Download e-book for iPad: Commentary on Pindar: Olympian 9 (Hermes - Einzelschriften) by Douglas E. Gerber

Ancient Classical

By Douglas E. Gerber

Olympian 9 celebrates the wrestling victory in 468 of Epharmostus of Opous. even though one in every of PindarAes longer odes, it has got much less scholarly recognition than others of similar dimension. the current observation fills this hole. a good portion of the ode is dedicated to EpharmostusAe earlier victories and an appendix analyses how victory catalogues are handled somewhere else through Pindar in addition to by means of Bacchylides and agonistic epigrams. "There are 1000 issues to treasure right here; information are a steep course and require an excessive amount of dialogue to provide a feeling of the complete. IAell positioned it easily: Gerber makes difficult scholarship glance effortless. The clever will shop up opposed to destiny need." Classical global

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Extra info for Commentary on Pindar: Olympian 9 (Hermes - Einzelschriften)

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Nor is there a prayer for divine aid. Instead, the prophecy (manteuma, a rather neutral word) merely came (elthen). The content of the oracle too is negative rather than positive: it tells him to keep a sharp lookout (75), an action for which this calculating ruler needs little encouragement. The oracle suits its recipient. When Pelias himself describes the oracle's command to lay the ghost of Phrixus, the element of divinity is still fur­ ther reduced, and his language has a matter-of-fact practi­ cality: ταΰτά μοι θαυμαστός όνειρος ίων φωνεΐ.

The task of right "receiving" originates in the gods' mysterious gifts to men, but it also serves as a model for man's relation with man. ). As one would expect in a Pythian ode, the Delphic set­ ting of prophecy is a prominent link between the stories of Battus and Pelias (cf. 4-6, 59-61, 74). ), this time in re­ sponse to a dream. ) He prophesied Battus as the founder of fruit-bearing Libya. ένθεν δ' ΰμμι Λατοίδας επορεν Λίβυας πεδίον συν θεών τιμαΐς όφέλλειν, άστυ χρυσοθρόνου διανέμειν θείον Κυράνας .

Ol. 58, Pae. 13; also Ol. 13; Pyth. 73; Nem. 42. Cf. the imitation in Theocr. 21, on which see K. J. Gutzwiller, Studies in the Hellenistic Epyllion, Beitrage zuz Klassische Philologie 114 (Konigstein 1981), 23. CHAPTER 2 ments mortal life is opened to the divine perspective of the larger destiny, moira or aisa (cf. 145, 196, 255; 24, 107, 197; also πεπρωμένος in 61). The task of right "receiving" originates in the gods' mysterious gifts to men, but it also serves as a model for man's relation with man.

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