Listed 6 sub titles with search on: Biographies for wider area of: "IASSOS Ancient city TURKEY" .
IASSOS (Ancient city) TURKEY
Apollonius, surnamed Cronus, a native of lassus in Caria, was a philosopher of the Megarian school, a pupil of Eubulides, and teacher of the celebrated Diodorus, who received from his master the surname Cronos. (Strab. xiv.; Diog. Laert. ii. 111)
Here was born the dialectician Diodorus, nicknamed Cronus, falsely so at the outset, for it was Apollonius his master who was called Cronus, but the nickname was transferred to him because of the true Cronus' lack of repute.
Diodorus. Surnamed Cronus, a son of Ameinias of lasus in Caria, lived at the court of Alexandria in the reign of Ptolemy Soter, who is said to have given him the surname of Cronus on account of his inability to solve at once some dialectic problem proposed by Stilpo, when the two philosophers were dining with the king. Diodorus is said to have taken that disgrace so much to heart, that after his return from the repast, and writing a treatise on the problem, he died in despair. (Diog. Laert. ii. 111.) According to an account in Strabo (xiv. p. 658, xvii.), Diodorus himself adopted the surname of Cronus from his teacher, Apollonius Cronus. Further particulars respecting his life are not known. He belonged to the Megaric school of philosophy, and was the fourth in the succession of the heads of that school. He was particularly celebrated for his great dialectic skill, for which he is called o dialektikos, or dialektikotatos. (Strab. l. c. ; Sext. Empir. adv. Gram. i.; Plin. H. N. vii. 54.) This epithet afterwards assumed the character of a surname, and descended even to his five daughters, who were likewise distinguished as dialecticians. Respecting the doctrines of Diodorus we possess only fragmentary information, and not even the titles of his works are known. It appears, however, certain that it was he who fully developed the dialectic art of the Megaricsv, which so frequently degenerated into mere shallow sophistry. (Cic. Acad. ii. 24, 47.) He seems to have been much occupied with the theory of proof and of hypothetical propositions. In the same manner as he rejected in logic the divisibility of the fundamental notion, he also maintained, in his physical doctrines, that space was indivisible, and consequently that motion was a thing impossible. He further denied the coming into existence and all multiplicity both in time and in space; but he considered the things that fill up space as one whole composed of an infinite number of indivisible particles. In this latter respect he approached the atomistic doctrines of Democritus and Diagoras. In regard to things possible, he maintained that only those things are possible which actually are or will be; possible was, further, with him identical with necessary; hence everything which is not going to be cannot be, and all that is, or is going to be, is necessary; so that the future is as certain and defined as the past. This theory approached the doctrine of fate maintained by the Stoics, and Chrysippus is said to have written a work, peri dunaton, against the views of Diodorus. (Diog. Laert. vii. 191; Cic. de Fato, 6, 7. 9, ad Fam. ix. 4.) He made use of the false syllogism called Sorites, and is said to have invented two others of the same kind, viz. the enkekalummenos and the keratines logos. (Diog. Laert. ii. 111.) Language was, with him, as with Aristotle, the result of an agreement of men among themselves. (Lersch, Sprachphilos. der Alt. i.; Deycks, de Megaricorum Doctrina.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Choerilus (Choirilos). Of Iasos in Caria. This Choerilus was also an epic poet, who accompanied Alexander the Great. Alexander promised him a gold-piece for every good verse he wrote in celebration of his achievements, but declared that he would rather be the Thersites of Homer than the Achilles of Choerilus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Choerilus, probably of Iasos, a worthless epic poet in the train of Alexander
the Great (Curtius, viii. 5.8). Horace says of him (Ep. ii. 1. 232-234),
"Gratus Alexandro regi Magno fuit ille
Choerilus, incultis qui versibus et male natis
Rettulit acceptos, regale nomisma, Philippos;"
and (Art. Poet. 357, 358),
" Sic mihi, qui multum cessat, fit Choerilus ille,
Quem bis torque bonum cum risu miror"
From the former passage it is evident that we must refer to this Choerilus the
statement of Suidas respecting Choerilus of Samos, that he received a gold stater
for every verse of his poem. However liberally Alexander may have paid Choerilus
for his flattery, he did not conceal his contempt for his poetry, at least if
we may believe Acron, who remarks on the second of the above passages, that Alexander
used to tell Choerilus that "he would rather be the Thersites of Homer than the
Achilles of Choerilus". The same writer adds, that Choerilus bargained with Alexander
for a piece of gold for every good verse, and a blow for every bad one; and the
bad verses were so numerous, that he was beaten to death. This appears to be merely
a joke.
Suidas assigns to Choerilus of Samos a poem entitled Lamiaka, and
other poems. But in all probability that poem related to the Lamian war, B. C.
323; and, if so, it must have been the composition of this later Choerilus. To
him also Noke assigns the epitaph on Sardanapalus, which is preserved by Strabo
(xiv.), by Athenaeus (viii., who says, that it was translated by Choerihus from
the Chaldee, xii.; compare Diod. ii. 23; Tzetz. Chil. iii. 453), and in the Greek
Anthology.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Lycon, of Iasos, wrote upon Pythagoras (Ath. ii., x.; Diog. Laert. v. 69). It is not clear whether he was the same person as the Pythagorean mentioned by Eusebius (Praep. Evang. xv. 2), as a contemporary and a calumniator of Aristotle.
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