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Passim. xxxvi. 17. 15. 3 xxviii. 9. 4. 4 See above, p. 14 n. 6. 5 xxiii. 10. 14. 2 6 xv. 20; cf. xxix. 27. 11–12 (Tyche arranges that the fall of Perseus shall involve the survival of Egypt). Where Tyche is not specifically mentioned, the word δαιµονοβλάβεια, like τὸ δαιµόνιον, has the same implications. 7 To a large extent, therefore, the personality with which Polybius invests Tyche is a matter of verbal elaboration, helped by current Hellenistic usage, which habitually spoke of Tyche as a goddess; and this helps to explain many of the inconsistencies, for consistency is not essential to a rhetorical flourish.

1–3 points in that direction. But if this is so, it remains equally true that Polybius had neither the clarity in philosophical thought nor a sufficiently fine sense of language to enable him to isolate the contradiction in his ideas. ; De Sanctis, iii. 1. 213–15; Mioni, 140–7; Erkell, 140–6. Erkell, 145; see above, pp. 14–15. 3 Ziegler, op. , cols. 1538 f. g. ii. 20. 7, xxiii. 10. 2 καθάπερ . . ἂν εἰ . , 10. 16 ὥσπερ ἐπίτηδες ἀναβιβαζούσης ἐπὶ σκηνήν, xx. 7. 2 ὥσπερ ἐπίτηδες ἀνταπόδοσιν . . ποιουµένη, xxix.

Erkell, 145; see above, pp. 14–15. 3 Ziegler, op. , cols. 1538 f. g. ii. 20. 7, xxiii. 10. 2 καθάπερ . . ἂν εἰ . , 10. 16 ὥσπερ ἐπίτηδες ἀναβιβαζούσης ἐπὶ σκηνήν, xx. 7. 2 ὥσπερ ἐπίτηδες ἀνταπόδοσιν . . ποιουµένη, xxix. 19. 2, xxxviii. 18. 8; and in iv. 2. 4 the word κεκαινοποιηκέναι is qualified with ὡς ἂν εἰ. 5 xxxi. 9. 4, xxxii. 15. 14. 6 vi. 56. 6–15. 7 xxxvi. 17. 8 See above, p. 21 n. 7. That τύχη here means simply 'the course of events' (so Nilsson, Geschichte der griechischen Religion, ii (Munich, 1950), 194) is hard to reconcile with 4.

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