Tyche des origines a la fin du veme siecle avant j. C
Institution:
Paris 4Disciplines:
Directors:
Abstract EN:
This work does not make a study of a concept (fortune, chance), but of the tyche's family in her historical development, with the help of the largest documentation (epigraphical, iconographical. . . ); however, the terminus which has been chosen (end of the vth. Century) gives to this study a content fundementally literary: analysis of the words, of their connections (affinity, opposition, synonyms), and of their context. Limited in homer to two verbs, which express the manufacture or the result, the encounter and sometimes the coincident, the family of tyche grows larger (positiv, then negativ words). In the pindaric odes, this terms refer to the athletic victory, and they represent in the aeschylean drama the infortunate event, opposition which recovers any similarities (same metaphors : balance, rudder), and makes the notion's unity. Realization of the divine justice in aeschylus, tyche is in sophocles and herodotus obedient to the law of alternance : its the time of the divine necessary fortune and of this ring which comes back to his owner. In euripides, tyche no longer obeys any rule : plenty of plurals, disappearance of all the stability's images, relation with the dice, the lot and the lucky find. But the gods sometimes behave as she does, so that the man doubts their reality and begins to believe her. . .
Abstract FR:
Cet ouvrage etudie non pas un concept (fortune, hasard), mais la famille de tyche dans son developpement historique; il se fonde sur des sources tres variees (epigraphiques, iconographiques. . . ), mais les limites retenues (fin du veme siecle) lui donnent un contenu resolument litteraire : examen des mots, de leurs relations (affinite, opposition, synonymie. . . ) et de leur contexte. Limitee chez homere a deux verbes exprimant la fabrication, ou le resultat, la rencontre et parfois la coincidence, la famille de tyche s'enrichit de mots positifs puis negatifs. Se rapportant chez pindare a la victoire athletique, les termes expriment chez eschyle l'evenement malheureux, opposition qui recouvre des similitudes (memes images : balance, gouvernail), et fonde l'unite de la notion. Expression de la justice divine chez eschyle, tyche est chez sophocle et herodote soumis a la loi de l'alternance : c'est le moment de la "fortune divine et necessaire", et de cet anneau de polycrate revenant a son proprietaire. Chez euripide, tyche n'obeit plus a aucune regle : multiplication des pluriels, disparition des images d'equilibre, relation avec le coup de de, le tirage au sort et la trouvaille fortuite. Mais les dieux agissent parfois comme elle, de sorte que l'homme s'interroge sur leur realite et se met a croire en tyche. Cependant les rationalistes refusent ce pouvoir plus irrationnel encore, et refutent tyche comme cause, s'ils l'acceptent comme resultat. . .