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90 ἀνὰ δ ̓ ἔλυσεν μὲν ὀφθαλμόν, ἔπειτα δὲ φωνὴν χαλ

κομίτρα Κάστορος.

89. où, K.T..] Polydeukês 'offered not a double plan to his judgment.' That is, he decided without the least hesitation.

90. Note the change of subject back to Zeus: unless with Mezger

we regard Polydeukês as the author of the release.

χαλκομίτρα.] The μίτρα of a warrior was a broad woollen girdle faced with plates of bronze, worn below the ζώμα.

[NEMEA XI. ]

FOR THE clorýpia OFFERED BY ARISTAGORAS OF TENEDOS,

PRYTANIS.

INTRODUCTION.

THIS ode (enkômion) was performed before the altar and shrine of Hestiâ Prytanitis in the Prytaneion of Tenedos upon the occasion of the installation as πρúτavis, or president of the Bouλý, of Aristagoras, a wrestler and pankratiast of great strength and beauty, son of Arkesilas (v. 11). It has nothing to do with the Nemean games.

The date is probably later than B.C. 470; but there is no clue except the style. The subject of the poem belonged to the clan of the Peisandridae who claimed kinship with both Amyklae and Thebes (vv. 34-37). Short though the poem is there is much of lasting interest in it. The doctrine of the mean is propounded with reference to excess or defect in honorable ambition, and mention is made of the uncertainty of the future and the inevitable approach of death (vv. 13-16), natural topics in connection with the installation of a constitutional dignitary. The theory that hereditary excellence displays itself in alternate generations is introduced in a way that reflects rather severely on Aristagoras' father, who supplies an instance of ατολμία.

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13-16. He is reminded that excellence gives no exemption from

death.

17-21. He deserves praise for his athletic victories in local

games.

22-29. The timidity of his parents debarred him from chance of distinction in the great games.

29-32. Over-diffidence and over-confidence are alike detrimental.

33--37.

The noble ancestry of Aristagoras.

37-43. Hereditary excellences develope themselves in alternate generations only.

43-46. In spite of the future being beyond our foresight we embark on ambitious schemes.

47, 48. Insane yearnings for things unattainable hinder our setting due limits to our desires.

Στρ. α'.

Παι Ρέας, ἅτε πρυτανεία λελογχας, Εστία, Ζηνὸς ὑψίστου κασιγνήτα καὶ ὁμοθρόνου Ηρας, εὖ μὲν ̓Αρισταγόραν δέξαι τεὸν ἐς θάλαμον, εὖ δ ̓ ἑταίρους ἀγλαῷ σκάπτῳ πέλας, 5 οἵ σε γεραίροντες ὀρθὰν φυλάσσοισιν Τένεδον,

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'Αντ. α'.

πολλὰ μὲν λοιβαῖσιν ἀγαζόμενοι πρώταν θεῶν,

1. πρυτανεία λελογχας.] As the goddess of the family altar and hearth generally, Hestia was naturally the deity worshipped at the common altar and hearth of the state under the title Πρυτανῖτις. It would appear from Thuk. II. 15 that a Πρύτανις, whether βασιλεύς, τύραννος, or one of a numerous body of officials, held the title as president of the βουλή. For λελογχας cf. Ol. VII. 55 ff., Ix. 15, Aesch. P. V. 228, ὅπως τάχιστα τὸν πατρῴον ἐς θρόνον (Ζεὺς) καθέζετ' εὐθὺς δαίμοσιν νέμει γέρα | ἄλλοισιν ἄλλα, καὶ διεστοιχίζετο | ἀρχήν.

3. θάλαμον.] A sanctuary or shrine within the πρυτανεῖον.

4. ἑταίρους.] Members of the βουλή.

σκάπτῳ.] This allusion shews that there was a statue of Hestia in the πρυτανείον at Tenedos, as there also was at Athens (Pausan. Ι. 18. 3). The sceptre is an usual attribute of Hestia in art (Dissen quoting Welcker).

5. ὀρθάν.] Extension of predicate; 'in welfare.'

6. πρώταν.] The eldest; cf. Hes. Theog. 453, Ρεῖα δ ̓ ὑποδμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, Ιστίην, Δήμητρα, καὶ "Ηρην χρυσοπέδιλον, ἴφθιμόν τ' Αΐδην... καὶ... Εννοσίγαιον, Ζῆνά τε, whereon Prof. Paley shews that Homer makes Hêrâ the eldest

πολλὰ δὲ κνίσᾳ· λύρα δέ σφι βρέμεται καὶ ἀοιδά·
καὶ ξενίου Διὸς ἀσκεῖται Θέμις ἀενάοις
ἐν τραπέζαις. ἀλλὰ σὺν δόξᾳ τέλος

το δυωδεκάμηνον περᾶσαι σὺν ἀτρώτῳ κραδίᾳ.

ΙΟ

'Eπ. a'.

ἄνδρα δ ̓ ἐγὼ μακαρίζω μὲν πατέρ' Αρκεσίλαν,
καὶ τὸ θαητὸν δέμας ἀτρεμίαν τε ξύγγονον.
εἰ δέ τις ὄλβον ἔχων μορφᾷ παραμεύσεται ἄλλων,
ἔν τ ̓ ἀέθλοισιν ἀριστεύων ἐπέδειξεν βίαν,

child of Kronos, and Zeus the eldest

son.

7. σφι.] ‘At their bidding. βρέμεται.] ‘Peals. Cf. Nem.ix. 8, βρομίαν φόρμιγγα.

8. Guests of the state were entertained at the πρυτανείον and suppliants to the state sought sanctuary at its altar. For Themis being associated with Zeus Xenios cf. the similarly worded passage, Οl. VIII. 21-23, ἔνθα Σώτειρα Διός ξενίον πάρεδρος ἀσκεῖται θέμις ἔξοχ ̓ ἀνθρώπων, where Aegina's just dealing with strangers is intended. The connexion of the goddess of right and order with hospitality is illustrated by the phrases δαιτὸς ἐΐσης, ἁρμόδιον δεῖπνον.

9. év.] 'With;' cf. infra, v. 17. For the perpetual public hospitality of Tenedos etc. edd. quote the τράπεζαι ξενικαὶ of the Kretan συσσίτια, Athen. Iv. 22 (p. 143 c).

ἀλλά.] Cf. Οl. II. 12, ιν. 6.

σύν.] The repetition of σὺν in the next line has troubled critics greatly; so that σὺν δόξᾳ has been altered to νῦν and σοὶ δόξαι, συνδόξαν, σὸν and νιν δόξα (with περᾶσαι). L. and S. give Böckh's περάσαις (ἐν). Others alter περάσαι σὺν into περᾶσαι σὺν οι περᾶσαί νιν. Mezger rightly defends мss. and Scholia. For -σαι σὺν cf. Isth. III. 17.

10. ἀτρώτῳ.] For the metaphor cf. Nem. 1. 48. Without annoy.' He might have discharged the du

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ties of his office 'with credit' amid continual dangers and anxieties.

11. ἄνδρα.] Emphatic, cf. Pyth. II. 29. The meaning is almost So far as I may congratulate a man— I deem his father Arkesilas blessed, and I laud his (Aristagoras') admirable form and innate hardihood.' I agree with Mezger in making avopa refer to Aristagoras, but I take avopa as an accusativus pendens; though μακαρίζω takes a double accusative. Aristoph. Vespae, 588, τουτὶ γάρ τοί σε μόνον τούτων ὧν εἴρηκας μακαρίζω (Fanshawe). The sense might be the same. 'On the man do I congratulate his father, aye on his (the man's) form.' I cannot see the point of congratulating the son upon his father, who kept him from winning the Olympian and Pythian games (v. 22). Again if avopa is Arkesilas, his too is the θαητὸν δέμας κ.τ.λ. Νo doubt the passage is unsatisfactory. think τέκος Αρκεσίλα may have got corrupted through the incorporation of a marginal note. Dissen is probably right in recognising the zeugma, the sense of aivéw being drawn from μακαρίζω with τὸ θαητὸν δέμας κ.τ.λ. Note that μὲν is answered by δέ, ν. 13; ‘though I praise, let him remember.' Otherwise Mezger and Dissen citing Ol. ν. 10.

Ι

14. ἐπέδειξεν.] Frequentative aorist. The future παραμεύσεται

15 θνατὰ μεμνάσθω περιστέλλων μέλη,

καὶ τελευτὴν ἁπάντων γᾶν ἐπιεσσόμενος.

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Στρ. β'.

ἐν λόγοις δ ̓ ἀστῶν ἀγαθοῖσί νιν αἰνεῖσθαι χρεών, καὶ μελιγδούποισι δαιδαλθέντα μελιζέμεν ἀοιδαῖς. ἐκ δὲ περικτιόνων ἑκκαίδεκ ̓ ̓Αρισταγόραν

20 ἀγλααὶ νῖκαι πάτραν τ ̓ εὐώνυμον

ἐστεφάνωσαν πάλᾳ καὶ μεγαυχεί παγκρατίῳ.

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̓Αντ. β'.

ἐλπίδες δ ̓ ὀκνηρότεραι γονέων παιδὸς βίαν ἔσχον ἐν Πυθῶνι πειρᾶσθαι καὶ Ὀλυμπίᾳ ἀέθλων.

refers to moments of future selfsatisfaction on the part of Aristagoras, as well as to the future generally.

15. Let him remember that the frame which he bedecks is mortal and that at the last of all he shall don a vesture of earth.' Cf. "muddy vesture of decay." For construction cf. Ol. vi. 8, Isth. 1. 68.

περιστέλλων.] Cf. Eur. Alc. 663, (παῖδας οἳ) θανόντα σε | περιστελοῦσι καὶ προθήσονται νεκρόν. The verb περιστέλλω is the regular word for arraying a body for the funeral.

16. τελευτάν.] Accusative in apposition with the sentence; cf. Ol. II. 4, VII. 16, Isth. III. 7, Aesch. Αg. 225. Here the use is similar to that of the “adverbial” ἀρχήν.

γᾶν ἐπιεσσ.] For the phrase Don quotes Aesch. Agam. 869, ei d' ĥv τεθνηκώς, ὡς ἐπλήθυον λόγοι, | τρισώματος τἂν Γηρύων ὁ δεύτερος |

| χθονός τρίμοιρον χλαῖναν ἐξηύχει λαβών, | ἅπαξ ἑκάστῳ κατ θανὼν μορφώματι; Nem. VIII. 38. Hemsterhuis (Ad Hesych. 1. p. 1352) besides the references in L. and S. gives Simonides, Apud Athen. III. p. 125 D, Frag. 163 [227], αὐτὰρ (χιὼν) εκάμφθη (Porson ἐθάφθη) | ζωὴ Πιερίην γῆν ἐπιεσσαμένη. Eur. Troad. 1148, γῆν τῷδ ̓ ἐπαμπίσ

χοντες. This warning to avoid excessive pride is peculiarly appropriate in an official ode composed for a civic magistrate.

17. λόγοις.] ‘Friendly (fair) discussions. Cf. Nem. VIII. 21. For ἐν cf. Pyth. v. 97, supra v. 9.

18. For sentiment cf. Οl. VI. 6, 7. μελίζεμεν.] Mezger supposes that there is a change of subject. Herman alters to μέλειν ἐν: Mommsen to μεμίχθ ̓ ἐν. With the text ἀοιδαῖς is scanned as a dissyllable. I think the infinitive goes with μελιγδούποισι (Madv. § 150), and that καὶ couples ἐν λόγοις and δαιδαλθέντα.

20. εὐώνυμον.] Perhaps an extension of the predicate. As Νίκη is often represented in Art holding out a wreath there is probably a half personification of the Victories here. Note that ἐκ περικτ. should not be taken with vikai but with the verb, meaning 'on the authority of, at the instance of the neighbouring peoples.' The δὲ = ' for.

21. μεγαυχεί.] Mss. μεγαλαυχεῖ. 22. ἐλπίδες ὀκνηρότεραι.] Too great diffidence.' Literally 'Too shrinking apprehensions.' We can speak of confident hopes' but hardly of diffident or timid hopes. For ἐλπὶς cf. Nem. I. 32.

23. ἔσχον.] For the inf. without

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