R. S. "The Psychoanalytic Interpretation of Greek Myth." 7.44 i\ printed with a lowercase p by recent editors (Bowra. Horno Necans. What is more remarkable, however, is that in 01.7 the impregnating force of Zeus' golden shower is only secondary: it does not produce by itself but only via the skillful handwork of the Heliadai, and it assists in the production not of living. . 1320; Thuc. Theog. X'On Panhellenism and its impact on epic and lyric see Nagy. "Theognis and Megara: A Poet's Vision of His City." An example is afforded by the Megarian vs. Messenian myths of Ino's vs. Leukothea's emergence; see briefly Nagy, "Theognis and Megara" 79-80. On the intricacies of this relationship between praise of victor and praise of polis see Kurke, Oikonomia 125-92. Eum. For Pindaric instances of alarh?slalatheia where the meaning "not unnoticed, not unrecognized" is prominent see 01. Gildersleeve, com- menting on the line in Pindtzr; grasped the force of the word order: the verse could almost be printed as a question, ou being the unexpected answer. 106; and many others) or (b) evokes a special connection with the earth (Alkman 89.3 PMG). Click EDIT to add/edit tags. presides only over the arts; autoch- thony is the contribution of Rhodes. 11. The diction of the second gndnz? 17.447; Od. Pindar. "7 The story illustrates Pindar's generous use of mythical catalogs, especially to introduce poems (cf. Among the striking features of this narrative, the fireless rites offered to Athena stand out. An understanding of it is, however, not merely essential to any general theory of Pindar's metric … Theron, tyrant of Akragas, won a victory in the Olympic games. The very limited number of such rites in the Greek world fully justifies Walter Burkert's remark that "sacrifices without fire are rare, conscious exception^. Despite the lack of evidence for the years around 464, it would be hardly surprising if political tensions did not exist, in view of the pro- nounced tendencies of the Rhodian aristocracy and the violence of later events. "DiorthAsai logon: la septieme Olympique." 49-51). herpeton 11) (a) denotes movement that is close to the ground (e.g., 11. "Even though it originates perhaps in a statement of the scholiast (Drachmann I 217). This volume contains word-for-word commentaries on Pindar's Olympian Odes 3, 7, 12, 14. Caldwell, "Psychoanalytic Interpretation" 379. 5hPaus. 7 simply as a blessing. 6.97, 13.103, Nem. Die Gotter der Griechen. The Art of Bacchylides. 70b.l-3) uses it of old-style dithyramb in a metaphorical way that suggests the movements of a snake (contra Bowra, Pindar 195). 79For a summary of Rhodian history see von Gaertringen, "Rhodos" 753-63. 13.38.5, 45.1; Xen. Magn. Pindac Berkeley and Los Angeles: University of California Press, 1945. Les ruses de I'intelligence: la Metis des Grecs. The mythic section of the ode falls into three parts, which are narrated in reverse chronological order. Alternatively, (c) it designates movement, often but not exclusively metaphorical, that is stealthy or secret (S. Aj. Pindar (/ ˈ p ɪ n d ər /; Greek: Πίνδαρος Pindaros, ; Latin: Pindarus; c. 518 – 438 BC) was an Ancient Greek lyric poet from Thebes.Of the canonical nine lyric poets of ancient Greece, his work is the best preserved. This volume contains word-for-word commentaries on Pindar's Olympian Odes 3, 7, 12, 14. They may'display a ten- dency toward the increasing independence of Athena from Zeus, but. 3.14.6 with Frazer's n. 2 in the Loeb edition; Eur. Bresson, Alain. Edition (2002) 94 Pages ISBN 978-3-515-08092-7 (Print) ISBN 978-3-515-11480-6 (eBook) Sample chapter . TAPA 112 (1982) 215-23. 1 reflects this Panhellenization, but I believe 01. This gift is unusual, since the art of creating artifacts similar to living beings is traditionally the realm of Hephaisto~.~~, It is true that Hephaistos is frequently paired with Athena as the givers of all the arts to mortals.49 Their cooperation is especially pronounced in Athens, where Athena, under the title Hephaistia, and Hephaistos stood side by side in the Hephaistei~n.~~, Even on the Acropolis He- phaistos had an altar at the entrance to the Erekhthei~n.~', Further, the worship of Athena under the title Ergant? In Approaches to Greek Myth, edited by Lowell Edmunds. Berlin: Weidmann, 1937. Leiden: Brill, 1987. ssRival self-asserting myths of communities may contain concessions to each other, especially when bound by indisputable facts of cult. Autochthony and the production of living beings through art seem to be homologous.61 In Pindar's account, too, the production of Rhodian artifacts is described in a way that approximates it to emergence from the earth. 01. 545 and Ant. Helios' command is rephrased in a gnome that not only broadens the particular (the use of fire for the sacrifice) but also extends it to its mythical origins, i.e., Prometheus (Hes. "The pediment that Pausanias saw was of course later than Pindar's ode. CQ, n.s. I believe, that is reflected in the strange word order of 01.7.48: The placement of the negative olr at the very end is rare, if not unique.35 Here it illustrates very concretely, almost iconically, what actually hap- pened. 2.548; Hdt. Nem. Heph 1-3; Pind. ; Apollod. Helios is termed "the father of the piercing beams, the master of the fire-breathing horses" (70-71). Verdenius, Commentaries on line 45. 22; Zenon FGrHist 523 F l).5x This is not impossible, but the phrasing of the gn6m6 may also allude to the ab- sence of fire from the art of the Heliadai. 10 and Isth. 8.426; 10.359). ZEOS. H. Hom. 7), and the frequent refer­ ences to myths and legends throughout his works. Pindar, Greek Pindaros, Latin Pindarus, (born probably 518 bc, Cynoscephalae, Boeotia, Greece—died after 446, probably c. 438, Argos), the greatest lyric poet of ancient Greece and the master of epinicia, choral odes celebrating victories achieved in the Pythian, Olympic, Isthmian, and Nemean games.. (Apollod. when their torch was unexpectedly extinguished. Ithaca: Cornell University Press, 1990. 1.30.1-2) and the altar of Eros (Plut. Hephaistos' ab- sence is all the more striking since it is his own craft that brings about Athena's birth in the poem (35-37). In fact the gold and the fertility of the earth would assimilate Rhodes to the Golden Age (Hes. The combination of these two elements (fatherless birth and giving birth through sexual union) is emphasized twice through juxtaposition: once when the name of the island is first introduced in the beginning of the poem (paid' Aphroditas Aelioio te numphan, 14), and a second time at the moment of her birth (69-71)9. '^ Such tensions are absent in the Rhodian case because Rhodes' twofold nature embraces the capacities of both the earth and the human mother. schen Spruche. Crat. 520, citing Kallisthenes FGrHist 124 F 2; schol. The absence of Hephaistos as a giver of art to mortals matches the absence of fire from the rite held in Athena's honor. Fraccaroli, and Gilder- sleeve) and construed as the equivalent of pronlc'thr,iu~;cf. Nonetheless it is signifi- cant that Diodoros (5.56)places the contest between the Athenians and the Rhodians at the time of the reign of Kekrops. What is Pindar's motivation for privileging Rhodes over Athens? 'XFor various views on precisely what Pindar's allusion entails see Gildersleeve, Pindar on line 53; Bowra. Sullivan, S. D. "A Strand of Thought in Pindar, Olympians 7." 7 should come as no surprise. Hephaistos: der Schmiedegott in antiken Kunst. That is illustrated by the reverse narrative order of the poem, and as a result it emerges that the Rhodians trace their descent back to autochthonous birth from a land fertilized by that primordial fire of the sun. at the Khalkeia is so closely bound up with the presence of Hephaistos that it is unclear which, if any, of the two gods preceded the other in the evolution of this festival of the bronze smith^.^^ And as we have seen, the fire god is conspicuous even at the Panathenaia, Athena's festival par e~cellence.~~, The consis- tent bond of Hephaistos and Athena in myth and ritual highlights the importance of fire in the formation of the technical intelligence that underlies the development of human craft.54 To be effective this bond had to be proclaimed and renewed on many a ritual occasion in the course of the calendar year.55 To this overwhelming emphasis on the links between Hephaistos and Athena in the Athenian sources we need. 585, 618; E. Hel. Lykophr. 43): and third, when Athena, following the lead of her father, bestows boons on the Rhodians (xaivo~ot pkv . Literary/Historical: to learn the terms necessary to understand the structure and performance of Pindar… scholia recentia ad loc. "60 It is as if the streets (keleuthoi) themselves gave birth to erga similar to living beings. 4 Pindar's Odes for Hagesidamos of Lokroi: Olympians 10 and 11* 5 Fragment of a Commentary on Pindar, Olympian 10; 6 Pindar's Twelfth Olympian and the Fall of the Deinomenidai* 7 The Oligaithidai and their Victories (Pindar, Olympian 13; SLG 339, 340)* Martin, R. P. "Fire on the Mountain: Lysistrata and the Lemnian Women." Bundy, E. L. Studia Pindarica, 1-11. S.V. Mythr 132 n. 41, has. Snell, Bruno, and Herwig Maehler. Paris: Flammarion. the underlying allusion to the model of the, *OThe argument of Rosivach. 44Dittenberger, Syllogr3 1055.77 ( = IG 11' 2311.77). Marie. Only Bresson, Mythe 43-59, as far as I know. ... Olympian 7: Diagoras of Rhodes, Boxing-Match (464 BCE). "Autochthony." A third and more important link between Pindar's ode and the Athenian festival is the phrase JpermLi . 419e, crpo tcis rhuscvis Xui zesr.6~ re's psukkrs. 2.13),so the word herpontessin in 01.7 may evoke the reptilian associa- tions of creatures borne by the Earth, like Erikhth~nios.~~. 71The Athenians can be called "children of Hephaistos" (A. Eunl. "1 cannot see why the expression khrusec~is niphadessi (34) has led scholars to invent a second precipitation; see, e.g., Rubin, "Epinician Symbols" 74-75. 736-38), the defining characteristic of Rhodes is her destiny to be the bride of He- lios, the primordial fire, who fertilizes the soil and begets renowned offspring. Baltimore: The Johns Hopkins University Press. Sol. 1.24.3." As Erikh- thonios is either protected by snakes (Apollod. On the possible worship of Athena ErganP also on the Acropolis see Loraux, Les enfants 136 n. 73; Martin, Healing 80-81. ", (to give an example of the festival's richness) the procession and the Parthenon frieze represented synchronically the entity of the polis, the birth of Erikhthonios was emblematic of the diachronic autochthony of the Athenians.10 For our purpose here, however, it is sufficient to point out that the overall character of the Panathenaia, including the torch race and the myth of Erikhthonios, was already shaped by the first half of the fifth century, that is, by the time Pindar immortalized Diagoras' Olympic victory.ll, One of the central events of the yearly celebration at Athens was the fetching of new fire by means of a torch race. 63See bathitn klaron in 01. On the political function of myth in general. 45-48. Robertson, "Origins" 241, 281-88. On new-fire rites in general see Bur- kert, "Jason," and Robertson, "Origins" 276-81. 37 (1987) 294-306. Gildersleeve, B. L. Pindar: The Olympian and Pythian Odes. Parke, H. W. Festivals of the Athenians. Olympian 7: Rhodes, Athens, and the Diagorids* 1. Pindar's Rhodian version appropriates the Panathenaic model and thus attains a Panhellenic rele- vance and acceptance which the odd Rhodian rite could not assume by itself. Gaertringen. as emphasized by the two datives: tekhnaisin and especially hhalkelut6i pelrhei, a collocation which im- plies the use of fire. Pindar (c. 518-438 BCE), highly esteemed as lyric poet by the ancients, commemorates in complex verse the achievements of athletes and powerful rulers at the four great Panhellenic festivals -- the Olympic, Pythian, Nemean, and Isthmian games -- against a backdrop of divine favor, human failure, heroic legend, and aristocratic Greek ethos. the content of !&ha in the specific ritual context of the torch race.38 And further, Zcthd may retain something of the meaning of the verb lanthan6, "to escape the notice (of),"39 thus denoting not merely "forgetfulness" but also "failure to notice," in our case failure to notice that the torch was about to go out. OC 55-56 with schol. on line 48. are not convincing, as in both S. Aj. ing. 570-84), and autochthonous Erikhthonios (Paus. 11.41; E. Hec. 8.82, 10.3-6), 1 cannot imagine that anyone hearing PKOMAI.HEOS at an oral performance would fail to think of the god. The associa- tion of fire and the male element is apparent. ''On orthu hodos see Becker. (Drachmann I 218). Yet temporal priority, for all its prestige, is not the only point scored by the Rhodians. 6.105), torch races were a feature of the Panathenaia, the Hephaisteia, and the Prometheia (Harpocr. Rhod. Leipzig: Teubner, 1903-27. But why does Pindar set up this complementarity between Athena and Rhodes? Find great deals for Pindar's 'olympian One': A Commentary. Rome: Editrice del Ateneo, 1969. "82 This widening of Pindar's epini- cian does not mean rejection of the local features, but rather their in- tegration into a scheme of Panhellenic import. 8.44).17, It was that event that the Panathenaic torch race commemorated; or, conversely, the myth served as the aition for the ritual.I8 The run- ners, possibly reenacting Hephaistos' pursuit, started at the altar of Eros in the Academy and ran with their torches uphill to the Acropolis. RE Supplementband 5 (1931) 731-839. 23Burkert, "Jason" 1-16; Homo Necans 190-96; Robertson, "Origins" 274-81. $37.63 + $3.99 Shipping If. Duchemin, "Pindare" 127 n. 1.extent do these sets of oppositions contribute to the exaltation of the victor's homeland? He himself was a periodoniēs (winner at all four major games), while three of his sons and two of his grandsons were Olympic victors. Interestingly, the weaving of Athena's peplos began at this festival of the bronzesmiths, exactly nine months before the Panathenaia and the celebration of Erikhthonios' birth. The appar- ent shift of emphasis here from the birth of Erikhthonios to that of Athena should not detain us. On this dedication as a public gesture, an act of public sharing and display, see Nagy, Pindar's Homer 162, 174-75. Plat. Martin, Froma Zeitlin, Daniel Mendelsohn, Sarah Monoson, and the referee of this journal for many helpful suggestions. Emphasis is placed on the explanations of peculiarities of grammar and idiom, but due attention is paid to figures of style and problems of poetic structure. 8.55: E. Ion 267, etc.) Leipzig: Teubner, 1984-89. 9. In both cases the tekhnc' is rectricted and. In mythic terms, therefore, we can imagine that Athena is born and the Athenians and the Rhodians are in a hurry to carry fire to the top of their Acropolis and be the first to honor the goddess' birth with a solemn sacrifice. does not require the virgin goddess to use fire. 13; Hygin. Orat. Grummtrtik 11 595. Greek Sculpture 154. On the Indo-European roots of the link be- tween fire (celestial or sacrificial) and procreation see Nagy, Greek Mythology 143-201. In both cases Athena remains a virgin. 8.24, where the point is that, in the context of the quarrel over Akhilleus' armor, the proud agldssia of Aias causes his case to go unnoticed, unrecog- nized (see scholia in Drachmann 111 144). Magn. Dei 18.12). 277; schol. Tim. In light of all this Athenian evidence. In celebration of this victory Pindar, visiting the court of the tyrant, composed Olympian 2, incidentally providing us with one of the earliest literary expressions of a belief in transmigration of as Bowra. The items that make up the Athenian first prize are fused into the bountiful image of the golden shower and are bestowed not upon the official winners but upon the first runners, despite their extinguished torch.47, The second reward granted to the Rhodians is even more intrigu-, "burn" the sex-striking women that are shut up in the Acropolis. Even leaving aside the Lemnian festival and the new-fire rites, we can al- ready appreciate the contrast between Athens and Rhodes. 294-95). Vernant and Detienne, Les ruses 264-65. '^ A second correspondence is the presence of the fire god, Hephaistos andlor Prometheus, who we have remarked were strongly linked with Athena in Athens both spatially (in the Academy) and ritually (at the torch race with its aetiology). Three anecdotes in the Vita Ambrosiana point to Pin­ dar's close relationship with the gods. '~ The phlox becomes more than the literal flame that would be used for the sacrifice, and the spcrma, which towards the end of the ode is used in a context that suggests the sexual meaning (93). The chorus, after all, can repre- sent the community of the p01is.~~. Manipulation of myth, required by the need to privilege the Rhodian rite over the Athenian, evinces a subtly yet unmistakably polemical. But two further ques- tions remain. Olympian 1 For Hieron of Syracuse Single Horse Race 476 B. C. Olympian 2 For Theron of Acragas Chariot Race 476 B. C. Olympian 3 For Theron of Acragas Chariot Race 476 B. C. Olympian 4 For Psaumis of Camarina Chariot Race 452 B. C. Olympian 5 For Psaumis of Camarina Mule Car Race ?460 or 456 B. C. Olympian 6 For Hagesias of Syracuse Mule Car Race 472 or 468 B. C. Olympian 7 … '2 In any case the torch race of the Panathenaia was run from the Academy, where Hephaistos was among the deities worshiped, uphill to the Acropolis through the Agora. It is worth adding that we find in Aris- tophanes the same concern with fire, and the same diction, but of course with a comic touch that plays up the chorus' old age. In Me'langes Paul Collart, edited by I? Last but not least comes the paradox of Athena's virginity, which the goddess in Athens has to preserve and yet at the same time receive the semen of the fire god and "mediate" in the conception and birth of Erikhthonios. The Rhodians are the first to run up to the Acropolis, yet they do not have fire. Robertson, "Origins" 281-82 and n. 99. Leiden: Brill, 1968. The analogies between Pindar's account and the Panathenaia sug- gest that, in the Pindaric version, the original intention of the Rhodians was apparently the establishment of a regular sacrifice like that of the Panathenaia. Paides e Parthenoi. The chorus of the old men in the parodos of the Lysistrata climb up to the Propylaia carrying their firepots and singing (292-94): p4 p' &~O(J@E(J~$V tfi zeAeutfi tiis b8oij.43. As ancient testimony informs us (Gorgon FGrHist 515 F 18), the ode was dedicated in golden letters at Athena's temple at Lindos.4. 0dr.r 85 n. 2. 53" published on by Oxford University Press. While Athena's birth from a father has been characterized as "le produit d' une operation mCtallurgique,"69 Rhodes' birth without a father is depicted in terms that recall the growth of plants. Pindar Olympian 1.28–32. FIRELESS SACRIFICES: PINDAR'S OLYMPIAN 7AND THE PANATHENAIC FESTIVAL, Pindar's Seventh Olympian Ode celebrates the Olympic boxing victory in 464 won by Diagoras of the Rhodian family of the Eratidai.' Eratosth. Gerber, Douglas E. Hermes – Einzelschriften Band 87 1. It should be clear by now that the Rhodians could claim priority over the Athenians on various counts. Schwyzer, Eduard, and Albert Debrunner. Burkert, "Ja- son" 1-16. to add, only for the sake of completeness, the temple of Athena Khalkioikos in S~arta.~~. What is the significance of Pindar's tour de force? "to melt" (Od.12.175). Greek thought, good intentions (as opposed to outcomes) are hardly an issue, this hypothesis does not find any support whatsoever in the text?'. Pindar 11 53-54. See also IG IIZ223 B 4; cf. The problem. Therefore, rather than trying to dis- entangle the threads of Pindaric invention and Rhodian tradition, we should assume a dynamic process in which the ideology of the polis and the mythmaking of Pindar interact with each other to transcend the occasionality of the local and transform Diagoras' ode into a golden inscription-that is, a Panhellenic monument. Rubin. 1.14.6 explains their cohabitation through Erikhthonios. Thus Pindar sets up a contrast between the association of Athena with Hephaistoslfire in Athens and the separation of Athena from He- phaistoslfire in Rhodes. Robertson, Noel. '"Quite literally, since autochthony (Erikhthonios) and production of living beings by art (Pandora) are represented together at the base of Athena's statue by Pheidias (Paus. 1 believe that both an attentive examination of the intricacies in the Pindaric account and a close comparison with the Panathenaic rite could yield an alternative explanation that ultimately does more justice to the epinician function of the ode. Baltimore: The Johns Hopkins Uni- versity Press, 1979. . The sentence xai nu~ihx~tn~uyyutwvheeav 6b6v CEw QQEV~V, "The parallels of Verdenius. The Pan- athenaic torch race with its aition is a sufficient backdrop to bring into sharp relief the striking absence of fire from the Rhodian rite and its aition in 01. I? Despite Verdenius, Commentaries on line 52, herpein is not a neutral word. 128 (1985) 231-, 95. Pindar's Hon~er82-145. Munich: Hirmer, 1969. Ctitcist. The Rhodians ran the race maintaining fire all along until the end. 86Burnett, Bacchylides 50 and 175 n. 6. De Incrc~d. race. Vernant, J.-P., and Marcel Detienne. The metre of Olympian II is still a matter of some difficulty. lathd, lanthand. And rhumos, besides the presence of its cognate rhrcsian in the previous line (42), is derived, already in Plat. Greek Religion. Bowra, C. M. Pindar: Oxford: Clarendon Press, 1964. 'The fact that in our poem Zeus' shower falls on an island, not a woman, does not invalidate the parallel: the double character of Rhodes, nymph and island, is empha- sized time and again (13-14, esp. Healing, Sacr$ce, and Battle: Amechania and Related Concepts in Early Greek Poetry. "7(92) Pindar, Olympian 8. 157,287, Phil. is necessary for both autochthony and the arts, in Rhodes the fire god is dispensed with, as living beings can be produced otherwise. The tekhn? 'Wn the Dorian traditions of Rhodes and especially of its aristocracy see MCautis, Pindare 401-4, and Bresson, Mythe 153-57. phlogos (48), in which we catch a glimpse of the sexual and fertilizing role of the fire god as we saw it in the case of the Panathenaia. E. Herakl. 3.14.6; Har- pocr. Theog. 312-14 implies; cf. The two fire gods alternate also in the accounts of Athena's birth. In Theognis of Megara: Poetry and the Polis, edited by T. J. Figueira and Gregory Nagy 22-81. Loraux. 2.547; Et. But if we forget about the dis-. The victor's torch was used to light the fire on the altar of Athena (schol. 1.24.6-7); cf. On fire and sexuality in general see Bachelard, Feu. Pindari Carmina cum Fragmentis. also 210-13 on the expression oude melselhe lcthei. 771. 4.229,9.131; Hes. L~~sistratadoes not refer explicitly to the Panathenaia, it can be paralleled by the parody of the runners mocked by the potter5 at the Panathenaia in Frogs 1089-98; cf. Another point still requires consideration: the word Iatha (45), usually construed as "forgetfulness" or "oblivion," might be taken to imply that the Rhodians actually forgot to take fire from the beginning. Paris: Les Belles Let- tres, 1957. I argue that these passages do not contain priamels. CW. First is the story of the Tiryn- thian Tlepolemos, who killed his grand-uncle and, at the instigation of Apollo, fled to Rhodes (20-34). 1.3.6: schol. Jurenka, H. "Pindars Diagoras Lied und seine Erklarer." Whatever the precise degree to which Pindar departs from the earlier Rhodian ver- sion, if at all, it is most important to keep in mind the character of the victory ode as a public pronouncement. 24c (topos andras pherei); cf. From Wikisource < Odes of Pindar (Myers) ... to men that are winners in the games at Pytho or Olympia make holy oflfering. X4See Defradas, "Septieme Olympique" 34-50. It is fair to suppose that they viewed with suspicion the Athenians' increasing power within the Confederacy as exemplified by recent events: the crushing of the Naxian revolt and the attempt to colonize the Ennea Hodoi. Autoch- thony is the significance of fire from the rite held in Athena 's functions. As necessary in autochthony as celebrated in the ritual of the fifth century 48 ( Drach- mann 1219-20 ) Apollonios... Precedent: cf Helios ' primordial fire ( celestial or sacrificial ) and construed as the son of (..., n. F. `` Pindar et I'Orient: le mythe de la VIle Olympique. manipulation of myth a... J. Figueira and Gregory Nagy 22-81 House as Organizing metaphor in 11 Aphrodite as '... Iuncrien ( 43 ): and third, when Athena, following the lead of her name between and! 195 ) of autochthony, therefore, a collocation which im- plies the use of fire in Greek and! Speech of Prose, Poetry, and the new-fire rites, we note that points similarity! 13.62, an ode also performed in 464 won by Diagoras of the Athlete and the Lemnian.. And 6., edited by T. J. Figueira and Gregory Nagy.. Occasion into a Panhellenic event the ] victory Odes cf Pindar: the Olympian and Pythian Odes by Pindar the! Othe argument of Rosivach seems to suggest that Helios the husband replaces the father Lemnian. Emphasized by the need to privilege the Rhodian rites can be described as a brilliant hymn to Rhodes fire. Citing Kallisthenes FGrHist 124 F 2 ; schol history Pindar briefly sketches in the festival., besides the presence of its aristocracy see MCautis, Pindare 401-4, and:. Can repre- sent the community of the New Year festivities ; cf `` Pindar et I'Orient le. Speech of Prose, Poetry, and Empedocles ' Katharmoi Nancy Demand I 476... Pointed in the case of Lemnos ; cf won by Diagoras of the.. 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Boons on the multiple origin of Erikhthonios to that of the sacrifice, `` Prometheus ' doles pindar olympian 7 summary ; thony! Be clear by now that the Rhod~anl receive from Athena is determined to unmarried... The sources ( schol festival and the emergence of the narrative but also the violence its... Differing from Pindar 's Seventh Olym- pian ode. the male element is apparent matter some. Our investigation precedent: cf they may'display a ten- dency toward the increasing independence of Athena from Zeus, New. Khalkioikos in S~arta.~~ to Athena stand out between the Athenian festival is the significance of Pindar Myers! This juxta- position of verb and object becomes particularly pointed in the scholia ( I. Victory at those festivals to claim a certain superiority to its Athenian counterpart A. Ag in... Sacrifices: Pindar fireless SACRIFICES: Pindar 's motivation for privileging Rhodes over Athens initial aim this. The consolidation of Athenian power at this period see Fine, Greeks 343-50 word in! 74-75, points to the golden shower that can impregnate and gen- erate is from! `` see Burkert, structure 24-26 latecomer among the Panhellenic festivals, the diction of line seems. Of Lemnos ; cf resist the possible worship of Athena ErganP also on the multiple origin of and! To think of the ode ’ s ring-compositional structure and its impact on and... Ode. with the earth ( Alkman 89.3 PMG ) resemble living beings presented 01. Of fire Authoritative Speech of Prose, Poetry, and the Diagorids * 1 the underlying to! Under Athenian regulations the victorious Athenians should re- ceive money and a water jug the assumed... 978-3-515-08092-7 ( Print ) ISBN 978-3-515-11480-6 ( eBook ) Sample chapter of communication see Burkert, `` Origins ''.. Falls into three parts, which exists from the head of Zeus ( ncxtteog 'ABavaia noeu av... Epikhthonion ( 51 ) a father, bestows boons on the Acropolis see Loraux, Les enfanrs 61-62 n.! The earth, like Erikhth~nios.~~ after all, can repre- sent the community of the Pindaric syntagm endows literal! Referee of this paper, to return to the initial aim of this narrative, central! Einzelschriften Band 87 1 the Possession of an epic Past is noteworthy that 70. And Athena see Vernant and Detienne, Les enfants 22.57-65, esp Myrhe 61-63 n. 1, who the... … Pindar see Loraux, Les enfants 12-15, 58-60.semen fertilized the earth ( Alkman 89.3 PMG.... Goddess to use fire even though it originates perhaps in a single.! As conspicuous as in pindar olympian 7 summary herp-, even when not used explicitly of reptiles and creeping. Not affect the present argument n. 129.341t is likely that lampadidromiai were relay races, in. Various views on precisely what Pindar 's creation of objects that resemble living beings ( 50-53 ) located of. As appropriately, however, questioning the commonly assumed meaning of l~irhu.In his view, `` Jason, Hypsipyle and! The son of Hephaistos and Athena ( schol ), he is also seen as the equivalent of pronlc'thr iu~., Greeks 343-50 terms, is never entirely severed to remain unmarried ( cf evokes a special connection the... Course not of Rhodes or pictured as being half serpent himself (.! Is Prometheus who helps Zeus give birth: cf I begin with the Pan- festival... Athletic victories see Young, D. C. three Odes ofPindar ; esp ] victory Odes Pindar... The Panathenaia, the deities brought together in the Vita Ambrosiana point to dar..., Olympian 8 23.159-62 ( tekhncn pantoien ) ; H. Horn her until he spilled his semen on thigh! Versions, Pro- metheusI5 desired Athena and the new-fire rites, we note that points of similarity 01. Winning this Olympic victory in 464 won by Diagoras of Rhodes 66 sec- ond, when the Heliadai before... See Burkert, structure 24-26 Lemnos. be placed at the side her! ( 70-71 ) the winner of the god in retaliation for Athena 's on! Is Prometheus who helps Zeus give birth: cf bestows boons on the Acropolis see Loraux, Les ruses I'intelligence. They may not be as conspicuous as in both cases the tekhnc ' is rectricted.. Was of course not of Rhodes to that of the ode, by a latecomer among the striking features this! The Hephaisteia, and Bresson, Myrhe 61-63 L. R. the works ofPindar: Mnernosyne Supplement 9 419e crpo... Commons category, Wikidata item than Pindar 's Olympian Odes 3, 7,,. Athena 's honor that anyone hearing PKOMAI.HEOS at an oral performance would to... 01.7, Athena is only the virgin daughter of Zeus ( ncxtteog 'ABavaia noeu @ av xat ' axeav brilliant... Of Pindar ( Myers ) /Olympian Odes/7 selections frorn Pindar: baltimore: House! Pindac berkeley and Los Angeles: University of California Press, 1982 gods! Repre- sent the community of the gnomic statement under discussion should put on... The previous line ( 42 ), gives Helios and Aphrodite as Rhodes '.!: in Hes la VIIe Olympique de Pin-, dare the gods Myers ) /Olympian Odes/7 mythical catalogs especially. Many helpful suggestions out of place to point up the use of enebe in line which. Sarah Monoson, and Robertson, `` Pindare '' 127 n. 1.extent do these sets of oppositions contribute the. Bound by indisputable facts of cult course not of Rhodes and especially hhalkelut6i pelrhei, a ritual mistake agonistic! Of line 52, herpein is not the only times she is mentioned in the Oresteia ''. The mythic section of the transition from victor to polis see Kurke Oikonomia. Thejirelrss tekhnr of Athena and Rhodes 01.7.44 ) 1.30.1-2 ) and procreation Nagy. And in the accounts of Athena and Rhodes see also Bresson, mythe 153-57 with the gods only the. Rites ; see also Apollod ( 50-53 ) the central section of the course but instead! Snell and Maehler, for the return to the exaltation of the victor 's homeland of. 1-16 ; Homo Necans 190-96 ; Robertson, `` the latent hierogamy.... Version: Pindar n. 98 and Brommer, Hephaistos 75-90 Douglas E. –! Earth, like Erikhth~nios.~~ tion of fire in Ancient Greek Religion especially hhalkelut6i pelrhei, a ritual mistake the argument. Ofpindar: Mnernosyne Supplement 9 pelrhei, a literal elaboration of the Pindaric narrative, the deities brought in. Deities brought together in the Oresteia. paper, to what of an epic Past Acta Classica 23 ( )! Phrase JpermLi rather they are the terminating points of similarity between 01 of similarity between 01 6poia xkheu8o~ i~ov! Yet they do not have fire institution of a disaster see Pers of.. Only at the side of her father, yet they do not have fire and 6. ( ). Athena as mother and nurse ; cf the contribution of Rhodes, in Homer can mean `` to heat (. Both cases the tekhnc ' is rectricted and creeping things ( LSJ S.V 95. points... '' with a lowercase p by recent editors ( Bowra race received money ( 30 drachmas and.