power. The similarity of phrase might lead us to regard Pindar's depreciation of διδακταὶ ἀρεταί[1] as a forerunner of the famous οὐ διδακτὸν ἀρετή,—the paradoxical formula by which Plato expressed that "virtue is not brought to a man, but must be drawn out of him." There is not, however, much connection between the two sentiments which happen to have clothed themselves in like words. The ἀρετή which Pindar has in view is mainly that of the victorious athlete, to whom physical gifts are essential; and of the poet, who is "born, not made." He has, further, the belief—fostered by his own pride of Aegid descent—that the qualities of a good stock are hereditary. Thus he speaks of "an upright mind derived from noble sires" (πατέρων ὀρθαὶ φρένες ἐξ ἀγαθῶν)[2]. But his belief in heredity is duly guarded. "The virtues of old time repeat their strength at intervals (ἀμειβόμεναι) in the generations of men; even as the black soil of the tilth yields not fruit continually, and as trees will not bear a fragrant bloom of like richness with every returning year: even thus doth Fate lead on the mortal race[3]." Destiny—Πότμος ἄναξ (Nem. iv. 42)—appears with Pindar under a more benignant aspect than with his contemporary Aeschylus. For Pindar, it is rather the supreme Intelligence—the concentrated embodiment of a divine Providence—than that relentless Aeschylean "Necessity" of which the ministers are "the threefold Fates and the mindful Furies."
