Complete Works of Pindar Read online

4: I. e. immediately on his birth, for among the Fates Klotho was peculiarly concerned with the beginning of man’s life. Pindar refuses to accept the legend which made Pelops’ ivory shoulder a substitute for his fleshly one eaten at Tantalos’ table by the gods; for thus the gods would have been guilty of an infamous act.

  5: Goddess of Grace or Beauty. Often there are three Charites or Graces. Pindar means here that men are prone to believe an untrue tale for the sake of the beauty of the form in which it is presented, but that such tales will not stand the test of time.

  6: Poseidon.

  7: Sisyphos, Ixion, and Tityos.

  II. FOR THERON OF AKRAGAS, WINNER IN THE CHARIOT-RACE.

  Theron’s ancestors the Emmenidai migrated from Rhodes to Sicily and first colonized Gela and then Akragas (the Latin Agrigentum and Italian Girgenti). His chariot won this victory B.C. 476.

  * * * * *

  Lords of the lute1, my songs, what god, what hero, or what man, are we to celebrate?2 Verily of Zeus is Pisa the abode, of Herakles the Olympian feast was founded from the chief spoils of war, and Theron’s name must we proclaim for his victory with the four-horse-car, a righteous and god-fearing host, the stay of Akragas, of famous sires the flower, a saviour of the state.

  They after long toils bravely borne took by a river’s side a sacred dwelling place, and became the eye of Sicily, and a life of good luck clave to them, bringing them wealth and honour to crown their inborn worth.

  O son of Kronos and of Rhea, lord of Olympus’ seat, and of the chief of games and of Alpheos’ ford, for joy in these my songs guard ever graciously their native fields for their sons that shall come after them.

  Now of deeds done whether they be right or wrong not even Time the father of all can make undone the accomplishment, yet with happy fortune forgetfulness may come. For by high delights an alien pain is quelled and dieth, when the decree of God sendeth happiness to grow aloft and widely.

  And this word is true concerning Kadmos’ fair-throned daughters, whose calamities were great, yet their sore grief fell before greater good. Amid the Olympians long-haired Semele still liveth, albeit she perished in the thunder’s roar, and Pallas cherisheth her ever, and Father Zeus exceedingly, and her son, the ivy-bearing god. And in the sea too they say that to Ino, among the sea-maids of Nereus, life incorruptible hath been ordained for evermore.

  Ay but to mortals the day of death is certain never, neither at what time we shall see in calm the end of one of the Sun’s children, the Days, with good thitherto unfailing; now this way and now that run currents bringing joys or toils to men.

  Thus destiny which from their fathers holdeth the happy fortune of this race3, together with prosperity heaven-sent bringeth ever at some other time better reverse: from the day when Laïos was slain by his destined son4 who met him on the road and made fulfilment of the oracle spoken of old at Pytho. Then swift Erinys when she saw it slew by each other’s hand his war-like sons: yet after that Polyneikes fell Thersander5 lived after him and won honour in the Second Strife6 and in the fights of war, a saviour scion to the Adrastid house.

  From him they have beginning of their race: meet is it that Ainesidamos receive our hymn of triumph, on the lyre. For at Olympia he himself received a prize and at Pytho, and at the Isthmus to his brother of no less a lot did kindred Graces bring crowns for the twelve rounds of the four-horse chariot-race.

  Victory setteth free the essayer from the struggle’s griefs, yea and the wealth that a noble nature hath made glorious bringeth power for this and that, putting into the heart of man a deep and eager mood, a star far seen, a light wherein a man shall trust if but7 the holder thereof knoweth the things that shall be, how that of all who die the guilty souls pay penalty, for all the sins sinned in this realm of Zeus One judgeth under earth, pronouncing sentence by unloved constraint.

  But evenly ever in sunlight night and day an unlaborious life the good receive, neither with violent hand vex they the earth nor the waters of the sea, in that new world; but with the honoured of the gods, whosoever had pleasure in keeping of oaths, they possess a tearless life: but the other part suffer pain too dire to look upon.

  Then whosoever have been of good courage to the abiding steadfast thrice on either side of death and have refrained their souls from all iniquity, travel the road of Zeus unto the tower of Kronos: there round the islands of the blest the Ocean-breezes blow, and golden flowers are glowing, some from the land on trees of splendour, and some the water feedeth, with wreaths whereof they entwine their hands: so ordereth Rhadamanthos’ just decree, whom at his own right hand hath ever the father Kronos, husband of Rhea, throned above all worlds8.

  Peleus and Kadmos are counted of that company; and the mother of Achilles, when her prayer had moved the heart of Zeus, bare thither her son, even him who overthrew Hector, Troy’s unbending invincible pillar, even him who gave Kyknos to death and the Ethiop son9 of the Morning.

  Many swift arrows have I beneath my bended arm within my quiver, arrows that have a voice for the wise, but for the multitude they need interpreters. His art is true who of his nature hath knowledge; they who have but learnt, strong in the multitude of words, are but as crows that chatter vain things in strife against the divine bird of Zeus.

  Come bend thy bow on the mark, O my soul — at whom again are we to launch our shafts of honour from a friendly mind? At Akragas will I take aim, and will proclaim and swear it with a mind of truth, that for a hundred years no city hath brought forth a man of mind more prone to well-doing towards friends or of more liberal mood than Theron.

  Yet praise is overtaken of distaste, wherewith is no justice, but from covetous men it cometh, and is fain to babble against and darken the good man’s noble deeds.

  The sea-sand none hath numbered; and the joys that Theron hath given to others — who shall declare the tale thereof?

  1: In Hellenic music the accompaniment was deemed subordinate to the words.

  2: Here are three questions and three answers.

  3: The Emmenidai.

  4: Oedipus.

  5: Son of Polyneikes. Theron traced his descent from him.

  6: The War of the Epigonoi against Thebes.

  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.

  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.

  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 new1 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 Aitolian2 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 Alpheos3.

  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 daughter4 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 her5 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 Best6, 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.

  1: i. e. probably a new combination of lyre and flute to accompany the singing.

  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.

  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.

  4: Artemis.

  5: Artemis.

  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 armour1, 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 life2.’

  1: See introduction to Pythian ix.

  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 daughter1 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 frontlet2.

  To thee hath the victor consecrated the proud token3 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 build4 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 Poseidon5 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.

  1: Kamarina.

  2: I. e. probably with horses ridden, not driven.

  3: His Olympian crown of wild olive.

  4: This seems to mean that the new city was built with wood brought down the stream of the river Hipparis.

  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 founder1 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 son2 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 Phintis3 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 Pitane4, 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 son5 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.