In Classical Greek mythology, she is usually the daughter of the Titans Tethys and Oceanus, or sometimes Zeus, and at this time served to bring positive messages to people, relating to external events outside their control.

[1] During the Hellenistic period, with dramatic socio-political changes starting with Alexander the Great, Tyche increasingly embodied the whims of fate (both negative and positive), eclipsing the role of the Olympic gods.

[3] Other ancient Greek sources corroborate Polybius, such as Pindar who claims Tyche could hand victory to a lesser athlete.

[13] In Alexandria the Tychaeon, the Greek temple of Tyche, was described by Libanius as one of the most magnificent of the entire Hellenistic world.

[14] Stylianos Spyridacis[15] concisely expressed Tyche's appeal in a Hellenistic world of arbitrary violence and unmeaning reverses: "In the turbulent years of the Epigoni of Alexander, an awareness of the instability of human affairs led people to believe that Tyche, the blind mistress of Fortune, governed mankind with an inconstancy which explained the vicissitudes of the time.

Unpredictable turns of fortune drive the complicated plotlines of Hellenistic romances, such as, Leucippe and Clitophon or Daphnis and Chloe.

She experienced a resurgence in another era of uneasy change, the final days of publicly sanctioned Paganism, between the late-fourth-century emperors Julian and Theodosius I, who definitively closed the temples.

The effectiveness of her capricious power even achieved respectability in philosophical circles during that generation, although among poets it was a commonplace to revile her for a fickle harlot.

Citing how Pindar refers to her in his poems, "he implores her to keep watch around Himera, a port" and how she is often depicted holding a ship's rudder.

[4] The Antiochene Tyche maintained relevance much later into the Christian dominated empire, as show by official Pentanummium coins minted during the reigns of Justin (r. 518-527) and Justinian (r. 527-565) that depict her in her temple on the reverse.

[25]In the early years of the Parthian Empire, Parthian kings, starting with Mithridates I (165 BC) utilized imagery of the Olympian gods in their coinage, often with the term ΦΙΛΕΛΛΗΝΟΣ (friend of the Greeks) as a conciliatory gesture to subject Greek people living in the former Seleucid Empire lands.