The Extant Odes of Pindar Part 9

Verily it shall remind him in what fightings of wars he stood up with steadfast soul, when the people found grace of glory at the hands of G.o.ds, such as none of the h.e.l.lenes hath reaped, a proud crown of wealth.

For after the ensample of Philoktetes he went but now to war: and when necessity was upon them even they of proud spirit sought of him a boon.

To Lemnos once they say came G.o.dlike heroes to fetch thence the archer son of Paian, vexed of an ulcerous wound; and he sacked the city of Priam and made an end of the Danaoi's labours, for the body wherewith he went was sick, but this was destined from the beginning.

Even thus to Hieron may G.o.d be a guide for the time approaching, and give him to lay hold upon the things of his desire.

Also in the house of Deinomenes do me grace, O Muse, to sing, for sake of our four-horsed car: no alien joy to him is his sire's victory.

Come then and next for Etna's king let us devise a friendly song, for whom with G.o.d-built freedom after the laws of Hyllic pattern hath that city been founded of Hieron's hand: for the desire of the sons of Pamphylos and of the Herakleidai dwelling beneath the heights of Tagetos is to abide continually in the Dorian laws of Aigimios. At Amyklai they dwelt prosperously, when they were come down out of Pindos and drew near in honour to the Tyndaridai who ride on white horses, and the glory of their spears waxed great.

Thou Zeus, with whom are the issues of things, grant that the true speech of men ever bear no worse report of citizens and kings beside the water of Amenas. By thine aid shall a man that is chief and that instructeth his son after him give due honour unto his people and move them to be of one voice peacefully.

I pray thee, son of Kronos, grant that the Phenician and the Tuscan war-cry be hushed at home, since they have beheld the calamity of their s.h.i.+ps that befell them before c.u.mae, even how they were smitten by the captain of the Syracusans, who from their swift s.h.i.+ps hurled their youth into the sea, to deliver h.e.l.las from the bondage of the oppressor.

From Salamis shall I of Athenians take reward of thanks, at Sparta when I shall tell[2] in a song to come of the battle[3] before Kithairon, wherein the Medes that bear crooked bows were overthrown, but by the fair-watered banks of Himeras it shall be for the song I have rendered to the sons of Deinomenes, which by their valour they have earned, since the men that warred against them are overthrown.

If thou shalt speak in season, and comprehend in brief the ends of many matters, less impeachment followeth of men; for surfeit blunteth the eagerness of expectancy; and city-talk of others' praise grieveth hearts secretly.

Nevertheless, for that envy is preferred before pity[4], let slip not fair occasion: guide with just helm thy people and forge the sword of thy speech on an anvil whereof cometh no lie. Even a word falling lightly is of import in that it proceedeth from thee. Of many things art thou steward: many witnesses are there to thy deeds of either kind.

But abiding in the fair flower of this spirit, if thou art fain to be continually of good report, be not too careful for the cost: loose free like a mariner thy sail unto the wind.

Friend, be not deceived by time-serving words of guile. The voice of the report that liveth after a man, this alone revealeth the lives of dead men to the singers and to the chroniclers: the loving-kindness of Craesus fadeth not away; but him who burned men with fire within a brazen bull, Phalaris that had no pity, men tell of everywhere with hate, neither will any lute in hall suffer him in the gentle fellows.h.i.+p of young boys' themes of songs.

To be happy is the chiefest prize; to be glorious the next lot: if a man have lighted on both and taken them to be his, he hath attained unto the supreme crown.

[Footnote 1: Typhon.]

[Footnote 2: Reading [Greek: erion].]

[Footnote 3: Plataea.]

[Footnote 4: I. e. it is better to be envied than to be pitied.]

II.

FOR HIERON OF SYRACUSE,

WINNER IN THE CHARIOT-RACE.

The cla.s.sification of this ode as Pythian is probably a mistake: perhaps the victory was won at the Theban festival in honour of Herakles, or of Iolaos.

Anaxilaos, tyrant of Rhegium and Messana, had been deterred by Hieron's threats from attacking the Epizephyrian Lokrians, and the ode is partly occupied with congratulations of Hieron on this protective act. As Anaxilaos died B.C. 476, and Hieron was only placed at the head of the Syracusan state two years before, this seems to fix the date somewhere in these two years. As Pindar talks of sending his song across the sea, we may suppose that it was sung at Syracuse.

There is much obscurity about the significances of this ode. The poet's motive in telling the story of Ixion's sins has been variously guessed at. Some think it was meant to deter Hieron from contriving the death of his brother Polyzelos in battle in order to get possession of Polyzelos' wife (and if Hieron was to be suspected of such a thought it would be quite in Pindar's manner to mingle warning and reproof with praise): some think that it refers to the ingrat.i.tude of Anaxilaos toward Hieron. And most probably the latter part of the ode, in which sincerity is approved, and flattery and calumny are condemned, had some special and personal reference, though we need not suppose, as the commentators are fond of doing here and elsewhere, that it was aimed at Bacchylides or other rival poets.

Great city of Syracuse, precinct of warrior Ares, of iron-armed men and steeds the nursing-place divine, to thee I come[1], bearing from my bright Thebes this song, the tidings of earth-shaking racing of the four-horse car, wherein hath Hieron with his goodly chariot overcome, and decked with far-seen splendour of crowns Ortygia the dwelling-place of Artemis of the river, her by whose help he tamed with soothing hand his colts of spangled rein.

For the archer maiden with both hands fitteth the glittering trappings, and Hermes, G.o.d of games, whensoever Hieron to the polished car and bridle-guided wheels[2] yoketh the strength of his steeds, calling on the wide-ruling G.o.d, the trident-wielder.

Now unto various kings pay various men sweet song, their valour's meed. So the fair speech of Cyprus echoeth around the name of Kinyras, him whom Apollo of the golden hair loved fervently, and who dwelt a priest in the house of Aphrodite: for to such praise are men moved by the thankfulness that followeth the recompense of friendly acts. But of thee, O thou son of Deinomenes, the maiden daughter of the Lokrian in the west before the house-door telleth in her song, being out of bewildering woes of war by thy might delivered, so that her eyes are not afraid for anything.

Ixion, they say, by order of the G.o.ds, writhing on his winged wheel, proclaimeth this message unto men: _To him who doeth thee service make recompense of fair reward_.

This lesson learned he plainly; for when that among the friendly Kronidai he had gotten a life of pleasantness, his bliss became greater than he could bear, and with mad heart he l.u.s.ted after Hera, whose place was in the happy marriage-bed of Zeus: yet insolence drove him to the exceeding folly; but quickly suffering his deserts the man gained to himself a misery most rare.

Two sins are the causes of his pain; one that he first among the heroes shed blood of kindred[3] craftily, the other that in the chambers of the ample heavens he attempted the wife of Zeus--for in all things it behoveth to take measure by oneself[4].

Yet a mocking love-bed hurried him as he approached the couch[5] into a sea of trouble; for he lay with a cloud, pursuing the sweet lie, fond man: for its form was as the form of the most highest among the daughters of heaven, even the child of Kronos; and the hands of Zeus had made it that it might be a snare unto him, a fair mischief. Thus came he unto the four-spoked wheel, his own destruction; and having fallen into chains without escape he became proclaimer of that message[6] unto many.

His mate[7], without favour of the Graces, bare unto him a monstrous son, and like no other thing anywhere, even as its mother was, a thing with no place or honour, neither among men, neither in the society of G.o.ds. Him she reared and called by the name Kentauros, and he in the valleys of Pelion lay with Magnesian mares, and there were born thence a wondrous tribe, like unto both parents, their nether parts like unto the dams, and their upper parts like unto the sire.

G.o.d achieveth all ends whereon he thinketh--G.o.d who overtaketh even the winged eagle, and outstrippeth the dolphin of the sea, and bringeth low many a man in his pride, while to others he giveth glory incorruptible.

For me it is meet to eschew the sharp tooth of bitter words; for, though afar off, I have seen the fierce Archilochos lacking most things and fattening but on cruel words of hate. Of most worth are riches when joined to the happy gift of wisdom. And this lot hast thou, and mayest ill.u.s.trate it with liberal soul, thou sovereign chief over many streets filled with goodly garlands, and much people. If any saith that ever yet was any man of old time throughout h.e.l.las who excelled thee in honour or in the mult.i.tude of possessions, such an one with vain purpose essayeth a fruitless task.

Upon the flower-crowned prow[8] will I go up to sing of brave deeds done. Youth is approved by valour in dread wars; and hence say I that thou hast won boundless renown in thy battles, now with hors.e.m.e.n, now on foot: also the counsels of thine elder years give me sure ground of praising thee every way.

All hail! This song like to Phenician merchandize is sent across the h.o.a.ry sea: do thou look favourably on the strain of Kaster in Aeolian mood[9], and greet it in honour of the seven-stringed lute.

Be what thou art, now I have told thee what that is: in the eyes of children the fawning ape is ever comely: but the good fortune of Rhadamanthos hath come to him because the fruit that his soul bare was true, neither delighteth he in deceits within his heart, such as by whisperer's arts ever wait upon mortal man.

An overpowering evil are the secret speakings of slander, to the slandered and to the listener thereto alike, and are as foxes in relentless temper. Yet for the beast whose name is of gain[10] what great thing is gained thereby? For like the cork above the net, while the rest of the tackle laboureth deep in the sea, I am unmerged in the brine.

Impossible is it that a guileful citizen utter potent words among the good, nevertheless he fawneth on all and useth every subtlety. No part have I in that bold boast of his, 'Let me be a friend to my friend, but toward an enemy I will be an enemy and as a wolf will cross his path, treading now here now there in crooked ways[11].' For every form of polity is a man of direct speech best, whether under a despotism, or whether the wild mult.i.tude, or the wisest, have the state in their keeping.

Against G.o.d it is not meet to strive, who now upholdeth these, and now again to those giveth great glory. But not even this cheereth the heart of the envious; for they measure by an unjust balance, and their own hearts they afflict with bitter pain, till such time as they attain to that which their hearts devise.

To take the car's yoke on one's neck and run on lightly, this helpeth; but to kick against the goad is to make the course perilous. Be it mine to dwell among the good, and to win their love.

[Footnote 1: Pindar here identifies himself with his ode, which he sent, not took, to Syracuse. Compare Ol. vii. 13, &c.]

[Footnote 2: Properly [Greek: harmata] would seem to include all except the body of the chariot ([Greek: diphros]) in which the charioteer stood.]

[Footnote 3: His father-in-law Deioneus.]

[Footnote 4: I. e. to estimate rightly one's capacities, circ.u.mstances, rights, duties.]

[Footnote 5: Reading [Greek: poti koiton ikont'].]