Top 10 similar words or synonyms for pindar

bacchylides    0.816500

callimachus    0.796881

theocritus    0.776575

homeric    0.774511

ovid    0.764765

aeneid    0.761415

athenaeus    0.761039

hyginus    0.751957

iliad    0.751638

propertius    0.741231

Top 30 analogous words or synonyms for pindar

Article Example
Pindar Pindar was the first Greek poet to reflect on the nature of poetry and on the poet's role. Like other poets of the Archaic Age, he has a profound sense of the vicissitudes of life, but he also articulates a passionate faith in what men can achieve by the grace of the gods, most famously expressed in the conclusion to one of his Victory Odes:
Pindar His poetry illustrates the beliefs and values of Archaic Greece at the dawn of the classical period.
Pindar Although these sources are based on a much older literary tradition, going as far back as Chamaeleon of Heraclea in the 4th century BC, they are generally viewed with scepticism today: much of the material is clearly fanciful. Scholars both ancient and modern have turned to Pindar's own workhis victory odes in particularas a source of biographical information: some of the poems touch on historic events and can be accurately dated. The 1962 publication of Elroy Bundy's ground-breaking work "Studia Pindarica" led to a change in scholarly opinion—the Odes were no longer seen as expressions of Pindar's personal thoughts and feelings, but rather as public statements "dedicated to the single purpose of eulogizing men and communities." It has been claimed that biographical interpretations of the poems are due to a "fatal conjunction" of historicism and Romanticism. In other words, we know almost nothing about Pindar's life based on either traditional sources or his own poems. However, the pendulum of intellectual fashion has begun to change direction again, and cautious use of the poems for some biographical purposes is considered acceptable once more.
Pindar Nothing is recorded about Pindar's wife and son except their names, Megacleia and Daiphantus. About ten days before he died, the goddess Persephone appeared to him and complained that she was the only divinity to whom he had never composed a hymn. She said he would come to her soon and compose one then.
Pindar Pindar's strongly individual genius is apparent in all his extant compositions but, unlike Simonides and Stesichorus for example, he created no new lyrical genres. He was however innovative in his use of the genres he inheritedfor example, in one of his victory odes ("Olympian" 3), he announces his invention of a new type of musical accompaniment, combining lyre, flute and human voice (though our knowledge of Greek music is too sketchy to allow us to understand the full nature of this innovation). Although he probably spoke Boeotian Greek he composed in a literary language that tended to rely more on the Doric dialect than his rival Bacchylides, but less insistently than Alcman. There is an admixture of other dialects, especially Aeolic and epic forms, and an occasional use of some Boeotian words. He composed 'choral' songs yet it is by no means certain that they were all sung by choirsthe use of choirs is testified only by the generally unreliable scholiasts. Scholars at the Library of Alexandria collected his compositions in seventeen books organized according to genre:
Pindar The stanza begins with a celebration of divine power, and then abruptly shifts to a darker, more allusive train of thought, featuring condemnation of a renowned poet, Archilochus, "Grown fat on the harsh words of hate". Archilochus was an iambic poet, working within a genre that licensed abusive and scurrilous versea regrettable tendency from the viewpoint of Pindar, whose own persona is intensely earnest, preaching to Hieron the need for moderation (wealth with wisdom) and submission to the divine will. The reference to the embittered poet appears to be Pindar's meditative response to some intrigues at Hieron's court, possibly by his rivals, condemned elsewhere as "a pair of ravens" ("Olympian 2"). The intensity of the stanza suggests that it is the culmination and climax of the poem. In fact, the stanza occupies the middle of "Pythian 2" and the intensity is sustained throughout the poem from beginning to end. It is the sustained intensity of his poetry that Quintilian refers to above as a "rolling flood of eloquence" and Horace below refers to as the "uncontrollable momentum" of a river that has burst its banks. Longinus likens him to "a vast fire" and Athenaeus refers to him as "the great-voiced Pindar".
Pindar His fame as a poet drew Pindar into Greek politics. Athens, the most important city in Greece throughout his poetic career, was a rival of his home city, Thebes, and also of the island state Aegina, whose leading citizens commissioned about a quarter of his Victory Odes. There is no open condemnation of the Athenians in any of his poems but criticism is implied. For example, the victory ode mentioned above ("Pythian 8") describes the downfall of the giants Porphyrion and Typhon and this might be Pindar's way of covertly celebrating a recent defeat of Athens by Thebes at the Battle of Coronea (447 BC). The poem ends with a prayer for Aegina's freedom, long threatened by Athenian ambitions.
Pindar One of Pindar's female relatives claimed that he dictated some verses to her in honour of Persephone, after he had been dead for several days. Some of Pindar's verses were inscribed in letters of gold on a temple wall in Lindos, Rhodes. At Delphi, where he had been elected a priest of Apollo, the priests exhibited an iron chair on which he used to sit during the festival of the Theoxenia. Every night, while closing the temple doors, they intoned: "Let Pindar the poet go unto the supper of the gods!"
Pindar Some of his patrons claimed divine descent, such as Diagoras of Rhodes, but Pindar makes all men akin to gods if they realize their full potential: their innate gifts are divinely bestowed, and even then success still depends on the gods' active favour. In honouring such men, therefore, Pindar was honouring the gods too. His statements about life after death were not self-consistent but that was typical for the times. Traditional ambivalence, as expressed by Homer, had been complicated by a growth of religious sects, such as the Eleusinian mysteries and Pythagoreanism, representing various schemes of rewards and punishments in the next life. However, for the poet, glory and lasting fame were men's greatest assurance of a life well-lived. He presents no theory of history apart from the view that Fortune is variable even for the best men, an outlook suited to moderation in success, courage in adversity. Notions of 'good' and 'bad' in human nature were not analysed by him in any depth nor did he arrive at anything like the compassionate ethics of his near contemporary, Simonides of Ceos. His poems are indifferent to the ordinary mass of people. They are dismissed with phrases such as "the brute multitude" ("Pythian Ode" 2.87). Nor are the poems concerned with the fate of rich and powerful men once they lose their wealth and social status (compared for example with the bitter and disillusioned poems of Theognis of Megara). They are more interested in what successful men do with their good fortune: success brings obligations, and religious and artistic activities need patrons.
Pindar Almost all Pindar's victory odes are celebrations of triumphs gained by competitors in Panhellenic festivals such as the Olympian Games. The establishment of these athletic and musical festivals was among the greatest achievements of the Greek aristocracies. Even in the 5th century, when there was an increased tendency towards professionalism, they were predominantly aristocratic assemblies, reflecting the expense and leisure needed to attend such events either as a competitor or spectator. Attendance was an opportunity for display and self-promotion, and the prestige of victory, requiring commitment in time and/or wealth, went far beyond anything that accrues to athletic victories today, even in spite of the modern preoccupation with sport. Pindar's odes capture something of the prestige and the aristocratic grandeur of the moment of victory, as in this stanza from one of his Isthmian Odes, here translated by Geoffrey S. Conway: