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The ode begins with a priamel, where the rival distinctions of water and gold are introduced as a foil to the true prize, the celebration of victory in song. [7] Ring-composed, [8] Pindar returns in the final lines to the mutual dependency of victory and poetry, where "song needs deeds to celebrate, and success needs songs to make the areta last". [9]
Pindar's Life by Basil L. Gildersleeve, in Pindar: The Olympian and Pythian Odes; Virginia Polytechnic Institute and State University, Pindar, Olympian Odes, I, 1–64; read by William Mullen; Perseus Digital Library Lexicon to Pindar, William J. Slater, De Gruyter 1969: scholarly dictionary for research into Pindar
He won the chariot race at Delphi in 470 BC (a victory celebrated in Pindar's first Pythian ode) and at Olympia in 468 BC (this, his greatest victory, was commemorated in Bacchylides' third victory ode). Other odes dedicated to him include Pindar's first Olympian Ode, his second and third Pythian odes, and Bacchylides' fourth and fifth victory ...
Pindar celebrated the same victory but used the occasion to advise the tyrant of the need for moderation in one's personal conduct (Pindar's Olympian Ode 1), whereas Bacchylides probably offered his own ode as a free sample of his skill in the hope of attracting future commissions. [28]
The third Olympian celebrates the same victory as the second (that of 476), but, while the former Ode was probably sung in the palace of Theron, the present was performed in the temple of the Dioscuri at Acragas, on the occasion of the festival of the Theoxenia, when the gods were deemed to be entertained by Castor and Polydeuces. [1]
Most of Pindar's signature characteristics and signature style appear in this poem. Pindar utilizes religion, local mythology, and his poetic genius to create an ode that outlasts the occasion itself. The motif of the ode is harmony: harmony of the lyre and moral harmony of a life formed by justice, liberality, and the pleasure of the gods.
The odes celebrate runners, pentathletes, wrestlers, boxers, and charioteers; Pindar usually narrates or alludes elaborately to a myth connected to the victor's family or birthplace. The Pindaric ode has a metrical structure rivaled in its complexity only by the chorus of Greek tragedy , and is usually composed in a triadic form comprising ...
Pelops was a son of Tantalus [1] and either Dione, [2] Euryanassa, [3] Eurythemista, [4] or Clytia. [5] In some accounts, he was called a bastard son of Tantalus while others named his parents as Atlas and the nymph Linos. Others would make Pelops the son of Hermes and Calyce [6] while another says that he was an Achaean from Olenus. [7] [8]