On Providence (ten orations) 5.1–5.8
Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.1PG 83
Ὅση τοῦ Ποιητοῦ τῶν ὅλων ἧ περὶ τὴν ἡμετέραν φύσιν κηδεμονία, ὑμεῖς μὲν ἴστε σαφῶς, ὦ φίλοι καὶ θιασῶται, καὶ τῆς τῶν λόγων διδασκαλίας οὐ δεῖσθε. Τὰς γὰρ πηγὰς τῶν εὐεργεσιῶν διηνεκῶς ἐκεῖθεν δεχόμενοι, εἰς δύναμιν τῷ χορηγῷ τὼν ὕμνον προσφέρετε. ᾿Ἐπειδὴ δέ τινες πολλὴν ἀναλγησίαν νοσοῦντες, τῶν θείων οὐκ ἐπαισθάνονται δωρεῶν, ἀλλὰ τοῖς θεοσδότοις ἀγαθοῖς ἐντρυφῶντες, ἀχαρίστους κατὰ τοῦ πεποιηκότος φωνὰς ἐρυγγάνουσιν, ἀναγκαίως ὁ λόγος, καὶ τὴν κτίσιν σὺν τάχει πρλλῷ περινοστήσας, καὶ τὴν φύσιν τὴν ἀνθρωπεῖαν εἰς μέσον παραγαγὼν, ὑπέδειξεν ἐν ἑκάστῳ μορίῳ, καὶ τῆς κτίσεως, καὶ τῆς ἡμετέρας φύσεως, τοῦ Θεοῦ τὴν πρόνοιαν ἐναργῶς μάλα προφαινομένην. Καὶ τεχνῶν δὲ ὀλίγων τὴν σοφίαν ὁμοῦ καὶ τὴν χρείαν δήλην πεποίηκεν, ὧν ὁ νοῦς ὁ ἀνθρώπειος εὑρετὴς ἐγένετο. Τὰς δὲ, φιλοτιμίας ἕνεκεν καὶ τρυφῆς εὑρημένας, φημι, καὶ πλαστικὴν, ἀγαλματουργιχὴν τε καὶ χρυεὑρήματα, ἑκὼν παραλέλοιπε “ πρὸς δὲ τούτοις, καὶ τὰς πέρα τοῦ μέτρου πολυπραγμοσύνας, χὴν λέγω, καὶ γεωμετριχὴν, ἀριθμητικὴν τε καὶ μουσικὴν, ἧς ἔργον καταχηλεῖν τὴν ἀκοὴν καὶ μεταφέρειν, καὶ τὰς τῆς ψυχῆς διαθέσεις πρὸς ὃ βούλεται μεταδάλλειν, καὶ τὴν μὲν ἀθυμοῦσαν εἰς θυμηδίαν χαλᾷν, τὴν δὲ χεχαλασμένην, σύντονον καὶ ἀνδρείαν ἐργάζεσθαι " ταύτας καὶ τὰς τοιαύτας ἐχὼν ὁ λόγος παρέλιπε, καὶ τὸ μῆκος φεύγων, καὶ συντομίας φροντίζων, καὶ τῇ διανοίᾳ τῶν ἀγονόντων τὴν τέχνης ἑκάστης θεωρίαν ἐπιτρέπων. 'Ῥᾷδιον γὰρ ἐκ τῶν εἰρημένων ἀφορμὰς εἰς κατανόησιν τῶν ᾿Αλλ᾽ ἴσως ἂν εἴποιεν οἱ τὸν εὐεργέτην ὑμνεῖν οὐκ εἰδότες, συκοφαντεῖν δὲ μεμαθηκότες, ὡς οὐ μόνον τῇ φύσει τῶν ἀνθρώπων τῶν τεχνῶν τὴν εὕρεσιν ὁ Ποιητὴς ἐδωρήσατο " ἔστι γὰρ ἰδεῖν καὶ τῶν πτηνῶν τὸ σμικρότατον γένος, τὰς μελίττας, πολιτικὸν καὶ κοινωνικὸν αἱρουμένας βίον, διὰ δὲ τὴν ἀσθένειαν τῷ κέντρῳ χαθωπλισμένας, ἁμοιθαδὸν δὲ καὶ κατὰ τάξιν ἐκ τῶν σίμόλων ἀπαιρούσας, καὶ τὸν ἀέρα διαπερώσας, καὶ ἄλση καὶ λειμῶνας καὶ λήϊα περιπετομένας, καὶ ἄνθεσι, καὶ φύλλοις, καὶ καρποῖς ἐφιζανούσας, καὶ τὸ χνοῶδες καὶ χρειῶδες συλλεγούσας, καὶ σφᾶς αὐτὰς φορτιζούσας, καὶ ταῖς τε ἀγκύλαις τῷ τε αὐχένι τὰ φορτία περιτιθείσας, καὶ Δ 86 μούσας τὰ κηρία, μὴῆτε κανόνος μὴτε γνώμονος δεομένα:, καὶ τάς τε γωνίας ἴσας ἀλλήλαις ὑπὲρ πᾶσαν γραμμιχὴν ἐπιστήμην ἐργάζεσθαι, τά τε τῶν τοίχων ὑφάσματα, καὶ τὰ τοῦ μέλιτος διαρράγματα, λεπτὰ μάλα καὶ ἤτρια καὶ ὑμενώδη δομεῖσθαι, καὶ τὴν ὑγρὰν τοῦ μέλιτος φύσιν τοῖς λεπτοῖς τούτοις καὶ συχνοῖς διατειχίσμασιν εὖ μάλα συνέχειν, εἶθ᾽ οὕτω τῶν γλυκέων τοῦ μέλιτος ναμάτων τὰ δοχεῖα ἀνάπλεὰ ποιεῖν. Τί τοιοῦτον, φασὶν, ἐτεχνάσατο τῶν. ἀνθρῴπων ἡ φύσις, εἰς φοιτητὰς καὶ διδασκάλους δι- Ἠρημένη, καὶ πόνῳ πολλῷ καὶ χρόνῳ χατοοθοῦσα τὴν τέχνην, οἷα τῶν μελιττῶν τὸ φιλόπονον καὶ φιλόκαλον γένος, οὐκ εἰς διδασκάλους καὶ φοιτητὰς μεμερισμένον, οὐδὲ ἱμάσι καὶ ῥάδδοις τὴν τέχνην δεδιδα- Β Ὑμένον, ἀλλ' ἔμφυτον ἔχον καὶ αὐτοδίδαχκτον τὴν ἀμήχανον ἐργασίαν, ὑὕφαίνει τε τὰ κηρία, καὶ πληβοΐ τὰ δοχεῖα, οὐ μέτρων, οὐ κέντρων, οὐ γωνιῶν δεομένη; Καὶ τὰ δοχεῖα πληροῖ, οὐκ ἀποθλίδουσα βότρνας, οὐδ᾽ ἑτέρῳ καρπῷ λυμαινομένη, ἀλλὰ τῆς δρόσου τὸ λεπτὸν ἀρυομένη, καὶ τοῦ μέλιτος φιλοτεχνοῦσα τὴν φύσιν. Φέρε τοίνυν, ἐξ αὐτῆς τῆς χαττῶς ὑφ᾽ ἑαντῆς λυθήσεται. Αἱ γὰρ μέλιτται τὸν πολὺν, ἐκεῖνον καὶ εὐφυῇ πόνον, καὶ τὸν ἄριστον δὲ καὶ ἥδιστον τοῦ πόνου καρπὸν, τῇ φύσει τῶν ἀνθρώπιυν προσφέρουσι" καὶ οἷόν τινες οἰχέται ὑπὸ τοῦ νόμου τῆς δεσποτείας ἀναγχαζόμεναι, καὶ τῶν οἰκήσεων σαι διατελοῦσι, καὶ σπουδαίως οἰχοδομοῦσι, καὶ τοῦ μέλιτος ἑνιεἶσαι τὰ νάματα, ὥσπερ τινὶ θησαυρῷ αήμαντρα καὶ σφραγῖδας ἐπιδάλλουσι, καὶ οἷόν τινα δασμὸν χὰὶ φάρον, ὡς βασιλεῦσι διηνεκῶς τοῖς ἀνθρώποις χορηγοῦσι. Τί οὖν, ὦ ταλαίπωρε, τεῖς, καὶ τὸν φόρον καρπούμενος, τοῦ φόρου τὸν κράχτορα βλασφημεῖς, καὶ τοῖς ἀλλοτρίοις πόνοις ἑπεντρυφῶν, τὸν τούτων χορηγὸν λόγοις ἀχαρίστοις χατατοξεύεις; Οὐ μόνον δὲ τοὺς τῆς φιλοπονίας αὐτῶν δρέπῃη καρποὺς, ἀλλὰ καὶ ἑτέραν ὠφέλειαν ἐντεῦθεν τρυγᾷς. Πρῶτον μὲν γὰρ μανθάνεις, ὅσων ἀγαθῶν ἡ ὁμόνοια πρόξενος, καὶ ἡλίκων καρπῶν τυγχάνει δημιουογός. Πολιτικὸν γὰρ βίον μιμεῖται τὰ σμήνη τῶν μελιττῶν ᾿ οὐδὲν παρ᾽ ἐκείναις ἴδιον,
Hosē tou Poiētou tōn holōn hē peri tēn hēmeteran physin kēdemonia, hymeis men iste saphōs, ō philoi kai thiasōtai, kai tēs tōn logōn didaskalias ou deisthe. Tas gar pēgas tōn euergesiōn diēnekōs ekeithen dechomenoi, eis dynamin tǭ chorēgǭ tōn hymnon prospherete. ᾿Epeidē de tines pollēn analgēsian nosountes, tōn theiōn ouk epaisthanontai dōreōn, alla tois theosdotois agathois entryphōntes, acharistous kata tou pepoiēkotos phōnas erynganousin, anankaiōs ho logos, kai tēn ktisin syn tachei prllǭ perinostēsas, kai tēn physin tēn anthrōpeian eis meson paragagōn, hypedeixen en hekastǭ moriǭ, kai tēs ktiseōs, kai tēs hēmeteras physeōs, tou Theou tēn pronoian enargōs mala prophainomenēn. Kai technōn de oligōn tēn sophian homou kai tēn chreian dēlēn pepoiēken, hōn ho nous ho anthrōpeios heuretēs egeneto. Tas de, philotimias heneken kai tryphēs heurēmenas, phēmi, kai plastikēn, agalmatourgichēn te kai chryeurēmata, hekōn paraleloipe “ pros de toutois, kai tas pera tou metrou polypragmosynas, chēn legō, kai geōmetrichēn, arithmētikēn te kai mousikēn, hēs ergon katachēlein tēn akoēn kai metapherein, kai tas tēs psychēs diatheseis pros ho bouletai metadallein, kai tēn men athymousan eis thymēdian chaląn, tēn de chechalasmenēn, syntonon kai andreian ergazesthai " tautas kai tas toiautas echōn ho logos parelipe, kai to mēkos pheugōn, kai syntomias phrontizōn, kai tę̄ dianoią tōn agonontōn tēn technēs hekastēs theōrian epitrepōn. 'Rhądion gar ek tōn eirēmenōn aphormas eis katanoēsin tōn ᾿All᾽ isōs an eipoien hoi ton euergetēn hymnein ouk eidotes, sykophantein de memathēkotes, hōs ou monon tę̄ physei tōn anthrōpōn tōn technōn tēn heuresin ho Poiētēs edōrēsato " esti gar idein kai tōn ptēnōn to smikrotaton genos, tas melittas, politikon kai koinōnikon hairoumenas bion, dia de tēn astheneian tǭ kentrǭ chathōplismenas, hamoithadon de kai kata taxin ek tōn simolōn apairousas, kai ton aera diaperōsas, kai alsē kai leimōnas kai lēïa peripetomenas, kai anthesi, kai phyllois, kai karpois ephizanousas, kai to chnoōdes kai chreiōdes syllegousas, kai sphas autas phortizousas, kai tais te ankylais tǭ te aucheni ta phortia perititheisas, kai D 86 mousas ta kēria, mēēte kanonos mēte gnōmonos deomena:, kai tas te gōnias isas allēlais hyper pasan grammichēn epistēmēn ergazesthai, ta te tōn toichōn hyphasmata, kai ta tou melitos diarragmata, lepta mala kai ētria kai hymenōdē domeisthai, kai tēn hygran tou melitos physin tois leptois toutois kai sychnois diateichismasin eu mala synechein, eith᾽ houtō tōn glykeōn tou melitos namatōn ta docheia anaplea poiein. Ti toiouton, phasin, etechnasato tōn. anthrǭpōn hē physis, eis phoitētas kai didaskalous di- Ērēmenē, kai ponǭ pollǭ kai chronǭ chatoothousa tēn technēn, hoia tōn melittōn to philoponon kai philokalon genos, ouk eis didaskalous kai phoitētas memerismenon, oude himasi kai rhaddois tēn technēn dedida- B Hymenon, all' emphyton echon kai autodidachkton tēn amēchanon ergasian, hyyphainei te ta kēria, kai plēboï ta docheia, ou metrōn, ou kentrōn, ou gōniōn deomenē? Kai ta docheia plēroi, ouk apothlidousa botrnas, oud᾽ heterǭ karpǭ lymainomenē, alla tēs drosou to lepton aryomenē, kai tou melitos philotechnousa tēn physin. Phere toinyn, ex autēs tēs chattōs hyph᾽ heantēs lythēsetai. Hai gar melittai ton polyn, ekeinon kai euphyę̄ ponon, kai ton ariston de kai hēdiston tou ponou karpon, tę̄ physei tōn anthrōpiyn prospherousi" kai hoion tines oichetai hypo tou nomou tēs despoteias ananchazomenai, kai tōn oikēseōn sai diatelousi, kai spoudaiōs oichodomousi, kai tou melitos henieisai ta namata, hōsper tini thēsaurǭ aēmantra kai sphragidas epidallousi, kai hoion tina dasmon chai pharon, hōs basileusi diēnekōs tois anthrōpois chorēgousi. Ti oun, ō talaipōre, teis, kai ton phoron karpoumenos, tou phorou ton krachtora blasphēmeis, kai tois allotriois ponois hepentryphōn, ton toutōn chorēgon logois acharistois chatatoxeueis? Ou monon de tous tēs philoponias autōn drepę̄ē karpous, alla kai heteran ōpheleian enteuthen trygąs. Prōton men gar manthaneis, hosōn agathōn hē homonoia proxenos, kai hēlikōn karpōn tynchanei dēmiouogos. Politikon gar bion mimeitai ta smēnē tōn melittōn ᾿ ouden par᾽ ekeinais idion,
How great is the care of the Maker of all things for our nature, you know clearly, my friends and fellow worshippers, and you need no teaching by words. For receiving continually from that source the springs of his benefits, you offer the giver a hymn as far as you can. But since some, sick with great insensibility, do not perceive the divine gifts, but while reveling in God-given good things belch out ungrateful words against the one who made them, the argument necessarily went round creation with great speed, brought human nature into view, and showed God's providence appearing very plainly in each part of creation and of our own nature. It also made plain the wisdom and the usefulness of a few arts of which the human mind has been the discoverer. Those discovered for ambition and luxury, I mean … modelling, sculpture, and gold- … and such inventions, it willingly passed over; and besides these, the studies that go beyond measure, I mean … geometry, arithmetic, and music, whose work is to charm the ear and carry it away, to change the dispositions of the soul as it wishes, relaxing the despondent into cheerfulness and making the relaxed intent and courageous. These and the like the argument willingly passed over, both avoiding length and taking care for brevity, and leaving the contemplation of each art to the minds of the hearers. For it is easy from what has been said to find starting points for understanding the … But perhaps those who do not know how to praise their benefactor but have learned to slander him might say that the Maker did not give the discovery of the arts to human nature alone. For one can see the smallest kind of winged creature, the bees, choosing a civic and communal life, armed with a sting because of their weakness, setting out by turns and in order from their hives, crossing the air, flying round groves, meadows, and cornfields, settling on flowers, leaves, and fruits, gathering what is downy and useful, loading themselves, putting the loads on their bent legs and their necks, building the combs without needing rule or set square, making the angles equal to one another beyond all the science of lines, building the woven walls and the partitions for the honey very fine, gauzy, and membranous, holding the liquid nature of the honey very well in these thin and close partitions, and so filling the vessels with sweet streams of honey. "What has human nature contrived like this," they say, "divided into pupils and teachers and achieving its art with much labor and time, compared with the industrious and beauty-loving race of bees, which is not divided into teachers and pupils nor taught its art with straps and rods, but has its marvelous work inborn and self-taught, weaves its combs and fills its vessels, needing no measures, no compasses, no angles? It fills its vessels not by pressing grapes nor harming any other fruit, but by drawing up the fineness of the dew and skilfully working the nature of honey." Come, then: from the … itself … will be refuted by itself. For the bees bring to human nature that great and well-made labor, and the best and sweetest fruit of the labor; and like slaves compelled by the law of mastery they go on … their dwellings, build them zealously, and, having filled the streams of honey, put seals and stamps on them as on a treasure, and continually supply human beings with them as a kind of tribute and tax, as to kings. Why, then, wretched man, are you …, and, reaping the tax, do you blaspheme the one who collects the tax for you, and, reveling in others' labors, shoot ungrateful words at the one who supplies them? Not only do you pluck the fruits of their industry, but you also gather another benefit from them. First you learn how many good things harmony brings about, and what great fruits it produces. For the swarms of bees imitate a civic life: nothing among them is private,
Notes and citation
Summary: Opening his fifth discourse, Theodoret answers the objection that bees, untaught, rival human arts: their labor and honey serve human beings as tribute, and their common life teaches the fruits of harmony.
- Words are lost in the OCR in several places: the lists of the arts passed over (probably painting and goldsmithing; astronomy), the end of the sentence on starting points, the sentence "from the … itself … will be refuted by itself" (evidently "from the accusation itself the accusation will be refuted"), "they go on … their dwellings", and "why are you …" (probably "ungrateful"). Marked … and not supplied.
Notes on the original text
- Digital text corrected (column letter and misread letters inside the word ἀναλγησίαν; leaked footnote; stray mark): ἀναλγν͵- Β σίαν → ἀναλγησίαν; ἐν ( ἐκάστῳ → ἐν ἑκάστῳ; καὶ (Ὁ τὰς → καὶ τὰς; (δ τ᾿ ἰνιὰ. εἰς. → .
Cite (SBL): Theodoret, Prov. 5.1 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-1) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.2PG 83
ἀλλὰ κοινὸς ὁ πλοῦτος, ἀμέριστος ἣ κτῆσις, Οὐκ ἔχουσι δίκας, οὔτε δικαστήρια " οὐδὲ γὰρ ἀδικοῦσιν ἀλλήλας, οὐκ ἐφίενται: τοῦ πλείονας, πρὸς μόνην ἐπιμόνως διάκεινται τὴν ἐργασίαν " διὸ καὶ τοὺς κηφῆνας ἔξω τῶν πυλῶν ἀπελαύνουσιν, ὡς πονεῖν οὐκ ἀνεχομένους, ἀργῶς δὲ τὸν ἀλλότριον ἀναλίσχοντας πόνον. Μισοῦσι πολυαρχίαν καὶ δημοχρατίαν " ἕνα ἔχουσιν ἡγεμόνα, ἐκείνῳ πείθεσθαι φίλον αὐταῖς. Καὶ τούτων ἔκαστον ἣ δρῶσιν ἣ πάσχουσιν, οὐ λόγων ἐπαΐουσαι, οὐδὲ νόμους ἀναγινώσχουσαι, οὐδὲ πρὸς διδασκάλους φοιτῶσαι οὐδεμία γὰρ παρ᾽ ἐκείναις σοφωτέρα τῆς ἑτέρας, οὐδὲ πλείονα οἷδε τῆς νεωτέρας ἡ πρεσδυτέρα: πᾶσαι δὲ ὁμοίως ἕκαστα τῶν εἰρημένων μετίασιν, οὐκ ἐν λογικῇ γνώσει, ἀλλ᾽ ἐν τῇ φύσει λαδοῦσαι παρὰ τοῦ Ποιητοῦ τῶν ὅλων τὴν φιλόπονον ἐχείνην καὶ φιλόκαλον ἐρ- Σοὶ δὲ τούτων ἔκαστον ὠφελείας ὑπόθεσις. Μανθάνεις γὰρ παρὰ τῶν ἀλόγων ὁ λογικὸς, τὸν μὲν ἀργὸν ὡς βλαδερὸν βδελύττεσθαι βίον, τοὺς δὲ τῆς ἀρετῆς πόνους προθύμως; μεταδιώκειν, καὶ πανταχόθεν τὴν ταύτης ἐρανίζεσθαι κτῇσιν" ἀρχὴν, τὴν μὲν οὐ προσήκουσαν, ἥκιστα ζητεῖν, τὴν δὲ προσγινομένην, ὀρθῶς καὶ δικαίως οἷχοινὰ τὰ ὄντα νομίζειν, προτιθέναι τοῖς δεομένοις τὴν τούτων ἀπόλαυσιν. Τοῖς μὲν γὰρ εὖ φρονοῦσι, καὶ τὸν χαρακτῆρα τῆς φύσεως ἀκήρατον διασώζουσι, ἀρκεῖ πρὸς διδασκαλίαν ὁ ἔμφυτος λόγος, τοῖς δὲ τοῦτον διαφθείρουσι, καὶ θηριώδη βίον προελοἔλεγχος ἀληθὴς πρόκειται τῶν ἀλόγων ἡ εὔτακτος πολινἱ- τεία. Τῆς σῆς τοιγαροῦν προμηθούμενος ὠφελείας ὁ Ποιητὴς, φυσικοῖς τισι πλεονεχτήμασι διεκόσμησε τῶν ἀλόγων τὰ γένη, ἵν᾽ ἔχῃς κἀντεῦθεν τὴν ὠφέ- λειαν καρποῦσθαι. Καὶ τούτου μάρτυς ὁ Σολομὼν, παρακελευόμενός σοι καὶ λέγων" ε Ἴθι πρὸς τὸν αὑτοῦ. » Ἢ πορεύθητι πρὸς τὴν μέλιτταν, καὶ μάθε ὡς ἐργάτις ἐστὶ, τήν τε ἐργασίαν ὡς σεμνὴν ποιεῖδὶ ται" ἧς τοὺς πόνους βασιλεῖς τε καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται. Μαρτυρεῖ δὲ καὶ αὐτὸς ὁ τῶν ὅλων θεὸς, διὰ τοῦ Προφήτου λέγων" ε Τρυγὼν καὶ και χελιδὼν, ἀγροῦ στρουθία, ἔγνωσαν χαι-.
alla koinos ho ploutos, ameristos hē ktēsis, Ouk echousi dikas, oute dikastēria " oude gar adikousin allēlas, ouk ephientai: tou pleionas, pros monēn epimonōs diakeintai tēn ergasian " dio kai tous kēphēnas exō tōn pylōn apelaunousin, hōs ponein ouk anechomenous, argōs de ton allotrion analischontas ponon. Misousi polyarchian kai dēmochratian " hena echousin hēgemona, ekeinǭ peithesthai philon autais. Kai toutōn ekaston hē drōsin hē paschousin, ou logōn epaïousai, oude nomous anaginōschousai, oude pros didaskalous phoitōsai oudemia gar par᾽ ekeinais sophōtera tēs heteras, oude pleiona hoide tēs neōteras hē presdytera: pasai de homoiōs hekasta tōn eirēmenōn metiasin, ouk en logikę̄ gnōsei, all᾽ en tę̄ physei ladousai para tou Poiētou tōn holōn tēn philoponon echeinēn kai philokalon er- Soi de toutōn ekaston ōpheleias hypothesis. Manthaneis gar para tōn alogōn ho logikos, ton men argon hōs bladeron bdelyttesthai bion, tous de tēs aretēs ponous prothymōs? metadiōkein, kai pantachothen tēn tautēs eranizesthai ktę̄sin" archēn, tēn men ou prosēkousan, hēkista zētein, tēn de prosginomenēn, orthōs kai dikaiōs hoichoina ta onta nomizein, protithenai tois deomenois tēn toutōn apolausin. Tois men gar eu phronousi, kai ton charaktēra tēs physeōs akēraton diasōzousi, arkei pros didaskalian ho emphytos logos, tois de touton diaphtheirousi, kai thēriōdē bion proeloelenchos alēthēs prokeitai tōn alogōn hē eutaktos polini- teia. Tēs sēs toigaroun promēthoumenos ōpheleias ho Poiētēs, physikois tisi pleonechtēmasi diekosmēse tōn alogōn ta genē, hin᾽ echę̄s kanteuthen tēn ōphe- leian karpousthai. Kai toutou martys ho Solomōn, parakeleuomenos soi kai legōn" e Ithi pros ton hautou. » Ē poreuthēti pros tēn melittan, kai mathe hōs ergatis esti, tēn te ergasian hōs semnēn poieidi tai" hēs tous ponous basileis te kai idiōtai pros hygieian prospherontai. Martyrei de kai autos ho tōn holōn theos, dia tou Prophētou legōn" e Trygōn kai kai chelidōn, agrou strouthia, egnōsan chai-.
but wealth is common and possession undivided. They have no lawsuits or law courts, for they do not wrong one another; they do not desire more; they are devoted persistently to work alone. That is why they drive the drones outside the gates, as unwilling to labor and idly consuming others' labor. They hate the rule of many and democracy; they have one leader, and they love to obey him. And each of these things they do or suffer not by listening to arguments, reading laws, or going to teachers; for none among them is wiser than another, nor does the older know more than the younger; but all alike pursue each of the things mentioned, not in rational knowledge, but having received in their nature from the Maker of all that industrious and beauty-loving work. For you each of these is an occasion of benefit. For you, the rational one, learn from the irrational to loathe an idle life as harmful, eagerly to pursue the labors of virtue, and to gather its possession from every side; not to seek at all the rule that does not belong to you, and to administer rightly and justly the rule that comes to you; to regard what you have as common, and to set its enjoyment before those in need. To those who are right-minded and keep the stamp of their nature unspoiled, the inborn reason is enough for teaching; but to those who corrupt it and choose a beastly life, the well-ordered polity of the irrational creatures stands as a true reproof. Providing, then, for your benefit, the Maker adorned the kinds of irrational creatures with certain natural advantages, so that you might reap benefit from this too. And Solomon is a witness to this, urging you and saying: "Go to the ant … his. Or go to the bee and learn how hard-working she is, and how dignified the work she does; her labors kings and private men take for their health." And the God of all himself bears witness, saying through the prophet: "The turtledove and the swallow, the sparrows of the field, knew the times
Prov 6:6 (quotation, high confidence) · Prov 6:8 (quotation, high confidence) · Jer 8:7 (quotation, high confidence)
Notes and citation
Summary: The bees' common life without lawsuits, their single leader, and their inborn industry teach human beings to shun idleness, seek no rule that is not theirs, and share their goods, as Solomon and Jeremiah say of ant, bee, and birds.
- Theodoret, like most ancient writers, takes the leader of the hive to be male.
- "Go to the ant … Or go to the bee …": Prov 6:6-8 LXX, where the Greek adds the bee (6:8a-c). The OCR has lost most of the line on the ant ("Go to the ant … his"). "The turtledove and the swallow …": Jer 8:7, continued in the next part.
- Long debris from Migne's Latin column (including his Latin rendering of Proverbs) is removed throughout.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column inside the word ἔλεγχος; debris from Migne's Latin column read as Greek): εἶθ ρους, ἀδὶπάσ 5'. Ομ 5.85 ἴῃ Δἰνθαγίἃ Γπος ὶ πιο Δ (108 ἴθ ηυ 08 γα [μας οἱ οἵ [6οἱ ἃ παι γὰ πος Ὁ} πὶ οἴ. ὅ οἱ Ρε 118 βου πῃοπῦπι οι} 187 Νὰ → ; Ὁ ἰπιϊιαπίυν. Νέας αυϊάχυδπι ἀρὰ [1148 Ὀγἰναίατῃ → ; ἰπἰξστα 1551τὰ πὶ οὶ. Εἰ πϑὸ φυϊάσπι δἰπρυ δ (Δοϊπηΐ βἰπιὰ] εἰ πος Α → ; αυσπίυγ, οὐπὶ πο ἰῃ ΓΑιοηΔ}} βοϊοπίϊα, 564 ἰῃ ἢΔ-ὀὨ → ; δὶ ἰδοίθπαὰὶ → ; εἰ ἰγγαιοπΔὈ} } }ὺ8 ἴὰ, αὶ ταιϊϊοπα ρῥγϑάϊυ8 686, → ; σοὺ ποχίδῃῃ δδροιηίηπασὶ, → ; απὶ τηϊηΐπηα δηιθῖγα, δὰ ἴα → ; οἱ ραγυμ {τυϊοηοιη ἰ- → ; ἀϊφαπιίθυπ ρογημίεγο. {15 Θηΐπι, αὶ γε γὰ βαρίθηϊϊα → ; ἔλεγδὰ ογυάϊἰόπαπὶ οἱ ἀοοίτὶ- Β χος → ἔλεγχος; ἰδ 6 πὶραγοίροτα → ; Ροβ5685. Εἰ Ὠυλ15 τοὶ Βα] οπιοη (6815 6ϑῖ, φυὶ {ἰδ Δ6-ὀ → ; οἰαπιαὶ ἀϊο6η8 : « ΑΙνὶ δά [ογπλὶοδπι, ρἶψοτ, οἱ φίυ- → ; οἱ οἰοδὰλ οἱ Ὠἰγσυπμάο ἃς ράβϑοοϑδ → .
Topics: Ethics
Cite (SBL): Theodoret, Prov. 5.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.3PG 83
ροὺς εἰσόδων αὑτῶν " ὁ δὲ λαός μου οὐκ ἔγνω τὰ χρέματα Κυρίου. » Καὶ πάλιν διὰ Ἡσαΐου" ε« ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αδτοῦ" Ἶ.» Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου ἐμὲ οὐ συνῆκε. ν Κατηγορεῖ τυΐνυν τῶν λόγῳ τετιμημένων τὰ φυσικὰ τῶν ἀλόγων πλεονεκτήματα. Τούτου χάριν ὁλοφυρόμενος ὁ Προφήτης, καὶ τραγῳδῶν τῶν ἀνθρώπων ἰῃ ο- τιμῇ ὧν οὐ συνῆκε, παρασυνεδλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Διὰ τοῦτο τοὺς θ.- μὲν, λύκους οἱ προφῆται προσαγορεύουσι, τοὺς δὲ, λέοντας ἐνεδρεύοντας, τοὺς δὲ, κύνας τοῦ τροσας,, τοὺς δὲ, ὄφεις καὶ ἐχιδνῶν γεννήματα, τοὺς δὲ, τὰ ὦτα, καὶ ἑπῳδῶν οὐκ ἀχουούσας. ἢ Ὥσπερ δὲ τοῖς πονηροῖς ἤθεσι τὰς τῶν θηρίων προσπο] ψυχαῖς ἐκ τῶν ἐπαινουμένων ζώων τὰς προσηγορίας τεθείκασιν. Ἔστι γὰρ εὑρεῖν καὶ περιστερὰν καὶ τρυγόνα τῇ ἁπλότητι πίστεως κεκοσμημένην προσαγορεύειν ψυχήν. Τούτῳ τῷ προσρήματι καὶ τὴν Ἐχὁ νυμφίος ἐν τῷ μυστικῷ τῶν ἀσμάτων προπαγορεύει βιδλίῳ, καὶ πρόθατα δὲ τὰς εὐπειθεῖς Α καὶ τοῦ ποιμένος ἐρώσας ὀνομάζει ψυχάς. « Τὰ πρόὄατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, καὶ γινώσκω τὰ ἐμὰ,, καὶ γινώσχομαι ὑπὸ τῶν ἐμῶν. » Καὶ πάλιν - « Ἐγώ εἶμι ὁ ποιμὴν ὁ καλάς" ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προῦδάτων. » Καὶ ἑτέρωθι" ε Στήσει τοὺς ἀμνοὺς ἐκ δεξιῶν, τοὺς δὲ ἐρίφους ἐξ εὐωνύμων. » Καὶ ἀετοὺς δὲ πάλιν τοὺς ὑψιπέτεις, καὶ τῶν γηΐνων ἀπηλλαγ- «μένους, καὶ τὸ τῆς ψυχῆς ὄμμα καθαρὸν κεκτημένους, καὶ τοῦ μυστικοῦ σώματος ἐφιεμένους, ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὠνόμασε. Περὶ γὰρ τῶν κατὰ τὸν τῆς ἀνασνάσεως καιρὸν εἰς τοὺς οὐρανοὺς ἁρπαζομένων ἀγίων διαλεγόμενος, ἐπήγαγε. λέγων " « “Ὅπου τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. » Εὔδηλον τοίνυν ἐκ τῶν εἰρημένων, ὡς ἡμῶν χάριν ὁ Ποιητὴς καὶ ταῖς μελίτταις, καὶ τοῖς ἄλλοις ἀλόγοις ἅπασι, φυτιχά τινα πλεονεκτήματα δέδωκε καὶ διένειμεν, ὡς ἂν ἡμεῖς πανταχόθεν τὴν ὠφέλειαν συλλέγωμεν. Αὐτίκα τοίνυν παρὰ τῶν μελιττῶν καὶ ἕτερον δρεπόμεθα κέρδος. Διδασκόμεθα γὰρ τῇ τῶν ἐπιστημῶν καὶ τεχνῶν εὑρέςει μὴ νεανιεύεσθαι, μηδὲ μέγα φρονεῖν, μηδὲ τὴν φύσιν ἀγνοεῖν " ἀλλὰ γινώσχειν τὸν Ποιητὴν, καὶ εἰς ἐκεῖνον ἀναφέρειν τῶν ἀγαθῶν τὰς αἰτίας. να δὲ μὴ ἀλύωμεν καὶ δυσχεραίνωμεν, ὡς κοινωνοὺς ἔχοντες τῆς τέχνης, καὶ μηδὲν τῶν ἀλόγων διαφέροντες, ἡμῖν ἔδωκεν ὁ Ποιητὴς τὸν τῆς μελιττουργιχῆς φιλοπονίας καρπόν᾽ ἵν' ἅμα καὶ τὸν γαῦρον ἡμῶν αὐχένα τῇ κοινωνίᾳ ταπεινώσῃ τῆς τέχνης, καὶ τῇ τῶν κοινωνῶν Τί τοίνυν ἀλγεῖς, ἄνθρωπε, τὰς μελίττας χνούσας ὁρῶν; Ὁ γὰρ ἐχείνων πόνος, σὸς ὑπάρχει χαρπὸός " καὶ αἱ μὲν πονοῦσι, σὺ δὲ τῆς ἀπὸ κῶν πόνων ἀπολαύεις χλιδῆς. Καὶ ἀράχνῃ δὲ τῶν λεπτῶν ἐχείνων καὶ ἀφανῶν νημάτων ἐνέφυσε τὴν τέχνην ὁ Ποιητὴς, ἵνα σε διδάξῃ πῶς δεῖ θηρεύειν τῶν ὀρνίθων τὰ γένη. Καὶ ἐκεῖνος μὲν γὰρ πλέκει τὰ θήρατρα, οὐκ ὑπὸ λόγου τὴν τέχνην δεδιδαγμένος, ἀλλὰ τὴν φύσιν ἔχων διδάσκαλον. Σὺ δὲ λόγον ἕνοικον ἔχων, καὶ τὸ παράδειγμα προκείμενον θεωρῶν, εἴδη μυρία δικτύων ἐμηχανήσω. Καὶ κωλύει μέν σου τὸν τῦφον καὶ τὴν ἀλαζονείαν τὸ σμικρότατον ἐκεῖνο ζωύφιον, λόγου δίχα σοὶ παρεσχηχὸς τὴν τοῦ παραδείγματος χρείαν. Τυχαγωγεῖ δέ σε πάλιν τὸ τῶν θηράτρων ποικίλον" τὸ μὲν γὰρ ἀρχέτυπον ἕν, μυρία δὲ τὰ μιμήματα. Πτηνοῖς μὲν γὰρ νεφελώδη τινὰ γαὶ ἀερώδη ἐμηχανήσω, καὶ ταῦτα ἐν ἀμφιλαφέσι χωρίοις πηγνὺς, τῇ πρὸς τὸν ἀέρα τῶν θηράτρων ὁμοιώσει χλέπτεις τῶν ὀρνίθων τὴν φια.
rous eisodōn hautōn " ho de laos mou ouk egnō ta chremata Kyriou. » Kai palin dia Hēsaïou" e« egnō bous ton ktēsamenon, kai onos tēn phatnēn tou kyriou adtou" I.» Israēl de me ouk egnō, kai ho laos mou eme ou synēke. n Katēgorei tyïnyn tōn logǭ tetimēmenōn ta physika tōn alogōn pleonektēmata. Toutou charin holophyromenos ho Prophētēs, kai tragǭdōn tōn anthrōpōn ię̄ o- timę̄ hōn ou synēke, parasynedlēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Dia touto tous th.- men, lykous hoi prophētai prosagoreuousi, tous de, leontas enedreuontas, tous de, kynas tou trosas,, tous de, opheis kai echidnōn gennēmata, tous de, ta ōta, kai hepǭdōn ouk achouousas. ē Hōsper de tois ponērois ēthesi tas tōn thēriōn prospo] psychais ek tōn epainoumenōn zōōn tas prosēgorias tetheikasin. Esti gar heurein kai peristeran kai trygona tę̄ haplotēti pisteōs kekosmēmenēn prosagoreuein psychēn. Toutǭ tǭ prosrēmati kai tēn Echo nymphios en tǭ mystikǭ tōn asmatōn propagoreuei bidliǭ, kai prothata de tas eupeitheis A kai tou poimenos erōsas onomazei psychas. « Ta prooata gar, phēsi, ta ema tēs phōnēs mou akouei, kai ginōskō ta ema,, kai ginōschomai hypo tōn emōn. » Kai palin - « Egō eimi ho poimēn ho kalas" ho poimēn ho kalos tēn psychēn hautou tithēsin hyper tōn proudatōn. » Kai heterōthi" e Stēsei tous amnous ek dexiōn, tous de eriphous ex euōnymōn. » Kai aetous de palin tous hypsipeteis, kai tōn gēïnōn apēllag- «menous, kai to tēs psychēs omma katharon kektēmenous, kai tou mystikou sōmatos ephiemenous, en tois hierois Euangeliois ōnomase. Peri gar tōn kata ton tēs anasnaseōs kairon eis tous ouranous harpazomenōn agiōn dialegomenos, epēgage. legōn " « “Hopou to ptōma, ekei synachthēsontai hoi aetoi. » Eudēlon toinyn ek tōn eirēmenōn, hōs hēmōn charin ho Poiētēs kai tais melittais, kai tois allois alogois hapasi, phyticha tina pleonektēmata dedōke kai dieneimen, hōs an hēmeis pantachothen tēn ōpheleian syllegōmen. Autika toinyn para tōn melittōn kai heteron drepometha kerdos. Didaskometha gar tę̄ tōn epistēmōn kai technōn heuresei mē neanieuesthai, mēde mega phronein, mēde tēn physin agnoein " alla ginōschein ton Poiētēn, kai eis ekeinon anapherein tōn agathōn tas aitias. na de mē alyōmen kai dyscherainōmen, hōs koinōnous echontes tēs technēs, kai mēden tōn alogōn diapherontes, hēmin edōken ho Poiētēs ton tēs melittourgichēs philoponias karpon᾽ hin' hama kai ton gauron hēmōn auchena tę̄ koinōnią tapeinōsę̄ tēs technēs, kai tę̄ tōn koinōnōn Ti toinyn algeis, anthrōpe, tas melittas chnousas horōn? Ho gar echeinōn ponos, sos hyparchei charpoos " kai hai men ponousi, sy de tēs apo kōn ponōn apolaueis chlidēs. Kai arachnę̄ de tōn leptōn echeinōn kai aphanōn nēmatōn enephyse tēn technēn ho Poiētēs, hina se didaxę̄ pōs dei thēreuein tōn ornithōn ta genē. Kai ekeinos men gar plekei ta thēratra, ouk hypo logou tēn technēn dedidagmenos, alla tēn physin echōn didaskalon. Sy de logon henoikon echōn, kai to paradeigma prokeimenon theōrōn, eidē myria diktyōn emēchanēsō. Kai kōlyei men sou ton typhon kai tēn alazoneian to smikrotaton ekeino zōyphion, logou dicha soi pareschēchos tēn tou paradeigmatos chreian. Tychagōgei de se palin to tōn thēratrōn poikilon" to men gar archetypon hen, myria de ta mimēmata. Ptēnois men gar nephelōdē tina gai aerōdē emēchanēsō, kai tauta en amphilaphesi chōriois pēgnys, tę̄ pros ton aera tōn thēratrōn homoiōsei chlepteis tōn ornithōn tēn phia.
of their coming in; but my people did not know the judgments of the Lord." And again through Isaiah: "The ox knew its owner, and the donkey its master's manger; but Israel did not know me, and my people did not understand me." So the natural advantages of irrational creatures accuse those honored with reason. For this reason the prophet, lamenting and bewailing human beings, says: "Man, being in honor, did not understand; he was compared to the senseless cattle and became like them." This is why the prophets call some wolves, others lions lying in ambush, others dumb dogs, others snakes and offspring of vipers, others asps that stop their ears and do not hear the charmers. And just as they gave the names of wild beasts to wicked characters, so … they gave to souls the names of praiseworthy animals. For one can find a soul adorned with the simplicity of faith called a dove and a turtledove. By this name the bridegroom calls the bride in the mystical book of the Song; and he names the obedient souls that love the shepherd sheep. "For my sheep," he says, "hear my voice, and I know my own and am known by my own." And again: "I am the good shepherd; the good shepherd lays down his life for the sheep." And elsewhere: "He will set the lambs on his right and the kids on his left." And again in the holy Gospels he named eagles those who fly high, are freed from earthly things, have the eye of the soul pure, and long for the mystical body. For speaking of the saints who will be caught up to heaven at the time of the resurrection, he added: "Where the corpse is, there the eagles will be gathered." It is plain, then, from what has been said, that for our sake the Maker gave and distributed certain natural advantages to the bees and to all the other irrational creatures, so that we might gather benefit from every side. So from the bees we reap another gain at once. For we are taught not to swagger or be proud at the discovery of sciences and arts, nor to be ignorant of our nature, but to know the Maker and refer to him the causes of good things. And so that we might not be distressed and vexed at having partners in the art and differing in nothing from the irrational creatures, the Maker gave us the fruit of the bees' industry, so that he might at once humble our proud neck by the partnership in the art and … by the partners … Why, then, man, are you grieved to see the bees …? Their labor is your fruit; they toil, and you enjoy the luxury of their toil. And the Maker implanted in the spider the art of those fine and invisible threads, to teach you how to hunt the kinds of birds. The spider weaves its snares not taught the art by reason but having nature as its teacher; you, having indwelling reason and seeing the example set before you, devised countless kinds of nets. That tiniest creature checks your conceit and boasting, having provided you with the use of the example without reason; and the variety of snares again guides you, for the archetype is one, but the imitations countless. For winged creatures you devised cloudlike and airy nets, and setting them in thickly wooded places, by the likeness of the snares to the air you steal the …
Jer 8:7 (quotation, high confidence) · Isa 1:3 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence) · Isa 56:10 (allusion, medium confidence) · Matt 3:7 (allusion, medium confidence) · Ps 58:4 (57:5 LXX) (allusion, medium confidence) · Song 2:14 (allusion, medium confidence) · John 10:27 (quotation, high confidence) · John 10:14 (quotation, high confidence) · John 10:11 (quotation, high confidence) · Matt 25:33 (quotation, high confidence) · Matt 24:28 (quotation, high confidence) · 1 Thess 4:17 (allusion, medium confidence)
Notes and citation
Summary: Scripture shames human beings by the knowledge of animals and names good and bad souls after animals; the bees and the spider teach humility, since human arts share or imitate what God gave them by nature.
- Quotations: Jer 8:7; Isa 1:3; Ps 49:12 (LXX 48:13); John 10:27, 14, 11; Matt 25:33; Matt 24:28. The animal names: wolves (Matt 7:15; Ezek 22:27), lions lying in ambush (Ps 10:9), dumb dogs (Isa 56:10), offspring of vipers (Matt 3:7), the deaf asp (Ps 58:4-5); the dove of the Song (Song 2:14). These identifications are the translator's; the OCR has damaged several of the phrases.
- "Those who will be caught up": compare 1 Thess 4:17. Theodoret reads the eagles of Matt 24:28 as the saints gathered to Christ's body.
- Words are lost in the OCR in the prophet's lament, in "so … they gave", after "by the partners", in "to see the bees …", and at the end; marked … and not supplied.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column read as Greek; leaked footnotes): οι ηὶ ᾽5.» Εἰ Ν → ; ΠΟΓΟ Οχϑίβίθῃβ ποι ἱπί6]]αχὶϊ, σοπιραγαίιβ 65 ἰπθη-ὀ → ; εἰ. Ιοξ. πρὸς ὑγείαν φέ- 6Ά) οἷκ. 04. οἰκοδομεῖν. Ὧ τρυγ., χ. τ΄ Δ. Οοηΐ. 1. {], Ὁ. 450. → ; οἱ Εἰ πὸβί πὶ Δ] υὲ θ → ; ( (γιοίαιη ΒΟ 15 (γα ἰἀϊ : αἱ δἰπια! σοπίυπιδοοῖι πο- → .
Cite (SBL): Theodoret, Prov. 5.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.4PG 83
αἴσθησιν. Λαμθάνεις δὲ συνεργὸν εἰς ἄγραν τὸν τῆς τῶν ὀρνίθων, καὶ ἐντεῦθεν κἀκεῖθεν εἰς τὰ θήρατρα ἀχριδῶς οὐκ ἰσχύει τὰ πρόσω" εἶτα τοῖς ἀφατοῖς βρόχοις. Καὶ ταῦτα μὲν ἀέρι χρεμαννὺς, θηρεύεις τοὺς ὄρνιθας. Ἕτερα δέ σόι τούτων πάλιν στεγανώτερα μεμηχάνηται πρὸς τὴν αὐτὴν τούτων τῶν ζώων ἄγραν, ἃ τῇ γῇ μὲν ἐφαπλοῖς, βόθρον δὲ " θας ἐφιστᾷς τοῖς δικτύοις, ἵνα τῇ ὄψει καὶ τῇ φωνῇ τοὺς ὁμογενεῖς ἐφελχύσωνται. Εἶτα τοῦ μὲν ὕδατος ὁρωμένον, τοῦ δὲ ὄρνιθος φθεγγομένου τε καὶ φαινομένου, οἱ μὲν ἐφίπτανται, σὺ δὲ τῇ τέχνῃ χρώμενος, ἑντὸς αὐτοὺς τῶν δικτύων ποιεῖς. Ἑτέρα σοι πάλιν ἐξεύρηται μηχανὴ πρὸς τετραπόδων θήραν. θαι, τοὺς ἐλάφους θηρεύουσιν " ἄρχνες δὲ, συάδὲ, καὶ τὰ τοιαῦτα μηχανήματα, τῶν θηρίων τὰ ἀγριώτατα. Οὐκ ἤρκεσε δέ δοι τῶν πετεινῶν καὶ ᾿κτηνῶν ἡ φύσις εἰς θήραν, ἀλλ᾽ ἤδη καὶ τῶν θαλατκαὶ ἀμφίδληστρα, καὶ σαγήνας, καὶ ὅσα τοιαῦτα κατασκευάσας, τὴν νηχτὴν φύσιν ἀγρεύεις, καὶ τὴν ὑποδρύχιον τῇ τέχνῃ μετέωρον φέρεις, καὶ τοὺς τῶν ὑδάτων τροφίμους θηρεύεις, καὶ χερσαῖος ὧν ἀνάγεις παρὰ σαυτὸν τοὺς τὸν βυθὸν ἔχοντας ἐνδιαίτημα " καὶ τὰ μυρία τῶν ἰχθύων γένη σοὶ πρόκειται εἰς ἀπόλαυσιν, τῆς ἁλιευτικῆς σοι τέχνης τούτων παρεχούσης τὴν χρείαν. Μὴ τοίνυν δυσχεραίνῇς ἰδὼν ἀράχνην τὰ λεπτὰ ὑφαίνοντα νήματα " χερδαίνεις μὲν γὰρ παρ᾽ ἐχείνου, τὰ μὴ μέγα φρονεῖν, ἀλλὰ τὸν κοινὸν Δημιουργὸν ἀννυνεῖν. Ῥυχαγωγῇ δὲ πάλιν, ὁρῶν μὲν ἐκεῖνον ἐμπίδας σεαυτὸν δὲ καὶ πτηνῶν τῶν ὀξυτάτων τῇ σοφίᾳ πετοῖς σοῖς μηχανήμασιν εἴκειν ἢναγχασμένην, καὶ τῶν πεζῶν τὰ γένη τοῖς σοῖς νόμοις πειθόμενα. Μὴ τοῖνον ιδυσχεραίνῃς, ὡς πτερῶν ἐστερημένος " εἴληχας γὰρ σοφίαν ὑποχείριόν σοι τὴν ὑπόπτερον φύσιν ἐργαζομένην. Ἔχεις δὲ καὶ νοῦν, πτηνῶν ἁπάντων, μᾶλ- Ὁ λον δὲ καὶ αὐτῶν τῶν ἀνέμων ὀξύτερον" ἔνθα γὰρ ἅν. γεύσῃ, ἐκεῖσε παραχρῆμα γίνεται " καὶ ἐν τῷ σώματι καθειργμένος, καὶ τῇ γῇ προσδεδεμένος, οὐρανόν τὸ περιπολεῖ, καὶ τὰ ἐν οὐρανῷ κάλλη, καὶ τὸν οὐρανὸν ὑπερδαίνει, καὶ τὰ ὑπὲρ ἐκεῖνον φαντάζεται, καὶ τὴν οἰκουμένην περινοστεῖ, καὶ ἔθνεσι μυρίοις συγγίνε ται, καὶ τοῖς πόῤῥωθεν οὖσι τῶν φίλων προσδιαλέγεται, Τί τοίνυν ἀλγύνει σε καὶ ἀνιᾷ τῶν ὁρωμένων πτερῶν ἡ στέρησις, τοιαῦτα πτερὰ νοητὰ κεκτημένον οὕτω ῥᾳδίως τῶν ὑποπτέρων περιγινόμενα; Οὐ πτερωτὰν ἔχεις τὸ σῶμα, ἀλλὰ τοὺς ἀεροπόρους ὄρνιθας τῇ σοφίᾳ θηρεύεις " ταύτῃ συνεργῷ κεχρημένος, ταῦρον ἰσχύϊ καὶ κέρασιν ὡπλισμένον ὑπὸ ζυγὸν ἄγεις, καὶ δουλεύειν ἀναγκάζεις, καὶ πόνοις σύρειν, τὰ τοῖς: ἀχθοφοροῦσι τῶν κτηνῶν ἀδύνατα μεταφέρειν, οἰχοδόμοις μεταχομίζειν τὰς ὕλας. Καὶ σὺ μὲν κελεύεις, ὁ δὲ τὸν ζυγὸν ὑπέρχεται, καὶ τῆς ξεύγλης ἀνέχεται, καὶ τῆς τῶν κεράτων ἐπιλανθάνεται χρείας, καὶ τὴν σὴν δειμαίνει φωνὴν, καὶ τῆς ἰσχύος τὸ διάφορον οὐκ ἐπίσταται, ἀλλὰ τῷ λίαν ἀσθενεστέρῳ ζώῳ δουλεύειν ἀνέχεται. Τοσοῦτον ῥώμης σωμάτων ἀμείνων ὁ λόγος. Οὗτος καὶ ὄνον καὶ ἡμίονον καὶ κάμηλον ἀχθοφορεῖν κελεύει, καὶ κάθηται μὲν ἐπιτρεπόμενον τῶν εἰρημένων ἔκαστον, ἀνίσταται δὲ κελευόμενον καὶ τοῖς φορτίοις πείθεται, καὶ προσφερόμενον μὲν δέχεται τὸν χιλὸν, λιμῷ δὲ πιεζόμενον, οὐ χαταδοᾷ τῶν κεκτημένων.
aisthēsin. Lamthaneis de synergon eis agran ton tēs tōn ornithōn, kai enteuthen kakeithen eis ta thēratra achridōs ouk ischyei ta prosō" eita tois aphatois brochois. Kai tauta men aeri chremannys, thēreueis tous ornithas. Hetera de soi toutōn palin steganōtera memēchanētai pros tēn autēn toutōn tōn zōōn agran, ha tę̄ gę̄ men ephaplois, bothron de " thas ephistąs tois diktyois, hina tę̄ opsei kai tę̄ phōnę̄ tous homogeneis ephelchysōntai. Eita tou men hydatos horōmenon, tou de ornithos phthengomenou te kai phainomenou, hoi men ephiptantai, sy de tę̄ technę̄ chrōmenos, hentos autous tōn diktyōn poieis. Hetera soi palin exeurētai mēchanē pros tetrapodōn thēran. thai, tous elaphous thēreuousin " archnes de, syade, kai ta toiauta mēchanēmata, tōn thēriōn ta agriōtata. Ouk ērkese de doi tōn peteinōn kai ᾿ktēnōn hē physis eis thēran, all᾽ ēdē kai tōn thalatkai amphidlēstra, kai sagēnas, kai hosa toiauta kataskeuasas, tēn nēchtēn physin agreueis, kai tēn hypodrychion tę̄ technę̄ meteōron phereis, kai tous tōn hydatōn trophimous thēreueis, kai chersaios hōn anageis para sauton tous ton bython echontas endiaitēma " kai ta myria tōn ichthyōn genē soi prokeitai eis apolausin, tēs halieutikēs soi technēs toutōn parechousēs tēn chreian. Mē toinyn dyscherainę̄s idōn arachnēn ta lepta hyphainonta nēmata " cherdaineis men gar par᾽ echeinou, ta mē mega phronein, alla ton koinon Dēmiourgon annynein. Rhychagōgę̄ de palin, horōn men ekeinon empidas seauton de kai ptēnōn tōn oxytatōn tę̄ sophią petois sois mēchanēmasin eikein ēnanchasmenēn, kai tōn pezōn ta genē tois sois nomois peithomena. Mē toinon idyscherainę̄s, hōs pterōn esterēmenos " eilēchas gar sophian hypocheirion soi tēn hypopteron physin ergazomenēn. Echeis de kai noun, ptēnōn hapantōn, mal- Ho lon de kai autōn tōn anemōn oxyteron" entha gar han. geusę̄, ekeise parachrēma ginetai " kai en tǭ sōmati katheirgmenos, kai tę̄ gę̄ prosdedemenos, ouranon to peripolei, kai ta en ouranǭ kallē, kai ton ouranon hyperdainei, kai ta hyper ekeinon phantazetai, kai tēn oikoumenēn perinostei, kai ethnesi myriois syngine tai, kai tois porrhōthen ousi tōn philōn prosdialegetai, Ti toinyn algynei se kai anią tōn horōmenōn pterōn hē sterēsis, toiauta ptera noēta kektēmenon houtō rhądiōs tōn hypopterōn periginomena? Ou pterōtan echeis to sōma, alla tous aeroporous ornithas tę̄ sophią thēreueis " tautę̄ synergǭ kechrēmenos, tauron ischyï kai kerasin hōplismenon hypo zygon ageis, kai douleuein anankazeis, kai ponois syrein, ta tois: achthophorousi tōn ktēnōn adynata metapherein, oichodomois metachomizein tas hylas. Kai sy men keleueis, ho de ton zygon hyperchetai, kai tēs xeuglēs anechetai, kai tēs tōn keratōn epilanthanetai chreias, kai tēn sēn deimainei phōnēn, kai tēs ischyos to diaphoron ouk epistatai, alla tǭ lian asthenesterǭ zōǭ douleuein anechetai. Tosouton rhōmēs sōmatōn ameinōn ho logos. Houtos kai onon kai hēmionon kai kamēlon achthophorein keleuei, kai kathētai men epitrepomenon tōn eirēmenōn ekaston, anistatai de keleuomenon kai tois phortiois peithetai, kai prospheromenon men dechetai ton chilon, limǭ de piezomenon, ou chatadoą tōn kektēmenōn.
… perception. You take as your helper in hunting the … of the birds, and from here and there into the snares … cannot … precisely what is ahead; then in the invisible nooses. Hanging these in the air, you hunt the birds. You have devised others again, tighter than these, for hunting the same creatures, which you spread on the ground, and you set a pit … and decoy birds beside the nets, so that by their sight and their voice they may draw in their kin. Then, when the water is seen and the bird is heard and seen, they fly down, and you, using your art, get them inside the nets. Another device again has been found by you for hunting four-footed beasts: … they hunt deer; and nets, boar-spears, and such devices take the fiercest of the wild beasts. Nor were the winged and four-footed natures enough for your hunting, but now also of the sea … casting nets, drag nets, and the like you have made, and you hunt the swimming nature, bring up by your art into the air what lives under the water, hunt the nurslings of the waters, and, though a land creature, bring to yourself those whose dwelling is the deep; and the countless kinds of fish lie before you to enjoy, since the art of fishing supplies you with their use. So do not be vexed when you see the spider weaving its fine threads; for you gain from it not to think highly of yourself but to praise the common Creator. And you are consoled again, seeing it … gnats, but yourself … the swiftest of birds … forced to yield to your devices, and the kinds of land animals obeying your laws. So do not be vexed at being deprived of wings; for you have received wisdom, which makes the winged nature subject to you. You have a mind swifter than all birds, and even than the winds themselves; for wherever it inclines, it is there at once; and shut up in the body and tied to the earth, it travels round heaven and the beauties in heaven, passes beyond heaven and imagines what is above it, goes round the world, meets with countless nations, and converses with friends who are far away. Why then does the lack of visible wings pain and distress you, when you have such intelligible wings that so easily overcome the winged creatures? You do not have a winged body, but you hunt the birds that travel the air by wisdom; using it as your helper, you put under the yoke the bull armed with strength and horns, force it to serve you, to drag loads with labor, to move what pack animals cannot carry, and to transport materials for builders. You command, and it goes under the yoke, endures the yoke-strap, forgets the use of its horns, fears your voice, does not know the difference in strength, but consents to serve a far weaker creature. So much better is reason than strength of body. Reason bids the donkey, the mule, and the camel carry loads; each of these kneels when ordered, rises when commanded, submits to the loads, takes the fodder when it is offered, and when pressed by hunger does not cry out against its owners.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Human reason, imitating the spider's web, devises snares and nets for birds, beasts, and fish, and by wisdom, not wings or strength, subdues the bull, donkey, mule, and camel.
- The OCR has lost many lines in the first half of this part (the accounts of bird snares, deer hunting, sea fishing, and the spider), together with long debris from Migne's Latin column and his footnotes; the gaps are marked … and not supplied.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column read as Greek; debris from Migne's Latin column read as Greek; some Greek words are lost with it; leaked footnotes and debris from Migne's Latin column): Ἴ παρά. Ἑάϊ!. Ῥαγὶ8. περί. ἜΣ: ὁ γάρ. 14. καὶ γὰρ ὁ. ἂἵοἱ (απ δροοὶθϑ ρᾶγαυ ϑι). Ἅπη. 1540, ἴῃ ὃ πὶ ἱπι ϑπίΐυπι 4010 Α → ; Εχοί (25 ἐπὶ (δι ϑυηΐ δά δογιιηθπὶ Δη πη πι πἢ οΔρ᾿υΓΆΠῚ : 408 ἴῃ οἱ Νας ἰΔΠΊ6Ὰ γ δι λ οἱ ἰδγγοβίγὶ υπὶ σοηθγὰ {{0] δὰ οϑὶ, ἢτιψ ] 0655} ἀοοἱ παἴἃ, ἐπα (απο ΟὈδθυ]αῖ, οἱ ααυθουπααθ ἰῃ οἷο Ρὺ]οἱ ἢ ἐφ, → ; Α Ἰσβἰγᾶϊ, → .
Cite (SBL): Theodoret, Prov. 5.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.5PG 83
Τίς γὰρ ὁ τῆς δουλείας ὄρος, παρὰ τῆς φύσεως ἔμαθε. Διὰ τοῦτο καὶ μόνη τῶν χηδεμόνων ἡ φωνὴ καὶ τὰ λίαν ἰσχυρὰ τῶν ζώων δεδίττεται. Σὺ δὲ τοῦ «Ὡς κτίσεως ἁπάσης Δεσπότου καταφρονεῖς, καὶ. λαμδάνων ἐκ τῆς τῶν ἀλόγων εἰκόνος ἀφορμὴν ὠφελείας, οὐδὲ θέλεις ὑποτάττεσθαι τῷ Κυρίῳ, καὶ ἔχετεύειν αὐτὸν, οὐδὲ φέρεις εὐτάκτως τῆς ἀρετῆς τὰ φορτία (ταῦτα γάρ δοι ὁ Δεσπότης ἐπέθηκεν) " ἀλλὰ σχιρτᾷς, καὶ τυραννεῖς, καὶ φεύγεις τὸν ζυγὸν ὡς ἀπειρόζυγος μόσχος, καὶ οὐκ ἀνέχῃ τῶν χαλινῶν, ἀλλὰ τούτους ἀποῤῥηγνὺς, δραπετεύεις καὶ φέρῃ κατὰ κρημνῶν, καὶ τὸν ἔμφυτον ἡνίοχον χατασύρεις. Ὅσοι δὲ τὴν καλὴν ταύτην δουλείαν ἢγάπησαν, καὶ ἔρωτι, πολλὴν καὶ ἀπὸ τῶν ἀλόγων εἴλκυσαν τὴν ὠφέλειαν. Διὸ καὶ ἐν Ῥαλμοῖς δι' ἑνὸς βοῶσιν ἅπαντες" « Κτηνώδης ἐγενόμην παρὰ σοὶ, χἀγὼ διὰ παντὸς μετὰ σοῦ. » Τῷ γὰρ χτήνει παραπλησίως ἡγουμένῳ σοι, φησὶν, ἕπομαι, οὐ πολυπραγμονῶν εἰς ποίαν ἄγεις ὁδὸν, οὐδὲ περιεργαζόμενος ταύτης τὸ βραχὺ καὶ μακρὸν καὶ ἐπίπονον, οὐδὲ δυσχεραίνω ταύτης τὸ στενὸν καὶ πρόααντες καὶ ἀμφίχρημνον. Πέπειχα γὰρ ἐμαυτὸν, ὡς ἀγαθὸς ὧν, ἀγαθῶς ὁδηγήσεις. Τούτου χάριν ἐν τοῖς ἄλλοις ἅπασιν ἐξεταστιχός τίς εἰμι καὶ λογικὸς, καὶ κρίνειν τὸ δέον ἐπίσταμαι, καὶ φεύγειν τὸ λυποῦν οἶδα σαφῶς " σοῦ δὲ ἄγοντος, ἐῤῥῶσθαι φράσας ἐκείνῳ τῷ λογικῷ, τοῦ κτήνους μιμοῦμαι τὸ εὐπειθὲς, καὶ τοῖς ἄλλοις ὧν λογικὸς, κτηνώδης γίνομαι παρὰ σοί. Διὰ τοῦτο τῆς σῆς οὐ χωρίζομαι συνουσίας, ἀλλὰ διαπαντός εἶμι μετὰ σοῦ " ἐπειδὴ τοῖς σοῖς ἴχνεσιν ἔπομαι, καὶ τῷ χαλινῷ πείθομαι, καὶ ὡς ἂν ἄγης ἄγομαι, ἣν διὰ λείας, ἣν διὰ τραχείας, ἣν διὰ στενῆς, ἣν διὰ πλατείας με ξεναγῇς. Θαῤῥῶ γάρ σου τῇ σοφίᾳ, πιστεύω τῇ ἀγαθότητι. Οἶδα γὰρ τῷ ὄντι τοῦτο χαλόν τε καὶ ἀγαθὸν, ὅπερ ἂν αὑτὸς ἐθελήσῃς. Τοσαύτην οἱ κερδαίνειν εἰδότες καὶ ἐκ τῆς ἀλόγου φύσεως ἔχουσιν ὠφέλειαν. Ὁρῶν καὶ σὺ τοιγαροῦν πειθόμενά αοι τῶν ἀλόγων τὰ γένη, πείθου τῷ δοῦκά σοι ταῦτα πεποιηκότι. Αὑτός σοι τῶν ἵππων ὑπέταξε τὰς ἀγέλας, καὶ οὐκ ἐπιστάμενον, τῇ τέχνῃ μεταρυθμίζεις, τοῦ τε θράσους ἐλευθεροῖς, τά τε σχιρτήματα καὶ τὸν εἰς ὕψος τεταμένον αὐχένα, χκαμπυλοειδῶς ἐπιχάμπτεις, καὶ κάτω νεύειν παρασχευάζεις τὸ πρόσωπον, καὶ ῥυθμὸν διδάσκεις βαδίσματος, καὶ ὁπλῶν μετάθεσιν εὔτακτον, καὶ δρόμον ὀξὺν ὅταν δέῃ, καὶ χειροήθη τὸν ἀγελαῖον ποιεῖς, καὶ τῆς σῆς ἀνέχεσθαι φωνῆῇς καὶ χειρὸς ἀναπείθεις. ᾿Ανέχεταί σου καὶ μαστίγων ὁ πολλῷ σου κρείττων καὶ ῥώμῃ καὶ τάχει. Φέρει σου τὰς ἀπειλὰς, καὶ δέδιε, καὶ δι' ὧν δρᾷ τὴν δουλείαν ὁμολογεῖ, Οὗτός σοι καὶ καὶ κατὰ τῶν ἀντιπάλων μετὰ ῥύμης χωρεῖ. Κἂν φεύγειν ἐθελήσῃς, δειλιῶν μεταδάλλει τὸ θράσος, καὶ τρέπεται, καὶ φεύγει, καὶ σὺν τάχει φερόμενος, τῶν διωκόντων ἐλευθεροῖ. Καὶ οὔτε κατὰ μετώπου φάλαγγος ὁρμᾷν χελευόμενος ἀπειθεῖ, οὔτε δραπετεύειν ἐπιταττόμενος ἀντιλέγει " ἀλλ᾽ ἕνα οἶδεν ὄρον σωτηρίας, τοῦ ἐπιδάτου τὸν νόμον. Καὶ τί λέγω ἵππον, καὶ ὄνον, καὶ κάμηλον; "Ἤδη γάρ σοι καὶ ἐλέφας, τῶν χερσαίων ζώων τὸ μέγιστον, ὑπακούειν ἐθέλει, ὁ καὶ τὰ μέγιστα τῶν δένδρων ἀνασπᾷσαι πρόῤῥιζα τῇ προνομαίᾳ δυνάμενος, καὶ οὐ λογίζεται τὴν ἰσχὺν, οὐκ ἐνθυμεῖται τὴν ῥώμην, οὐκ ὁρᾷ τὸν ὄγκον τοῦ σώματος, ὃς γηλόφους τινὰς τῷ μεγέθει μιμεῖται" ἀλλὰ τῆς σῆς δεσποτείας ἀνέχεται. Καὶ σὺ μὲν καθήμενος ἐπιτάττεις (σὲ γὰρ καλῶ τὴν φύσιν), ὁ δὲ ποιεῖ τὸ κελευόμενον" χᾷἂν τὸν μισθὸν δὲ τῆς θεωρίας παρὰ τῶν θεωρούντων δέξηται, σοὶ τοῦτον τῇ προνομαίᾳ οἷόν τινι λαδίδ: ὁρέγει. Τοῦτό σοι καὶ πολεμοῦντι καὶ πολλοὺς τοξότας ἐπὶ τοῦ νώτου δεχόμενον, οἷον ἀπό τινος πύργου βάλλειν τοὺς ἐναντίους παρασχευά-.
Tis gar ho tēs douleias oros, para tēs physeōs emathe. Dia touto kai monē tōn chēdemonōn hē phōnē kai ta lian ischyra tōn zōōn dedittetai. Sy de tou «Hōs ktiseōs hapasēs Despotou kataphroneis, kai. lamdanōn ek tēs tōn alogōn eikonos aphormēn ōpheleias, oude theleis hypotattesthai tǭ Kyriǭ, kai echeteuein auton, oude phereis eutaktōs tēs aretēs ta phortia (tauta gar doi ho Despotēs epethēken) " alla schirtąs, kai tyranneis, kai pheugeis ton zygon hōs apeirozygos moschos, kai ouk anechę̄ tōn chalinōn, alla toutous aporrhēgnys, drapeteueis kai pherę̄ kata krēmnōn, kai ton emphyton hēniochon chatasyreis. Hosoi de tēn kalēn tautēn douleian ēgapēsan, kai erōti, pollēn kai apo tōn alogōn eilkysan tēn ōpheleian. Dio kai en Rhalmois di' henos boōsin hapantes" « Ktēnōdēs egenomēn para soi, chagō dia pantos meta sou. » Tǭ gar chtēnei paraplēsiōs hēgoumenǭ soi, phēsin, hepomai, ou polypragmonōn eis poian ageis hodon, oude periergazomenos tautēs to brachy kai makron kai epiponon, oude dyscherainō tautēs to stenon kai proaantes kai amphichrēmnon. Pepeicha gar emauton, hōs agathos hōn, agathōs hodēgēseis. Toutou charin en tois allois hapasin exetastichos tis eimi kai logikos, kai krinein to deon epistamai, kai pheugein to lypoun oida saphōs " sou de agontos, errhōsthai phrasas ekeinǭ tǭ logikǭ, tou ktēnous mimoumai to eupeithes, kai tois allois hōn logikos, ktēnōdēs ginomai para soi. Dia touto tēs sēs ou chōrizomai synousias, alla diapantos eimi meta sou " epeidē tois sois ichnesin epomai, kai tǭ chalinǭ peithomai, kai hōs an agēs agomai, hēn dia leias, hēn dia tracheias, hēn dia stenēs, hēn dia plateias me xenagę̄s. Tharrhō gar sou tę̄ sophią, pisteuō tę̄ agathotēti. Oida gar tǭ onti touto chalon te kai agathon, hoper an hautos ethelēsę̄s. Tosautēn hoi kerdainein eidotes kai ek tēs alogou physeōs echousin ōpheleian. Horōn kai sy toigaroun peithomena aoi tōn alogōn ta genē, peithou tǭ douka soi tauta pepoiēkoti. Hautos soi tōn hippōn hypetaxe tas agelas, kai ouk epistamenon, tę̄ technę̄ metarythmizeis, tou te thrasous eleutherois, ta te schirtēmata kai ton eis hypsos tetamenon auchena, chkampyloeidōs epichampteis, kai katō neuein parascheuazeis to prosōpon, kai rhythmon didaskeis badismatos, kai hoplōn metathesin eutakton, kai dromon oxyn hotan deę̄, kai cheiroēthē ton agelaion poieis, kai tēs sēs anechesthai phōnēę̄s kai cheiros anapeitheis. ᾿Anechetai sou kai mastigōn ho pollǭ sou kreittōn kai rhōmę̄ kai tachei. Pherei sou tas apeilas, kai dedie, kai di' hōn drą tēn douleian homologei, Houtos soi kai kai kata tōn antipalōn meta rhymēs chōrei. Kan pheugein ethelēsę̄s, deiliōn metadallei to thrasos, kai trepetai, kai pheugei, kai syn tachei pheromenos, tōn diōkontōn eleutheroi. Kai oute kata metōpou phalangos hormąn cheleuomenos apeithei, oute drapeteuein epitattomenos antilegei " all᾽ hena oiden oron sōtērias, tou epidatou ton nomon. Kai ti legō hippon, kai onon, kai kamēlon? "Ēdē gar soi kai elephas, tōn chersaiōn zōōn to megiston, hypakouein ethelei, ho kai ta megista tōn dendrōn anaspąsai prorrhiza tę̄ pronomaią dynamenos, kai ou logizetai tēn ischyn, ouk enthymeitai tēn rhōmēn, ouk horą ton onkon tou sōmatos, hos gēlophous tinas tǭ megethei mimeitai" alla tēs sēs despoteias anechetai. Kai sy men kathēmenos epitatteis (se gar kalō tēn physin), ho de poiei to keleuomenon" chąan ton misthon de tēs theōrias para tōn theōrountōn dexētai, soi touton tę̄ pronomaią hoion tini ladid: horegei. Touto soi kai polemounti kai pollous toxotas epi tou nōtou dechomenon, hoion apo tinos pyrgou ballein tous enantious parascheua-.
For it has learned from nature what the boundary of slavery is. That is why the voice of their keepers alone frightens even the very strong animals. But you despise the Master of all creation, and though you take from the image of the irrational creatures an occasion for benefit, you are not willing "to submit to the Lord and entreat him," nor do you carry the burdens of virtue in good order (for the Master has laid these on you), but you kick, play the tyrant, flee the yoke like an unbroken calf, will not endure the bridle, but breaking it you run away, rush over cliffs, and drag your inborn charioteer down. But all who have loved this good slavery … with love have drawn great benefit even from the irrational creatures. That is why in the Psalms they all cry with one voice: "I became like a beast before you, and I am continually with you." For like a beast, he says, I follow you as you lead, not prying into which road you lead me on, nor busying myself about whether it is short or long or laborious, nor vexed that it is narrow, steep, and with cliffs on both sides. For I have persuaded myself that, being good, you will lead me well. For this reason, in all other things I am an examiner and rational, and know how to judge what is needful and clearly know how to flee what is painful; but when you lead, I bid farewell to that reasoning and imitate the obedience of the beast, and though I am rational in other things, I become like a beast before you. That is why I am not separated from your company but am continually with you; for I follow in your footsteps, obey the bridle, and am led as you lead, whether by a smooth road or a rough, whether by a narrow or a broad one you guide me. For I trust your wisdom, I believe your goodness. For I know that what you will is truly fine and good. Such is the benefit that those who know how to gain have even from the irrational nature. You too, then, seeing the kinds of irrational creatures obeying you, obey the one who made them … for you. He has subjected to you the herds of horses, and … you reshape by art, free it from its boldness and its leaping, bend into a curve the neck stretched on high, make it bow its face downward, teach it rhythm in walking, orderly placing of the hooves, and a swift run when needed, make the herd animal tame, and persuade it to submit to your voice and hand. He who is far stronger than you in strength and speed submits even to your whips. He bears your threats, fears them, and by what he does confesses his slavery. He … and charges with force against your enemies. If you wish to flee, he changes his boldness to fear, turns, flees, and carried swiftly frees you from your pursuers. He does not disobey when ordered to charge the front of the battle line, nor object when commanded to run away; he knows one rule of safety: the law of his rider. And why do I speak of horse, donkey, and camel? Even the elephant, the largest of land animals, is willing to obey you, though it can tear up the greatest trees by the roots with its trunk; it does not reckon its strength, does not consider its might, does not see the bulk of its body, which equals hills in size, but submits to your mastery. You sit and command (I call you human nature), and it does what it is told; and if it receives a fee for the show from the spectators, it hands it to you with its trunk as with a hand. In war, too, it takes many archers on its back and lets them shoot the enemy as from a tower,
Ps 37:7 (36:7 LXX) (quotation, high confidence) · Ps 73:22 (72:22 LXX) (quotation, high confidence) · Ps 73:23 (72:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Those who love God's good yoke learn from the obedient beasts, as the psalmist says, 'I became like a beast before you'; horse and elephant, far stronger than man, obey him.
- "To submit to the Lord and entreat him": Ps 37:7 (LXX 36:7), as in 4.7. "I became like a beast before you …": Ps 73:22-23 (LXX 72:22-23), which Theodoret reads as willing, beast-like obedience to God's leading.
- Words are lost in the OCR in "loved this good slavery … with love", "obey the one who made them … for you", "and … you reshape by art", and "He … and charges"; marked … and not supplied.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column inside the word ἅπασιν; debris from Migne's Latin column read as Greek; debris inside the word ἄγομαι; stray mark; stray marks): Ἔγρο 46 Υἱ 5: Β᾽] πὶ δ} 48δ ἀἰδου η ἢ 811, θη πουϊὶ, βοὰ [ἢ Ια Ρίοσ βοἃ μοῦ ἴα οἱ δ ὕἱ }υἴδ.ἰη → ; ἅπα- Ὦ ᾳυΐϊ, 5ἰπι}}8 (6 σιν → ἅπασιν; ἄγοχρόν. ἴῃ Α μαι → ἄγομαι; στενῆς» Αἰϊὶᾳ ναι θη δ βοὰ πιο, ἀυοὶ → στενῆς, ; Τυς οδπίτη βαρ οι α 556 οἱ ἐπὶ θυ ἰποὶ ρ δ, Ὁ : ἃ. δὶ βρϑοίδοι !ϊ [ἀδην Εἰ ὲ ἃ κυὶ → ; [᾿Ανἐχεταί → ᾿Ανέχεταί; (})} → .
Cite (SBL): Theodoret, Prov. 5.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.6PG 83
ζει, καὶ ταῖς φάλαγξιν ἐπιὸν, δεδίττεται καὶ ῥήγνυσι ῥᾳδίως, καὶ τοὺς ὁπλίτας σχεδάννυσι. Μὴ τοίνυν δυσχεραίνῃς μικρὸν ἔχων τὸ σῶμα, ἀλλὰ σκόπησον ἡλίκα τούτῳ ζῶα δουλεύειν ἀνέχεται, καὶ τὸν ὑποτάξαντα προθύμως ἀνύμνησον, καὶ δι' αὐτὸ δὲ τοῦτο χάριν ὁμθλόγησον τῷ Ποιητῇ. Τῆς γὰρ ψυχικῆς σου προμηθούμενος σωτηρίας, μέγα σοι λίαν οὗ περιτέθειχε σῶμα, ἵνα μὴ κατ᾽ ἄμφω πλεονεκτῶν, εἰς τὴν διαθολιχὴν ἀλαζονείαν ἐκπέσῃς. Εἰ γὰρ καὶ μικροῦ σου τοῦ σώματος ὄντος, μέμηνας καὶ λυττᾷς κατὰ τοῦ κτίσαντος, τί οὐκ ἂν ἔδρασας, εἰ καὶ τοῦτο τὸ μέγεθος ἔλαδες; Νῦν δὲ, ἡ μὲν βραχύτης διδάσκει σε σωφρονεῖν, καὶ γνωρίζειν τὸν Ποιητήν " τοῦ δὲ λόγου τὸ δῶρον, τὸ βραχὺ παραμυθεῖται τοῦ σώματος" διὰ τούτου γὰρ ἄγεις καὶ φέρεις τῶν ἀλόγων τὴν φύσιν, τὰ ποίμνια, τὰ αἰπόλια, τὰ συφόρβια, τῶν ἵππων τὰς ἀγέλας, καμήλους νομάδας τὴν μιχτὴν τῶν ὀρνέων καὶ ἡμιόνων φύσιν. Καὶ τὰ μὲν εἰς θοίνην σοι πρόκειται, καὶ πολυτελῆ σοι ποιεῖ τὴν τράπεζαν, καὶ παντοδαπὴν σοι πραγματεύεται τὴν χλιδὴν, καὶ παντοίων ἐσθημάτων χορηγεῖ σοι τὰς ὕλας τὰ δὲ, σιτηγεῖ καὶ ξυλοφορεῖ, καὶ τῶν ἄλλων ἀναγκαίων μεταχομίζει τὰς χρείας. Κύνες οἱ μὲν συνθηρῶσιν, οἱ δὲ συμποιμαίνουσιν, οἱ δὲ φύλακες γίνονται τῆς οἰκίας " τῇ τούτων ἀγρυπνίᾳ θαῤῥοῦντες οἱ ποιμένες, ὕπνου μεταλαγχάνουσι" τούτους ἔχοντες συνεργοὺς, ὀλίγοι πολλὰ νέμόνον τῶν δεσποτῶν, ἀλλὰ καὶ τῶν προθάτων ἀνἔχονται, καὶ τῶν ποιμένων ὑπερμαχοῦσι, καὶ τοῖς λύκοις διαμάχονται προθύμως, καὶ τιτρωσχόμενοι φεύγειν ἀγεννῶς οὐκ ἀνέχονται, τῇ δὲ ὑλαχῇ τοὺς ποιμένας εἰς ἐπικουρίαν καλοῦσι. Καὶ ταῦτα ὁ κύων δρᾷ, οὐκ ἔχων λόγον διδάσκαλον, ἀλλὰ φυσικῇ τινι πλεονεξίᾳ κεκοσμημένος. Οὗτος ἰχνεῦσαι θήραν ὑπὸ θάνεται, καὶ ταύταις οἷον ἴχνεσί τισι κατ᾽ ἀχρίδειαν ἑπόμενος, οὐ πρότερον ἀφίσταται, ἕως οὗ εὕρῃ τὸ θήραμα εὑρὼν δὲ, καὶ τοῖς ὀδοῦσι καὶ τοῖς ὄνυξι δήσας, οὐ μεταλαμδάνει τῆς θήρας, ἀλλὰ σῶον φυλάττει τῷ πέμψαντι, καὶ ἀλογίᾳ δουλεύων, γνωρίζει τὴν δεσποτείαν, καὶ οὐκ ἀνέχεται συνδιανείμασθαι τῷ κεκτημένῳ τὸ θήραμα. Εἰ δὲ καὶ μεῖζον εὕροι θηρίον, καὶ τὴν οἰκείαν ὑπερδαῖνον ἰσχὺν, οἷον σύαγρον, ἣ ἄρκτον, ἢ τι τῶν τοιούτων, φυλάττεται μὲν τῶν χαυλιοδόντων τὴν προσδολὴν, μάχεται δὲ καρτερῶς " κατὰ δὲ τῶν νώτων συνεχῶς μεταδαίνων, πειρᾶται κατέχειν σὺν ἀσφαλείᾳ τὸ θήραμα, καὶ τῇ σφοδρᾷ διαμάχῃ φεύγειν οὐκ ἐᾷ “ τῇ γὰρ συνεχεῖ ζων, μένειν κατὰ χώραν ποιεῖ, καὶ τὸν θηρευτὴν ἀναμένειν. Εἶτα ἐκεῖνος ἐπελθὼν, τοῖς ἀπὸ τῆς τέ
zei, kai tais phalanxin epion, dedittetai kai rhēgnysi rhądiōs, kai tous hoplitas schedannysi. Mē toinyn dyscherainę̄s mikron echōn to sōma, alla skopēson hēlika toutǭ zōa douleuein anechetai, kai ton hypotaxanta prothymōs anymnēson, kai di' auto de touto charin homthlogēson tǭ Poiētę̄. Tēs gar psychikēs sou promēthoumenos sōtērias, mega soi lian hou peritetheiche sōma, hina mē kat᾽ amphō pleonektōn, eis tēn diatholichēn alazoneian ekpesę̄s. Ei gar kai mikrou sou tou sōmatos ontos, memēnas kai lyttąs kata tou ktisantos, ti ouk an edrasas, ei kai touto to megethos elades? Nyn de, hē men brachytēs didaskei se sōphronein, kai gnōrizein ton Poiētēn " tou de logou to dōron, to brachy paramytheitai tou sōmatos" dia toutou gar ageis kai phereis tōn alogōn tēn physin, ta poimnia, ta aipolia, ta syphorbia, tōn hippōn tas agelas, kamēlous nomadas tēn michtēn tōn orneōn kai hēmionōn physin. Kai ta men eis thoinēn soi prokeitai, kai polytelē soi poiei tēn trapezan, kai pantodapēn soi pragmateuetai tēn chlidēn, kai pantoiōn esthēmatōn chorēgei soi tas hylas ta de, sitēgei kai xylophorei, kai tōn allōn anankaiōn metachomizei tas chreias. Kynes hoi men synthērōsin, hoi de sympoimainousin, hoi de phylakes ginontai tēs oikias " tę̄ toutōn agrypnią tharrhountes hoi poimenes, hypnou metalanchanousi" toutous echontes synergous, oligoi polla nemonon tōn despotōn, alla kai tōn prothatōn anechontai, kai tōn poimenōn hypermachousi, kai tois lykois diamachontai prothymōs, kai titrōschomenoi pheugein agennōs ouk anechontai, tę̄ de hylachę̄ tous poimenas eis epikourian kalousi. Kai tauta ho kyōn drą, ouk echōn logon didaskalon, alla physikę̄ tini pleonexią kekosmēmenos. Houtos ichneusai thēran hypo thanetai, kai tautais hoion ichnesi tisi kat᾽ achrideian hepomenos, ou proteron aphistatai, heōs hou heurę̄ to thērama heurōn de, kai tois odousi kai tois onyxi dēsas, ou metalamdanei tēs thēras, alla sōon phylattei tǭ pempsanti, kai alogią douleuōn, gnōrizei tēn despoteian, kai ouk anechetai syndianeimasthai tǭ kektēmenǭ to thērama. Ei de kai meizon heuroi thērion, kai tēn oikeian hyperdainon ischyn, hoion syagron, hē arkton, ē ti tōn toioutōn, phylattetai men tōn chauliodontōn tēn prosdolēn, machetai de karterōs " kata de tōn nōtōn synechōs metadainōn, peiratai katechein syn asphaleią to thērama, kai tę̄ sphodrą diamachę̄ pheugein ouk eą “ tę̄ gar synechei zōn, menein kata chōran poiei, kai ton thēreutēn anamenein. Eita ekeinos epelthōn, tois apo tēs te
and attacking the battle lines, it frightens and easily breaks them and scatters the heavy infantry. So do not be vexed at having a small body, but consider how great are the animals that consent to serve it, praise eagerly the one who subjected them, and for this very reason give thanks to the Maker. For providing for the salvation of your soul, he did not give you a very large body, so that you might not have the advantage in both and fall into the devil's arrogance. For if, while your body is small, you rave and rage against the Creator, what would you not have done if you had received that size as well? As it is, your smallness teaches you to be sober and to know the Maker; and the gift of reason consoles you for the smallness of your body. For by it you lead and drive the nature of the irrational creatures: flocks of sheep, herds of goats, droves of swine, herds of horses, nomad camels, and the mixed nature of donkeys and mules. Some are set before you for feasting, make your table costly, procure every kind of luxury for you, and supply the materials for clothing of every kind; others carry grain and wood and transport the other things you need. Of dogs, some hunt with you, some shepherd with you, some become guards of the house; trusting their wakefulness, the shepherds get some sleep; having them as helpers, a few … many …; they bear with not only their masters but also the sheep, fight for the shepherds, battle eagerly with the wolves, and when wounded do not consent to flee ignobly, but call the shepherds to help with their barking. And the dog does this without reason as its teacher, adorned with a certain natural advantage. It … to track game, and following the scents as tracks precisely, it does not leave off until it finds the quarry; and having found it and held it with its teeth and claws, it does not share in the catch, but keeps it whole for the one who sent it; though it serves without reason, it recognizes mastery and does not consent to share the catch with its owner. And if it finds a larger beast, beyond its own strength, such as a wild boar or a bear or something of the kind, it guards against the thrust of the tusks but fights stoutly, and leaping repeatedly onto its back, tries to hold the quarry safely, and by fierce fighting does not let it flee; for by continually … it makes it stay in place and wait for the hunter. Then he comes up and, with the … of art
1 Tim 3:6 (echo, low confidence)
Notes and citation
Summary: Man's small body keeps him from arrogance while reason gives him rule over large beasts; dogs, by natural gift, guard flocks and hunt faithfully for their masters.
- "The devil's arrogance": compare 1 Tim 3:6 (not quoted).
- Words are lost in the OCR in the sentence on shepherd dogs ("a few … many …"), in "it … to track game" (probably "it learns by smell"), in "by continually …", and at the end; marked … and not supplied.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column read as Greek; leaked footnote and debris): ([)ὴ οἶδ. ᾿ἰν14. εἶδεν. ἢ ἐπ. Καϊῖ. ὈΓΙΟΣΥ Βα ΡΟθαὶ ἐπιών. → ; Α Απἰπηᾳ δηΐπ θα → ; πὸ νἱἴῃ ἀΐαἴος οἱ ποὺ τυ, δἰ οἱ οἱ δογ ]ηὶ : αυΐῃ πος Αἰ. → .
Cite (SBL): Theodoret, Prov. 5.6 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-6) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.7PG 83
ηκαὶ ῥᾳδίως λαμδάνει τὴν θήραν. Καὶ μή μοί τις τῶν ἢ. 11} ποι εἰς μέσον ἀγαγέτω, καὶ τοὺς λαχτίζοντας ὄνους, καὶ τὰς δαχνούσας καμήλους, καὶ τοὺς χερατίζοντας ταύρους " ὀλίγα γὰρ ἔχ πολλῶν τούτοις περιπίπτει τοῖς πάθεσι, καὶ λίαν ἀναγκαίως " γνωρίζεις γὰρ διὰ - πούτου, ὡς οὐκ αὐτόματός σοι ἡ τούτων ὑπόκειται φύσις, ἀλλὰ τοῖς τοῦ Ποιητοῦ νεύμασι Καὶ μαρτυρεῖ τὰ τῆς σῆς ἡγεμονίας ἀφηνιῶντα, χάμηλοφ δάχνουσα, καὶ ταῦρος κερατῶν, καὶ ἡμιόνων, καὶ ὅσα τοιαῦτα. Πάντα γὰρ ἂν ὁμοίως τὴν σὴν διέφυγε δεσποτείαν, "εἰ μὴ ὁ θεῖος ἐκώλυε νόμος. Ὥστε ἡ τούτων ἀταξία εὐταξίας σοι γίνεται πρόξενος, καὶ τὰ τούτων σχιρτήματα, τὰ σὰ παύει σχιρτήματα, καὶ τυραννούμενος ὑπὸ τούτων, μανθάνεις μὴ τυραννεῖν, ἀλλὰ τὸν Δεσπότην γνωρίζειν, Τούταυ χάριν καὶ θῆρας ἀγρίους, καὶ ἑρπετῶν ὁ Ποιητὴς ἐδημιούργησε γένη, ὅπως σον τὸ νεανικὸν καὶ θρασὺ παιδαγωγήσῃ πρὸς ἀρετὴν, καὶ τῷ φόδῳ τῶν θηρίων, εἰς χρείαν σε καταστήσῃ τῆς θείας ἐπι- Β χουρίας. Τὸ γὰρ τούτων δέος ἐπικείμενον, καὶ νύττον σε διηνεκῶς, καὶ χεντοῦν, εἰς προσευχὴν διεγείρει, καὶ καλεῖν εἷς συμμαχίαν τὸν ἐπίκουρον ἀναγκάζει. Αἰτεῖν δὲ τὴν ἐπικουρίαν ὑπὸ τῆς χρείας χελευόμενος, θεραπεύειν σπουδάζεις τὸν ἐπαμῦναι δυνάμενον" γῆς τὴν λώδην. ᾿Ανανεύεις γὰρ, καὶ ζητεῖς τὸν κηδεμόνα, τῶν λυπούντων τὴν ἀπαλλαγὴν ἐπιποθῶν. Καὶ γίνεταί σοι οὗτος ὁ φόθας ποδηγὸς πρὸς Θεόν. Ἵνα δὲ μὴ διηνεκῶς τῷ δέει τούτῳ βαλλόμενος, λυπηρὰν βιώσῃς ζωὴν, πόῤῥω σον ταῦτα χατῴχισε. Τῶν μὲν γὰρ ἰοδόλων τὴν φύσιν χηραμοῖς τισιν ξγχατέχρυψε, καὶ ταῖς ὑπὸ γῆν χαταδύσεσιν τἄσθαι πεποίηκεν, οὐκ ἐπιτρέψας αὐτοῖς ἀδεῶς κατὰ τῶν ἀνθρώπων χωρεῖν, ἀλλὰ κρύπτεσθαι μὲν ἀεὶ, φαίνεσθαι δὲ ὀλιγάκις κελεύσας, καὶ φαινόμενα φεύγειν τῶν ἀνθρώπων τὴν θέαν, καθάπερ τινῶν δεσποτῶν, νομοθετήσας, λωδᾶσθαι δὲ μάλα ὀλίγους καὶ ὀλιγάκις, οὐκ ἄρχοντα μάχης, ἀλλ᾽ ἀμυνόμενα. Οὐδὲ γὰρ ἂν ἐδείσαμεν, εἰ παντελῶς ἀπείραστος αὐτῶν ἡ ἡμετέρα φύσις μεμενήχει. Τῶν δὲ τετραπόδων θηοίων τὰ γένη λόχμας οἰκεῖν, καὶ ῥαχίας, καὶ χώρους ἀντρώδεις, καὶ παντελῶς ἀνθρώπων ἐρήμους, ὁ τοῦ παντὸς προσέταξε κηδεμών᾽ εἰς νομὴν δὲ αὐτοῖς καιρὸν ἀπένειμε τὴν νύκτα. ε« ἜἜθου γὰρ, φησὶ, σκότος, καὶ ἐγένετο νύξ" ἐν αὐτῇ διελεύσεται πάντα τὰ θηρία τοῦ δρυμοῦ, Σχύμνοι μενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τῷ Θεῷ βρῶσιν αὐτοῖς. ᾿Ανέτειλεν ὁ ἥλιος, καὶ συνήχθησαν, καὶ εἰς τὰς μάνδρας αὑτῶν χοιτασθήσονται. σεται ἄνθρωπος ἐπὶ τὸ ἔργον αὑτοῦ, καὶ ἐπὶ τὴν ἐργασίαν αὑτοῦ ἕως ἑσπέρας. » Εἶτα θαυμάσας τὴν θείαν οἰχονομόαν ὁ Προφήτης βοᾷ" ε Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε; πάντα ἐν σοφίᾳ ἐποίησας. » Ὅτι δὲ μετὰ τὴν τῆς ἁμαρτίας παρείσδυσιν, καὶ ταῦτα τὴν τῶν ἀνθρώπων ἣρνήσαντο δεσποτείαν, πάλαι δὲ ὑπέχειτο, καὶ τὴν δουλείαν ᾿πίστατο, μαρκυρεῖ μὲν ᾿Αδὰμ, ὁ γενεάρχης, ἄπασι τὰς πρόσηγο ρίας θέμενος, καὶ μήτε δείσας, μὴτεο φυγὼν, μήτε βλάδην τινὰ παρὰ τούτων δεξάμενος. Μαρτυρεῖ δὲ καὶ ὁ δεύτερος τῶν ἀνθρώπων φύλαρχος, ὁ παντὸς τοῦ γένους σπινθὴρ, ὁ μακάριος Νῶε, οὐ μόνον τῶν ἡμέρων ζώων, ἀλλὰ καὶ τῶν λίαν ἀγριωτάτων νομεὺς ἐν τῇ χιδωτῷ γενόμενος, καὶ ἐνιαυτὸν ὅλον καὶ ταῦτα κἀκεῖνα κατὰ ταυτὸ ποιμάνας, καὶ τὰ σῶος καὶ ἄρτιος φυλαχθεὶς ὁ τῶν καθαρῶν ἀριθμός. Μαρτυρεῖ δὲ καὶ ὁ μέγας Δανιὴλ, λέουσι μὲν θοέίνη παραδοθεὶς, χαταπλήξας δὲ αὐτοὺς τῇ τῆς ἀρετῆς ἀστραπῇ. καὶ τῷ τῆς θείας εἰκόνος χαρακτῆρι λίαν ἐκδειματώσας ᾿ ἐπειδὴ γὰρ εἶδον ἐν τῇ εἰκόνι τοῦ ἀρχετύπου τὸ μέμημα λίαν ἀκραιφνὲς καὶ πεφυλαγμένον, ὡμολόγησαν τὴν δουλείαν, καὶ τὴν θηριωδίαν ἀπέθεντο, καὶ τὸν ᾿Αδὰμ, ἐκεῖνον ὁρᾷν ὑἠελάμθανον, τὸν πρὸ τῆς ἁμαρτίας τὰς προσηγορίας ἐπιτιθέντα. Οὕτω τοῦ μακαρίου Παύλου τῶν ξύλων τὸν φάχελον τροφὴν προσφέροντος τῇ πυρᾷ, καὶ τὸ τοῦ ἀέρος χρυμῶδες χεραννύντος τῇ τοῦ πυρὸς ἐπικουρίᾳ, ὃ τοῖς ξύλο:ς ἐγχεχρυμμένος ἔχις ἔφυγε μὲν τὸ πῦρ ὡς ὀλέθριον, ἥψατο δὲ τῇ:
ēkai rhądiōs lamdanei tēn thēran. Kai mē moi tis tōn ē. 11} poi eis meson agagetō, kai tous lachtizontas onous, kai tas dachnousas kamēlous, kai tous cheratizontas taurous " oliga gar ech pollōn toutois peripiptei tois pathesi, kai lian anankaiōs " gnōrizeis gar dia - poutou, hōs ouk automatos soi hē toutōn hypokeitai physis, alla tois tou Poiētou neumasi Kai martyrei ta tēs sēs hēgemonias aphēniōnta, chamēloph dachnousa, kai tauros keratōn, kai hēmionōn, kai hosa toiauta. Panta gar an homoiōs tēn sēn diephyge despoteian, "ei mē ho theios ekōlye nomos. Hōste hē toutōn ataxia eutaxias soi ginetai proxenos, kai ta toutōn schirtēmata, ta sa pauei schirtēmata, kai tyrannoumenos hypo toutōn, manthaneis mē tyrannein, alla ton Despotēn gnōrizein, Toutau charin kai thēras agrious, kai herpetōn ho Poiētēs edēmiourgēse genē, hopōs son to neanikon kai thrasy paidagōgēsę̄ pros aretēn, kai tǭ phodǭ tōn thēriōn, eis chreian se katastēsę̄ tēs theias epi- B chourias. To gar toutōn deos epikeimenon, kai nytton se diēnekōs, kai chentoun, eis proseuchēn diegeirei, kai kalein heis symmachian ton epikouron anankazei. Aitein de tēn epikourian hypo tēs chreias cheleuomenos, therapeuein spoudazeis ton epamynai dynamenon" gēs tēn lōdēn. ᾿Ananeueis gar, kai zēteis ton kēdemona, tōn lypountōn tēn apallagēn epipothōn. Kai ginetai soi houtos ho phothas podēgos pros Theon. Hina de mē diēnekōs tǭ deei toutǭ ballomenos, lypēran biōsę̄s zōēn, porrhō son tauta chatǭchise. Tōn men gar iodolōn tēn physin chēramois tisin xnchatechrypse, kai tais hypo gēn chatadysesin tasthai pepoiēken, ouk epitrepsas autois adeōs kata tōn anthrōpōn chōrein, alla kryptesthai men aei, phainesthai de oligakis keleusas, kai phainomena pheugein tōn anthrōpōn tēn thean, kathaper tinōn despotōn, nomothetēsas, lōdasthai de mala oligous kai oligakis, ouk archonta machēs, all᾽ amynomena. Oude gar an edeisamen, ei pantelōs apeirastos autōn hē hēmetera physis memenēchei. Tōn de tetrapodōn thēoiōn ta genē lochmas oikein, kai rhachias, kai chōrous antrōdeis, kai pantelōs anthrōpōn erēmous, ho tou pantos prosetaxe kēdemōn᾽ eis nomēn de autois kairon apeneime tēn nykta. e« EEthou gar, phēsi, skotos, kai egeneto nyx" en autę̄ dieleusetai panta ta thēria tou drymou, Schymnoi menoi tou harpasai, kai zētēsai para tǭ Theǭ brōsin autois. ᾿Aneteilen ho hēlios, kai synēchthēsan, kai eis tas mandras hautōn choitasthēsontai. setai anthrōpos epi to ergon hautou, kai epi tēn ergasian hautou heōs hesperas. » Eita thaumasas tēn theian oichonomoan ho Prophētēs boą" e Hōs emegalynthē ta erga sou, Kyrie? panta en sophią epoiēsas. » Hoti de meta tēn tēs hamartias pareisdysin, kai tauta tēn tōn anthrōpōn hērnēsanto despoteian, palai de hypecheito, kai tēn douleian ᾿pistato, markyrei men ᾿Adam, ho genearchēs, apasi tas prosēgo rias themenos, kai mēte deisas, mēteo phygōn, mēte bladēn tina para toutōn dexamenos. Martyrei de kai ho deuteros tōn anthrōpōn phylarchos, ho pantos tou genous spinthēr, ho makarios Nōe, ou monon tōn hēmerōn zōōn, alla kai tōn lian agriōtatōn nomeus en tę̄ chidōtǭ genomenos, kai eniauton holon kai tauta kakeina kata tauto poimanas, kai ta sōos kai artios phylachtheis ho tōn katharōn arithmos. Martyrei de kai ho megas Daniēl, leousi men thoeinē paradotheis, chataplēxas de autous tę̄ tēs aretēs astrapę̄. kai tǭ tēs theias eikonos charaktēri lian ekdeimatōsas ᾿ epeidē gar eidon en tę̄ eikoni tou archetypou to memēma lian akraiphnes kai pephylagmenon, hōmologēsan tēn douleian, kai tēn thēriōdian apethento, kai ton ᾿Adam, ekeinon horąn hyēelamthanon, ton pro tēs hamartias tas prosēgorias epitithenta. Houtō tou makariou Paulou tōn xylōn ton phachelon trophēn prospherontos tę̄ pyrą, kai to tou aeros chrymōdes cherannyntos tę̄ tou pyros epikourią, ho tois xylo:s enchechrymmenos echis ephyge men to pyr hōs olethrion, hēpsato de tę̄:
… easily takes the quarry. And let no one bring forward … kicking donkeys, biting camels, and goring bulls. For few out of many fall into these faults, and very necessarily; for through this you recognize that their nature is not subject to you of its own accord, but by the nods of the Maker … And the creatures that throw off your rule bear witness: the biting camel, the goring bull, the mules, and the like. For all would have escaped your mastery alike, if the divine law did not prevent it. So their disorder becomes a cause of good order for you; their leaping stops your leaping; and being tyrannized by them, you learn not to play the tyrant but to recognize the Master. For this reason the Maker also created wild beasts and kinds of reptiles, to discipline your youthful rashness toward virtue and by fear of the wild beasts to set you in need of divine help. For fear of them, lying upon you and continually pricking and goading you, rouses you to prayer and compels you to call your helper into alliance. And bidden by need to ask for help, you are eager to serve the one who can defend you … the harm. For you look up and seek your guardian, longing for deliverance from what distresses you. And this fear becomes your guide to God. But so that you may not live a painful life, continually struck by this fear, he settled these creatures far from you. The venomous kind he hid in holes and made to dwell in hiding places under the earth, not allowing them to go against people without fear, but bidding them always hide and seldom appear, and laying down that when they appear they should flee the sight of human beings as of masters, and harm very few and seldom, not starting a fight but defending themselves. For we would not have feared them if our nature had remained wholly without experience of them. The kinds of four-footed beasts the guardian of the universe commanded to live in thickets, rocky places, and caves, and wholly away from people; and he assigned them the night as the time for feeding. "For you set darkness," it says, "and it became night; in it all the beasts of the forest will go about, young lions roaring to seize prey and to seek their food from God. The sun rose and they were gathered, and they will lie down in their dens. A man will go out to his work and to his labor until evening." Then, marveling at the divine dispensation, the prophet cries: "How great are your works, O Lord! In wisdom you have made them all." That these too denied the mastery of human beings after sin came in, but were formerly subject and knew their servitude, is witnessed by Adam, the first father of the race, who gave names to all of them, and neither feared nor fled nor suffered any harm from them. It is witnessed also by the second chief of the human race, the spark of the whole race, the blessed Noah, who became in the ark the herdsman not only of the tame animals but also of the very wildest, shepherded both kinds together for a whole year, and kept safe and complete the number of the clean animals. It is witnessed also by the great Daniel, handed over to the lions as a feast, who struck them with dismay by the lightning of his virtue and greatly terrified them by the stamp of the divine image; for when they saw in the image the likeness of the archetype very pure and preserved, they acknowledged their servitude, laid aside their savagery, and thought they were seeing that Adam who gave names before sin. So when the blessed Paul was putting a bundle of sticks on the fire as fuel and tempering the cold of the air with the help of the fire, the viper hidden in the sticks fled the fire as deadly, but fastened on the
Ps 104:20 (103:20 LXX) (quotation, high confidence) · Ps 104:21 (103:21 LXX) (quotation, high confidence) · Ps 104:22 (103:22 LXX) (quotation, high confidence) · Ps 104:23 (103:23 LXX) (quotation, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence) · Gen 2:19 (allusion, high confidence) · Gen 2:20 (allusion, high confidence) · Gen 7:2 (allusion, medium confidence) · Dan 6:22 (allusion, high confidence) · Acts 28:3 (allusion, high confidence)
Notes and citation
Summary: Unruly animals and wild beasts discipline human beings, driving them to prayer, yet God keeps them far off; their original subjection, lost through sin, appears in Adam, Noah, Daniel, and Paul.
- Quotations: Ps 104:20-24 (LXX 103:20-24). Adam names the animals: Gen 2:19-20; Noah in the ark: Gen 7; Daniel among the lions: Dan 6:22; Paul and the viper: Acts 28:3-5.
- Words are lost in the OCR at the beginning, in "let no one bring forward …", after "by the nods of the Maker", and in "… the harm"; marked … and not supplied.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column inside the word φεύγειν; debris from Migne's Latin column read as Greek; stray marks): ἡμιόνων. " ᾿ οἱ ἰδ ἐκ Α → ἡμιόνων, καὶ ; Αἰἰᾶ 18. δ} ἶὰ δυηϊ, πιληϊ 5185 πυ π 605 τοὶ [6 → ; 406 γορ απ ηὶ (πον Εἰ] ᾿πιυἱ΄ 'η- Δρβοοηάϊ!, οἱ ἴῃ Ξυ θ οΥτϑηοὶβ συ τη 8 Υἱΐδτηῃ υἱ δὺοἱ → ; φεύ- (ϑοτὶθαι! βυ ]θ οί πᾷ γεῖν → φεύγειν; Α ἱπάϊάϊι, πος → ; καὶ ([ πεφυλαγμένον → καὶ πεφυλαγμένον; ἐπιτιθέντα ([. → ἐπιτιθέντα..
Topics: Prayer
Cite (SBL): Theodoret, Prov. 5.7 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.8PG 83
ἀποστολικῆς χειρὸς, ὥσπερ ἀμυνόμενος ὑπὲρ ὧν ἔμελλε πείσεσθαι" οὐκ εὑρὼν δὲ τῆς ἁμαρτίας τὸ χαλαρὸν καὶ ὑπεῖχον, ἀλλὰ τῆς ἀρετῆς τὸ στεγανὸν ὅπλον καὶ ἀῤῥαγὲς, ἀπεπήδηε μὲν παραυτίκα,, οἷόν τι βέλος κατ᾽ ἀντιτύπων ἀχουτισθὲν, καὶ πρὸς τὸν ἀχοντίσαντα πάλιν ἐπανελθὸν, ἐχώρησε δὲ κάτω τῆς πυρᾶς, ὥσπερ δίκας τῆς τόλμης ἑαυτὸν εἰσπραττόμενος, ὅτι κατὰ δεσποτιχῆς χειρὸς ἐχρήσατο τῷ θυμῷ. Τῶν θηρίων τοιγαροῦν τὰ γένη, ἱμάσι καὶ ῥάδδοις καὶ παιδαγωγιχαῖς ἔοικε παιδείαις. Αὗται δὲ, τοῖς μὲν ἤδη τελειωθεῖσι, καὶ τὴν παιδικὴν ὑπεξελθοῦσιν ἡλικίαν, λίαν εἰσὶν εὐκαταφρόνητοι " τοῖς δὲ νηπίοις ἔτι τὰς φρένας, ἄγαν εἰσὶν ἀναγκαῖαι καὶ χρήσιμοι. Καὶ καθάπερ δικαίῳ νόμος οὐ κεῖται, κατὰ τὸν θεῖον ᾿Απόστολον, ἀνόμοις δὲ καὶ ἀνυποτάχτοις, καὶ ἀμαρτωλοῖς, ἀνοσίοις καὶ βεδήλοις, καὶ τοῖς τοιούτοις" οὕτω καὶ τῶν θηρίων ἡ φύσις οἷόν τις παιδεία πρόκειται τοῖς ἀνθρώποις, τοὺς μὲν εὐκόλους πρὸς ἀμαρτίαν ἐχδειματοῦσα καὶ δεδιττο-. υένη, ὑπὸ δὲ τῶν τῆς ἀρετῆς τροφίμων, καθάπερ τις παιδιὰ καταφρονεῖται. Κἀντεῦθεν τοιγαροῦν τὴν τοῦ Θεοῦ κηδεμονίαν εὑρὼν, καὶ τὴν παντοδαπὴν αὐτοῦ προμήθειαν καταμαθὼν, παῦσαι μὲν, ὦ φίλος, συκοφαντῶν, ὕμνοις ὃὲ τὸν εὐεργέτην ἀμείδου. Πῶς μὲν γὰρ οὐκ ἄτοπον, τὸν μὲν γραμματιστὴν ἐπαινεῖν, εἰς καιρὸν μαστιγοῦντα τοὺς παῖδας, καὶ τῇ ῥάδδῳ τὴν ῥᾳθυμίαν ἐξελαύνοντα, καὶ τῷ ἱμάντι παγίαν τῶν στοιχείων ἐντιθέντα τὴν μνήμην, καὶ ἰατρῷ δὲ χάριν ὁμολογεῖν, οὐ μόνον ὅταν σιτία καὶ ποτὰ προοσφέρῃ τῷ κάμνοντι, ἀλλ᾽ ἡνίχα ἂν τέμνῃ καὶ καίῃ, καὶ πολεμῇ τῇ νόσῳ,, καὶ τὴν ἐπὶ τὸ πρόσω φορὰν ἐπέχῃ τὸν δὲ Θεὸν βλασφημεῖν, μετὰ πλείονος σοφίας καὶ τῇ χορηγίᾳ τῶν ἀγαθῶν, καὶ τῷ δέει τῶν μαστίγὙων, τά τε στοιχεῖα τῆς ἀρετῆς ἐχπαιδεύοντα, καὶ τὴν νόσον τῆς κακίας πρόῤῥιζον ἀνασπῶντα, καὶ ἀχραιφνῆ- τῆς ψυχῆς τὴν ὑγείαν πραγματενόμενον; ε« Παῦσον τοίνυν τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι βλασφημίαν. "Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν. » Βλέπε τὴν περὶ σὲ κηδεμονίαν, καὶ τὸν προμηθούμενον ὄμνησον, ἵνα σου τὸ εὔγνωμον περὶ τὰς χάριτας θεασάμενος, καὶ νῦν ἐπιχλύσῃ σε ταῖς εὐεργεσίαις, καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἀξιώσῃ ὧν καὶ ἡμεῖς τύχοιμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
apostolikēs cheiros, hōsper amynomenos hyper hōn emelle peisesthai" ouk heurōn de tēs hamartias to chalaron kai hypeichon, alla tēs aretēs to steganon hoplon kai arrhages, apepēdēe men parautika,, hoion ti belos kat᾽ antitypōn achoutisthen, kai pros ton achontisanta palin epanelthon, echōrēse de katō tēs pyras, hōsper dikas tēs tolmēs heauton eisprattomenos, hoti kata despotichēs cheiros echrēsato tǭ thymǭ. Tōn thēriōn toigaroun ta genē, himasi kai rhaddois kai paidagōgichais eoike paideiais. Hautai de, tois men ēdē teleiōtheisi, kai tēn paidikēn hypexelthousin hēlikian, lian eisin eukataphronētoi " tois de nēpiois eti tas phrenas, agan eisin anankaiai kai chrēsimoi. Kai kathaper dikaiǭ nomos ou keitai, kata ton theion ᾿Apostolon, anomois de kai anypotachtois, kai amartōlois, anosiois kai bedēlois, kai tois toioutois" houtō kai tōn thēriōn hē physis hoion tis paideia prokeitai tois anthrōpois, tous men eukolous pros amartian echdeimatousa kai deditto-. yenē, hypo de tōn tēs aretēs trophimōn, kathaper tis paidia kataphroneitai. Kanteuthen toigaroun tēn tou Theou kēdemonian heurōn, kai tēn pantodapēn autou promētheian katamathōn, pausai men, ō philos, sykophantōn, hymnois hoe ton euergetēn ameidou. Pōs men gar ouk atopon, ton men grammatistēn epainein, eis kairon mastigounta tous paidas, kai tę̄ rhaddǭ tēn rhąthymian exelaunonta, kai tǭ himanti pagian tōn stoicheiōn entithenta tēn mnēmēn, kai iatrǭ de charin homologein, ou monon hotan sitia kai pota proospherę̄ tǭ kamnonti, all᾽ hēnicha an temnę̄ kai kaię̄, kai polemę̄ tę̄ nosǭ,, kai tēn epi to prosō phoran epechę̄ ton de Theon blasphēmein, meta pleionos sophias kai tę̄ chorēgią tōn agathōn, kai tǭ deei tōn mastigYōn, ta te stoicheia tēs aretēs echpaideuonta, kai tēn noson tēs kakias prorrhizon anaspōnta, kai achraiphnē- tēs psychēs tēn hygeian pragmatenomenon? e« Pauson toinyn tēn glōssan sou apo kakou, kai cheilē sou tou mē lalēsai blasphēmian. "Ekklinon apo kakou, kai poiēson agathon. » Blepe tēn peri se kēdemonian, kai ton promēthoumenon omnēson, hina sou to eugnōmon peri tas charitas theasamenos, kai nyn epichlysę̄ se tais euergesiais, kai tōn epēngelmenōn agathōn axiōsę̄ hōn kai hēmeis tychoimen en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
apostolic hand, as though taking revenge for what it was about to suffer; but finding not the slackness and yielding of sin, but the tight and unbreakable armor of virtue, it at once leaped back, like a dart hurled against something hard that returns against the one who hurled it, and went down into the fire, as though exacting from itself the penalty for its daring, because it had used its anger against a master's hand. The kinds of wild beasts, then, are like straps, rods, and the discipline of tutors. These are very contemptible to those already grown up and past the age of childhood, but very necessary and useful to those still infants in their minds. And just as "the law is not laid down for a righteous man," as the divine Apostle says, "but for the lawless and disobedient, sinners, unholy and profane," and the like, so the nature of wild beasts stands before human beings as a kind of discipline, frightening and scaring those easily drawn to sin, but despised like a toy by the nurslings of virtue. Having found God's care here too, then, and learned his many-sided forethought, stop, my friend, slandering him, and repay your benefactor with hymns. For is it not absurd to praise the schoolmaster who whips the boys at the right time, drives out their laziness with the rod, and fixes the memory of the letters firmly with the strap, and to thank the physician not only when he brings food and drink to the sick man but also when he cuts and burns, fights the disease, and checks its advance, but to blaspheme God, who with greater wisdom, both by supplying good things and by fear of the whips, teaches the elements of virtue, tears out the disease of vice by the roots, and procures the soul's pure health? "Stop, then, your tongue from evil, and your lips from speaking blasphemy. Turn away from evil and do good." See the care around you and praise the one who provides for you, so that, seeing your gratitude for his favors, he may flood you with benefits now and count you worthy of the promised good things; which may we too obtain in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.
Acts 28:5 (allusion, high confidence) · 1 Tim 1:9 (quotation, high confidence) · Ps 34:13 (33:14 LXX) (quotation, high confidence) · Ps 34:14 (33:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Like a schoolmaster's rod or a physician's knife, the fear of wild beasts disciplines those prone to sin; so Theodoret ends the fifth discourse urging his hearers to stop slandering God and to praise him.
- "The law is not laid down …": 1 Tim 1:9. "Stop your tongue …": Ps 34:13-14 (LXX 33:14-15), with "blasphemy" in place of the psalm's "deceit", fitted to the deniers of providence.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column inside the word συκοφαντῶν; debris from Migne's Latin column read as Greek; footnote marker; leaked footnotes and debris from Migne's Latin column): πείσεσθαι (1 → πείσεσθαι; αὐτοῦ οι. οἱ υπὴ νὰ] 6 βἰηοογιῃ οἱ ἰῃοἱ [6ἰ}] πὶ 56 υἱ- 'π)οηΐπι ᾿ς ᾿ἰσποότγιπ [Δϑο Ὁ } } πὶ η}ἴῃ 50] Δ πὶ ἰπ ροδῖ, ἃ → αὐτοῦ ; συ- ἢ 16 συγδπι ἀοργο πο πἀογῖϑ, οἱ ἀρ ἰγθυβα δ πὶ χοφαντῶν → συκοφαντῶν; Τίῃ). 1, 9. Δ) αὥος. θά. σῶς. ἢ ᾿ ἢ καί. Ἐκ οὐἀϊ!, Ῥατίβ. Βυρρί οἴ]. αυΐπο δ. οἰά ον 6}}}, 50}}- [θα τυ πὸ Ἰοφυδηίυγ Ὀ]Δϑρ δ πΐδπι. ὨΙνο τίς ἃ Οιοά εἰ αἰυϊῖα οἱ ὅρα [Δ᾽ 6 ΟΟΥΉ, πο] 6 Θχίο! γα ἰῃ ἅν σοτηὰ οἱ 6 οἵ αὶ ϑιὶἢυπὶ οἱ ο θη 8 Ομ θα 8 ἴδ απο οὶ ουτὰπη Ρἰ ἢ 5 πὶ συ Υμδίογο τ ἰῃ καὶ → καὶ.
Cite (SBL): Theodoret, Prov. 5.8 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/5-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-5-8) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.