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Harmonics by Ptolemy. The orator in action and theory in Greece and Rome by Cecil W. Epea and Grammata. Stesichoros, P.

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Poetry as window and mirror : positioning the poet in Hellenistic poetry by Jacqueline Klooster. Space in ancient Greek literature studies in ancient Greek narrative by Irene J. Wise is he who has much knowledge through natural understanding. Again at Olympian Similarly elsewhere Olympian 9. My praise here is set up for Olympian victors in abundance. The ode, then, reflects the ideology of gift exchange between poet and patrons, or compensation, as many have recognized. But, O Zeus father, ruler over the slopes of Atabyrion, honour a hymn set down for victory at Olympia and the man who has found success in boxing.

Grant him gracious respect both amongst citizens and foreigners, since he walks a straight path that spurns hubris, having learnt clearly what the upright minds of his noble ancestors have decreed for him. Here again we may see a link to the poet. In lines 50—53 Pindar refers to the glorious statues made by early inhabitants of Rhodes who learnt their skill from Athena. The final description of Diagoras at the end of Olympian Seven can be read in the light of the earlier passage, too. At the end of this rich ode to one of the most celebrated athletes of antiquity, Pindar aligns himself to his patron on many levels: poet and athlete are skilled, have integrity and genuine understanding of ethics and the poetic art.

In Olympian 5 for Psaumis of Kamarina, winner of the mule-cart race, the poet intones Olympian. In an image made powerful in its terse juxtaposition of two events from the pentathlon, Pindar invokes javelin-throwing and wrestling to describe his own poetics, but with a twist Nemean 7. But Pindar, albeit tersely again, has more to say.

Olympian Now, however, his sc. Athlete and poet are aligned here, it is true, for their shared intelligence and abilities. The poet never loses sight of the importance for athletic success of divine favour, wealth, and natural, physical ability—all of which were so central to the construction of aristocratic identity. Not all of these qualities would be readily assumed to be necessary for athletic success in the ancient or modern worlds, and many inscriptions and monuments survive which amply attest to the bombast and arrogance of successful athletes—something that hardly ended with antiquity.

Electra —, fr. This compelling technique gives force to those images where Pindar sees himself and the successful athletes as equals embarking on a joint enterprise, whatever his personal feelings about his patrons. Benveniste, Emily. Indo-European Language and Society. Translated by Elizabeth Palmer.

Boeke, Hannah. Bundy, Elroy L. Currie, Bruno. Pindar and the Cult of Heroes. Detienne, Marcel, and Jean-Pierre Vernant.

Boeke (2007)-The Value of Pindar's Odes

Cunning Intelligence in Greek Culture and Society. Translated by J.


  1. Ebook The Value Of Victory In Pindars Odes Gnomai Cosmology And The Role Of The Poet.
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Detienne, Marcel. The Masters of Truth. Translated by Janet Lloyd. New York.

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Dunkle, Roger. Ebert, Joachim. Griechische Epigramme auf Sieger an gymnischen und hippischen Agonen. Fontenrose, Joseph. Ford, Andrew. Gentili, Bruno. Poet and Public in Ancient Greece. Translated by T. Golden, Mark. Sport and Society in Ancient Greece.

Goldhill, Simon. The Poet's Voice. Harris, John P. Olympic Victors. Heath, Malcolm. Athletics and Literature in the Roman Empire.