This publication investigates the cosmological context of Pindars odes, and the way it affects his presentation of compliment. an summary of cosmological rules in keeping with gnomai is complemented by way of precise literary analyses displaying that those rules are changed based on a victors conditions.
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Extra info for The Value of Victory in Pindar's Odes (Mnemosyne, Bibliotheca Classica Batava Supplementum)
88–89 makes it clear that it is not for man to challenge his position in the cosmos: χρ δ πρ ς ε ν ο κ ρ ζειν, ς ν χει τοτ μ ν τ κε νων, τ τ’ α δωκεν μ γα κ δος. ’ τ ροις One must not contend with a god, who at one time raises these men’s fortunes, then at other times gives great glory to others.
He presents his portrayal of the situation as a speciﬁc instance of a general principle, ancient but still valid, 32 Aischines uses γν μη twice in this passage, with reference to poets in general before quoting Hesiod (135), and referring to Hesiod in particular after the quotation (136). Especially in the second case he is probably not using it as a technical (rhetorical) term like Aristotle in Rh. 21 or Anaximenes in Rh. Al. v. πος). The remarks about the didactic purpose of the quoted words certainly diﬀerentiate them from the rhetorical purposes described by Aristotle and Anaximenes, but in form (a general statement) they are a gnome and are used rhetorically by Aischines, as shown below.
See also Stenger 2004:31–32. Or which he can manipulate to give credibility to a contradictory view. For details on how Aristotle applies his deﬁnition to diﬀerent rhetorical situations, see Sinclair 1995:44–49. T. Wilson 1991:12, 19 (commenting on gnomai in general). 29 30 22 chapter two Ofttimes whole peoples suﬀer from one man, Whose deeds are sinful, and whose purpose base.  If you disregard the poet’s meter and examine only his thought (τ ς γν μας), I think this will seem to you to be, not a poem of Hesiod, but an oracle directed against the politics of Demosthenes.