1. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hieronymus • Theogony of Hieronymus and Hellanicus
Found in books: Ker and Wessels (2020) 59; Álvarez (2019) 93
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2. Cicero, De Finibus, 5.14 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hieronymus of Rhodes • Hieronymus of Tyre
Found in books: Tsouni (2019) 60; Wardy and Warren (2018) 271
| 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 |
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3. Cicero, On The Ends of Good And Evil, 5.13-5.14 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hieronymus (Peripatetic) • Hieronymus of Rhodes • Hieronymus of Tyre
Found in books: Erler et al (2021) 96, 101, 106; Tsouni (2019) 59, 60; Wardy and Warren (2018) 271
5.13. namque horum posteri meliores illi quidem mea sententia quam reliquarum philosophi disciplinarum, sed ita degenerant, ut ipsi ex se nati esse videantur. primum Theophrasti, Strato, physicum se voluit; in quo etsi est magnus, tamen nova pleraque et perpauca de moribus. huius, Lyco, lyco V lico R lisias et N 2 ( versu ultra marg. continuato; ex priore script. lic cognosci posse videtur ); om. BE spatio vacuo rel. oratione locuples, rebus ipsis ipsi rebus R ieiunior. concinnus deinde et elegans huius, Aristo, sed ea, quae desideratur a magno philosopho, gravitas, in eo non fuit; scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. 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 | 5.13. \xa0Let us then limit ourselves to these authorities. Their successors are indeed in my opinion superior to the philosophers of any other school, but are so unworthy of their ancestry that one might imagine them to have been their own teachers. To begin with, Theophrastus's pupil Strato set up to be a natural philosopher; but great as he is in this department, he is nevertheless for the most part an innovator; and on ethics he has hardly anything. His successor Lyco has a copious style, but his matter is somewhat barren. Lyco's pupil Aristo is polished and graceful, but has not the authority that we expect to find in a great thinker; he wrote much, it is true, and he wrote well, but his style is somehow lacking in weight. <" '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 |
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4. Athenagoras, Apology Or Embassy For The Christians, 18 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hieronymus • Hieronymus (compiler of an Orphic theogony) • Hieronymus of Rhodes • Theogony of Hieronymus and Hellanicus
Found in books: Ker and Wessels (2020) 50; Álvarez (2019) 91
| 18. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; and that there is not any other way of coming to them, for 'Tis hard for man To meet in presence visible a God; and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, who have received the kingdom from above (for the king's soul is in the hand of God, Proverbs 21:1 says the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of Old Oceanus, The sire of gods, and Tethys; and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)- he, too, has fixed their first origin to be from water:- Oceanus, the origin of all. For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (&". None |
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5. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hieronymus • Hieronymus and Hellanicus, (Theogony)
Found in books: Ker and Wessels (2020) 52; de Jáuregui (2010) 171
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6. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Hieronymus • Hieronymus (compiler of an Orphic theogony) • Hieronymus of Rhodes • Theogony of Hieronymus and Hellanicus • allegoresis (allegorical interpretation), of the Orphic Theogony of Hieronymus and Hellanicus
Found in books: Ker and Wessels (2020) 49; Álvarez (2019) 90, 91
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7. None, None, nan
Tagged with subjects: • Hieronymus and Hellanicus, (Theogony) • Theogony of Hieronymus and Hellanicus
Found in books: de Jáuregui (2010) 175; Álvarez (2019) 52
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