's name should be the mighty
Aias[8], terrible in the strife of warring hosts: so he spake, and
sate him down straightway.
But for me it were long to tell all those valiant deeds. For for
Phylakidas am I come, O Muse, a dispenser of thy triumphal songs, and
for Pytheas, and for Euthymenes[9]; therefore in Argive fashion my
tale shall be of fewest words.
Three victories have they won in the pankration of Isthmos, and others
at leafy Nemea, even these noble sons and their mother's brother: how
fair a portion of song have they brought to light! yea and they water
with the Charites' delicious dew their clan of the Psalychidai, and
have raised up the house of Themistios, and dwell here in a city which
the gods love well.
And Lampon, in that he bestoweth practice on all he doth, holdeth
in high honour the word of Hesiod which speaketh thereof[10], and
exhorteth thereunto his sons, whereby he bringeth unto his city a
general fame: and for his kind entreating of strangers is he loved, to
the just mean aspiring, to the just mean holding fast; and his tongue
departeth not from his thoughts: and among athlete men he is as the
bronze-grinding Naxian whetstone amid stones[11].
Now will I give him to drink of the holy water of Dirke, which
golden-robed Mnemosyne's deep-girdled daughters made once to spring
out of the earth, beside the well-walled gates of Kadmos.
[Footnote 1: I. e. Pytheas. See Nem. v.]
[Footnote 2: Poseidon.]
[Footnote 3: [Greek: Zeus Sotaer], to whom the third cup at a feast
was drunk. He is here invoked also to give a third victory to the
family at the Olympic games.]
[Footnote 4: Lampon.]
[Footnote 5: Figuratively said, as elsewhere.]
[Footnote 6: A hundred feet wide, seemingly.]
[Footnote 7: Not 'invulnerable.' A magic invulnerability was only
attributed to heroes by later legend.]
[Footnote 8: From [Greek: aietos] an eagle.]
[Footnote 9: Maternal uncle of Pytheas and Phylakidas.]
[Footnote 10: [Greek: melete de ergon ophellei]. Opp. 411.]
[Footnote 11: I. e. he stimulates their zeal and skill. The Naxian
whetstone seems to be emery.]
VI.
FOR STREPSIADES OF THEBES,
WINNER IN THE PANKRATION.
* * * * *
The date of this ode is not fixed, but it has been supposed that the
battle referred to--apparently a defeat--in which the winner's uncle
was killed was the battle of Oinophyta, fought B.C. 457. But this, and
the notion that the democratic revolution at Thebes is referred to,
are only conjectures.
* * * * *
Wherewithal of the fair deeds done in thy land, O divine Thebe, hath
thy soul had most delight? Whether when thou broughtest forth to the
light Dionysos of the flowing hair, who sitteth beside Demeter to whom
the cymbals clang? or when at midnight in a snow of gold thou didst
receive the mightiest of the gods, what time he stood at Amphitryon's
doors and beguiled his wife, to the begetting of Herakles? Or when
thou hadst honour in the wise counsels of Teiresias, or in Iolaos the
cunning charioteer, or the unwearied spears of the Spartoi? or when
out of the noise of the strong battle-cry thou sentest Adrastos home
to horse-breeding Argos, of his countless company forlorn? or when
thou madest the Dorian colony of the men of Lakedaimon stand upright
upon its feet[1], and the sons of Aigeus thy progeny took Amyklai,
according to the oracles of Pytho?
Nay, but the glory of the old time sleepeth, and mortals are unmindful
thereof, save such as married to the sounding stream of song attaineth
unto the perfect meed that wisdom[2] giveth. New triumph now lead for
Strepsiades with melodious hymn: for at Isthmos hath he borne away the
pankratiast's prize. Wondrous in strength is he, and to look upon of
goodly shape, and his valour is such as shameth not his stature.
So shineth he forth by grace of the Muses iris-haired, and to his
uncle of like name hath he given to share his crown, for albeit
bronze-shielded Ares gave him over unto death, yet remaineth there for
the valiant a recompense of renown. For let whoso amid the cloud of
war from his beloved country wardeth the bloody shower, and maketh
havoc in the enemy's host, know assuredly that for the race of his
fellow-citizens he maketh their renown wax mightily, yea when he is
dead even as while he was yet alive.
So didst thou, son[3] of Diodotos, following the praise of the warrior
Meleagros, and of Hektor, and of Amphiaraos, breathe forth the spirit
of thy fair-flowering youth amid the company of fighters in the front,
where the bravest on slenderest hopes bare up the struggle of war.
Then suffered I a pang unspeakable, but now hath the earth-grasper[4]
granted unto me a calm after the storm: I will set chaplets on my hair
and sing. Now let no jealousy of immortals mar whatever sweet thing
through a day's pursuit I follow, as it leadeth on up to old age, and
unto the term of life appointed.
For all we in like manner die, albeit our lots be diverse. If any lift
up his eye to look upon things afar off, yet is he too weak to attain
unto the bronze-paved dwelling of the gods. Thus did winged Pegasos
throw his lord Bellerophon, when he would fain enter into the heavenly
habitations and mix among the company of Zeus. Unrighteous joyance a
bitter end awaiteth.
But to us, O Loxias of the golden-flowing hair, give also at thy
Pythian games a new fair-flowering crown.
[Footnote 1: The Theban Aigidai helped the mythical 'return of the
Herakleidai.']
[Footnote 2: Wisdom of bards.]
[Footnote 3: Strepsiades the uncle.]
[Footnote 4: Poseidon.]
VII.
FOR KLEANDROS OF AIGINA,
WINNER IN THE PANKRATION.
* * * * *
All that we can be certain of as to the date of this ode is that it
was written soon after the final expulsion of the Persians. From the
first strophe we learn that Kleandros had won a Nemean as well as an
Isthmian victory, and perhaps this ode really belongs to the former.
It was to be sung, it seems, before the house of Telesarchos the
winner's father, at Aigina.
* * * * *
For Kleandros in his prime let some of you, ye young men, go stand
before the shining portal of his father Telesarchos, and rouse a song
of triumph, to be a glorious recompense of his toils, for that he hath
achieved reward of victory at Isthmos, and hath showed his strength in
the games of Nemea.
For him I also, albeit heavy at heart[1], am bidden to call upon the
golden Muse. Yea since we are come forth from our sore troubles let
us not fall into the desolation of crownlessness, neither nurse our
griefs; but having ease from our ills that are past mending, we will
set some pleasant thing before the people, though it follow hard on
pain: inasmuch as some god hath put away from us the Tantalos-stone
that hung above our heads, a curse intolerable to Hellas.
But now hath the passing of this terror ended my sore disquietude, and
ever it is better to look only on the thing hard by. For the guile of
time hangeth above the heads of men, and maketh the way of their life
crooked, yet if Freedom abide with them, even such things may mortals
cure.
But it is meet that a man cherish good hope: and meet also that I,
whom seven-gated Thebes reared, proffer chiefly unto Aigina the
choicest of the Graces' gifts, for that from one sire were two
daughters[2] born, youngest of the children of Asopos, and found
favour in the eyes of the king Zeus.
One by the fair stream of Dirke he set to be the queen of a city of
charioteers, and thee the other he bare to the Oinopian isle, and lay
with thee, whence to the sire of great thunderings thou didst bear the
godlike Aiakos, best of men upon the earth.
This man even among divinities became a decider of strife: and his
godlike sons and his sons' sons delighting in battle were foremost in
valour when they met in the ringing brazen melley: chaste also were
they approved, and wise of heart.
Thereof was the god's council mindful, what time for the hand of
Thetis there was strife between Zeus and glorious Poseidon, each
having desire that she should be his fair bride, for love had obtained
dominion over them.
Yet did not the wisdom of the immortal gods fulfil for them such
marriage, when they had heard a certain oracle. For Themis of wise
counsels spake in the midst of them of how it was pre-destined that
the sea-goddess should bear a royal offspring mightier than his
father, whose hand should wield a bolt more terrible than the
lightning or the dread trident, if she came ever into the bed of Zeus,
or of brethren of Zeus.
'Cease ye herefrom: let her enter a mortal's couch and see her son
fall in war, who shall be as Ares in the might of his hands, and as
the lightning in the swiftness of his feet. My counsel is that ye give
her to be the heaven-sent prize of Peleus son of Aiakos, whom the
speech of men showeth to be their most righteous, an offspring of
Iolkos' plain. Thus straightway let the message go forth to Cheiron's
cave divine, neither let the daughter of Nereus put a second time
into your hands the ballot-leaves of strife. So on the evening of the
mid-month moon shall she unbind for the hero the fair girdle of her
virginity.'
Thus spake the goddess her word to the children of Kronos, and they
bowed their everlasting brows. Nor failed her words of fruit, for they
say that to Thetis' bridals came those twain kings even with the rest.
Out of the mouths of the wise hath the young valour of Achilles
been declared to them that beheld it not. He it was who stained the
vine-clad Mysian plain with the dark blood of Telephos that he shed
thereon, and made for the sons of Atreus a safe return across the sea,
and delivered Helen, when that he had cut asunder with his spear the
sinews of Troy, even the men who kept him back as he plied the work
of slaughterous battle on the plain, the strength of Memnon and
high-hearted Hektor, and other chiefs of pride. Unto all these did
Achilles, champion of the Aiakid race, point the way to the house of
Persephone, and thereby did he glorify Aigina and the root whence he
was sprung.
Neither in death was he of songs forsaken, for at his funeral pyre and
beside his tomb stood the Helikonian maiden-choir, and poured thereon
a dirge of many melodies. For so the immortals willed, to give charge
unto the songs of goddesses over that valorous man even in his death.
And now also holdeth such charge good, and the Muses' chariot speedeth
to sound the glories of Nikokles the boxer[3]. Honour to him who in
the Isthmian vale hath won the Dorian parsley: for he even as Achilles
overcame men in battle, turning them to confusion, with hand from
which flight was vain. Him shameth not this kinsman of his father's
noble brother. Wherefore let some one of the young men his fellows
twine for Kleandros a wreath of tender myrtle for his pankratiast
victory. For the games whose name is of Alkathoos[4], and the youth of
Epidauros[5], have ere now entertained him with good hap. To praise
him is given unto the good: for in no hidden corner quenched he his
youth, unproven in honourable deeds.
[Footnote 1: Because, though the Persians had been defeated, Thebes,
Pindar's city, had not shared the glory.]
[Footnote 2: Thebe and Aigine.]
[Footnote 3: Uncle of the winner.]
[Footnote 4: A son of Pelops: he slew the lion of Kithairon.]
[Footnote 5: The Epidaurian games were in honour of Asklepios.]
FRAGMENTS.
Nearly two-thirds of the Fragments cannot be assigned to any distinct
class: the rest are divided among (1) [Greek: Epinikia], or Triumphal
Odes (such as are the odes remaining to us entire), (2) [Greek:
Hymnoi], or Hymns sung by a choir in honour of gods, (3) [Greek:
Paianes], or Hymns of a like kind but anciently addressed especially
to Apollo and Artemis for their intervention against pestilence, (4)
[Greek: Dithyramboi], or choral songs of more general compass, verging
sometimes on the drama, (5) [Greek: Prosodia], or Processional Songs,
(6) [Greek: Parthenia], or Songs for a Choir of Maidens, (7) [Greek:
Hyporchaemata], or Songs with Accompaniment of Dance, (8) [Greek:
Enkomia], or Odes sung by a [Greek: komos] in praise of some person
but not necessarily on any special occasion, (9) [Greek: Skolia], or
Songs to be sung at Banquets, (10) [Greek: Thraenoi], or Dirges.
FRAGMENT OF A DITHYRAMB,
TO BE SUNG AT ATHENS.
Hither! Olympian gods to our choice dance, and make your grace to
descend thereon and to glorify it, ye who in sacred Athens visit the
city's incensed centre-stone, and her famed market-place of splendid
ornament; receive ye violet-entwinëd crowns and drink-offerings of
spring-gathered herbs, and look on me who am come from the house of
Zeus with my bright song a second time unto the ivy-crownëd god, whom
we call Bromios, even the god of clamorous shout.
To sing the offspring[1] of the Highest and of Kadmeän mothers am I
come.
In Argive Nemea the prophet of the god overlooketh not the branch of
palm, what time with the opening of the chamber of the Hours, the
nectarous plants perceive the fragrant spring[2].
Then, then are strown over the face of the eternal earth the lovely
violet-tufts, then are roses twined in hair, then sound to the flute's
accompaniment voices of song, then sound our choice hymns unto the
honour of bright-filleted Semele ...
[Footnote 1: Dionysos, son of Zeus and of Semele, daughter of Kadmos.]
[Footnote 2: Bockh has suggested the following ingenious explanation
of this passage. In the temple of Zeus at Nemea grew a sacred palm,
and a branch of this was given, together with his crown, to a winner
in the Nemean games. Pindar had been at those games in the winter, and
means that he, like the priest of the temple, could foresee from the
tokens of the branch that spring was approaching, and with spring the
vernal Dionysia at Athens.]
FRAGMENTS OF A PROCESSION-SONG ([Greek: prosodion]),
IN HONOUR OF DELOS.
Hail! god-reared daughter of the sea, earth-shoot most dear to
bright-haired Leto's children, wide earth's immoveable marvel, who of
mortals art called Delos, but of the blessed gods in Olympus the dark
earth's far-seen star[1]... ... For of old time it[2] drifted before
the waves and stress of winds from every side; but when she[3] of
Koios set foot thereon, as the swift pains of her travailing drew
nigh, then verily from roots deep down in earth there sprang upright
four pillars with adamantine base, and on their capitals they held up
the rock: there was the goddess delivered, and looked upon her blessed
brood........
[Footnote 1: The old mythical name of Delos was Asteria.]
[Footnote 2: The island.]
[Footnote 3: Leto.]
* * * * *
FRAGMENT OF A SONG WITH ACCOMPANIMENT OF DANCE
([Greek: huporchaema]), WRITTEN ON OCCASION OF AN ECLIPSE
OF THE SUN, PROBABLY THAT OF APRIL 30, B.C. 463.
Wherefore, O Light of the Sun, thou that seest all things and givest
bounds unto the sight of mine eyes--wherefore O star supreme hast thou
in the daytime hidden thyself, and made useless unto men the wings of
their strength and the paths that wisdom findeth, and hastest along a
way of darkness to bring on us some strange thing?
Now in the name of Zeus I pray unto thee, O holy Light, that by thy
swift steeds thou turn this marvel in the sight of all men to be for
the unimpaired good hap of Thebes. Yet if the sign which thou showest
us be of some war, or destruction of harvest, or an exceeding storm of
snow, or ruinous civil strife, or emptying of the sea upon the earth,
or freezing of the soil, or summer rains pouring in vehement flood, or
whether thou wilt drown the earth and make anew another race of men,
then will I suffer it amid the common woe of all....
FRAGMENTS.
I
FRAGMENTS OF DIRGES (thraenoi).
.... For them shineth below the strength of the sun while in our world
it is night, and the space of crimsonflowered meadows before their
city is full of the shade of frankincense-trees, and of fruits of
gold. And some in horses, and in bodily feats, and some in dice,
and some in harp-playing have delight; and among them thriveth all
fair-flowering bliss; and fragrance streameth ever through the lovely
land, as they mingle incense of every kind upon the altars of the
gods....
II.
.... BY happy lot travel all unto an end that giveth them rest from
toils. And the body indeed is subject unto the great power of death,
but there remaineth yet alive a shadow of life; for this only is from
the gods; and while the limbs stir, it sleepeth, but unto sleepers
in dreams discovereth oftentimes the judgment that draweth nigh for
sorrow or for joy..
III
But from whomsoever Persephone accepteth atonement made for an ancient
woe, their souls unto the light of the sun above she sendeth back
again in the ninth year. And from those souls spring noble kings,
and men swift and strong and in wisdom very great: and through the
after-time they are called holy heroes among men......
THE END.