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Offers a new approach to Pindar's victory odes by focusing on their poetic aim of immortalization.
The Greek poet Pindar (c. 518-428 BC) composed victory odes for winners in the ancient Games, including the Olympics. The Odes contain versions of some of the best known Greek myths and are also a valuable source for Greek religion and ethics. Verity's lucid translations are complemented by insights into competition, myth, and meaning. - ;'we can speak of no greater contest than Olympia' The Greek poet Pindar (c. 518-428 BC) composed victory odes for winners in the ancient Games, including the Olympics. He celebrated the victories of athletes competing in foot races, horse races, boxing, wrestling, all-in fighting and the pentathlon, and his Odes are fascinating not only for their poetic qualities, but for what they tell us about the Games. Pindar praises the victor by comparing him to mythical heroes and the gods, but also reminds the athlete of his human limitations. The Odes contain versions of some of the best known Greek myths, such as Jason and the Argonauts, and Perseus and Medusa, and are a valuable source for Greek religion and ethics. Pindar's startling use of language - striking metaphors, bold syntax, enigmatic expressions - makes reading his poetry a uniquely rewarding experience. Anthony Verity's lucid translations are complemented by an introduction and notes that provide insight into competition, myth, and meaning. -
Pindar's Eyes is a ground-breaking interdisciplinary exploration of the interactions between Greek lyric poetry and visual and material culture in the early fifth century BCE. Its aim is to open up analysis of lyric to the wider theme of aesthetic experience in early classical Greece, with particular focus on the poetic mechanisms through which Pindar's victory odes use visual and material culture to engage their audiences. Complete readings of Nemean 5, Nemean 8, and Pythian 1 reveal the poet's deep interest in the relations between lyric poetry and commemorative and religious sculpture, as well as other significant visual phenomena, while literary studies of his evocation of cultural attitudes through elaborate use of the lyric first person are combined with art-historical treatments of ecphrasis, of image and text, and of art's framing of ritual experience in ancient Greece. This specific aesthetic approach is expanded through fresh treatments of Simonides' and Bacchylides' own engagements with material culture, as well as an account of Pindaric themes in the Aeginetan logoi of Herodotus' Histories. These come together to offer not just a novel perspective on the relationship between art and text in Pindaric poetry, but to give rise to new claims about the nature of classical Greek visuality and ritual subjectivity, and to foster a richer understanding of the ways in which classical poetry and art shaped the lives and experiences of their consumers.
This book investigates the cosmological context of Pindar’s victory odes, and how it influences his presentation of praise. The study first focuses on gnomai as a reflection of cosmology, using these sayings to establish the views the poems reveal on matters such as the divine, the human condition and man in society. This overview is complemented by detailed literary analyses demonstrating how cosmology functions in individual odes. They show that Pindar shapes the poet persona to emphasize different aspects of the traditional world view or represent varying viewpoints so that he can praise each victor according to his particular circumstances. By focusing on cosmology the book highlights a neglected dimension of Pindar’s odes and challenges some traditional views on this poet.
Wells argues that the victory song is a traditional art form that appealed to a popular audience and served exclusive elite interests through the inclusive appeal of entertainment, popular instruction, and laughter. Wells offers a new take on old Pindaric questions: genre, unity of the victory song, tradition, and epinician performance.
A study of three epinicia of Pindar, which have in common that they celebrate victories of Aeginetan athletes and that they respond to the contemporary political situation in Aegina and to circumstances of the victory. The primary objective of this book is to provide an interpretation of each of the three odes as meaningful, coherent works of the literary art. For each ode, it provides a commentary in which problems of text and interpretation are discussed in detail, a structural and metrical analysis, and an interpretative essay, in which the observations of detail are brought together in order to provide an answer to the question as to how the ode at hand could have functioned as a coherent, meaningful epinicion. The introduction addresses questions of method and provides a description of Pindar's style.
Of all the lyric poets of ancient Greece, Pindar is the one whose work has been best preserved. His odes to victorious Greek athletes were entertainments designed for performance in a hospitable atmosphere of drinking, dining and jokes. The victor has known the favour of the god whose contest he entered, and has brought back pan-Hellenic fame to his family, friends and city. To extend this glory and make it permanent, he has commissioned a song of praise, had dancers trained to sing it, and summoned an audience of kinsmen, neighbours and friends to enjoy it. Pindar's odes contain invocations and prayers, but their most characteristic effects are achieved thhrough the depiction of fragments of myth. Anne Pippin Burnett argues that these passages were meant neither as mere decoration nor as moral instruction, but served rather as a dramatic mechanism by which dancers brought an experience of another world to guests gathered in the banqueting suite of the victor.