The Extant Odes of Pindar | Page 4

sentiment, and many of which are really essential to its permanence--yet a sentiment which no other nation ever before or since can have possessed in the peculiar lustre which it then wore in Hellas; for no other nation has ever before or since known what it was to stand alone immeasurably advanced at the head of the civilization of the world.
Pindar was of a noble family, of the house of the Aigeidai, and it is probable that his kinsmen, or some of them, may have taken the side of oligarchy in the often recurring dissensions at Thebes, but of this we know nothing certain. He himself seems to have taken no part in politics. When he speaks on the subject in his odes it is not with the voice of a partisan. An ochlocracy is hateful to him, but if he shows himself an 'aristocrat' it is in the literal and etymological meaning of the word. Doubtless if Pindar had been asked where the best servants of the state in public life were most likely to be found he would have answered that it would be among those ancient families in whose veins ran the blood of gods and demigods, who had spent blood and money for the city's honour, championing her in war or in the mimic strife of the games, who had honourable traditions to be guided by and an honourable name to lose or save. These things were seldom undervalued by Hellenic feeling: even in Athens, after it was already the headquarters of the democratic principle, the noble and wealthy families obtained, not probably without wisdom of their own in loyally accepting a democratic position, as fair a place and prospects as anywhere in Hellas. But that, when the noble nature, the [Greek: aretae], which traditions of nobility ought to have secured, was lacking, then wealth and birth were still entitled to power, this was a doctrine repugnant utterly to Pindar's mind: nor would his indignation slumber when he saw the rich and highborn, however gifted, forgetting at any time that their power was a trust for the community and using it for their own selfish profit. An 'aristocrat' after Pindar's mind would assuredly have a far keener eye to his duties than to his rights, would consider indeed that in his larger share of duties lay his infinitely most precious right.
But he 'loved that beauty should go beautifully;' personal excellence of some kind was in his eyes essential; but on this he would fain shed outward radiance and majesty. His imagination rejoiced in splendour--splendour of stately palace--halls where the columns were of marble and the entablature of wrought gold, splendour of temples of gods where the sculptor's waxing art had brought the very deities to dwell with man, splendour of the white-pillared cities that glittered across the Aegean and Sicilian seas, splendour of the holy Panhellenic games, of whirlwind chariots and the fiery grace of thoroughbreds, of the naked shapely limbs of the athlete man and boy. On this characteristic of Pindar it is needless to dwell, for there are not many odes of those remaining which do not impress it on our minds.
And it is more with him than a mere manner in poetical style. The same defect which we feel more or less present in all poets of antiquity--least of all perhaps in Virgil and Sophokles, but even in them somewhat--a certain want of widely sympathetic tenderness, this is unquestionably present in Pindar. What of this quality may have found expression in his lost poems, especially the Dirges, we can scarcely guess, but in his triumphal odes it hardly appears at all, unless in the touches of tender gracefulness into which he softens when speaking of the young. And we find this want in him mainly because objects of pity, such as especially elicit that quality of tenderness, are never or seldom present to Pindar's mind. He sees evil only in the shape of some moral baseness, falsehood, envy, arrogance, and the like, to be scathed in passing by the good man's scorn, or else in the shape of a dark mystery of pain, to be endured by those on whom it causelessly falls in a proud though undefiant silence. It was not for him, as for the great tragedians, to 'purge the mind by pity and fear,' for those passions had scarcely a place in his own mind or in the minds of those of whom he in his high phantasy would fain have had the world consist. And as in this point somewhat, so still more in others, does Pindar remind us, even more than might have been expected in a contemporary, of Aeschylus. The latter by virtue of his Athenian nurture as well as of his own greater natural gifts reveals