This chapter presents new, annotated translations of the principal testimonia and fragments of Aristeas of Prokonnesos (archaic period), arranged as six extracts. His lost Arimaspeia, in three books of epic hexameters, told of his journey beyond the Black Sea in the company of Apollo and, some said, in the form of a bird or a disembodied soul. It took him to the Issedones, who told of peoples beyond them: the dangerous, one-eyed Arimaspoi, at war with gold-guarding griffins; the unreachable Hyperboreans, prominent in the mythical geography of the Greeks. The detailed chapter introduction examines Aristeas’ grounding in the Greek experience of the Black Sea, his wider importance across the colonial Greek world, including the far west, and his relationship to Pythagoreanism and Orphism in those parts. Scepticism about Aristeas developed much later; but he is best viewed as a respectable aristocrat from a respected polis (city-state).

“Exaltation at Akragas: Herakles, the Dioskouroi, and Theron,” argues that in Olympian 3 Pindar’s theological modeling brings Herakles and the Dioskouroi together with the victor, Theron, tyrant of Akragas, ininto an intricate network of divine and mortal relationships. Theron’s place within this network, as established and celebrated by the ode, praises him for his exceptional privilege and his corresponding achievement in bathing his city in piety and exaltation. This is a differently flavored theology of mortality, cut to the needs of one of the most powerful men of the Greek world, but it ultimately articulates the same distinction between Theron’s mortality and the immortality of his patrons that is modeled elsewhere in the epinician corpus by demonstrating that his privileged closeness to Herakles and the Dioskouroi is only exceptional, and thus meaningful, in light of his mortality.