Aeneas of Gaza: Theophrastus with Zacharias of Mytilene: by Aeneas of Gaza, Zacharias of Mytilene

By Aeneas of Gaza, Zacharias of Mytilene

50 years prior to Philoponus, Christians from Gaza, looking to impact Alexandrian Christians, defended the Christian trust in resurrection and the finite length of the area, and attacked rival Neoplatonist perspectives. Aeneas addresses an strange model of the foodstuff chain argument opposed to resurrection, that bodies gets eaten by means of different creatures. Zacharias assaults the Platonist examples of synchronous production, which have been the construction of sunshine, of shadow, and of a footprint within the sand. a fraction survives of a 3rd Gazan contribution via Procopius. Zacharias lampoons the Neoplatonist professor in Alexandria, Ammonius, and claims a number one position within the insurrection which resulted in the cleverest Neoplatonist, Damascius, fleeing to Athens. It used to be in simple terms Philoponus, even though, who used to be in a position to embarrass the Neoplatonists by means of arguing opposed to them all alone terms.

This quantity comprises an English translation of the works by means of Aeneas of Gaza and Zacharias of Mytilene, observed by means of an in depth advent, explanatory notes and a bibliography.

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At 14,19-24, Euxitheus reasonably asks what criterion one is to use in order to determine which human soul becomes bound to what kind of animal: Are we to suppose that Odysseus accompanies an ant, for both are household managers and are able to undertake many labours, or will Hector be bound to a wasp, for both have gleaming helmets and are war-like, or if Cleon be linked to a frog, for both croak often, or that a fly should attach itself to Hyperbolus, for shamelessness is the hallmark of either of them?

Aeneas, to be sure, adds some rhetorical flourish to his source, and spends more time on examples. The substance of his thought, however, is already in Plotinus. To take another example of Aeneas’ borrowing from Plotinus’ treatise ‘On Providence’, we may turn to Euxitheus’ speech beginning at 28,10. It is littered with near-quotations from Plotinus, such as the claim that ‘poverty and sickness and the other so-called evils are in general nothing to the good’ (30,4-5, taken from Enn. 6-7), and the important point that Providence cannot be extended to everything so as to leave us with nothing (30,11-13), quoting verbatim from Enn.

Hoyland (eds), Doctrine and Debate in the East Christian World, 300-1500, Aldershot 2011, no. 12, translated from ‘Florilèges diphysites du Ve et VIe siècles’, in A. Grillmeier and H. Bacht (eds), Das Konzil von Chalkedon, Würzburg 1951, pp. 721-48. 97. I thank Averil Cameron for this information. 98. D. -J. Festugière, L’ideal réligieux des Grecs et l’Évangile, Paris 1932. Hippolytus (died 235) has been exonerated as regards his knowledge of Aristotle’s Categories and the Presocratics by Catherine Osborne, Rethinking Early Greek Philosophy, London 1987.

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