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The Olympian and Pythian Odes of Pindar
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This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
200 pages, Paperback
First published January 1, 447
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Displaying 1 - 9 of 9 reviews
May 5, 2021
Perhaps it is unsurprising that no reviews of this book are found here on ŷ. Pindar is the most audaciously brilliant poet in the Greek language, and yet he is not read much. Perhaps he is just too difficult. But Joyce is difficult, and so is Faulkner, so the presence of difficulty alone cannot account for the degree to which he has been marginalized among the great writers of ancient Greece.
Pindar repays careful study, and this text is the sine qua non of anyone seeking a deeper understanding of this important poet. The translation is clear and sticks quite close to the Greek, so it is ideal for assisting in unravelling the tough constructions, of which there are not a few.
Disclosure: I studied with William H. Race, the translator of this fine edition, as a graduate student at Vanderbilt University some years back. I learned more about Greek literature from him than anyone I ever encountered, and have long been an admirer of his scholarship. His articles and books are always incredibly clear, jargon-free, and illuminating. He despises academic cant and pretentiousness, and is, in the end, an old school philologist. For clarity and precision you will not find a better translation of Pindar.
Pindar repays careful study, and this text is the sine qua non of anyone seeking a deeper understanding of this important poet. The translation is clear and sticks quite close to the Greek, so it is ideal for assisting in unravelling the tough constructions, of which there are not a few.
Disclosure: I studied with William H. Race, the translator of this fine edition, as a graduate student at Vanderbilt University some years back. I learned more about Greek literature from him than anyone I ever encountered, and have long been an admirer of his scholarship. His articles and books are always incredibly clear, jargon-free, and illuminating. He despises academic cant and pretentiousness, and is, in the end, an old school philologist. For clarity and precision you will not find a better translation of Pindar.
December 29, 2024
"The truly fortunate are those who know how to rise above their fortune, for it is in the strength of their spirit that they will find their true greatness."
"Not the rich man, not the wise man, but the one who achieves through justice will have a name that lives forever."
In this edition from the Loeb Classical Library, offer a timeless exploration of athletic victory, divine favour, and the pursuit of glory. Pindar, the celebrated ancient Greek poet, has long been lauded for his intricate and passionate verses, and this collection does not disappoint. These odes celebrate the triumphs of athletes at the ancient Panhellenic games, but more importantly, they delve into the relationship between human achievement and divine intervention, making them essential readings for anyone interested in the classical world.
What struck me most about this edition was the blend of English translation alongside the original Greek text. The Loeb Classical Library has always excelled in making ancient texts accessible to modern readers while preserving the integrity of the original work, and this volume is no exception. The English translation is clear, fluid, and often evocative, providing the modern reader with insight into the cultural and philosophical underpinnings of Pindar’s work. However, for those familiar with Greek or looking to challenge themselves, the presence of the original Greek text offers a valuable opportunity for comparison and deeper engagement.
Pindar’s ability to elevate personal achievements to the level of divine myth is showcased throughout the Olympian and Pythian odes. His verses are as much about the athlete’s accomplishments as they are about the larger questions of fate, virtue, and the role of the gods in human life. For example, in the Olympian Odes, Pindar frequently praises not only the winners but also emphasizes the fleeting nature of success and the importance of maintaining honor. The combination of praise for the individual and philosophical reflection on human life makes Pindar’s work so rich and thought-provoking.
One of the aspects I particularly appreciated was the consistency with which Pindar reminds us of the transient nature of glory. Despite his lavish praise for the victors, there is always an acknowledgment of the precariousness of fame and fortune. This resonates deeply in today’s world, where fame can often be as fleeting as it is intense.
While the text is undoubtedly a bit challenging due to its archaic language and complex allusions, the reward for persevering through it is significant. The Olympian Odes and Pythian Odes are not just a historical record of athletic achievements; they provide a window into the values and mindset of the ancient Greek world.
Overall, Pindar I: Olympian Odes. Pythian Odes is a fantastic resource for those interested in classical poetry, ancient Greek culture, and the intersection of religion and sports. It is a rewarding read that blends both poetic beauty and philosophical depth, and this edition is a wonderful addition to any collection. Whether you’re a seasoned reader of ancient texts or a newcomer to Pindar, this volume is sure to offer new insights with each read.
"Not the rich man, not the wise man, but the one who achieves through justice will have a name that lives forever."
In this edition from the Loeb Classical Library, offer a timeless exploration of athletic victory, divine favour, and the pursuit of glory. Pindar, the celebrated ancient Greek poet, has long been lauded for his intricate and passionate verses, and this collection does not disappoint. These odes celebrate the triumphs of athletes at the ancient Panhellenic games, but more importantly, they delve into the relationship between human achievement and divine intervention, making them essential readings for anyone interested in the classical world.
What struck me most about this edition was the blend of English translation alongside the original Greek text. The Loeb Classical Library has always excelled in making ancient texts accessible to modern readers while preserving the integrity of the original work, and this volume is no exception. The English translation is clear, fluid, and often evocative, providing the modern reader with insight into the cultural and philosophical underpinnings of Pindar’s work. However, for those familiar with Greek or looking to challenge themselves, the presence of the original Greek text offers a valuable opportunity for comparison and deeper engagement.
Pindar’s ability to elevate personal achievements to the level of divine myth is showcased throughout the Olympian and Pythian odes. His verses are as much about the athlete’s accomplishments as they are about the larger questions of fate, virtue, and the role of the gods in human life. For example, in the Olympian Odes, Pindar frequently praises not only the winners but also emphasizes the fleeting nature of success and the importance of maintaining honor. The combination of praise for the individual and philosophical reflection on human life makes Pindar’s work so rich and thought-provoking.
One of the aspects I particularly appreciated was the consistency with which Pindar reminds us of the transient nature of glory. Despite his lavish praise for the victors, there is always an acknowledgment of the precariousness of fame and fortune. This resonates deeply in today’s world, where fame can often be as fleeting as it is intense.
While the text is undoubtedly a bit challenging due to its archaic language and complex allusions, the reward for persevering through it is significant. The Olympian Odes and Pythian Odes are not just a historical record of athletic achievements; they provide a window into the values and mindset of the ancient Greek world.
Overall, Pindar I: Olympian Odes. Pythian Odes is a fantastic resource for those interested in classical poetry, ancient Greek culture, and the intersection of religion and sports. It is a rewarding read that blends both poetic beauty and philosophical depth, and this edition is a wonderful addition to any collection. Whether you’re a seasoned reader of ancient texts or a newcomer to Pindar, this volume is sure to offer new insights with each read.
Read
May 4, 2021"If someone should be
an Olympic victor,
and steward of the prophetic altar of Zeus at Pisa,
and fellow-founder 1 of famous Syracuse,
what hymn of praise could he escape,
a man such as that, if he finds his townsmen
ungrudging in the midst of delightful songs?"
Given the fragmented offerings of posterity due to the mere shards of what mostly remain of early Greek poetry, it is refreshing to finally drink deep in Pindar; of all the poets, his work remains, comparatively speaking, intact.
I think I've mentioned before that I'm a few light years away from being a Greek scholar, so my navigation of Pindar's narratives which make frequent reference to obscure locales and Myths sure was rocky—yet even the most shallow of readers can take away the stuff of what has made Pindar endure to the present day. In Pindar's work there is such a strong nobility of spirit coupled with refreshing sobriety. Pindar has an incredibly sound understanding of humankind's mortality, their pathetic and helpless mercy at the hand of fate, the gods and time. Pindar characterizes the futility of human action thusly:
"Once deeds are done,
whether in justice or contrary to it, not even
Time, the father of all,
could undo their outcome.
But with a fortunate destiny forgetfulness may result,
for under the force of noble joys the pain dies
and its malignancy is suppressed,
whenever divine Fate sends
happiness towering upwards."
So, while humanity is at the beck and call of so much we can do nothing about, Pindar's work calls for the hope for something better. There a very fluid character to Pindar's philosophy and its attitude towards life. From the first Pythian Ode, Pindar in turn recommends,
"It helps to bear lightly the yoke one has taken upon one’s
neck, and kicking against the goad,
you know, becomes
a slippery path."
and in turn, we hear from the third Pythian Ode:
"for there is among mankind a very foolish kind of person,
who scorns what is at hand and peers at things far away,
chasing the impossible with hopes unfulfilled."
Ultimately, there is very little we can do to derail misfortune. So what remains? Ah, what remains is a celebration of life! Of humanity's groping for immortality through blind misfortune!
"But enough: upon praise comes tedious
excess,
which does not keep to just limits, but at the instigation
of greedy men is eager to prattle on
and obscure noble men’s good
deeds; for grains of sand escape counting,
and all the joys which that man has wrought for others,
who could declare them?"
Surely, this is the raison d'etre of Pindar's odes. A celebration what is 'Good'. No, not the short lived jittery highs which are strewn across the surface of one's life, but the successes which were far off, and only earned through toil and the perfection of natural ability. Pindar's ability? To immortalize mortals. Such are the highest achievements we can hope for.
"Do not be deceived,
O my friend, by shameful gains,
for the posthumous acclaim of fame
alone reveals the life of men who are dead and gone
to both chroniclers and poets."
And if a certain someone is blessed with natural ability, skill, and blessing from the Gods, the wise are content. This comes in many forms, and to each their own:
" If a man fosters a
sound prosperity
by having sufficient possessions and adding
praise thereto, let him not seek to become a god."
from Olympian 9:
"What comes by nature is altogether best. Many men
strive to win fame
with abilities that are taught,
but when god takes no part, each deed is no worse
for being left in silence; for some paths
are longer than others,
and no single training will develop
us all."
There is a strong sense of Plato's idea of The Good [before his time, however] that runs throughout his work. At times Pindar broadens his discussion to something that we might see in Plato's 'Republic', or perhaps 'Laws'. The importance of The Good, the self-made unhappiness that pervades the short sighted tyrant, so on and so forth. In the following passage from the second Pythian ode, the connection can be made quite easily, and is obviously intended for dismissal of a 'Thrasymachus' type baddy,
"The deceitful citizen cannot utter an effective word
among good men, but nonetheless he fawns on all
and weaves his utter ruin.
I have no part in his impudence. Let me befriend a
friend,
but against an enemy, I shall, as his enemy,
run him down as a wolf does,
stalking now here, now there, on twisting paths.
And under every regime the straight-talking man excels:
in a tyranny, when the boisterous people rule,
or when the wise watch over the city.
One must not contend with a god,"
[...]
"with good men rests
the governance of cities as a cherished inheritance"
[...]
"and I censure the condition of tyrannies.
I strive for achievements others share in; for envious men
are warded off."
Pindar has no pretensions that human kind is capable of perfection, and his very 'Greek' sentiments come across in the following passage,
"But, Hieron, if you can understand the true point
of sayings, you know the lesson of former poets:
the immortals apportion to humans a pair of evils
for every good. Now fools
cannot bear them gracefully,
but good men can, by turning the noble portion
outward."
Yes, turning the noble portion outward! Thoughts are not evil, actions are! Clearly, I'm gushing. And of course, Justice reigns,
"You and I, however, must rule our tempers with law
and weave our future happiness."
[...]
Pindar, I think I love you. When I pass the Brooklyn museum, I shall salute your name engraved on its side. I will take joy in sharing in your immortality, for your words have reached me from a far and foreign time.
Heh heh, I'm silly.
an Olympic victor,
and steward of the prophetic altar of Zeus at Pisa,
and fellow-founder 1 of famous Syracuse,
what hymn of praise could he escape,
a man such as that, if he finds his townsmen
ungrudging in the midst of delightful songs?"
Given the fragmented offerings of posterity due to the mere shards of what mostly remain of early Greek poetry, it is refreshing to finally drink deep in Pindar; of all the poets, his work remains, comparatively speaking, intact.
I think I've mentioned before that I'm a few light years away from being a Greek scholar, so my navigation of Pindar's narratives which make frequent reference to obscure locales and Myths sure was rocky—yet even the most shallow of readers can take away the stuff of what has made Pindar endure to the present day. In Pindar's work there is such a strong nobility of spirit coupled with refreshing sobriety. Pindar has an incredibly sound understanding of humankind's mortality, their pathetic and helpless mercy at the hand of fate, the gods and time. Pindar characterizes the futility of human action thusly:
"Once deeds are done,
whether in justice or contrary to it, not even
Time, the father of all,
could undo their outcome.
But with a fortunate destiny forgetfulness may result,
for under the force of noble joys the pain dies
and its malignancy is suppressed,
whenever divine Fate sends
happiness towering upwards."
So, while humanity is at the beck and call of so much we can do nothing about, Pindar's work calls for the hope for something better. There a very fluid character to Pindar's philosophy and its attitude towards life. From the first Pythian Ode, Pindar in turn recommends,
"It helps to bear lightly the yoke one has taken upon one’s
neck, and kicking against the goad,
you know, becomes
a slippery path."
and in turn, we hear from the third Pythian Ode:
"for there is among mankind a very foolish kind of person,
who scorns what is at hand and peers at things far away,
chasing the impossible with hopes unfulfilled."
Ultimately, there is very little we can do to derail misfortune. So what remains? Ah, what remains is a celebration of life! Of humanity's groping for immortality through blind misfortune!
"But enough: upon praise comes tedious
excess,
which does not keep to just limits, but at the instigation
of greedy men is eager to prattle on
and obscure noble men’s good
deeds; for grains of sand escape counting,
and all the joys which that man has wrought for others,
who could declare them?"
Surely, this is the raison d'etre of Pindar's odes. A celebration what is 'Good'. No, not the short lived jittery highs which are strewn across the surface of one's life, but the successes which were far off, and only earned through toil and the perfection of natural ability. Pindar's ability? To immortalize mortals. Such are the highest achievements we can hope for.
"Do not be deceived,
O my friend, by shameful gains,
for the posthumous acclaim of fame
alone reveals the life of men who are dead and gone
to both chroniclers and poets."
And if a certain someone is blessed with natural ability, skill, and blessing from the Gods, the wise are content. This comes in many forms, and to each their own:
" If a man fosters a
sound prosperity
by having sufficient possessions and adding
praise thereto, let him not seek to become a god."
from Olympian 9:
"What comes by nature is altogether best. Many men
strive to win fame
with abilities that are taught,
but when god takes no part, each deed is no worse
for being left in silence; for some paths
are longer than others,
and no single training will develop
us all."
There is a strong sense of Plato's idea of The Good [before his time, however] that runs throughout his work. At times Pindar broadens his discussion to something that we might see in Plato's 'Republic', or perhaps 'Laws'. The importance of The Good, the self-made unhappiness that pervades the short sighted tyrant, so on and so forth. In the following passage from the second Pythian ode, the connection can be made quite easily, and is obviously intended for dismissal of a 'Thrasymachus' type baddy,
"The deceitful citizen cannot utter an effective word
among good men, but nonetheless he fawns on all
and weaves his utter ruin.
I have no part in his impudence. Let me befriend a
friend,
but against an enemy, I shall, as his enemy,
run him down as a wolf does,
stalking now here, now there, on twisting paths.
And under every regime the straight-talking man excels:
in a tyranny, when the boisterous people rule,
or when the wise watch over the city.
One must not contend with a god,"
[...]
"with good men rests
the governance of cities as a cherished inheritance"
[...]
"and I censure the condition of tyrannies.
I strive for achievements others share in; for envious men
are warded off."
Pindar has no pretensions that human kind is capable of perfection, and his very 'Greek' sentiments come across in the following passage,
"But, Hieron, if you can understand the true point
of sayings, you know the lesson of former poets:
the immortals apportion to humans a pair of evils
for every good. Now fools
cannot bear them gracefully,
but good men can, by turning the noble portion
outward."
Yes, turning the noble portion outward! Thoughts are not evil, actions are! Clearly, I'm gushing. And of course, Justice reigns,
"You and I, however, must rule our tempers with law
and weave our future happiness."
[...]
Pindar, I think I love you. When I pass the Brooklyn museum, I shall salute your name engraved on its side. I will take joy in sharing in your immortality, for your words have reached me from a far and foreign time.
Heh heh, I'm silly.
June 16, 2015
"If someone should be
an Olympic victor,
and steward of the prophetic altar of Zeus at Pisa,
and fellow-founder 1 of famous Syracuse,
what hymn of praise could he escape,
a man such as that, if he finds his townsmen
ungrudging in the midst of delightful songs?"
Given the fragmented offerings of posterity due to the mere shards of what mostly remain of early Greek poetry, it is refreshing to finally drink deep in Pindar; of all the poets, his work remains, comparatively speaking, intact.
I think I've mentioned before that I'm a few light years away from being a Greek scholar, so my navigation of Pindar's narratives which make frequent reference to obscure locales and Myths sure was rocky—yet even the most shallow of readers can take away the stuff of what has made Pindar endure to the present day. In Pindar's work there is such a strong nobility of spirit coupled with refreshing sobriety. Pindar has an incredibly sound understanding of humankind's mortality, their pathetic and helpless mercy at the hand of fate, the gods and time. Pindar characterizes the futility of human action thusly:
"Once deeds are done,
whether in justice or contrary to it, not even
Time, the father of all,
could undo their outcome.
But with a fortunate destiny forgetfulness may result,
for under the force of noble joys the pain dies
and its malignancy is suppressed,
whenever divine Fate sends
happiness towering upwards."
So, while humanity is at the beck and call of so much we can do nothing about, Pindar's work calls for the hope for something better. There a very fluid character to Pindar's philosophy and its attitude towards life. From the first Pythian Ode, Pindar in turn recommends,
"It helps to bear lightly the yoke one has taken upon one’s
neck, and kicking against the goad,
you know, becomes
a slippery path."
and in turn, we hear from the third Pythian Ode:
"for there is among mankind a very foolish kind of person,
who scorns what is at hand and peers at things far away,
chasing the impossible with hopes unfulfilled."
Ultimately, there is very little we can do to derail misfortune. So what remains? Ah, what remains is a celebration of life! Of humanity's groping for immortality through blind misfortune!
"But enough: upon praise comes tedious
excess,
which does not keep to just limits, but at the instigation
of greedy men is eager to prattle on
and obscure noble men’s good
deeds; for grains of sand escape counting,
and all the joys which that man has wrought for others,
who could declare them?"
Surely, this is the raison d'etre of Pindar's odes. A celebration what is 'Good'. No, not the short lived jittery highs which are strewn across the surface of one's life, but the successes which were far off, and only earned through toil and the perfection of natural ability. Pindar's ability? To immortalize mortals. Such are the highest achievements we can hope for.
"Do not be deceived,
O my friend, by shameful gains,
for the posthumous acclaim of fame
alone reveals the life of men who are dead and gone
to both chroniclers and poets."
And if a certain someone is blessed with natural ability, skill, and blessing from the Gods, the wise are content. This comes in many forms, and to each their own:
" If a man fosters a
sound prosperity
by having sufficient possessions and adding
praise thereto, let him not seek to become a god."
from Olympian 9:
"What comes by nature is altogether best. Many men
strive to win fame
with abilities that are taught,
but when god takes no part, each deed is no worse
for being left in silence; for some paths
are longer than others,
and no single training will develop
us all."
There is a strong sense of Plato's idea of The Good [before his time, however] that runs throughout his work. At times Pindar broadens his discussion to something that we might see in Plato's 'Republic', or perhaps 'Laws'. The importance of The Good, the self-made unhappiness that pervades the short sighted tyrant, so on and so forth. In the following passage from the second Pythian ode, the connection can be made quite easily, and is obviously intended for dismissal of a 'Thrasymachus' type baddy,
"The deceitful citizen cannot utter an effective word
among good men, but nonetheless he fawns on all
and weaves his utter ruin.
I have no part in his impudence. Let me befriend a
friend,
but against an enemy, I shall, as his enemy,
run him down as a wolf does,
stalking now here, now there, on twisting paths.
And under every regime the straight-talking man excels:
in a tyranny, when the boisterous people rule,
or when the wise watch over the city.
One must not contend with a god,"
[...]
"with good men rests
the governance of cities as a cherished inheritance"
[...]
"and I censure the condition of tyrannies.
I strive for achievements others share in; for envious men
are warded off."
Pindar has no pretensions that human kind is capable of perfection, and his very 'Greek' sentiments come across in the following passage,
"But, Hieron, if you can understand the true point
of sayings, you know the lesson of former poets:
the immortals apportion to humans a pair of evils
for every good. Now fools
cannot bear them gracefully,
but good men can, by turning the noble portion
outward."
Yes, turning the noble portion outward! Thoughts are not evil, actions are! Clearly, I'm gushing. And of course, Justice reigns,
"You and I, however, must rule our tempers with law
and weave our future happiness."
[...]
Pindar, I think I love you. When I pass the Brooklyn museum, I shall salute your name engraved on its side. I will take joy in sharing in your immortality, for your words have reached me from a far and foreign time.
—A
an Olympic victor,
and steward of the prophetic altar of Zeus at Pisa,
and fellow-founder 1 of famous Syracuse,
what hymn of praise could he escape,
a man such as that, if he finds his townsmen
ungrudging in the midst of delightful songs?"
Given the fragmented offerings of posterity due to the mere shards of what mostly remain of early Greek poetry, it is refreshing to finally drink deep in Pindar; of all the poets, his work remains, comparatively speaking, intact.
I think I've mentioned before that I'm a few light years away from being a Greek scholar, so my navigation of Pindar's narratives which make frequent reference to obscure locales and Myths sure was rocky—yet even the most shallow of readers can take away the stuff of what has made Pindar endure to the present day. In Pindar's work there is such a strong nobility of spirit coupled with refreshing sobriety. Pindar has an incredibly sound understanding of humankind's mortality, their pathetic and helpless mercy at the hand of fate, the gods and time. Pindar characterizes the futility of human action thusly:
"Once deeds are done,
whether in justice or contrary to it, not even
Time, the father of all,
could undo their outcome.
But with a fortunate destiny forgetfulness may result,
for under the force of noble joys the pain dies
and its malignancy is suppressed,
whenever divine Fate sends
happiness towering upwards."
So, while humanity is at the beck and call of so much we can do nothing about, Pindar's work calls for the hope for something better. There a very fluid character to Pindar's philosophy and its attitude towards life. From the first Pythian Ode, Pindar in turn recommends,
"It helps to bear lightly the yoke one has taken upon one’s
neck, and kicking against the goad,
you know, becomes
a slippery path."
and in turn, we hear from the third Pythian Ode:
"for there is among mankind a very foolish kind of person,
who scorns what is at hand and peers at things far away,
chasing the impossible with hopes unfulfilled."
Ultimately, there is very little we can do to derail misfortune. So what remains? Ah, what remains is a celebration of life! Of humanity's groping for immortality through blind misfortune!
"But enough: upon praise comes tedious
excess,
which does not keep to just limits, but at the instigation
of greedy men is eager to prattle on
and obscure noble men’s good
deeds; for grains of sand escape counting,
and all the joys which that man has wrought for others,
who could declare them?"
Surely, this is the raison d'etre of Pindar's odes. A celebration what is 'Good'. No, not the short lived jittery highs which are strewn across the surface of one's life, but the successes which were far off, and only earned through toil and the perfection of natural ability. Pindar's ability? To immortalize mortals. Such are the highest achievements we can hope for.
"Do not be deceived,
O my friend, by shameful gains,
for the posthumous acclaim of fame
alone reveals the life of men who are dead and gone
to both chroniclers and poets."
And if a certain someone is blessed with natural ability, skill, and blessing from the Gods, the wise are content. This comes in many forms, and to each their own:
" If a man fosters a
sound prosperity
by having sufficient possessions and adding
praise thereto, let him not seek to become a god."
from Olympian 9:
"What comes by nature is altogether best. Many men
strive to win fame
with abilities that are taught,
but when god takes no part, each deed is no worse
for being left in silence; for some paths
are longer than others,
and no single training will develop
us all."
There is a strong sense of Plato's idea of The Good [before his time, however] that runs throughout his work. At times Pindar broadens his discussion to something that we might see in Plato's 'Republic', or perhaps 'Laws'. The importance of The Good, the self-made unhappiness that pervades the short sighted tyrant, so on and so forth. In the following passage from the second Pythian ode, the connection can be made quite easily, and is obviously intended for dismissal of a 'Thrasymachus' type baddy,
"The deceitful citizen cannot utter an effective word
among good men, but nonetheless he fawns on all
and weaves his utter ruin.
I have no part in his impudence. Let me befriend a
friend,
but against an enemy, I shall, as his enemy,
run him down as a wolf does,
stalking now here, now there, on twisting paths.
And under every regime the straight-talking man excels:
in a tyranny, when the boisterous people rule,
or when the wise watch over the city.
One must not contend with a god,"
[...]
"with good men rests
the governance of cities as a cherished inheritance"
[...]
"and I censure the condition of tyrannies.
I strive for achievements others share in; for envious men
are warded off."
Pindar has no pretensions that human kind is capable of perfection, and his very 'Greek' sentiments come across in the following passage,
"But, Hieron, if you can understand the true point
of sayings, you know the lesson of former poets:
the immortals apportion to humans a pair of evils
for every good. Now fools
cannot bear them gracefully,
but good men can, by turning the noble portion
outward."
Yes, turning the noble portion outward! Thoughts are not evil, actions are! Clearly, I'm gushing. And of course, Justice reigns,
"You and I, however, must rule our tempers with law
and weave our future happiness."
[...]
Pindar, I think I love you. When I pass the Brooklyn museum, I shall salute your name engraved on its side. I will take joy in sharing in your immortality, for your words have reached me from a far and foreign time.
—A
September 8, 2021
History rates Pindar five stars. Still, this edition is very good. Race's translation is helpful for anyone who struggles with Pindaric Greek, the notes concerning geography and mythology are judiciously given, and the layout is pretty readable.
October 11, 2021
“Creatures of a day! What is someone? What is no one? A dream of a shadow is man!� (Pythian 8)
April 3, 2024
Great poet from a very different time. Not exactly a fun read, but interesting
September 25, 2015
The poet calls the Muse to this city to celebrate the victory of X at Y in the Z. This city is exemplary in the qualities shown by X at Y. Qualities shared by its founder, the hero, who along with a second hero performed these various feats by the favor of the gods. Not without this same favor did X win his peerless victory. But the poet goes on too long, and tempts Fortune. The poet recounts the former victories of X's uncle and grandfather. May X bring similar honors to his city at other games. Shout out to his trainer.
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October 3, 2016Displaying 1 - 9 of 9 reviews
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