t Συνεργικά (fr. 33)

233

they are not qualified by an adjective, such as έπιεικής and ανοσιότατος. Besides,
neither Kocks έχθρός nor Headlam’s έχθρων seems suitable. Richards 1909, 89
prefers έτέρων ανοσιότατος, in the sense “the most unholy of adverse powers”,
which is not convincing. The most interesting proposition seems to me Meinekes
(ed. min. [1847] xix) έφεδρος ανοσιότατος “the most unholy reserve” (or, alter-
natively, Headlam’s έφέδρων άνοσιότατος), on the grounds that envy, like pity, is
personified here as a god (cf. Call. Ap. 105,107; on φθόνος and its personifications
see Gisler 1997,992-6). For the description of envy as a ‘sitting upon’ sentiment cf.
Phil. Jud. Spec. leg. 3.3 έφήδρευε δ’ άρα μοι τό κακόν άργαλεότατον, ό μισόκαλος
φθόνος; Socr. Schol. Hist. Eccl. 1.22 φθόνος γάρ τοΐς άγαθοΐς έφεδρεύειν φιλεΐ.
For the construction cf. D. 5.15 τοΐς δ’ άγαθοΐς έφεδρεύων έτερος καθεδεΐται.
Interpretation The surviving lines have the color of a gnome. In Timocles similar
sayings, probably delivered by a person of some authority, also occur in frr. 30, 36,
37 (all transmitted by Stobaeus; cf. Introduction, “Tradition and Reception”). For
the relationship between pity and envy cf. Ar. Rh. 1386b 16-20 δόξειε δ’ άν και
ό φθόνος τό έλεεΐν τον αυτόν άντικεΐσθαι τρόπον, ός σύνεγγυς ών και ταύτόν
τό νεμεσάν, έστι δ’ έτερον· λύπη μεν γάρ ταραχώδης και ό φθόνος έστΐν και έπ'ι
εύπραγία, άλλ’ ού τού άναξίου άλλά τού ίσου και όμοιου “it might seem that
envy is also opposed to feeling pity in the same way, as being closely related and
much the same thing as feeling just resentment; and yet it is different. Envy also
is disturbing pain and directed at success, but of an equal and a like, not of one
who is unworthy”.
Possibly the idea of‘divine envy’ (e. g. E. Ale. 1135; IA 1097; Hdt. 1.32 (Solon)
τό θειον παν ... φθονερόν τε και ταραχώδες; 3.4; cf. Pl. Mor. 857f-858a) is also
implied here.
1-2 τοΐς μεν τεθνεώσιν ... τοΐς ζώσι δ’ In this passage a double contrast is
drawn between pity and envy, dead and alive. For the idea cf. Th. 2.45.1 φθόνος γάρ
τοΐς ζωσι προς τό άντίπαλον, τό δε μή έμποδόν άνανταγωνίστω εύνοία τετίμηται
“The living are exposed to the envy of the rivalry; on the contrary, anything no
longer present meets with uncompetitive recognition”; D. 18.315 τίς γάρ ούκ οίδε
των πάντων, ότι τοΐς μεν ζόσι πάσιν ύπεστί τις ή πλείων ή έλάττων φθόνος, τούς
τεθνεωτας δ’ ούδέ των έχθρων ούδεΐς έτι μισεί; “ Who on earth does not know that
every living person is exposed more or less to envy, whereas the dead are no longer
hated even by their enemies?”; Theopomp. Hist. FGrHist 115 F 395 έπίσταμαι γάρ,
ότι τούς μεν ζωντας πολλοί μετά δυσμενείας έξετάζουσι, τοΐς δέ τετελευτηκόσι διά
τό πλήθος των έτων έπανιάσι τούς φθόνους “I know that many examine with ill
will the living, whereas in the passage of time they give up the envious sentiments
towards the dead”; Dionys. Trag. fr. 7.2 τοΐς ούδέν ούσιν ούδέ εΐς δλως φθονεί;
Stob. 4.57.12 δεινοί γάρ άνδρΐ πάντες έσμέν εύκλεεΐ ζωντι φθονήσαι, κατθανόντα
δ’ αίνέσαι (Snell, TGrF I ρ. 328, believes that it is an adespot tragic fragment).
1 έλεος Aristotle (Rh. 1385b) defines pity as a certain pain at a destructive
or painful evil happening to one who does not deserve it. As opposite to envy,
pity is sometimes felt for the dead; cf. E. Or. 968-9 έλεος έλεος όδ’ έρχεται / τόν