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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
didymus Niehoff (2011) 115
Poorthuis and Schwartz (2014) 232, 235, 281
van , t Westeinde (2021) 209, 225
didymus, arius Bianchetti et al (2015) 240
Birnbaum and Dillon (2020) 323, 377
Brouwer (2013) 37, 68
Bryan (2018) 271, 272
Erler et al (2021) 72, 75, 165, 171, 172
Frede and Laks (2001) 120, 269
Geljon and Runia (2013) 246, 250
Geljon and Runia (2019) 256
Jedan (2009) 179
Malherbe et al (2014) 720, 810
Maso (2022) 70, 104, 118
Motta and Petrucci (2022) 17, 23, 36
O, Brien (2015) 119
Wardy and Warren (2018) 271, 272, 275, 277
Wilson (2022) 25, 34, 119, 134
didymus, arius? Tsouni (2019) 126, 160, 163, 164, 171, 172, 180, 181
didymus, arius?, epitome of peripatetic ethics Tsouni (2019) 121, 126, 127, 129, 159, 162, 170, 179
didymus, as source, arius Graver (2007) 223
didymus, chalcenterius Malherbe et al (2014) 91
didymus, monk Cain (2016) 11, 21, 134, 198
didymus, of alexandria Langworthy (2019) 27, 41, 42, 43, 45
didymus, planetiades Malherbe et al (2014) 609
didymus, the blind Allen and Dunne (2022) 139
Azar (2016) 166
Cain (2016) 269
Doble and Kloha (2014) 287
Geljon and Runia (2013) 33, 177, 181, 189, 241
Geljon and Runia (2019) 36, 151, 233, 249, 292
Geljon and Vos (2020) 125
Joosse (2021) 231
Taylor and Hay (2020) 48
didymus, the blind, christology, natures of christ Sorabji (2000) 351
didymus, the blind, first movements Sorabji (2000) 343, 351, 352
didymus, the blind, teacher of rufinus and jerome Sorabji (2000) 343, 351, 352
didymus, the musician Berglund Crostini and Kelhoffer (2022) 184
didymus, “musical expert” Motta and Petrucci (2022) 190, 191, 194

List of validated texts:
5 validated results for "didymus"
1. Cicero, De Finibus, 5.12, 5.14 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arius Didymus • Didymus (Arius?)

 Found in books: Bryan (2018) 271, 272; Tsouni (2019) 181; Wardy and Warren (2018) 271, 272


5.12. \xa0"Their books on the subject of the Chief Good fall into two classes, one popular in style, and this class they used to call their exoteric works; the other more carefully wrought. The latter treatises they left in the form of note-books. This distinction occasionally gives them an appearance of inconsistency; but as a matter of fact in the main body of their doctrine there is no divergence, at all events among the philosophers I\xa0have mentioned, nor did they disagree among themselves. But on the chief object of inquiry, namely Happiness, and the one question which philosophy has to consider and to investigate, whether this lies entirely within the control of the Wise Man, or whether it can be impaired or destroyed by adversity, here there does appear sometimes to exist among them some divergence and uncertainty. This effect is chiefly produced by Theophrastus\'s book On\xa0Happiness, in which a very considerable amount of importance is assigned to fortune; though if this be correct, wisdom alone could not guarantee happiness. This theory seems to me to be, if I\xa0may so call it, too enervating and unmanly to be adequate to the force and dignity of virtue. Hence we had better keep to Aristotle and his son Nicomachus; the latter\'s elaborate volumes on Ethics are ascribed, it is true, to Aristotle, but I\xa0do not see why the son should not have been capable of emulating the father. Still, we may use Theophrastus on most points, so long as we maintain a larger element of strength and solidity in virtue than he did. <
5.14. \xa0"I\xa0pass over a\xa0number of writers, including the learned and entertaining Hieronymus. Indeed I\xa0know no reason for calling the latter a Peripatetic at all; for he defined the Chief Good as freedom from pain: and to hold a different view of the Chief Good is to hold a different system of philosophy altogether. Critolaus professed to imitate the ancients; and he does in fact come nearest to them in weight, and has a flowing style; all the same, even he is not true to the principles of his ancestors. Diodorus, his pupil, couples with Moral Worth freedom from pain. He too stands by himself; differing about the Chief Good he cannot correctly be called a Peripatetic. Our master Antiochus seems to me to adhere most scrupulously to the doctrine of the ancients, which according to his teaching was common to Aristotle and to Polemo. <''. None
2. Cicero, On The Ends of Good And Evil, 5.12, 5.14 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arius Didymus • Didymus (Arius?)

 Found in books: Bryan (2018) 271, 272; Tsouni (2019) 181; Wardy and Warren (2018) 271, 272


5.12. De summo autem bono, quia duo genera librorum sunt, unum populariter scriptum, quod e)cwteriko/n appellabant, alterum limatius, quod in commentariis reliquerunt, non semper idem dicere videntur, nec in summa tamen ipsa aut varietas est ulla apud hos quidem, quos nominavi, aut inter ipsos dissensio. sed cum beata vita quaeratur idque sit unum, quod philosophia philosophia dett. philosophiam spectare et sequi debeat, sitne ea tota sita in potestate sapientis an possit aut labefactari aut eripi rebus adversis, in eo non numquam variari inter eos inter eos variari R et dubitari videtur. quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. quod si ita se habeat, non possit beatam praestare vitam vitam praestare BE sapientia. Haec mihi videtur delicatior, delicatior videtur NV ut ita dicam, molliorque ratio, quam virtutis vis gravitasque postulat. quare teneamus Aristotelem et eius filium Nicomachum, cuius accurate scripti de moribus libri dicuntur illi quidem esse Aristoteli, sed non video, cur non potuerit patri similis esse filius. Theophrastum tamen adhibeamus ad pleraque, dum modo plus in virtute teneamus, quam ille tenuit, firmitatis et roboris. Simus igitur contenti his.
5.14. praetereo multos, in his doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. summum enim bonum exposuit vacuitatem doloris; qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Critolaus imitari voluit antiquos, et quidem est gravitate proximus, et redundat oratio, ac tamen ne is is his R quidem in patriis institutis add. Brem. manet. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. hic hic his R quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. antiquorum autem sententiam Antiochus noster mihi videtur persequi diligentissime, quam eandem Aristoteli aristotilis R, N ( fort. corr. ex aristotili), V fuisse et Polemonis docet.''. None		5.12. \xa0"Their books on the subject of the Chief Good fall into two classes, one popular in style, and this class they used to call their exoteric works; the other more carefully wrought. The latter treatises they left in the form of note-books. This distinction occasionally gives them an appearance of inconsistency; but as a matter of fact in the main body of their doctrine there is no divergence, at all events among the philosophers I\xa0have mentioned, nor did they disagree among themselves. But on the chief object of inquiry, namely Happiness, and the one question which philosophy has to consider and to investigate, whether this lies entirely within the control of the Wise Man, or whether it can be impaired or destroyed by adversity, here there does appear sometimes to exist among them some divergence and uncertainty. This effect is chiefly produced by Theophrastus\'s book On\xa0Happiness, in which a very considerable amount of importance is assigned to fortune; though if this be correct, wisdom alone could not guarantee happiness. This theory seems to me to be, if I\xa0may so call it, too enervating and unmanly to be adequate to the force and dignity of virtue. Hence we had better keep to Aristotle and his son Nicomachus; the latter\'s elaborate volumes on Ethics are ascribed, it is true, to Aristotle, but I\xa0do not see why the son should not have been capable of emulating the father. Still, we may use Theophrastus on most points, so long as we maintain a larger element of strength and solidity in virtue than he did. <
5.14. \xa0"I\xa0pass over a\xa0number of writers, including the learned and entertaining Hieronymus. Indeed I\xa0know no reason for calling the latter a Peripatetic at all; for he defined the Chief Good as freedom from pain: and to hold a different view of the Chief Good is to hold a different system of philosophy altogether. Critolaus professed to imitate the ancients; and he does in fact come nearest to them in weight, and has a flowing style; all the same, even he is not true to the principles of his ancestors. Diodorus, his pupil, couples with Moral Worth freedom from pain. He too stands by himself; differing about the Chief Good he cannot correctly be called a Peripatetic. Our master Antiochus seems to me to adhere most scrupulously to the doctrine of the ancients, which according to his teaching was common to Aristotle and to Polemo. <''. None
3. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arius Didymus

 Found in books: Bryan (2018) 271, 272; Wardy and Warren (2018) 271, 272
4. Eusebius of Caesarea, Ecclesiastical History, 2.18.2 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Didymus the Blind

 Found in books: Geljon and Runia (2013) 33; Geljon and Runia (2019) 36


2.18.2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the Sake of Instruction, On the Question, 'Who is Heir to Things Divine?' or On the Division of Things into Equal and Unequal, and still further the work On the Three Virtues Which With Others Have Been Described by Moses."". None
5. None, None, nan
 Tagged with subjects: • Arius Didymus

 Found in books: Brouwer (2013) 37; Frede and Laks (2001) 120



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.