University of Virginia Library

ARGUMENT.

The Poet, addressing himself in the first Place to his Harp, launches out immediately into a Description of the wonderful Effects produced in Heaven by the inchanting Harmony of that divine Instrument, when played upon by Apollo, and accompanied by the Muses: These Effects, says he, are to celestial Minds Delight and Rapture, but the contrary to the Wicked, who cannot hear, without Horror, this heavenly Musick. Having mentioned the Wicked, he falls into an Account of the Punishment of Typhœus, an impious Giant; who, having presumed to defy Jupiter, was by him cast into Tartarus, and then chained under Mount Ætna, whose fiery Eruptions he ascribes to this Giant, whom he therefore styles Vulcanian Monster. The Description of these Eruptions of Mount Ætna he closes with a short Prayer to Jupiter, who had a Temple upon that Mountain, and from thence passes to, what indeed is more properly the Subject of this Ode, the Pythian Victory of Hiero. This Part of the Poem is connected

---

82

with what went before by the means of Ætna, a City built by Hiero, and named after the Mountain in whose Neighbourhood it stood. Hiero had ordered himself to be styled of Ætna by the Herald who proclaimed his Victory in the Pythian Games; from which glorious Beginning, says Pindar, the happy City presages to herself all kinds of Glory and Felicity for the future. Then addressing himself to Apollo, the Patron of the Pythian Games, he beseeches him to make the Citizens of Ætna great and happy; all human Excellencies being the Gifts of Heaven. To Hiero, in like manner, he wishes Felicity and Prosperity for the future, not to be disturbed by the Return or Remembrance of any post Afflictions. The Toils indeed and Troubles which Hiero had undergone, before he and his Brother Gelo obtained the Sovereignty of Syracuse, having been crowned with Success, will doubtless, says Pindar, recur often to his Memory with great Delight: And then taking notice of the Condition of Hiero, who, it seems, being at that Time troubled with the Stone, was carried about in the Army in a Litter, or Chariot, he compares him to Philoctetes: This Hero having been wounded in the Foot by one of Hercules's Arrows, staid in Lemnos to get cured of his Wound; but it being decreed by the Fates, that Troy should not be taken without those Arrows, of which Philoctetes had the Possession, the Greeks fetched him from Lemnos, lame and wounded as he was and carried him to the Siege. As Hiero resembled Philoctetes in one Point, may he also, adds the Poet, resemble him in another, and recover his Health by the Assistance of

---

83

Divinity. Then addressing himself to Dinomenes, the Son of Hiero, whom that Prince intended to make King of Ætna, he enters into an Account of the Colony, which Hiero had settled in that City: The People of this Colony, being originally descended from Sparta, were, at their own Request, governed by the Laws of that famous Commonwealth. To this Account Pindar subjoins a Prayer to Jupiter, imploring him to grant that both the King and People of Ætna may, by answerable Deeds, maintain the Glory and Splendor of their Race; and that Hiero, and his Son Dinomenes, taught to govern by the Precepts of his Father, may be able to dispose their Minds to Peace and Unity. For this Purpose, continues he, do thou, O Jupiter, prevent the Carthaginians and the Tuscans from invading Sicily any more, by recalling to their Minds the great Losses they had lately sustained from the Valour of Hiero and his Brothers; into a more particular Detail of whose Courage and Virtue, Pindar insinuates he would gladly enter, was he not afraid of being too prolix and tedious; a Fault which is apt to breed in the Reader Satiety and Disgust; and though, continues he, excessive Fame produces often the same Effects in envious Minds, yet do not thou, O Hiero! upon that Consideration, omit doing any great or good Action; it being far better to be envied than to be pitied. With this, and some Precepts useful to all Kings in general, and others more peculiarly adapted to the Temper of Hiero, whom, as he was somewhat inclined to Avarice, he encourages to Acts of Generosity and Munificence, from the Consideration of the Fame accruing to Princes of that Character,

---

84

and the Infamy redounding to Tyrants, he concludes; winding up all with observing, that the First of all human Blessings consists in being virtuous; the Second in being praised; and that he, who has the Happiness to enjoy both these at the same Time, is arrived at the highest Point of earthly Felicity.