"Creatures of a day! What is someone? What is no one? A dream of a shadow is man!" (Pythian 8)

This profound statement makes us pause and reflect on the fleeting nature of human existence. We are but creatures who inhabit this world for a brief moment in time. In the grand scheme of things, what significance does an individual truly hold? Are we someone of great importance, or are we simply no one, a mere blip in the vast expanse of the universe? The idea that man is but a dream of a shadow emphasizes the ephemeral and illusory nature of our lives. We go about our daily activities, believing in the solidity of our experiences, yet perhaps it is all just a passing dream. This thought provokes us to question the meaning and purpose of our existence. Do we strive for material possessions and worldly achievements, or should we focus on the intangible aspects of life, such as love, kindness, and spiritual growth? As we grapple with these questions, we are forced to confront the reality that our time on this earth is limited, and we must make the most of it.

History has bestowed a five-star rating upon Pindar.

Nonetheless, this particular edition is truly outstanding. Race's translation serves as a great aid for those who encounter difficulties with Pindaric Greek. The notes regarding geography and mythology are provided in a judicious manner, offering valuable insights and enhancing the reader's understanding.

Moreover, the layout of the book is highly readable, making it a pleasure to engage with. Whether one is a scholar delving deep into the works of Pindar or a novice simply interested in exploring this ancient literature, this edition has much to offer.

It combines a reliable translation, well-chosen notes, and an appealing layout to create a comprehensive and enjoyable reading experience.

Overall, it is a worthy addition to any collection of Pindar's works.

The original article seems to be a bit unclear. However, I will do my best to rewrite and expand it based on what is provided.

The link https://apilgriminnarnia.com/2016/08/... leads to an interesting resource. It might be related to a canon list of some sort. Perhaps it contains important information or details about a particular subject. Maybe it's a list of works, events, or characters. Without further exploration, it's difficult to say exactly what the content of the link holds. But it's definitely worth checking out to see if it can provide valuable insights or knowledge. Whether you're a researcher, a fan, or just someone with a curious mind, clicking on that link could lead to some interesting discoveries.

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, a timeless exploration of athletic victory, divine favour, and the pursuit of glory is offered. Pindar, the renowned ancient Greek poet, has long been praised for his intricate and passionate verses, and this collection does not disappoint. These odes not only celebrate the triumphs of athletes at the ancient Panhellenic games but also delve deep 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 seamless 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 safeguarding the integrity of the original work, and this volume is no different. The English translation is clear, fluid, and often evocative, providing modern readers with valuable insights into the cultural and philosophical underpinnings of Pindar’s work. However, for those familiar with Greek or eager to challenge themselves, the presence of the original Greek text offers a precious opportunity for comparison and a more profound engagement.

Pindar’s remarkable ability to elevate personal achievements to the realm of divine myth is on full display throughout the Olympian and Pythian odes. His verses are as much about the athlete’s accomplishments as they are about the broader questions of fate, virtue, and the role of the gods in human life. For instance, in the Olympian Odes, Pindar frequently lauds not only the winners but also emphasizes the ephemeral nature of success and the significance of maintaining honor. The combination of praise for the individual and philosophical reflection on human life makes Pindar’s work so rich and intellectually stimulating.

One aspect that I particularly valued was the consistent reminder by Pindar of the transient nature of glory. Despite his extravagant praise for the victors, there is always an acknowledgement of the precariousness of fame and fortune. This truly resonates in today’s world, where fame can often be as fleeting as it is intense.

While the text is undoubtedly somewhat challenging due to its archaic language and complex allusions, the reward for persevering through it is substantial. The Olympian Odes and Pythian Odes are not merely 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 an outstanding resource for those interested in classical poetry, ancient Greek culture, and the intersection of religion and sports. It is a rewarding read that combines both poetic beauty and philosophical depth, and this edition is a wonderful addition to any collection. Whether you are a seasoned reader of ancient texts or a newcomer to Pindar, this volume is certain to offer new insights with each reading.

A great poet from a very different time.

His works may not be the kind that offer immediate entertainment or light-hearted amusement. However, they are undeniably interesting.

The language and themes he explores can transport the reader to a bygone era, filled with unique perspectives and emotions.

Although the reading experience might not be one of pure enjoyment, it is one that enriches the mind and broadens one's understanding of different literary styles and historical contexts.

His poetry serves as a window into a world that is both fascinating and thought-provoking, making it a valuable addition to the literary canon.

Perhaps it is not at all unexpected that there are no reviews of this book to be found here on Goodreads.

Pindar is, without a doubt, the most audaciously brilliant poet in the Greek language. However, he is not widely read. Maybe he is just too challenging. But then again, Joyce is difficult, and Faulkner is as well. So, the mere presence of difficulty cannot fully explain the extent to which he has been marginalized among the great writers of ancient Greece.

Pindar truly rewards careful study, and this text is an absolute essential for anyone who is seeking a deeper understanding of this important poet. The translation is clear and adheres quite closely to the Greek, making it ideal for helping to untangle the tough constructions, of which there are many.

Disclosure: I had the privilege of studying with William H. Race, the translator of this excellent edition, as a graduate student at Vanderbilt University several years ago. I learned more about Greek literature from him than from anyone else I have ever met, and I have long been an admirer of his scholarship. His articles and books are always incredibly clear, free of jargon, and highly illuminating. He detests academic cant and pretentiousness, and in the end, he is an old school philologist. For clarity and precision, you will not be able to find a better translation of Pindar.

The poet summons the Muse to this magnificent city.

It is a place worthy of celebration as it commemorates the glorious victory of X at Y in the Z.

This city stands as an exemplary model, embodying the remarkable qualities exhibited by X at Y.

These qualities were also shared by its founder, the heroic figure who, in conjunction with a second hero, accomplished these numerous feats by the grace and favor of the gods.

Undoubtedly, it was with this very same divine favor that X achieved his peerless victory.

However, the poet seems to prolong the narrative, perhaps even tempting Fortune.

The poet proceeds to recount the former victories of X's uncle and grandfather.

One can only hope that X will bring similar honors to his city in other games.

Let us raise a shout of joy and admiration to his trainer as well.

If someone should be an Olympic victor, and steward of the prophetic altar of Zeus at Pisa, and fellow-founder 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 truly 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 was surely rocky. Yet, even the most shallow of readers can take away the essence of what has made Pindar endure to the present day. In Pindar's work, there is such a strong nobility of spirit coupled with a refreshing sobriety. He 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 is 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 of 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.

—AF

If someone should be an Olympic victor,

and steward of the prophetic altar of Zeus at Pisa,

and fellow-founder 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 truly refreshing to finally drink deep in Pindar. Among 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 was surely rocky. Yet even the most shallow of readers can take away the essence 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. He 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 is 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 of 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.