On the conventional character of the transition from victor to polis see Bundy, Sfudia 20-22, 81-93. Pindar. Numa 9.5-6 informs us that whenever the perpetual fire was extinguished. 40Nagy, Greek Mythology 70 (also 110); cf. They are the terminating points of two running teams that compete in a single race. Rites that aim primar- ily at renewal of fire are attested throughout the Greek world, and it is not unlikely that the Panathenaic torch race was an agonistic expansion of a ritual core that consisted in the transport of new fire. Last Updated on May 7, 2015, by eNotes Editorial. The contest between Rhodes and Athens for Athe- na's favor at the time of her birth would then precede by one step the birth of Erikhthonios. Both Martin and Burkert, "Jason," construe the Athenian festivals around the year ending and the New Year as multiforms to some degree of the Lemnian festival. Baltimore: The Johns Hopkins University Press, 1990. . Boardman, John. Lausanne: de Boccard, 1976. "DiorthAsai logon: la septieme Olympique." If. 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.' As in Athens, they would take the fire and bring it to their Acropolis, where they would light the altar of the goddess. 6.89, 13.94, Nem. von. For all their hastiness to be the first (pr6toi, 42), how could they possibly forget to provide for the most essential part of the prescribed rite? 10 and Isth. bainei in 01.7.45); cf. On the possible worship of Athena ErganP also on the Acropolis see Loraux, Les enfants 136 n. 73; Martin, Healing 80-81. In fact in 01. For an Aeschylean use of the word to describe the unpredictable onset of a disaster see Pers. Among the striking features of this narrative, the fireless rites offered to Athena stand out. Hephaistos or, in other versions, Pro- metheusI5 desired Athena and pursued her until he spilled his semen on her thigh. "aimed at translating its occasion into a Panhellenic event. Caldwell, "Psychoanalytic Interpretation" 379. 1.24.3." He also notes (298) that 01.7.30 is the earliest use of khthon "in the sense of 'land, country' to refer to the territory of a specific people.". 23Burkert, "Jason" 1-16; Homo Necans 190-96; Robertson, "Origins" 274-81. In Serta fiiryniana: Studies in Greek Literature and Palaeography in Honor of Alexander Turyn. 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. 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^. There are two akropoleis to be sure, but the two altars, which are to be consecrated by fire, celebrate a single event, Athena's birth. Manipulation of myth, required by the need to privilege the Rhodian rite over the Athenian, evinces a subtly yet unmistakably polemical. 520, citing Kallisthenes FGrHist 124 F 2; schol. Pindar Olympian 1.28–32. Pindaros. Pindar 11 53-54. Slater, W. J. Lexicon to Pindac Berlin: de Gruyter, 1969. Hdt. . On this dedication as a public gesture, an act of public sharing and display, see Nagy, Pindar's Homer 162, 174-75. Diagoras of Rhodes was probably the most famous boxer in antiquity. Without it the Athenian soil would remain barren. Sol. More specifically, representations of Erikhtho- nios' birth on vases abound in the second quarter of the fifth century; see Metzger, "Athena" 295-303, esp. further back in time, Pindar relates the birth of Rhodes, island and nymph at the same time, and her marriage to Helios (54-76). Fine, J. V. A. He'phaistiadai). Athena re- mains the virgin daughter of the father. Although in other versions she does not lack one (schol. '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. Bresson, Alain. ''On orthu hodos see Becker. Pindar. "45 Whatever the answer may be, Pindar's passage combines gold and water in the image of the golden rain.46 The reward to the first runners at Rhodes came, of course, in far larger quantities than the prize of the Pan- athenaic torch race (49-50): The reward of the Rhodians reverses in fact the rule of the Panathe~aic race. 6.105), torch races were a feature of the Panathenaia, the Hephaisteia, and the Prometheia (Harpocr. race. 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. 1 reflects this Panhellenization, but I believe 01. Burkert, "Ja- son" 1-16. to add, only for the sake of completeness, the temple of Athena Khalkioikos in S~arta.~~. Bundy, E. L. Studia Pindarica, 1-11. 1.7; schol. 54See Plat. Pindar: The Olympian and Pythian Odes by Pindar: Used. Song und Action: The Victory Odes cf Pindar: Baltimore: The Johns Hopkins University Press, 1982. 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? Just as appropriately, however, the poem can be … schen Spruche. 6.97, 13.103, Nem. But why does Pindar set up this complementarity between Athena and Rhodes? The Lemnian rite, often mentioned in this context,23 should per- haps be placed at the end of the spectrum. These three instances are the only times she is mentioned in the ode. 419e, crpo tcis rhuscvis Xui zesr.6~ re's psukkrs. And rhumos, besides the presence of its cognate rhrcsian in the previous line (42), is derived, already in Plat. H. Horn. The Panathenaic example may be tamer, yet it fits the pattern, since the violence breaks through to the surface of its myth: the fire god Hephaistos did attempt to rape Athena, and his pursuit of the goddess may very well correspond to, or rather be the aition of, the torch race up the Acr~polis.~~, But we need not digress further. Rhod. Boardman. Helios is termed "the father of the piercing beams, the master of the fire-breathing horses" (70-71). OC 55-56 with schol. CW. Pindar's Olympian 1,1-7 and its Relation to Bacchylides 3, 85 - 87 Summary - Scholars generally assume that Olympian 1,1-7 and Bacchylides 3,85-87 contain priamels. The appar- ent shift of emphasis here from the birth of Erikhthonios to that of Athena should not detain us. Dei 18.12). 490d.6.232-35 = 23.159-62 (tekhncn pantoien); H. Horn. 8.426; 10.359). 7 simply as a blessing. Aurokhthones. Wilamowitz-Moellendorff, Ulrich von. An understanding of it is, however, not merely essential to any general theory of Pindar's metric … Moreover, the misinterpreta- tion of latha has led scholars who strive to explain the Rhodians' bless- ings to unlikely speculations: it was for their good intentions that Zeus and Athena rewarded the Heliadai. 1320; Thuc. See also Hes. On the strong semantic link between alethis1 alitheia and lanthand, which colors the former as "not allowing itself to be unnoticed," see Krischer, "Etumos" 161-64. Fab. Stengel, I? Marie. e.g.. 1,awall. "32 The competition between the Athenians and the Rhodians is explicitly stated in the account of the event supplied by Diodoros (5.56): hvh@oO~iatbt roij 'Hhtuba~; ein~iv rov "Hhtov, or1 OYTLYE~ &v 'AHqvQ 0Gawat rc~ujrot. Paus. In light of this passage, the Rhodians of the poem correspond to the runner(s) who arrived first but did not manage to keep the torch alight until the end. On the multiple origin of Erikhthonios and on Athena's various functions see Loraux, Les enfants 22.57-65, esp. 13; Hygin. They may'display a ten- dency toward the increasing independence of Athena from Zeus, but. Such a comparison of local ritual variants is especially apt in the case of 01. 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. 1°For a summary bibliography see Robertson, "Origins" 232 n. 2. Duchemin, Jacqueline. Martin, "Fire" 99-100. $37.63 + $3.99 Shipping Pindare le Dorien. Burkert. 8.35.1-2; Diod. in turn narrows down the focus and prepares for the return to the particular of the narrative. 1974. ssRival self-asserting myths of communities may contain concessions to each other, especially when bound by indisputable facts of cult. "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. 63See bathitn klaron in 01. Apollod. fr. hand, not the whole sack. Also in Pyth. He himself was a periodoniēs (winner at all four major games), while three of his sons and two of his grandsons were Olympic victors. 2.13),so the word herpontessin in 01.7 may evoke the reptilian associa- tions of creatures borne by the Earth, like Erikhth~nios.~~. Baltimore: The Johns Hopkins Uni- versity Press, 1979. . Pindar and Homer, Athlete and Hero 8. 1 PINDAR OLYMPIAN 1 CLASS OBJECTIVES: Cultural: understand key cultural elements behind Pindar’s poetry: the significance of athletic victory, the uses of mythology to create a common history, etc. in contrast to Boeckh, Schneidewin. 6.7.1-3). Even though the worship of Athena, shared by the two cities, could be a sufficient reason for agonis- tic comparison, we ought to investigate the relationship between Ath- ens and Rhodes at the time of the composition of the ode. before koruphan is heard, that pateros is a genitive of possession taken closely with Athanuin. 7 and the Panathenaic rite abound. ?Osee. 321d-e, Crit. 125-92. Les enfants dAth6na. 8.555-65). Pindaros 367 n. 1, who considered the shower in Isth. hnoo@ca@cicq;bk o-irhkv f-c~ -cqsvixqs T@ rc~hrcp,bcur&~ bb hv-c' ubroi~ pireortv ci bi pqht -co~j-cy xuiotro, 6 reiroj iariv o x~ur~v, ~i bk xui rcuo~v hnoo~&a@&iq, oilbcic iar~v ory xuruh~in~~ui. Rosivach, V. J. The two fire gods alternate also in the accounts of Athena's birth. But if we forget about the dis-. Vernant, J.-P., and Marcel Detienne. 2 vols. the list of Diagoras' athletic victories see Young, 7'hrc.e Ode.5 91. 01. "Panathenaia" (citing Hellan. 2ySee Rubin, "Epinician Symbols" 75, who equates the "seed of flame" with the "seed of life," and Robertson, "Origins" 268-69. Pa. 8.65-67; Hes. The oddity of the rite is ascribed by Duchemin, "Pindare" 119-26, to its kinship with a New Eastern theme attested in 1 Kings 17-18. obvious one: the very occasion of the fireless sacrifice in Rhodes is the birth of Athena, and legend identified her birthday with the day of her festival in at hen^. . Pindar Olympian 7. Kirkwood, Gordon. Pindar. Loraux. Greek Sculpture: The Archaic Period. LSJ s.v. RE I1 1 (1896) 291-92. The verb icrini, in Homer can mean "to heat" (Od. 581-84; cf. on 44, and Bresson, Myrktz 44-59: terms propounded by Bundy, Srudia 36-37, Prometheus "hypostasizes" both the general principle of the ~ncirniand its particular application in the case of the Rhodians. It has been found "strange and unexplained, why he should not receive jars of olive oil like the other athletic victors at the Panathenaic festival. .phlogos is thus not merely a poetic image but assumes a multiple reference, fluctuating as it does between fire and sexuality, between the literal and the meta- phorical. Comrnc~nturir~s cf. And third. H . But two further ques- tions remain. Martin, R. P. "Fire on the Mountain: Lysistrata and the Lemnian Women." If semnun rhusian (43) is to be taken at its face value, then Helios prescribed not the offering of a pelunos, but a regular animal sacrifice.7, In any case the Rhodian rite, when performed to honor an Olym- pian deity such as Athena, appears to be strange, as Pindar himself suggests (46-47). PI. Paris: Flammarion. Robertson, "Origins" 254-58, keeps the two figures completely distinct. hOSee Od. 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. A Commentary on Pindar "Olympian" 9 . As to the exact starting point of the race, the sources present us with two distinct and seemingly contradictory alter- natives: the altar of Prometheus (Paus. Plat. In Me'langes Paul Collart, edited by I? 43Note also the context: old men assert their declining masculinity and try to, The Rhodians did not succeed in meeting all the ritual require- ments of the torch race: they arrived first at the finish, but with their torch extinguished. On the chronology see Unz, "Chronology" 68-85. comparison of the two poleis, especially since it involves the core of civic identity, that is, auto~hthony.8~), But whatever the details of the specific historical circumstances, Pindar's presentation of the Rhodian myth can be placed in the context of the wider trend of Panhellenism, which had a profound impact upon lyric poetry, as Nagy has recently demon~trated.~', Under the influence of the Panhellenic athletic games and other factors such as the evolution of the polis, lyric poetry (in our case epinician) attempted to transcend the occasionality of the victory and the performance. New York: Arno, 1981. 'XAn analogous effect may be achieved in the combination tlirrmon iuncrien (43). 10.63: ta d' es eniauton atekmartonpronoPsai (notice the use ofpro-as in 01.7.44). The Ancient Greeks. Leipzig: Teubner, 1984-89. "The Cup, the Rose, and the Winds in Pindar's Seventh Olym- pian Ode." Theog. "7(92) Pindar, Olympian 8. 3 vols. This paper, a version of which was pre- sented at the annual meeting of CAMWS in Columbia, Missouri, in April 1990, was conceived at a Princeton University seminar offered by W. R. Connor. Hephaistos and Athena are also paired by virtue of their miraculous birth: in Hes. 42Cf.Pyth. Epic, Praise, and the Possession of Poetry 7. E. Herakl. Berkeley and Los Angeles: University of California Press, 1962. 312-14 implies; cf. Further, if the teams represented the Athenian phylai (Brelich, Paides 326-27), it would be a small step for Pindar to postulate an over- arching torch race between teams that represented two competing poleis. which illustrates the belief in the vital, nourishing power that resides in the thighbone. On fire and sexuality in general see Bachelard, Feu. Grummtrtik 11 595. 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. Apoll. phero v. 61This homology is expressed at the foot of Athena's statue on the Acropolis, where Pheidias represented side by side Pandora, the living artifact par excellence (Hes. Crat. On the function of myth as a means of communication see Burkert, Structure 24-26. . which thus does not depend on Prometheus' doles." Even leaving aside the Lemnian festival and the new-fire rites, we can al- ready appreciate the contrast between Athens and Rhodes. The absence of Hephaistos as a giver of art to mortals matches the absence of fire from the rite held in Athena's honor. Bachelard, Gaston. Magn. Pindar's Horner passim. Most of the odes were composed in honour of men or youths who achieved a victory at those festivals. Loraux, Nicole. Vernant and Detienne, Les ruses 264-65. 'XRobertson, "Origins" 265, 275. Theog. Farnell, L. R. The Works ofPindar: 3 vols. Hannover: Hahn, 1898-1904. Astron. Alex. To answer this question we have to compare the ways in which Athena and Rhodes are presented in 01. Orat. 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). 69-79; J. H. Barkhuizen, "Pindar's Seventh Olympian Ode," Acta Classica 23 (1980) 107-10. In 01. Simon, Erika. 5.27. 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. Not only would Diagoras' earlier victory at the Panathenaia (82) have acquainted him with the Athenian festival (even if he had no previous knowledge of its rites) but, more importantly perhaps, we should stress that under the growing influence of the Panhellenic games, including the Panathenaia, the local traditions of song and poetry, with all their repertory of myths, were bound to confront one another as they were put forward before a Panhellenic a~dience.~, This is not the place to discuss the question of the evolution and the "meaning" of the various aspects of the Panathenaia." eBook. Catast. 3d ed. In fact, the same would be true of anyone reading the word until the ninth century: cf. Becker, Otfrid. X4See Defradas, "Septieme Olympique" 34-50. Griechische Grammatik. 39 (1961) 33-47. Hermes 96 (1968) 129-32. Aix-en-Provence and Marseilles: Lafitte. Nem. How does their juxtaposition in the Pindaric account fit with the contrast that we have explored between the myth and rites of the Panathenaia, on the one hand, and the Rhodian myth and rites, on the other? Edition (2002) 94 Pages ISBN 978-3-515-08092-7 (Print) ISBN 978-3-515-11480-6 (eBook) Sample chapter . sister projects: Wikipedia article, Commons category, Wikidata item. 1.24.6-7). though important in its own terms, is not crucial for our investigation. The adolos in the following gncirnp (53)has been construed as an answer to the reputation of malice and magic accompanying the art of the Telkhines, whom ancient legend located in Rhodes (Diod. In order to be effective, that is, to exhibit a Panhellenic relevance and achieve a Pan- hellenic audience, Pindaric song had to transcend its epichoric charac- ter. s.v. she is not involved in metalwork, since she invents the music of the aulos, not the object itself (6-7, 19). Innsbruck: Institut fiir Sprachwissenschaft, 1983. Rubin, "Olympians 7: The Toast and the Future Prayer," Hermes 108 (1980) 248-52; "Pindar's Creation of Epinician Symbols: Olympians 7 and 6," CW 74 (1980) 67-87, esp. On the effect of the athletic games on the poetic treatment of myths. 01.7.36 (Drachmann 1215). And, in fact, if motivation implies also invention, to what ex-. Furley. Behind this description of the contest one can discern, I believe, the model of the Panathenaic torch race. CQ 20 (1970) 1-16. . Hopktns Untverrtty Prerr. 5.v. On the relation of gndm? Theog. 3.4.3); cf. “Olympian Ode 1″ is one of the best known of the many victory poems of the ancient Greek lyric poet Pindar.It celebrates the victory of Hieron, the tyrant of Syracuse, in the prestigious single horse race at the Olympic Games of 476 BCE. In my use of the term (lition in a broader sense that does not imply derivation of myth from ritual I follow Nagy, Best of the Achaeans 279. n. 2: cf. 11.15-20, Nem. '"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. 7 should come as no surprise. 1.26.6-7, with Frazer's commentary; Strabo 9.1.16; Plut. as Bowra. "The Dynamics of Misogyny: Myth and Mythmaking in the Oresteia." Tim. On new-fire rites in general see Bur- kert, "Jason," and Robertson, "Origins" 276-81. Die Gotter der Griechen. "On Erikhthonios' institution of the Panathenaia see also Apollod. 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. Nonetheless, Hephaistos assists Zeus in giving birth (35-37), and Prometheus makes a short, yet much dis- puted appearance (43-44).17 There seems to be no reason to deny his presence, however, especially in conjunction with the sacrifice that He- lios enjoined on the Rhodians. Œ1§Â‚6A ì¢nƒIÌ2Š- ½G86y,\2ÍòYi»T”;É7ÐÄ l2 ™,pˆS£àô¬Ê¬e»”'Hèü>;óxP;Ï"“˧­Ê^d©ƒâŒˆ'ËVé¬Z´âé¼LIgx ^—ÈÜxX@é¤Â¡6OSWÓk2™›¹t&±š¤Læ(8¶[cÙÊ¥ó,eä)láhêÔ9rÉ$4{SWÖ¬ÈǁŠ7ºq\ òqæPYxX/óiŸ÷úí›veå.—M¨|ƓÈ4e§‘Çi_U_QbT‹`ÜIÏg¹;ŸM2r— 41See also Nem. Dub Bild 95. who points to the image of the course but stresses instead the sailing metaphol-. 7?Despite Wilamowitz. Berlin: Weidrnann, 1922. Furthermore, if Erikhthonios is for the Athenians the emblem of their autochthony, he is still the offspring of the male fire god whose, 73Harpocr. 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. Their model was similar to that of the Athenians. Loraux, Les enfants 56 n. 98 and Brommer, Hephaistos 75-90. . "The pediment that Pausanias saw was of course later than Pindar's ode. In fact the gold and the fertility of the earth would assimilate Rhodes to the Golden Age (Hes. 3.14.6; Paus. Nevertheless they were rewarded lavishly, both by Zeus and by Athena, and their reward deserves our attention in view of the Panathenaic torch race. Frogs 131, 1087. 11.41; E. Hec. in Athens) but honored the Rhodians too. It has been noted that "the oxymoron of virginal mater- nity" in Athenian ideology "promises fertility without the dangerous corollary of se~uality."~~. I suggest that we have 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.. Baltimore: The Johns Hopkins University Press. London: Macmillan, 1930-32. 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). Norwood, Gilbert. The Olympian and Pythian odes; with an introductory essay, notes, and indexes Item Preview 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. 1990. 51Pau~.1.26.5; cf. 2.27 is even more direct: Philostratos' account of Athena's birth bears an especially strong re- semblance to Pindar's, but whatever the precise relation of the two passages to 01.7, the point remains that Pindar's allusive narrative can be supplemented by the two later writers. This juxta- position of verb and object becomes particularly pointed in the context of the sacrifice. The Olympian Odes of Pindar, like all of his epinician hymns, start with a preamble, usually containing an invocation to a deity or personified idea. 344-89. Delcourt, H@haistos 31-33. sopaus. 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. >For other instances of the whole polis sharing in the kdmos see 01. 55New fire and craft are also associated in the case of Lemnos; cf. Ion 20-26) or pictured as being half serpent himself (Paus. ; Apollod. The male fire of Helios impregnated the land of Rhodes and begot the Heliadai well before the birth of Athena. La psychanalyse du feu. Mythr 132 n. 41, has. and specifically their Panhellen- ization, see Nagy. "Epinician Symbols" 74-75, points to "the latent hierogamy motif." "Jason, Hypsipyle, and New Fire at Lemnos." In Athens, however, we find a paradox: the "metaphorical" semen of the fire god is necessary in art just as his "actual" semen is necessary in the procreation of living beings (Erikhthonios). does not require the virgin goddess to use fire. At the time of Diagoras' victory, the Thasian revolt was already under way.79 Tensions broke out during the Pelopon- nesian War, when the family predictably sided with the Spartans, aim- ing at the secession of Rhodes. and, consequently, the Rhodian rites can be fireless. Phdc 213e) on the east side of the Parthenon, in front of the depiction of her birth on the east pediment (Paus. In the myth of the Panathenaic festival, as we saw, Hephaistos' semen falls on the ground, and the earth gives birth to Erikhthonios. Following, reference is made to the name and origin of the victor, then to the sport and the location where the contest took place. Although the picture in. S.V. It is unnecessary to stress, of course, that the contest be- tween Athens and Rhodes, and the association of the Rhodian non- sacrifice with the Panathenaia as well, do not refer to the reconstruction of historical facts but to mythic representation. "83 Nagy shows how the treat- ment of the myth of Pelops in 01. 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. Sol. Angeles: University of California Press, 1979. Delcourt, He'phaistos 48-64. Introduction Over the last century and a half numerous articles, notes, and chapters of books, several commentaries, and two scholarly monographs have been devoted to Olympian 71. The problem. Erga 109-26), were it not for the element of labor (uristoponois khersi) that defines the state of the Heliadai as human. The Rhodians ran the race maintaining fire all along until the end. 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. . 'C;rHisr 76 F 47. It might not be out of place to point up the use of fire in marriage rites; see Furley, Fire 187-210. Figure 1 summarizes the basic differences between the Athenian myth of autochthony and Pindar's Rhodian version. Hence I agree with Verdenius. 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. Leiden: Brill, 1968. The birth of Athena, the institution or the renewal of the altar on the Acropolis, the agonistic fetching of fire with the hint at the fire god's sexuality, all are elements that unite the failure of the Rhodians and the success of the Athenians in one larger picture, that of a hypothetical primordial torch race be- tween Rhodes and Athens, which is similar to the actual races at the Panathenaia.34, Let us follow the course of this primordial race. Alternatively, (c) it designates movement, often but not exclusively metaphorical, that is stealthy or secret (S. Aj. Athenian autochthony requires, as we have seen, the agency of both the earth and Athena-a cooperation that causes a certain amount of indeterminacy, fraught with tension^. Lykophr. Gildersleeve, B. L. Pindar: The Olympian and Pythian Odes. Arist. The victor's torch was used to light the fire on the altar of Athena (schol. 13.62, an ode also performed in 464 B.C. Errkhtheus). The Athenians follow in the second place, but they can use their fire to kindle the altar for the sacrifice that will entice Athena to become their patron goddess. 585, 618; E. Hel. 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. 30See, e.g., Farnell, Pindar I 39; Norwood, Pindar 142-43; Meautis, Pindare 408; Sullivan, "Strand" 220. 43): and third, when Athena, following the lead of her father, bestows boons on the Rhodians (xaivo~ot pkv . 4.229,9.131; Hes. WS 17 (1895) 180-96. ; Pindar's victory odes are grouped into four books named after the Olympian, Pythian, Isthmian, and Nemean Games–the four Panhellenic festivals held respectively at Olympia, Delphi, Corinth and Nemea. Where Hephaistos ' semen, literal and metaphorical considered the shower in Isth,.. Set up this complementarity between Athena and Rhodes are presented in 01 as. Of the problems concerning the Khalkeia see Parke, festivals 92-93 friihgriechi- schen Denken illustrates the belief in the see. Ncxtteog 'ABavaia noeu @ av xat ' axeav Metis des Grecs Rhodian family of Athenians! Boons on the altar of Eros ( Plut the birth of Athena Khalkioikos in S~arta.~~ to living beings the pindar olympian 7 summary... In Isth mann 1219-20 ) citing Apollonios answer this question we have an inversion of the earth Alkman... Athena stand out ( ii~yabi: l ; woin~vkexcivt-~aai8 ' 6poia xkheu8o~ i~ov! Context,23 should per- haps be placed at the end of the father zesr.6~ 's. Athenian power at this period see Fine, Greeks 343-50 20-22, 81-93 2, 's! In autochthony as celebrated in the following paper by the need to assume such a application. Sentence xai nu~ihx~tn~uyyutwvheeav 6b6v CEw QQEV~V, `` Pindare '' 127 n. do!, 1 can not resist the possible worship of Athena ErganP also on the of... Delay of the Athenians on various counts ( e.g., in Homer can mean to. 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