| Title | Simplicius of Cilicia |
| Type | Book Section |
| Language | English |
| Date | 2011 |
| Published in | The Cambridge History of Philosophy in Late Antiquity, Volume II |
| Pages | 711-732 |
| Categories | no categories |
| Author(s) | Baltussen, Han |
| Editor(s) | Gerson, Lloyd P. |
| Translator(s) |
| The few facts we have about Simplicius’ life come from his own works and a few other sources. He came from Cilicia (south-eastern Anatolia), as Agathias tells us (Hist. 2.30). He was educated by Ammonius in Alexandria (fl. 490 CE, cf. In Cael. 26.18–19) and Damascius (fl. 520 CE) in Athens (In Phys. 601.19). Among influential figures on his philosophical outlook are Porphyry, the learned pupil and biographer of Plotinus (245–320), Iamblichus (fl. 300 CE, referred to as "the divine Iamblichus," In Phys. 60.7; 639.23, etc.), and Proclus ("the teacher of my teachers," In Phys. 611.11–12, cf. 795.4–5). The expulsion of Platonists from Athens in 532 CE after Justinian’s ban on pagan teaching ended school activities in 529 CE (Malalas Chronicle 18.47), the cross-references between the extant works, and the lack of evidence after 540 CE suggest that his lifespan roughly spans 480–560 CE. Allusive comments in a discussion of the role of the philosopher in the city in his commentary on Epictetus (In Epict. 32.65.30–9 D., with reference to Plato Rep. 496d) make it probable that he wrote that commentary before the others, while still in Athens, as does his mention of the oppressive situation in Athens (ibid., epilogue). His personal note on friendship (In Epict. 87.39–44/354 Hadot) indicates that he experienced help from friends who looked after his family while he was away, but we cannot establish the nature and date of this event. There has been much debate and speculation about where he might have gone after the trip to Persia with Damascius and other colleagues (531 CE), when the hope of an ideal state under a "philosopher-king," the enlightened ruler Chosroes I (Khusrau), was not fulfilled. However, the issue has not been resolved so far. The treaty of 532 with Justinian apparently had a clause added to guarantee the safety of the pagan philosophers, but it is not easy to see how guarantees could have been given. Simplicius may have stayed in Harran (i.e., Carrhae) in Syria near the border of, and inside, the Persian Empire as a safe haven for non-Christians. Tardieu (1987) has made a strong case to this effect on the basis of references to local features (rafts made of inflated animal skins typical for the Euphrates and different types of calendars found in Harran). The Harranians certainly received special treatment from Chosroes for retaining their paganism (Procopius Wars 2.13.7). Others have suggested he may have returned to Athens and worked there in isolation (Alexandria has been ruled out because of its volatile political conditions). Wherever he was, his richly sourced works suggest he had access to a sizeable library. Tardieu’s further thesis, argued with great ingenuity, that Harran had a continuing presence of a Platonic school into Arabic and medieval times cannot be proven fully beyond the seventh century and has met with objections. The account of their travels by Agathias is clearly biased, and some details of the Persia episode have raised suspicion about this tale of Greek missionary zeal and Persian enlightenment. There are also three epigrams in praise of Simplicius confirming his reputation as rhetor and philosopher (180), acknowledging his elucidations of the Categories (181) and the Physics (182) of Aristotle. Finally, a distich found in a manuscript (codex Ambrosianus 306) confirms his authorship of the In Cat. and seems to have been added by a scribe as an apotropaic since he had accused the "divine Iamblichus" of inconsistency. [introduction p. 711-712] |
| Online Resources | https://uni-koeln.sciebo.de/s/PftkJOubxPYtz2C |
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He came from Cilicia (south-eastern Anatolia), as Agathias tells us (Hist. 2.30). He was educated by Ammonius in Alexandria (fl. 490 CE, cf. In Cael. 26.18\u201319) and Damascius (fl. 520 CE) in Athens (In Phys. 601.19). Among influential figures on his philosophical outlook are Porphyry, the learned pupil and biographer of Plotinus (245\u2013320), Iamblichus (fl. 300 CE, referred to as \"the divine Iamblichus,\" In Phys. 60.7; 639.23, etc.), and Proclus (\"the teacher of my teachers,\" In Phys. 611.11\u201312, cf. 795.4\u20135).\r\n\r\nThe expulsion of Platonists from Athens in 532 CE after Justinian\u2019s ban on pagan teaching ended school activities in 529 CE (Malalas Chronicle 18.47), the cross-references between the extant works, and the lack of evidence after 540 CE suggest that his lifespan roughly spans 480\u2013560 CE. Allusive comments in a discussion of the role of the philosopher in the city in his commentary on Epictetus (In Epict. 32.65.30\u20139 D., with reference to Plato Rep. 496d) make it probable that he wrote that commentary before the others, while still in Athens, as does his mention of the oppressive situation in Athens (ibid., epilogue). His personal note on friendship (In Epict. 87.39\u201344\/354 Hadot) indicates that he experienced help from friends who looked after his family while he was away, but we cannot establish the nature and date of this event.\r\n\r\nThere has been much debate and speculation about where he might have gone after the trip to Persia with Damascius and other colleagues (531 CE), when the hope of an ideal state under a \"philosopher-king,\" the enlightened ruler Chosroes I (Khusrau), was not fulfilled. However, the issue has not been resolved so far. The treaty of 532 with Justinian apparently had a clause added to guarantee the safety of the pagan philosophers, but it is not easy to see how guarantees could have been given. Simplicius may have stayed in Harran (i.e., Carrhae) in Syria near the border of, and inside, the Persian Empire as a safe haven for non-Christians. Tardieu (1987) has made a strong case to this effect on the basis of references to local features (rafts made of inflated animal skins typical for the Euphrates and different types of calendars found in Harran). The Harranians certainly received special treatment from Chosroes for retaining their paganism (Procopius Wars 2.13.7).\r\n\r\nOthers have suggested he may have returned to Athens and worked there in isolation (Alexandria has been ruled out because of its volatile political conditions). Wherever he was, his richly sourced works suggest he had access to a sizeable library. Tardieu\u2019s further thesis, argued with great ingenuity, that Harran had a continuing presence of a Platonic school into Arabic and medieval times cannot be proven fully beyond the seventh century and has met with objections. The account of their travels by Agathias is clearly biased, and some details of the Persia episode have raised suspicion about this tale of Greek missionary zeal and Persian enlightenment.\r\n\r\nThere are also three epigrams in praise of Simplicius confirming his reputation as rhetor and philosopher (180), acknowledging his elucidations of the Categories (181) and the Physics (182) of Aristotle. Finally, a distich found in a manuscript (codex Ambrosianus 306) confirms his authorship of the In Cat. and seems to have been added by a scribe as an apotropaic since he had accused the \"divine Iamblichus\" of inconsistency. 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Designed as a successor to The Cambridge History of Later Greek and Early Medieval Philosophy (edited by A. H. Armstrong), it takes into account some forty years of scholarship since the publication of that volume. The contributors examine philosophy as it entered literature, science and religion, and offer new and extensive assessments of philosophers who until recently have been mostly ignored. The volume also includes a complete digest of all philosophical works known to have been written during this period. It will be an invaluable resource for all those interested in this rich and still emerging field. 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| Title | Simplicius of Cilicia |
| Type | Book Section |
| Language | English |
| Date | 2011 |
| Published in | The Cambridge History of Philosophy in Late Antiquity, Volume II |
| Pages | 711-732 |
| Categories | no categories |
| Author(s) | Baltussen, Han |
| Editor(s) | Gerson, Lloyd P. |
| Translator(s) |
The few facts we have about Simplicius’ life come from his own works and a few other sources. He came from Cilicia (south-eastern Anatolia), as Agathias tells us (Hist. 2.30). He was educated by Ammonius in Alexandria (fl. 490 CE, cf. In Cael. 26.18–19) and Damascius (fl. 520 CE) in Athens (In Phys. 601.19). Among influential figures on his philosophical outlook are Porphyry, the learned pupil and biographer of Plotinus (245–320), Iamblichus (fl. 300 CE, referred to as "the divine Iamblichus," In Phys. 60.7; 639.23, etc.), and Proclus ("the teacher of my teachers," In Phys. 611.11–12, cf. 795.4–5).
The expulsion of Platonists from Athens in 532 CE after Justinian’s ban on pagan teaching ended school activities in 529 CE (Malalas Chronicle 18.47), the cross-references between the extant works, and the lack of evidence after 540 CE suggest that his lifespan roughly spans 480–560 CE. Allusive comments in a discussion of the role of the philosopher in the city in his commentary on Epictetus (In Epict. 32.65.30–9 D., with reference to Plato Rep. 496d) make it probable that he wrote that commentary before the others, while still in Athens, as does his mention of the oppressive situation in Athens (ibid., epilogue). His personal note on friendship (In Epict. 87.39–44/354 Hadot) indicates that he experienced help from friends who looked after his family while he was away, but we cannot establish the nature and date of this event.
There has been much debate and speculation about where he might have gone after the trip to Persia with Damascius and other colleagues (531 CE), when the hope of an ideal state under a "philosopher-king," the enlightened ruler Chosroes I (Khusrau), was not fulfilled. However, the issue has not been resolved so far. The treaty of 532 with Justinian apparently had a clause added to guarantee the safety of the pagan philosophers, but it is not easy to see how guarantees could have been given. Simplicius may have stayed in Harran (i.e., Carrhae) in Syria near the border of, and inside, the Persian Empire as a safe haven for non-Christians. Tardieu (1987) has made a strong case to this effect on the basis of references to local features (rafts made of inflated animal skins typical for the Euphrates and different types of calendars found in Harran). The Harranians certainly received special treatment from Chosroes for retaining their paganism (Procopius Wars 2.13.7).
Others have suggested he may have returned to Athens and worked there in isolation (Alexandria has been ruled out because of its volatile political conditions). Wherever he was, his richly sourced works suggest he had access to a sizeable library. Tardieu’s further thesis, argued with great ingenuity, that Harran had a continuing presence of a Platonic school into Arabic and medieval times cannot be proven fully beyond the seventh century and has met with objections. The account of their travels by Agathias is clearly biased, and some details of the Persia episode have raised suspicion about this tale of Greek missionary zeal and Persian enlightenment.
There are also three epigrams in praise of Simplicius confirming his reputation as rhetor and philosopher (180), acknowledging his elucidations of the Categories (181) and the Physics (182) of Aristotle. Finally, a distich found in a manuscript (codex Ambrosianus 306) confirms his authorship of the In Cat. and seems to have been added by a scribe as an apotropaic since he had accused the "divine Iamblichus" of inconsistency. [introduction p. 711-712] |
| Online Resources | https://uni-koeln.sciebo.de/s/PftkJOubxPYtz2C |
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He came from Cilicia (south-eastern Anatolia), as Agathias tells us (Hist. 2.30). He was educated by Ammonius in Alexandria (fl. 490 CE, cf. In Cael. 26.18\u201319) and Damascius (fl. 520 CE) in Athens (In Phys. 601.19). Among influential figures on his philosophical outlook are Porphyry, the learned pupil and biographer of Plotinus (245\u2013320), Iamblichus (fl. 300 CE, referred to as \"the divine Iamblichus,\" In Phys. 60.7; 639.23, etc.), and Proclus (\"the teacher of my teachers,\" In Phys. 611.11\u201312, cf. 795.4\u20135).\r\n\r\nThe expulsion of Platonists from Athens in 532 CE after Justinian\u2019s ban on pagan teaching ended school activities in 529 CE (Malalas Chronicle 18.47), the cross-references between the extant works, and the lack of evidence after 540 CE suggest that his lifespan roughly spans 480\u2013560 CE. Allusive comments in a discussion of the role of the philosopher in the city in his commentary on Epictetus (In Epict. 32.65.30\u20139 D., with reference to Plato Rep. 496d) make it probable that he wrote that commentary before the others, while still in Athens, as does his mention of the oppressive situation in Athens (ibid., epilogue). His personal note on friendship (In Epict. 87.39\u201344\/354 Hadot) indicates that he experienced help from friends who looked after his family while he was away, but we cannot establish the nature and date of this event.\r\n\r\nThere has been much debate and speculation about where he might have gone after the trip to Persia with Damascius and other colleagues (531 CE), when the hope of an ideal state under a \"philosopher-king,\" the enlightened ruler Chosroes I (Khusrau), was not fulfilled. However, the issue has not been resolved so far. The treaty of 532 with Justinian apparently had a clause added to guarantee the safety of the pagan philosophers, but it is not easy to see how guarantees could have been given. Simplicius may have stayed in Harran (i.e., Carrhae) in Syria near the border of, and inside, the Persian Empire as a safe haven for non-Christians. Tardieu (1987) has made a strong case to this effect on the basis of references to local features (rafts made of inflated animal skins typical for the Euphrates and different types of calendars found in Harran). The Harranians certainly received special treatment from Chosroes for retaining their paganism (Procopius Wars 2.13.7).\r\n\r\nOthers have suggested he may have returned to Athens and worked there in isolation (Alexandria has been ruled out because of its volatile political conditions). Wherever he was, his richly sourced works suggest he had access to a sizeable library. Tardieu\u2019s further thesis, argued with great ingenuity, that Harran had a continuing presence of a Platonic school into Arabic and medieval times cannot be proven fully beyond the seventh century and has met with objections. The account of their travels by Agathias is clearly biased, and some details of the Persia episode have raised suspicion about this tale of Greek missionary zeal and Persian enlightenment.\r\n\r\nThere are also three epigrams in praise of Simplicius confirming his reputation as rhetor and philosopher (180), acknowledging his elucidations of the Categories (181) and the Physics (182) of Aristotle. Finally, a distich found in a manuscript (codex Ambrosianus 306) confirms his authorship of the In Cat. and seems to have been added by a scribe as an apotropaic since he had accused the \"divine Iamblichus\" of inconsistency. 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