By Donald Russell, John Dillon, Sebastian Gertz
50 years earlier than Philoponus, Christians from Gaza, looking to impact Alexandrian Christians, defended the Christian trust in resurrection and the finite length of the realm, and attacked rival Neoplatonist perspectives. Aeneas addresses an strange model of the meals chain argument opposed to resurrection, that bodies gets eaten via different creatures. Zacharias assaults the Platonist examples of synchronous construction, which have been the construction of sunshine, of shadow, and of a footprint within the sand. a fraction survives of a 3rd Gazan contribution by way of 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 was once in basic terms Philoponus, in spite of the fact that, who was once capable of embarrass the Neoplatonists by way of arguing opposed to them on their lonesome terms.
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Additional info for Aeneas of Gaza : Theophrastus with Zacharias of Mytilene, Ammonius
Herodotus provides many of the historical and mythical stories that liven up the arguments in the dialogue. For example, his Histories lie behind references to the Thracian Getai (34,11), the worship of Proteus and Helen (34,16-17), and, together with the poet Pindar, the resurrection story of Aristeas at 63,20-7. On mythological subjects, Aeneas can draw on a number of different writers, from Pindar to Apollodorus. Euxitheus’ speech beginning at 62,2, for example, includes a dense collection of resurrection stories from a variety of sources, including Apollodorus’ Library, an unknown book by Eudoxus of Cnidus, an erudite fourth-century BC author, and the historian Theopompus.
Aeneas’ use of Plato Aeneas is not only well acquainted with the Platonic dialogues; he exhibits considerable sophistication in utilising them for literary purposes, in such a way as to indicate that he is writing for an audience of sufficient sophistication themselves to appreciate what he is doing. We find him echoing terminology and phrases from a number of the best known dialogues, such as Phaedo, Gorgias, Phaedrus, Symposium, Republic, Timaeus and Laws, as well as from a number of lesser known ones, such as Lysis, Menexenus, Hippias Major or Clitophon.
Euxitheus’ speech beginning at 62,2, for example, includes a dense collection of resurrection stories from a variety of sources, including Apollodorus’ Library, an unknown book by Eudoxus of Cnidus, an erudite fourth-century BC author, and the historian Theopompus. Aeneas’ virtuosity in playing off different ancient authorities against one another comes to the fore at 17,27-18,2, where he refutes Philostratus’ account of the Brahmans in the Life of Apollonius of Tyana by pointing out that other ancient authors, namely Ctesias and Arrian, do not mention any Indian wise men with knowledge about their previous lives.
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