We hear it proclaimed at the close of Pindar's Third Pythian Ode (in Lattimore's version): I will work out the

divinity that is busy within my mind and tend the means that are mine. Might God only give me luxury and its power, I hope I should find glory that would rise higher hereafter. Nestor and Sarpedon of Lykia we know, men's speech, from the sounding words that smiths of song in their wisdom built to beauty. In the glory of poetry achievement of men blossoms long; but of that the accomplishment is given to few.

Imi voi rezolva/impaca divinitatea ce lucreaza-n mintea mea/cugetul meu Si ma voi ingriji de posibilitatile mele. Chiar daca Dumnezeu mi-ar da numai fast/lux/bogatie si puterea ei/si-a fastului putere Eu sper sa aflu/gasesc/ gloria/faima/fala mai mare/motiv de fal/o glorie/fal mai mare dupa moarte/sa am parte de maretie/glorie mai mare dup moarte. Pe Nestor si pe Sarpedon din Lycia-i stim/cunoastem, Discursurile-acestora/ce au grait/rostit acestia/precum si ce acestia au rostit, din cuvintele rasunatoare pe care faurii cantecului/cntului cu-a lor intelepciune le-au compus/cladit (inspre) frumos/in spiritul frumosului/. Izbanzile/faptele/reusitele oamenilor prin/in fala/gloria poeziei/poetica prin/in a poeziei fal/glorie/maretie/gloria poetica/maretia poeziei infloresc si dureaza; /gratie maretiei poeziei;faptele oamenilor infloresc si dureaza prin a poeziei maretie; insa aceasta fal le este data putinor oameni/catorva/dar sa atingi aceasta fal le e dat doar la cativa/le este dat (doar) catorva/dar sa aib parte de-ast/de astfel de fal/glorie/ ajunga la/ sa atinga/redea/compuna/reuseasca aceasta maretie/glorie le este dat doar catorva/la cativa/dar capabili de aceasta maretie/glorie sunt doar cativa/dar implinirea acestei maretii le este data catorva/insa doar la cativa le este dat sa implineasca o astfel de maretie.
PYTHIA 3 I could wish that Chiron, Philyra's son (if such word of prayer from my lips could be published), the departed, were living yet, child wide-minded of Uranian Kronos, and ruled the Pelian glades, that beast of the hills with the heart kindly to men, as of old when he reared the gentle smith of pain's ease to heal bodies, Asklepios, the hero who warded sickness of every kind. Koronis, daughter of Phlegyas the rider, before with the ministration of Eleithyia she brought her

child to birth, was stricken by the golden bow of Artemis and went down into the house of death from her chamber, by design of Apollo. No slight thing is the anger of the children of Zeus. She, forgetting him in her confused heart, accepted a second marriage, in secrecy from her father, she who had lain before with Phoibos of the loose hair and carried the immaculate seed of the god. She could not stay for the coming of the bride-feast, not for hymen cry in many voices, such things as the maiden companions of youth are accustomed to sing at nightfall, using the old names of endearment. No. She was in love with what was not there; it has happened to many. There is a mortal breed most full of futility. In contempt of what is at hand, they strain into the future, hunting impossibilities on the wings of ineffectual hopes.

52

The will of delicately robed Koronis held this sin of pride. For she lay in bed with a stranger that came from Arkadia, nor escaped the Watcher. In his temple at Pytho, where the sheep are offered, King Loxias knew, persuading his heart to the sheerest witness, his own mind that knows all; he has no traffic with lies, nor god nor man escapes him in purpose or deed of the hand. Knowing the hospitality of bed given Ischys, Eilatos* son, and the graceless treachery, he sent his sister, inflamed with anger that brooked no bar, to Lakereia, for the girl lived by Boibias under the pendulous cliffs; her angel shifted to evil and struck her down; and many a neighbor

shared, and was smitten together. Fire on a mountain leaping from one seed will obliterate a great forest. But when her kinsmen had laid the girl in the wall of wood, and Hephaistos' greedy flame ran high, then spoke Apollo: "No longer will I endure in my heart the destruction of my own child by death in agony for the weight of his mother's punishment." He spoke, and in the first stride was there and caught the boy from the body, and the blaze of the pyre was divided before him. Carrying him to the centaur in Magnesia, he gave him to be perfected in the healing of sickness that brings many pains to men. They came to him with ulcers the flesh had grown, or their limbs mangled with the gray bronze, or bruised with the stone flung from afar, or the body stormed with summer fever, or chill; and he released each man and led him 53

from his individual grief. Some he treated with guile of incantations, some with healing potions to drink; or he tended the limbs with salves from near and far; and some by the knife he set on their feet again. But even genius is tied to profit. Someone turned even Asklepios with a winning price, showing the gold in his hand, to bring back from death a man already gone. But Kronion, with a cast of his hand, tore life from the hearts of both men instantly, and the shining thunder dashed them to death. With our mortal minds we should seek from the gods that which becomes us, knowing the way of the destiny ever at our feet.

Dear soul of mine, never urge a life beyond mortality, but work the means at hand to the end. But if only temperate Chiron were living yet in his cave, and the charm of these songs I make might have cast some spell across his heart, I could have persuaded him even now to give me a healer against the burning sickness of great men, someone called son of Latoidas or even Zeus the father. I could have come by ship cutting the Ionian sea to the spring of Arethousa and my friend and host of Aitna. He disposes in Syracuse as a king, mild to citizens, not envious of good men, to strangers a father admired. If I could have come down from the sea with a gift in either hand, golden health, and praise, glorious with garlands of the Pythian Games 54

Pherenikos won him long ago, the best horse beside Kirrha, I say that I would have crossed the deep sea bringing him light to shine afar, more bright than a star in heaven. But I will pray to the Great Mother to whom night after night before my doors, a stately goddess, the maidens dance, and to Pan beside her. But, Hieron, if you know how to take the straight issue of words, you have seen from what came before: For every one good thing the immortals bestow on men two evils. Men who are as children cannot take this becomingly; but good men do, turning the brightness outward. The portion of happiness has come your way. Great destiny looks to you, if to any man, as a lord and leader of people. But a life unshaken befell neither Peleus called Aiakidas nor godlike Kadmos, yet men say these two were given blessedness beyond all mortals. They heard on the mountain

and at seven-gated Thebes the gold-chapleted Muses singing when one married ox-eyed Harmonia, and the other wise Nereus' legendary daughter, Thetis. And the gods feasted beside them each in turn, and they saw the kings, the sons of Kronos, in their golden chairs, and accepted their gifts. And after weariness of old they won in requital the favor of Zeus, and their hearts were lifted. Yet in time three daughters suffered and made Kadmos desolate of gladness; though Zeus father came to the lovely embrace of the fourth, white-armed Thyona. 55

And Peleus' son, the sole child immortal Thetis bore him in Phthia, left life in battle, arrowstruck; and his body, burned on the pyre, stirred the Danaan grief. If any mortal keeps in mind the right road to truth, he must take with grace whatever the gods give. Various ways go the blasts of the high-flown winds. Men's prosperity will not walk far safe, when it fares under its own deep weight. I will be small in small things, great among great. I will work out the divinity that is busy within my mind and tend the means that are mine. Might God only tender me delicate wealth, I hope I should find glory that would rise higher hereafter. Nestor and Sarpedon of Lykia we know, men's speech, from the sounding words that smiths of song in their wisdom built to beauty. In the glory of poetry achievement of men blossoms long; but of that the accomplishment is given to few.

The Pythia (Greek: ) was the priestess at the Temple of Apollo at Delphi, located on the slopes of Mount Parnassus. The Pythia was widely credited for her prophecies inspired by Apollo, giving her a prominence unusual for a woman in male-dominated ancient Greece. The Delphic oracle was established in the 8th century BC.[1] The last recorded response was given in AD 393, when the emperor Theodosius I ordered pagan temples to cease operation. During this period the Delphic Oracle was the most prestigious and authoritative oracle in the Greek world. In Greek mythology, Nestor of Gernia (Greek: ; gen.: ) was the son of Neleus and Chloris, and the King of Pylos. He became king after Heracles killed Neleus and all of Nestor's brothers and sisters. His wife was either Eurydice or Anaxibia; their children included Peisistratus, Thrasymedes, Pisidice, Polycaste, Stratichus, Aretus, Echephron and Antilochus.

Contents
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1 Biography 2 Nestor's advice 3 Historical notations 4 References 5 Sources

[edit] Biography
Nestor was an Argonaut, helped fight the centaurs, and participated in the hunt for the Calydonian Boar. He and his sons Antilochus and Thrasymedes fought on the side of the Achaeans in the Trojan War. Though Nestor was already old when the war began, believed to be about 110, he was noted for his bravery and speaking abilities. In the Iliad he often gives advice to the younger warriors, and advises Agamemnon and Achilles to reconcile. He is too old to engage in combat himself, but he leads the Pylian troops, riding his chariot, and one of his horses is killed by an arrow shot by Paris. He also had a solid gold shield. Homer frequently calls him by the epithet "the Gerenian horseman." At the funeral games of Patroclus, Nestor advises Antilochus on how to win the chariot race. Antilochus was later killed in battle by Memnon. In the Odyssey, Nestor has safely returned to Pylos, whereto Odysseus's son Telemachus travels to inquire about the fate of his father. Nestor receives Telemachus kindly and entertains him lavishly, but is unable to furnish any information on his father's fate. Nestor's wife Eurydice (a mythological figure separate from Orpheus's wife of the same name) and their remaining living sons appear in the Odyssey as wellEchephron, Stratius, Perseus, Aretus, Thrasymedes and Peisistratus. They also had a daughter, Polycaste.

[edit] Nestor's advice

Although Homer clearly intends his readers to perceive Nestor as an "elder statesman"-type figure worthy of respect, there are occasional flashes of humor at Nestor's expense in the Iliad,

as any advice he gives to the other combatants typically serves as a pretext for his first providing his listeners with a garrulous, long-winded exposition of his own past glorious feats in similar circumstances. Homer never actually calls Nestor a bore, but the reader is left with the impression that Homer considers him as such nonetheless.[citation needed] In the Odyssey, too, Homer's admiration of Nestor is tempered by some humour at his expense: Telemachus, having returned to Nestor's home from a visit to Helen of Troy and Menelaus (where he has sought further information on his father's fate), urges Peisistratus to let him board his vessel immediately to return home rather than being subjected to a further dose of Nestor's rather overwhelming sense of hospitality. Nestors advice in the Iliad has also been interpreted to have sinister undertones. For example, when Patroclus comes to Nestor for advice in Book 11, Nestor gets Patroclus to view disguising as Achilles as urgent. Karl Reinhardt, in Die Iliad und ihr Dichter, argues that this is contrary to what Patroclus really originally wanted in fact, he is only there to receive information on behalf of Achilles about the wounded Machaon.[1] Reinhardt notes that an unimportant errand left behind by an all-important onePatrocles role as messenger is crucial and an ironic purpose permeates the encounter.[2] It is interesting to note that Homer offers contradictory portrayals of Nestor as a source of advice. On one hand, Homer portrays Nestor as a wise man; Nestor repeatedly offers advice to the Achaeans that has been claimed to be anachronistic in Homers time e.g. arranging the armies by tribes and clans or effectively using chariots in battle.[3] Yet at the same time Nestors advice is frequently ineffective. Some examples include Nestor completely buying into the dream Zeus plants in Agamemnon in Book 2 and urging the Achaeans to battle, instructing the Achaeans in Book 4 to use spear techniques that in actuality would be disastrous[4], and in Book 11 giving advice to Patroclus that ultimately leads to his death. Yet Nestor is never questioned, and actually frequently praised.[5] Hanna Roisman, in Nestor the Good Counselor, explains that the characters in the Iliad ignore the discrepancy between the quality of Nestors advice and its outcomes is because in the world of the Iliad, outcomes are ultimately in the hands of the ever arbitrary and fickle godsheroes are not necessarily viewed as responsible when things go awry. In the Iliad, people are judged not necessarily in the modern view of results, but as people.[6] Therefore, Nestor should be viewed as a good counselor because of the qualities he possesses as described in his introduction in Book 1 as a man of sweet words, a clear-voiced orator, and whose voice flows sweeter than honey.[7] These are elements that make up Nestor, and they parallel the elements that Homer describes as part of a good counselor in Book 3.150-152. Therefore, the definition tells us that Nestor, as a good advisor, possesses the three featuresthat it designates.[8] Nestor is a good counselor inherently, and the consequences of his advice has no bearing on that, a view that differs from how good counselors are viewed today.

[edit] Historical notations

Excavations in the late 20th century in Pylos uncovered a wine cellar reportedly belonging to King Nestor. The cellar had an estimated capacity of 1,250 gallons with several remnants of pithoi, large Greek storage jars.[9] The National Museum of Athens displays a two-handled wine cup made of pure gold that legend ascribes as belonging to Nestor.[10]

[edit] References
1. ^ Reinhardt, Karl. Die Iliad und ihr Dichter (Gottingen 1961) 258-61. 2. ^ Pedrick, Victoria. The Paradigmatic Nature of Nestor's Speech in Iliad 11. Transactions of the American Philological Association (1974-), Vol. 113. (1983), pp. 55-68. 3. ^ G. S. Kirk, The Iliad: A Commentary, 1. Books 14 (Cambridge, 1987). 4. ^ N. Postlethwaite, Homers Iliad: A Commentary on the Translation of Richmond Lattimore (Exeter, 2000) on 4.3019. 5. ^ Examples include Iliad 2.372; 4.293; 11.627 6. ^ Roisman, Hanna. Nestor the Good Counselor. Classical Quarterly 55.1 1738 (2005) Printed in Great Britain. 7. ^ Iliad 1.247-253 8. ^ Roisman, Hanna. Nestor the Good Counselor. Classical Quarterly 55.1 1738 (2005) Printed in Great Britain. 9. ^ Hugh Johnson, Vintage: The Story of Wine pg 36. Simon and Schuster 1989. 10.^ Ibid.

[edit] Sources

Homer. Iliad I, 248; II, 370; IV, 293. Homer. Odyssey III, 157, 343. The Merchant of Venice Act I, Scene I, Line 55. In James Joyce's Ulysses, the character of Deasy stands for Nestor.

[edit] Son of Zeus and Europa

The first Sarpedon was a son of Zeus and Europa, and brother to Minos and Rhadamanthys. He was raised by King Asterion and then banished by Minos, and sought refuge with his uncle, King Cilix. Sarpedon conquered the Milyans, and ruled over them; his kingdom was named Lycia, after his successor, Lycus, son of Pandion II.

[edit] Son of Zeus and Laodamia

The death of Sarpedon, depicted in Lycian attire, at the hands of Patroclus. Red-figure hydria from Heraclea, c.400 BCE. The second Sarpedon was a son of Zeus and Laodamia, daughter of Bellerophon, and also a Lycian King. Sarpedon became king when his uncles withdrew their claim to Lycia. He fought on the side of the Trojans, with his cousin Glaucus, during the Trojan War becoming one of Troy's greatest allies and heroes. He scolded Hector in the Iliad claiming that he left all the hard fighting to the allies of Troy and not to the Trojans themselves and made the point to say that the Lycians had no reason to fight the Greeks, or no real reason to hate them, but because he was a

faithful ally to Troy he would do so and fight his best anyway. When the Trojans attacked the newly built wall by the Greeks, Sarpedon led his division (which also included Glaucus and Asteropaios) to the forefront of the battle and caused Ajax and Teucer to shift their attention from Hector's attack to that of Sarpedon's forces. He personally held up the battlements and was the first to enter the Greek encampment. This attack allowed Hector to break through the Greek wall. It was during this action that Sarpedon delivered a noblesse oblige speech to Glaucus (12.310-28), stating that they had been the most honoured kings, therefore they must now fight the most to repay that honour and prove themselves and repay their loyal subjects. While he was preparing to plunge into battle, he told Glaucus that together they would go on to glory: if they were successful, the glory would be their own; if not, the glory of whoever stopped them would be the greater.

The death of Sarpedon, depicted on the obverse of Euphronios krater, c.515 BCE. When Patroclus entered the battle in the armour of Achilles, Sarpedon met him in combat. Zeus debated with himself whether to spare his son's life even though he was fated to die by the hand of Patroclus. He would have done so had Hera not reminded him that other gods' sons were fighting and dying and other gods' sons were fated to die as well. If Zeus should spare his son from his fate, another god might do the same; therefore Zeus let Sarpedon die while fighting Patroclus, but not before killing the only mortal horse of Achilles. During their fight, Zeus sent a shower of bloody raindrops over the Trojans' heads expressing the grief for the impending death of his son.

Sarpedon carried away by Sleep and Death, by Henry Fuseli, 1803.

When Sarpedon fell, mortally wounded, he called on Glaucus to rescue his body and arms. Patroclus withdrew the spear he had embedded in Sarpedon, and as it left Sarpedon's body his spirit went with it. A violent struggle then ensued over the body of the fallen king. The Greeks succeeded in gaining his armour (which was later given as a prize in the funeral games for Patroclus), but Zeus had Apollo rescue the corpse. Apollo took the corpse and cleaned it, then delivered it to Slumber (Hypnos)and Death (Thanatos), who took it back to Lycia for funeral honours. One account holds that the first and second Sarpedon are both the same man, and that Zeus granted Sarpedon an extraordinarily long life that had to end at the Trojan War. However, the favoured account is that Sarpedon, brother of Minos, and Sarpedon, who fought at Troy, were different men who lived generations apart. A genealogical link is provided between the two Sarpedons, through Laodamia. Laodamia is said to have married Evander, son of the first Sarpedon, and to have presented Evander with a son named Sarpedon (in reality her son by Zeus). See: Iliad books: II, IV, XII, XVI. There is also an asteroid named after the Trojan hero, 2223 Sarpedon.

[edit] Son of Poseidon

A third Sarpedon was a Thracian son of Poseidon, and brother to Poltys, King of Aenus. Unlike the other two Sarpedons, this Thracian Sarpedon was not a hero, but an insolent individual who was killed by Heracles.
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Lycia
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Lycia

The holiday resort of Ka on the Mediterranean coast of southwest Turkey, built on the site of the ancient Lycian town of Antiphellus. There are remains of an ancient theatre, and Lycian rock tombs in the mountain wall above the town.

Ancient coastal district of southwestern Asia Minor, between Caria and Pamphylia. The Lycians feature in Homer's Iliad as allies of Troy. Lycia was colonized by Greeks at an early date. It was under the Persian control 546468 (after which it came under Athenian influence), and again from 387 BC until it was conquered by Alexander the Great, King of Macedonia. It retained a large degree of independence during these periods, as well as under Seleucid (Syrian) and Roman supremacy, until the emperor Claudius I annexed it to the empire and united it with Pamphylia. The principal towns were Xanthus, Myra, and Patara. Various sites have yielded fine specimens of both Greek and indigenous art, many of which are in the British Museum, London.

Inca o data, o, voi lauri, si inc-o data Tu mirt brun, cu iedera nicicand uscata, Vin sa va culeg fructele aspre si crude Cu degetele fortate si dure/cu degete-ncordate si dure Sa va scutur frunzele inainte de-a va coace Nevoia amara si prilej scump de tristete face Sa va tulbur pana ce va este vremea. Caci Licidas e mort, mort la tinerete Tanarul Licidas, fara pereche. Cine n-ar canta pentru Lycidas? El insusi Stia sa cante si sa compuna versuri/cantece/poezii marete/semete/inaltatoare.