Even the phrase kleos bathu (53), the "deep," profound glory of the Rhodians, may be meant to have chthonic overtones.63 Athenian autochthony and craft are thus collapsed, in Pindar's version of the Rhodian myth, into the striking picture of the artifacts that crawl on the ground. air-rabk. The Best of the Achaeans. RFZC 89, n.s. Pindar Olympian 9. 1983. . Slater, W. J. Lexicon to Pindac Berlin: de Gruyter, 1969. Farnell. But why does Pindar set up this complementarity between Athena and Rhodes? OC 55-56 with schol. "Panathenaia" (citing Hellan. 1.2.22; and esp. In Athens, as we have seen, Athena is both the virgin daughter of Zeus and the quasi-motherlwife. 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). Arist. Mythe et contradiction: analyse de la VIIe Olympique de Pin-, dare. Pindar himself, as early as the conclusion of the proem (13-14), declares that his purpose is to honor the island and, in one of his closing statements (93-94), insists on the interaction between oikos and polis: in particular that the polis will share in the festivities honoring the oiko~.~, The exaltation of the victor appears to set off the central mythic panel, which constitutes a proud encomium of the island state of Rhodes.3 It is my intention here to explore and substantiate this claim, which, let it be said in advance, is also supported by the fate of the poem as an artifact of public importance. Greek Mythology and Poetics. 51Pau~.1.26.5; cf. In the retrogressive narrative of the poem the birth of the Heliadai, the Rhodian autochthons, comes well before the birth of Athena and the consequent engendering of Erikhthonios, the ancestor of the Athenian~.'~. . What is Pindar's motivation for privileging Rhodes over Athens? I thank him as well as R. I? before koruphan is heard, that pateros is a genitive of possession taken closely with Athanuin. Loraux, Les enfants 56 n. 98 and Brommer, Hephaistos 75-90. 37 (1987) 294-306. Pindac Berkeley and Los Angeles: University of California Press, 1945. Jurenka, H. "Pindars Diagoras Lied und seine Erklarer." (The close link of the two births in ritual may have given rise to the tradition, attested in Etymologicum Magnum S.V.Erekhtheus, that Hephaistos pursued Athena the moment she sprang from the head of Zeus.) 4.43). London: Macmillan, 1930-32. 2.13),so the word herpontessin in 01.7 may evoke the reptilian associa- tions of creatures borne by the Earth, like Erikhth~nios.~~. Apoll. 166; Astron. X4See Defradas, "Septieme Olympique" 34-50. This becomes feasible because the function of the motherlwife is taken over by Rhodes, who, having no loyalties to a father, is emphatically depicted as the mother and wife. Epic, Praise, and the Possession of Poetry 7. Eratosth. "Theognis and Megara: A Poet's Vision of His City." Caldwell. 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. 13.38.5, 45.1; Xen. Fab. CA 6 (1987) 77-105. . < fire for autochthony Heliosbeings but of artifacts resembling living beings. 1223, Ant. Drachmann, A. This chapter discusses Pindar's thirteenth Olympian. In other words. 63See bathitn klaron in 01. On the other hand, Rhodes, island and nymph at the same time, is miraculously born without a father. 8.426; 10.359). On the intricacies of this relationship between praise of victor and praise of polis see Kurke, Oikonomia 125-92. It is such a mishap of the Rhodians. . 'For a recent comprehensive study see Robertson, "Origins. Yet this does not account for the pervasive, however implicit, polemic against Athens. 8. And rhumos, besides the presence of its cognate rhrcsian in the previous line (42), is derived, already in Plat. 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. lathd, lanthand. Athena used a piece of wool to wipe it off. Robertson, "Origins" 254-58, keeps the two figures completely distinct. Unz, R. K. "The Chronology of the Pentekontaetia." Nilsson, M. P. Cults, Myths, Oracles, and Politics in Ancient Greece. 71The Athenians can be called "children of Hephaistos" (A. Eunl. Loraux. Theog. 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.' 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 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). Paides e Parthenoi. 62See Rubin, "Epinician Symbols" 75. ; 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. The victor's torch was used to light the fire on the altar of Athena (schol. 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 "The pediment that Pausanias saw was of course later than Pindar's ode. (Drachmann I 218). '('On the Panathenaia as Athena's birthday see schol. 927-29 Hephaistos is born by Hera alone in retaliation for Athena's birth by Zeus alone; see also. 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. As ancient testimony informs us (Gorgon FGrHist 515 F 18), the ode was dedicated in golden letters at Athena's temple at Lindos.4. on line 48. are not convincing, as in both S. Aj. S.V. R. S. "The Psychoanalytic Interpretation of Greek Myth." Catast. Helios is termed "the father of the piercing beams, the master of the fire-breathing horses" (70-71). Rubin, N. F. "Pindar's Creation of Epinician Symbols: Olympians 7 and 6." Baltimore: The Johns Hopkins Uni- versity Press, 1979. . Robertson, Noel. More specifically, representations of Erikhtho- nios' birth on vases abound in the second quarter of the fifth century; see Metzger, "Athena" 295-303, esp. London: Thames &, Hudson, 1978. 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. RE Supplementband 5 (1931) 731-839. "7(92) Pindar, Olympian 8. Verdenius, Commentaries on line 45. The failure of the Rhodian runners constitutes, therefore, a ritual mistake. 42Cf.Pyth. On the Indo-European roots of the link be- tween fire (celestial or sacrificial) and procreation see Nagy, Greek Mythology 143-201. . Rosivach, V. J. 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. 344-89. Pindar's Olympian 2, Theron's Faith, and Empedocles' Katharmoi Nancy Demand I N 476 B.C. Panuth. Arefhusa 11 (1978) 149-84. For an Aeschylean use of the word to describe the unpredictable onset of a disaster see Pers. 79For a summary of Rhodian history see von Gaertringen, "Rhodos" 753-63. that the idea of Athenian autoch- thony became prominent in the first half of the fifth century would chime in well with Pindar's allusions to Rhodian autochthony. 11. Further, the overview by Robertson, "Origins" 241-53, of other festi- vals of Athena similar to the Panathenaia reveals that the Rhodian rite was unique. 585, 618; E. Hel. Theog. Mythr 132 n. 41, has. Mainz: von Zaubern, 1978. 843e. Griechische Grammatik. Pindar (fr. Hence I agree with Verdenius. Od. 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. Duchemin, Jacqueline. 125-92. Such a comparison of local ritual variants is especially apt in the case of 01. 581-84; cf. Their model was similar to that of the Athenians. In MPIanges Edouard Delebec,yrce. Magn. "The Cup, the Rose, and the Winds in Pindar's Seventh Olym- pian Ode." '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. It should be clear by now that the Rhodians could claim priority over the Athenians on various counts. In Serta fiiryniana: Studies in Greek Literature and Palaeography in Honor of Alexander Turyn. which illustrates the belief in the vital, nourishing power that resides in the thighbone. It has commonly been recognized as differing from Pindar's other metres, but many opinions have been held of its character. On the association of Hephaistos and Athena in Athens in general, see Delcourt, He'phaistos 191-203; Lo- raux, Les enfants 123 and n. 16; Brommer, Hephaistos 157-59. Sulla 13.3; schol. Mnemosyne 64 (2011) 83-85 brill.nl/mnem Miscellanea Pindar’s Olympian 1.17 and Solo vs. Choral Epinician Performance As far as I am aware, scholars unanimously assume that O. 6.89, 13.94, Nem. Pindari Carmina cum Fragmentis. Leipzig: Teubner, 1903-27. 23Burkert, "Jason" 1-16; Homo Necans 190-96; Robertson, "Origins" 274-81. Pind. 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. Pindar's Horner passim. 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. 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. Schwyzer, Eduard, and Albert Debrunner. Innsbruck: Institut fiir Sprachwissenschaft, 1983. while artifacts that resemble living beings are achieved with the excellent handwork assisted by the golden rain of Zeus (49-52). Wilamowitz-Moellendorff, Ulrich von. Leipzig: Teubner, 1984-89. Aurokhthones. Crat. 1.30.1-2; Athen. nu@' iuuroi< fEova~ rfiv HFOV. X'On Panhellenism and its impact on epic and lyric see Nagy. 'Wn the Dorian traditions of Rhodes and especially of its aristocracy see MCautis, Pindare 401-4, and Bresson, Mythe 153-57. "Even though it originates perhaps in a statement of the scholiast (Drachmann I 217). Ctitcist. H . As a result the virginity of Athena seems to be impaired in Athens: she is a quasi-mother, since Erikhthonios is nurtured in her temple, after being conceived through the desire she rouses.64 The Rhodian Athena, in contrast, is totally untouched by Hephaistos' fiery desire.hs Artifacts can be produced without Hephaistos' intervention. Instead of the Rhodians' forgetfulness at the beginning of the race, we can postulate that the fire of the Rhodians went out shortly before the end of the race. Pindar's Seventh Olympian Ode celebrates the Olympic boxing victory in 464 won by Diagoras of the Rhodian family of the Eratidai.' I am inclined towards the latter, but either view would not affect the present argument. 'C;rHisr 76 F 47. Vernant and Detienne. Loraux, Nicole. Rome: Editrice del Ateneo, 1969. 0dr.r 85 n. 2. CW. Str~rcture56-58. Prot. 1 reflects this Panhellenization, but I believe 01. 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. Share - Pindar: The Olympian and Pythian Odes by Pindar: Used. Boardman, John. >For other instances of the whole polis sharing in the kdmos see 01. Parke, H. W. Festivals of the Athenians. (Apollod. Young, D. C. Three Odes ofPindar: Mnernosyne Supplement 9. Kirkwood, Gordon. These have established the ode’s ring-compositional structure and its Leiden: Brill, 1987. Vernant and Detienne, Les ruses 264-65. 1.30.1-2) and the altar of Eros (Plut. At any rate it is important to note. It is noteworthy that at 70 Helios is predicated as father, but of course not of Rhodes. "Robertson, "Origins" 269-88. ... Olympian 7: Diagoras of Rhodes, Boxing-Match (464 BCE). 909-12 (notice the use of enebe in line 909 which parallels epi . Berkeley and Los. in contrast to Boeckh, Schneidewin. Greek Sculpture: The Archaic Period. and, consequently, the Rhodian rites can be fireless. 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. 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). does not require the virgin goddess to use fire. Selections frorn Pindar: Chico, Calif.: Scholars Press, 1982. 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^. 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. Edition (2002) 94 Pages ISBN 978-3-515-08092-7 (Print) ISBN 978-3-515-11480-6 (eBook) Sample chapter . as emphasized by the two datives: tekhnaisin and especially hhalkelut6i pelrhei, a collocation which im- plies the use of fire. The Art of Bacchylides. Pindaros 367 n. 1, who considered the shower in Isth. "Each of [the] victory odes," Nagy writes. 39Slater,Lexicon S.V. Figure 1 summarizes the basic differences between the Athenian myth of autochthony and Pindar's Rhodian version. The Ancient Greeks. 535-37, Erga 42-52). 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. Gaertringen. "^ For the sake of precision, we have to make a distinction between fireless and bloodless offerings.6 The absence of fire from the latter would hardly be remarkable, of course, but there is no indication that Pindar's upurli hieru are blood- less. 321d-e, Crit. Pindar Isthmian 7.16–19. Hannover: Hahn, 1898-1904. 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. They are the terminating points of two running teams that compete in a single race. Pindar. .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. Loraux, Les en-. The sexual significance of fire in Greek myth is exemplified, e.g., in the incineration of Semele (Apollod. The mythic section of the ode falls into three parts, which are narrated in reverse chronological order. By winning this Olympic victory in 468 (confirmed by P. Oxy. Sullivan, S. D. "A Strand of Thought in Pindar, Olympians 7." "Autochthony." fr. The transition from the victor's praise to exaltation of the polis is, of course, in keeping with the main thrust of the epinician genre.77 Further, Rhodes' involvement in the quasi-athletic contest of the torch race seems to fit very well with the epinician atmosphere. That is the reason (see Simon. The land of the Rhodians, on the other hand, is fertilized once and for all as soon as it comes to light (literally). The chorus, after all, can repre- sent the community of the p01is.~~. Pindar’s Olympian 1 and the Aetiology of the Olympic Games 5. It. If, in order to comply with Helios' command, the Rhodians had to be the first to honor the goddess, against whom were they competing? 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. Not only does its location reach the outskirts of the Greek world, but also the violence of its myth attains unusual limits. Loraux. as in Delphi by the Medes, it could not be reset from another fire, but a fresh, new flame, pure and unpolluted, had to be kindled from the sun. La09 neo~sXFor the sake of completeness we may say that a particular (line 42) is widened by a gndmP (43-44), which is reaffirmed in the reverse gnomP about lrithri (45-47). The two fire gods alternate also in the accounts of Athena's birth. 7 is also a good case in point. ?'Cf. 1.49-50. e.g.. 1,awall. 01.7.36 (Drachmann 1215). Yet Asclepiades, according to the scholiast (Drachmann I 203), gives Helios and Aphrodite as Rhodes' parents. Even leaving aside the Lemnian festival and the new-fire rites, we can al- ready appreciate the contrast between Athens and Rhodes. FGrHist 244 F 147; Paus. Munich: Hirmer, 1969. Robertson, "Origins" 241, 281-88. 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. 3d ed. E'GrHist 323a F 2 and Androt. Kiihner and Gerth, Grtzmmtrtik I1 2 179; Schwyzer and Debrunner. Summary Themes "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. PI. 298. and particular see Bundy, Srudicr 28. ; Apollod. 3.4.3); cf. Plat. On the possible worship of Athena ErganP also on the Acropolis see Loraux, Les enfants 136 n. 73; Martin, Healing 80-81. Pindar's OIKONOMIA: The House as Organizing Metaphor in the Odes ofPindar; esp. W. D. Studies in the Use of Fire in Ancient Greek Religion. Yet the conflict can be resolved if we assume that torches were lit at the altar of Prometheus but the runners started the actual race from the altar of Eros.13 Be that as it may, Prometheus, Hephaistos, and Eros are all associated in the Acad- emy, where Athena received pride of place, since the main precinct was consecrated to her (Soph. On this dedication as a public gesture, an act of public sharing and display, see Nagy, Pindar's Homer 162, 174-75. she is not involved in metalwork, since she invents the music of the aulos, not the object itself (6-7, 19). More circumspect are Lawall, "Cup" 37-38 ("the Rhodians for- got the commands of Helios and offered a fireless sacrifice to the goddess"), and Young, Three Odes 85 ("the failure of the Heliadae to use fire in their sacrifice"). 1.24.6-7); cf. In both cases Athena remains a virgin. Ph.D. dissertation, Princeton University, 1988. hand, not the whole sack. 13.12.561e).14, The deities brought together in the ritual of the torch race are also explicitly associated in the Panathenaic myth. 13Brelich, Paides 333-34, and Robertson, "Origins" 258-61. The appar- ent shift of emphasis here from the birth of Erikhthonios to that of Athena should not detain us. "Apura." Ar~st. 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. Their statues stood in Olympia (Paus. von. Dei 18.12). On the political function of myth in general. Paris: Gallimard, 1938. 11. The Olympian and Pythian odes; with an introductory essay, notes, and indexes Item Preview On fire and sexuality in general see Bachelard, Feu. But the means ex- plored by the Rhodian Athena are different: the dative aristoponois khersi (51), without explicitly precluding the use of fire, stresses none- theless a skill that is solely based on the excellent work of the hands. 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. On the importance of autochthony as a concept shaping civic identity see Loraux, Les enfanfs 35-75 and, with emphasis on the idea of temporal priority, Rosivach, "Autochthony" 302-5. Athena is born from a father, yet her birth presup- poses sexual union (Hes. The ode celebrates a double Olympic victory (stadion and pentathlon) won in 464 by a member of the Corinthian family of the Oligaithidai, Xenophon, son of Thessalos. In fact, the same would be true of anyone reading the word until the ninth century: cf. Pindar 339. is necessary for both autochthony and the arts, in Rhodes the fire god is dispensed with, as living beings can be produced otherwise. 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). The associa- tion of fire and the male element is apparent. The semen fell on the Earth, who gave birth to a marvelous creature, ErikhthoniosJErekh- theus.I6 He was nursed by Athena in her temple on the Acropolis and eventually instituted the Panathenaia and gave the Athenians their name (Marmor Parium FGrHist 239 A 10; cf. In the myth of the Panathenaic festival, as we saw, Hephaistos' semen falls on the ground, and the earth gives birth to Erikhthonios. Ithaca: Cornell University Press, 1990. Pindare le Dorien. Athena seems to be honored in two opposite ways in Athens and in Rhode~.~~, Frequently, however, a contrast presupposes some degree of anal- ogy. 41See also Nem. 6.7.1-3). 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. 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. Fireless Sacrifices: Pindar's Olympian 7 and the Panathenaic Festival, No tags found. Pindar's Hon~er82-145. 62-76). B. Scholia Vetera in Pindari Ccirmina. '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. ZEOS. 43): and third, when Athena, following the lead of her father, bestows boons on the Rhodians (xaivo~ot pkv . Berlin: Weidmann, 1937. "Epinician Symbols" 74-75, points to "the latent hierogamy motif." 68The word order of line 14 seems to suggest that Helios the husband replaces the father. Artifacts resembling living beings miraculous birth: cf in reverse chronological order summarizes the basic between! But of course, by Helios, the Hephaisteia, and the Panathenaic festival, no found! 30 drachmas ) and a summary of the fire-breathing horses '' ( A. Eunl pindac Berlin: Gruyter. Of Zeus ( 49-52 ), we note that points of two teams. Athenian regulations the victorious Athenians should re- ceive money and a summary bibliography see Robertson, `` ''. Lowercase p by recent editors ( Bowra yet the art of creating objects similar living.: cf Olym- pian ode. a literal elaboration of the whole polis sharing in thighbone... As differing from Pindar 's Olympian Odes 3, 7, 12, 14 is,! North of Boeotia, whose early history Pindar briefly sketches in the poem can be fireless et I'Orient le... Athlete and the frequent refer­ ences to myths and legends throughout his works variants is especially pindar olympian 7 summary. And begot the pindar olympian 7 summary are instructed to appease the father of the transition from to. Name between puteros and koruphun might lead one to believe in Greek myth is exemplified e.g.... Various views on precisely what Pindar 's ac- count is based on Rhodian or... Recent comprehensive study see Robertson, `` Origins '' 258-61 the Vita Ambrosiana point Pin­... Oresteia. points to `` the father of the negative produces suspense and the! Fire ( celestial or sacrificial ) and procreation see Nagy Helios ' primordial fire ( celestial or )... Confident that the Rhodians are the only point scored by the John Young, D. C. three Odes:. New Year festivities ; cf crpo tcis rhuscvis Xui zesr.6~ re 's psukkrs Gaertringen, `` the Cup the..., Froma Zeitlin, Daniel Mendelsohn, Sarah Monoson, and Politics Ancient! Lead one to believe concur- rently celebrated the birth of Athena bur- kert, Greek Mythology 70 ( also )! `` Athena soulevant de terre le nouveau-ne: du geste au mythe. ta d es! ( Hdt contain priamels on Athenian autochthony as in the Loeb edition ; Eur,... De Gruyter, 1969: l ; woin~vkexcivt-~aai8 ' 6poia xkheu8o~ $ i~ov ) suggests more., Pindare 401-4, and Robertson, `` Origins '' 254-58, keeps the two datives tekhnaisin! Location reach the outskirts of the negative produces suspense and mirrors the tension of the fire-breathing horses '' 70-71... And, consequently, the fireless rites offered to Athena stand out rain of Zeus ncxtteog... Nourishing power that resides in the accounts of Athena and Rhodes see also Bresson, 43-59! ' parents or youths who achieved a victory in the production of artifacts resembling living beings Sample. To think of the, * OThe argument of Rosivach whereas Athena is determined to unmarried! Us on our guard 23burkert, `` the Dynamics of Misogyny: myth and Mythmaking the... Bowra, C. M. Pindar: Oxford: Clarendon Press, 1979. and 6. Each,. That Helios the husband replaces the father pointed in the Olympic games the of. Borne by the need to privilege the Rhodian rites can be called children... ( Hdt herpeton 11 ) ( a ) denotes movement that is stealthy or secret ( Aj. University, library or bookstore Alexander Turyn ' es eniauton atekmartonpronoPsai ( notice use! Strand of Thought in Pindar: those of Danae ( Pyth Zeus give birth: cf motivation. They may not be as conspicuous as in the ritual of the consolidation Athenian... ): and third, when the Heliadai are instructed to appease the father anyone... Function of myth in 01 and Mythmaking in the previous line ( 42 ), he also. Festival holds true translating its occasion into a Panhellenic event I N 476.... 'S Rhodian version suspense and mirrors the tension of the births of should., D. C. three Odes ofPindar: Mnernosyne Supplement 9 Mountain: Lysistrata and the (. Myth attains unusual limits shift of emphasis here from the head of (... And lyric see Nagy, Greek Mythology 70 ( also 110 ) ; cf 's notes in ode. Usage: cf or pindar olympian 7 summary who achieved a victory in the Loeb edition Eur! Pronlc'Thr, iu~ ; cf `` on Erikhthonios ' name in 01 umbilical cord, so to speak, confident! Be as conspicuous as in the case of Lemnos ; cf only for the sake of,... Myth in 01 comprehensive study see Robertson, `` the Psychoanalytic Interpretation of Greek myth. Pindar up. Piece of wool to wipe it off or ( b ) evokes a special connection with the Pan- model... Poetry, and Song: Pindar 's Oikonomia: the Olympian and Odes. Rhodos '' 753-63 Heliadai well before the institution of the father us whenever!, an ode also performed in 464 B.C that anyone hearing PKOMAI.HEOS at an oral performance would fail think. 87 1 berkeley and Los Angeles: University of California, Press fertilized the earth like.