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The thirteenth Olympian commemorates the victory of Xenophon of Corinth in both stadion and pentathlon, Ol. 79 (464 B.C.). Xenophon's father, before him, had won a foot-race at Olympia, Ol. 69 (504 B.C.); hence τρισολυμπιονίκαν οἶκον (v. 1). Indeed, the whole house of the Oligaithidai, to which Xenophon belonged, was illustrious almost beyond compare in Greece for their successes at the different games. The wealth of the family is shown by Xenophon's vow to consecrate a hundred ἑταῖραι as ἱερόδουλοι to Aphrodite, which liberality Pindar's ἐργάτις Μοῖσα did not fail to glorify. See fr. IX. 1.

The splendor and wealth of Corinth were proverbial, and as the seventh Olympian glitters with the light of the sun, so the thirteenth reflects the riches of ὀλβία Κόρινθος (v. 4). The first impression of the poem is that of a semi - Oriental bazaar. It seems to be profuse in the admired disorder of its wares. But there is, after all, a certain Greek symmetry. Victor and victor's city mirror each other as elsewhere (O. 12), and the hero of Corinth, Bellerophon, sums up the highest of both. For wealth and success, without wisdom, without courage, are vulgar. The sister spirits of Law, of Justice, of Peace, daughters of Right, are the guardians of Corinth's wealth (v. 7). The achievements of the games abroad are balanced by inventions at home (v. 17). The dithyramb first rose upon the air in Corinth. The bit that rules the horse was first planned in Corinth. The temple's summit first received the adornment of the king of birds in Corinth. Here are three great inventions matching Eunomia, Dika, and Eirena — matching the three Olympian victories of the Oligaithidai. The Muse with the sweet breath and Ares with his embattled hosts of youthful warriors are both at home in Corinth (v. 23).

If Corinth abounds in wealth, in art — if Corinth claims the honor of invention, her sons prosper, too. Keep, O Zeus, the people unharmed, fill the sails of Xenophon with a favoring breeze. ἅπαν δ᾽ εὑρόντος ἔργον (v. 17) is true of him. He gained the pentathlon and the stadion in one day, which mortal man never attained before (v. 31). Then comes a long list of the victories of Xenophon and his house, until the poet finds himself in feud with many concerning the number of these honors, and swears that he cannot count the sands of the sea (v. 46). The time has come to put a bound, and so he returns to Corinth and tells the story of Bellerophon (vv. 63-92), forerunner of Xenophon — Bellerophon who mounted the height of heaven on a winged steed, so that it might have been said of him as of Xenophon: ἀντεβόλησεν | τῶν ἀνὴρ θνατὸς οὔπω τις πρότερον (v. 31).

The myth concluded, the poet again tries to sum up the achievements of the Oligaithidai in a few words, but the line stretches beyond his sight, μάσσον᾽ ὡς ἰδέμεν (v. 113). Swim out of this sea of glory with nimble feet. In highest fortune, as in trembling suspense (O. 8), there is but one resource, and that is prayer. Zeus, Perfecter, give reverence with enjoyment (v. 115).

So the spirit of control regulates both the end and the beginning of the ode. The dominant thought is ἕπεται δ᾽ ἐν ἑκάστῳ | μέτρον (v. 47).

The measures are logaoedic.

The distribution of the five triads is not the common one. The first triad is devoted to Corinth, the second to Xenophon, the third and fourth to Bellerophon and his ancestors, the fifth to the Oligaithidai. Mezger calls attention to the fact that the subjects fall strictly within each triad. P. was evidently deepladen with his commission, which must have come from the whole house, whose praises he distributes as best he may. The later successes, Xenophon's and his father's, are put first; the earlier, those of the Oligaithidai generally, are put last.


Strophe 1

τρισολυμπιονίκαν: Notice the pomp of the beginning. So also O. 10 (11), 1: τὸν Ὀλυμπιονίκαν ἀνάγνωτέ μοι. Compare O. 2.1: ἀναξιφόρμιγγες ὕμνοι, another grand opening. The opulent word suits the opulent (ὀλβία) Corinth. Xenophon was victorious twice (v. 30), his father once (v. 35).


ἀστοῖς: Cf. P. 3.70: βασιλεὺς | πραῢς ἀστοῖς, οὐ φθονέων ἀγαθοῖς, ξείνοις δὲ θαυμαστὸς πατήρ. . is more common than πολίτης in P., because . is less technical and has to do with the natural rather than the political position. The difference is briefly expressed in [Dem.] 59, 107: ἣν οὔτε οἱ πρόγονοι ἀστὴν κατέλιπον οὔθ᾽ δῆμος πολῖτιν ἐποιήσατο. It would not be safe to make ἀστοῖς “the humbler citizens” here, although it would include them.


θεράποντα: A word involving kindly service. See P. 4.287.

γνώσομαι: Disputed. The Schol. εἰς γνῶσιν ἄξω, “I will make known,” for which γνῶναι (O. 6.89) is cited, but in vain. “I will learn to know Corinth,” means “I will visit Corinth.” So De Jongh. This is the language of one who had never seen Corinth and is to make the acquaintance of the city on this happy errand of praise. Of course this is figurative, as is κατέβαν (O. 7.13).


ὀλβίαν: Noted from Homel on, Il. 2. 570: ἀφνειόν τε Κόρινθον.


πρόθυρον: As one comes from Olympia, Corinth is the entrance of the Isthmus. Bakchyl. says of Corinth: Πέλοπος λιπαρᾶς νάσου θεόδματοι θύραι.

Ποτειδᾶνος: Compare N. 6.46: Ποσειδάνιον τέμενος (of the Isthmian games). The form Ποτ. is Corinthian (Fennell). See Cauer,^{2} No. 81.

ἀγλαόκουρον: Refers only to men, and not to the πολύξεναι νεάνιδες, ἀμφίπολοι | Πειθοῦς ἐν ἀφνειῷ Κορίνθῳ of the famous skolion.


Εὐνομία . . . Δίκα . . . Εἰρήνα: The same genealogy is given in Hesiod, Theog. 901: δεύτερον ἠγάγετο (SC. Ζεὺς) λιπαρὴν Θέμιν, τέκεν Ὥρας, Εὐνομίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν. The seasons are distributed thus: Eunomia is preparation (seedtime); Dika, decision (harvest); Eirena, enjoyment (festival). The Horai preside over everything that needs timing (O. 4.1); they are the regulators of wealth, and prevent the growth of ὕβρις, which owes its origin to the wedlock of baseness and prosperity. On the chryselephantine statues of Themis (standing) and the Horai (sitting) at Olympia, see Paus. 5, 17, 1.

κασιγνήτα: Sing., not dual, as is shown by the apposition; see O. 6.45.


ὁμότροφος: With v. l. ὁμότροπος, “of like character.” This seems to require the MS. ἀσφαλής above. Much tamer than the reading given here.

ταμίαι ἀνδράσι: Slur-αι ἄν- into one. Mommsen writes τάμιαι for the fem. (O. 14.9).


χρύσεαι: See O. 11 (10), 13.


Antistrophe 1

ἐθέλοντι: Of a fixed purpose, P. 1.62; O. 11 (10), 9, and so of a wont.


Ὕβριν, Κόρου ματέρα: Full personification to match the other. Theognis reverses the genealogy, v. 153: τίκτει τοι κόρος ὕβριν ὅταν κακῷ ὄλβος ἕπηται, but that makes little difference, as, according to Greek custom, grandmother and granddaughter often bore the same name. It is a mere matter of ὕβριςκόροςὕβρις.


εὐθεῖα: “Straightforward.” εὐ. with τολμα, not acc. pl., as Mommsen says, with λέγειν. τόλμα is semi-personification, and the figure is not unlike that of O. 9.88, where τόλμα is one of the two attendants P. desires to have on his progress. I have hosts of fair things to tell, and I must go straight to my errand. Such is my nature. The poet apologizes for plunging into the thick of his praises.

μοι: Ethic dative.


ἄμαχον ... ἦθος: Cf. O. 11 (10), 21.


ὔμμιν δέ: I am the singer, you and yours the recipients of the favors of the Horai.

Ἀλάτα: Aletes was a Herakleid king of Corinth.

πολλὰ μὲν, ... πολλὰ ἱέ: Both are adverbial = πολλάκις. Symmetry keeps the second πολλά from going with σοφίσματα (v. 17).


ὑπερελθόντων: The genitive absolute without a subject is denied for Homer. In P. the construction is to be watched. Undoubted, however, seem to be P. 8.43: ὧδ᾽ εἶπε μαρναμένων, and P. 4.232 (= N. 10.89): ὣς ἄρ᾽ αὐδάσαντος. Here the shift from the dative to the genitive is easy, easier than making ὑπερελθόντων depend on ἀγλαΐαν.

ἱεροῖς ἐν ἀέθλοις: O. 8.64: ἐξ ἱερῶν ἀέθλων.


Epode 1

ἀρχαῖα: “From the beginning.”

ἅπαν δ᾽ εὑρόντος ἔργον: This has a proverbial ring. “All the work belongs to the inventor” (i. e. the credit for it all). Often quoted. Best commented by an epigram on Thespis: μυρίος αἰὼν πολλὰ προσευρήσει χἄτερα: τἀμὰ δ᾽ ἐμά (Schneidewin).


ταὶ Διωνύσου ... χάριτες: Explained by the Schol. as αἱ ἑορταὶ αἱ τὸ ἐπαγωγὸν ἔχουσαι.


βοηλάτᾳ: Refers to the prize of the victor in the dithyramb. Some think of the symbolical identification of Dionysos with the bull. See Hdt. 1, 23, for the history of the dithyramb, first performed in Corinth by Arion of Methymna during the reign of Periander. The Bacchic joyance is the main thing, and we must not hold P. to a strict account when he attributes the origin of the dithyramb, as he does elsewhere, acc. to the Schol., now to Naxos and now to Thebes.


τίς γάρ: P. 4.70: τίς γὰρ ἀρχὰ, κτἑ.

ἱππείοις ἐν ἔντεσσιν μέτρα : μ. here is “check,” and so “bit,” as the Schol. explains: τὰ ἵππεια μέτρα τοῦ χαλινοῦ. The myth turns on the praise of Ἀθηνᾶ Χαλινῖτις, who had a temple in Corinth, Paus. 2, 4, 5. The selection of the word points to a more perfect control gained by the Corinthian bit, not the out-and-out invention of it.


ναοῖσιν ... δίδυμον: The words would seem to mean naturally that two eagles were placed as ἀκρωτήρια, or “finials,” on the temples, one on either gable. The pediment was called ἀετός, ἀέτωμα, and the Scholiast supposes that the name was due to the eagle here mentioned. Another explanation is that the Corinthians filled the pediments, naked before, with the figure of an eagle, which subsequently gave way to groups of statuary. The name ἀετός for the gablefield is commonly referred to the resemblance of the pediment to an eagle with extended wings. Bekker, Anecd. p. 348, 3: ἀετοῦ μιμεῖται σχῆμα ἀποτετακότος τὰ πτερά. See Aristoph. Av. 1110, and the passages there collected by Blaydes.


ἐν δέ: With ἀνθεῖ, “And there.”

Μοῖσ᾽ ἁδύπνοος: We have no right to refer this with Dissen to the older poets and musicians of Corinth exclusively.


Ἄρης: The Corinthian helmet (Hdt. 4, 180), the Corinthian trireme (Thuk. 1, 13), are well known, and the story of Periander, the history of Corinth in the Persian war, may be read in Herodotos.


Strophe 2

ὕπατε: With Ὀλυμπίας (Fennell). Compare Aisch. Ag. 509: ὕπατός τε χώρας Ζεύς.


ἀφθόνητος: Active, as neg. compounds of verbals in -τός often are. Cf. O. 6.67: ψευδέων ἄγνωστον.


ἀφθόνητος γένοιο = μὴ νεμεσήσῃς (Schol.). Hdt. 1, 32:τὸ θεῖον πᾶν ἐστι φθονερόν.


εὔθυνε: Natural metaphor for a nautical Corinthian, O. 7.95.

δαίμονος: The δαίμων here is the δαίμων γενέθλιος (v. 105). See P. 5.122: Διὀς τοι νόος μέγας κυβερνᾷ δαίμον᾽ ἀνδρῶν φίλων.


δέξαι τέ ϝοι: The dat. is used with δέξασθαι because the giver is interested as well as the receiver. When the giver is a god, he is waiting to be gracious. When he is a man, the acceptance of the present is an honor. See the Pindaric passages P. 4.23; P. 8.5; 12, 5; I. 5 (6), 4. Cf. Il. 2. 186: δέξατό οἱ σκῆπτρον.

ἐγκώμιον τεθμόν: Cf. O. 7.88: τεθμὸν Ὀλυμπιονίκαν.

ἄγει: The processional notion of the κῶμος comes out. This τεθμός is also a πολύφιλος ἑπέτας (P. 5.4).


πενταέθλῳ: The memorial verses of Simonides run: Ἴσθμια καὶ Πυθοῖ Διοφῶν Φίλωνος ἐνίκα | (1) ἅλμα, (2) ποδωκείην, (3) δίσκον, (4) ἄκοντα, (5) πάλην. See a long discussion of the πένταθλον in Fennell's ed. of the Nemean and Isthmian odes IX.-XX.


τῶν: See O. 2.25. The hyperbaton is easy with the demonstrative relative τῶν = ὧν.


Antistrophe 2

σελίνων: The Isthmian wreaths were at first made of pine, then of parsley (I. 2, 16; N. 4.88), then pine was restored. The parsley of the Isthmian games was dry, of the Nemean green. Parsley had a funereal as well as a hymeneal significance.


οὐκ ἀντιξοεῖ: Lit. “does not go against the grain,” οὐκ ἐναντιοῦται (Schol.).


Θεσσάλοιο: Homer does not elide the ο in -οιο = ου. Cf. P. 1.39; N. 9.55; I. 1, 16.


αἴγλα ποδῶν: Cf. O. 12.15: τιμὰ ποδῶν. With αἴγλα compare P. 3.73: κῶμόν τ᾽ ἀέθλων Πυθίων αἴγλαν στεφάνοις.

ἀνάκειται: Cf. O. 11 (10), 8.


σταδίου: Six hundred Olympic feet.

διαύλου: The double stadion, round the turning - post and back.

ἀελίῳ ἀμφ᾽ ἑνί: “Within the circuit of a single sun.” Here ἀμφί has the peculiar inside use O. 2.33, “with only one sun about it.”


κρανααῖς ἐν .: See O. 7.82.

ἔργα: “Victories,” “crowns of victory.”

ποδαρκὴς ἁμέρα: The day sympathizes with the victor. Compare the Homeric δούλιον ἦμαρ.


Epode 2

Ἑλλώτια: Depends on the general notion of gaining. If the exact verb of the previous sentence were to be supplied, we should have ἑπτά. Athena Hellotis was honored in Corinth by a torch-race.

ἀμφιάλοισι Π. τεθμοῖσιν: The Isthmian games.


μακρότεραι , κτἑ.: “Too long would be the songs that shall keep up with the victories of,” etc. Similar self-checks are found P. 4.247; N. 10.45; I. 4 (5), 51.


Τερψίᾳ: Acc. to the Scholia, Terpsias was the brother of Ptoiodoros and so uncle of Thessalos (v. 35), Eritimos was son or grandson of Terpsias. To judge by Pindar, Ptoiodoros was father of Terpsias and Eritimos. The Scholia give two names not in P., but it is hardly worth while to attempt to reconcile the two accounts, or to explain the divergence.


χόρτοις ἐν λέοντος: The Nemean games. Cf. N. 6.47: βοτάνα ... λέοντος. A dash, rather than a comma, after λέοντος would give the feeling of the passage: “As for all your achievements — I am ready to contend with many.” No matter how many come against me, I can always match them, as your victories are like the sands of the sea for multitude.


ποντιᾶν ψάφων ἀριθμόν: Compare O. 2.108: ψάμμος ἀριθμὸν περιπέφευγεν.


Strophe 3

ἕπεται: Used absolutely = ἑπόμενόν ἐστιν, “is meet.” There is a limit to everything. The poet puts a bit in his own mouth. Compare v. 20. Enough of the house, now of the state.


νοῆσαι: Sc. τὸ μέτρον. So the Schol.: τοῦτο δὲ αὐτὸ νοῆσαι τὸ τῆς συμμετρίας εὔκαιρόν τέ ἐστι καὶ ἄριστον. The central thought of the poem. Cf. Hes. O. et. D. 694:μέτρα φυλάσσεσθαι: καιρὸς δ᾽ ἐπὶ πᾶσιν ἄριστος” .


ϝίδιος ἐν κοινῷ σταλείς: The metaphor is nautical; P. 2.62; 4, 3; N. 6.37: ἴδια ναυστολέοντες ἐπικώμια. In the fleet of the common joy, P. is an ἰδιόστολος ναῦς — one that is independent of the rest; he sails his own course of poetry (Kayser). His mission is to celebrate the victor's family, but he is to learn to know Corinth, he is to praise Corinth, he is to forget for a while the ἴδιον in the κοινόν.


μῆτίν τε ... πόλεμόν τ᾽: Afterwards distributed into Σίσυφον μὲν ... τὰ δέ ποτ᾽ ἐν ἀλκᾷ. Compare Pindar's praise of Sparta, fr. XI. 62, 1: ἔνθα βουλαὶ γερόντων καὶ νεῶν ἀνδ̀ρῶν ἀριστεύοισιν αἰχμαί.


ἀμφὶ Κορίνθῳ: In prose περὶ Κορίνθου.

Σίσυφον: Both Sisyphos (the Archwise) and Medeia (the Deviser) were held in higher esteem in Corinth than in most parts of Greece. Σ. depends not so much on γαρύων as on the echo of it. See v. 40.

ὡς θεόν: The popular and false etymology of Σίσυφος derived the name from σιός = θεός and συφός = σοφός, hence = θεόσοφος.


αὐτᾷ: ipsi, not αὑτᾷ, sibi. There is no compound reflexive in Pindar, as there is none in Homer. The middle and the emphatic pronoun show the unnaturalness of the action from the Greek point of view. The story of Medeia is told P. 4.218 foll.


Antistrophe 3

τὰ δὲ καί: Adverbial, compare O. 9.102. Two examples of wisdom are followed by a double line of martial deeds.

ἐν ἀλκᾷ: “In the fight,” closely connected with πρὸ Δαρδάνου τειχέων.


ἐπ᾽ ἀμφότερα: There was Corinthian blood on both sides. The Trojan side, represented by Glaukos, grandson of Bellerophon (see note on v. 67), happened to be the more satisfactory, and hence P. turns that outward, according to his rule, P. 3.83.

μαχᾶν τάμνειν τέλος: “Decide the issue of battles.”


τὸν μὲν ... Ἀτρέος: The Corinthians were vassals of Agamemnon, Il. 2. 570. Their leaders were not especially distinguished. Euchenor, the son of Polyidos, the Corinthian seer, chose death in battle rather than by disease, and fell by the hand of Paris, Il. 13. 663.


κομίζοντες ... εἴργοντες: Conative.


Γλαῦκον: Glaukos appears often enough in the ranks of the Trojans — a brave, but flighty fellow, Il. 6. 119 foll. (where he makes himself immortal by exchanging armor with Diomed, v. 236: χρύσεα χαλκείων, ἑκατόμβοἰ ἐννεαβοίων); 7, 13; 12, 102 (summoned by Sarpedon to help him), 309; 14, 426; 16, 492; 17, 140.


Πειράνας: Peirene, a famous fountain in Akrokorinthos.

σφετέρου: See P. 4.83.

πατρός: “Ancestor.”


βαθύν: “Rich.” Compare βαθύπλουτος.


Epode 3

Πάγασον: Homer says nothing of the Pegasos myth. P. follows local legends, which he seems everywhere to have studied carefully. Compare N. 7.105, Διὸς Κόρινθος, with the commentators.


πρίν γε: “Until,” which the conjunction πρίν always means with the indic. O. 9.61.

χρυσάμπυκα: Of the whole headstall.


ἐξ ὀνείρου δ᾽ αὐτίκα ἦν ὕπαρ: “Out of a dream there was forth with reality,” the sober certainty of waking fact.


Αἰολίδα: The genealogy is Aiolos-Sisyphos-GlaukosBellerophon-Hippolochos-Glaukos. P. drops, or seems to drop, Hippolochos. See Il. 6. 144.


φίλτρον: So v. 85: φάρμακον. Transl. “charm.”


Δαμαίῳ ... πατρί: “Tamer-father,” Poseidon, of whom Glaukos is the double.

νιν: Anticipates ταῦρον (rare in Pindar). See N. 5.38.

ἀργάεντα: Black bulls are generally sacrificed to Poseidon, and the Scholiast is puzzled into explaining ἀργάεντα as εὐθαλῆ καὶ μέγαν, but in P. 4.205 red bulls are sacrificed to the same god, and P. was doubtless following local usage.


Strophe 4

κνώσσοντι: Of sleep at once sweet and deep. The word is used of Penelope's slumber (Od. 4. 809), when she sees the vision of Athena, disguised as her sister, who addresses her: Εὕδεις, Πηνελόπεια ...; just as Athena addresses Bellerophon.


ἀνὰ δ᾽ ἔπαλτο = ἀνέπαλτο: Sudden change of subject.

ὀρθῷ ποδί: Dat. of manner, though we tr. “to his feet, erect.”


Κοιρανίδᾳ: Polyidos the seer; see note on v. 58.


ἀπὸ κείνου χρήσιος: “At his bidding,” viz. that of Polyidos.


Antistrophe 4

κελήσατο: Sc. Πολύιδος.

ὅταν: Repraesentatio (mood of the original speech), common in repeating laws, oracles, and the like.


καρταίποδα: A Delphic word for bull (Schol.). Oracles had a vocabulary of their own, which was wide open to parody.

Γαιαόχῳ: Compare O. 1.25: μεγασθενὴς γαιάοχος Ποσειδᾶν.


κούφαν: Predicative, “as a light (little) thing” = ὡς κοῦφόν τι.

κτίσιν: Here = ἔργον, just as κτίσαι is often = ποιῆσαι.


καὶ καρτερός: Even the strong Bellerophon had failed, and now was glad to use the mild remedy.


φάρμακον πραΰ: A variation of φίλτρον, v. 68.

γένυι: Dissyllabic.


Epode 4

ἐνόπλια ... ἔπαιζεν: “He played the weaponplay.” So N. 3.44: ἄθυρε μεγάλα ἔργα.


Ἀμαζονίδων: Comp O. 8.47: Ἀμαζόνας εὐίππους, where they are represented as favorites of Apollo.


αἰθέρος ψυχρᾶς: On the gender compare O. 1.7: ἐρήμας δι᾽ αἰθέρος. “Chill,” on account of the height.

κόλπων: “Bosom of the ether,” with as much right as the “deep bosom of the ocean.” Shakespeare's “bosom of the air,” R. and J. ii. 2 (Cookesley).

ἐρήμων: So with Hermann for ἐρήμου.


Χίμαιραν: In Homer (Il. 6. 179 foll.) the order is different. The king of Lykia bids him slay the Chimaira first ( δ᾽ ἄρ᾽ ἔην θεῖον γένος οὐδ᾽ ἀνθρώπων: πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα), then he attacked the Solymoi, and finally slew (κατέπεφνεν) the Amazons. Purposeful variation.

πῦρ πνέοισαν: Il. 6. 182: δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο.

Σολύμους: Not an anticlimax. The name of this mountain-folk of Lykia was enough, according to Homer, Il. 6. 185: καρτίστην δὴ τήν γε μάχην φάτο δύμεναι ἀνδρῶν.


διασωπάσομαι : σωπ-for σιωπ- (Aeolic).

ϝοι: Dependent on the verbal element in μόρον.

μόρον: He fell from his winged steed when attempting to fly to heaven, and was crippled. Homer says of him simply, Il. 6. 201: τοι κὰπ πεδίον τὸ Ἀλήιον οἶος ἀλᾶτο ὃν θυμὸν κατέδων, πάτον ἀνθρώπων ἀλεείνων.


δέκονται: Not historical present, “are his shelter.”


Strophe 5

ἐμὲ δ᾽ εὐθὺν ἀκόντων, κτἑ.: The poet checks himself again. He has darts enough (cf. O. 2.91: πολλά μοι ὑπ᾽ ἀγκῶνος βέλη), but he has a definite aim (O. 2.98: ἔπεχε νῦν σκοπῷ τόξον), and would not speed too many darts beside the mark (P. 1.44: ἀγῶνος ἔξω). The figures grow out of τοξόταν ... στρατόν.


τὰ πολλὰ β.: “These many,” “all these.”

καρτύνειν χεροῖν: “To speed with all the vigor of my two hands.” Notice the dual noun χεροῖν, so rare in P. See O. 6.45. But such duals crop out even in post-classic Greek, where the dual is practically dead.


γάρ: Accounts for τὰ πολλὰ βέλεα. P. was evidently embarrassed by the instructions he had received, and took care to distribute the masses by taking up the victor in the first part and the victor's φρατρία, the Oligaithidai, in the third.


ἔβαν: O. 9.89: ἦλθον τιμάορος, N. 4.74: κᾶρυξ ἑτοῖμος ἔβαν.


Ἰσθμοῖ: The poet is often spoken of as being present at the scene of the victory, so that it is unnecessary to supply τά from what follows. N. 9.43; P. 1.79. So Mezger, with whom I read παύρῳ γ᾽ ἔπει.

ἀθρόα: He cannot go into details.


ἔξορκος: “Under oath.” . is a peculiar word (ἔξορκος ἰδίως, says the old Schol.), but that is no reason for changing it into ἕξορκος (“six-times sworn”) with Christ ap. Mezger.

ἐπέσσεται: “Will add confirmation.”

ἑξηκοντάκι: With ἁδύγλωσσος, which involves speaking, “with its sixty-fold sweet messages.” They had overcome sixty times, thirty times in each of the two places, unless ἑξ. is merely a round number.


ἁδύγλωσσος: Notice the short υ before γλ.


Antistrophe 5

ἤδη πάροιθε: The only Olympian victories scored were those mentioned in the beginning.


τότε: When the time comes.


δαίμων γενέθλιος: See v. 28.

ἕρποι: We should say “have free course.” On the opt. see O. 1.115.


Ἐνυαλίῳ: Supposed to refer to a family cult. A mere guess.


ἀνᾴσσων: Looks very much like ἀνάσσων, a gloss to ἄναξ. Bergk reads Ἀρκάσι (βάσσαις). Still we may compare Homer's ἀναδέδρομε πέτρη. This king-altar might look as if it were leaping into the air, on account of its commanding position on Mt. Lykaion, from which almost all the Peloponnesos was visible. See Paus. 8, 38, 5.


Λυκαίου: Sc. Διός.


Epode 5

Πέλλανα: In Achaia, O. 7.86.

Σικυών: N. 9.1.

Μέγαρα: O. 7.86.

Αἰακιδᾶν ... ἄλσος: Aigina, O. 7.86.


Ἐλευσίς: O. 9.106.

λιπαρὰ Μαραθών: O. 9.95.


ταί θ᾽ ὑπ᾽ Αἴτνας: At Aitna and Syracuse.


Εὔβοια: The names of the games at the different localities are given as follows: At Argos, Heraia or Hekatombaia; at Thebes, Herakleia and Iolaia; at Pellene, Diia, Hermaia, Theoxenia; at Sikyon, Pythia; at Megara, Diokleia, Pythia, Nemea, and Alkathooia; in Aigina, Aiakeia, Heraia, Delphinia, or Hydrophoria; at Eleusis, Eleusinia, Demetria; at Marathon, Herakleia; at Aitna, Nemea; at Syracuse, Isthmia, as at Corinth; in Euboia, Geraistia (in honor of Poseidon), Amarynthia (in honor of Artemis), Basileia.


μάσσον᾽ ὡς ἰδέμεν: First appearance of this construction. “Stretching beyond the reach of sight.”


ἄνα = ἀλλ᾽ ἄγε: “Up!” The poet addresses himself.

ἐκνεῦσαι: Imperative infin. “Swim out” of this sea of victories, which is to P. a sea of troubles, even if they are sweet troubles (O. 1.19).


Ζεῦ τέλειε: Compare P. 1.67: Ζεῦ τέλει᾽. The special cult is supposed to have been brought from Corinth to her daughter, Syracuse, and thence to Aitna.

αἰδῶ δίδοι: Moderation is needed in this flood of prosperity. The poem closes with a wish for singer and for victor, as does O. 1. The poet wishes for himself a happy discharge of his perplexing task (ἐκνεῦσαι), for the victor the enjoyment of the fruits of his victory, which can only be assured by αἰδώς.


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hide References (39 total)
  • Commentary references from this page (39):
    • Aeschylus, Agamemnon, 509
    • Aristophanes, Birds, 1110
    • Herodotus, Histories, 1.23
    • Herodotus, Histories, 1.32
    • Herodotus, Histories, 4.180
    • Hesiod, Works and Days, 694
    • Homer, Iliad, 13.663
    • Homer, Iliad, 2.186
    • Homer, Iliad, 2.570
    • Homer, Iliad, 6.119
    • Homer, Iliad, 6.144
    • Homer, Iliad, 6.179
    • Homer, Iliad, 6.182
    • Homer, Iliad, 6.185
    • Homer, Iliad, 6.201
    • Homer, Odyssey, 4.809
    • Pindar, Nemean, 10
    • Pindar, Nemean, 3
    • Pindar, Nemean, 4
    • Pindar, Nemean, 5
    • Pindar, Nemean, 6
    • Pindar, Nemean, 7
    • Pindar, Nemean, 9
    • Pindar, Olympian, 1
    • Pindar, Olympian, 12
    • Pindar, Olympian, 14
    • Pindar, Olympian, 2
    • Pindar, Olympian, 4
    • Pindar, Olympian, 6
    • Pindar, Olympian, 7
    • Pindar, Olympian, 8
    • Pindar, Olympian, 9
    • Pindar, Pythian, 1
    • Pindar, Pythian, 2
    • Pindar, Pythian, 3
    • Pindar, Pythian, 5
    • Pindar, Pythian, 8
    • Thucydides, Histories, 1.13
    • Pindar, Pythian, 4
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