Cure of Greek Maladies 3.102–4.54
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.102Raeder, 97
οὗ δὴ εἵνεκα τὴν βιαίαν ἐκείνου προσβολὴν, διακωλύσας, τῇ τῶν ὀγγέλων φρουρᾷ τὴν τῶν λογισμῶν ξυνεχώρησεν ἀγωνίαν, ὕπως τοὺς ἀξιονίκους ἀποφήνῃ τῶν στεφάνων ἀξίους, οὐκ. αὐτὸς μὲν ἐκεῖνον εἰς ἀντιπάλου τάξιν ἀποχληρώσας, εἰς δέον δέ γε τῇ ἐκείνου πονηρίᾳ. χρησάμενος, καθάπερ οἵ ἰατροὶ ταῖς ἐχίδναις εἰς νοσημάτων ἀπαλλαγήν.
hou dē heineka tēn biaian ekeinou prosbolēn, diakōlysas, tę̄ tōn ongelōn phrourą tēn tōn logismōn xynechōrēsen agōnian, hypōs tous axionikous apophēnę̄ tōn stephanōn axious, ouk. autos men ekeinon eis antipalou taxin apochlērōsas, eis deon de ge tę̄ ekeinou ponērią. chrēsamenos, kathaper hoi iatroi tais echidnais eis nosēmatōn apallagēn.
For this reason, having prevented his violent assault by the guard of the angels, he allowed the contest of thoughts, so as to show those worthy of victory deserving of crowns; not that he himself appointed the devil to the rank of adversary, but that he used his wickedness to good purpose, as physicians use vipers to rid people of diseases.
Notes and citation
Summary: God uses the devil's wickedness for good, permitting only temptation of thought.
Cite (SBL): Theodoret, Graec. aff. cur. 3.102 (Raeder, 97; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-102
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.103Raeder, 98
ταῦτα μὲν οὖν ἡμεῖς τῆς ἐναντίας πέρι δοξάζειν δυνάμεως ἐδιδάχθημεν" [ ὁ δέ γε Πλάτων ὁποῖα καὶ περὶ τῶνδε πεφρόνηκε, ῥᾷστα γνοίη τις ἂν ἐντυχών, οἷς ἐκεῖνος ἔγραψεν ἐν τῷ δεκάτῳ. τῶν Νόμων. λέγει δὲ οὕτως" ψυχὴν δὲ διοιπκοῦσαν καὶ ἐνοικοῦσαν πᾶσι τοῖς πανταχῇ πινουμένοις λέγοντας, οὐ καὶ τὸν οὐρανὸν ἀνάγκη. διοικεῖν φάναι; τί μήν; μίαν ἢ πλείους; ἐγὼ ὑπὲρ σφῷν ἀποκρινοῦμαι. δυοῖν μὲν οὖν γέ που ἐλάττω μὴ τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάσασθ
tauta men oun hēmeis tēs enantias peri doxazein dynameōs edidachthēmen" [ ho de ge Platōn hopoia kai peri tōnde pephronēke, rhąsta gnoiē tis an entychōn, hois ekeinos egrapsen en tǭ dekatǭ. tōn Nomōn. legei de houtōs" psychēn de dioipkousan kai enoikousan pasi tois pantachę̄ pinoumenois legontas, ou kai ton ouranon anankē. dioikein phanai? ti mēn? mian ē pleious? egō hyper sphǭn apokrinoumai. dyoin men oun ge pou elattō mē tithōmen, tēs te euergetidos kai tēs tanantia dynamenēs exergasasth
This is what we have been taught to believe about the opposing power. What Plato thought about these things one could very easily learn by reading what he wrote in the tenth book of the Laws. He speaks thus: 'Since soul governs and dwells in all things that move everywhere, must we not say it governs heaven too? Of course. One or more? I will answer for you both: let us posit no fewer than two, the beneficent one and the one able to bring about the opposite.'
Notes and citation
Summary: Plato's Laws posits two world-souls, a good and an evil one.
- Plato, Laws 10.896d–e. The last word is split between 3.103 and 3.104.
Extrabiblical texts: Plato, Leg. 896d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.103 (Raeder, 98; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-103
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.104Raeder, 98
αι.ς τοιαῦτα μὲν οὖν ἐκεῖνος γέγραφεν" ὅσης δὲ ταῦτα ἀτοπίας μεστά, αὐτίκα δὴ καταμαθεῖν εὐπετές. ψυχὴν γὰρ δὴ κέηληκε τὴν τὰ ὁρώμενα πάντα καὶ μέντοι καὶ τὰ ἀόρατα ἰθύνουσαν δύναμιν᾽ ταύτην δὲ οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανὸν οἰκονομεῖν ἔφησεν. εἶτα ἐρόμενος, εἰ μίαν ἢ πλείους χρὴ λέγειν, ἀπεκρίνατο, ὡς οὐ δεῖ λέγειν τῶν δύο ἐλάττους". καὶ τὴν μὲν ἐκάλεσεν εὐεργέτιν, τὴν δὲ τῶν ἐναντίων ἐργάτιν, καὶ τὴν ἴσην καὶ τῇ ἀγαθῇ καὶ τῇ πονηρᾷ προσεμλήρωσε δύναμιν᾽ καὶ μέντοι καὶ τὸν οὐρανὸν οἶκονομεῖν ἔφησε τὴν τῆς κακίας δημιουργόν.
ai.s toiauta men oun ekeinos gegraphen" hosēs de tauta atopias mesta, autika dē katamathein eupetes. psychēn gar dē keēlēke tēn ta horōmena panta kai mentoi kai ta aorata ithynousan dynamin᾽ tautēn de ou monon tēn gēn, alla kai ton ouranon oikonomein ephēsen. eita eromenos, ei mian ē pleious chrē legein, apekrinato, hōs ou dei legein tōn dyo elattous". kai tēn men ekalesen euergetin, tēn de tōn enantiōn ergatin, kai tēn isēn kai tę̄ agathę̄ kai tę̄ ponērą prosemlērōse dynamin᾽ kai mentoi kai ton ouranon oikonomein ephēse tēn tēs kakias dēmiourgon.
That is what he wrote; how full of absurdity it is, one can easily learn at once. He called soul the power that steers all visible and invisible things, and said that it manages not only earth but heaven too. Then, asking whether one should speak of one or more, he answered that one must not speak of fewer than two; he called one beneficent and the other the worker of the opposite, allotted equal power to the good and the evil one, and said that the maker of vice manages heaven too.
Notes and citation
Summary: Plato absurdly gives equal power and heaven's management to an evil soul.
Cite (SBL): Theodoret, Graec. aff. cur. 3.104 (Raeder, 98; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-104
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.105Raeder, 98
ἡμεῖς δὲ τὸ μὲν πανάγιον Πνεῦμα, ὃν καὶ Παράκλητον οἵ θεῖοι προσαγορεύουσι λόγοι, ἰθύνειν καὶ κυβερνᾶν καὶ ἁγιάξειν οὐ μόνον ἀγγέλους καὶ ἀρχαγγέλους καὶ τὰς ἄλλας τῶν ἐπουρανίων ξυμμορίας, ἀλλὰ καὶ τῶν ἀνθρώπων τοὺς εὐσεβεῖν προαιρουμένους καὶ τὰ θεῖα περὶ πολλοῦ ποιουμένους φαμέν". τοὺς δέ γε δαίμονας καὶ τὸν τούτων ἡγούμενον οὐ μόνον. τῶν οὐρανίων ἁψίδων ἐξεληλάσθαι, ἀλλὰ καὶ τοὺς τῆς ἀρε-᾿ τῆς ἀθλητὰς ὀρρωδεῖν καὶ δεδιέναι καὶ φεύγειν, μόνους δὲ ἔχειν - ὑποχειρίους τοὺς αὐτομόλως καὶ αὐθαιρέτως τὴν ἐκείνου δουλείαν ἀσπαζομένους.
hēmeis de to men panagion Pneuma, hon kai Paraklēton hoi theioi prosagoreuousi logoi, ithynein kai kybernan kai hagiaxein ou monon angelous kai archangelous kai tas allas tōn epouraniōn xymmorias, alla kai tōn anthrōpōn tous eusebein proairoumenous kai ta theia peri pollou poioumenous phamen". tous de ge daimonas kai ton toutōn hēgoumenon ou monon. tōn ouraniōn hapsidōn exelēlasthai, alla kai tous tēs are-᾿ tēs athlētas orrōdein kai dedienai kai pheugein, monous de echein - hypocheirious tous automolōs kai authairetōs tēn ekeinou douleian aspazomenous.
We, however, say that the all-holy Spirit, whom the divine words also call Paraclete, guides, steers, and sanctifies not only angels, archangels, and the other companies of heavenly beings, but also those human beings who choose to be godly and value divine things highly; and that the demons and their leader have not only been driven from the vaults of heaven, but also shrink from, fear, and flee the athletes of virtue, and have in their power only those who of their own accord and choice embrace slavery to the devil.
John 14:16 (allusion, high confidence)
Notes and citation
Summary: The Holy Spirit sanctifies angels and the godly; demons rule only those who choose them.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 3.105 (Raeder, 98; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-105
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.106Raeder, 99
ἐν μόνοις γὰρ τοῖς υἱοῖς τῆς ἀπειθείας. ἐνεργεῖν αὐτὸν ὁ θεῖος ἀπόστολος εἴρηκεν. περὶ τούτου πάλιν ὁ Πλάτων καὶ ταῦτα εἴρηπεν ἐν τῷ Φαίδρῳ" οἔστι μὲν οὖν καὶ ἄλλα κακά, ἀλλά τις δαίμων ἀνέμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν." ταύτῃ γάρ τοι οἷον δελέατι κεχρημένος καὶ τὸ ἄγκιστρον τὸ ὀλέθριον καταπκρύπτων, τοὺς μὲν εὐεξαπατήτους ἀποβουκολεῖ καὶ διόλλυσι τῶν ἀνθρώπων, οἱ δέ γε τὸν νοῦν ἐρρωμένον προὁρῶσι τὰς πάγας καὶ ταύτας ὑπερπηδῶσιν.
en monois gar tois huiois tēs apeitheias. energein auton ho theios apostolos eirēken. peri toutou palin ho Platōn kai tauta eirēpen en tǭ Phaidrǭ" oesti men oun kai alla kaka, alla tis daimōn anemixe tois pleistois en tǭ parautika hēdonēn." tautę̄ gar toi hoion deleati kechrēmenos kai to ankistron to olethrion katapkryptōn, tous men euexapatētous apoboukolei kai diollysi tōn anthrōpōn, hoi de ge ton noun errōmenon proorōsi tas pagas kai tautas hyperpēdōsin.
For the divine apostle said that he works only in the sons of disobedience. About him Plato too said this in the Phaedrus: 'There are other evils too, but some demon has mixed pleasure for the moment with most of them.' Using this as bait and hiding the deadly hook, he beguiles and destroys the easily deceived among human beings; but those strong in mind see the snares beforehand and leap over them.
Eph 2:2 (allusion, high confidence)
Notes and citation
Summary: The devil works through pleasure as bait, but the wise avoid his snares.
- Plato, Phaedrus 240a–b.
Extrabiblical texts: Plato, Phaedr. 240a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.106 (Raeder, 99; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-106
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.107Raeder, 99
ἀτὰρ ᾿οὖν καὶ τὰς περὶ τούτων δόξας ἐκ παραλλήλου θέντες, ἀθρήσατε, πότερα τούτων ἁρμοδιώτερα Θεῷ᾽ τὸ τὸν ἀγαθὸν πονηρᾶς φύσεως φάναι δημιουργὸν καὶ τούτῳ μὴ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανὸν ἐγχειρίσαι καὶ ἐπιτρέψαι οἵ πυβερνᾶν, ἦ βούλεται" ἢ τοὐναντίον εἰπεῖν, ὡς ἀναίτιος μὲν κακῶν παντάπασιν ὁ Θεός, αἱρέσει δὲ γνώμης οἵ δαίμονες γεγέγηνται πονηροί, ὥσπερ δὴ καὶ τῶν ἀνθρώπων οἱ πλεῖστοι.
atar ᾿oun kai tas peri toutōn doxas ek parallēlou thentes, athrēsate, potera toutōn harmodiōtera Theǭ᾽ to ton agathon ponēras physeōs phanai dēmiourgon kai toutǭ mē monon tēn gēn, alla kai ton ouranon encheirisai kai epitrepsai hoi pybernan, ē bouletai" ē tounantion eipein, hōs anaitios men kakōn pantapasin ho Theos, hairesei de gnōmēs hoi daimones gegegēntai ponēroi, hōsper dē kai tōn anthrōpōn hoi pleistoi.
So set the opinions about these things side by side and see which is more fitting to God: to say that the Good is the maker of an evil nature and entrusted to it not only earth but heaven too, allowing it to steer as it wishes; or the opposite, that God is wholly blameless of evils, and the demons became wicked by choice of will, as did most human beings.
Notes and citation
Summary: It is more fitting to hold that evil comes from choice, not from God.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.107 (Raeder, 99; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-107
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.108Raeder, 99
ἀλλὰ γὰρ οἶμαι καὶ ὑμᾶς ξυνομολογήσειν, ὡς ταῦτα ἐκείνων ἀμείνω τὰ δόγματα. ] εἰ δὲ καὶ αὐτοῖς γε τοῖς θείοις λογίοις ἐντύχοιτε καὶ τὸν ἐκείνων σκοπὸν ἀκριβῶς καταμάθοίτε, σαφέστερον εἴσεσθε, πόσῳ τὰ θεόπνευστα λύγια τῶν ἀνθρωπίνων. διενήνοχε λογισμῶν, καὶ ὁποῖα. μὲν τὰ τοῦ. θείου Πνεύματος θόγματα, ὁποῖα ὁ δὲ τὰ τῶν πονηρῶν -δαιμόνων -παιδεύματα.
alla gar oimai kai hymas xynomologēsein, hōs tauta ekeinōn ameinō ta dogmata. ] ei de kai autois ge tois theiois logiois entychoite kai ton ekeinōn skopon akribōs katamathoite, saphesteron eisesthe, posǭ ta theopneusta lygia tōn anthrōpinōn. dienēnoche logismōn, kai hopoia. men ta tou. theiou Pneumatos thogmata, hopoia ho de ta tōn ponērōn -daimonōn -paideumata.
But I think you too will agree that these doctrines are better than those. And if you would read the divine oracles themselves and learn their purpose accurately, you would know more clearly how far the God-inspired oracles surpass human reasonings, and what the doctrines of the divine Spirit are like and what the teachings of the wicked demons are like.
2 Tim 3:16 (echo, low confidence)
Notes and citation
Summary: Reading Scripture would show how far it surpasses human reasoning.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 3.108 (Raeder, 99; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-108
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 4
4.1Raeder, 100
Δημόκριτον τὸν “αμασίππου τὸν ᾿Αβδηρίτην φασὶ παρὰπλησίαν εἶναι τῇ φύσει λέγειν τὴν ἀρίστην διδασκαλίαν" μεταμορφοῦν γὰρ δὴ. ταύτην καὶ μεταρυθμίξειν πρὸς τὸ βέλτιον τὴν ψυχὴν. καὶ τοὺς παλαιοὺς ἀνανεοῦσθαι χαραντῆρας;
Dēmokriton ton “amasippou ton ᾿Abdēritēn phasi paraplēsian einai tę̄ physei legein tēn aristēn didaskalian" metamorphoun gar dē. tautēn kai metarythmixein pros to beltion tēn psychēn. kai tous palaious ananeousthai charantēras?
They say that Democritus of Abdera, son of Damasippus, said that the best teaching is like nature; for it transforms and reshapes the soul for the better and renews the old stamps
Notes and citation
Summary: Democritus compares good teaching to nature, which reshapes the soul.
- Democritus, fragment 33 (Diels–Kranz). The sentence continues in 4.2.
Extrabiblical texts: Democritus, fr. 33 (Democritus (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.1 (Raeder, 100; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-1
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.2Raeder, 100
οὗς ἐξ ἀρχῆς ἡ φύσις ἐνέθηπεν. καὶ ἔγωγε μάλα τόνδε τὸν λόγον εὖ ἔχειν ὑπείληφα. καὶ γὰρ. τὸν Σωκράτην τὸν Σωφρονίσκου φησὶν ὁ Πορφύριος εἰς ἀκολασίαν, ἡνίκα νέος ἦν, ἀποκλίναντα, σπουδῇ καὶ. διδαχῇ τούτους μὲν ἀφανίσαι τοὺς τύπους, τοὺς δὲ τῆς φιλοσοφίας ἐκμάξασθαι. πολλὰ δέ που τοιαῦτα καὶ τὰ θεῖα ἡμᾶς ἐξεπαίδευσε λόγια. καὶ γὰρ καὶ τελώνας ὁ Σωτὴρ ὁ ὺ ἡμέτερος πλεονεκτικὸν βίον ἀσπασαμένους καὶ ἄδικον καὶ χαμαιτύπην λαγνιστάτην καὶ παρονομώτατον λῃστὴν καὶ ἄλλους. πολλοὺς πονηρίᾳ ξυνεξηκότας εἰσηγήσεσι καὶ παραινέσεσιν ἐκ μὲν τοῦ βαράθρου τῆς κακίας ἀνέσπασεν, ἀρετῆς δὲ τελεωτάτης ἀπέφηνεν ἐραστάς.
hous ex archēs hē physis enethēpen. kai egōge mala tonde ton logon eu echein hypeilēpha. kai gar. ton Sōkratēn ton Sōphroniskou phēsin ho Porphyrios eis akolasian, hēnika neos ēn, apoklinanta, spoudę̄ kai. didachę̄ toutous men aphanisai tous typous, tous de tēs philosophias ekmaxasthai. polla de pou toiauta kai ta theia hēmas exepaideuse logia. kai gar kai telōnas ho Sōtēr ho y hēmeteros pleonektikon bion aspasamenous kai adikon kai chamaitypēn lagnistatēn kai paronomōtaton lę̄stēn kai allous. pollous ponērią xynexēkotas eisēgēsesi kai parainesesin ek men tou barathrou tēs kakias anespasen, aretēs de teleōtatēs apephēnen erastas.
which nature impressed at the beginning. I think this saying is very good. For Porphyry says that Socrates son of Sophroniscus, who leaned toward licentiousness when young, by effort and teaching effaced those stamps and molded those of philosophy. The divine oracles have taught us many such things. For our Savior, by instructions and exhortations, drew up from the pit of vice tax collectors who had embraced a greedy and unjust life, a most lustful prostitute, a most lawless robber, and many others who had lived in wickedness, and made them lovers of the most perfect virtue.
Matt 9:9 (allusion, medium confidence) · Luke 7:37–38 (allusion, medium confidence) · Luke 23:40–43 (allusion, medium confidence)
Notes and citation
Summary: Teaching can reshape character, as Socrates and the converts of Christ show.
- Porphyry, Philosophical History (fragment).
Extrabiblical texts: Porphyry (Porphyry, Philosophical History; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.2 (Raeder, 100; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-2
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.3Raeder, 101
. καὶ τί λέγω. τρεῖς ἢ ιτέτταρας ἢ. δέκα ἢ πεντεκαίδεκα; πᾶσαν “γάρ που. τὴν οἰκουμένην οὕτω διαπειμένην - δι᾽ ἐκείνων γε τῶν ὀλίγων, οὺς αὐτὸς μετερύθμισεν, ἀθρόως μετέβαλε καὶ τὴν πάλαι τοῖς ἐξεστηκόσι καὶ. παραπαίουσιν ἐοικυῖαν σωφρονοῦσαν ἀπέφηνεν. τοῦτο σαφῶς εἰδότες ἡμεῖς τὴν σωτήριον ὑμῖν. διδασκαλίαν προσφέρομεν" «καὶ διαμαχομένους ὁρῶντες καὶ ἀντιλέγοντας καὶ τὴν θεραπείαν ἀπωθουμένους οὐκ. ἀπαυδῶμεν, ἀλλὰ τῇ. ὁπογγιᾷ τοῦ λόγου καταιονῶμεν τῆς ἀπιστίας τὸ -πάθοο.
. kai ti legō. treis ē itettaras ē. deka ē pentekaideka? pasan “gar pou. tēn oikoumenēn houtō diapeimenēn - di᾽ ekeinōn ge tōn oligōn, ous autos meterythmisen, athroōs metebale kai tēn palai tois exestēkosi kai. parapaiousin eoikuian sōphronousan apephēnen. touto saphōs eidotes hēmeis tēn sōtērion hymin. didaskalian prospheromen" «kai diamachomenous horōntes kai antilegontas kai tēn therapeian apōthoumenous ouk. apaudōmen, alla tę̄. hopongią tou logou kataionōmen tēs apistias to -pathoo.
And why do I speak of three or four, or ten or fifteen? Through those few whom he himself reshaped he changed at once the whole world, which was in the same condition, and made it, though long like the deranged and the mad, sound of mind. Knowing this clearly, we offer you the saving teaching; and seeing you fight, contradict, and push away the treatment, we do not give up, but with the sponge of the word we drench the ailment of unbelief.
Notes and citation
Summary: Through the apostles Christ changed the whole world; so the author persists with unbelievers.
Cite (SBL): Theodoret, Graec. aff. cur. 4.3 (Raeder, 101; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-3
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.4Raeder, 101
τρὶφ. 'δὲ (ἤδη τοῦτο δεδράκπαμεν, καὶ. ὕπως ἀναγκαῖον “καὶ ᾿χρήδιμον τὸ τῆς πίστεως ἐπεδείξαμεν φάρμακον τίνα τε χρὴ. δοξάξειν τῆς οὐσίας πέρι τῆς θείας,. καὶ -ὁποῖα προσήκει φρονεῖν - περὶ τῶν ἀοράτων μέν, γενητῶν. δὲ: φύσεων, ἐπεδείξαμεν, καὶ" τὸ τῆς ποιητικῆς μυθολογίας ἀπογυμνώσαντες αἶσχος καὶ «τὴν τερατώδη τῶν φιλοσόφων ἀλληγορίαν Ἑλέγξαντες. ᾿ ἐπειδὴ δὲ καὶ τῆς ὁρατῆς πέρι κτίσεως οὔτε ἀληθῆ. οὔτε. μὴν ξυνῳδά 7ε ἀλλήλοις. ἐδόξασαν, ἀλλ᾽ εἰς. πολλὰς καθάπερ ἐν νυχτομαχίᾳ διεκρίθησαν μοίρας, ἀλλήλοις ὡς πολεμίοις. ἂνἐδην. κεχρημένοι, προύργου οἶμαι καὶ τὰς τούτων ἔν μέσῳ προθεῖναι δόξας. καὶ τῆς θείας. γραφῆς παραθεῖναι τὰ δόγματα “καὶ δεῖξαί γε ἄντικρυς, ὡς λογισμοὶ ἀνθρώπων δειλοί, καὶ. ἐπισφαλεῖς" αἱ ἐπίνοιαι. αὐτῶν,“ ἢ. σοφός τις ἡμέτερος εἴρηκεν.
triph. 'de (ēdē touto dedrakpamen, kai. hypōs anankaion “kai ᾿chrēdimon to tēs pisteōs epedeixamen pharmakon tina te chrē. doxaxein tēs ousias peri tēs theias,. kai -hopoia prosēkei phronein - peri tōn aoratōn men, genētōn. de: physeōn, epedeixamen, kai" to tēs poiētikēs mythologias apogymnōsantes aischos kai «tēn teratōdē tōn philosophōn allēgorian Helenxantes. ᾿ epeidē de kai tēs horatēs peri ktiseōs oute alēthē. oute. mēn xynǭda 7e allēlois. edoxasan, all᾽ eis. pollas kathaper en nychtomachią diekrithēsan moiras, allēlois hōs polemiois. anedēn. kechrēmenoi, prourgou oimai kai tas toutōn en mesǭ protheinai doxas. kai tēs theias. graphēs paratheinai ta dogmata “kai deixai ge antikrys, hōs logismoi anthrōpōn deiloi, kai. episphaleis" hai epinoiai. autōn,“ ē. sophos tis hēmeteros eirēken.
We have already done this three times: we showed how necessary and useful the remedy of faith is, we showed what one must believe about the divine being and what one should think about the invisible but created natures, stripping bare the shame of poetic mythology and refuting the monstrous allegory of the philosophers. And since about visible creation too they held views neither true nor consistent with one another, but split into many parties as in a night battle, freely treating one another as enemies, I think it worthwhile to set out their opinions, set the doctrines of divine Scripture beside them, and show plainly that 'the reasonings of mortals are timid, and their designs are likely to fail,' as one of our wise men said.
Notes and citation
Summary: Theodoret now turns to the philosophers' conflicting views of the visible world.
- Wisdom of Solomon 9:14.
Extrabiblical texts: Wis 9:14 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.4 (Raeder, 101; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-4
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.5Raeder, 101
Ξενοφάνης μὲν οὖν ὃ Ὀρθομένους. ὁ Κολοφώνιος, ὃ τῆς ᾿Ελεατικῆς αἱρέσεως ἡγησάμενος, ὃν εἶναι τὸ πᾶν ἔφησε, σφαιροειδὲς καὶ πεπερασμένον, οὐ γενητόν, ἀλλ᾽ ἀΐδιον. καὶ πάμπαν ἀκίνητον᾽ πάλιν δ᾽ αὖ τῶνδε τῶν λόγων ἐπιλαθόμενος, ἐκ τῆς γῆς φῦναι ἅπαντα εἴρηκεν. αὐτοῦ γὰρ δὴ τόδε τὸ ἔπος ἐστίν:..ἐκ γῆς γὰρ τάδε πάντα, καὶ εἰς γῆν πάντα τελευτᾷ.“ ἀξύμφωνοι δὲ ἄντικρυς οἵδε οἵ λόγοι.
Xenophanēs men oun ho Orthomenous. ho Kolophōnios, ho tēs ᾿Eleatikēs haireseōs hēgēsamenos, hon einai to pan ephēse, sphairoeides kai peperasmenon, ou genēton, all᾽ aïdion. kai pampan akinēton᾽ palin d᾽ au tōnde tōn logōn epilathomenos, ek tēs gēs phynai hapanta eirēken. autou gar dē tode to epos estin:..ek gēs gar tade panta, kai eis gēn panta teleutą.“ axymphōnoi de antikrys hoide hoi logoi.
Xenophanes of Colophon, son of Orthomenes, who led the Eleatic school, said that the universe is one, spherical and limited, not begotten but eternal and wholly unmoving; but again, forgetting these words, he said that all things sprang from earth. For this verse is his: 'For from earth are all these things, and into earth all things end.' These statements plainly disagree.
Notes and citation
Summary: Xenophanes contradicts himself on the eternity of the world.
- Xenophanes, fragment 27 (Diels–Kranz); the doxography follows Aëtius and Ps.-Plutarch.
Extrabiblical texts: Xenophanes, fr. 27 (Xenophanes (fragments); quotation); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.5 (Raeder, 101; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-5
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.6Raeder, 102
εἰ γὰρ ἀΐδιος ὃ κόσμος, καὶ ἄναρχος᾽ εἰ δέ γε ἄναρχος, καὶ ἀναίτιος" εἰ δὲ ἀναίτιος, οὐκ ἔχει δήπου μητέρα τὴν γῆν. εἰ δὲ αἰτίαν ἔχει τὴν γῆν, οὐκ ἄρα ἀναίτιος" εἰ δὲ οὐκ ἀναίτιος, οὐδὲ ἄναρχος" εἰ δὲ οὐκ ἄναρχος, οὐκ ἄρα ἀΐδιος.
ei gar aïdios ho kosmos, kai anarchos᾽ ei de ge anarchos, kai anaitios" ei de anaitios, ouk echei dēpou mētera tēn gēn. ei de aitian echei tēn gēn, ouk ara anaitios" ei de ouk anaitios, oude anarchos" ei de ouk anarchos, ouk ara aïdios.
For if the world is eternal, it is without beginning; if without beginning, it is uncaused; and if uncaused, it surely does not have earth as its mother. But if it has earth as its cause, it is not uncaused; if not uncaused, not without beginning; and if not without beginning, then not eternal.
Notes and citation
Summary: An eternal world cannot have earth as its cause.
Cite (SBL): Theodoret, Graec. aff. cur. 4.6 (Raeder, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-6
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.7Raeder, 102
καὶ Παρμενίδης δὲ ὁ Πύρρητος ὁ Ἐλεάτης, Ξενοφάνους ἑταῖρος γενόμενος, κατὰ μὲν τὸν πρῶτον λόγον ξύμφωνα τῷ διδασκάλῳ ξυγγέγραφεν᾽. αὐτοῦ γὰρ δὴ τόδε τὸ ἔπος εἶναί φασιν" οὗλον μουνογενές τὸ καὶ ἀτρεμὲς ἠδ᾽ ἀγένητον. αἴτιον δὲ τῶν ὅλων οὐ τὴν γῆν μόνον, καθάπερ ἐκεῖνος, ἀλλὰ καὶ τὸ πῦρ εἴρηκεν οὗτος.
kai Parmenidēs de ho Pyrrētos ho Eleatēs, Xenophanous hetairos genomenos, kata men ton prōton logon xymphōna tǭ didaskalǭ xyngegraphen᾽. autou gar dē tode to epos einai phasin" houlon mounogenes to kai atremes ēd᾽ agenēton. aition de tōn holōn ou tēn gēn monon, kathaper ekeinos, alla kai to pyr eirēken houtos.
And Parmenides of Elea, son of Pyres, who became a companion of Xenophanes, in his first account wrote in agreement with his teacher; for this verse is said to be his: 'Whole, only-begotten, unmoving, and unbegotten.' But he said that the cause of the universe is not earth alone, as Xenophanes said, but also fire.
Notes and citation
Summary: Parmenides agreed with Xenophanes but added fire as a cause.
- Parmenides, fragment 8.4 (Diels–Kranz).
Extrabiblical texts: Parmenides, fr. 8.4 (Parmenides (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.7 (Raeder, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-7
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.8Raeder, 102
Μέλισσος δὲ ὁ ᾿Ιθαγένους ὁ Μιλήσιος τούτου μὲν ἑταῖρος ἐγένετο, τὴν δὲ παραδοθεῖσαν διδασκαλίαν ἀκήρατον οὐκ ἐτήρησεν᾽ ἄπειρον γὰρ οὗτος ἔφη τὸν κόσμον, ἐκείνων φάντων πεπερασμένον.
Melissos de ho ᾿Ithagenous ho Milēsios toutou men hetairos egeneto, tēn de paradotheisan didaskalian akēraton ouk etērēsen᾽ apeiron gar houtos ephē ton kosmon, ekeinōn phantōn peperasmenon.
Melissus of Miletus, son of Ithagenes, became his companion, but did not keep the teaching handed down to him pure; for he said the world is infinite, while they said it is limited.
Notes and citation
Summary: Melissus held the world infinite, against his teachers.
- Melissus was of Samos; Theodoret's 'Milesian' follows his source.
Cite (SBL): Theodoret, Graec. aff. cur. 4.8 (Raeder, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-8
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.9Raeder, 102
Δημόκριτος δὲ ὁ Ἀβδηρίτης ὃ Δαμασίππου τὴν τοῦ κενοῦ καὶ τῶν ναστῶν πρῶτος ἐπεισήγαγε δόξαν᾽ ταῦτα δὲ Μητρόδωρος ὁ Χῖος ἀδιαίρετα καὶ κενὸν προσηγόρευσεν, ὥσπερ αὖ πάλιν Ἐπίκουρος ὃ Νεοκλέους ὃ ᾿Δ4θηναῖος, πέμπτῃ γενεᾷ μετὰ ΖΔημόκριτον γεγονώς, τὰ ὑπ᾽ ἐκείνων ναστὰ καὶ ἀδιαίρετα δὴ κληθέντα ἄτομα προσηγόρευσεν.
Dēmokritos de ho Abdēritēs ho Damasippou tēn tou kenou kai tōn nastōn prōtos epeisēgage doxan᾽ tauta de Mētrodōros ho Chios adiaireta kai kenon prosēgoreusen, hōsper au palin Epikouros ho Neokleous ho ᾿D4thēnaios, pemptę̄ geneą meta ZDēmokriton gegonōs, ta hyp᾽ ekeinōn nasta kai adiaireta dē klēthenta atoma prosēgoreusen.
Democritus of Abdera, son of Damasippus, first introduced the doctrine of the void and the solids; Metrodorus of Chios called these indivisibles and void; and again Epicurus of Athens, son of Neocles, who lived five generations after Democritus, called what they had named solids and indivisibles 'atoms'.
Notes and citation
Summary: Democritus, Metrodorus, and Epicurus taught atoms and the void.
Extrabiblical texts: Democritus (Democritus (fragments); allusion); Epicurus (Epicurus (sayings and fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.9 (Raeder, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-9
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.10Raeder, 102
ἀδιαίρετον δὲ καὶ ἄτομον καὶ ναστὸν οἵ μὲν διὰ τὸ ἀπαθὲς ὠνομάὅθαι φασίν, οἱ δὲ διὰ τὸ ἄγαν σμικρόν, ἅτε δὴ τομὴν καὶ διαίρεσιν δέξασθαι οὐ δυνάμενον. καλοῦσι δὲ οὕτω τὰ σμιπρότατὰ ἐβεῖνα καὶ λεπτότατα σώματα, ἃ διὰ τῶν φωταγωγῶν εἰσβάλλων ὁ ἥλιος. δείκνυσιν ἐν ἑαυτῷ ἄνω καὶ κάτω παλλόμενα.
adiaireton de kai atomon kai naston hoi men dia to apathes ōnomaothai phasin, hoi de dia to agan smikron, hate dē tomēn kai diairesin dexasthai ou dynamenon. kalousi de houtō ta smiprotata ebeina kai leptotata sōmata, ha dia tōn phōtagōgōn eisballōn ho hēlios. deiknysin en heautǭ anō kai katō pallomena.
Some say it is called indivisible, atom, and solid because it cannot be affected, others because it is extremely small, as unable to receive cutting or division. They give these names to those smallest and finest bodies which the sun, shining in through windows, shows leaping up and down in its beam.
Notes and citation
Summary: Atoms are compared to motes in a sunbeam.
Cite (SBL): Theodoret, Graec. aff. cur. 4.10 (Raeder, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-10
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.11Raeder, 103
τούτοις καὶ Ἔκφαντος ὃ Συρακούσιος ὃ Πυθαγόρειὸς ἠκολούθησε᾽ Πλάτων δὲ ὁ Ἀρίστωνος ἀρχὰς εἶναι ὑτῶν ὅλων τὸν θεὸν καὶ τὴν ὕλην καὶ τὰς ἰδέας φησίν" Ἀριστοτέλης δὲ ὁ Σταγειρίτης ὃ Νικομάχου εἶδος καὶ ὕλην καὶ στέρησιν᾽ στοιχεῖα δὲ οὐ τέσσαρα, ἀλλὰ πέντε “πέμπτον γὰρ εἶναι τὸ αἰθέριον εἴρηκεν, ἄτρεπτόν τε καὶ ἀμετάβλητον.
toutois kai Ekphantos ho Syrakousios ho Pythagoreios ēkolouthēse᾽ Platōn de ho Aristōnos archas einai hytōn holōn ton theon kai tēn hylēn kai tas ideas phēsin" Aristotelēs de ho Stageiritēs ho Nikomachou eidos kai hylēn kai sterēsin᾽ stoicheia de ou tessara, alla pente “pempton gar einai to aitherion eirēken, atrepton te kai ametablēton.
Ecphantus of Syracuse, the Pythagorean, followed these. Plato son of Ariston says that the first principles of the universe are God, matter, and the ideas; Aristotle the Stagirite, son of Nicomachus, form, matter, and privation; and that the elements are not four but five, for he said the fifth is the ethereal, unchangeable and unalterable.
Notes and citation
Summary: Plato and Aristotle name different first principles.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.11 (Raeder, 103; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-11
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.12Raeder, 103
ενοκρότης δὲ ὁ Καρχηδόνιος Ϊ ἀέναον. τὴν ὕλην, ἐξ ἧς ἅπαντα γέγονε, προσηγόρευσεν. Ζήνων δὲ ὃ Κιτιεὺς ὃ ἹΜνασέου, ὃ Κράτητος φοιτητής, ὃ τῆς Στωϊκμῆς ἄρξας αἱρέσεως, τὸν θεὸν καὶ τὴν ὕλην ἀρχὰς ἔφησεν εἶναι. Ἵππασος δὲ ὃ Μεταποντῖνος καὶ “Ηράκλειτος ὁ Βλόσωνος ὃ ᾿ἘΕφέσιος ἕν εἶναι τὸ πᾶν, ἀκίνητον καὶ πεπερασμένον, ἀρχὴν δὲ τὸ πῦρ ἐσχηκέναι. ὃ δὲ Ἀπολλωνιάτης Διογένης ἐκ τοῦ ἀέρος ἔφη ξυστῆναι τὸ πᾶν.
enokrotēs de ho Karchēdonios Ï aenaon. tēn hylēn, ex hēs hapanta gegone, prosēgoreusen. Zēnōn de ho Kitieus ho HiMnaseou, ho Kratētos phoitētēs, ho tēs Stōïkmēs arxas haireseōs, ton theon kai tēn hylēn archas ephēsen einai. Hippasos de ho Metapontinos kai “Ērakleitos ho Blosōnos ho ᾿EEphesios hen einai to pan, akinēton kai peperasmenon, archēn de to pyr eschēkenai. ho de Apollōniatēs Diogenēs ek tou aeros ephē xystēnai to pan.
Xenocrates of Chalcedon called the matter from which all things came ever-flowing. Zeno of Citium, son of Mnaseas, pupil of Crates, who began the Stoic school, said that God and matter are the first principles. Hippasus of Metapontum and Heraclitus of Ephesus, son of Bloson, said the universe is one, unmoving and limited, and has fire as its first principle. Diogenes of Apollonia said the universe was composed of air.
Notes and citation
Summary: Xenocrates, Zeno, Hippasus, Heraclitus, and Diogenes give other principles.
- The scan reads 'Carthaginian' for Xenocrates (of Chalcedon); translated by sense.
Extrabiblical texts: Xenocrates (Xenocrates of Chalcedon; allusion); Zeno of Citium, Zeno (Zeno of Citium; allusion); Heraclitus (Heraclitus (fragments); allusion); Crates (Crates of Thebes; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.12 (Raeder, 103; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-12
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.13Raeder, 103
καὶ τὴν ὕλην (δέ γε Θαλῆς μὲν καὶ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Ἡράλλειτος καὶ ὃ τῶν Στωϊκῶν δρμαθὸς τρεπτὴν καὶ ἀλλοιωτὴν καὶ δευστὴν ἔφασαν εἶναι" Δημόκριτος δὲ καὶ Μητρόδωρος καὶ Ἐπίκουρος ἀπαθῆ τὰ ἄτομα καὶ τὸ κενὸν προσηγόρευσαν. ὁ δέ γε Πλάτων. σωματοειδῆ τὴν ὕλην ἔφησεν εἶναι καὶ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον καὶ ἄποιον παντελῶς. ταῦτα γὰρ πάντα, φησίν, ὕστερον παρὰ τοῦ πεποιηκότος ἐδέξατο. Ἀριστοτέλης δὲ αὐτὴν σωματικὴν κέκληκεν, οἷ Στωϊκοὶ δὲ σῶμα.
kai tēn hylēn (de ge Thalēs men kai Pythagoras kai Anaxagoras kai Hēralleitos kai ho tōn Stōïkōn drmathos treptēn kai alloiōtēn kai deustēn ephasan einai" Dēmokritos de kai Mētrodōros kai Epikouros apathē ta atoma kai to kenon prosēgoreusan. ho de ge Platōn. sōmatoeidē tēn hylēn ephēsen einai kai amorphon kai aneideon kai aschēmatiston kai apoion pantelōs. tauta gar panta, phēsin, hysteron para tou pepoiēkotos edexato. Aristotelēs de autēn sōmatikēn keklēken, hoi Stōïkoi de sōma.
As for matter, Thales, Pythagoras, Anaxagoras, Heraclitus, and the string of Stoics said it is changeable, alterable, and flowing; Democritus, Metrodorus, and Epicurus called the atoms and the void impassible. Plato said that matter is corporeal, shapeless, formless, without figure, and wholly without quality; for all these, he says, it later received from the Maker. Aristotle called it corporeal, the Stoics body.
Notes and citation
Summary: The philosophers disagree on the nature of matter.
Cite (SBL): Theodoret, Graec. aff. cur. 4.13 (Raeder, 103; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-13
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.14Raeder, 103
τὸ δὲ κενὸν οἱ περὶ Δημόκριτον τῶν ἀτόμων ὠνομάκασι τόπον, οἱ δὲ ἄλλοι ὕπαντες τοῦτόν γε ἄντικρυς κωμῳδοῦσι τὸν λόγον. αὐτίκα τοίνυν ᾿Εμπεδοκλῆς οὕτω φησίν" οὐδέ τι τοῦ παντὸς κενεὸν πέλει οὐδὲ περιττόν οἱ δὲ Στωϊκοὶ ἐντὸς μὲν τοῦ παντὸς μηδὲν εἶναι κενόν, ἐκτὸς δὲ αὐτοῦ πάμπολύ τὲ καὶ ἄπειρον. ὁ δὲ Στράτῶν ἔμπαλιν ἔξωθεν μὲν μηδὲν εἶναι κενόν, ἔνδοθεν. δὲ δυνατὸν εἶναι.
to de kenon hoi peri Dēmokriton tōn atomōn ōnomakasi topon, hoi de alloi hypantes touton ge antikrys kōmǭdousi ton logon. autika toinyn ᾿Empedoklēs houtō phēsin" oude ti tou pantos keneon pelei oude peritton hoi de Stōïkoi entos men tou pantos mēden einai kenon, ektos de autou pampoly te kai apeiron. ho de Stratōn empalin exōthen men mēden einai kenon, endothen. de dynaton einai.
Democritus and his followers called the void the place of the atoms, while all the others plainly mock this account. Empedocles, for example, says this: 'Nothing of the whole is empty or superfluous.' The Stoics say there is no void within the universe, but very much and infinite void outside it. Strato, conversely, says there is no void outside, but there can be within.
Notes and citation
Summary: They disagree also about the void.
- Empedocles, fragment 14 (Diels–Kranz).
Extrabiblical texts: Empedocles, fr. 14 (Empedocles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.14 (Raeder, 103; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-14
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.15Raeder, 104
Οὐ μόνον δὲ ἐν τούτοις διαφωνίᾳ γε. πλείστῃ, ἀλλὰ κἀν τοῖς ἄλλοις ἐχρήσαντο. καὶ γὰρ δὴ τὸν κόσμον Θαλῆς μὲν καὶ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Παρμενίδης καὶ Μέλισσος καὶ Ἡράκλειτος καὶ Πλάτων καὶ ᾿Αριστοχέλης καὶ Ζήνων ἕνα εἶναι ξυνωμολόγησαν᾽ Ἀναξίμανδρος δὲ καὶ ᾿Φναξιμένης καὶ ᾿Αρχέλαος καὶ Ξενοφάνης καὶ “Διογένης καὶ “Αεύμιππος καὶ Δημόκριτος καὶ ᾿Επίκουρος. πολλοὺς εἶναι καὶ ἀπείρους ἐδόξασαν.
Ou monon de en toutois diaphōnią ge. pleistę̄, alla kan tois allois echrēsanto. kai gar dē ton kosmon Thalēs men kai Pythagoras kai Anaxagoras kai Parmenidēs kai Melissos kai Hērakleitos kai Platōn kai ᾿Aristochelēs kai Zēnōn hena einai xynōmologēsan᾽ Anaximandros de kai ᾿Phnaximenēs kai ᾿Archelaos kai Xenophanēs kai “Diogenēs kai “Aeumippos kai Dēmokritos kai ᾿Epikouros. pollous einai kai apeirous edoxasan.
They showed very great disagreement not only in these matters but in the others too. Thales, Pythagoras, Anaxagoras, Parmenides, Melissus, Heraclitus, Plato, Aristotle, and Zeno agreed that the world is one; Anaximander, Anaximenes, Archelaus, Xenophanes, Diogenes, Leucippus, Democritus, and Epicurus held that there are many, indeed infinite, worlds.
Notes and citation
Summary: Some held one world, others infinitely many.
Cite (SBL): Theodoret, Graec. aff. cur. 4.15 (Raeder, 104; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-15
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.16Raeder, 104
καὶ. οἵ μὲν σφαιροειδῆ τοῦτον ξἶνῳι, οἱ δὲ ἑτεροειδῆ᾽" καὶ οἵ μὲν μυλοειδῶς, οἵ. δὲ τροχοῦ δὴν περιδινεῖσθαι᾽ καὶ οἵ μὲν ἔωψυχόν τε καὶ ἔμπνουν, οἷ δὲ παντάπασιν ἄψυχον᾽ καὶ οἱ μὲν κατ᾽ ἐπιγνοιαν γενητόν, οὐ κατὰ χρόνον, οἵ δὲ ἀγένητον παντελῶς καὶ ἀναίτιον᾽ καὶ οὗτοι μὲν φθαρτόν, ἐκεῖνοι. δὲ ἄφθαρτον.
kai. hoi men sphairoeidē touton xinǭi, hoi de heteroeidē᾽" kai hoi men myloeidōs, hoi. de trochou dēn peridineisthai᾽ kai hoi men eōpsychon te kai empnoun, hoi de pantapasin apsychon᾽ kai hoi men kat᾽ epignoian genēton, ou kata chronon, hoi de agenēton pantelōs kai anaition᾽ kai houtoi men phtharton, ekeinoi. de aphtharton.
Some said it is spherical, others of another shape; some that it revolves like a mill, others like a wheel; some that it is ensouled and breathing, others wholly soulless; some that it is begotten in concept but not in time, others wholly unbegotten and uncaused; these that it is perishable, those imperishable.
Notes and citation
Summary: They disagree on the world's shape, soul, origin, and end.
Cite (SBL): Theodoret, Graec. aff. cur. 4.16 (Raeder, 104; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-16
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.17Raeder, 104
καὶ τοὺς ἀστέρας δὲ Θαλῆς μὲν γεώδεις καὶ ἐμπύρους ὦνόμασεν" ὃ δέ γε ᾿ἀναξαγόρας ἐκ τῆς τοῦ παντὸς περιδινήσεως πέτρους εἶπεν ἀνασπασθῆναι, καὶ τούτους ἐμπυρωθέντας τε καὶ ἄνω παγέντας ἀστέρας ὀνομασθῆναι. καἱ Δημόκριτος δὲ τοῦτον κρατύνει τὸν λόγον᾽ ὁ δὲ Διογένης κισηροειδεῖς λέγει εἶναι τούτους, διατινοάς. τινας ἔχοντας ὃ. δὲ ᾿άναξίμανδρος ξυστήματα -ἄττα. τοῦ ἀέρος ἔφη, ] τροχοειδῶς πεπιλημένα, πυρὸς ἐμπλεα εἶναι, ἀπό τινῶν.. στομίων.. ἀφιέντα τὰς.
kai tous asteras de Thalēs men geōdeis kai empyrous ōnomasen" ho de ge ᾿anaxagoras ek tēs tou pantos peridinēseōs petrous eipen anaspasthēnai, kai toutous empyrōthentas te kai anō pagentas asteras onomasthēnai. kai Dēmokritos de touton kratynei ton logon᾽ ho de Diogenēs kisēroeideis legei einai toutous, diatinoas. tinas echontas ho. de ᾿anaximandros xystēmata -atta. tou aeros ephē, ] trochoeidōs pepilēmena, pyros emplea einai, apo tinōn.. stomiōn.. aphienta tas.
Thales called the stars earthy and fiery; Anaxagoras said that rocks were snatched up by the revolution of the universe and, set on fire and fixed above, were called stars; and Democritus confirms this account. Diogenes says they are like pumice, having certain breathing holes. Anaximander said they are certain compressions of air, packed like wheels, full of fire, sending out
Notes and citation
Summary: Thales, Anaxagoras, Diogenes, and Anaximander explain the stars differently.
- The sentence continues in 4.18.
Extrabiblical texts: Anaxagoras (Anaxagoras; allusion); Democritus (Democritus (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.17 (Raeder, 104; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-17
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.18Raeder, 105
φλόγας... Διογένης. δὲ, καὶ. ἐμπίπτειν. εἰς τὴν. γῆν. τινας τούτων ἔφησε καὶ δβεννυμένους ἐλέγχεσθαι, ὅτι λίθων ἔχουσι φύσιν, “καὶ. μάρτυρι. χρῆται. τῷ ἐν Αἰγὸς ποταμοῖς ᾿πυροειδῶς πατενεχθέντι ποτέ. ὁ δὲ Πλάτων ὡς ἐπίπαν μὲν τούτους ἔκ τοῦ πυρὸς ξυνεστάναι,.. μετέχειν δὲ. καὶ τῶν ἄλλων στοιχείων φησίν. ὃ δέ γε. Ἡριστοτέλης τοῦ. πέμπτου. σώματοτοὸς εἴρηπε.
phlogas... Diogenēs. de, kai. empiptein. eis tēn. gēn. tinas toutōn ephēse kai dbennymenous elenchesthai, hoti lithōn echousi physin, “kai. martyri. chrētai. tǭ en Aigos potamois ᾿pyroeidōs patenechthenti pote. ho de Platōn hōs epipan men toutous ek tou pyros xynestanai,.. metechein de. kai tōn allōn stoicheiōn phēsin. ho de ge. Hēristotelēs tou. pemptou. sōmatotoos eirēpe.
flames from certain vents. Diogenes also said that some of them fall to earth and, when extinguished, are shown to have the nature of stones, and he uses as witness the stone that once fell fiery at Aegospotami. Plato says they are mostly made of fire, but share in the other elements too. Aristotle said they are
Notes and citation
Summary: Diogenes and Plato on falling stars and fiery stars.
- The sentence continues in 4.19.
Cite (SBL): Theodoret, Graec. aff. cur. 4.18 (Raeder, 105; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-18
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.19Raeder, 105
ξυγγενεῖς... Ξενοφάνης δὲ ἐκ. νεφρῶν μὲν «λέγει πεπυρωμένων ξυνίστασθθαι, σβεννυμένους δὲ. μεθ΄ ἡμέραν γύμτωρ πάλιν. ἀναξωπυρεῖσθαι, καθάπερ. τοὺς. ἄνθραλας.
xyngeneis... Xenophanēs de ek. nephrōn men «legei pepyrōmenōn xynistasththai, sbennymenous de. meth΄ hēmeran gymtōr palin. anaxōpyreisthai, kathaper. tous. anthralas.
akin to the fifth body. Xenophanes says they consist of clouds set on fire, are extinguished by day, and are rekindled at night like coals.
Notes and citation
Summary: Aristotle and Xenophanes on the stars.
Extrabiblical texts: Aristotle (Aristotle (works); allusion); Xenophanes (Xenophanes (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.19 (Raeder, 105; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-19
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.20Raeder, 105
«(Ἡρακλείδης δὲ καὶ ἄλλοι τῶν. Πυθαγορείων τινὲς ἕκαστον τῶν. ἀστέρων κόσμον ὑπάρχειν. φασί, γῆν. περιέχοντα καὶ ἀέρα καὶ οἷ. μὲν σφαιροειδεῖς. τούτους εἰρήκασι... κωνοειδεῖς δὲ Κλεάνθης ὃ.
«(Hērakleidēs de kai alloi tōn. Pythagoreiōn tines hekaston tōn. asterōn kosmon hyparchein. phasi, gēn. periechonta kai aera kai hoi. men sphairoeideis. toutous eirēkasi... kōnoeideis de Kleanthēs ho.
Heraclides and some others of the Pythagoreans say each star is a world, containing earth and air; some said they are spherical, Cleanthes the
Notes and citation
Summary: Some Pythagoreans thought each star a world.
- The sentence continues in 4.21.
Cite (SBL): Theodoret, Graec. aff. cur. 4.20 (Raeder, 105; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-20
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.21Raeder, 105
Στωϊκός... καὶ. μέντοι. καὶ “τὸν ἥλιον... καὶ τὴν σελήνην ὃ Ξενοφάνης νέφη εἶναι πεπυρωμένα. φησίν᾽ Ἀναξαγόρας δὲ καὶ Δημόκριτος καὶ Μητρόδωρος. μύδρον ἢ πέτρον διάπυρον᾽ Θαλῆς δὲ γεώδης πισηροειδῆ δὲ Διογένης" ὁ δὲ Ἀριστοτέλης σφαῖραν. εἶναι ἐκ, τοῦ. πέμπτου σώματος ξυνεστῶσαν". ὁ δὲ Πλάτων τὸ μὲν πλεῖστον. ἔχειν ἐκ τοῦ πυρός, μετέχειν. δὲ καὶ τῶν ἄλλων σωμάτων᾽ Φιλόλαος δὲ ὁ Πυθαγύρειος ὑαλοειδῆ, δεχόμενον. μὲν τοῦ ἐν τῷ κόσμῳ πυρὸς τὴν ἀνταύγειαν, διηθοῦντα δὲ πρὸς ἡμᾶς τό τε φῶς καὶ τὴν ἀλέαν, εἰδώλου τάξιν ἐπέχοντα" καὶ ἕτεροι δὲ ἕτερα ἄττα περὶ τούτου ἐδόξασαν, ἃ περιττὸν οἶμαι λέγειν, ἵνα μὴ τῆς αὐτῆς μεταλάχω τερθρείας.
Stōïkos... kai. mentoi. kai “ton hēlion... kai tēn selēnēn ho Xenophanēs nephē einai pepyrōmena. phēsin᾽ Anaxagoras de kai Dēmokritos kai Mētrodōros. mydron ē petron diapyron᾽ Thalēs de geōdēs pisēroeidē de Diogenēs" ho de Aristotelēs sphairan. einai ek, tou. pemptou sōmatos xynestōsan". ho de Platōn to men pleiston. echein ek tou pyros, metechein. de kai tōn allōn sōmatōn᾽ Philolaos de ho Pythagyreios hyaloeidē, dechomenon. men tou en tǭ kosmǭ pyros tēn antaugeian, diēthounta de pros hēmas to te phōs kai tēn alean, eidōlou taxin epechonta" kai heteroi de hetera atta peri toutou edoxasan, ha peritton oimai legein, hina mē tēs autēs metalachō terthreias.
Stoic conical. And Xenophanes says that the sun and the moon are clouds set on fire; Anaxagoras, Democritus, and Metrodorus a red-hot mass or fiery stone; Thales earthy; Diogenes like pumice; Aristotle a sphere composed of the fifth body; Plato that it has most of its substance from fire but shares in the other bodies too; Philolaus the Pythagorean that it is glassy, receiving the reflection of the fire in the world and filtering the light and warmth through to us, holding the place of an image. Others held other views about it, which I think it superfluous to tell, lest I share the same trickery.
Notes and citation
Summary: The philosophers' contradictory views about the sun.
Extrabiblical texts: Cleanthes (Cleanthes (fragments); allusion); Xenophanes (Xenophanes (fragments); allusion); Anaxagoras (Anaxagoras; allusion); Philolaus (Philolaus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.21 (Raeder, 105; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-21
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.22Raeder, 106
καὶ μεγέθους δὲ πέρι καὶ σχήματος πολλὴ παρ᾽ αὐτοῖς διαμάχη. οἵ μὲν γὰρ. αὐτὸν σφαιροειδῆ φασιν, οἱ δὲ σκαφοειδῆ, οἵ δὲ ἁρματιαίῳ τροχῷ παφαπλήσιον᾽ καὶ ᾿Αναξίμανδρος μὲν ἑπτακαιδικοσαπλασίω τῆς γῆς τοῦτον ἔφησεν εἶναι" ᾿Εμπεδοκλῆς δὲ ἶσον τῇ γῇ" ὃ δὲ Ἀναξαγόρας Πελοποννήσου μείξζονα' Ἡράκλειτὸς δὲ ποδιαῖον.
kai megethous de peri kai schēmatos pollē par᾽ autois diamachē. hoi men gar. auton sphairoeidē phasin, hoi de skaphoeidē, hoi de harmatiaiǭ trochǭ paphaplēsion᾽ kai ᾿Anaximandros men heptakaidikosaplasiō tēs gēs touton ephēsen einai" ᾿Empedoklēs de ison tę̄ gę̄" ho de Anaxagoras Peloponnēsou meixzona' Hērakleitos de podiaion.
About its size and shape too there is much fighting among them. Some say it is spherical, some boat-shaped, some like a chariot wheel; Anaximander said it is twenty-seven times larger than the earth; Empedocles equal to the earth; Anaxagoras larger than the Peloponnese; Heraclitus a foot wide.
Notes and citation
Summary: They disagree on the sun's size and shape.
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion); Anaxagoras (Anaxagoras; allusion); Heraclitus, fr. 3 (Heraclitus (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.22 (Raeder, 106; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-22
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.23Raeder, 106
καὶ περὶ σελήνης δὲ ὁμοίως ὑθλοῦσιν. γεώδη μὲν γὰρ ὁ Θαλῆς φησιν᾽ Ἀἀναξιμένης δὲ καὶ Παρμενίδης καὶ Ἡράκλειτος ἔκ μόνου ξυνεστάναι πυρός" ᾿άναξαγόρας δὲ καὶ “4ημόκριτος στερέωμα διάπυρον, ἔχον ἐν ἑαυτῷ πεδία καὶ ὄρη καὶ φάραγγας" ὃ δὲ Πυθαγόρας πετρῶδες σῶμα" ἩἩραρλείδης. δὲ γῆν ὁμίχλῃ περιεχομένην" καὶ οἱ μὲν μείζονα τῆς γῆς ἀποφαίνονται, οἱ δὲ ἰσόμετρον, οἵ δέ γε ἐλάττονα, ἄλλοι δὲ σπιθαμῆς ἔχειν διάμετρον.
kai peri selēnēs de homoiōs hythlousin. geōdē men gar ho Thalēs phēsin᾽ Aanaximenēs de kai Parmenidēs kai Hērakleitos ek monou xynestanai pyros" ᾿anaxagoras de kai “4ēmokritos stereōma diapyron, echon en heautǭ pedia kai orē kai pharangas" ho de Pythagoras petrōdes sōma" HēĒrarleidēs. de gēn homichlę̄ periechomenēn" kai hoi men meizona tēs gēs apophainontai, hoi de isometron, hoi de ge elattona, alloi de spithamēs echein diametron.
They talk nonsense about the moon likewise. Thales says it is earthy; Anaximenes, Parmenides, and Heraclitus that it consists of fire alone; Anaxagoras and Democritus a fiery solid having plains, mountains, and ravines in itself; Pythagoras a rocky body; Heraclides earth surrounded by mist; and some declare it larger than the earth, some equal, some smaller, others that it has a diameter of a span.
Notes and citation
Summary: They disagree about the moon.
Cite (SBL): Theodoret, Graec. aff. cur. 4.23 (Raeder, 106; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-23
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.24Raeder, 106
καὶ τί δεῖ λέγειν, ὅσα ἐκεῖνον σχημάτων πέρι καὶ ἐκλείψεων καὶ διαστημάτων μυθολογοῦσιν; οὐ γὰρ μόνον ὅσον ἀλλήλων διἑστήκασι, λέγουσιν, ἀλλὰ καὶ ὅσον τῆς γῆς ἀφεστήκασι" ] καὶ τετρακοσίας ἀριθμοῦσι καὶ μέντοι καὶ πλείους σταδίων μυριάδας, τὰς μὲν ἀπὸ γῆς μέχρι σελήνης, τὰς δὲ ἐκεῖθεν μέχρις ἡλίου" καὶ οὐκ αἰσχύνονται τῆς μὲν θαλάττης ἀγνοοῦντες τὸ βάθος, ἔνθα καὶ δρμιὰν καθεῖναι δύνανται καὶ ἱμονιάν, τὸ δὲ τοῦ ἀέρος καὶ τοῦ αὐθέρος μέτρον σαφῶς εἰδέναι φιλοτιμούμενοι καὶ οὐδὲ τὸ ἀκερδὲς τοῦ πράγματος ἐνθυμούμενον οὐδὲ τῆς «4ἰσχύλου παραινέσεως
kai ti dei legein, hosa ekeinon schēmatōn peri kai ekleipseōn kai diastēmatōn mythologousin? ou gar monon hoson allēlōn diestēkasi, legousin, alla kai hoson tēs gēs aphestēkasi" ] kai tetrakosias arithmousi kai mentoi kai pleious stadiōn myriadas, tas men apo gēs mechri selēnēs, tas de ekeithen mechris hēliou" kai ouk aischynontai tēs men thalattēs agnoountes to bathos, entha kai drmian katheinai dynantai kai himonian, to de tou aeros kai tou autheros metron saphōs eidenai philotimoumenoi kai oude to akerdes tou pragmatos enthymoumenon oude tēs «4ischylou paraineseōs
And why need I say what myths they tell about its shapes, eclipses, and distances? They say not only how far they stand apart from one another but how far from the earth; and they count four hundred and more myriads of stades, some from earth to the moon, others from there to the sun. They are not ashamed, while ignorant of the depth of the sea, where they can let down a fishing line and a rope, to boast that they clearly know the measure of the air and the ether, not considering the uselessness of the matter nor heeding Aeschylus's advice:
Notes and citation
Summary: They claim to measure the heavens while ignorant of the sea's depth.
- The quotation follows in 4.25.
Cite (SBL): Theodoret, Graec. aff. cur. 4.24 (Raeder, 106; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-24
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.25Raeder, 107
ἐπαΐοντες᾽ οοτὰ μηδὲν ὠφελοῦντα μὴ ξήτει μάτην.“ τούτῶν δὲ ἕκαστον εἰ καὶ εὑρητὸν ἦν, ἀνόνητον παντάπασιν ἦν. ἐπειδὴ δὲ καὶ ἀνέφιμτος ἀνθρώποις ἡἣ εὕρεσις, ἀτεχνῶς ἐοίκασι τοῖς καθ' ὕδατος ταφρεύουσιν ἢ ποσπκίνῳ ὕδωρ ἀντλοῦσιν. καὶ οὗτοι γὰρ δὴ κἀκεῖνοι μάταιον ἀναδέχονται πόνον καὶ εἰς οὐδὲν δέον τὴν σχολὴν ἀναλίσκουσιν.
epaïontes᾽ oota mēden ōphelounta mē xētei matēn.“ toutōn de hekaston ei kai heurēton ēn, anonēton pantapasin ēn. epeidē de kai anephimtos anthrōpois hēē heuresis, atechnōs eoikasi tois kath' hydatos taphreuousin ē pospkinǭ hydōr antlousin. kai houtoi gar dē kakeinoi mataion anadechontai ponon kai eis ouden deon tēn scholēn analiskousin.
'Do not seek in vain what brings no benefit.' Even if each of these could be found, it would be wholly useless; and since the finding is beyond human reach, they are exactly like those who dig trenches in water or draw water with a sieve. For both labor in vain and spend their leisure on nothing needful.
Notes and citation
Summary: Such inquiry is useless and impossible, like drawing water with a sieve.
- Aeschylus (or another tragedian), fragment; attribution uncertain.
Extrabiblical texts: Aeschylus (Aeschylus (plays and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.25 (Raeder, 107; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-25
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.26Raeder, 107
τοῦτο δὴ ξυνορῶν ὃ Σωκράτης, μετεωρολόγοις καὶ φυσιολόγοις ἐρρῶσθαι φράσας, τὴν ἠθικὴν διδασκαλίαν ἠσπάσατο. καὶ τοῦτο δεδήλωκεν ὃ Ξενοφῶν ἐν τοῖς ᾿ἀπομνημονεύμασι, λέγων ὡδί" ὅλως δὲ καὶ τῶν οὐρανίων ἕκαστα, ἃ ὁ θεὸς μηχανᾶται, φροντιστὴν εἶναι τούτων ἀπέτρεπεν. οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιξεν εἶναι, οὔτε χαρίξεσθαι θεοῖς ἡγεῖτο τὸν ζητοῦντα ταῦτα, ὃ ἐκεῖνον σαφηνίσαιν οὐκ ἠβουλήθησαν᾽ κινδυνεῦσαι δ᾽ ἂν καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα, οὐδὲν ἧττον ἢ ᾿ἀναξαγόρας παρεφρόνησεν, ὃ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθ
touto dē xynorōn ho Sōkratēs, meteōrologois kai physiologois errōsthai phrasas, tēn ēthikēn didaskalian ēspasato. kai touto dedēlōken ho Xenophōn en tois ᾿apomnēmoneumasi, legōn hōdi" holōs de kai tōn ouraniōn hekasta, ha ho theos mēchanatai, phrontistēn einai toutōn apetrepen. oute gar heureta anthrōpois auta enomixen einai, oute charixesthai theois hēgeito ton zētounta tauta, ho ekeinon saphēnisain ouk ēboulēthēsan᾽ kindyneusai d᾽ an kai paraphronēsai ton tauta merimnōnta, ouden hētton ē ᾿anaxagoras parephronēsen, ho megiston phronēsas epi tǭ tas tōn theōn mēchanas exēgeisth
Seeing this, Socrates bade farewell to those who studied the heavens and nature, and embraced ethical teaching. Xenophon showed this in the Memorabilia, saying: 'In general he dissuaded people from becoming students of how the god contrives each of the heavenly things; for he did not think these could be discovered by human beings, nor did he think one who sought what the gods did not wish to make clear would please them; and one who busied himself with these things would risk going mad, no less than Anaxagoras went mad, who prided himself most on explaining the contrivances of the gods.'
Notes and citation
Summary: Xenophon says Socrates turned from natural philosophy to ethics.
- Xenophon, Memorabilia 4.7.6.
Extrabiblical texts: Xenophon, Mem. 4.7.6 (Xenophon, Memorabilia; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.26 (Raeder, 107; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-26
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.27Raeder, 107
αι καὶ ταῦτα δ᾽ αὖ πάλιν ὃ αὐτὸς τοῦ αὐτοῦ πέρι γέγραφεν᾽.οοὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν ἁπάντων φύσεως ἢ περὶ τῶν ἄλλων, ὡς οἱ πλεῖστοι, διελέγετο, σκοπῶν ὕπως ὃ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει, καὶ τίσιν ἀνάγκαις ἕκαστα γίνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυεν.
ai kai tauta d᾽ au palin ho autos tou autou peri gegraphen᾽.ooudeis de pōpote Sōkratous ouden asebes oude anosion oute prattontos eiden oute legontos ēkousen. oude gar peri tēs tōn hapantōn physeōs ē peri tōn allōn, hōs hoi pleistoi, dielegeto, skopōn hypōs ho kaloumenos hypo tōn sophistōn kosmos echei, kai tisin anankais hekasta ginetai tōn ouraniōn, alla kai tous phrontizontas ta toiauta mōrainontas apedeiknyen.
And again the same author wrote this about the same man: 'No one ever saw Socrates doing or heard him saying anything impious or unholy. For he did not discuss the nature of all things or the other matters, as most did, examining how what the sophists call the cosmos is ordered and by what necessities each of the heavenly things comes to be; but he showed that those who busied themselves with such things were fools.
Notes and citation
Summary: Xenophon: Socrates avoided cosmology and called its students fools.
- Xenophon, Memorabilia 1.1.11.
Extrabiblical texts: Xenophon, Mem. 1.1.11 (Xenophon, Memorabilia; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.27 (Raeder, 107; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-27
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.28Raeder, 108
καὶ πρῶτον μὲν αὐτῶν ἐσκόπει, πότερόν. ποτὲ νομίσαντες ἱκανῶς ἤδη τὰ ἀνθρώπινα εἰδέναι, ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἣ τὰ μὲν ἀνθῥώπινα παρέντες, τὰ δαιμόνια. δὲ. σκοποῦντες. ἡγοῦνται τὰ προσήκοντα πράττειν. ἐθαύμαζε δέ, εἰ μὴ φανερὸν αὖτοῖς ἐστιν, ὅτι ταῦτα οὐ δύνατόν ἐστιν ἀνθρώποις εὑρεῖν᾽ ἐπεὶ καὶ τοὺς τὰ. μέγιστα φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν. ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις
kai prōton men autōn eskopei, poteron. pote nomisantes hikanōs ēdē ta anthrōpina eidenai, erchontai epi to peri tōn toioutōn phrontizein, hē ta men anthrhōpina parentes, ta daimonia. de. skopountes. hēgountai ta prosēkonta prattein. ethaumaze de, ei mē phaneron autois estin, hoti tauta ou dynaton estin anthrōpois heurein᾽ epei kai tous ta. megista phronountas epi tǭ peri toutōn legein ou tauta doxazein. allēlois, alla tois mainomenois
And first he examined whether they came to busy themselves with such things because they thought they already knew human affairs sufficiently, or whether, neglecting human things and examining divine things, they thought they were doing what was fitting. He wondered that it was not plain to them that human beings cannot discover these things, since even those who prided themselves most on speaking about them did not hold the same views as one another, but were disposed toward one another like madmen.
Notes and citation
Summary: Socrates noted that cosmologists contradict one another like madmen.
- Xenophon, Memorabilia 1.1.12–13.
Extrabiblical texts: Xenophon, Mem. 1.1.12–13 (Xenophon, Memorabilia; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.28 (Raeder, 108; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-28
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.29Raeder, 108
ὁμοίως διακεῖσθαι πρὸς ἀλλήλους τῶν τὲ γὰρ μαινομένων τοὺς μὲν. οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι". καὶ τοῖς μὲν οὐδ᾽ ἐν ὄχλῳ δοκεῖν αἰσχρὸν. εἶναι λέγειν ἢ ποιεῖν. ὁτιοῦν, τοῖς δ᾽ οὐδ᾽ ἐξιτητέον εἰς ἀνθρώποὺς εἶναι δοκεῖν" [ καὶ τοὺς μὲν οὔθ᾽ ἱερὺν οὔτε βωμὸν οὐδὲ ἄλλο τῶν θείων. οὐδὲν. τιμᾶν, τοὺς δὲ καὶ. λέθους καὶ ξύλα τυγχάνοντα καὶ θηρία σέβεσθαι. τῶν δὲ περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ὃν μόνον τὸ ὃν εἶναι, τοῖς δὲ ἄπειρα, τὸ πλῆθος" καὶ τοῖς μὲν ἀεὶ τὰ πόντα κινεῖσθαι, τοῖς. δὲ οὐδὲν ἄν ποτε κινηθῆναι᾽ καὶ τοῖς μὲν ἅπαντα γίνεσθαί τὸ καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτ᾽ ἂν γενέσθαι ποτὲ οὐδὲν οὔτ᾽ ἀπολέσθαι.““.
homoiōs diakeisthai pros allēlous tōn te gar mainomenōn tous men. oude ta deina dedienai, tous de kai ta mē phobera phobeisthai". kai tois men oud᾽ en ochlǭ dokein aischron. einai legein ē poiein. hotioun, tois d᾽ oud᾽ exitēteon eis anthrōpous einai dokein" [ kai tous men outh᾽ hieryn oute bōmon oude allo tōn theiōn. ouden. timan, tous de kai. lethous kai xyla tynchanonta kai thēria sebesthai. tōn de peri tēs tōn pantōn physeōs merimnōntōn tois men dokein hon monon to hon einai, tois de apeira, to plēthos" kai tois men aei ta ponta kineisthai, tois. de ouden an pote kinēthēnai᾽ kai tois men hapanta ginesthai to kai apollysthai, tois de out᾽ an genesthai pote ouden out᾽ apolesthai.““.
For among madmen some do not fear even what is dreadful, while others fear what is not fearful; some think it not shameful to say or do anything even in a crowd, others think they must not even go out among people; some honor neither temple nor altar nor anything else divine, others worship stones, chance pieces of wood, and beasts. So among those who busy themselves with the nature of all things, some think that being is only one, others that it is infinite in number; some that all things are always moving, others that nothing could ever move; some that all things come to be and perish, others that nothing could ever come to be or perish.'
Notes and citation
Summary: Xenophon compares the cosmologists' contradictions to madness.
- Xenophon, Memorabilia 1.1.14.
Extrabiblical texts: Xenophon, Mem. 1.1.14 (Xenophon, Memorabilia; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.29 (Raeder, 108; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-29
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.30Raeder, 108
καὶ ἄλλα δὲ πολλὰ τοιαῦτα διέξεισι, τὴν πολλὴν ἐκείνων ἀδολεσχίαν ἐλέγχων. ταῦτα τοὺς μετεωρολέσχας οὐδεὶς τῶν ἡμετέρων ἐγράψατο, ἀλλὰ Ξενοφῶν καὶ Σωκράτης, τῶν Ἑλλήνων οἵ ἄριστοι. καὶ ῥᾷστον τῷ βουλομένῳ τοῖς Ξενοφῶντος ἀπομνημονεύμασιν ἐντυχεῖν καὶ γνῶναι σαφῶς, ὡς ταῦτά. γε ἐκεῖνος περὶ τῶν πολυθρυλήτων φιλοσόφων γέγραφεν.
kai alla de polla toiauta diexeisi, tēn pollēn ekeinōn adoleschian elenchōn. tauta tous meteōroleschas oudeis tōn hēmeterōn egrapsato, alla Xenophōn kai Sōkratēs, tōn Hellēnōn hoi aristoi. kai rhąston tǭ boulomenǭ tois Xenophōntos apomnēmoneumasin entychein kai gnōnai saphōs, hōs tauta. ge ekeinos peri tōn polythrylētōn philosophōn gegraphen.
He goes through many other such things, exposing their great idle talk. None of our people indicted the stargazers thus, but Xenophon and Socrates, the best of the Greeks. It is very easy for anyone who wishes to read Xenophon's Memorabilia and learn clearly that he wrote this about the celebrated philosophers.
Notes and citation
Summary: Xenophon and Socrates, not Christians, made this charge.
Cite (SBL): Theodoret, Graec. aff. cur. 4.30 (Raeder, 108; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-30
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.31Raeder, 108
Ἐϊ δέ τις οἴεται κἀμὲ συκοφαντῆσαι τοὺς ἄνδρας, τὴν παμπόλλην. αὐτῶν διαφωνίαν ἐλέγξαντα, ἀναγνώτω μὲν Ἀενίου τὴν Περὶ" ἀρεσκόντων. ξυναγωγήν; ἀνὰγνώτω “δὲ ΠΠλουτάρχου τὴν: Περὶ τῶν τοῖς φιλοσόφοις δοξάντων ἐπιτομήν" καὶς Πορφυρίου δὲ ἡ Φιλόσοφος: ἱστορία πολλὰ "τοιαῦτα. διδάσκει.
Eï de tis oietai kame sykophantēsai tous andras, tēn pampollēn. autōn diaphōnian elenxanta, anagnōtō men Aeniou tēn Peri" areskontōn. xynagōgēn? anagnōtō “de PPloutarchou tēn: Peri tōn tois philosophois doxantōn epitomēn" kais Porphyriou de hē Philosophos: historia polla "toiauta. didaskei.
If anyone thinks that I too slander these men in exposing their great disagreement, let him read Aëtius's collection On the Opinions, and Plutarch's Epitome of the Opinions of the Philosophers; Porphyry's Philosophical History also teaches much of this kind.
Notes and citation
Summary: Aëtius, Plutarch, and Porphyry confirm the philosophers' disagreements.
- The 'Plutarch' Epitome is the Placita of Ps.-Plutarch.
Extrabiblical texts: Plutarch, Plac. (Plutarch; allusion); Porphyry (Porphyry, Philosophical History; quotation); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.31 (Raeder, 108; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-31
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.32Raeder, 109
ἀπόχρη δὲ καὶ. τὰ Ξενοφῶντος, ὧν ἀρτίως ἐμνήσθημεν; μαρτυρῆσαι τοῖς παρ᾽ ἡμῶν εἰρημένοις ἀλήθειαν. μάλα. γὰρ ἐκεῖνος’ καὶ τὴν πολλὴν αὐτῶν ἄγνοιαν καὶ ἣν πρὸς ἀλλήλους ἐσχήκασιν ἐκωμῴδησε διαμάχην. ἐγὼ δὲ τοὺς μὲν ἄλλους ἅπαντας παραλείψω, Πλάτωνος δὲ τὰ μὲν ἐπαινέσομαι, -τὰ δέ, ὡς οὐκ εὖ ἔχοντα, διελέγξω᾽ ἐκεῖνα. μὲν γὰρ αὐτοῦ λίαν ἐστὶν ἀξιέπαινα, ἅπερ ἐν τῷ Τιμαίῳ γέγραφε:
apochrē de kai. ta Xenophōntos, hōn artiōs emnēsthēmen? martyrēsai tois par᾽ hēmōn eirēmenois alētheian. mala. gar ekeinos’ kai tēn pollēn autōn agnoian kai hēn pros allēlous eschēkasin ekōmǭdēse diamachēn. egō de tous men allous hapantas paraleipsō, Platōnos de ta men epainesomai, -ta de, hōs ouk eu echonta, dielenxō᾽ ekeina. men gar autou lian estin axiepaina, haper en tǭ Timaiǭ gegraphe:
But Xenophon's words, which we just mentioned, suffice to bear witness to the truth of what we have said; for he thoroughly mocked both their great ignorance and the fight they had with one another. I shall pass over all the others; of Plato some things I shall praise, others I shall refute as not right. For these words of his are very praiseworthy, which he wrote in the Timaeus:
Notes and citation
Summary: Theodoret will praise and criticize Plato's Timaeus.
Cite (SBL): Theodoret, Graec. aff. cur. 4.32 (Raeder, 109; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-32
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.33Raeder, 109
λέγωμεν δὴ δι’ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν τόδε ὃ ξυνιστὰς. ξυνεστήσατο.“ εἶτα ἐπήγαγε τὴν. ἀρίστην ἐκείνην καὶ θαύματος ἀξίαν ἀπόχρισιν᾽,,ἀγαθὺς ἦν᾽ ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς ἐγγίνεται φθόνος. τούτου δὲ ἐκτὸς ὦν, πάντα ὅτι μάλιστα: ἐβουλήθη. γενέσθαι: παραπλήσια ξαυτῷ.“" παραπλήσια δὲ οὐ κατὰ τὴν φύσιν. εἴρηκεν, ἀλλὰ κατ᾽ αὐτό γε μόνον τὸ εἶναι. ὥσπερ γὰρ αὐτός ἐστιν, οὕτως" ἠβουλήθη καὶ τὰ μὴ ὄντα γενέσθαι τὸ καἱ εἶναι᾽ ἀλλ᾽ αὐτὸς μὲν ἔστι, παρ᾽ οὐδενὸς τὸ εἶναι λαβών, τοῖς δὲ: γενητοῖς αὐτὸς τὸ εἶναι δεδώρηται.
legōmen dē di’ hēntina aitian genesin kai to pan tode ho xynistas. xynestēsato.“ eita epēgage tēn. aristēn ekeinēn kai thaumatos axian apochrisin᾽,,agathys ēn᾽ agathǭ de oudeis peri oudenos enginetai phthonos. toutou de ektos ōn, panta hoti malista: eboulēthē. genesthai: paraplēsia xautǭ.“" paraplēsia de ou kata tēn physin. eirēken, alla kat᾽ auto ge monon to einai. hōsper gar autos estin, houtōs" ēboulēthē kai ta mē onta genesthai to kai einai᾽ all᾽ autos men esti, par᾽ oudenos to einai labōn, tois de: genētois autos to einai dedōrētai.
'Let us say for what cause the Constructor constructed becoming and this universe.' Then he added that excellent and admirable answer: 'He was good; and in the good no envy ever arises about anything. Being free of it, he wished all things to be as like himself as possible.' He said 'like' not in nature, but only in being itself. For as he himself is, so he wished the things that were not also to come to be and to be; but he is without having received being from anyone, while to things that come to be he himself has given being.
Notes and citation
Summary: Plato says the good God made the world from goodness, not envy.
- Plato, Timaeus 29d–e.
Extrabiblical texts: Plato, Tim. 29d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.33 (Raeder, 109; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-33
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.34Raeder, 109
ξυγγενῆ δὲ τοῖς εἰρημένοις καὶ τάδε᾽,,οὐ γὰρ. χρείας ἕνεκεν ὃ θεὸς πεποίηκε τὸν κόσμον, ἵνα τιμάς τὲ πρὸς ἀνθρώπων καὶ πρὸς θεῶν ἄλλων. καὶ δαιμόνων καρποῖτο, οἷον πρόσοδόν τινα ἀπὸ τῆς γενέσεως ἀρνύμενος; παρὰ. μὲν ἡμῶν καπνούς, παρὰ δὲ θεῶν καὶ δαιμόνων τὰς
xyngenē de tois eirēmenois kai tade᾽,,ou gar. chreias heneken ho theos pepoiēke ton kosmon, hina timas te pros anthrōpōn kai pros theōn allōn. kai daimonōn karpoito, hoion prosodon tina apo tēs geneseōs arnymenos? para. men hēmōn kapnous, para de theōn kai daimonōn tas
Akin to what has been said is this: 'For God did not make the world out of need, so as to reap honors from human beings and other gods and demons, collecting a sort of revenue from creation, from us smoke and from gods and demons
Notes and citation
Summary: God made the world without need of honors.
- The source of this quotation is uncertain; it is not in Plato's extant works. The quotation ends in 4.35.
Cite (SBL): Theodoret, Graec. aff. cur. 4.34 (Raeder, 109; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-34
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.35Raeder, 109
οἰκείας λειτουργίας.“ κἀνταῦθα' πάλιν ἀνενδεῆ τὸν Θεὸν ἔφησεν εἶναι, καὶ δι’ ἀγαθότητά γε μόνην τὰ πάντα πεποιηκέναι᾽ θεοὺς δὲ καὶ δαίμονας κέλληκεν, οὃς ἡμεῖς ἀγγέ-" λοὺς προσαγορεύομεν, καὶ τούτους γε λειτουργοὺς ἔφησεν εἶναν τοῦ τῶν ὅλων Θεοῦ.
oikeias leitourgias.“ kantautha' palin anendeē ton Theon ephēsen einai, kai di’ agathotēta ge monēn ta panta pepoiēkenai᾽ theous de kai daimonas kellēken, hoos hēmeis ange-" lous prosagoreuomen, kai toutous ge leitourgous ephēsen einan tou tōn holōn Theou.
their proper services.' Here again he said that God is without need and made all things out of goodness alone; and he called gods and demons those we call angels, and said they are ministers of the God of the universe.
Notes and citation
Summary: God needs nothing; the 'gods' are angels serving him.
Cite (SBL): Theodoret, Graec. aff. cur. 4.35 (Raeder, 109; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-35
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.36Raeder, 110
ἀξηέπαινα δὲ κὰν τῇ Πολιτείᾳ ξυγγέγραφεν" τοῖς γενομένοις“ γάρ φησι «μὴ μόνον τὸ γεγέσθαι φάναι ὑπὸ τοῦ ἀγαθοῦ παρεῖναι, ἀλλὰ καὶ τὸ εἶναί τε καὶ τὴν οὐσίαν αὐτοῖς ὑπ᾽ ἐκείνου προσεῖναι, οὐκ οὐσίας ὄντος τἀγαθοῦ, ἀλλ᾽ ἐπέκεινα οὐσίας, πρεσβείᾳ καὶ δυνάμει ὑπερέχοντος. οὐ γάρ τοι μόνον, φησί, κοινὸν τὸ εἶδος αὐτοῖς, καθάπερ δὴ χαλκοτύπος καὶ χρυσοχόος, ἐντέθεικεν, ἀλλὰ καὶ τὴν οὐσίαν αὐτοῖς ἐδημιούργησέ τε καὶ δέδωκεν, οὐ τὴν αὐτὴν ἔχων αὐτὸς τοῖς γεγονόσι φύσιν᾽ ὑπὲρ οὐσίαν γάρ ἐστι καὶ οὐσίας ἐπέκεινα, οὐκ ἀϊδιότητί γε μόνῃ, ἀλλὰ καὶ δυνάμει τῶν ποιημάτων ὑπέρτερος ὦν.
axēepaina de kan tę̄ Politeią xyngegraphen" tois genomenois“ gar phēsi «mē monon to gegesthai phanai hypo tou agathou pareinai, alla kai to einai te kai tēn ousian autois hyp᾽ ekeinou proseinai, ouk ousias ontos tagathou, all᾽ epekeina ousias, presbeią kai dynamei hyperechontos. ou gar toi monon, phēsi, koinon to eidos autois, kathaper dē chalkotypos kai chrysochoos, entetheiken, alla kai tēn ousian autois edēmiourgēse te kai dedōken, ou tēn autēn echōn autos tois gegonosi physin᾽ hyper ousian gar esti kai ousias epekeina, ouk aïdiotēti ge monę̄, alla kai dynamei tōn poiēmatōn hyperteros ōn.
He also wrote praiseworthy things in the Republic: 'For the things that come to be,' he says, 'one must say that not only their coming to be is due to the Good, but their being and essence come to them from it, the Good not being essence, but beyond essence, surpassing it in dignity and power.' For, he says, he did not merely impress a common form on them, as a bronze-smith and goldsmith do, but created and gave them their very essence, not having the same nature as the things that came to be; for he is above essence and beyond essence, superior to his works not only in eternity but also in power.
Notes and citation
Summary: Plato's Republic says the Good gives being and is beyond being.
- Plato, Republic 6.509b, followed by Theodoret's paraphrase.
Extrabiblical texts: Plato, Resp. 509b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.36 (Raeder, 110; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-36
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.37Raeder, 110
σαφῶς δέ γε διὰ τούτων δεδήλωκεν, ὡς οὐκ ἐξ ὑποκειμένης ὕλης τὰ πάντα πεποίηκεν ὁ Θεός, ἀλλὰ μὴ ὄντα παρήγαγεν ὡς ἠθέλησεν., ἀγαστὰ δὲ αὐτοῦ κἀκεῖνα καὶ θαύματος ἄξια" »»ότερον ἦν ἀεὶ γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ ἢ γέγονεν ἀπ’ ἀρχῆς τινος ἀρξάμενος γ΄ εἶτα ἀποκρίνεται καί φησι" »γέγονεν καὶ παρέχεται τὴν ἀπόδειξιν" υδρατὸς γάρ' φησιν οῶν» καὶ ἁπτός ἐστιν ἁπτὸς δὲ ὦν, καὶ σῶμα ἔχει" πάντα δὲ τὰ τοιαῦτα αἰσθητά" τὰ δὲ αἰσθητὰ δόξῃ περι ληπτὰ καὶ γενητὰ ἐφάνη. τῷ δ᾽ αὖ γενομένῳ φαμὲν ὑπ᾽ αἰτίου τινὸς ἀναγκαῖον εἶναι γενέσθαι.
saphōs de ge dia toutōn dedēlōken, hōs ouk ex hypokeimenēs hylēs ta panta pepoiēken ho Theos, alla mē onta parēgagen hōs ēthelēsen., agasta de autou kakeina kai thaumatos axia" »»oteron ēn aei geneseōs archēn echōn oudemian, ē ē gegonen ap’ archēs tinos arxamenos g΄ eita apokrinetai kai phēsi" »gegonen kai parechetai tēn apodeixin" ydratos gar' phēsin oōn» kai haptos estin haptos de ōn, kai sōma echei" panta de ta toiauta aisthēta" ta de aisthēta doxę̄ peri lēpta kai genēta ephanē. tǭ d᾽ au genomenǭ phamen hyp᾽ aitiou tinos anankaion einai genesthai.
By this he clearly showed that God did not make all things from underlying matter, but brought them from non-being as he willed. Admirable and worthy of wonder too are these words of his: 'Has it always been, having no beginning of becoming, or has it come to be, starting from some beginning?' Then he answers: 'It has come to be,' and offers the proof: 'For it is visible and tangible, and being tangible it has a body; and all such things are sensible, and sensible things are grasped by opinion and appear as coming to be. And we say that what comes to be must necessarily come to be by some cause.'
Notes and citation
Summary: Plato's Timaeus says the world came to be and has a cause.
- Plato, Timaeus 28b–c. Theodoret's inference of creation from nothing is his own reading.
Extrabiblical texts: Plato, Tim. 28b–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.37 (Raeder, 110; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-37
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.38Raeder, 110
“ ταῦτα περὶ τῶν γενητῶν εἰρηκώς, ἅπερ δεῖ φρονεῖν περὶ τοῦ πεποιηκότος, σοφώτατα ἐξεπαίδευσεν. ἔφη γάρ᾽ «τὸν μὲν οὖν ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς εὐρεῖν τε ἔργον, καὶ εὗρόντα. εἰς πάντας ἐξειπεῖν ἀδύνατον᾽ ῥητὸν γὰρ οὐδαμῶς
“ tauta peri tōn genētōn eirēkōs, haper dei phronein peri tou pepoiēkotos, sophōtata exepaideusen. ephē gar᾽ «ton men oun poiētēn kai dēmiourgon toude tou pantos eurein te ergon, kai heuronta. eis pantas exeipein adynaton᾽ rhēton gar oudamōs
Having said this about the things that come to be, he taught most wisely what one must think about the Maker. For he said: 'To find the Maker and Father of this universe is a task, and having found him, to declare him to all is impossible; for he cannot be expressed at all
Notes and citation
Summary: Plato says the Maker is hard to find and impossible to declare.
- Plato, Timaeus 28c, with Letter 7.341c. The quotation ends in 4.39.
Extrabiblical texts: Plato, Tim. 28c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.38 (Raeder, 110; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-38
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.39Raeder, 111
ἐστιν ὡς ἄλλα μαθήματα. δείκνυσι δὲ ἡμῖν καὶ τὸν τοῦ' θεοῦ «“όγον τὰ πάντα δημιουργοῦντα. ἐκ γὰρ τῆς Ἑβραίων καὶ ταῦτα ἐδιδάχθη γραφῆς καὶ βοᾷ λέγων,»νἐξ οὖν λόγου καὶ διανοίας θεοῦ πρὸς χρόνου γένεσιν, ἵνα γενηθῇ χρόνος, ἥλιος καὶ σελήνη καὶ πέντε. ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλάνητες, εἰς διορισμὸν καὶ φυλακὴν ἀριθμῶν χρόνου γέγονεν. σώματα δὲ αὐτῶν ποιήσας ὃ θεὸς ἔθηπεν εἰς τὰς περιφοράς.
estin hōs alla mathēmata. deiknysi de hēmin kai ton tou' theou «“ogon ta panta dēmiourgounta. ek gar tēs Hebraiōn kai tauta edidachthē graphēs kai boą legōn,»nex oun logou kai dianoias theou pros chronou genesin, hina genēthę̄ chronos, hēlios kai selēnē kai pente. alla astra, epiklēn echonta planētes, eis diorismon kai phylakēn arithmōn chronou gegonen. sōmata de autōn poiēsas ho theos ethēpen eis tas periphoras.
as other subjects of learning can.' He also shows us the Word of God making all things; for he learned this too from the Scripture of the Hebrews, and cries out: 'From the reason and thought of God, for the generation of time, so that time might come to be, the sun, the moon, and five other stars, called planets, came into being to distinguish and guard the numbers of time. And God, having made their bodies, set them in their orbits.'
Notes and citation
Summary: Plato says the sun, moon, and planets came from God's reason to mark time.
- Plato, Timaeus 38c; Theodoret reads logos as 'the Word'.
Extrabiblical texts: Plato, Tim. 38c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.39 (Raeder, 111; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-39
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.40Raeder, 111
ἐν τούτοις δὲ ἡμᾶς ἐδίδαξεν, ὡς οὐ μόνον διὰ τοῦ “Δόγου τὴν κτίσιν πεποίηκεν ὁ Θεός, ᾿ἀλλ᾽ ὅτι καὶ ὃ ἥλιος καὶ ἡ σελήνη καὶ οἱ ἀστέρες σώματά τέ εἶσι γενητὰ καὶ παρὰ τοῦ Θεοῦ τὸ εἶναν εἰλήφασιν. οὐδὲν δὲ τῶν τοιούτων, καὶ κατά γε τὸν τοῦ Πλάτωνος λόγον, Θεός" εἰς χρείαν γὰρ ἀνθρώπων γεγένηνται. καὶ τοῦτό γε. ἐν ταῖς Φοινίσσαις Εὐριπίδης δεδήλωκε, λέγων ὡδί' » εἶθ᾽ ἥλιος μὲν νύξ τε δουλεύει βροτοῖς᾽ σὺ δ᾽ οὐκ ἀνέξεν δωμάτων
en toutois de hēmas edidaxen, hōs ou monon dia tou “Dogou tēn ktisin pepoiēken ho Theos, ᾿all᾽ hoti kai ho hēlios kai hē selēnē kai hoi asteres sōmata te eisi genēta kai para tou Theou to einan eilēphasin. ouden de tōn toioutōn, kai kata ge ton tou Platōnos logon, Theos" eis chreian gar anthrōpōn gegenēntai. kai touto ge. en tais Phoinissais Euripidēs dedēlōke, legōn hōdi' » eith᾽ hēlios men nyx te douleuei brotois᾽ sy d᾽ ouk anexen dōmatōn
In this he taught us not only that God made creation through the Word, but that the sun, the moon, and the stars are bodies that came to be and received their being from God. None of these, even by Plato's account, is God; for they came to be for the use of human beings. Euripides showed this in the Phoenician Women, saying: 'Then sun and night serve mortals, and will you not endure to have
Notes and citation
Summary: Plato and Euripides show the heavenly bodies serve humans.
- Euripides, Phoenician Women 546–547. The quotation ends in 4.41.
Extrabiblical texts: Euripides, Phoen. 546–547 (Euripides (plays and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.40 (Raeder, 111; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-40
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.41Raeder, 111
ἔχειν ἴσον" ἀλλ᾽ ὁ μὲν Εὐριπίδης τὸν ἥλιον καὶ τὴν σελήνην δουλεύειν ἔφη βροτοῖς᾽ ὑμεῖς δὲ δουλεύειν τοῖς ὑμετέροις γε δούλοις ἀνέχεσθέ τε καὶ τὸ θεῖον αὐτοῖς ἀπονέμετε σέβας. ἐγὼ δὲ αὖθις ἐπὶ τὸν Πλάτωνα μεταβήσομαι. ἐπαινῶ γὰρ αὐτὸν καὶ περὶ τῆς τοῦ παντὸς ξυντελείας παραπλήσια ἡμῖν λέγοντα.
echein ison" all᾽ ho men Euripidēs ton hēlion kai tēn selēnēn douleuein ephē brotois᾽ hymeis de douleuein tois hymeterois ge doulois anechesthe te kai to theion autois aponemete sebas. egō de authis epi ton Platōna metabēsomai. epainō gar auton kai peri tēs tou pantos xynteleias paraplēsia hēmin legonta.
an equal share of the house?' But Euripides said that the sun and moon serve mortals, while you consent to serve your own slaves and give them divine worship. I shall pass again to Plato. For I praise him for saying things close to ours about the consummation of the universe too.
Notes and citation
Summary: Pagans worship the sun and moon that serve them.
Extrabiblical texts: Euripides, Phoen. 547 (Euripides (plays and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.41 (Raeder, 111; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-41
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.42Raeder, 111
εἰπὼν γὰρ..εἰ μὲν δὴ καλός ἐστίν ὅδε ὁ κόσμος, ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀΐδιον ἐβλεπεν' καὶ περί γε τοῦ οὐρανοῦ προστεθεικὼς »» μὲν γὰρ κάλλιστος τῶν γεγονότων, ὃ δὲ ἄριστος τῶν αἰτίων καὶ πάλιν. ἐπαγαγὼν ᾿ηξυνεστήσατο οὐρανὸν ὁρατὸν. "καὶ ἁπτόν," ἐπήγαγε μετ᾽ ὀλίγα᾽ »"θόνος οὖν μετ᾽ οὐρανοῦ γέγονεν;. ἵν᾽ ἅμα γενηθέντες ἅμα καὶ λυθῶσιν.. ἄν ποτε λύσις τις αὐτῶν.
eipōn gar..ei men dē kalos estin hode ho kosmos, ho te dēmiourgos agathos, dēlon hōs pros to aïdion eblepen' kai peri ge tou ouranou prostetheikōs »» men gar kallistos tōn gegonotōn, ho de aristos tōn aitiōn kai palin. epagagōn ᾿ēxynestēsato ouranon horaton. "kai hapton," epēgage met᾽ oliga᾽ »"thonos oun met᾽ ouranou gegonen?. hin᾽ hama genēthentes hama kai lythōsin.. an pote lysis tis autōn.
For having said, 'If this world is beautiful and its Maker good, it is plain that he looked to the eternal'; and having added about heaven, 'For it is the most beautiful of things that have come to be, and he the best of causes'; and again, having said, 'He constructed a visible and tangible heaven', he added a little later: 'Time, then, came to be with heaven, so that, having come to be together, they may also be dissolved together, if ever any dissolution of them
Notes and citation
Summary: Plato's Timaeus says time and heaven began together and may end together.
- Plato, Timaeus 29a; 32b; 38b. The quotation ends in 4.43.
Extrabiblical texts: Plato, Tim. 29a (Plato (works); quotation); Plato, Tim. 38b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 4.42 (Raeder, 111; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-42
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.43Raeder, 112
γένηταις" κἀν τῷ Πολιτικῷ δὲ τοιαῦτα ἔφη" »"ὸ κατὰ -ταὐτὰ καὶ ὡσαύτως: ἔχειν ἀεὶ. καὶ ταὐτὸν εἶναι. πάντως τοῖς θειοτάτοις προσήκει. μόνοις᾽ δώματος. δὲ ᾿ φύσις οὐ τῆς τοιαύτης τάξεως. καὶ δὴ ὃν οὐρανὸν καὶ κόσμον. ἐπωνομάκαμεν, πολλῶν μὲν καὶ μακαρίων παρὰ τὸῦ πεποιηκότος μετείληφεν, ἀτὰρ οὖν δὴ χεκοινώνηκέ γε καὶ σώματος ὅθεν. αὐτῷ μεταβυλῆς. ἀμοίρῳ γενέσθαι διὰ παντὸς
genētais" kan tǭ Politikǭ de toiauta ephē" »"o kata -tauta kai hōsautōs: echein aei. kai tauton einai. pantōs tois theiotatois prosēkei. monois᾽ dōmatos. de ᾿ physis ou tēs toiautēs taxeōs. kai dē hon ouranon kai kosmon. epōnomakamen, pollōn men kai makariōn para tou pepoiēkotos meteilēphen, atar oun dē chekoinōnēke ge kai sōmatos hothen. autǭ metabylēs. amoirǭ genesthai dia pantos
should occur.' And in the Statesman he said this: 'To be always the same and unchanging and identical belongs only to the most divine of all things; and the nature of body is not of this rank. What we have named heaven and cosmos has received many blessed things from its Maker; yet it has also shared in body. Hence it is impossible for it to be wholly without share in change
Notes and citation
Summary: Plato's Statesman says the bodily cosmos must undergo change.
- Plato, Statesman 269d–e. The quotation ends in 4.44.
Extrabiblical texts: Plato, Pol. 269d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.43 (Raeder, 112; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-43
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.44Raeder, 112
ἀδύνατον.“ ᾿ αὐτοῦ δὲ πάλιν καὶ ταῦτα᾽ «τότε δὴ τοῦ παντὸς ὃ κυβερνήτης, οἷον πηδαλίων οἴακας ἀφέμενος, εἰς τὴν αὑτοῦ περιωπὴν ἀπέστη τὸν δὲ κόσμον πάλιν ἀνέστρεφεν εἱμαρμένη τε καὶ ξύμφυτος ἐπιθυμία. πάντες οὖν οἵ κατὰ τοὺς τόπους ξυνάρχοντες τῷ μὲ δγίστῳ δαίμονι θεοίς 'γνόντες ἤδη τὸ γινόμενον, ἀφίεσαν αὖ τὰ μέρη τοῦ᾽ κόσμου. τῆς ἑαυτῶν ἐπιμελείας᾽ ὁ δὲ μεταστρεφόμενος καὶ ξυμβαλών, ἀρχῆς τε καὶ τελευτῆς ἐναντίαν᾽ ὁρμὴν ὁρμηθείς, σεισμὸν πολὺν ἐν αὐτῷ ποιῶν, ἄλλην αὐτῷ φθορὰν ξῴων παντοίων ἐν δὲ τούτοις ξυμφέρεται μὲν ἡμῖν, ἐν οἷς
adynaton.“ ᾿ autou de palin kai tauta᾽ «tote dē tou pantos ho kybernētēs, hoion pēdaliōn oiakas aphemenos, eis tēn hautou periōpēn apestē ton de kosmon palin anestrephen heimarmenē te kai xymphytos epithymia. pantes oun hoi kata tous topous xynarchontes tǭ me dgistǭ daimoni theois 'gnontes ēdē to ginomenon, aphiesan au ta merē tou᾽ kosmou. tēs heautōn epimeleias᾽ ho de metastrephomenos kai xymbalōn, archēs te kai teleutēs enantian᾽ hormēn hormētheis, seismon polyn en autǭ poiōn, allēn autǭ phthoran xǭōn pantoiōn en de toutois xympheretai men hēmin, en hois
always.' And again this is his: 'Then the helmsman of the universe, letting go, as it were, the handle of the rudder, withdrew to his place of outlook; and fate and innate desire turned the world back again. All the gods who ruled locally with the greatest divinity, perceiving what was happening, let go of the parts of the world in their care; and it, turning round and colliding, driven by an impulse contrary to beginning and end, causing a great earthquake within itself, wrought another destruction of all kinds of living things.'
Notes and citation
Summary: Plato's Statesman myth of the helmsman releasing the world.
- Plato, Statesman 272e–273a. The scan is garbled at the end; the phrase 'in these he agrees with us, in which' appears to be misplaced from 4.45 and is not translated here.
Extrabiblical texts: Plato, Pol. 272e–273a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.44 (Raeder, 112; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-44
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.45Raeder, 112
ἀπειργάσατο.“ τὴν τοῦ παντὸς μεταβολὴν ἔφησε, καὶ ὅτι τοῦ Θέοῦ καταλιπόντος τοὺς οἴακας, ἀφίστανται μὲν ὅσον τῶν ἀοράτων δυνάμεων οἰκονομεῖν τινα μέρη τῆς κτίσεως ἐκελεύσθησαν, ὑπομένει δὲ τὴν ἀλλοίωσιν τὰ ὁρώμενα" τὰ δέ γε ἄλλα ἐκ τοῦ τηνικάδε κατεσχηκότος ὑπομεμένηχε πλάνου, ὅτι τῆς ὕλης ἡ ξύμφυτος ἐπυθυμία τὸν κόσμον ἀνέστρεφε, κατά γε τὴν ξυγκληρωθεῖσαν ἐξ ἀρχῆς εἰμαρμένην.
apeirgasato.“ tēn tou pantos metabolēn ephēse, kai hoti tou Theou katalipontos tous oiakas, aphistantai men hoson tōn aoratōn dynameōn oikonomein tina merē tēs ktiseōs ekeleusthēsan, hypomenei de tēn alloiōsin ta horōmena" ta de ge alla ek tou tēnikade kateschēkotos hypomemenēche planou, hoti tēs hylēs hē xymphytos epythymia ton kosmon anestrephe, kata ge tēn xynklērōtheisan ex archēs eimarmenēn.
He spoke of the change of the universe, and that when God lets go the rudder, those of the invisible powers who were ordered to manage certain parts of creation withdraw, and visible things undergo alteration; but the rest he left over from the error that then prevailed, that the innate desire of matter turned the world back, according to the fate allotted from the beginning.
Notes and citation
Summary: Plato's account of the world's change mixes truth with error about matter and fate.
Cite (SBL): Theodoret, Graec. aff. cur. 4.45 (Raeder, 112; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-45
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.46Raeder, 113
ταῦτα γάρ ἐστιν ἅπερ ἐν τοῖς περὶ τῆς κτίσεως λόγοις τῷ φιλοσύφῳ μεμφό-. μεθα᾽ ξυνυπάρχειν γὰρ τῷ Θεῷ τὴν ὕλην καὶ οὗτος ἔφησε, καθὰ καὶ Πυθαγόρας καὶ ““ριστοτέλης καὶ οἱ τῆς Ποικίλης ἐπώνυμοι. καὶ τὴν ὕλην δὲ ἔστιν ὅτε πονηρὰν ὀνομάζει. ἀκούομεν γὰρ αὐτοῦ περὶ τοῦ πόσμου λέγοντος" ««παρὰ μὲν τοῦ ξυνθέντος πάντα καλὰ κέκτηται᾽ παρὰ δὲ τῆς ἔμπροσθεν ἕξεως, ὅσα χαλεπὰ καὶ ἄδικα ἐν οὐρανῷ γίνεται, ταῦτα ἐξ
tauta gar estin haper en tois peri tēs ktiseōs logois tǭ philosyphǭ mempho-. metha᾽ xynyparchein gar tǭ Theǭ tēn hylēn kai houtos ephēse, katha kai Pythagoras kai ““ristotelēs kai hoi tēs Poikilēs epōnymoi. kai tēn hylēn de estin hote ponēran onomazei. akouomen gar autou peri tou posmou legontos" ««para men tou xynthentos panta kala kektētai᾽ para de tēs emprosthen hexeōs, hosa chalepa kai adika en ouranǭ ginetai, tauta ex
For these are the things we blame the philosopher for in his accounts of creation: he too said that matter coexists with God, as did Pythagoras, Aristotle, and those named from the Painted Porch. And sometimes he calls matter evil. For we hear him say about the world: 'From its Composer it has acquired all beautiful things; but from its former condition, whatever harsh and unjust things happen in heaven, these it has from that
Notes and citation
Summary: Plato makes matter coeternal with God and evil.
- Plato, Statesman 273b–c. The quotation ends in 4.47.
Extrabiblical texts: Plato, Pol. 273b–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.46 (Raeder, 113; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-46
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.47Raeder, 113
ἐκείνης αὐτός τε ἔχει καὶ τοῖς ξῴοις ἐναπεργάξεται.“ προστέθεικε δὲ καὶ ταῦτα᾽ «τούτων δὲ αὐτῶν τὸ σωματοειδὲς αἴτιον, τὸ τῆς πάλαι φύσεως ξύντροφον, ὅτι πολλῆς ἦν μετέχον ἀταξίας, πρὶν εἰς τὸν νῦν κόσμον ἀφικέσθαι. τούτοις νεμεσᾶν πάντα οἶμαι, ἄνθρωπον, ὑγιᾶ γε τὸν νοῦν ἔχοντα. διαβάλλει γὰρ ἄντικρυς τῆς ὕλης τὴν φύσιν᾽ καὶ οὕτως αὐτῆς ἰσχυρὰν ἄγαν καὶ ἀήττητον λέγει τὴν κάκην, ὡς μηδὲ τὸν πονητὴν δυνηθῆναι ταύτην. ἐπὶ τὸ κρεῖττον μεταβαλεῖν. διέμεινε γὰρ τῇ καχεξίᾳ χρωμένη" καὶ παρὰ τοῦ Θεοῦ δεξαμένη τὸ εἶδος, τὴν προτέραν οὐκ ἐξέβαλε πονηρίαν. οὗ δὴ χάριν οὐ μόνον ἐν γῇ, ἀλλὰ καὶ ἐν οὐφανῷ τὰ χαλεπὰ καὶ ἄδικα δρᾷ καὶ τοῖς ξῴοις ἐναπεργάξετα
ekeinēs autos te echei kai tois xǭois enapergaxetai.“ prostetheike de kai tauta᾽ «toutōn de autōn to sōmatoeides aition, to tēs palai physeōs xyntrophon, hoti pollēs ēn metechon ataxias, prin eis ton nyn kosmon aphikesthai. toutois nemesan panta oimai, anthrōpon, hygia ge ton noun echonta. diaballei gar antikrys tēs hylēs tēn physin᾽ kai houtōs autēs ischyran agan kai aēttēton legei tēn kakēn, hōs mēde ton ponētēn dynēthēnai tautēn. epi to kreitton metabalein. diemeine gar tę̄ kachexią chrōmenē" kai para tou Theou dexamenē to eidos, tēn proteran ouk exebale ponērian. hou dē charin ou monon en gę̄, alla kai en ouphanǭ ta chalepa kai adika drą kai tois xǭois enapergaxeta
itself and produces in living things.' And he added this: 'The cause of these is its bodily element, inherent in its ancient nature, because it shared in much disorder before arriving at the present world.' I think every person of sound mind is indignant at this. For he plainly slanders the nature of matter, and calls its evil so strong and invincible that not even the Maker could change it for the better. For it persisted in its bad condition, and receiving form from God, did not cast out its former wickedness. For this reason it does harsh and unjust things not only on earth but in heaven too, and produces them in living things.
Notes and citation
Summary: Plato's view makes evil matter stronger than its Maker.
- Plato, Statesman 273b. The last word is split between 4.47 and 4.48.
Extrabiblical texts: Plato, Pol. 273b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.47 (Raeder, 113; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-47
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.48Raeder, 113
ι, τοῦτα τῶν ἤδη πρόσθεν εἰρημένων ἀνάξια καὶ τῆς ὑψηγορίας ἐκείνης καὶ θεολογίας ἀλλότρια καὶ τῶν χαμαι- πετῶν τε καὶ περιγείων ἔκγονα λογισμῶν. τὸ γὰρ δὴ φάναι κὰν τῷ οὐρανῷ διαμεῖναι τὴν ἀταξίαν, ὡς χαλεπά τινα καὶ ἐν αὐτῷ. τολμᾶσθαι καὶ ἄδικα, τοπάξειν παρασχευάξει τὴν μὲν ὕλην ἰσχυροτάτην, ἀσθενῆ. δὲ εἶναι τὸν ποιητήν. καίτοῦ φησὶν αὐτὸν τὸν οὐρανὸν πρὸς τὸ νοητὸν. 'δημιουργῆσαι.
i, touta tōn ēdē prosthen eirēmenōn anaxia kai tēs hypsēgorias ekeinēs kai theologias allotria kai tōn chamai- petōn te kai perigeiōn ekgona logismōn. to gar dē phanai kan tǭ ouranǭ diameinai tēn ataxian, hōs chalepa tina kai en autǭ. tolmasthai kai adika, topaxein parascheuaxei tēn men hylēn ischyrotatēn, asthenē. de einai ton poiētēn. kaitou phēsin auton ton ouranon pros to noēton. 'dēmiourgēsai.
These are unworthy of what he said earlier, alien to that lofty speech and theology, and offspring of low-flying and earthbound reasonings. For to say that disorder persisted even in heaven, so that harsh and unjust things are dared even there, leads one to conjecture that matter is most strong and the Maker weak. Yet he says that he made heaven itself after the intelligible
Notes and citation
Summary: Such views contradict Plato's nobler theology.
- The sentence continues in 4.49.
Cite (SBL): Theodoret, Graec. aff. cur. 4.48 (Raeder, 113; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-48
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.49Raeder, 114
παράδειγμα. λέγει δὲ οὕτως ἐν τῷ Τιμαίφ᾽ »»εότερον οὖν ὀρθῶς ἕνα οὐρανὸν εἰρήκαμεν, ἢ πολλοὺς καὶ ἀπείρους ἦν λέγειν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα. δεδημιουργημένος ἔσται.“ παράδειγμα δὲ “οἶμαι λέγειν αὐτὸν ἢ τὸν Θεὸν ὡς ἕνα, ἢ τὴν ἰδέαν, ἡ ἣν ἔννοιαν εἶναι τοῦ θεοῦ λέγει, ἢ τὸν γοητὸν οὐρανόν, ὃν ὑπέρτερον εἶναι τούτου ἡ θεία λέγει γραφή. εἴτε δὲ τοῦτο εἴτε ἐκεῖνο. λέγει παράθειγμα; ἥκιστά γε ἁρμόττει τῷ οὐρανῷ τῶν χαλεπῶν καὶ ἀδίκων ἡ πρᾶξις.
paradeigma. legei de houtōs en tǭ Timaiph᾽ »»eoteron oun orthōs hena ouranon eirēkamen, ē pollous kai apeirous ēn legein orthoteron? hena, eiper kata to paradeigma. dedēmiourgēmenos estai.“ paradeigma de “oimai legein auton ē ton Theon hōs hena, ē tēn idean, hē hēn ennoian einai tou theou legei, ē ton goēton ouranon, hon hyperteron einai toutou hē theia legei graphē. eite de touto eite ekeino. legei paratheigma? hēkista ge harmottei tǭ ouranǭ tōn chalepōn kai adikōn hē praxis.
model. He speaks thus in the Timaeus: 'Have we rightly spoken of one heaven, or would it be more right to speak of many and infinite? One, if it is to be made after the model.' By the model I think he means either God, as one, or the idea, which he says is the thought of God, or the intelligible heaven, which the divine Scripture says is higher than this. Whether he means this or that by 'model', the doing of harsh and unjust things hardly suits heaven.
Notes and citation
Summary: A heaven made after a divine model cannot do injustice.
- Plato, Timaeus 31a.
Extrabiblical texts: Plato, Tim. 31a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 4.49 (Raeder, 114; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-49
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.50Raeder, 114
, ᾿Αλλὰ τῶν μὲν καλουμένων. φιλοσόφων τοσαύτην ἔχει διαμάχην τὰ δόγματα᾽ ὥρα δὲ λοιπὸν ἐπιδεῖξαι τῆς θείας γραφῆς τὴν εὐγένειαν καὶ τὴν τῆς κοσμογενείας ἀλήθειαν. τοὺς μὲν γὰρ περὶ τῆς ὕλης μύθους εἰς τὸ Ἡσιόδου ἀπέρ-ριψε Χάος᾽ δημιουργῆσαι δὲ τὰ ξύμπαντα ἔφησε τὸν Θεόν, οὐ καθάπερ οἰκοδόμοι καὶ ναυπηγοὶ καὶ χαλκοτύποι καὶ χρυσοχόοι, καὶ μέντοι καὶ ὑφάνται καὶ σκυτοτόμοι καὶ οἵ ἄλλοι τεχνῖται τὰς ὕλας ἐρανιξόμενοι ταύτας εἰδοποιοῦσί τε χαὶ διαγλύφουσι, καὶ τὰ ὄργανα παρ ἀλλήλων ἀντιλαμβάψοντες, ἀλλ᾽ ἅμα βουληθῆναί τε καὶ τὰ μηδαμῇ μηδαμῶς ὄντα παραγαγεῖν. ἀπροσδεὴς γὰρ ὁ τῶν ὅλων Θεός᾽ αἱ δὲ ἀνθρώπιναι τέχναι.
, ᾿Alla tōn men kaloumenōn. philosophōn tosautēn echei diamachēn ta dogmata᾽ hōra de loipon epideixai tēs theias graphēs tēn eugeneian kai tēn tēs kosmogeneias alētheian. tous men gar peri tēs hylēs mythous eis to Hēsiodou aper-ripse Chaos᾽ dēmiourgēsai de ta xympanta ephēse ton Theon, ou kathaper oikodomoi kai naupēgoi kai chalkotypoi kai chrysochooi, kai mentoi kai hyphantai kai skytotomoi kai hoi alloi technitai tas hylas eranixomenoi tautas eidopoiousi te chai diaglyphousi, kai ta organa par allēlōn antilambapsontes, all᾽ hama boulēthēnai te kai ta mēdamę̄ mēdamōs onta paragagein. aprosdeēs gar ho tōn holōn Theos᾽ hai de anthrōpinai technai.
Such is the conflict among the doctrines of the so-called philosophers; it is time now to show the nobility of the divine Scripture and the truth of its account of the world's origin. It threw the myths about matter into Hesiod's Chaos, and said that God made all things, not as builders, shipwrights, bronze-smiths, goldsmiths, and also weavers, leather-workers, and the other craftsmen collect materials, shape and carve them, and receive tools from one another, but that he willed and at the same time brought forth things that in no way existed at all. For the God of the universe needs nothing; but human crafts
Notes and citation
Summary: Scripture teaches that God made all from nothing by his will alone.
- The sentence continues in 4.51.
Extrabiblical texts: Hesiod, Theog. 116 (Hesiod, Theogony; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 4.50 (Raeder, 114; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-50
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.51Raeder, 114
ἀλλήλων προσδέονται. δεῖται μὲν γὰρ ὃ κυβερνήτης τοῦ ναυπηγοῦ, δεῖται δὲ ὃ ναυπηγὸς καὶ ὑλοτόμου καὶ χαλκέως καὶ πιττουργοῦ καὶ στυππειοποιοῦ, δεῖται. δέ γε καὶ. δ. δρυτόμος. τοῦ φυτουργοῦ,. καὶ. αὖ πάλιν ὁ φυτουργὸς καὶ: γῆς καὶ ἀρδείας καὶ φυτῶν καὶ σπερμάτῶν ἰ καὶ χαλκέως ἐργαζομένου. σμινύην καὶ δίκελλαν, δεῖταν δέ που καὶ ὃ χαλκεὺς οἰκοδόμου καὶ οἰκίσκον. οἰκοδομοῦνετὸς καὶ ξυναρμόξοντος τῷ ξύλῳ τὸν ἄκμονα «καὶ. ἐνείροντοο. τῷ θαιστῆρι- τὸν. στελεόν, καὶ πάντες δὲ ὁμοίως καὶ σκυτοτόμου καὶ ὑφάντου καὶ γηπόνου προσδέονται; ἵνα.τὸ σῶμα: καὶ τρέφωσι καὶ καλύπτωσι, κἀκεῖνοι δ᾽ αὖ. πάλιν τῆς τούτου. γε ἐξήρτηνται τέχνης, ἵν᾽ ἑκάστῳ. τὰ ὄργανα παράσχῃ τὰ πρόσφορα.
allēlōn prosdeontai. deitai men gar ho kybernētēs tou naupēgou, deitai de ho naupēgos kai hylotomou kai chalkeōs kai pittourgou kai styppeiopoiou, deitai. de ge kai. d. drytomos. tou phytourgou,. kai. au palin ho phytourgos kai: gēs kai ardeias kai phytōn kai spermatōn i kai chalkeōs ergazomenou. sminyēn kai dikellan, deitan de pou kai ho chalkeus oikodomou kai oikiskon. oikodomounetos kai xynarmoxontos tǭ xylǭ ton akmona «kai. eneirontoo. tǭ thaistēri- ton. steleon, kai pantes de homoiōs kai skytotomou kai hyphantou kai gēponou prosdeontai? hina.to sōma: kai trephōsi kai kalyptōsi, kakeinoi d᾽ au. palin tēs toutou. ge exērtēntai technēs, hin᾽ hekastǭ. ta organa paraschę̄ ta prosphora.
need one another. The helmsman needs the shipwright; the shipwright needs the woodcutter, the smith, the pitch-maker, and the tow-maker; the woodcutter needs the planter; the planter in turn needs earth, irrigation, plants, seeds, and the smith who makes hoe and mattock; the smith needs a builder to build a small house, fit the anvil to the wood, and fix the handle in the hammer; and all alike need the shoemaker, the weaver, and the farmer to feed and clothe the body; and they in turn depend on the smith's craft, so that he may supply each with suitable tools.
Notes and citation
Summary: Human crafts depend on one another.
Cite (SBL): Theodoret, Graec. aff. cur. 4.51 (Raeder, 114; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-51
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.52Raeder, 115
ὁ δὲ τοῦ παντὸς ποιητὴς οὔτε ὀργάνων οὔτε: ὕλης δεδέηται᾽ ἀλλ᾽ ὅπερ ἐστὶ τοῖς ἄλλοις τεχνίταις. καὶ ὕλη καὶ ὄργανα, καὶ μέντοι καὶ χρόνος καὶ πόνος καὶ ἐπιστήμη. καὶ ἐπιμέλεια, τοῦτο τῷ θεῷ τῶν ὕλων ῆ βούλησις νβανται. γάρ, ὅσα ἠθέλησεν, ὃ Κύριος ἐποίησεν ἐν. τῷ οὐρανῷ. καὶ ἐν τῇ γῇ, ἐν ταῖς θαλάσσαις. καὶ ἐν πάσαις. ταῖς ἀβύσσοις (“᾿ ἢ φασιν οἵ ἱεροὶ λόγοι.
ho de tou pantos poiētēs oute organōn oute: hylēs dedeētai᾽ all᾽ hoper esti tois allois technitais. kai hylē kai organa, kai mentoi kai chronos kai ponos kai epistēmē. kai epimeleia, touto tǭ theǭ tōn hylōn ē boulēsis nbantai. gar, hosa ēthelēsen, ho Kyrios epoiēsen en. tǭ ouranǭ. kai en tę̄ gę̄, en tais thalassais. kai en pasais. tais abyssois (“᾿ ē phasin hoi hieroi logoi.
But the Maker of the universe needed neither tools nor material; what material, tools, and also time, toil, knowledge, and care are to other craftsmen, the will is to the God of the universe. 'For whatever the Lord willed he did in heaven and on earth, in the seas and in all the deeps,' as the holy words say.
Ps 135:6 (134:6 LXX) (quotation, high confidence)
Notes and citation
Summary: God's will alone suffices to create, as Psalm 135 says.
Cite (SBL): Theodoret, Graec. aff. cur. 4.52 (Raeder, 115; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-52
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.53Raeder, 115
ἠθέλησε δὲ οὐχ ὅσα ἠδύνατο, ἀλλ᾽ ὕσαπερ ἀρκεῖν ἐδοκίμασεν. ῥάδιον μὲν γὰρ ἦν αὐτῷ καὶ: μυρίους καὶ δισμυρίους δημιουργῆσανι κόσμους, εἴπερ. δὴ ἄρα τὸ βουληθῆναι ῥᾷστον ἁπάντων τῶν ποιητέων ἐστίν. παὶ γὰρ ἡμῖν τὸ βουληθῆναι πάντων. ἐστὶν. εὐμαρέστατον, ἀλλ᾽ οὐ ξυμπαρομαρτεῖ τῇ γε ἡμετέρᾳ βουλήσει ἡ δύναμις" τῷ δὲ Θεῷ τῶν ὅλων. ὅσα βουλητὰ δυνατά᾽ τῇ βουλήσει γὰρ ἡ δύναμις ἥνωταν᾽ ἀλλ᾽ ὅμως οὐ τῇ δυνάμει τὴν πτίσιν' ἐμέτρησεν, ἀλλ᾽ ὅσαπερ ἠθέλησεν ἐδημιούργησεν.
ēthelēse de ouch hosa ēdynato, all᾽ hysaper arkein edokimasen. rhadion men gar ēn autǭ kai: myrious kai dismyrious dēmiourgēsani kosmous, eiper. dē ara to boulēthēnai rhąston hapantōn tōn poiēteōn estin. pai gar hēmin to boulēthēnai pantōn. estin. eumarestaton, all᾽ ou xymparomartei tę̄ ge hēmeterą boulēsei hē dynamis" tǭ de Theǭ tōn holōn. hosa boulēta dynata᾽ tę̄ boulēsei gar hē dynamis hēnōtan᾽ all᾽ homōs ou tę̄ dynamei tēn ptisin' emetrēsen, all᾽ hosaper ēthelēsen edēmiourgēsen.
He willed not as much as he could, but as much as he judged sufficient. It would have been easy for him to make ten thousand or twenty thousand worlds, since willing is the easiest of all things to be done. For us too willing is the easiest of all, but power does not accompany our will; for the God of the universe, however, whatever is willed is possible, for power is united to his will. Yet he did not measure creation by his power, but made as much as he willed.
Notes and citation
Summary: God's power is united to his will, but he made only what he willed.
Cite (SBL): Theodoret, Graec. aff. cur. 4.53 (Raeder, 115; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-53
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.54Raeder, 115
καὶ ἐπειδὴ. τῶν γεγονότων τὰ μέν ἐστιν αἰσθηνά, τὰ δὲ νοητά, καὶ. τὰ μὲν ἐπίγεια, τὰ δὲ ὑπερουράνια, ἀναγκαίως καὶ ζῷα πεποίηκε τὰ μὲν αἰσθητά, τὰ δὲ νοητά" καὶ τοῖς μὲν νοητοῖς τὸν.αἰθέρα καὶ τὸν οὐρανὸν ἀπεκλήρωσε, τοῖς “δὲ αἰσθητοῖς τὴν γῆν δέδωκε καὶ τὴν θάλατταν ἐνδιαίτημα.
kai epeidē. tōn gegonotōn ta men estin aisthēna, ta de noēta, kai. ta men epigeia, ta de hyperourania, anankaiōs kai zǭa pepoiēke ta men aisthēta, ta de noēta" kai tois men noētois ton.aithera kai ton ouranon apeklērōse, tois “de aisthētois tēn gēn dedōke kai tēn thalattan endiaitēma.
And since among things that have come to be some are sensible and some intelligible, some earthly and some above the heavens, he necessarily made living beings too, some sensible and some intelligible; to the intelligible he allotted the ether and the heaven, and to the sensible he gave earth and sea as a dwelling.
Notes and citation
Summary: God made intelligible beings for heaven and sensible ones for earth.
Cite (SBL): Theodoret, Graec. aff. cur. 4.54 (Raeder, 115; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-54
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.