English 462

Dr. Morillo

 

PINDARIC ODES

 

Pindar: Olympian Odes (from http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Pind.+O.+1.1)

A literal translation of Pindar’s Ode

Olympian 1 For Hieron of Syracuse Single Horse Race 476 B. C.

[1] Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets,1 so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, [12] who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts, [20] when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, [23] the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, [25] with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30][30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. [35] It is seemly for a man to speak well of the gods; for the blame is less that way. Son of Tantalus, I will speak of you, contrary to earlier stories. When your father invited the gods to a very well-ordered banquet at his own dear Sipylus, in return for the meals he had enjoyed, [40] then it was that the god of the splendid trident seized you, [41] his mind overcome with desire, and carried you away on his team of golden horses to the highest home of widely-honored Zeus, to which at a later time Ganymede came also, [45] to perform the same service for Zeus. But when you disappeared, and people did not bring you back to your mother, for all their searching, right away some envious neighbor whispered that they cut you limb from limb with a knife into the water's rolling boil over the fire, [50] and among the tables at the last course they divided and ate your flesh. [52] For me it is impossible to call one of the blessed gods a glutton. I stand back from it. Often the lot of evil-speakers is profitlessness. If indeed the watchers of Olympus ever honored a mortal man, [55] that man was Tantalus. But he was not able to digest his great prosperity, and for his greed he gained overpowering ruin, which the Father hung over him: a mighty stone. Always longing to cast it away from his head, he wanders far from the joy of festivity. [59] He has this helpless life of never-ending labor, [60] a fourth toil after three others, because he stole from the gods nectar and ambrosia, with which they had made him immortal, and gave them to his drinking companions. If any man expects that what he does escapes the notice of a god, he is wrong. [65] Because of that the immortals sent the son of Tantalus back again to the swift-doomed race of men. And when he blossomed with the stature of fair youth, and down darkened his cheek, he turned his thoughts to an available marriage, [70][70] to win glorious Hippodameia from her father, the lord of Pisa. He drew near to the gray sea, alone in the darkness, and called aloud on the deep-roaring god, skilled with the trident; and the god appeared to him, close at hand. [75] Pelops said to the god, “If the loving gifts of Cyprian Aphrodite result in any gratitude, Poseidon, then restrain the bronze spear of Oenomaus, and speed me in the swiftest chariot to Elis, and bring me to victory. For he has killed thirteen [80] suitors,2 and postpones the marriage [81] of his daughter. Great danger does not take hold of a coward. Since all men are compelled to die, why should anyone sit stewing an inglorious old age in the darkness, with no share of any fine deeds? As for me, on this contest [85] I will take my stand. May you grant a welcome achievement.” So he spoke, and he did not touch on words that were unaccomplished. Honoring him, the god gave him a golden chariot, and horses with untiring wings. [88] He overcame the might of Oenomaus, and took the girl as his bride. She bore six sons, leaders of the people eager for excellence. [90] Now he has a share in splendid blood-sacrifices, resting beside the ford of the Alpheus, where he has his attendant tomb beside the altar that is thronged with many visitors. The fame of Pelops shines from afar in the races of the Olympic festivals, [95] where there are contests for swiftness of foot, and the bold heights of toiling strength. A victor throughout the rest of his life enjoys honeyed calm, [99] so far as contests can bestow it. But at any given time the glory of the present day [100] is the highest one that comes to every mortal man. I must crown that man with the horse-song in the Aeolian strain. I am convinced that there is no host in the world today who is both knowledgeable about fine things and more sovereign in power, [105] whom we shall adorn with the glorious folds of song. A god is set over your ambitions as a guardian, Hieron, and he devises with this as his concern. If he does not desert you soon, I hope that I will celebrate an even greater sweetness, [110][110] sped by a swift chariot, finding a helpful path of song when I come to the sunny hill of Cronus. For me the Muse tends her mightiest shaft of courage. Some men are great in one thing, others in another; but the peak of the farthest limit is for kings. Do not look beyond that! [115] May it be yours to walk on high throughout your life, and mine to associate with victors as long as I live, distinguished for my skill among Greeks everywhere.

 

Notes/Glossary:

Olympia = city in Greece for which our Olympics are named

Cronus = leader of the Titans, ruled during the Golden Age

Heiron = tyrant king of Syracuse, city in Sicily, owns horse that wins the race

Dorian = one of the Greek musical modes; a lyre’s like a harp

Pisa = city in Italy of leaning tower fame; home of Oenomaus

Pherenicus = Heiron's horse, wins the real race

Alpheus = a river god and a river in NW Greece

Lydian Pelops = from Lydia (now Turkey), grandson of Zeus, founder of Olympic games

Poseidon = god of sea

Clotho = one of 3 fates, she spins the thread of life

Tantalus = son of Zeus, father of Pelops

Hippodaemia = wife of Pelops, daughter of Oenomaus

Aphrodite = goddess of love

Oenomaus = son of Ares & king of Pisa; races against Pelops and loses

Elis = site of first Olympics

 

John Dennis, remarks on the Pindaric Ode in Preface to the Court of Death (1695)

 

.. it will not be amiss to show what the Ode and its Character is in general, what Pindar and his manner was in particular, and how far it may be convenient to imitate him in our Age and Climate.

…the Ode ought to have as much boldness, elevation and majesty, as Epic Poetry itself; but then it is certain that it ought to have more vehemence, more transport, more enthusiasm. The reason is evident, For the Design of the Ode (I mean upon great occasions) is, like that of Heroic Poetry, to move the Reader, and cause in him admiration.  Now by Heroic Poetry, the Readers mind is exalted gradually, with a more sedate and composed Majesty; but the Ode, by reason of its shortness of its compass, is obliged to fly into transport at first, and to make use immediately of all its fury, and its most violent efforts, or else it would want time to work its effect.

[on the traits of Pindar]

…here are some great qualities conspicuous in Pindar . . . his vehemence, his impetuousness, and the magnificent sounds of his numbers; and here is another thing which is the result of the rest, and that is something dreadful, something which terribly shakes us, at the very same time it transports us.  There remains some other things which all the World has observed in Pindar, and that is, his affected digressions, his perpetual rambles, and his sudden and unexpected returns.

as we ought not to imitate Pindar in the boldness of some of his figures, so neither in the wildness of his frequent digressions; as Mr. Cowley has imitated him. For the English Reader, generally speaking, not having half the degree of Fire which the Grecians had, nor Spirits so strangely volatile, cannot immediately Sympathize with an Author in his sudden and impetuous starts from his subject; nor discern in a moment the almost imperceptible connexion between the Digression and the principle matter

…the Ode ought to be by its character, strong, and warm, and grave, and great, and exalted.  (in Hooker ed., pp. I.43-4).