Blessed Weddings and Cursed Children: Pindar on Peleus and Cadmus

Pindar, Pythian 3.86–115

“Neither Aiakos’s son Peleus
Nor godlike Kadmos had a secure life
For of all mortals they are said to have
Have received the highest blessing of mortals
Since they listened to the Muses with golden-headbands
Singing on the mountain and in seven-gated Thebes
When one married ox-eyed Harmonia
And the other married Thetis, the famous child of wise-counseled Nereus.
The gods feasted with both of them
And they say the kingly sons of Kronos
On golden seats, and accepted from theme
Bride-gifts. Thanks to Zeus,
They made their hearts straight again
From their previous suffering.

In time, however, [Kadmos’] three daughters
Stripped him of his share of joy
with piercing pains—
even though father Zeus went to the desirable bed
of white-armed Thuonê.

And Peleus’s child, the only one immortal Thetis
Bore in Phthia, raised the mourning cry
From the Danaans as he was burned
On the pyre, after he lost his life
To war’s arrows.

If any mortal keeps
The road of truth in mind
He must suffer and obtain well
From the gods. But from the high winds
Different breaths blow different ways.

Human happiness does not last long
safe, when it turns after bringing great abundance.
I will be small in small times and then great
In great ones. I will work out the fate
That comes to me always in my thoughts, ministering to it with my own devices.
But if god were to grant me great wealth,
I have hope that I would find the highest fame afterwards.
Nestor and Lycian Sarpedon, we know from the stories of men
From honeyed words which skilled artisans
Fit together. Virtue grows eternal through famous songs.
But few find this easy to do.”

…. αἰὼν δ’ ἀσφαλής
οὐκ ἔγεντ’ οὔτ’ Αἰακίδᾳ παρὰ Πηλεῖ
οὔτε παρ’ ἀντιθέῳ Κάδμῳ· λέγονται γε μὰν βροτῶν
ὄλβον ὑπέρτατον οἳ σχεῖν, οἵτε καὶ χρυσαμπύκων
μελπομενᾶν ἐν ὄρει Μοισᾶν καὶ ἐν ἑπταπύλοις
ἄϊον Θήβαις, ὁπόθ’ ῾Αρμονίαν γᾶμεν βοῶπιν,
ὁ δὲ Νηρέος εὐβούλου Θέτιν παῖδα κλυτάν,
Ε′ καὶ θεοὶ δαίσαντο παρ’ ἀμφοτέροις,
καὶ Κρόνου παῖδας βασιλῆας ἴδον χρυ-
σέαις ἐν ἕδραις, ἕδνα τε
δέξαντο· Διὸς δὲ χάριν
ἐκ προτέρων μεταμειψάμενοι καμάτων
ἔστασαν ὀρθὰν καρδίαν. ἐν δ’ αὖτε χρόνῳ
τὸν μὲν ὀξείαισι θύγατρες ἐρήμωσαν πάθαις
εὐφροσύνας μέρος αἱ
τρεῖς· ἀτὰρ λευκωλένῳ γε Ζεὺς πατήρ
ἤλυθεν ἐς λέχος ἱμερτὸν Θυώνᾳ.
τοῦ δὲ παῖς, ὅνπερ μόνον ἀθανάτα
τίκτεν ἐν Φθίᾳ Θέτις, ἐν πολέμῳ τό-
ξοις ἀπὸ ψυχὰν λιπών
ὦρσεν πυρὶ καιόμενος
ἐκ Δαναῶν γόον. εἰ δὲ νόῳ τις ἔχει
θνατῶν ἀλαθείας ὁδόν, χρὴ πρὸς μακάρων
τυγχάνοντ’ εὖ πασχέμεν. ἄλλοτε δ’ ἀλλοῖαι πνοαί
ὑψιπετᾶν ἀνέμων.
ὄλβος δ’ οὐκ ἐς μακρὸν ἀνδρῶν ἔρχεται
σάος, πολὺς εὖτ’ ἂν ἐπιβρίσαις ἕπηται.
σμικρὸς ἐν σμικροῖς, μέγας ἐν μεγάλοις
ἔσσομαι, τὸν δ’ ἀμφέποντ’ αἰεὶ φρασίν
δαίμον’ ἀσκήσω κατ’ ἐμὰν θεραπεύων μαχανάν.
εἰ δέ μοι πλοῦτον θεὸς ἁβρὸν ὀρέξαι,
ἐλπίδ’ ἔχω κλέος εὑρέσθαι κεν ὑψηλὸν πρόσω.
Νέστορα καὶ Λύκιον Σαρπηδόν’, ἀνθρώπων φάτις,
ἐξ ἐπέων κελαδεννῶν, τέκτονες οἷα σοφοί
ἅρμοσαν, γινώσκομεν· ἁ δ’ ἀρετὰ κλειναῖς ἀοιδαῖς
χρονία τελέθει· παύροις δὲ πράξασθ’ εὐμαρές.

 

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