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εἰ μὴ )γὼ
1
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γνώμας λειπομένα
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ἁ πρόμαντις Δίκα
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δίκαια φερομένα χεροῖν κράτη
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μέτεισιν
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οὐ μακροῦ χρόνου
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ὕπεστί μοι θράσος
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κλύουσαν
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ἁδυπνόων … ὀνειράτων
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ἀμναστεῖ γ’ ὁ φύσας ς’
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χαλκόπλακτος
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γένυς
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The very axe (
φόνιος πέλεκυς
, 99) with which the blow was dealt is imagined as nourishing a grudge against the murderers who had set it such a task. Such a personification recalls that practice of Athenian law by which inanimate objects which had caused death were brought to a formal trial in the court called
τὸ ἐπὶ Πρυτανείῳ
, and, after sentence, cast beyond the boundaries, in the presence of the Archon Basileus and the sacrificial officers of the tribes (
φυλο‐
βασιλεῖς
). Aeschin. or. 3 § 244
τὰ μὲν ξύλα καὶ τοὺς λίθους καὶ τὸν σίδηρον, τὰ ἄφωνα καὶ ἀγνώμονα, ἐάν τῳ ἐμπεσόντα ἀποκτείνῃ, ὑπερορίζομεν
. (Cp.
Dem. or. 23 § 76
.) A like conception was implied in the English law (repealed in 1846) of ‘deodands’ (Deo danda),
i.e., personal chattels (whether animals or things) which, having caused the death of a human being, were forfeited to the Crown for pious uses.
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ἐν αἰκίαις
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καὶ πολύπους καὶ πολύχειρ
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λόχοις
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χαλκόπους
16
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ἄλεκτρ’ ἄνυμφα
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γάμων ἁμιλλήμαθ’
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ἐπέβα
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πρὸ τῶνδέ τοι … συνδρῶσιν
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Verses 495—497 (
πρὸ τῶνδέ τοι...τέρας
) answer metrically to vv. 479—481
ὕπεστί μοι...ὀνειράτων
, where the text is certain, save for the doubt whether
θράσος
or
θάρσος
should stand in 479. Here we must first decide two points.
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(1) Are the words
πρὸ τῶνδε
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(2) Could
ἔχει με, μήποτε τέρας πελᾶν
(etc.) mean, ‘
the belief possesses me, that’ etc.? Surely not. No real parallel for so strange a phrase has been produced. It is irrelevant to quote those impersonal verbs which directly express the
occurrence of a thought to the mind; as
Xen.
An. 6. 1. 17
εἰσῄει αὐτοὺς ὅπως ἂν καὶ ἔχοντές τι οἴκαδε ἀφίκοιντο
(‘the thought came to them, how they might,’ etc.):
Thuc. 6. 78.
§ 1
εἰ δέ τῳ ἄρα παρέστηκε, τὸν μὲν Συρακόσιον...πολέμιον εἶναι κ.τ.λ.
Either, then, the subject to
ἔχει
has dropped out, or the words
μ’ ἔχει
conceal a corruption.
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The following remedies are possible: I incline to the first, as involving least change. (1) Reading in 479
ὕπεστί μοι θράσος
, we may read here
πρὸ τῶνδέ τοί μ’ ἔχει
|
<θάρσος τι>, μήποθ’ ἡμῖν
etc. (It may be remarked that
τι
is in harmony with the tone of
ὕπεστί μοι
in 479.) Another available word is
ξύννοια
(cp.
Ant. 279
). (2) Or, reading in 479
ὕπεστί μοι θάρσος
, we could read here
πρὸ τῶνδέ τοι θάρσος ἴσχει με
. On either view, the
υ
of
ἁδυπνόων
in 480 is long (as several critics have assumed). It should be noted that (1) involves a different constitution of the verses: see p. lxxxii.
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In those MSS. which have
μή ποτε μή ποθ’ ἡμῖν
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ἀψεγές
23
ἀψεφές
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πελᾶν
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τοῖς δρῶσι
26
τοῖς συνδρῶσιν
27
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μαντεῖαι βροτῶν
28
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εὖ κατασχήσει
29
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ἱππεία
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Oenomaüs, king of Pisa in Elis, had promised the hand of his daughter Hippodameia to the suitor who should defeat him in a chariot-race; the penalty of failure being death. The young Pelops, son of Tantalus, offered himself as a competitor. Myrtilus, the charioteer of Oenomaüs, was persuaded (either by Hippodameia or by Pelops) to betray his master. He did so by leaving out one or both of the linch-pins by which the naves of the chariot-wheels were secured to the axles.
Tzetzes on Lycophron 156
ταῖς χοινίκισι
(=
πλήμναις
, the naves)
τῶν τροχῶν οὐκ ἐμβαλὼν τοὺς ἥλους
. According to another story, he substituted a linch-pin of wax for a real one (
schol. Apoll. Rh. 752
ἐμβαλόντα κήρινον ἔμβολον ἐπὶ τοῦ ἀκραξονίου
). So Pelops won the race, and the bride. But Oenomaüs was soon avenged on the traitor; for Myrtilus insulted Hippodameia, and was thrown into the sea by Pelops; upon whose house he invoked a curse, as he sank.
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Euripides, too, (
Or. 990
ff.,
Helen. 386 f.) refers to this chariot-race as the event with which the troubles of the Pelopidae began. Apollonius Rhodius briefly describes the critical moment of the race as one of the subjects embroidered on the cloak of Jason (1. 752 ff.); there Oenomaüs was seen, ‘falling sideways, as the axle broke at the naves of the wheels,’—
ἄξονος ἐν πλήμνῃσι παρακλιδὸν ἀγνυμένοιο
|
πίπτεν
.
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The eastern pediment of the temple of Zeus at Olympia (
circ. 450 B.C.) was adorned with sculptures by Paeonius, representing the preparation for this contest (
Paus. 5. 10. 6
). The fragments found on the site have sufficed for a reconstruction of the group. Zeus occupied the centre; to the right of him were Pelops and Hippodameia; to the left, Oenomaüs and his wife Steropè. On each side was a chariot drawn by four horses. Myrtilus was sitting in front of his team, with his face turned away from his master.
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In the older and nobler form of the myth, Pelops won, not by a fraud, but by the grace of Poseidon, who gave him winged horses (Pindar
O. 1. 87
ἔδωκεν δίφρον τε χούσεον πτεροῖσίν τ’ ἀκάμαντας ἵππους
). On the chest (
λάρναξ
) of Cypselus, seen by Pausanias in the Heraeum at Olympia (
Paus. 5. 17. 5
), Pelops was driving two winged horses.
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αἰανὴς
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The form
αἰανὴς
has the best authority, and some critics hold that
αἰανὸς
(Hesych.) was a Byzantine invention. But in
Aesch.
Eum. 416
,
ἡμεῖς γάρ ἐσμεν νυκτὸς αἰανῆς τέκνα
(so L, schol., and Tzetzes on Lycophron 406),
αἰανῆ
is far less suitable.
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εὖτε
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ὁ ποντισθεὶς Μυρτίλος
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A vase found at Capua shows Pelops and Hippodameia in a ship, from which Myrtilus is falling backwards into the water. A winged Erinys hovers in the air above, brandishing a sword over the head of Pelops (Baumeister,
Denkmäler p. 1204, referring to
Mon. Inst. x. 25).
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ἐκοιμάθη
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παγχρυσέων δίφρων
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πρόρριζος
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ἐκριφθείς
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ἔλειπεν
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ἔλιπεν
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οἴκου
40
οἴκους
41
πω
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πολύπονος
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αἰκία
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