DOI Page / Citation link:
https://doi.org/10.11588/diglit.52134#0057
Αγχίσης (fr·4)
53
δίδωσιν (‘Fortune and Fate, Pericles, give all things to man’); cf. adesp. trag.
TrGF fr. 700b.28-9 (= S. fr. 575 Pearson), and Zuntz 1971. 320, where for Hdt.
1.107.2 read 1.207.2.
Τύχη Τύχη does not appear in Homer and is mentioned in Hesiod only as
a daughter of Tethys and Ocean {Th. 360; cf. hCer. 420); for her appearance in
comedy, see Men. Asp. 97-148 (cf. Beroutsos 2005. 14-15; Gomme-Sandbach
1973 on 147-8); Arnott 1996 on Alex. fr. 121.11. In general, see Vogt-Spira
1992, esp. 58; Nilsson 1967-1974 1.200-10; Strohm 1944; Herzog-Hauser 1943
(1657-9 for τύχη in comedy); Berry 1940; Wilamowitz 1931-1932. 298-309. In
Athens, the cult of Agathe Tyche seems to have arisen only in the second half
of the fourth century; see Parker 1996. 231-2; Mikalson 1983. 58-62.
μεταφέρει Cf. [Men.] Mon. 734 τάχισθ’ ό καιρός μεταφέρει τα πράγματα
(‘Time swiftly changes things.’); Posidippus Metapheromenoi·, Timotheus
Comicus Metaballomenos e Metapheromenos.
σώματα Best taken here as ‘persons’, despite the context of slavery; cf.
Men. Sic. 3. The word is used with this sense from the fifth century in both
poetry (e. g. S. Ai. 758) and prose (e. g. X. HG 2.1.19); to refer to a specific class
of people, modification is necessary (e. g. Plb. 2.6.6 τα μέν ελεύθερα σώματα...,
τα δέ δουλικά). By the third century, it could be used without modification
to mean ‘slaves’; e.g. P.Hib I 54.20 (245 BC); cf. Poll. 3.78; Phryn. Ecl. 356;
Gomme-Sandbach 1973 on Men. Sic. 3; Renehan 1976. 81-2. In any event, the
point is that Fortune governs all people, not merely one subset.
3-4 μέν ... δέ ... είτ(α) For the combination of particles, cf. Eub. fr. 89;
Philem. fr. 127 μέν ... είτα.
3 δέ Explanatory; cf. Denniston 1954. 169-70.
ούκ έλεύθεροι While ελεύθερος is sometimes opposed to δούλος (e. g.
Eub. fr. 25.4; Alex. fr. 150.3; E. fr. 953e.ll [= adesp. com. fr. 210 K.]), ούκ
ελεύθερος is rarely used as a periphrasis for δούλος (Arist. Pol. 4.1290bl0;
Pl. Com. fr. 182.5; [Men.] Mon. 282 [cf. Alex. fr. 150.3]); similar is the rarity
of άνελεύθερος in this sense (Pherecr. fr. 131; cf. Renehan 1976. 82; Taillardat
1965. 13). Given the following contrast between those who possess wealth
(and thus status) and those who do not, ούκ ελεύθεροι here likely suggests
society’s lower rungs, both cultural and economic (cf. Taillardat 1965. 13; the
use of terms for freedom and slavery in Solon, e.g. frr. 4.18; 9.4; 37.7; 36.15).
Despite the reference to δούλων πόλις (1), therefore, the contrast in 3-5 is
not solely between slave and free per se, but is couched in terms of differing
levels of social status and prosperity.
4 εις αύριον Synonomous with the adverb without preposition. Found
already in early epic (e.g. H. Od. 11.351; Hes. Op. 410) and occasionally in
tragedy (e. g. S. OC 567; E. Ale. 320) and prose (e. g. Pl. Mx. 234b), the phrase is
53
δίδωσιν (‘Fortune and Fate, Pericles, give all things to man’); cf. adesp. trag.
TrGF fr. 700b.28-9 (= S. fr. 575 Pearson), and Zuntz 1971. 320, where for Hdt.
1.107.2 read 1.207.2.
Τύχη Τύχη does not appear in Homer and is mentioned in Hesiod only as
a daughter of Tethys and Ocean {Th. 360; cf. hCer. 420); for her appearance in
comedy, see Men. Asp. 97-148 (cf. Beroutsos 2005. 14-15; Gomme-Sandbach
1973 on 147-8); Arnott 1996 on Alex. fr. 121.11. In general, see Vogt-Spira
1992, esp. 58; Nilsson 1967-1974 1.200-10; Strohm 1944; Herzog-Hauser 1943
(1657-9 for τύχη in comedy); Berry 1940; Wilamowitz 1931-1932. 298-309. In
Athens, the cult of Agathe Tyche seems to have arisen only in the second half
of the fourth century; see Parker 1996. 231-2; Mikalson 1983. 58-62.
μεταφέρει Cf. [Men.] Mon. 734 τάχισθ’ ό καιρός μεταφέρει τα πράγματα
(‘Time swiftly changes things.’); Posidippus Metapheromenoi·, Timotheus
Comicus Metaballomenos e Metapheromenos.
σώματα Best taken here as ‘persons’, despite the context of slavery; cf.
Men. Sic. 3. The word is used with this sense from the fifth century in both
poetry (e. g. S. Ai. 758) and prose (e. g. X. HG 2.1.19); to refer to a specific class
of people, modification is necessary (e. g. Plb. 2.6.6 τα μέν ελεύθερα σώματα...,
τα δέ δουλικά). By the third century, it could be used without modification
to mean ‘slaves’; e.g. P.Hib I 54.20 (245 BC); cf. Poll. 3.78; Phryn. Ecl. 356;
Gomme-Sandbach 1973 on Men. Sic. 3; Renehan 1976. 81-2. In any event, the
point is that Fortune governs all people, not merely one subset.
3-4 μέν ... δέ ... είτ(α) For the combination of particles, cf. Eub. fr. 89;
Philem. fr. 127 μέν ... είτα.
3 δέ Explanatory; cf. Denniston 1954. 169-70.
ούκ έλεύθεροι While ελεύθερος is sometimes opposed to δούλος (e. g.
Eub. fr. 25.4; Alex. fr. 150.3; E. fr. 953e.ll [= adesp. com. fr. 210 K.]), ούκ
ελεύθερος is rarely used as a periphrasis for δούλος (Arist. Pol. 4.1290bl0;
Pl. Com. fr. 182.5; [Men.] Mon. 282 [cf. Alex. fr. 150.3]); similar is the rarity
of άνελεύθερος in this sense (Pherecr. fr. 131; cf. Renehan 1976. 82; Taillardat
1965. 13). Given the following contrast between those who possess wealth
(and thus status) and those who do not, ούκ ελεύθεροι here likely suggests
society’s lower rungs, both cultural and economic (cf. Taillardat 1965. 13; the
use of terms for freedom and slavery in Solon, e.g. frr. 4.18; 9.4; 37.7; 36.15).
Despite the reference to δούλων πόλις (1), therefore, the contrast in 3-5 is
not solely between slave and free per se, but is couched in terms of differing
levels of social status and prosperity.
4 εις αύριον Synonomous with the adverb without preposition. Found
already in early epic (e.g. H. Od. 11.351; Hes. Op. 410) and occasionally in
tragedy (e. g. S. OC 567; E. Ale. 320) and prose (e. g. Pl. Mx. 234b), the phrase is