Hieron: Difference between revisions
From LSJ
μή μοι θεοὺς καλοῦσα βουλεύου κακῶς· πειθαρχία γάρ ἐστι τῆς εὐπραξίας μήτηρ, γυνὴ Σωτῆρος· ὦδ᾽ ἔχει λόγος → When you invoke the gods, do not be ill-advised. For Obedience is the mother of Success, wife of Salvation—as the saying goes.
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==Wikipedia EN== | |||
* [[Hieron]] I (Greek: [[Ἱέρων]] Α΄; usually Latinized [[Hiero]]) was the son of Deinomenes, the brother of Gelon and tyrant of Syracuse in Sicily from 478 to 467 BC. In succeeding Gelon, he conspired against a third brother, Polyzelos. | |||
* [[Hiero]] (Greek: [[Ἱέρων]], Hiéron) is a minor work by [[Xenophon]], set as a dialogue between Hiero, tyrant of Syracuse, and the lyric poet Simonides about 474 BC. The dialogue is a response to the assumption that a tyrant's life is more pleasant than a commoner. Having lived as both Hiero breaks down this misconception, arguing that a tyrant does not have any more access to happiness than a private person. The dialogue, like many of Xenophon's works, does not receive much scholarly attention today. However, it was the nominal subject of Leo Strauss' analysis On Tyranny, which initiated his famous dialogue with Alexandre Kojève on the role of philosophy in politics. | |||
Revision as of 14:59, 28 April 2020
Latin > French (Gaffiot 2016)
(1) Hĭĕrōn,¹² v. Hiero.
(2) Hĭĕron¹² (-rum), n., ville d’Asie, près du Palus-Méotide : Plin. 6, 17.
Latin > German (Georges)
Hierōn, s. Hiero.
Wikipedia EN
- Hieron I (Greek: Ἱέρων Α΄; usually Latinized Hiero) was the son of Deinomenes, the brother of Gelon and tyrant of Syracuse in Sicily from 478 to 467 BC. In succeeding Gelon, he conspired against a third brother, Polyzelos.
- Hiero (Greek: Ἱέρων, Hiéron) is a minor work by Xenophon, set as a dialogue between Hiero, tyrant of Syracuse, and the lyric poet Simonides about 474 BC. The dialogue is a response to the assumption that a tyrant's life is more pleasant than a commoner. Having lived as both Hiero breaks down this misconception, arguing that a tyrant does not have any more access to happiness than a private person. The dialogue, like many of Xenophon's works, does not receive much scholarly attention today. However, it was the nominal subject of Leo Strauss' analysis On Tyranny, which initiated his famous dialogue with Alexandre Kojève on the role of philosophy in politics.
