Ἀρισταγόρας δὲ ὑπεδύσατο. (Her. vi. i). Then, of bearing adversity:—τὰ μὲν ὦν οὐ δὐνανται νήπιοι κόσμῳ φέρειν, | ἀλλ' ἀγαθοί, τὰ καλὰ τρέψαντεσ ἔξω (Pyth. iii. 83): "now the foolish cannot bear ills in seemly wise, but the noble can, when they have turned the fair side outward," i.e. brave men in misfortune show a cheerful front to the world, and conceal the seamy side of their fortune. The process of dyeing or staining suggests οὐ ψεύδεϊ τέγξω λόγον (Ol. iv. 17). An inglorious youth is likened to the ἐνδομάχας ἀλέκτωρ (Ol. xii. 14), "the chanticleer who fights at home." In Ol. xi. 37, we read of a city βαθὺν εἰς ὀχετὸν ἄτας | ἴζοισαν,—"settling into the deep bed of ruin"—a singularly vivid image from the action of running water on the basements of buildings. The idea of wiping off a stain, rather than that of transferring a burden, seems to have suggested the extraordinarily bold imagery of Ol. viii. 68, ἐν τέτρασιν παίδων ἀπεθήκατο γυίοις | νόστον ἔχθιστον καὶ ἀτιμοτέραν γλῶσσαν καὶ ἐπίδρυφον οἶμον: "On the bodies of four youths hath he put off from him the doom of joyless return, and slighted voice, and furtive path." The ἐξομόργνυσθαι μωρίαν τινί of Euripides is tame in comparison with this,—which surely no Greek but Pindar could have written.
§ 20. The natural order of words is sometimes deranged in a way which can be explained only by the exacting requirements of the intricate metres. Thus Ol. viii. 5, μαιομένων μεγάλαν | ἀρετὰν θυμῷ λαβεῖν, means "yearning in heart to achieve great
