Τῷ αὐτῷ τόκος.

Interest payment for the same [ode, i.e. O.10].

Eleventh Olympian

Strophe: e_D_|2e_D|3e_d1||4E_D_||5E|6ED|||
Epode: D_e_|2D_|3∪∪e_D|4Ee||5E_e|6E|7D_e_D_e_|8EE_|||

Date: 476 BCE
Victor: Hagesidamos
Hometown: Western Lokroi
Event: Boy's Boxing

{BCDEQ} τόκος ἐπιγέγραπται, ἐπειδὴ ἐν προσθήκης μέρει τελευταῖον γέγραφε, καθάπερ καὶ ἐπὶ τῶν δανεισμάτων τὸ προστιθέμενον ἐκτὸς τοῦ ἀρχαίου. τόκος δὲ κέκληται παρὰ τὸ ἐπιτετέχθαι καὶ ἐπιγεγενῆσθαι τῷ ἀριθμῷ.
{BCDEQ} Written as interest on a debt, since in part of the preceeding ode he wrote at the end, as though also upon loans the thing acruing beyond principal. And it is called interest on a debt by accepting orders and accruing interest.
{(B)CDEQ} τῷ αὐτῷ γέγραφεν ἐν προσθήκης μέρει διδοὺς ὡς ἂν τόκον διὰ τὸ μὴ παρὰ τὸν τῆς νίκης καιρὸν γεγραφέναι τὸν ἐπίνικον.
{(B)CDEQ} He wrote for the same man in part of the preceeding ode giving as though interest on a debt for not having written the epinikian at the time of the victory.

Ode Scholia Vetera Scholia Vetera Trans. MS A MS A Trans. MS B MS B Trans. MS C MS C Trans. MS D MS D Trans. MS E MS E Trans. MS F MS F Trans. MS Q MS Q Trans.

Pindar, Olympian 11

ed. Callahan


  1. ἔστιν ἀνθρώποις ἀνέμων ὅτε πλείστα
  2. χρῆσις, ἔστιν δʼ οὐρανίων ὑδάτων,
  3. ὀμβρίων παίδων νεφέλας.
  4. εἰ δὲ σὺν πόνῳ τις εὖ πράσσοι, μελιγάρυες ὕμνοι
  5. ὑστέρων ἀρχὰ λόγων
  6. τέλλεται καὶ πιστὸν ὅρκιον μεγάλαις ἀρεταῖς.
  1. ἀφθόνητος δʼ αἶνος Ὀλυμπιονίκαις
  2. οὗτος ἄγκειται. τὰ μὲν ἁμετέρα
  3. γλῶσσα ποιμαίνειν ἐθέλει·
  4. ἐκ θεοῦ δʼ ἀνὴρ σοφαῖς ἀνθεῖ πραπίδεσσιν ὁμοίως.
  5. ἴσθι νῦν, Ἀρχεστράτου
  6. παῖ, τεᾶς, Ἁγησίδαμε, πυγμαχίας ἕνεκεν
  1. κόσμον ἐπὶ στεφάνῳ χρυσέας ἐλαίας
  2. ἁδυμελῆ κελαδήσω,
  3. Ζεφυρίων, Λοκρῶν γενεὰν ἀλέγων.
  4. ἔνθα συγκωμάξατʼ· ἐγγυάσομαι
  5. ὔμμιν, ὦ Μοῖσαι, φυγόξενον στρατὸν
  6. μηδʼ ἀπείρατον καλῶν,
  7. ἀκρόσοφον δὲ καὶ αἰχματὰν ἀφίξεσθαι. τὸ γὰρ
  8. ἐμφυὲς οὔτʼ αἴθων ἀλώπηξ
  9. οὔτʼ ἐρίβρομοι λέοντες διαλλάξαντο ἦθος.

Scholia Vetera

ed. Drachmann/Callahan


  • ΣO.11.1a.(1a.) ἔστιν ἀνθρώποις: ὁ λόγος· καιρός ἐστι τοῖς ἀνθρώποις ὅτε χρεία γένηται ἀνέμων, ὅ,τι ἐπὶ τῶν πλεόντων μάλιστα συμβαίνει, καὶ γεωργοῖς ὄμβρου· τότε δηλονότι ἐπινίκων ὕμνων καὶ ἐγκωμίων
  • ΣO.11.1b.(1b.) ..... ἄλλο ἔστι δὲ ὅτε καὶ τοῖς γεωργοῖς ὀμβρίων ὑδάτων γένηται.
  • ΣO.11.1c.(1c.) ἔστιν ἀνθρώποις ἀνέμων ὅτε πλείστα χρῆσις: ἔστι καιρὸς τοῖς ἀνθρώποις, φησὶν, ὅτε πλείστη χρεία γίνεται ἀνέμου, | οἷον ἐπὶ τῶν πλεόντων μάλιστα συμβαίνει· ἔστι δὲ ὅτε καὶ οὐρανίων ὄμβρων τοῖς γηπονοῦσι χρεία· οὕτω δηλονότι καὶ τοῖς ἀθληταῖς ἐγκωμίων.
  • ΣO.11.1d.(1d.) ἄλλως· ἔστιν ὅτε τοῖς ἀνθρώποις πολλὴ χρεία ἐστὶν ἀνέμου, | οἱονεὶ τοῖς πλέουσι, καὶ ἔστιν ὅτε πλείστη χρεία ἐστὶν ὄμβρων καὶ ὑετῶν, οἱονεὶ τοῖς γηπονοῦσιν.
  • ΣO.11.2. (2.) ἔστι δ᾿ οὐρανίων: ἔστι δὲ καὶ ὅτε οὐρανίων ὑδάτων τοῖς γεωργοῦσιν.
  • ΣO.11.3. (3.) παίδων νεφέλας: παῖδας νεφελῶν τοὺς ὄμβρους φησίν.
  • ΣO.11.4a. (4a.) εἰ δὲ σὺν πόνῳ τις: εἰ δὲ φιλοπονήσας τις εὐτυχοίη.
  • ΣO.11.4b. (4b.) εἰ δέ τίς, φησι, μὴ κατὰ κενὸν πονήσει.
  • ΣO.11.4c. (4c.) εἰ δὲ διὰ τῶν πόνων ἀθλήσας νίκης τύχοι, τούτῳ μάλιστα χρεία τῶν ὕμνων· οὗτοι γὰρ αὐτῷ ἀρχὴν ποιοῦνται τῶν ὕστερον ἐσομένων περὶ αὐτοῦ λόγων· διὰ γὰρ τοὺς ὕμνους καὶ οἱ ὕστερον μνημονεύουσι τῶν προγενεστέρων, καὶ ὡσανεὶ ὅρκος πιστὸς, οὕτως καὶ οἱ ὕμνοι διασώζουσιν αὐτῶν τὴν ἀρετήν.
  • ΣO.11.4d. (4d.) εἰ δὲ σὺν πόνῳ τις εὖ πράσσοι: εἰ δέ τίς, φησι, μὴ κατὰ κενὸν πονήσει, διὰ δὲ τῶν πόνων ἀθλήσας τοῦ ἀθλήματος τῆς νίκης τύχοι, τούτῳ προσδεῖ τῶν ὕμνων· οὗτοι γὰρ αὐτῷ ἀρχὴν ποιοῦνται τῶν ὕστερον ἐσομένων περὶ αὐτοῦ λόγων.
  • ΣO.11.4e. (4e.) ἄλλως· εἰ δέ τις πονήσας εὐτυχῆ πράσσοι καὶ νικήσει, τούτῳ οἱ ἡδεῖς οὗτοι ὕμνοι τῶν ὕστερον ἐπαίνων ἀρχὴ γίνονται καὶ πρόφασις· ἀντὶ τοῦ οἱ ὕμνοι οὗτοι αἴτιοι γίνονται τοῦ καὶ αὖθις μνημονεύεσθαι τοῦ νικηφόρου τὰ κατορθώματα, | τῶν ὕστερον μετὰ ταῦτα λόγων ἤτοι ἐπαίνων μελλόντων λέγεσθαι τοῦ ὕμνου τὴν ἀρχὴν καὶ τὴν πρόφασιν διδόντος.
  • ΣO.11.4f. (4f.) μελιγάρυες: ἐπειδὴ ἡδυτάτοις μέλεσιν ἐχρήσατο.
  • ΣO.11.4g. (4g.) ἄλλως· μελιγάρυες ὕμνοι, φησὶ, τῶν ὑστέρων λόγων ἀρχή εἰσι. δι᾿ αὐτοὺς γὰρ καὶ οἱ ὕστεροι μνημονεύουσι τῶν προγενεστέρων.
  • ΣO.11.4h. (4h.) ἢ ταῖς ἀρεταῖς οἱ ὕμνοι συνηρμοσμένοι εἰσὶ τῶν ὑμνουμένων.
  • ΣO.11.6a. (5.) τέλλεται: ἀντὶ τοῦ τέλλονται οἱ ὕμνοι· ἑνικὸν ἀντὶ πληθυντικοῦ.
  • ΣO.11.6b. (6a.) καὶ πιστὸν ὅρκιον: σύνθημα. ὁμολόγημα. δύναταί τις ὀμόσαι νενικηκέναι τὸν Ἀγησίδαμον ἀκούων τοῦ ὕμνου.
  • ΣO.11.6c. (6b.) ἄλλως· οἱ ὕμνοι πιστὸν ὅρκιόν εἰσι τῶν ἀρετῶν· οὐ γὰρ ἀπολείπουσιν αὐτοὺς οὐδέποτε συμπαρόντες, ἀεὶ δὲ μνείαν πορίζουσιν αὐτοῖς.
  • ΣO.11.6d. (6c.) καὶ πιστὸν ὅρκιον μεγάλαις ἀρεταῖς: οἱ ὕμνοι. οὐ γὰρ ἀπολείπουσιν αὐτοὺς παρόντες, ἀλλ᾿ ἀεὶ μνείαν αὐτοῖς πορίζουσιν.
  • ΣO.11.7a. (7a.) ἀφθόνητος δ᾿ αἶνος:. ἀφθόνητος ὁ ὕμνος ἐστὶν ἔπαινος καὶ ἀνάκειται τοῖς Ὀλυμπιονίκαις.
  • ΣO.11.7b. (7b.) ἄλλως· καὶ τὸ μέγιστον, ὅτι ἀλλότριος τῶν διὰ φθόνον ἐπιβουλευόντων ὁ ὕμνος ἐστίν· εἰκόνα μὲν γὰρ καὶ ἄγαλμα καθέλοι ἄν τις διὰ φθόνον, ὕμνον δ᾿ οὐκ ἂν ἀφανίσειεν.
  • ΣO.11.8. (8.) τὰ μὲν ἁμετέρα γλῶσσα: ταῦτα οὖν τὰ κατορθώματα καὶ τὰ ἐγκώμια τῶν ἐν Ὀλυμπίᾳ νενικηκότων καὶ ἡ ἡμετέρα γλῶσσα καὶ Μοῦσα περιέπειν καὶ ἀνυμνεῖν βούλεται.
  • ΣO.11.9. (9.) γλῶσσα ποιμαίνειν θέλει: προστατεῖν, φησὶν, ἡ γλῶσσά μου τῶν Ὀλυμπιονικῶν θέλει καὶ κατορθοῦν καὶ ἀνυμνεῖν τὰ κατορθώματα τῶν νικησάντων.
  • ΣO.11.10a. (10a.) ἐκ θεοῦ ἀνήρ: καὶ ἡμεῖς, φησι, καὶ οἱ ὕμνοι καὶ οἱ ἐγκωμιάζοντες τῆς τῶν θεῶν ἐπινοίας δεόμεθα.
  • ΣO.11.10b. (10b.) ἐκ θεοῦ δ᾿ ἀνήρ: κατὰ δὲ βούλησιν δαιμονίου ἴσως καὶ τῷ αὐτῷ τρόπῳ σοφὸς διαπαντὸς ἀνθεῖ ταῖς γνώμαις. c. ἀπὸ γὰρ θείας μοίρας μουσικός τις καὶ ἔξοχος λάμπει ὁμοίως ὥσπερ καὶ σὺ νενίκηκας. τοῦτο δὲ πρὸς τὰ ἴδια ἐγκώμια κατασκευάζει, λέγων ἑαυτὸν διαπαντὸς σοφῶς φράζειν.
  • ΣO.11.11. (11.) ἴσθι νῦν Ἀρχεστράτου παῖ: ἴσθι δὴ οὖν καὶ γίνωσκε, ὦ Ἀγησίδαμε, ὅτι τῆς σῆς πυγμῆς ἕνεκεν τὸν κόσμον τὸν διὰ τοῦ στεφάνου κελαδήσω. λέγει δὲ, τὸν ὕμνον ἀναβοήσω τῆς καλλιστεφάνου ἐλαίας.
  • ΣO.11.13a. (13a.) κόσμον ἐπὶ στεφάνῳ: τὸν ὕμνον λέγει.
  • ΣO.11.13b. (13b.) ἐλαίας: λείπει τὸ δεξάμενον.
  • ΣO.11.13c. (13c.) παρεῖται δέ τι εἰς τὸ τοῦ λόγου πλῆρες· πληρωθείη δ᾿ ἂν οὕτως· χρυσέας ἐλαίας κόσμον σε δεξάμενον κελαδήσω τοὺς Ἐπιζεφυρίους Λοκροὺς φροντίδος ἀξιῶν διὰ σέ.
  • ΣO.11.13d. (14a.) κόσμον ἁδυμελῆ κελαδήσω: κελαδήσω τὸν ὕμνον σου τῆς νίκης τῶν Ἐπιζεφυρίων Λοκρῶν φροντίδα ποιούμενος καὶ μνήμην.
  • ΣO.11.15a. (14b.) ἔθνη δὲ γ΄ Λοκρῶν· Λοκροὶ οἱ Ἐπιζεφύριοι οἱ ἐν τῇ Ἰταλίᾳ· Λοκροὶ Ὀζόλαι οἱ ἐν τῇ Αἰτωλίᾳ· Λοκροὶ οἱ Ἐπικνημίδιοι οἱ ἐν τῇ Εὐβοίᾳ· ὅθεν Αἴας ὁ Ὀιλέως ὑπῆρχε καὶ τὴν ἐπωνυμίαν ἔσχε τὴν τοῦ Λοκροῦ.
  • ΣO.11.15b. (14c.) γένη δὲ καὶ ἔθνη τῶν Λοκρῶν εἰσι τρία, Ἐπιζεφύριοι, Ὀζόλαι, Ἐπικνημίδιοι. τούτων οἱ μὲν Ἐπιζεφύριοί εἰσιν ἐν τῇ Ἰταλίᾳ, οἱ δὲ Ὀζόλαι πρὸς τῇ Αἰτωλίᾳ, οἱ δ᾿ Ἐπικνημίδιοι πρὸς τῇ Εὐβοίᾳ, ὅθεν Αἴας ὁ Ὀιλέως.
  • ΣO.11.15c. (15a.) ἀλέγων: ὑμνῶν. καὶ Ἀλκαῖος (fr. 58; sed potius Alcm. 23, 2)· οὐκ ἐγὼ Λύκον ἐν Μούσαις ἀλέγω. παρὰ τὸ ἀλέγειν καὶ φροντίδα ποιεῖν.
  • ΣO.11.15d. (15b.) ὁ δὲ λόγος οὗτος· τὴν Ἐπιζεφυρίων γενεὰν ὑμνῶν ὅπου συγκωμάζονται μέν σε ἐγγυήσομαι ἀφίξεσθαι εἰς στρατὸν μήτε ἄξενον μήτε καλῶν ἄπειρον.
  • ΣO.11.15e. (15c.) ἀλέγων: ἐν φροντίδι ἔχων. μεμνημένος. ἀνυμνῶν.
  • ΣO.11.16a. (16a.) ἔνθα συγκωμάξατ᾿· ἐγγυάσομαι: ἐκεῖ δὲ συγχορεύσατε, ὦ Μοῦσαι· ἐγγυῶμαι γὰρ ὑμῖν μηδαμῶς τὸν στρατὸν αὐτῶν καὶ τὸν δῆμον κακόξενον εἶναι καὶ μὴ χαίροντα μουσικῇ.
  • ΣO.11.16b. (16b.) ἔνθα συγκωμάξατε: ἐν ταύτῃ τῇ Λοκρίδι τῶν Ἐπιζεφυρίων συγκωμάσατε καὶ συγχορεύσατε, ὦ Μοῦσαι· ἐγγυήσομαι δὲ ἀφίξεσθαι ὑμᾶς πρὸς στρατὸν μὴ ἄξενον μηδὲ καλῶν ἄπειρον, | ἀλλὰ πάντων καλῶν πεπειραμένον.
  • ΣO.11.17. (17.) φυγόξενον: φυγαδεύοντα τοὺς ξένους. κακόξενον.
  • ΣO.11.19a. (19a.) ἀκρόσοφον δὲ καὶ αἰχμητὰν ἀφίξεσθαι: τουτέστιν εἰς ἄκρον ἐληλυθότα σοφίας.
  • ΣO.11.19b. (19b.) ἀκρόσοφον: τὸν ἐπ᾿ ἄκρον ἰόντα σοφίας.
  • ΣO.11.19c. (19c.) τὸ γὰρ ἐμφυὲς οὔτ᾿ αἴθων ἀλώπηξ: τὸ γὰρ ἦθος τὸ ἐκ τῆς φύσεως οὐκ ἂν μεταβάλοι οὔτε ἡ δολία ἀλώπηξ οὔτε οἱ φοβεροὶ λέοντες. τοῦτο δὲ ὡς φύσει ὄντας αὐτοὺς πρὸς ἀρετὴν ἐπιτηδείους καὶ οὐχ οἷόν τε μεταβληθῆναι αὐτούς. διὰ τοῦτο οὖν, φησι, καὶ ἐγγυῶμαι αὐτούς.
  • ΣO.11.19d. (19d.) ἄλλως· τὸ γὰρ ἐμφυὲς οὔτ᾿ αἴθων ἀλώπηξ: τούτοις ὑπακουστέον ὅτι οὐδὲ οἱ Λοκροὶ τὸ συγγενικὸν μετέβαλον, ἀλλ᾿ εἰσὶν ὡς ἀπ᾿ ἀρχῆς αἰχμηταὶ τῶν προδεδηλωμένων ἀρετῶν μετέχοντες ἐκ φύσεως.
  • ΣO.11.19e. (19e.) ὥσπερ οὖν ὁ λέων οὐ μεταβάλλει τὸ γενναῖον οὔτε ἡ ἀλώπηξ τὸ σοφὸν, οὕτως οὐδὲ οἱ Λοκροὶ τὸ ἔμφυτον ἦθος μεταβάλλονται.
  • ΣO.11.20a. (20a.) οὔτ᾿ αἴθων ἀλώπηξ: πανοῦργον ζῷον ἡ ἀλώπηξ· ὁ δὲ λέων δυναμικώτερος· ἀλλ᾿ οὐκ ἀλλάξει τὸ ἦθος τὸ ἔμφυτον.
  • ΣO.11.20b. (20b.) αἴθων ἀλώπηξ: διάπυρος.
  • ΣO.11.20c. (20c.) δολία τῇ διανοίᾳ.
  • ΣO.11.20d. (20d.) ἢ αἴθων, παρόσον λαμπουρὶς καλεῖται.
  • ΣO.11.21. (21.) οὐδ᾿ ἐρίβρομοι λέοντες: καὶ τούτοις ὑπακουστέον ὅτι οὐδὲ οἱ Λοκροὶ τὸ συγγενικὸν μεταβεβλήκασιν, ἀλλ᾿ εἰσὶν ὃν τρόπον ἐξ ἀρχῆς αἰχμηταὶ καὶ τῶν προδεδηλωμένων ἀρετῶν μετέχοντες ἐκ φύσεως καὶ ἀπ᾿ ἀρχῆς [οἱ] τοιοῦτοι.

Scholia Vetera

trans. Callahan


  • ΣO.11.1a.(1a.) ἔστιν ἀνθρώποις: the meaning: there is a time for men when there is a need for winds, which most occurs for sailors, and of rain for farmers; then there is a need for epinikian hymns and enkomia.
  • ΣO.11.1b. (1b.) and another is when there is a (need) even for farmers of rain waters.
  • ΣO.11.1c. (1c.) ἔστιν ἀνθρώποις ἀνέμων ὅτε πλείστα χρῆσις: There is a time for men, Pindar says, when there is more need of wind,...
  • ΣO.11.1d. (1d.) in another way: there is a time when there is much need for men of wind, as if for sailors, and there is a time when there is much need of rains and rains, as if for farmers
  • ΣO.11.2. (2.) ἔστι δ᾿ οὐρανίων: and there is also a time when (there is a need) of heavenly waters for farmers.
  • ΣO.11.3. (3.) παίδων νεφέλας: He says rains are the children of the clouds
  • ΣO.11.4a. (4a.) εἰ δὲ σὺν πόνῳ τις: and if anyone, desiring toil, does well.
  • ΣO.11.4b. (4b.) and if anyone, he says, toils not in vain.
  • ΣO.11.4c. (4c.) and if he through toils achieves athletic victory, for this man there is the greatest need of hymns; for these make for him a beginning of speeches about to be later concerning him; for through hymns even later men remember their forebearers, and as if a trusty pledge, thus also the hymns preserve the excellence of men.
  • ΣO.11.4d. (4d.) εἰ δὲ σὺν πόνῳ τις εὖ πράσσοι: and if someone, he says, does not toil in vain, but trhough toils achieves athletic victory of the athletic contest, there is a need of hymns for him; for these make for him a beginning of speeches about to be later concerning him.
  • ΣO.11.4e. (4e.) in another way: and if someone toiling does well and wins, these pleasurable hymns to this one are a beginning of later praises and first-speech; before this these hymns are praises of him and again to remember the successes of the victor, after this, ...beginning of the hymn and an excuse for the one giving.
  • ΣO.11.4f. (4f.) μελιγάρυες: since they are adorned with pleasurable tunes.
  • ΣO.11.4g. (4g.) in another way: honey-speeched hymn, he says, are the beginning of later speeches. for through these also later men remember their forebearers
  • ΣO.11.4h. (4h.) or the hymns are joined to the virtues of those hymned.
  • ΣO.11.6a. (5.) τέλλεται: in place of "the hymns are accomplished". singular in place of plural.
  • ΣO.11.6b. (6a.) καὶ πιστὸν ὅρκιον: promise. agreement. someone is able to agree that Agesidamos won hearing (this) hymn
  • ΣO.11.6c. (6b.) in other words: the hymns are a trusty pledge of virtues; for they never abandon these, being beside them, and always furnish memory for these.
  • ΣO.11.6d. (6c.) καὶ πιστὸν ὅρκιον μεγάλαις ἀρεταῖς: the hymns. for they do not abandon these being beside them, but always furnish memory for these.
  • ΣO.11.7a. (7a.) ἀφθόνητος δ᾿ αἶνος: the praise hymn is unenvied and is laid aside for Olympian victors
  • ΣO.11.7b. (7b.) in other words: it is also great, because the hymn is hostile to those counciling through envy; for as if also someone seizes glory through envy, and does not covers up the hymn.
  • ΣO.11.8. (8.) τὰ μὲν ἁμετέρα γλῶσσα: therefore these successes and enkomia of those having won at Olympia also my tongue and the Muse wish to speak about and protect
  • ΣO.11.9. (9.) γλῶσσα ποιμαίνειν θέλει: to rule over, he says, my tongue wishes both to praise and protect of the Olypic victors the successes of those having won
  • ΣO.11.10a. (10a.) ἐκ θεοῦ ἀνήρ: both we, he says, and the hymns and those enkomiasts need the inspiration of the gods
  • ΣO.11.10b. (10b.) ἐκ θεοῦ δ᾿ ἀνήρ: and according to the coucil of the divine as well as in his own way the wise man florishes in every way in wisdoms
  • ΣO.11.10c. (10c.) for from the divine allotment some musician (or Muse inspired) also shines preeminently as well as even you have won. and he disguises this according to enkomiastic idiom, meaning cleverly to indicate himself throughout.
  • ΣO.11.11. (11.) ἴσθι νῦν Ἀρχεστράτου παῖ: indeed then know and recognize, O Agesidamos, that on account of your boxing I clamor the komos for your wreath. And he means, I sing loud the hymn of your beautiful-wreathed olive.
  • ΣO.11.13a. (13a.) κόσμον ἐπὶ στεφάνῳ: he means the hymn
  • ΣO.11.13b. (13b.) ἐλαίας: he leaves out the thing received
  • ΣO.11.13c. (13c.) and someone is present for the thing full of speech: and thus it is full: I clamor you receiving the adornment of golden olive making worthy the Western Lokrians of thought through you.
  • ΣO.11.13d. (14a.) κόσμον ἁδυμελῆ κελαδήσω: I clamor the hymn of your victory making a thought and memory of the Western Lokrians.
  • ΣO.11.15a. (14b.) And the tribes of the Lokrians: the Western Lokrians who are in Italy; the Ozalian Lokrians are in Aetolia; the Epiknemidian Lokrians are in Euboea; from there Ajax the son of Oileus ruled and it held the same name as the one from Lokri.
  • ΣO.11.15b. (14c.) And the race and tribes of the Lokrians are three: Epizephyrians, Ozolians, Epiknemidians. Of these, the Epizephyrians are in Italy, and the Ozolians towards Aetolia, and the Epiknemidians toward Euboea, from where Ajax the son of Oileus was.
  • ΣO.11.15c. (15a.) ἀλέγων: of the hymns. Alkaios also says: I do not neglect Lykos among the Muses. Contrary to neglecting and making it a concern.
  • ΣO.11.15d. (15b.) And this is the meaning: "hymning the race of Epizephyrians where they celebrate the komos, I will draw you near to aprroach to the army neither hating foreigners nor untested of beautiful things."
  • ΣO.11.15e. (15c.) ἀλέγων: holding in the mind. remembering. preserving.
  • ΣO.11.16a. (16a.) ἔνθα συγκωμάξατ᾿· ἐγγυάσομαι: and there take up the dance, O Muses; for I draw near in no way to you an army of these and people bad to foreigners and not caring in music.
  • ΣO.11.16b. (16b.) ἔνθα συγκωμάξατε: in this Lokris of the Epizephyrians, take up the komos and take up the dance, O Muses: and I draw you near to appraoch toward an army not hating foreigners nor untested of beautiful things, but experienced in all beauties.
  • ΣO.11.17. (17.) φυγόξενον: "fleeing foreigners". "bad to foreigners."
  • ΣO.11.19a. (19a.) ἀκρόσοφον δὲ καὶ αἰχμητὰν ἀφίξεσθαι: i.e. having come to the height of wisdom.
  • ΣO.11.19b. (19b.) ἀκρόσοφον: coming to the height of wisdom.
  • ΣO.11.19c. (19c.) τὸ γὰρ ἐμφυὲς οὔτ᾿ αἴθων ἀλώπηξ: for neither the crafty fox nor the fearful lions may exchange its character from nature. And this is as for them to exchange the characteristics by nature for their virtue and not only to change themselves. Through this then he says also "I draw them nearer"
  • ΣO.11.19d. (19d.) in other words: for the inborn neither the fiery fox: by these (words) it must be heard that neither the Lokrians change their inborn (nature), but they are as from the beginning spearmen of bound virtues holding from nature
  • ΣO.11.19e. (19e.) just as then the lion does not chance its inborn (nature) neither the fox (his) wisdom, thus neither the Lokrians change their ingrown nature
  • ΣO.11.20a. (20a.) οὔτ᾿ αἴθων ἀλώπηξ: the all-doing animal is the fox; and the lion is the more powerful; but it cannot exchange its ingrown nature.
  • ΣO.11.20b. (20b.) αἴθων ἀλώπηξ: fire-red.
  • ΣO.11.20c. (20c.) crafty by thought.
  • ΣO.11.20d. (20d.) or fiery, in as far as it is called "λαμπουρὶς".
  • ΣO.11.21. (21.) οὐδ᾿ ἐρίβρομοι λέοντες: and by these (words) it must be heard that neither the Lokrians change their inborn (nature), but they are spearmen from the beginning and holding onto their bound virtues from nature and these are from the beginning the end of the child.

τέλος τόκου.