Cure of Greek Maladies 3.38–3.101
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.38Raeder, 78
δῆλος οὖν ἐστι τὸν ᾿4θηναίων ὅμιλον ὀρρωδῶν καὶ τὸν ἐκεῖνον κατέχοντα πλάνον.. καὶ ὅτι γε τοῦτο ἀληθές, μάρτυς αὐτός, ὧδε λέγων ἐν Πολιτείᾳ" «»πρῶτον μέν, ἦν δ᾽ ἐγώ, τὸ μέγιστον καὶ περὶ τῶν μεγίστων ψεῦδος ὃ εἰπὼν οὐκ ἀληθῶς ἐψεύσατο, ὅτι Οὐρανός τε εἰργάσατο, ἅ φησι δρᾶσαι αὐτὸν Ἡσίοδος, ὅ ὃ τε αὖ Κρόνος ὡς ἐτιμωρήσατο αὐτόν. ὅτι δὲ δὴ τὰ περὶ τοῦ Κρόνου ἔργα καὶ πάθη ὑπὸ τοῦ υἱέος, οὐδ᾽ ἂν εἰ ἦν ἀληθῆ, δεῖν ῥᾳδίως οὕτω λέγεσθαι πρὸς ἄφρονάς τε καὶ νέους, ἀλλὰ μάλιστα μὲν σιγᾶσθαι, εἶ δὲ ἀνάγκη τις ἦν λέγειν, δι᾽ ἀπορρήτων ἀκούειν.“ χαὶ αὖ πάλιν μετ᾽ ὀλίγα καὶ τάδε ἔφη".
dēlos oun esti ton ᾿4thēnaiōn homilon orrōdōn kai ton ekeinon katechonta planon.. kai hoti ge touto alēthes, martys autos, hōde legōn en Politeią" «»prōton men, ēn d᾽ egō, to megiston kai peri tōn megistōn pseudos ho eipōn ouk alēthōs epseusato, hoti Ouranos te eirgasato, ha phēsi drasai auton Hēsiodos, ho ho te au Kronos hōs etimōrēsato auton. hoti de dē ta peri tou Kronou erga kai pathē hypo tou huieos, oud᾽ an ei ēn alēthē, dein rhądiōs houtō legesthai pros aphronas te kai neous, alla malista men sigasthai, ei de anankē tis ēn legein, di᾽ aporrētōn akouein.“ chai au palin met᾽ oliga kai tade ephē".
It is plain, then, that he feared the crowd of the Athenians and the error that held it. That this is true, he himself is witness, saying this in the Republic: 'First,' I said, 'the greatest lie, and about the greatest things, which the one who told it lied ignobly: that Heaven did what Hesiod says he did, and that Cronus in turn took vengeance on him. And the deeds of Cronus and what he suffered from his son, even if they were true, ought not to be told so lightly to the foolish and young, but best kept in silence; and if there were some need to tell them, they should be heard in secret.' And again, a little later, he said this too:
Notes and citation
Summary: In the Republic Plato calls Hesiod's tales the greatest lie.
- Plato, Republic 2.377e–378a.
Extrabiblical texts: Plato, Resp. 377e–378a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.38 (Raeder, 78; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-38
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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.
3.39Raeder, 78
.»καὶ γάρ; ἦ. δ᾽ ὅς, οἵ τε. λόγοι χαλεποὶ καὶ οὐ λεκτέοι γε, ὦ Ἀδείμαντε, ἐν τῇ ἡμετέρᾳ πόλει". οὐδὲ λεκτέον νέῳ ἀκούοντι, ὡς ἀδικῶν τὰ ἔσχατα. οὐδὲν ἂν θαυμαστὸν ποιοῖ, οὐδὲ ἀδὲκοῦντα τὸν πατέρα κολάζων παντὶ τρόπῳ, ἀλλὰ δρῴη ἂν ὕπερ θεῶν οἱ πρῶτοί τε καὶ μέγιστοι.
.»kai gar? ē. d᾽ hos, hoi te. logoi chalepoi kai ou lekteoi ge, ō Adeimante, en tę̄ hēmeterą polei". oude lekteon neǭ akouonti, hōs adikōn ta eschata. ouden an thaumaston poioi, oude adekounta ton patera kolazōn panti tropǭ, alla drǭē an hyper theōn hoi prōtoi te kai megistoi.
'Indeed,' he said, 'these stories are harsh and must not be told, Adeimantus, in our city; nor must it be said in the hearing of a young man that in committing the worst injustice he would do nothing remarkable, nor in punishing his father for wrongdoing in every way, but would be doing what the first and greatest of the gods did.'
Notes and citation
Summary: Plato forbids telling the young that the gods did such things.
- Plato, Republic 2.378b.
Extrabiblical texts: Plato, Resp. 378b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.39 (Raeder, 78; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-39
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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.
3.40Raeder, 79
οὐδὲ αὐτῷ μοι δοπεῖ ἐπιτήδεια εἶναι λέγειν οὐδὲ ἄλλῳ, ἦν δ᾽ ἐγώ, τὸ παράπαν, ὡς οἱ θεοὶ θεοῖς πολεμοῦσι καὶ ἐπιβουλεύουσι καὶ μάχονται" οὔτε γὰρ ἀληθῆ οὔτε ξύμφορα: εἴ γε δεῖ ἡμῖν τοὺς μέλλοντας τὴν πόλιν φυλάττειν αἴσχιστον νομίξειν τὸ ῥαδίως ἀλλήλοις ἀπεχθάνεσθαι.. πολλοῦ γε δεῖ γιγαντομαχίας τὲ μυθολογητέον αὐτοῖς. καὶ ὑφαντέον καὶ ἄλλας. ἐπιβουλὰς παντοδαπὰς θεῶν τε καὶ ἡρώων πρὸς ξυγγενεῖς τὲ
oude autǭ moi dopei epitēdeia einai legein oude allǭ, ēn d᾽ egō, to parapan, hōs hoi theoi theois polemousi kai epibouleuousi kai machontai" oute gar alēthē oute xymphora: ei ge dei hēmin tous mellontas tēn polin phylattein aischiston nomixein to rhadiōs allēlois apechthanesthai.. pollou ge dei gigantomachias te mythologēteon autois. kai hyphanteon kai allas. epiboulas pantodapas theōn te kai hērōōn pros xyngeneis te
'Nor does it seem fitting to me,' I said, 'to say at all that gods war with gods, plot against them, and fight, for it is neither true nor useful, if those who are to guard our city must think it most shameful to quarrel lightly with one another. Far from it must we tell them myths of battles of giants or embroider them, and the many other kinds of enmity of gods and heroes toward their kin and
Notes and citation
Summary: Plato forbids tales of wars among the gods.
- Plato, Republic 2.378b–c. The quotation ends in 3.41.
Extrabiblical texts: Plato, Resp. 378b–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.40 (Raeder, 79; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-40
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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.
3.41Raeder, 79
καὶ οἰκείους αὐτῶν.“ ἔπειτα νομοθετήσας, τίνα χρὴ τίροσφέρειν τοῖς νέοις μαθήματα, προστέθεικε καὶ ταῦτα᾽. Ἥρας δὲ δεσμοὺς ὑπὸ υἱέος καὶ ᾿Ηφαίστου ῥίψεις ὑπὸ πατρός, βέλλοντος τῇ μητρὶ τυπτομένῃ ἀμύνειν, καὶ θεομαχίας, ὅσας Ὅμηρος πεποίηκεν, οὐ παφαδεκτέον εἰς τὴν πόλιν, οὔτε ἐν ὑπονοίαις οὔτε ἄνευ ὑπονοιῶν. ΙΝ
kai oikeious autōn.“ epeita nomothetēsas, tina chrē tirospherein tois neois mathēmata, prostetheike kai tauta᾽. Hēras de desmous hypo huieos kai ᾿Ēphaistou rhipseis hypo patros, bellontos tę̄ mētri typtomenę̄ amynein, kai theomachias, hosas Homēros pepoiēken, ou paphadekteon eis tēn polin, oute en hyponoiais oute aneu hyponoiōn. IN
their own household.' Then, having laid down what lessons should be given to the young, he added this: 'But the binding of Hera by her son, and the hurling of Hephaestus by his father when he was about to defend his mother being beaten, and all the battles of gods that Homer composed, must not be admitted into the city, whether with hidden meanings or without them.'
Notes and citation
Summary: Plato bans Homer's tales of quarrels among gods from his city.
- Plato, Republic 2.378d.
Extrabiblical texts: Plato, Resp. 378d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.41 (Raeder, 79; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-41
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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.
3.42Raeder, 79
Ταῦτα ἐγὼ οἶμαι καὶ τοῖς πάμπαν λόγων ἀμυήτοις ἐπίδηλα εἶναι, ὡς ἄντιιρυς ἐναντία τοῖς ἐν τῷ Τιμαίῳ γραφεῖσιν αὐτῷ, ἐκεῖ γὰρ ἀδηρίτως τε καὶ ἀναμφισβητήτως τοῖς ποιηταῖς πιστεύειν προσέταξε, καὶ ταῦτα ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν" ἐνταῦθα δὲ ἀνέδην αὐτοὺς ἐκωμῴδησεν, ὡς ψευδῆ ἄττα καὶ βλάσφημα διαπλάσαντας.
Tauta egō oimai kai tois pampan logōn amyētois epidēla einai, hōs antiirys enantia tois en tǭ Timaiǭ grapheisin autǭ, ekei gar adēritōs te kai anamphisbētētōs tois poiētais pisteuein prosetaxe, kai tauta aneu eikotōn kai anankaiōn apodeixeōn legousin" entautha de anedēn autous ekōmǭdēsen, hōs pseudē atta kai blasphēma diaplasantas.
This, I think, is evident even to those wholly uninitiated in letters: that it plainly contradicts what he wrote in the Timaeus. There he ordered belief in the poets without contention or dispute, even though they speak without probable and necessary proofs; here he openly mocked them as having invented false and blasphemous things.
Notes and citation
Summary: Plato contradicts himself about the poets.
Cite (SBL): Theodoret, Graec. aff. cur. 3.42 (Raeder, 79; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-42
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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.
3.43Raeder, 80
ταύτῃ τον καὶ ἀλληγορεῖ τῶν θεῶν τὰ ὀνόματα καὶ τὴν τῶν μύθων αἰσχρότητα ξυσκιάζειν πειρᾶται. τούτῶν δὲ τῶν λόγων ὁ Κρατύλος ἀνάπλεως" ἐν ἐκείνῳ γὰρ δὴ τῷ διαλόγῳ τὸν μὲν Κρόνον ποτὲ μὲν Κόρον ὡς τοῦ νοῦ λόγον ὠνόμασε, ποτὲ δὲ ἀρόνον, καὶ ῥοώδη φύσιν τὴν Ῥέαν καὶ ἀέρα τὴν Ἥραν" οὗ γὰρ πολλάκις" φησί »ἵῇ εὖθείᾳ τῆς Ἥρας φησάμενος τὸν ἀέρα γε σαφῶς ἀντὶ τῆς Ἥρας ἐρεῖς.
tautę̄ ton kai allēgorei tōn theōn ta onomata kai tēn tōn mythōn aischrotēta xyskiazein peiratai. toutōn de tōn logōn ho Kratylos anapleōs" en ekeinǭ gar dē tǭ dialogǭ ton men Kronon pote men Koron hōs tou nou logon ōnomase, pote de aronon, kai rhoōdē physin tēn Rhean kai aera tēn Hēran" hou gar pollakis" phēsi »hię̄ eutheią tēs Hēras phēsamenos ton aera ge saphōs anti tēs Hēras ereis.
That is why he allegorizes the names of the gods and tries to cover over the shamefulness of the myths. The Cratylus is full of these arguments. In that dialogue he called Cronus sometimes Koros, as the pure reason of the mind, sometimes chronos, time; Rhea he called the flowing nature, and Hera air: 'For if,' he says, 'you often say the name of Hera rapidly, you will clearly say "air" instead of Hera.'
Notes and citation
Summary: In the Cratylus Plato allegorizes the names of Cronus, Rhea, and Hera.
- Plato, Cratylus 396b, 402b, 404c.
Extrabiblical texts: Plato, Crat. 396b–404c (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.43 (Raeder, 80; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-43
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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.
3.44Raeder, 80
χαὶ τὴν ὑγρὰν δὲ οὐσίαν Ποσειδῶνα ἐκάλεσεν, ὡς δέοντά τὲ καὶ δεσμοῦντα τῶν βαδιζόντων τοὺς πόδας καὶ προβαίνειν κωλύοντα. Δήμητρα δὲ τὴν γῆν καὶ αὐτὸς καὶ Ὀρφεὺς καὶ ἄλλοι πφοσονομάζουσιν, ὡς δὴ μητέρα οὖσαν καὶ τροφὸν τῶν ἐν αὐτῇ διαιτωμένων ἁπάντων. καὶ Αἰγύπτιοι δὲ τὴν Ἶσιν καὶ τὸν Ὄσιριν ἥλιον εἶναι καὶ σελήνην φασί, Δία δὲ τὸ διὰ πάντων χωροῦν πνεῦμα, Ἥφαιστον δὲ τὸ πῦρ, Δήμητρα δὲ τὴν γῆν, τὴν δὲ ὑγρὰν οὐσίαν Ὡκεανόν.
chai tēn hygran de ousian Poseidōna ekalesen, hōs deonta te kai desmounta tōn badizontōn tous podas kai probainein kōlyonta. Dēmētra de tēn gēn kai autos kai Orpheus kai alloi pphosonomazousin, hōs dē mētera ousan kai trophon tōn en autę̄ diaitōmenōn hapantōn. kai Aigyptioi de tēn Isin kai ton Osirin hēlion einai kai selēnēn phasi, Dia de to dia pantōn chōroun pneuma, Hēphaiston de to pyr, Dēmētra de tēn gēn, tēn de hygran ousian Hōkeanon.
He called the watery substance Poseidon, as binding and fettering the feet of those who walk and hindering them from going forward. He, Orpheus, and others name the earth Demeter, as the mother and nurse of all that live on it. And the Egyptians say that Isis and Osiris are the sun and the moon, that Zeus is the spirit that pervades all things, Hephaestus fire, Demeter earth, and the watery substance Ocean.
Notes and citation
Summary: Poseidon, Demeter, and the Egyptian gods are explained as natural elements.
- Plato, Cratylus 402e–403a; Diodorus Siculus 1.11–12.
Extrabiblical texts: Plato, Crat. 402e (Plato (works); allusion); Diodorus Siculus, 1.11–12 (Diodorus Siculus, Library of History; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.44 (Raeder, 80; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-44
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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.
3.45Raeder, 80
ταῦτα δὲ καὶ ὁ άνεθως καὶ ὃ Διόδωρος γράφει. τῆς δὲ χθονίας δυνάμεως τὸ ἡγεμονικὸν “Ἑστίαν ὠνόμασαν, Ῥέαν δὲ τὴν πετρώδη καὶ ὄρειον, 4]ήμήτρα δὲ τὴν πεδινήν, τὴν δὲ φυτινὴν δύναμιν Διόνυσον προσηγόρευσαν τὴν δέ γε σελήνην, παρὰ τὸ σέλας ὀνομαζομένην, Ἄρτεμιν ὠνόμασαν, οἷον ἀερότεμιν, ἅτε δὴ διὰ τοῦ ἀξρὸς ἰοῦσαν καὶ τοῦτον Ὑγέμνουδαν."
tauta de kai ho anethōs kai ho Diodōros graphei. tēs de chthonias dynameōs to hēgemonikon “Hestian ōnomasan, Rhean de tēn petrōdē kai oreion, 4]ēmētra de tēn pedinēn, tēn de phytinēn dynamin Dionyson prosēgoreusan tēn de ge selēnēn, para to selas onomazomenēn, Artemin ōnomasan, hoion aerotemin, hate dē dia tou axros iousan kai touton Hygemnoudan."
Manetho and Diodorus write this. The ruling part of the earthly power they named Hestia, the rocky and mountainous part Rhea, the level land Demeter, and the vegetative power Dionysus; the moon, named from its gleam (selas), they called Artemis, as if 'air-cutter' (aerotemis), because she goes through the air, and they called her Hecate.
Notes and citation
Summary: Other natural allegories of the gods.
- The last word is garbled in the scan; 'Hecate' is uncertain.
Extrabiblical texts: Diodorus Siculus, 1.12 (Diodorus Siculus, Library of History; allusion); Manetho (Manetho, Aegyptiaca; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.45 (Raeder, 80; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-45
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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.
3.46Raeder, 81
"ταύτη δὲ τὸν "Απίν, τὸν βοῦν δὴ λέγω; Αἰγύπτιοι ᾿γρέφδυσι, τὸν "δὲ Ἰνεῦϊν᾽ τῷ “ἡμῷ. ὀὕτως ᾿ἐρυθ ιάσαντὲς τῶν. φιλοσύψων τινὲς τόῦς᾽ ᾿μύθύυ τῶν ποιητῶν᾽ εἰφ' ᾿ἀλλήγοῤίάν "ἐϊῥέπνοντο. τὴν" τὲ ἰὐθολογίὰν ἐκείνη οὐδὲ Ῥώμαϊόϊ ᾿προδεδέξαντο πώποτε.
"tautē de ton "Apin, ton boun dē legō? Aigyptioi ᾿grephdysi, ton "de Ineuïn᾽ tǭ “hēmǭ. houtōs ᾿eryth iasantes tōn. philosypsōn tines tous᾽ ᾿mythyy tōn poiētōn᾽ eiph' ᾿allēgorian "eïrhepnonto. tēn" te iythologian ekeinē oude Rhōmaïoï ᾿prodedexanto pōpote.
In this way the Egyptians keep Apis, I mean the bull, and the ibis …. So some of the philosophers, blushing at the myths of the poets, turned them into allegory. The Romans never at any time accepted that mythology.
Notes and citation
Summary: Some philosophers allegorized the myths; the Romans rejected that mythology.
- The scan of this section is badly garbled; parts are translated by sense and one phrase is lost (…).
Cite (SBL): Theodoret, Graec. aff. cur. 3.46 (Raeder, 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-46
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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.
3.47Raeder, 81
ἀὰὶ ᾿βάρτὺς ἀξιόχρεως ὃ «Δμιχἀῤναδεὺς Διοόνύσιδζ᾽ ἐν “ἢ “Βωμάϊηῇ ἀῤχάϊο- ὁ ἐππέμνόϊεενος Ὑπὸ Ἰῶν ἑαυτοῦ παϊδὼν παρὰ" “Ῥυβαϊοϊξ᾽ Ἰῶται; οὔτε "Κρόνος ἀφανίξών τ τὰς ξαυτοῦ᾽ γονάς, ᾿φύβῳ τῆς ἐξ αὐτῶν ᾿ἐπίθέσεως, οὔτε Ζεὺς καταλύων " γὴν Κρόνου ᾿δυνὰσείων καὶ καταμλείων ἐν τῷ δεσμωτηρίῳ. τοῦ Τάρτἄρου" Τὸν ἑαυτοῦ πατέρας ᾿ καὶ τὰς ᾿ἄλλαξ᾽ δὲ τῶν “Ἑλλήνων " ὁμοίως ἰΑδθλογίας τὲ καὶ τελετὰς λέγει" παδὰ Ῥωμαϊων᾽ ἐπβάλλεῦθαι.
aai ᾿bartys axiochreōs ho «Dmicharnadeus Dioonysidz᾽ en “ē “Bōmaïēę̄ archaïo- ho eppemnoïeenos Hypo Iōn heautou païdōn para" “Rhybaïoïx᾽ Iōtai? oute "Kronos aphanixōn t tas xautou᾽ gonas, ᾿phybǭ tēs ex autōn ᾿epitheseōs, oute Zeus katalyōn " gēn Kronou ᾿dynaseiōn kai katamleiōn en tǭ desmōtēriǭ. tou Tartarou" Ton heautou pateras ᾿ kai tas ᾿allax᾽ de tōn “Hellēnōn " homoiōs iAdthlogias te kai teletas legei" pada Rhōmaïōn᾽ epballeuthai.
A trustworthy witness is Dionysius of Halicarnassus in his Roman Antiquities: among the Romans, he says, Cronus is not told of as destroying his own offspring for fear of a plot from them, nor Zeus as overthrowing Cronus's rule and shutting up his own father in the prison of Tartarus; and he says that the other myths and rites of the Greeks likewise are rejected by the Romans.
Notes and citation
Summary: Dionysius of Halicarnassus says the Romans rejected the Greek myths.
- Dionysius of Halicarnassus, Roman Antiquities 2.19 (paraphrase). The scan is badly garbled and the section is translated by sense.
Extrabiblical texts: Dionysius of Halicarnassus, Ant. rom. 2.19 (Dionysius of Halicarnassus, Roman Antiquities; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.47 (Raeder, 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-47
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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.
3.48Raeder, 81
"Τοῦτο. τρίτον εἶδος. ἐπίνενοῆσθαὶ τοῖς ἜΜηδι θεόλοϊϊάς εἰρίαμέν' ἔστι δέ 7ὲ καὶ᾽ “τέταῤτον, ᾿ἐμβρονθὶ σίὰς καὶ παρὰπληξίας ἐσχάτης μεστόν. ὃ γὰρ πὸθητίλόν"" τε καὶ ἄλογον τῆς “ψυχῆς "ὀνομάζουσι, μόριον," τόῦτο᾽ ᾿θεσηιοῦσιν;" ὕπεῷ τῷ
"Touto. triton eidos. epinenoēsthai tois EMēdi theoloïïas eiriamen' esti de 7e kai᾽ “tetarton, ᾿embronthi sias kai paraplēxias eschatēs meston. ho gar pothētilon"" te kai alogon tēs “psychēs "onomazousi, morion," touto᾽ ᾿thesēiousin?" hypeǭ tǭ
This is the third form of making gods that we said the Greeks devised. There is also a fourth, full of stupidity and utter derangement. For the part of the soul they call passionate and irrational they deify, though they urge that it be subject to
Notes and citation
Summary: The fourth form of making gods deifies the irrational passions.
- The scan is badly garbled; translated by sense. The sentence continues in 3.49.
Cite (SBL): Theodoret, Graec. aff. cur. 3.48 (Raeder, 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-48
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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.
3.49Raeder, 81
λογισμῷ" δουλεύειν " ᾿παρε)γυῶσιν."" καὶ τὴν ᾿ἰὲν ἐπιθυμίαν ο᾿ἀφῥοδίτην᾽ καλοῦσι Καὶ Ἐρωτὰ, "Ἄρεα. δὲ τὸν ᾿θύμβὸν" ὁνόμάξουσι, τὴν δὲ᾽ μέθην Διόνυσον" "αὶ τὴν ἂν ᾿ἡλοπὴν τὰς τέχνας, ὡς πυρὶ ξυνεργῷ πεχρημένας.
logismǭ" douleuein " ᾿pare)gyōsin."" kai tēn ᾿ien epithymian o᾿aphrhoditēn᾽ kalousi Kai Erōta, "Area. de ton ᾿thymbon" honomaxousi, tēn de᾽ methēn Dionyson" "ai tēn an ᾿hēlopēn tas technas, hōs pyri xynergǭ pechrēmenas.
reason. They call desire Aphrodite and Eros, name anger Ares, drunkenness Dionysus, and … the crafts, as using fire as a helper.
Notes and citation
Summary: Desire, anger, and drunkenness are made into gods.
- The scan is badly garbled; a few words are lost (…). Presumably Hephaestus is meant for the crafts.
Cite (SBL): Theodoret, Graec. aff. cur. 3.49 (Raeder, 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-49
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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.
3.50Raeder, 82
καὶ οὐκ αἰσχύνονται τῆς μὲν ἀκολασίας κατηγοροῦντες καὶ τοὺς ταύτης ἐργάτας κολάζοντες, πάλιν δ᾽ αὖ ταύτην γεραίροντες ὡς θεόν, καὶ νόμῳ μὲν ἀτιμοῦντες τοὺς ἑταιροῦντας καὶ τὰς πορνευομένας. τοὺς δὲ τὰς ἀλλοτρίας ἀποσυλῶντας εὐνὰς κατασφάττοντες, καὶ μέντοι καὶ τοὺς ἀνδροφόνους ἀνασκολοπίξοντες καὶ ἀποτυμπανίξοντες, τὰ δέ γε τούτων αἴτια τῶν ἁμαρτάδων, τὴν ἐπιθυμίαν καἱ τὸν θυμὸν καὶ τὴν μέθην, θεοὺς οὐρανίους προσαγορεύοντες καὶ θεῖον αὐτοῖς ἀπονέμοντες σέβας. ] καὶ τοὺς μὲν νόμους ἅπαντας διὰ τάδε τιθέντες τὰ πάθη, αὐτὰ δέ γε τὰ πάθη νόμῳ τιμᾶσθαι κελεύοντες, καὶ τὴν ἀρετὴν δι᾿ ἑτέρων μὲν λόγων θαυμάζοντες, ἐν δέ γε τούτοις ὡς περιττὴν ἐξελαύνοντες.
kai ouk aischynontai tēs men akolasias katēgorountes kai tous tautēs ergatas kolazontes, palin d᾽ au tautēn gerairontes hōs theon, kai nomǭ men atimountes tous hetairountas kai tas porneuomenas. tous de tas allotrias aposylōntas eunas katasphattontes, kai mentoi kai tous androphonous anaskolopixontes kai apotympanixontes, ta de ge toutōn aitia tōn hamartadōn, tēn epithymian kai ton thymon kai tēn methēn, theous ouranious prosagoreuontes kai theion autois aponemontes sebas. ] kai tous men nomous hapantas dia tade tithentes ta pathē, auta de ge ta pathē nomǭ timasthai keleuontes, kai tēn aretēn di᾿ heterōn men logōn thaumazontes, en de ge toutois hōs perittēn exelaunontes.
And they are not ashamed to condemn licentiousness and punish those who practice it, and then honor it as a god; by law they dishonor men who prostitute themselves and women who are prostituted, they put to death those who steal other men's beds, and they impale and cudgel murderers to death; yet the causes of these sins, desire, anger, and drunkenness, they call heavenly gods and give them divine worship. They make all their laws because of these passions, yet command that the passions themselves be honored by law; and they admire virtue in other discourses, but in these drive it out as superfluous.
Notes and citation
Summary: Pagans punish vices yet worship the passions that cause them.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.50 (Raeder, 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-50
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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.
3.51Raeder, 82
εἶ γὰρ δὴ κατὰ τὸν τούτων λόγον ἡ ἐπιθυμία θεός, ὃ ταύτῃ γε μὴ εἴμων παντάπασιν ἄθεος" καὶ εἰ ἧ μέθη αὖ πόλιν καὶ ὁ θυμὸς ὡσαύτως θεοί, ὁ τούτων ἄρα κρατῶν ἀντίθεος ἄντικρυς. φευκτέον οὖν ἄρα τὴν ἀρετὴν ὡς ἐναντίαν οὖσαν θεοῖς, καὶ ἀσπαστέον τὴν ἀκρασίαν ὡς ὠνομασμένην θεόν.
ei gar dē kata ton toutōn logon hē epithymia theos, ho tautę̄ ge mē eimōn pantapasin atheos" kai ei hē methē au polin kai ho thymos hōsautōs theoi, ho toutōn ara kratōn antitheos antikrys. pheukteon oun ara tēn aretēn hōs enantian ousan theois, kai aspasteon tēn akrasian hōs ōnomasmenēn theon.
For if by their account desire is a god, whoever does not yield to it is utterly godless; and if drunkenness and anger likewise are gods, whoever masters them is plainly an enemy of god. Virtue, then, must be fled as contrary to the gods, and incontinence embraced, as it has been named a god.
Notes and citation
Summary: If passions are gods, virtue becomes impiety.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.51 (Raeder, 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-51
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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.
3.52Raeder, 82
ἀλλὰ ταῦτα καὶ τῶν ποιητικῶν μύθων ἐστὶ ληρωδέστερά τε καὶ βλαβερώτερα᾽ καὶ τὸν καπνὸν κατὰ τὴν παροιμίαν, ὧς ἔοικε, φεύγοντες, εἰς αὐτὸ δὴ τὸ πῦρ ἐμπεπτώκαμεν᾽ τοιοῦτος γὰρ τοῦ ψεύδους ὁ πλάνος" κἂν ταύτην τις διαφύγῃ τὴν ἀτραπόν, εἰς ἑτέραν ἐμπεσεῖται χαλεπωτέραν.
alla tauta kai tōn poiētikōn mythōn esti lērōdestera te kai blaberōtera᾽ kai ton kapnon kata tēn paroimian, hōs eoike, pheugontes, eis auto dē to pyr empeptōkamen᾽ toioutos gar tou pseudous ho planos" kan tautēn tis diaphygę̄ tēn atrapon, eis heteran empeseitai chalepōteran.
But these things are even more nonsensical and harmful than the myths of the poets; fleeing the smoke, as the proverb says, it seems we have fallen into the fire itself. Such is the wandering of falsehood: if one escapes this path, he will fall into another more grievous.
Notes and citation
Summary: Allegory is worse than the myths: out of the smoke into the fire.
Cite (SBL): Theodoret, Graec. aff. cur. 3.52 (Raeder, 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-52
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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.
3.53Raeder, 82
τοιοῦτον μὲν δὴ τῆς θεοποιΐας καὶ τὸ τέταρτον εἶδος. αὐτίκα τοίνυν ελλντισθένης, ὁ Σωκράτους ἑταῖρος καὶ Διογένους διδάσκαλος, τὴν σωφροσύνην περὶ πλείστου ποιούμενος καὶ τὴν ἡδονὴν μυσαττόμενος, τοιάδε περὶ τῆς ᾿Αφροδίτης λέγεται φάναι" ἐγὼ δὲ τὴν ᾿Αφροδίτην κἂν κατατοξεύσαιμι, εἰ.λάβοιμι, ὅτι πολλὰς ἡμῶν καλὰς κἀγαθὰς γυναῖκας διέφθειρεν. τὸν δέ γε ἔρωτα κακίαν ἐκάλει τῆς φύσεως, ἧς ἥττους ὄντες οἵ κακοδαίμονες, θεὸν τὴν νόσον καλοῦσιν. ταύτῃ τοι μανῆναι μᾶλλον ἢ ἡσθῆναι ἠρεῖτο.
toiouton men dē tēs theopoiïas kai to tetarton eidos. autika toinyn ellntisthenēs, ho Sōkratous hetairos kai Diogenous didaskalos, tēn sōphrosynēn peri pleistou poioumenos kai tēn hēdonēn mysattomenos, toiade peri tēs ᾿Aphroditēs legetai phanai" egō de tēn ᾿Aphroditēn kan katatoxeusaimi, ei.laboimi, hoti pollas hēmōn kalas kagathas gynaikas diephtheiren. ton de ge erōta kakian ekalei tēs physeōs, hēs hēttous ontes hoi kakodaimones, theon tēn noson kalousin. tautę̄ toi manēnai mallon ē hēsthēnai ēreito.
Such is the fourth form of making gods. For instance, Antisthenes, companion of Socrates and teacher of Diogenes, who prized self-control most highly and loathed pleasure, is said to have said this about Aphrodite: 'I would shoot Aphrodite down with arrows if I caught her, because she has corrupted many of our fine and good women.' And he called love a vice of nature, which the wretched, being overcome by it, call a god, though it is a disease. For this reason he chose to be mad rather than to feel pleasure.
Notes and citation
Summary: Antisthenes despised Aphrodite and called love a disease.
- Antisthenes, fragments (known also from Clement of Alexandria, Strom. 2.20.107).
Extrabiblical texts: Antisthenes (Antisthenes (fragments); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.53 (Raeder, 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-53
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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.
3.54Raeder, 83
Ὅτι δὲ καὶ κατὰ τὸν τῆς ἀλληγορίας διεφώνουν λόγον, ἴδόν τις ἂν ἀπριβῶς τοῖς τῶν φιλοσόφων ξυγγράμμασιν ἐντυχών. Πλάτων μὲν γὰρ ἀέρα τὴν Ἥραν ὠνόμασε᾽' Πλούταρχος δὲ ὁ Χαιρωνεὺς τὴν γῆν προσηγόρευσεν Ἥραν, “ητὼ δὲ τὴν λήθην ἢ τὴν νύχτα, ἐν ἧ οἷόν τινα λήθην ἡ διάνοια δέχεται. ὁ δὲ Ὀρφεὺς. Γῆ“ φησι μήτηρ πάντῶ
Hoti de kai kata ton tēs allēgorias diephōnoun logon, idon tis an apribōs tois tōn philosophōn xyngrammasin entychōn. Platōn men gar aera tēn Hēran ōnomase᾽' Ploutarchos de ho Chairōneus tēn gēn prosēgoreusen Hēran, “ētō de tēn lēthēn ē tēn nychta, en hē hoion tina lēthēn hē dianoia dechetai. ho de Orpheus. Gē“ phēsi mētēr pantō
That they disagreed even in the account of allegory, one could see accurately by reading the writings of the philosophers. Plato called Hera air; Plutarch of Chaeronea called the earth Hera, and Leto forgetfulness (lēthē) or night, in which the mind receives a kind of forgetfulness. Orpheus says: 'Earth, mother of all,
Notes and citation
Summary: The philosophers disagree even in their allegories.
- The Orphic verse continues in 3.55.
Extrabiblical texts: Plato, Crat. 404c (Plato (works); allusion); Plutarch (Plutarch; allusion); Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.54 (Raeder, 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-54
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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.
3.55Raeder, 83
ν, 4ημήτηρ πλουτοδότειρα.Κ ὅτι δέ γε καὶ τὰς ἀλλήλων θεολογίας. ἀνέτρεπον, ὃ Πλάτων ἐν ᾿Επινομίδι δηλοῖ, λέγων ὡδί",»θεολογίαν τοίνυν καὶ ξῳογονίαν ἀναγκαῖον, ὡς ἔοιπε, πρῶτον ἐμοί, κακῶς ἀπεικασάντων τῶν ἔμπροσθεν, βέλτιον ἀπεικάσαι κατὰ τὸν ὕστερον λόγον, ἀναλαβόντα καὶ πρὸς τοὺς εὐσεβεῖς ἐληλυθότα λόγους.
n, 4ēmētēr ploutodoteira.K hoti de ge kai tas allēlōn theologias. anetrepon, ho Platōn en ᾿Epinomidi dēloi, legōn hōdi",»theologian toinyn kai xǭogonian anankaion, hōs eoipe, prōton emoi, kakōs apeikasantōn tōn emprosthen, beltion apeikasai kata ton hysteron logon, analabonta kai pros tous eusebeis elēlythota logous.
Demeter, giver of wealth.' That they also overturned one another's theologies Plato shows in the Epinomis, saying this: 'Theology, then, and the generation of living beings, it seems I must first, since those before us described them badly, describe better in a later account, taking them up again and coming to pious words.'
Notes and citation
Summary: Plato's Epinomis admits earlier theology was badly described.
- Orphic fragment; Plato, Epinomis 980c.
Extrabiblical texts: Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation); Plato, Epin. 980c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.55 (Raeder, 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-55
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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.
3.56Raeder, 83
περὶ δέ γε τῶν θεοποιηθέντων ἀνθρώπων ὃ Πλούταρχος ἐν τῷ ξυγγράμματι τῷ Περὶ τῶν ἐπλελοιπότων χρηστηρίων ὧδέ φησιν «τὰ δὲ Γιψαντικά τὲ καὶ Τιτανικὰ παρ᾽ Ἕλλησιν ἀδόμενα καὶ πολλαί τινες ἄθεσμον πράξεις καὶ Τυφῶνος ἀντιτάξεις πρὸς ᾿ἀπόλλωνα ιφυγα τε "4ιονύσου καὶ -πλάνη Δήμῃτρος οὐδὲν εὐπολεύπουσι -πῶν. Ὀσιρικῶν νκαὶ᾿ “Ῥυφωγικῶν,. ὧν: παρὰ πᾶσιν ἀνέδην «ἔστι ανυθολογουμόπων τἀκούειν.“5.
peri de ge tōn theopoiēthentōn anthrōpōn ho Ploutarchos en tǭ xyngrammati tǭ Peri tōn epleloipotōn chrēstēriōn hōde phēsin «ta de Gipsantika te kai Titanika par᾽ Hellēsin adomena kai pollai tines athesmon praxeis kai Typhōnos antitaxeis pros ᾿apollōna iphyga te "4ionysou kai -planē Dēmę̄tros ouden eupoleupousi -pōn. Osirikōn nkai᾿ “Rhyphōgikōn,. hōn: para pasin anedēn «esti anythologoumopōn takouein.“5.
About the deified human beings Plutarch says this in his work On the Obsolescence of Oracles: 'The tales of Giants and Titans sung among the Greeks, and many lawless deeds, Typhon's battles with Apollo, the flight of Dionysus, and the wandering of Demeter, fall in no way short of the stories of Osiris and Typhon, which one may freely hear told among all.'
Notes and citation
Summary: Plutarch compares Greek tales of deified humans with Egyptian myths.
- Plutarch, On the Obsolescence of Oracles 421e. The scan is garbled and the section is translated by sense.
Extrabiblical texts: Plutarch, Def. orac. 421e (Plutarch; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.56 (Raeder, 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-56
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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.
3.57Raeder, 84
καὶ -πάλυν ὁ αὐτὸς οκαὶ -τάδε φησίν".»ἐπεὶ -καὶ ἡΣολύμους -πυνθόνομαι, «τοὺς “υκίων προσοίκους, ἐἐν--τὸῖς.. ψάμοτα. εσιμᾶν «τὸν ἐΚρόνον᾽ “ἐπειδὴ. ιἀποκτξίνας. τοὺς ἀρχηγέτας αὐτῶν Ἰάραρλον “αἱ ᾿άρυον καὶ. Τόσοβιν. ἔφυγε καὶ ψετεχώρησεν. ὁπουδήποτε (τοῦτο γὰρ οὐκ ἔχουσιν εἰπεῖν), ἐκεῖνον ἐ μὲν ἀμεληθῆναι.. τοὺς. δὲ. "περὶ Ἰάρσαλον. νακιρρόὺς -θεοὺς προσαγορεῦσαι, καὶ τὰς. πατάρας ὅ8.-ἐπὶ «τούτων «ποιεῖσθαι.
kai -palyn ho autos okai -tade phēsin".»epei -kai hēSolymous -pynthonomai, «tous “ykiōn prosoikous, een--tois.. psamota. esiman «ton eKronon᾽ “epeidē. iapoktxinas. tous archēgetas autōn Iararlon “hai ᾿aryon kai. Tosobin. ephyge kai psetechōrēsen. hopoudēpote (touto gar ouk echousin eipein), ekeinon e men amelēthēnai.. tous. de. "peri Iarsalon. nakirrous -theous prosagoreusai, kai tas. pataras ho8.-epi «toutōn «poieisthai.
And again the same writer says this: 'For I learn that the Solymi, the neighbors of the Lycians, honored Cronus exceedingly; but since he killed their leaders Arsalus, Dryus, and Trosobius, and fled and moved away somewhere (this they cannot say), he was neglected, while Arsalus and his companions were called stern gods, and the Lycians make their curses by them',
Notes and citation
Summary: Plutarch reports that the Solymi deified men killed by Cronus.
- Plutarch, On the Obsolescence of Oracles 421d. The scan is garbled; the names follow Plutarch. The quotation ends in 3.58.
Extrabiblical texts: Plutarch, Def. orac. 421d (Plutarch; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.57 (Raeder, 84; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-57
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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.
3.58Raeder, 84
ἰδίᾳ «καὶ -δημοσίᾳ «“υκίους.“" "τοὺς δὲ. Αἰγυπτίους. φησὶν ὁ. ᾿Πορφύριος. ἐν. τῇ. πρὸς. ἰΔνεβὼ. τὸν Αἰγύπτιον. ἐπιστολῇ. ἄνθρωπον. σέβειν. ἐν ἸΑνναβὶ. κώμῃ. «καὶ -πούτῳ θύειν,:ἐπὶ τῶν βωμῶν... ἐἶτα προσφέρειν ἀὐτῷ κατὰ αφουρὸν «τὴν. οἰκείαν - τρρφήν.
idią «kai -dēmosią «“ykious.“" "tous de. Aigyptious. phēsin ho. ᾿Porphyrios. en. tę̄. pros. iDnebō. ton Aigyption. epistolę̄. anthrōpon. sebein. en IAnnabi. kōmę̄. «kai -poutǭ thyein,:epi tōn bōmōn... eita prospherein autǭ kata aphouron «tēn. oikeian - trrphēn.
'both privately and publicly.' And Porphyry says in his letter to Anebo the Egyptian that the Egyptians worship a man in the village of Anabis and sacrifice to him on the altars, and then bring him his proper food as to a mortal.
Notes and citation
Summary: Porphyry says Egyptians worship a living man at Anabis.
- Porphyry, Letter to Anebo (fragment; Eusebius, Praep. ev. 3.4.12).
Extrabiblical texts: Porphyry, Anebo (Porphyry, Letter to Anebo; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.58 (Raeder, 84; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-58
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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.
3.59Raeder, 84
ἰδλλὰ, γὰρ οὐδ᾽ δ- τέταρτος. αὐτοῖς: ἀπέχρησε:-πλάνος, ἀλλὰ «καὶ πέμπτον -προσεπενόησαν.“«αἱ. τοὺς -“παμπονήρους. ἐθεο- «ποίησαν δαίμονας “καὶ. τὰς τῆς γοητείας. “παρ᾽. αὐτῶν μαγγα- “φξίας. μεμαθηκότες "τελεταῖς αὐτοὺς - καὶ.θυσίαις ἐτίμησαν. ναὶ τοῦτο ιδεδήλωκεν ὁ «Πορφύριος ἐν τῷ Περὶ τῆς.ἐκ.λο- «γίων «φιλοσοφίας ξυγγράμματι" ἐγὼ δὲ. αὐτοῦ - τὰ. ῥήματα θ0υπαραθήσομαι"..»διὰ μέντοι.
idlla, gar oud᾽ d- tetartos. autois: apechrēse:-planos, alla «kai pempton -prosepenoēsan.“«hai. tous -“pamponērous. etheo- «poiēsan daimonas “kai. tas tēs goēteias. “par᾽. autōn manga- “phxias. memathēkotes "teletais autous - kai.thysiais etimēsan. nai touto idedēlōken ho «Porphyrios en tǭ Peri tēs.ek.lo- «giōn «philosophias xyngrammati" egō de. autou - ta. rhēmata th0yparathēsomai"..»dia mentoi.
But not even the fourth error was enough for them; they devised a fifth as well. They deified the utterly wicked demons and, having learned from them the trickeries of sorcery, honored them with rites and sacrifices. Porphyry showed this in his work On the Philosophy from Oracles; I shall set down his words: 'Through
Notes and citation
Summary: The fifth form deifies the wicked demons, as Porphyry admits.
- The quotation follows in 3.60.
Extrabiblical texts: Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.59 (Raeder, 84; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-59
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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.
3.60Raeder, 84
τῶν: «ἐναντίων -καὶ.ἡ πᾶσα. χρεία ἐπιτελεῖται. «τούτοις γὰρ μάλιστα -τὴν - τούτων προεστῶσαν πιμῶσιν οἵ -τὰ κακὰ, διὰ. γοητειῶν νδιωπραττόμενοι. -πλήρεις; γὰρ πάσης «φαντασίας. καὶ ἀπατῆσαι. ἱκανοὶ ιδιὰ τῆς τερατουῤῥίας. καὶ" διὰ τοῦ" φίλτρα: καὶ ἐρωτικὰ καταῦκευάξειν οὗ κακοδαίμονες. πᾶσι γὰρ καὶ. πλούτων. ἐλπὶς καὶ δόξης: διὰ. τούτων; καὶ: μάλιστα: ἡ! ἀπάτη. τὺ" γὰρ ψεῦδος τούτοις οὐν κεῖον᾽ βούλονται 7ὰρ εἶναι θέοί καὶ ἦ᾽ προεστῶσα:. αὐτῶν δύναμιξ: δοκεῖ θεὸς. εἶναι. μέγιστος. οὗτον οὗ χαϊροντερ; λοιβῇ τε κνίσῃ, τὲς. εδ ᾿ὧν αὐτῶνς τὸ. σωματυκιὸν' καὶ. πνευ-ματιπὸν πιωίνεναι.
tōn: «enantiōn -kai.hē pasa. chreia epiteleitai. «toutois gar malista -tēn - toutōn proestōsan pimōsin hoi -ta kaka, dia. goēteiōn ndiōprattomenoi. -plēreis? gar pasēs «phantasias. kai apatēsai. hikanoi idia tēs teratourrhias. kai" dia tou" philtra: kai erōtika kataukeuaxein hou kakodaimones. pasi gar kai. ploutōn. elpis kai doxēs: dia. toutōn? kai: malista: hē! apatē. ty" gar pseudos toutois oun keion᾽ boulontai 7ar einai theoi kai ē᾽ proestōsa:. autōn dynamix: dokei theos. einai. megistos. houton hou chaïronter? loibę̄ te knisę̄, tes. ed ᾿hōn autōns to. sōmatykion' kai. pneu-matipon piōinenai.
the opposite powers, indeed, all sorcery is accomplished. For those who work evil through sorcery especially honor them and the one who presides over them. For they are full of every kind of illusion and able to deceive through marvels; and through them the wretches prepare love potions and charms. For all hope of wealth and glory comes through them, and above all deceit; for falsehood is their own. For they wish to be gods, and the power that presides over them seeks to be thought the greatest god. These are the ones who rejoice in libation and the savor of sacrifice, by which their bodily and spiritual part grows fat.'
Notes and citation
Summary: Porphyry describes the evil demons who seek to be gods and feed on sacrifices.
- Porphyry, Philosophy from Oracles (or On Abstinence 2.42; Eusebius, Praep. ev. 4.22). The scan is garbled; translated by sense.
Extrabiblical texts: Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments); quotation); Porphyry, Abst. 2.42 (Porphyry, On Abstinence from Killing Animals; echo)
Cite (SBL): Theodoret, Graec. aff. cur. 3.60 (Raeder, 84; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-60
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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.
3.61Raeder, 85
εἰς καιρὸν δέ: μοι προσήπεν τοῖς. τοῦ Πορφυρίου: παραθεῖναν βῥητοῖρ᾽ τοὺς τῶν. Ὁμηρικῶν θεῶν. λύγους᾽ καὶ γὰρ ἐκεῖνοι" τὴν. λοιβὴν' καὶ τὴν κνίδαν: οἰκεῖον. λάχος. καλοῦσιν: τοιγάρτον: δ΄ Πορφύριος δῆλύξ' ἐστε τοὺς ὑπὸ τοῦ ποιητοῦ θεοὺς καλουμένους: πονηροὺς δαίμονας ὀνομάζων. καὶ γὰρ' ἐμεῖνος ἐκείνους; καὶ οὗτος τούτους:
eis kairon de: moi prosēpen tois. tou Porphyriou: paratheinan brhētoir᾽ tous tōn. Homērikōn theōn. lygous᾽ kai gar ekeinoi" tēn. loibēn' kai tēn knidan: oikeion. lachos. kalousin: toigarton: d΄ Porphyrios dēlyx' este tous hypo tou poiētou theous kaloumenous: ponērous daimonas onomazōn. kai gar' emeinos ekeinous? kai houtos toutous:
It is fitting for me to set beside Porphyry's words the words of the Homeric gods; for they too call libation and savor their proper portion. So Porphyry plainly calls those whom the poet calls gods wicked demons; for both the poet of his gods and this man of his demons
Notes and citation
Summary: Homer's gods, who also love libation and savor, are Porphyry's wicked demons.
- Homer, Iliad 4.49; 24.70. The sentence continues in 3.62.
Extrabiblical texts: Homer, Il. 4.49 (Homer, Iliad; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.61 (Raeder, 85; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-61
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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.
3.62Raeder, 85
Ἰοιβῇ αὶ: κνίσῃ χαίῤειν᾽ ἀναφανδὸν. ἰσχυρίσαντο: ξητητέον. μέντοι; τίνα προεστάναι τῶν πονηρῶν δαιμόνων: δύναμιν. ὁ. Πορφύριος λέγει, ἣν ψευδυμένην μέγιστον: θεὸν ἑαυτὴν: ἔφησεν ὀνομάζειν: ἀλλὰ γὰρ οὐ δεῖ μον πόνου πρὸς ξήτησιν; ἐν αὐτῷ. γὰρ. τῷ ξυγγφάμματι. καὶ! ταῦτά φῆσιν" υτοὺς δὲ: πονηροὺς δαίμονας οὐκ εἰρῇ ὑπὸ. τὸν Σάραπιν ὑποπτεύομεν, οὐδ᾽ ἐκ τῶν ξυμβόλων μόνον ἀναπειθόμενοι; ἀλλ᾽ ὅτι τὰ: μειλίγματα παὶ τὰ τούτων ἀποτρύπαια πρὸς τὸν. Πλούτωνα. γίνεται, ὡς ἔν τῷ πρώτῳ ἐδείκνυμεν. ὁ αὐτὸς δὲ τῷ. Ἠλούτῶνν οὗτος ὃ θεύς, καὶ διὰ τοῦτο μάλιστα δαιμόνων ὁ ἄρχων.“
Ioibę̄ ai: knisę̄ chairein᾽ anaphandon. ischyrisanto: xētēteon. mentoi? tina proestanai tōn ponērōn daimonōn: dynamin. ho. Porphyrios legei, hēn pseudymenēn megiston: theon heautēn: ephēsen onomazein: alla gar ou dei mon ponou pros xētēsin? en autǭ. gar. tǭ xyngphammati. kai! tauta phēsin" ytous de: ponērous daimonas ouk eirę̄ hypo. ton Sarapin hypopteuomen, oud᾽ ek tōn xymbolōn monon anapeithomenoi? all᾽ hoti ta: meiligmata pai ta toutōn apotrypaia pros ton. Ploutōna. ginetai, hōs en tǭ prōtǭ edeiknymen. ho autos de tǭ. Ēloutōnn houtos ho theus, kai dia touto malista daimonōn ho archōn.“
openly declared that they rejoice in libation and savor. We must ask, however, what power Porphyry says presides over the wicked demons, which, he said, falsely calls itself the greatest god. But I need no labor for the search; for in the same work he says this: 'We suspect, not without reason, that the wicked demons are under Serapis, persuaded not only by the symbols, but because the propitiations and averting rites for them are made to Pluto, as we showed in the first book. And this god is the same as Pluto, and for this reason is especially the ruler of the demons.'
Notes and citation
Summary: Porphyry names Serapis, identified with Pluto, as ruler of the evil demons.
- Porphyry, Philosophy from Oracles (fragment; Eusebius, Praep. ev. 4.23.1–2).
Extrabiblical texts: Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.62 (Raeder, 85; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-62
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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.
3.63Raeder, 85
πάλιν δ᾽ αὖ καὶ τάδε προστέθεικεν" μήποτε, οὗτοί εἰσιν. ὧν ἄρχον ὁ Σάραπις, χαὶ τούτων ξύμβολον. ὃ τρικάρανος: κύων, τουτέστιν ὁ ἐν τοῖς τρισὶ στοιχείοις, ὕδατι, γῇ, ἀέρι, πονηρὸς δαίμων, οὺς καταπαύει ὃ θεὸς ἔχων ὑπὸ χεῖρα" ἄρχει δὲ αὐτῶν καὶ ἡ Ἑκάτη, ὡς ξυνέχουσα κατὰ τὸ τρί-
palin d᾽ au kai tade prostetheiken" mēpote, houtoi eisin. hōn archon ho Sarapis, chai toutōn xymbolon. ho trikaranos: kyōn, toutestin ho en tois trisi stoicheiois, hydati, gę̄, aeri, ponēros daimōn, ous katapauei ho theos echōn hypo cheira" archei de autōn kai hē Hekatē, hōs xynechousa kata to tri-
And again he added this: 'Perhaps these are the ones whose ruler is Serapis, and their symbol is the three-headed dog, that is, the wicked demon in the three elements, water, earth, and air, whom the god, holding him under his hand, restrains. Hecate too rules them, as holding together the threefold
Notes and citation
Summary: Porphyry says Serapis and Hecate rule the demons, symbolized by Cerberus.
- Porphyry, Philosophy from Oracles (fragment; Eusebius, Praep. ev. 4.23.3). The quotation ends in 3.64.
Extrabiblical texts: Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.63 (Raeder, 85; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-63
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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.
3.64Raeder, 86
στοιχον.“΄ | ταῦτα οὐ Μωῦσῆς ὃ νομοθέτης οὐδὲ Πέτρος ἢ Παῦλος ἢ Ἰωάννης οἵ τῆς ἀληθείας κήρυκες κατὰ τῶν πονηρῶν δαιμόνων ξυνέγραψαν, ἀλλὰ Πορφύριος ὁ τῆς ἀληθείας ἀντίπαλος καὶ τὸν Πλούτωνα καὶ τὴν Ἑκάτην ἄρχοντας τῶν πονηρῶν δαιμόνων ὠνόμασε καὶ ψευδόμενον ἔφησε μέγιστον ἑαυτὸν ὀνομάσαι θεόν.
stoichon.“΄ | tauta ou Mōysēs ho nomothetēs oude Petros ē Paulos ē Iōannēs hoi tēs alētheias kērykes kata tōn ponērōn daimonōn xynegrapsan, alla Porphyrios ho tēs alētheias antipalos kai ton Ploutōna kai tēn Hekatēn archontas tōn ponērōn daimonōn ōnomase kai pseudomenon ephēse megiston heauton onomasai theon.
element.' It was not Moses the lawgiver, nor Peter, Paul, or John, the heralds of truth, who wrote this against the wicked demons, but Porphyry, the opponent of truth, who named Pluto and Hecate rulers of the wicked demons and said that the chief of them falsely calls himself the greatest god.
Notes and citation
Summary: Porphyry, an enemy of truth, himself calls the pagan gods rulers of evil demons.
Cite (SBL): Theodoret, Graec. aff. cur. 3.64 (Raeder, 86; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-64
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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.
3.65Raeder, 86
καὶ ἔοικεν ἀτεχνῶς τοῦτο τὸ θαῦμα τῷ τοῦ γενναίου Σαμψὼν προβλήματι" »ὲκ στόματος ἐσθίοντος ἐξῆλθε βρῶσις, καὶ ἐξ ἰσχυροῦ γλυκύ ταῦτα γὰρ δὴ κατὰ τοῦ ψεύδους ὑπὸ τοῦ ξυνηγόρου ξυνεγράφη τοῦ ψεύδους᾽ καὶ ὃ τῆς ἀληθείας κατήγορος ἄκων ὥφθη τῆς ἀληθείας ξυνήγορος. ὁ γὰρ τοῦ Βὰλαὰμ τοῦ μάντεως τὴν γλῶτταν ἐπαράσασθαι βουλομένην εὐλογίαν ὠδῖναι καταναγκάσας, οὗτος δῆτα καὶ τοῦδε τὴν γλῶτταν κατὰ τῆς ἀληθείας λυττῶσαν καὶ ἄττουσαν κατὰ τοῦ ψεύδους ἄκουσαν μετατέθειπεν.
kai eoiken atechnōs touto to thauma tǭ tou gennaiou Sampsōn problēmati" »ek stomatos esthiontos exēlthe brōsis, kai ex ischyrou glyky tauta gar dē kata tou pseudous hypo tou xynēgorou xynegraphē tou pseudous᾽ kai ho tēs alētheias katēgoros akōn hōphthē tēs alētheias xynēgoros. ho gar tou Balaam tou manteōs tēn glōttan eparasasthai boulomenēn eulogian ōdinai katanankasas, houtos dēta kai toude tēn glōttan kata tēs alētheias lyttōsan kai attousan kata tou pseudous akousan metatetheipen.
This marvel is exactly like the riddle of the noble Samson: 'Out of the eater came forth food, and out of the strong, something sweet.' For these words against falsehood were written by the advocate of falsehood, and the accuser of truth was seen, against his will, as truth's advocate. For he who compelled the tongue of the seer Balaam, which wished to curse, to bring forth blessing, also turned this man's tongue, which raged and rushed against the truth, against falsehood, unwillingly.
Judg 14:14 (quotation, high confidence) · Num 23:11 (allusion, high confidence)
Notes and citation
Summary: Like Samson's riddle and Balaam's blessing, Porphyry unwillingly testifies for truth.
Cite (SBL): Theodoret, Graec. aff. cur. 3.65 (Raeder, 86; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-65
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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.
3.66Raeder, 86
οὐ μόνον δὲ τῇδε τοιούσδε λύγους ξυνέγραψεν, ἀλλὰ κὰν τῇ Πρὸς Ἀνεβὼ τὸν «Αἰγύπτιον ἐπιστολῇ τὰ παραπλήσια τέθεικεν. λέγει δὲ οὔτῶς περὶ τῶν θεῶν μὲν καλουμένων; πονηρῶν δὲ ὄντων δαιμόνων᾽ πάνυ. Π θράττει, πῶς ὡς κρείττους παρακαλού-. μδνοι ἐπιτάττονται ὡς χείρους, καὶ δίκαιον εἶναι κατήγοροῦντες τὸν θεράποντα κολάξεσθαι τὰ ἄδικα πράττοντα, αὐτοὶ κελευσθέντες ἄδικα δρᾶν ὑπομένουσι, καὶ καθαρῷ μὲν μὴ ὄντι ἐξ ἀφροδισίων καλοῦντι οὐχ ὑπακούουσιν, αὐὖτοὶ δὲ ἄγειν εἰς παράνομα ἀφροδίσια τοὺς τυχόντας οὐκ ἐκνοῦσιν᾽ ἀπὸ ἐμψύχων μὲν ἀποχῆς κελεύουσι δεῖν εἶναι τοὺς. ὑποφήτας, ἵνα μὴ τοῖς ἀπὸ τῶν σωμάτων ἀτμοῖς γραίνωνται, αὐτοὶ δὲ ἀτμοῖς τοῖς ἀπὸ θυσιῶν μάλιστα δε-. λεάζονται, καὶ νεκροῦ μὲν ἀθιγῆ δεῖν εἶναι τὸν ἐπόπτην, διὰ νεκρῶν δὲ ζῴων αἵ θεαγωγίαι ἐκτελοῦνται.
ou monon de tę̄de toiousde lygous xynegrapsen, alla kan tę̄ Pros Anebō ton «Aigyption epistolę̄ ta paraplēsia tetheiken. legei de outōs peri tōn theōn men kaloumenōn? ponērōn de ontōn daimonōn᾽ pany. P thrattei, pōs hōs kreittous parakalou-. mdnoi epitattontai hōs cheirous, kai dikaion einai katēgorountes ton theraponta kolaxesthai ta adika prattonta, autoi keleusthentes adika dran hypomenousi, kai katharǭ men mē onti ex aphrodisiōn kalounti ouch hypakouousin, auytoi de agein eis paranoma aphrodisia tous tychontas ouk eknousin᾽ apo empsychōn men apochēs keleuousi dein einai tous. hypophētas, hina mē tois apo tōn sōmatōn atmois grainōntai, autoi de atmois tois apo thysiōn malista de-. leazontai, kai nekrou men athigē dein einai ton epoptēn, dia nekrōn de zǭōn hai theagōgiai ektelountai.
He wrote words like these not only here, but in his letter to Anebo the Egyptian he set down similar things. He speaks thus about those called gods but who are wicked demons: 'It greatly troubles me how, being invoked as superior beings, they are commanded as inferior; and though they hold that a servant who does wrong should be punished, they themselves submit to being ordered to do wrong; and they do not listen to one who calls them while not pure from sexual intercourse, yet they do not hesitate to lead anyone into unlawful intercourse. They order their interpreters to abstain from animal food, so that they may not be defiled by the vapors from bodies, yet they themselves are especially enticed by the vapors of sacrifices; and the initiate must not touch a corpse, yet the invocations of the gods are performed by means of dead animals.
Notes and citation
Summary: Porphyry's letter to Anebo lists contradictions in the conduct of the gods.
- Porphyry, Letter to Anebo (fragment; Eusebius, Praep. ev. 5.10.1–9).
Extrabiblical texts: Porphyry, Anebo (Porphyry, Letter to Anebo; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.66 (Raeder, 86; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-66
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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.
3.67Raeder, 87
πολλῷ δὲ τούτων ἀλογώτερον τὸ μὴ δαίμονι, εἰ τύχοι, ἢ ψυχῇ τεθνεῶτος, αὐτῷ δὲ τῷ βασιλεῖ ἡλίῳ ἢ σελήνῃ ἤ τινι τῶν κατ᾽ οὐρανὸν ἄνθρωπον τῷ τυχόντι ὑποχέίριον ἀπειλὰς προσφέροντα φοβεῖν, ψευδόμενον, ἵνα ἐκεῖνοι ἀληθεύσωσιν. τὸ γὰρ λέγειν, ὅτε τὸν οὐρανὸν προσαράξει καὶ τὰ κρυπτὰ τῆς Ἴσιδος ἐκφανεῖ καὶ τὸ ἐν ᾿Αβύδῳ ἀπόρρητον δείξει. καὶ τὴν βάριν στήσει καὶ τὰ μέλη τοῦ Ὀσίριδος διασκεδάσει τῷ Τυφῶνι, τίνα οὐχ ὑπερβολὴν ἐμπληξίας μὲν τῷ ἀπειλοῦντι, ἃ μήτε οἶδε μήτε δύναται, καταλείπει, ταπεινότητος δὲ τοῖς δεδοικόσιν οὕτω κενὸν φόβον καὶ πλάσματα, ὡς πομιδῇ παισὶν ἀνοήτοις;
pollǭ de toutōn alogōteron to mē daimoni, ei tychoi, ē psychę̄ tethneōtos, autǭ de tǭ basilei hēliǭ ē selēnę̄ ē tini tōn kat᾽ ouranon anthrōpon tǭ tychonti hypocheirion apeilas prospheronta phobein, pseudomenon, hina ekeinoi alētheusōsin. to gar legein, hote ton ouranon prosaraxei kai ta krypta tēs Isidos ekphanei kai to en ᾿Abydǭ aporrēton deixei. kai tēn barin stēsei kai ta melē tou Osiridos diaskedasei tǭ Typhōni, tina ouch hyperbolēn emplēxias men tǭ apeilounti, ha mēte oide mēte dynatai, kataleipei, tapeinotētos de tois dedoikosin houtō kenon phobon kai plasmata, hōs pomidę̄ paisin anoētois?
Much more irrational than these is that a man, subject to anyone, should threaten and frighten, not a demon perhaps or the soul of a dead man, but King Sun himself, or the Moon, or one of the heavenly beings, lying so that they may tell the truth. For to say that he will strike the heaven, reveal the secrets of Isis, show the secret thing in Abydos, stop the sacred boat, and scatter the limbs of Osiris to Typhon, what excess of madness does it not leave to the one who threatens things he neither knows nor can do, and what baseness to those who fear such empty terror and fictions, as if they were utterly foolish children?
Notes and citation
Summary: Porphyry mocks magicians who threaten the gods and the gods who fear them.
- Porphyry, Letter to Anebo (fragment; Eusebius, Praep. ev. 5.10.8).
Extrabiblical texts: Porphyry, Anebo (Porphyry, Letter to Anebo; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.67 (Raeder, 87; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-67
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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.
3.68Raeder, 87
καίτοι καὶ Χαιρήμων δ᾽ ἱερογραμματεὺς γράφει, ὡς καὶ παρ᾽ Αἰγυπτίοις θρυλούμενα, καὶ ταῦτά φησι καὶ τὰ τοιαῦτα εἶναι βιαστικώτατα. πολλὰ δὲ καὶ ἄλλα προσθείς, ἐπήγαγε καὶ ταῦτα ογπερὶ δὲ εὐδαιμονίας οὐδὲν ἀσφαλὲς οὐδὲ ἐχέγγυον ἔχουσιν. οὐκ ἦσαν οὖν ἄρα οὔτε θεοὶ οὔτε ἀγαθοὶ δαίμονες, ἀλλ᾽ ἢ ἐκεῖνος ὃ λεγόμενος
kaitoi kai Chairēmōn d᾽ hierogrammateus graphei, hōs kai par᾽ Aigyptiois thryloumena, kai tauta phēsi kai ta toiauta einai biastikōtata. polla de kai alla prostheis, epēgage kai tauta ogperi de eudaimonias ouden asphales oude echengyon echousin. ouk ēsan oun ara oute theoi oute agathoi daimones, all᾽ ē ekeinos ho legomenos
And yet Chaeremon the sacred scribe writes that these things are commonly said among the Egyptians too, and says that these and the like are most compelling. And adding much else, he went on to say this: 'About happiness they have nothing secure or trustworthy. They were not, then, either gods or good demons, but either that so-called
Notes and citation
Summary: Porphyry concludes that these beings are neither gods nor good demons.
- Porphyry, Letter to Anebo (fragment). Chaeremon was a Stoic and Egyptian priest of the first century. The quotation ends in 3.69.
Extrabiblical texts: Porphyry, Anebo (Porphyry, Letter to Anebo; quotation); Chaeremon (Chaeremon; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.68 (Raeder, 87; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-68
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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.
3.69Raeder, 87
πλάνος.“ τίς τῶν τὰ θεῖα πεπαιδευμένων καὶ τὸν πλάνον ἐκεῖνον μυσαττομένων ἐναργέστερον ἂν τῶν καλουμένων θεῶν. τὸν ν πλά ἄνον ν διήλεγξεν:, ἀναφανδὸν γὰρ τούτους, ἔφης ἐν ὁ τῆς ἀμηθείας, ἀντίπαλος μήτε θερὺς, εμήτε ἀγαθοὺς ὁ δα. μονας, εἶναι, ς ἀλλὰ τοῦ. ἡμεύδους. διθᾳσκάους καὶ πονηι ἃς πατέρας.
planos.“ tis tōn ta theia pepaideumenōn kai ton planon ekeinon mysattomenōn enargesteron an tōn kaloumenōn theōn. ton n pla anon n diēlenxen:, anaphandon gar toutous, ephēs en ho tēs amētheias, antipalos mēte therys, emēte agathous ho da. monas, einai, s alla tou. hēmeudous. dithąskaous kai ponēi has pateras.
deceiver.' Who among those instructed in divine things and loathing that error could have refuted the error about the so-called gods more clearly? For the opponent of truth openly said that these are neither gods nor good demons, but teachers of falsehood and fathers of wickedness.
John 8:44 (echo, low confidence)
Notes and citation
Summary: Porphyry himself exposes the pagan gods as deceivers.
- The scan is garbled; translated by sense.
Extrabiblical texts: Porphyry, Anebo (Porphyry, Letter to Anebo; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.69 (Raeder, 87; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-69
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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.
3.70Raeder, 88
τούτους ὃ, Πλάτων, ἔν, τῷ, Πμαίῳ. οὐδὲ φύσει ἀθανάτους, φησίν. τὸν γὰρ͵ ποιητὴν, εἰρηκέναι πρὸς αὐτοὺς λέγει" ἀθάνατοι ΓΙ οὐκ ἐστὲ οὐδ᾽ ἄλυτοι τὸ πάμπαν" οὔτι. μὲν δὴ, λυθήρερθε,. τῆς ἐμῆς βουλήσεως τυχόντες: « καίτοι γε Ὁμήρῳ, τὠγαντία͵ δοκεῖ" ἀθανάτους. γὰρ αὐτοὺς πανταχῇ, πρρασρνομάξει' οὖς γὰρ, σῖτι γί φησιν͵,» δου. » οὐ πίγουφ᾽ αἴθοπα οἶνον᾽ τοὔνεν᾽ ἀναϊμονὲς εἰσι καὶ ἀθάνατοι καλέονται, φ ".Ν ε τιααίη παρὰ τ τοῖς.
toutous ho, Platōn, en, tǭ, Pmaiǭ. oude physei athanatous, phēsin. ton gar͵ poiētēn, eirēkenai pros autous legei" athanatoi GI ouk este oud᾽ alytoi to pampan" outi. men dē, lythērerthe,. tēs emēs boulēseōs tychontes: « kaitoi ge Homērǭ, tōgantia͵ dokei" athanatous. gar autous pantachę̄, prrasrnomaxei' ous gar, siti gi phēsin͵,» dou. » ou pigouph᾽ aithopa oinon᾽ tounen᾽ anaïmones eisi kai athanatoi kaleontai, ph ".N e tiaaiē para t tois.
Plato in the Timaeus says that these are not immortal by nature either; for he says the Maker said to them: 'You are not immortal nor wholly indissoluble; yet you will not be dissolved, having obtained my will.' Yet Homer thinks the opposite; for he everywhere calls them immortal: 'For they eat no bread,' he says, 'nor drink sparkling wine; therefore they are bloodless and are called immortal.' …
Notes and citation
Summary: Plato says the gods are not immortal by nature; Homer says they are.
- Plato, Timaeus 41b; Homer, Iliad 5.341–342. The end of the section is unreadable in the scan (…).
Extrabiblical texts: Plato, Tim. 41b (Plato (works); quotation); Homer, Il. 5.341–342 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.70 (Raeder, 88; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-70
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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.
3.71Raeder, 88
πριηταῖς, καὶ φιλοφόφοις, περὶ τῶν ἡ πίαλνος τέχνης ι".- τῆς θείας προσηγορίας ἤίραν.
priētais, kai philophophois, peri tōn hē pialnos technēs i".- tēs theias prosēgorias ēiran.
… among the poets and philosophers, about … of the divine title.
Notes and citation
Summary: A fragmentary sentence on the disagreement about the gods' title.
- This short section is almost wholly unreadable in the scan; only a few words can be made out and nothing is supplied.
Cite (SBL): Theodoret, Graec. aff. cur. 3.71 (Raeder, 88; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-71
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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.
3.72Raeder, 88
τούτου. δὲ τοῦ πλάνου, εβατηγρρῶν͵ Ἦξ ῥάνης ἃ ὃ Κολοφώνιος͵ τοιάδε, φησίν" ἀλλ οἷ, βροτοὶ, δοκο ΐ εννᾶς ὶ οἴσθησιν ἔχειν φωνῇν τε δέμας. τε." καὶ, πάλιν:. »ἐλλ᾽ ΕΖ ε τοῦ χεῖρας. εἶχον. βόες ἠὲ λέοντες ἣ γράψαι χείρεσσι καὶ ἔργα τελεῖν ὅπερ ἄνδρες, ἵπποι μέν θ' ἵπποισι, βόες. δέτε βουσὶν. ὁμοίας, ὁ αὶ θεῶν, ἰδέας, ἔγραφον καὶ σώματ᾽ ἐποίουν τοιαῦθ᾽, οἷόνπερ παὐτοὶ δέμας εἶχον ἐπὸ τοῦ ἰρὠβιατὸς τῶν ἐΠ. διελέγχει. τὸ ψεῦδος.,τοὺξ;
toutou. de tou planou, ebatēgrrōn͵ Ēx rhanēs ha ho Kolophōnios͵ toiade, phēsin" all hoi, brotoi, doko ï ennas i oisthēsin echein phōnę̄n te demas. te." kai, palin:. »ell᾽ EZ e tou cheiras. eichon. boes ēe leontes hē grapsai cheiressi kai erga telein hoper andres, hippoi men th' hippoisi, boes. dete bousin. homoias, ho ai theōn, ideas, egraphon kai sōmat᾽ epoioun toiauth᾽, hoionper pautoi demas eichon epo tou irōbiatos tōn eP. dielenchei. to pseudos.,toux?
Accusing this error, Xenophanes of Colophon says this: 'But mortals think that gods are born and have voice and body like their own.' And again: 'But if oxen or lions had hands and could draw with their hands and make works as men do, horses would draw the forms of gods like horses, and oxen like oxen, and would make their bodies such as each of them has.' … he refutes the falsehood
Notes and citation
Summary: Xenophanes mocks the making of gods in human form.
- Xenophanes, fragments 14 and 15 (Diels–Kranz). The end of the section is garbled (…); the sentence continues in 3.73.
Extrabiblical texts: Xenophanes, fr. 14 (Xenophanes (fragments); quotation); Xenophanes, fr. 15 (Xenophanes (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.72 (Raeder, 88; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-72
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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.
3.73Raeder, 89
τὴν ἐξωπάτην», μὲν, “γὰρ Αἰδίοπαξς μέλανας καὶ σἰμοὺς. γοαφεῖν ἔφησε τοὺ ς θεούξ' ὁποῖοι δὴ καὶ ᾿ αὐτοὶ πε ὑχάσι;, μοὺς. δέ γὲ ς τὲ ἃ Ἷ Σ κὰ μέντοϊ καὶ Ποῦς σφίσιν αὐτὸ ἋἝ ἐοὐκότας; ΓΩ “Αἰγυπτίους ὡσαύτῶς ἀὐτοὺς διαμουφοῦν πρὸς τὴν ἃ λείαν μοῤφήν.
tēn exōpatēn», men, “gar Aidiopaxs melanas kai simous. goaphein ephēse tou s theoux' hopoioi dē kai ᾿ autoi pe hychasi?, mous. de ge s te ha Hi S ka mentoï kai Pous sphisin auto HaE eoukotas? GŌ “Aigyptious hōsautōs autous diamouphoun pros tēn ha leian morphēn.
and the deception. For he said the Ethiopians draw the gods black and snub-nosed, such as they themselves are, and the Thracians … like themselves …, and the Egyptians likewise shape them to their own form.
Notes and citation
Summary: Xenophanes says each people draws gods in its own likeness.
- Xenophanes, fragment 16 (Diels–Kranz). The scan is badly garbled; lost words are marked (…).
Extrabiblical texts: Xenophanes, fr. 16 (Xenophanes (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.73 (Raeder, 89; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-73
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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.
3.74Raeder, 89
ταῦτα ξυνορῶν καὶ Ζήνων ὁ Καιεὺς ἐ τῷ τὴς Πολιτείας ἀπάγοφεύει βιβλίῳ, καὶ ναρὺς, οἰκοδομεῖν χν ἀγάλματα. τενπαίνειν" οὐδὲν γὰρ εἶναι τούτων φῆσὶ θὲ ὧν. ἄξιον κοναὐχεύασμα. ὁ δὲ ἑ γὲ Πλάτων οὐ πάμπαν. ἀπηγόφευδε τοῦτο πιεῖν, τὴν. ᾿ἀδιραίῶν φιλοτήδιὰν; ὡς ἔοικεν, ὀῤρωδήδὰς καὶ τὸ τῷ
tauta xynorōn kai Zēnōn ho Kaieus e tǭ tēs Politeias apagopheuei bibliǭ, kai narys, oikodomein chn agalmata. tenpainein" ouden gar einai toutōn phēsi the hōn. axion konaucheuasma. ho de he ge Platōn ou pampan. apēgopheude touto piein, tēn. ᾿adiraiōn philotēdian? hōs eoiken, orrōdēdas kai to tǭ
Seeing this, Zeno of Citium in his book on the Republic forbids building temples or making statues; for none of these, he says, is a work worthy of the gods. Plato did not wholly forbid doing this, fearing, it seems, the ambition of the Athenians and the hemlock given to
Notes and citation
Summary: Zeno forbade temples and statues; Plato did not dare.
- Zeno of Citium, Republic (fragment). The scan is garbled; translated by sense. The sentence continues in 3.75.
Extrabiblical texts: Zeno of Citium, Zeno (Zeno of Citium; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.74 (Raeder, 89; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-74
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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.
3.75Raeder, 89
Σὼ θάτει, -προσενε θὲν ἐφ γι μενοῦ χῶνειόν᾽ σκώπτει δὲ δι καὶ αὐτὸς τῆς ἀγαλμῷ ποιϊὰς τὰ πλεῖστα καί φῆ; ημὴθεὶς οὖν ἕτερος ἱερὰ παθιξρούτω θεοῖς᾽ χρυσός τε καὶ ἄῤγυρης.. ἐν ἄλλαις τε πόλεσιν ἰδίῳ καὶ ἐν. ἱεροῖς ἐστὶν ἐπίφθο; γον ἀτῇμα" ἐλ φας, δὲ ἀπολελοιπί ες Ὁ ψυχὴν δώμὰος κπὺς πολέμων ὄῤγανα᾽ ξύμνα δέ, ὃ τι ἂν ἐθέλῃ τίς, ιἀνατιθεέτω ἐὰὶ ἐὰ λίθου θου πρὸς π τὰ κοινὰ ἱερά.
Sō thatei, -prosene then eph gi menou chōneion᾽ skōptei de di kai autos tēs agalmǭ poiïas ta pleista kai phē? ēmētheis oun heteros hiera pathixroutō theois᾽ chrysos te kai argyrēs.. en allais te polesin idiǭ kai en. hierois estin epiphtho? gon atę̄ma" el phas, de apoleloipi es Ho psychēn dōmaos kpys polemōn organa᾽ xymna de, ho ti an ethelę̄ tis, ianatitheetō eai ea lithou thou pros p ta koina hiera.
Socrates; but he too mocks statue-making in most respects and says: 'Let no one, then, consecrate sacred objects to the gods a second time. Gold and silver, both privately and in temples in other cities, are a possession that excites envy; ivory, from a body that has left its soul, is not a pure offering; iron and bronze are instruments of war; but let anyone dedicate whatever he wishes of wood made from a single piece, or likewise of stone, to the common temples.'
Notes and citation
Summary: Plato's Laws permits only wooden or stone offerings in temples.
- Plato, Laws 12.955e–956a. The scan is badly garbled; translated with Plato's text as guide.
Extrabiblical texts: Plato, Leg. 955e–956a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.75 (Raeder, 89; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-75
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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.
3.76Raeder, 89
γα“ ὅτι, δὲ τὸν ᾿Αθήναϊων. δεδιὼς δῆμον οὐ παντελῶς. ἀπηγόρεὺσε τῶν ἀγαλμάτων τὴν πἰδίησιν, ᾿ ὁδὲν καταμαθεῖν εὐπετές. πὶ σκευάξειν τι τινὰ θεῶν εἰκόνας ἐκώλυ ἐν, ἔ ᾿ "αὶ τ τὸν ἄῤγυρον; ὡς ἐπιφθόνους ζχας. ἀὰ εἶδ ἱξροῦ λίὰν ἐθιζούσας,, ἐξέβαλε ε᾽ τὸν ἐλέφαντα δὲ δυθαγῆ προδηγόφέυσεν᾽ τὸν δέ γὲ γαλπὸν καὶ τὸν σίδηθον πολέμῳ προῦήκειν ἔφησεν, οὐκ ἀγαλματουργίᾳ θεῶν᾽ ἐκ ξύλων δὲ μόνον καὶ λίθων προσέταξε διαγλύφεσθαι, εἰδὼς οἶμαν τὴν ὕλην εὐκαταφρόνητον καὶ πεῖσαι ἱκανὴν τοὺς δρῶντας μὴ θείαν γομίξευν μηδὲ σέβειν τὰ εὐτελῆ τὲ καὶ εὔωνα.
ga“ hoti, de ton ᾿Athēnaïōn. dediōs dēmon ou pantelōs. apēgoreuse tōn agalmatōn tēn pidiēsin, ᾿ hoden katamathein eupetes. pi skeuaxein ti tina theōn eikonas ekōly en, e ᾿ "ai t ton argyron? hōs epiphthonous zchas. aa eid hixrou lian ethizousas,, exebale e᾽ ton elephanta de dythagē prodēgopheusen᾽ ton de ge galpon kai ton sidēthon polemǭ prouēkein ephēsen, ouk agalmatourgią theōn᾽ ek xylōn de monon kai lithōn prosetaxe diaglyphesthai, eidōs oiman tēn hylēn eukataphronēton kai peisai hikanēn tous drōntas mē theian gomixeun mēde sebein ta eutelē te kai euōna.
That he did not wholly forbid the making of statues because he feared the Athenian people, one can easily learn from this. He did not prevent anyone from making images of the gods; but he excluded gold and silver as exciting envy and …; he declared ivory unclean; he said bronze and iron belong to war, not to the making of statues of gods; and he ordered carving only from wood and stone, knowing, I think, that the material is contemptible and able to persuade those who see it not to think divine or worship things cheap and easily bought.
Notes and citation
Summary: Plato allowed only cheap materials so people would not revere the images.
- The scan is garbled; a few words are lost (…).
Cite (SBL): Theodoret, Graec. aff. cur. 3.76 (Raeder, 89; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-76
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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.
3.77Raeder, 90
καὶ γὰρ ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου τὴν αὐτὴν κατηγορίαν τῶν ταῦτα καὶ ποιούντων καὶ προσχυνούντων πεποίηται" ξύλον γάρ φησιν.,ἄσηπτον ἐκλέγεται τέκτων" καὶ σοφὸς ξητεῖ, πῶς στήσεϊ αὐτῷ εἰκόνα, καὶ ἵνα μὴ σαλεύηται. οὐ γὰρ᾽ μόνον τῆς ὕλης ἀφαιρεῖται τὰ περιττὰ καὶ τῆς ἀνθθρωπείας μορφῆς ἐκτυποῖ τὴν εἰκόνα καὶ τῶν μορίων εὖ μάλα ἕκαστον διαγλύφει, ἀλλὰ καὶ τῆς ἕδρας καὶ τῆς στάσεως ὅτι μάλιστα προμηθεῖται καὶ ὑπερείσμασί τισι καὶ ἥλοις τὴν στάσιν αὐτῷ πραγματεύεται, καὶ τὸ ἐξ ὕλης καὶ τέχνης
kai gar ho tōn holōn Theos dia tou prophētou tēn autēn katēgorian tōn tauta kai poiountōn kai proschynountōn pepoiētai" xylon gar phēsin.,asēpton eklegetai tektōn" kai sophos xētei, pōs stēseï autǭ eikona, kai hina mē saleuētai. ou gar᾽ monon tēs hylēs aphaireitai ta peritta kai tēs anththrōpeias morphēs ektypoi tēn eikona kai tōn moriōn eu mala hekaston diaglyphei, alla kai tēs hedras kai tēs staseōs hoti malista promētheitai kai hypereismasi tisi kai hēlois tēn stasin autǭ pragmateuetai, kai to ex hylēs kai technēs
For the God of the universe, through the prophet, made the same charge against those who make and worship these things: 'The craftsman chooses wood that will not rot, and wisely seeks how to set up an image for himself so that it may not be moved.' For he not only removes the superfluous parts of the material, shapes the image of a human form, and carves each part very well, but also takes great care for its base and stance, providing it with supports and nails; and what is collected from material and craft
Isa 40:20 (quotation, high confidence)
Notes and citation
Summary: Isaiah mocks the craftsman who makes a stable idol.
- Isa 40:20 (LXX). The sentence continues in 3.78.
Cite (SBL): Theodoret, Graec. aff. cur. 3.77 (Raeder, 90; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-77
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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.
3.78Raeder, 90
θὲ) κ᾿ Η ς χὰ νι Δ σ' ἐρανισθὲν θεὸς ὀνομάξεται. οοὐ τὸ ἥμισυ αὐτοῦ! φησι κατέχαυσεν ἐν πυρί, καὶ ὀπτήσας κρέας ἔφαγε καὶ εἶπεν" ἡδύ μοι, ὅτι ἐθερμάνθην καὶ εἶδον φῶς" τὸ δὲ ἥμισυ αὖτοῦ ἐποίησε γλυπτὸν καὶ προσκυνεῖ αὐτῷ καὶ προσεύχεται, λέγων" ἐξελοῦ με, ὅτι θεός μου εἶ σύ οὕτω σαφῶς αὖτῶν πομῳδήσας τὴν ἄνοιαν, ἐπήγαγεν" γνῶτε, ὕτι σποδὸς ἡ καρδία αὐτῶν, καὶ αὐτοὶ πλανῶνται.
the) k᾿ Ē s cha ni D s' eranisthen theos onomaxetai. oou to hēmisy autou! phēsi katechausen en pyri, kai optēsas kreas ephage kai eipen" hēdy moi, hoti ethermanthēn kai eidon phōs" to de hēmisy autou epoiēse glypton kai proskynei autǭ kai proseuchetai, legōn" exelou me, hoti theos mou ei sy houtō saphōs autōn pomǭdēsas tēn anoian, epēgagen" gnōte, hyti spodos hē kardia autōn, kai autoi planōntai.
is named a god. 'Did he not burn half of it in the fire,' he says, 'and roast meat and eat, and say: "Pleasant to me, for I am warmed and have seen light"? And the other half he made into a carved image, and worships it and prays to it, saying: "Deliver me, for you are my god."' Having so clearly mocked their folly, he added: 'Know that their heart is ashes, and they themselves go astray.'
Isa 44:16–17 (quotation, high confidence) · Isa 44:20 (quotation, high confidence)
Notes and citation
Summary: Isaiah mocks the man who burns half a log and worships the other half.
- Isa 44:16–17, 20 (LXX).
Cite (SBL): Theodoret, Graec. aff. cur. 3.78 (Raeder, 90; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-78
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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.
3.79Raeder, 90
᾿Εγὼ δέ γε τῶν νῦν ἑλληνιζόντων ἐκπλήττομαι τὴν ἀναίδειαν. αἰσχυνόμενοι γὰρ σωφφονοῦσαν τὴν οἰκουμένην καὶ τῆς προτέρας πλάνης ἀπηλλαγμένην, μύθους εἶναι ψευδεῖς λέγουσι τὰ παρὰ τῶν ποιητῶν περὶ τῶν θεῶν εἰρημένα καὶ οὐκ ἐρυθριῶσιν, ὑφ᾽ ὧν δρῶσι, κατηγοφούμενοι. τὰ γὰρ δὴ κατὰ τοὺς μύθους κατεσκευασμένα ξόανα προσκυνοῦσι" πάσης μὲν γὰρ ἑταίρας ἐπὶ τέγους ἑστώσης ἀναιδέστερον τῆς ᾿ἀφροδίτης τὸ σχῆμα.
᾿Egō de ge tōn nyn hellēnizontōn ekplēttomai tēn anaideian. aischynomenoi gar sōphphonousan tēn oikoumenēn kai tēs proteras planēs apēllagmenēn, mythous einai pseudeis legousi ta para tōn poiētōn peri tōn theōn eirēmena kai ouk erythriōsin, hyph᾽ hōn drōsi, katēgophoumenoi. ta gar dē kata tous mythous kateskeuasmena xoana proskynousi" pasēs men gar hetairas epi tegous hestōsēs anaidesteron tēs ᾿aphroditēs to schēma.
I am amazed at the shamelessness of those who now practice Greek religion. Ashamed before a world that has come to its senses and been freed from its former error, they say that what the poets said about the gods are false myths, and they do not blush to be accused by what they do. For they worship images made according to the myths; the posture of Aphrodite is more shameless than that of any harlot standing on a roof.
Notes and citation
Summary: Modern pagans call the myths false yet worship images made from them.
Cite (SBL): Theodoret, Graec. aff. cur. 3.79 (Raeder, 90; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-79
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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.
3.80Raeder, 91
τίς γάρ τοι χαμαιτύπην γυμνὴν ἐπ’ ἀγορᾶς ἄτερ χιτῶνος καὶ διαζώματος ἑστῶσαν ἐθεάσατο πώποτε; ἀλλὰ τὴν τούτων διδάσκαλον γυμνὴν καὶ οἵ ἀνδριαντοποιοὶ καὶ οἵ ἀγαλματογλύφον πατασχευάζουσι καὶ οὐδὲ τῷ χιτωνίσκῳ πκαλύπτουσιν. καὶ τὴν Εῤρώπην δὲ ἐπὶ τοῦ ταύρου καθημένην καὶ οἵ ξωγράφοι γράφουσι, καὶ οἵ χαλκοτύποι διαπλάττουσι, καὶ διαγλύφουσιν οἵ τῶν ἀγαλμάτων δημιουργοί" καὶ μέντοι καὶ ὃ Διόνυσος λυσιμελής
tis gar toi chamaitypēn gymnēn ep’ agoras ater chitōnos kai diazōmatos hestōsan etheasato pōpote? alla tēn toutōn didaskalon gymnēn kai hoi andriantopoioi kai hoi agalmatoglyphon patascheuazousi kai oude tǭ chitōniskǭ pkalyptousin. kai tēn Errōpēn de epi tou taurou kathēmenēn kai hoi xōgraphoi graphousi, kai hoi chalkotypoi diaplattousi, kai diaglyphousin hoi tōn agalmatōn dēmiourgoi" kai mentoi kai ho Dionysos lysimelēs
For who has ever seen a common prostitute standing naked in the marketplace without tunic or loincloth? Yet sculptors and carvers make the teacher of these women naked and do not even cover her with a short tunic. Painters paint Europa sitting on the bull, bronze-workers model her, and image-makers carve her; and Dionysus too is made by them limb-loosening
Notes and citation
Summary: Statues show Aphrodite naked and Europa on the bull.
- The sentence continues in 3.81.
Cite (SBL): Theodoret, Graec. aff. cur. 3.80 (Raeder, 91; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-80
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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.
3.81Raeder, 91
τίς καὶ γύννις ὑπὸ τούτων κατασκευάζεταν᾽ καὶ τὸν Πάνα δὲ καὶ τοὺς Σατύρους ἵπποις καὶ ὄνοις παραπλησίως ὀχείας ὀριγνωμένους καὶ θορνυμένους δημιουργοῦσιν᾽ [ οὕτω καὶ τὸν Δία ἐν ἀετοῦ σχήματι κατὰ τοῦ Γανυμήδους λυττῶντα καὶ τῇ “Δήδᾳ ἐν εἴδει κύκνου μιγνύμενον, καὶ μέντοι καὶ εἰς τὸν Δανάης κόλπον χρυσοῦ δίκην φερόμενον" καὶ τἄλλα δὲ ὡσαύτως κατὰ τὰς τῶν ποιητῶν ὑφηγήσεις διαμορφοῦσιν οἱ τῶν ἀγαλμάτων δημιουργοί.
tis kai gynnis hypo toutōn kataskeuazetan᾽ kai ton Pana de kai tous Satyrous hippois kai onois paraplēsiōs ocheias orignōmenous kai thornymenous dēmiourgousin᾽ [ houtō kai ton Dia en aetou schēmati kata tou Ganymēdous lyttōnta kai tę̄ “Dēdą en eidei kyknou mignymenon, kai mentoi kai eis ton Danaēs kolpon chrysou dikēn pheromenon" kai talla de hōsautōs kata tas tōn poiētōn hyphēgēseis diamorphousin hoi tōn agalmatōn dēmiourgoi.
and effeminate; they make Pan and the Satyrs lusting after and leaping on mates like horses and asses; so too Zeus raging after Ganymede in the form of an eagle, mating with Leda in the shape of a swan, and also falling into Danae's lap as gold; and the image-makers shape everything else likewise according to the poets' accounts.
Notes and citation
Summary: Images display the gods' lusts as the poets tell them.
Cite (SBL): Theodoret, Graec. aff. cur. 3.81 (Raeder, 91; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-81
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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.
3.82Raeder, 91
εἰ τοίνυν ψευδεῖς μύθους φατὲ διαπλάσαι τοὺς ποιητάς, τί δήποτε τῶν ἀνδριαντοποιῶν καὶ ἀγαλματογλύφων καὶ ζωγράφων ἀνέχεσθε, κρατυνόντων τῇ τέχνῃ τὸ ψεῦδος; ἀνθ᾽ ὕτου δὲ τοσοῦτο σέβας προσνέμετε τοῖς ὑπὸ τούτων τεκταινομένοις ἀγάλμασιν;
ei toinyn pseudeis mythous phate diaplasai tous poiētas, ti dēpote tōn andriantopoiōn kai agalmatoglyphōn kai zōgraphōn anechesthe, kratynontōn tę̄ technę̄ to pseudos? anth᾽ hytou de tosouto sebas prosnemete tois hypo toutōn tektainomenois agalmasin?
If, then, you say the poets invented false myths, why do you put up with the sculptors, image-carvers, and painters, who confirm the falsehood with their art? And why do you give such reverence to the images they make?
Notes and citation
Summary: If the myths are false, why honor images of them?
Cite (SBL): Theodoret, Graec. aff. cur. 3.82 (Raeder, 91; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-82
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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.
3.83Raeder, 91
ἔδεε γάρ, εἴπερ ἀληθῆ ἄρα κατηγορεῖτε τῶν ποιητῶν, τὰ μὲν ἐκείνων ἐμπρῆσαι ποιήματα, νόμῳ δὲ τοὺς τεχνίτας κωλῦσαι καὶ προσαπειλῆσαί γε θάνατον, ὥστε μηδένα ποτὲ μηδαμῇ τοιαύτας κατασχξυάζειν εἰκόνας, τὸν δὲ παρὰ τὸν νόμον τι ὀφῶντα ξημιοῦσθαι θανάτῳ. ἐχρῆν δὲ καὶ τὰ ἐφ ὕβρει καὶ κωμῳδίᾳ τῶν καλουμένων θεῶν τεκταινόμενα ξυντρίβειν καὶ διαφθείρειν καὶ πείθειν ὅπαντας, ὡς ψευδῆ τὰ περὶ τοὐτῶν παδὰ τῶν ἀὐθωὼν θρυλούμεναι ἀλλὰ τούτων.
edee gar, eiper alēthē ara katēgoreite tōn poiētōn, ta men ekeinōn emprēsai poiēmata, nomǭ de tous technitas kōlysai kai prosapeilēsai ge thanaton, hōste mēdena pote mēdamę̄ toiautas kataschxyazein eikonas, ton de para ton nomon ti ophōnta xēmiousthai thanatǭ. echrēn de kai ta eph hybrei kai kōmǭdią tōn kaloumenōn theōn tektainomena xyntribein kai diaphtheirein kai peithein hopantas, hōs pseudē ta peri toutōn pada tōn authōōn thryloumenai alla toutōn.
For if you truly accuse the poets, you ought to have burned their poems, forbidden the craftsmen by law, and even threatened death, so that no one would ever anywhere make such images, and anyone doing something against the law would be punished with death. You ought also to have smashed and destroyed what is made to insult and mock the so-called gods, and persuaded everyone that what the poets tell about them is false. But none of this
Notes and citation
Summary: Consistency would demand burning the poems and banning the images.
- The sentence continues in 3.84.
Cite (SBL): Theodoret, Graec. aff. cur. 3.83 (Raeder, 91; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-83
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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.
3.84Raeder, 92
μὲν οὐδὲν πώπύϊε γεγένηται παρ᾽ ὑμῶν, τἀναντία δὲ τὐύτῶν δρμενὰ ἔστιν ἰδεῖν. θαυμαξομένους ΓΙ τοὺς ποιὴτὸ. ἐπὶ: τοῖς ποιήμασιν» ἐπδινουμένδῦξ᾽ δὲ ἄγαν τοὺς ἀγαλματυγλύφύυς κἀὶ ἀνδριῶντόποιοὺξ καὶ ζωγφάφους ἐπὶ τοῖς σίρετέοὐϊς τεχθήμασι; προδκυνδύμενι! δὲ τὰ τῷ λύγῷ' ποτηγορυύμενὰ ξόανα καὶ θυδίαϊς καὶ τελεταῖς γπραιφόμεναν Χαλ τὸ! σμιϊρὸν ἐκεῖνο ξῴδιόν; τὸν ΤΙρίάπον λέγώ, μετὰ τοῦ μεγίστου: καὶ Τεταμένοῦ μορίου τιμώμενον, καὶ τὸν τοῦ Ζιονύδου φαλλὸν ἐν τῇ φαλλαγῶγίᾳ, ταῤὰ τῶν᾽ ὀργίαξόντων᾽ πρόδκὺ" νούβενον, λαὶ τὸν ἀτένα τὸν γυνδιϊχεῖον (οὕτω: δὲ τὸ γῦναικεῖον ὀνομάζουσι μόῤίον) ἐν τοῖς Θεσμοφοδίοις παρὰ τῶν" τετελεσμένων γυναίῶν θείας τιμῆς ἀξιούμενον:
men ouden pōpyïe gegenētai par᾽ hymōn, tanantia de tyytōn drmena estin idein. thaumaxomenous GI tous poiēto. epi: tois poiēmasin» epdinoumendyx᾽ de agan tous agalmatyglyphyys kai andriōntopoioux kai zōgphaphous epi tois sireteouïs techthēmasi? prodkyndymeni! de ta tǭ lygǭ' potēgoryymena xoana kai thydiaïs kai teletais gpraiphomenan Chal to! smiïron ekeino xǭdion? ton TIriapon legō, meta tou megistou: kai Tetamenou moriou timōmenon, kai ton tou Zionydou phallon en tę̄ phallagōgią, tara tōn᾽ orgiaxontōn᾽ prodky" noubenon, lai ton atena ton gyndiïcheion (houtō: de to gynaikeion onomazousi morion) en tois Thesmophodiois para tōn" tetelesmenōn gynaiōn theias timēs axioumenon:
has ever been done by you; one can see the opposite being done: the poets admired for their poems, the image-carvers, sculptors, and painters greatly praised for their works, and the images condemned in argument worshiped and honored with sacrifices and rites; and that little figure, I mean Priapus, honored with his enormous erect member, and the phallus of Dionysus worshiped by the celebrants at the phallagogia, and the female kteis (so they name the female part) thought worthy of divine honor by the initiated women at the Thesmophoria.
Notes and citation
Summary: Pagans praise the poets and artists and worship obscene images.
- The scan is garbled in places; translated by sense.
Cite (SBL): Theodoret, Graec. aff. cur. 3.84 (Raeder, 92; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-84
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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.
3.85Raeder, 92
Αἰγύπτιοι δὲ τοσοῦτον ταῖς αἰσχροῖς ἐδσυχώθησαν ἡδοναῖς, ὧξ καὶ τὸν τράγον διὰ τὴν περὶ τὰς ἀϊξεις μανίαν ὀνυμάδαι θεόν᾽ Ἱμενδήδιοι δὲ τοῦτον διαφέθόνῥως τιμῶσιν. Ἀἀαὶ τοῖς: ἄλλοις δὲ ξῴδις αἵ ἄλλαι Πύλεις θείὰς τιμὰς ἀφιέρωσαν" ἔσεβον γὰῤ δὴ καὶ Μηεμφῦται τὸν ταῦφον; καὶ «Τυκυπολῆται τὸν λύκον; Ιὰδ Δεοντόπολῖται τὸν λέοντα, ἁἀαὺ μέντοι καὶ Κυνυπολϊνάϊ τὸν κύνα, ἠαὶ ἰχθύν τινὰ λάϊον ὀνόμαξύἀενὸν. τῆς Δατοῦς ὁΐ ὁϊπήτορες, καὶ ἄλλοι τὴν ἶβιν, Καὶ ἕτέροι τὸν ἐροκόδείλον" καὶ ἕλαῦτον δὲ τούτων ἐν τοῖς ἱεροῖς μἀθιέρωτο; Καὶ τὴν κἀϊάλληλον αὐτῷ πρυσέφεῥον ἐδωδήν" εἶτα; ὡς δεοῖς δῆθεν, τὰς θύσίας ἐπετέλοῦν καὶ τέλευτήθαντα δὲ ταφῆς ἠξίοῦν πολυϊεχοῦο.
Aigyptioi de tosouton tais aischrois edsychōthēsan hēdonais, hōx kai ton tragon dia tēn peri tas aïxeis manian onymadai theon᾽ Himendēdioi de touton diaphethonrhōs timōsin. Aaai tois: allois de xǭdis hai allai Pyleis theias timas aphierōsan" esebon gar dē kai Mēemphytai ton tauphon? kai «Tykypolētai ton lykon? Iad Deontopolitai ton leonta, haaau mentoi kai Kynypolïnaï ton kyna, ēai ichthyn tina laïon onomaxyaenon. tēs Datous hoï hoïpētores, kai alloi tēn ibin, Kai heteroi ton erokodeilon" kai helauton de toutōn en tois hierois mathierōto? Kai tēn kaïallēlon autǭ prysepherhon edōdēn" eita? hōs deois dēthen, tas thysias epeteloun kai teleutēthanta de taphēs ēxioun polyïechouo.
The Egyptians were so enslaved to shameful pleasures that they even named the goat a god because of its frenzy for she-goats; the Mendesians honor it especially. The other cities consecrated divine honors to other animals: the Memphites worshiped the bull, the Lycopolitans the wolf, the Leontopolitans the lion, the Cynopolitans the dog, the inhabitants of Latopolis a fish called latus, others the ibis, others the crocodile; and each of these was consecrated in the temples, and they brought it suitable food; then they performed sacrifices to them as to gods, and when one died they thought it worthy of costly burial.
Notes and citation
Summary: Egyptian cities worshiped goats, bulls, wolves, and other animals.
- The scan is garbled in places; the names are restored by sense.
Cite (SBL): Theodoret, Graec. aff. cur. 3.85 (Raeder, 92; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-85
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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.
3.86Raeder, 93
πρσαύτῃ. «πάλαι ποτὲ κατεῖχε πλάνῃ «τὴν οἰκουμένην" ἀλλὰ ταύτην ἄρδην͵ ἠφάνισε καὶ πάμπαν ἐξήλασεν. ὃ παρ᾽ ἁμῶν φροφπυνούμενος : καὶ παρ᾽ ὑμῶν ἀγνοούμενος, αὶ τὴν μεεθιύουσαν «καὶ παραπαίουσαν τῶν ἀνθρώπων͵ φύσιν͵ θαρροεφοῦσαν καὶ, (παθεστηκυῖαν. ἀνίρειξεν.
prsautę̄. «palai pote kateiche planę̄ «tēn oikoumenēn" alla tautēn ardēn͵ ēphanise kai pampan exēlasen. ho par᾽ hamōn phrophpynoumenos : kai par᾽ hymōn agnooumenos, ai tēn meethiyousan «kai parapaiousan tōn anthrōpōn͵ physin͵ tharroephousan kai, (pathestēkuian. anireixen.
Such was the error that once held the world; but he who is worshiped by us and unknown to you utterly abolished it and drove it out entirely, and recalled human nature, drunk and deranged, to sobriety and steadiness.
Notes and citation
Summary: Christ has freed the world from this error.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 3.86 (Raeder, 93; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-86
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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.
3.87Raeder, 93
᾿Αλλὰ γὰρ. οἶμαι ὑμᾶς ἐρεῖν, ὡς καὶ ὑμεῖς ἀρράτους ὃ τινὰς. «δυνάμεις φατέ, οὺς καὶ ᾿Αγγέλους.. χαὶ ᾿Αφχαγγέλους εὀνρμάξεγε «καὶ “Προσαγρρεύετε, καὶ ἀρχὰς. χαὶ ᾿Βξοναίας. “καὶ εἰζυριότητας, καὶ «Θρόνους᾽. καὶ ἄλλας αὖ πάλιν κατὰ τὴν “Ἐβοφίων γλῶτταν, Χερουβὶμ. αὶ Σεραφὶμ, ἴστε πιροραγορεῦομένας. ἀνθ᾽ ὅτρυ τρίνυν, ἡμῖν. ψεμεσᾶτε, μετὰ τὸν͵ ἀεὶ ὄντα πρὶ. ὡσαύτως «καὶ, κατὰ. ταὐτὰ ἔχοντα, δευτέρρυς. τινὰς, θεούς, «καὶ φρμμῇ,.γὲ ἐκείνου ἀποδέοντας, νομίξουσί, τὲ καὶ.γεραίφοησιν;
᾿Alla gar. oimai hymas erein, hōs kai hymeis arratous ho tinas. «dynameis phate, ous kai ᾿Angelous.. chai ᾿Aphchangelous eonrmaxege «kai “Prosagrreuete, kai archas. chai ᾿Bxonaias. “kai eizyriotētas, kai «Thronous᾽. kai allas au palin kata tēn “Ebophiōn glōttan, Cheroubim. ai Seraphim, iste piroragoreuomenas. anth᾽ hotry trinyn, hēmin. psemesate, meta ton͵ aei onta pri. hōsautōs «kai, kata. tauta echonta, deuterrys. tinas, theous, «kai phrmmę̄,.ge ekeinou apodeontas, nomixousi, te kai.geraiphoēsin?
But I think you will say: 'You too speak of certain invisible powers, which you name and call Angels and Archangels, Principalities, Authorities, Dominions, and Thrones, and others again called in the Hebrew tongue Cherubim and Seraphim. Why then are you indignant with us, who after him who always is and is ever the same think and honor certain secondary gods that fall far short of him?'
Col 1:16 (allusion, high confidence) · Eph 1:21 (allusion, medium confidence)
Notes and citation
Summary: Pagans object that Christians too honor angels, as they honor lesser gods.
Cite (SBL): Theodoret, Graec. aff. cur. 3.87 (Raeder, 93; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-87
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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.
3.88Raeder, 93
ἐγὼ δὲ ὑἡμολογῶ͵ μὲν. τὴν θείαν͵ ἡμᾶς. διδάξαι. κ70ατὸ φήν, «εἶναι δή τινας, ἀοράτους δυνάμεις, καὶ ὑμνούσας τὸν ποιητὴν. “καὶ ὑπουρχούδας αὐτοῦ τῷ θείῳ᾽ βουλήματι" οὐ μὴν θεοὺς τούτους ὀνομάζομεν. οὐδὲ. εθεῖον. αὐτοῖς ἀπονέμρμὲν σέβας οὐδὲ μερίξομεν εἰς, τὸν. ὄντα Θεὸν. “καὶ. τούτους «τὴν θείαν. προσκύνησιν. ἀλλὰ τούτους τιμιωτέρους͵ μὲν, ἀν-
egō de hyēmologō͵ men. tēn theian͵ hēmas. didaxai. k70ato phēn, «einai dē tinas, aoratous dynameis, kai hymnousas ton poiētēn. “kai hypourchoudas autou tǭ theiǭ᾽ boulēmati" ou mēn theous toutous onomazomen. oude. etheion. autois aponemrmen sebas oude merixomen eis, ton. onta Theon. “kai. toutous «tēn theian. proskynēsin. alla toutous timiōterous͵ men, an-
I admit that the divine Scripture taught us that there are certain invisible powers that hymn the Maker and serve his divine will; but we do not call them gods, nor give them divine worship, nor divide the divine worship between the One who is and them. We say that they are more honorable than
Notes and citation
Summary: Christians do not call angels gods nor worship them.
- The sentence continues in 3.89.
Cite (SBL): Theodoret, Graec. aff. cur. 3.88 (Raeder, 93; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-88
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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.
3.89Raeder, 93
θρώπῳν, ὁμοδούλους. δὲ "εἶναί. φαμεν. καὶ οὐ. ιδιαιφοῦμεν «εἰς. ἄρρεν͵ καὶ θῆλυ. τὴν ἀσώματον. φύσιν" “ταύτης γὰρ; δὴ τῆς. διαιρέσεως, ἐνδεὴς τῶν ὑπὸ. τῷ θανάτῳ. τελρύντων͵ ἣ "φύσις. ἐπειδὴ γὰρ. ἐξανδραποδίξει. ταύτην. ὁ θάνατος,. ὁ ιψάμος: διὰ τῆς. -παιδοποιζας, ἀυτεισάγει τ τὸ, δαπανώμενον", οἷον γάρ. τινα. ἐπισκεναστὴν ἀθανασίαν ὁ ποιητὴς τῷ θνητῷ. ἕῴῳ τὴν παιδοποιΐαν ἐμηχανήσατο. ταύτῃ τοι ᾿ ἀναγκαία τοῖς θνητὴν ἐχουδι φύσιν ἡ τοῦ θήλεος χρεία, τοῖς δέ γε ἄθανάτοις γεγενημένοις τὸ θῆλυ γένος παντάπασι περιττόν᾽ οὔτε γὰρ αὔξης προσδέονται, μείωσιν οὐ δεχόμενοι, οὔτε μίξεως, σωμάτων γε ὄντες ἐλεύθεροι.
thrōpǭn, homodoulous. de "einai. phamen. kai ou. idiaiphoumen «eis. arren͵ kai thēly. tēn asōmaton. physin" “tautēs gar? dē tēs. diaireseōs, endeēs tōn hypo. tǭ thanatǭ. telryntōn͵ hē "physis. epeidē gar. exandrapodixei. tautēn. ho thanatos,. ho ipsamos: dia tēs. -paidopoizas, auteisagei t to, dapanōmenon", hoion gar. tina. episkenastēn athanasian ho poiētēs tǭ thnētǭ. heǭǭ tēn paidopoiïan emēchanēsato. tautę̄ toi ᾿ anankaia tois thnētēn echoudi physin hē tou thēleos chreia, tois de ge athanatois gegenēmenois to thēly genos pantapasi peritton᾽ oute gar auxēs prosdeontai, meiōsin ou dechomenoi, oute mixeōs, sōmatōn ge ontes eleutheroi.
human beings, but fellow servants; and we do not divide the bodiless nature into male and female; for the nature of those who end in death needs this division. Since death makes it its captive, marriage brings in through childbearing what is consumed; for the Maker devised childbearing for the mortal creature as a kind of restored immortality. That is why those with a mortal nature need the female, while for those made immortal the female sex is wholly superfluous; for they need no increase, since they do not admit diminution, nor intercourse, since they are free of bodies.
Luke 20:35–36 (echo, low confidence)
Notes and citation
Summary: Angels are fellow servants without sex, since immortals need no procreation.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 3.89 (Raeder, 93; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-89
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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.
3.90Raeder, 94
μαρτυρεῖ δὲ τῷ λόγῳ καὶ τούτων κἀκείνων ἡ ποίησις. τοὺς μὲν γὰρ δὴ ἀνθθρώποὺς οὐ παμπόλλους εὐθὺς ἐδημιούργησεν ὃ Θεός, ἀλλ᾽ ἕνα ἄνδρα καὶ μίαν γυναῖκα διέπλασε καὶ διὰ τῆς τούτῶν κοινωνίας πᾶσαν γῆν καὶ θάλατταν τοῦδε τοῦ γένους ἐνέπλησε᾽ τῶν ἀσωμάτων δὲ τὴν φύσιν οὐ κατὰ δύο πεποίηκεν, ἀλλ΄ ἀθρόαν ἐδημιούργησεν" ὅσας γάρ τοι εἶναι αὐτῶν ἐδοκίμασε μυριάδας, ἐξ ἀρχῆς ταύτας παρήγαγεν.
martyrei de tǭ logǭ kai toutōn kakeinōn hē poiēsis. tous men gar dē anththrōpous ou pampollous euthys edēmiourgēsen ho Theos, all᾽ hena andra kai mian gynaika dieplase kai dia tēs toutōn koinōnias pasan gēn kai thalattan toude tou genous eneplēse᾽ tōn asōmatōn de tēn physin ou kata dyo pepoiēken, all΄ athroan edēmiourgēsen" hosas gar toi einai autōn edokimase myriadas, ex archēs tautas parēgagen.
The making of both bears witness to the argument. God did not at once make very many human beings, but formed one man and one woman, and through their union filled all land and sea with this race; but he did not make the bodiless nature in pairs; he made it all at once; for as many myriads of them as he judged there should be, he brought forth from the beginning.
Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: God made humans in a pair, but angels all at once.
Cite (SBL): Theodoret, Graec. aff. cur. 3.90 (Raeder, 94; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-90
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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.
3.91Raeder, 94
διά τοι τοῦτο περιττὴ τοῦ θήλεος ἐκείνοις ἡ χρῆσις, ὡς μὲν ἀθανάτοις αὔξης οὐ δεομένοις, ὡς ἀσωμάτοις δὲ μίξιν οὐ δεχομένοις. τῷ τοι καὶ ἁγίους αὐτοὺς ὀνομάζομεν ὡς γήϊνον οὐδὲν ἔχοντας, ἀλλὰ τῶν περιγείων παθημάτων ἀπηλλαγμένους, ἔργον δὲ ἔχοντας τὴν ἐν οὐρανῷ χορείαν καὶ τοῦ πεποιηκότος τὴν ὑμνῳδίαν, καὶ αὖ πάλιν τὰς ὑπουργίας, ἃς κελευόμενοι διακονοῦσι, τῷ θείῳ βουλήματι, τῆς τῶν ἀνθρώπων εἵνεπα σωτηρίας παρὰ τοῦ Θεοῦ τῶν ὅλων στελλόμενοι. τοῦτο γὰρ δήπου αὐτῶν πέρι καὶ ὁ θεῖος εἶπεν ἀπόστολος" ],οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας πληρονομεῖν σωτηρίαν:
dia toi touto perittē tou thēleos ekeinois hē chrēsis, hōs men athanatois auxēs ou deomenois, hōs asōmatois de mixin ou dechomenois. tǭ toi kai hagious autous onomazomen hōs gēïnon ouden echontas, alla tōn perigeiōn pathēmatōn apēllagmenous, ergon de echontas tēn en ouranǭ choreian kai tou pepoiēkotos tēn hymnǭdian, kai au palin tas hypourgias, has keleuomenoi diakonousi, tǭ theiǭ boulēmati, tēs tōn anthrōpōn heinepa sōtērias para tou Theou tōn holōn stellomenoi. touto gar dēpou autōn peri kai ho theios eipen apostolos" ],ouchi pantes eisi leitourgika pneumata, eis diakonian apostellomena dia tous mellontas plēronomein sōtērian:
For this reason the use of the female is superfluous for them, since as immortals they need no increase and as bodiless they admit no intercourse. That is why we call them holy, as having nothing earthly but being freed from earthly passions, and having as their work the dance in heaven, the hymning of their Maker, and also the services which they perform at the divine will when commanded, being sent by the God of the universe for the salvation of human beings. This is what the divine apostle said about them: 'Are they not all ministering spirits, sent out to serve for the sake of those who are to inherit salvation?'
Heb 1:14 (quotation, high confidence)
Notes and citation
Summary: Angels are holy servants sent for human salvation, as Hebrews says.
Cite (SBL): Theodoret, Graec. aff. cur. 3.91 (Raeder, 94; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-91
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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.
3.92Raeder, 94
τὴν ἐκείνων μιμούμενοι πολιτείαν, ὅσοι τῶν ἀνθρώπων τὴν τοῦ Θεοῦ θεραπείαν ἠσπάσαντο, ἔφυγον μὲν τῶν σωμάτων καὶ τὴν ἔννομον κοινωνίαν ὧς τῶν θείων ἀφέλκουσαν, κατέλιπον δὲ καὶ πατρίδα καὶ γένος, ἵνα πᾶσαν εἰς τὰ θεῖα μεταθῶσι τὴν μέριμναν, καὶ μηδεὶς τὸν νοῦν ἐπέχῃ δεσμός, εἰς οὐρανὸν ἀναπτῆναι καὶ τὸ ἀόρατον καὶ ἄρρητον τοῦ Θεοῦ κατοπτεῦσαι γλιχόμενον κάλλος.
tēn ekeinōn mimoumenoi politeian, hosoi tōn anthrōpōn tēn tou Theou therapeian ēspasanto, ephygon men tōn sōmatōn kai tēn ennomon koinōnian hōs tōn theiōn aphelkousan, katelipon de kai patrida kai genos, hina pasan eis ta theia metathōsi tēn merimnan, kai mēdeis ton noun epechę̄ desmos, eis ouranon anaptēnai kai to aoraton kai arrēton tou Theou katopteusai glichomenon kallos.
Imitating their way of life, those human beings who have embraced the service of God have fled even the lawful union of bodies as drawing them away from divine things, and have left homeland and family, so as to transfer all their care to divine things, and so that no bond may hold back the mind that longs to fly up to heaven and behold the invisible and ineffable beauty of God.
Notes and citation
Summary: Ascetics imitate the angels by renouncing marriage and family.
- Theodoret describes monastic life; he regards marriage as lawful (ἔννομον).
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 3.92 (Raeder, 94; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-92
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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.
3.93Raeder, 95
τούτων πλήρεις καὶ πόλεις καὶ κῶμαι καὶ τῶν ὀρῶν αἱ ἀκρωνυχίαι καὶ φάραγγες. καὶ οἷ μὲν κατὰ ξυμμορίας οἰκοῦντες δημιουργοῦσιν ἐν ταῖς ψυχαῖς τὰ τῆς φιλοσοφίας ἀγάλματα, οἱ δέ, κατὰ δύο καὶ τρεῖς διάγοντες, οἵ δὲ καὶ μόνοι καθειργμένοι καὶ τὼ ὀφθαλμὼ τῷ κάλλει τῶν ὁρωμένων ἐπιτέρπεσθαι διακωλύοντες, σχολὴν τῷ νῷ παρέχουσιν ἐπεντρυφᾶν τῇ θεωρίᾳ τῶν νοητῶν.
toutōn plēreis kai poleis kai kōmai kai tōn orōn hai akrōnychiai kai pharanges. kai hoi men kata xymmorias oikountes dēmiourgousin en tais psychais ta tēs philosophias agalmata, hoi de, kata dyo kai treis diagontes, hoi de kai monoi katheirgmenoi kai tō ophthalmō tǭ kallei tōn horōmenōn epiterpesthai diakōlyontes, scholēn tǭ nǭ parechousin epentryphan tę̄ theōrią tōn noētōn.
Cities, villages, mountain peaks, and ravines are full of them. Some live in communities and fashion in their souls the images of philosophy; others live in twos and threes; others, shut up alone and keeping their eyes from delighting in the beauty of visible things, give the mind leisure to revel in the contemplation of intelligible things.
Notes and citation
Summary: Monks live everywhere, in communities, small groups, or alone.
Cite (SBL): Theodoret, Graec. aff. cur. 3.93 (Raeder, 95; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-93
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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.
3.94Raeder, 95
εἰ δὲ οἱ σώμασι ξυνεξευγμένον καὶ ὑπὸ πολλῶν καὶ παντοδαπῶν ἐνοχλούμενοι παθημάτων ἀσώματον καὶ ὑψηλὴν καὶ οὐρανίοις πρέπουσαν ἀσπάζονται βιοτήν, τίς ἂν ἐκφράσαι λόγος τῶν ἀσωμάτων φύσεων τὴν ἀπαθῆ πολιτείαν καὶ φροντίδων ἀπηλλαγμένην;
ei de hoi sōmasi xynexeugmenon kai hypo pollōn kai pantodapōn enochloumenoi pathēmatōn asōmaton kai hypsēlēn kai ouraniois prepousan aspazontai biotēn, tis an ekphrasai logos tōn asōmatōn physeōn tēn apathē politeian kai phrontidōn apēllagmenēn?
If those yoked to bodies and troubled by many and various passions embrace a bodiless, lofty life fit for heavenly beings, what words could describe the passionless and care-free life of the bodiless natures?
Notes and citation
Summary: If ascetics live so, the angels' life is beyond words.
Cite (SBL): Theodoret, Graec. aff. cur. 3.94 (Raeder, 95; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-94
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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.
3.95Raeder, 95
Ταύτην ἔχειν ἡμᾶς τὴν δόξαν περὶ τῶν ἀοράτων μέν, γενητῶν δὲ φύσεων τὰ θεῖα ἐξεπαίδευσε λόγια᾽ ὑμεῖς δὲ τοσαύτην αὐτῶν ἀκολασίαν τε καὶ ἀκρασίαν κατηγορεῖτε καὶ παντοδαπὴν αἰσχρουργίαν, καὶ μέντοι καὶ ἔρεν καὶ πολέμους καὶ τυραννίδα, ὡς μηδὲ τοῖς πονηροτάτοις τῶν ἀνθρώπων ἁρμόττειν τὰ ἐκείνων πέρε μυθολογούμενα.
Tautēn echein hēmas tēn doxan peri tōn aoratōn men, genētōn de physeōn ta theia exepaideuse logia᾽ hymeis de tosautēn autōn akolasian te kai akrasian katēgoreite kai pantodapēn aischrourgian, kai mentoi kai eren kai polemous kai tyrannida, hōs mēde tois ponērotatois tōn anthrōpōn harmottein ta ekeinōn pere mythologoumena.
The divine oracles taught us to hold this opinion about the invisible but created natures; but you accuse yours of such licentiousness, incontinence, every kind of shameful act, and strife, wars, and tyranny too, that the myths about them do not even suit the most wicked human beings.
Notes and citation
Summary: Pagan myths ascribe to their gods vices worse than any human's.
Cite (SBL): Theodoret, Graec. aff. cur. 3.95 (Raeder, 95; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-95
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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.
3.96Raeder, 95
οὐδὲ γὰρ οὐδ᾽ οἱ ἄγαν παμπόνηρονι πάντα ἔχουσιν, ὅσα τοῦ πατρὸς τῶν θεῶν καὶ πάντων ὑπάτου τε καὶ μεγίστου κατηγορεῖτε. οἵ μὲν γὰρ τῇ περὶ τοὺς νέους ἀκολασίᾳ δουλεύσαντες ἀλλοτρίρυς οὐ διώρυξαν γάμους, οἱ δὲ τῇδε τῇ πάθῃ πέεριπε- 'σόντες. τῶν οἰκειοτάτων ἐφείσαντο" εἰ δέ τις "χα ἀδελφῆς ἐπέσεν,. ᾿ἀλ᾽᾽ οὐ κατὰ μητρός γε ᾿ἐλύτοηθεν "οὐδ᾽ τῇς ατρΐ, ᾿ἀϊν ἠδέσθη τὴν φύσιν᾽ καὶ τὴν τῶν ἀλόγων ὁ ᾿οὐκ ᾿ἐξήλώσεν.
oude gar oud᾽ hoi agan pamponēroni panta echousin, hosa tou patros tōn theōn kai pantōn hypatou te kai megistou katēgoreite. hoi men gar tę̄ peri tous neous akolasią douleusantes allotrirys ou diōryxan gamous, hoi de tę̄de tę̄ pathę̄ peeripe- 'sontes. tōn oikeiotatōn epheisanto" ei de tis "cha adelphēs epesen,. ᾿al᾽᾽ ou kata mētros ge ᾿elytoēthen "oud᾽ tę̄s atrï, ᾿aïn ēdesthē tēn physin᾽ kai tēn tōn alogōn ho ᾿ouk ᾿exēlōsen.
For not even the utterly wicked have all the faults you charge to the father of the gods, the highest and greatest of all. Those enslaved to licentiousness with youths did not break into others' marriages; those who fell into this passion spared their closest kin; and if one fell upon a sister, he did not rage against his mother, nor fail to respect nature toward his daughter, nor imitate
Notes and citation
Summary: Even the worst men do not commit all the crimes ascribed to Zeus.
- The scan is garbled; translated by sense. The sentence continues in 3.97.
Cite (SBL): Theodoret, Graec. aff. cur. 3.96 (Raeder, 95; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-96
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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.
3.97Raeder, 96
ἄνοιαν. ἐπέρσαι δὲ μόνοι, 'τὰ τοιαῦτα δρῶσι, γόμῳ. τινὶ παλαιῷ, ᾿μυσαρωτάτῳ, πειθόμενοι. καὶ “γομεῖν, οὔχ, ἡγούμενοι." ᾿ὀὐτοσὶ᾽ ἱ ὃν θεῶν. τε καὶ ᾿ἀὐδρῶν Πατέρα, ὦνό σεν Ὅμηρος, τὴν “μὲν Ἢ ὁμόϊ γον ἐπονήσατο, τῇ. δὲ Ῥέᾳ, ἣν καὶ “διὸ κ καὶ Ἀήμητρα ᾿ὀνομάξουσι, μ τρί “ γε οὔσῃ, μανικῶς. ἐπεμίγη,. καὶ τὴν Φερέ-. φατταν͵ ἐξ αὐτῆς παιδοποιησάμενος ξύνευνον᾽ ἔσχε καὶ
anoian. epersai de monoi, 'ta toiauta drōsi, gomǭ. tini palaiǭ, ᾿mysarōtatǭ, peithomenoi. kai “gomein, ouch, hēgoumenoi." ᾿outosi᾽ hi hon theōn. te kai ᾿audrōn Patera, ōno sen Homēros, tēn “men Ē homoï gon eponēsato, tę̄. de Rheą, hēn kai “dio k kai Aēmētra ᾿onomaxousi, m tri “ ge ousę̄, manikōs. epemigē,. kai tēn Phere-. phattan͵ ex autēs paidopoiēsamenos xyneunon᾽ esche kai
the folly of irrational animals. Only the Persians do such things, obeying a very ancient and most loathsome law and not thinking they sin. But this one, whom Homer named the father of gods and men, made his sister his wife, lay madly with Rhea, whom they also call Deo and Demeter, though she was his mother, and having fathered Persephone by her, had her as his bedfellow too and
Notes and citation
Summary: Zeus married his sister and lay with his mother and daughter.
- The scan is garbled; translated by sense. The sentence continues in 3.98.
Cite (SBL): Theodoret, Graec. aff. cur. 3.97 (Raeder, 96; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-97
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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.
3.98Raeder, 96
ὅ μέτης ἐγένετο τῆς παιδός. Ι τὰ δὲ, -Τανυμήδους πέρι “Δήδας. καὶ ᾿δανάῴης καὶ “Σεμέχης "αὶ Ψ μμήνης καὶ τῶν ἄλλων͵ τῶν πὶ ὀλλων ἡολογούμενα καὶ λέγειν, αἰσχύνοΓᾺ καὶ περιστὸν. οἶμαι ᾿ ἰδεῖν, πρὸς εἰδότας τούσδε τοὺς μύθους διεξιὼν καὶ τὴν. ποιἠτικὴν θυσοσμίαν. ἀνακινῶν» ὧν τὴν μυθολογίαν. ᾿αἰσχυνόμενοι μὲν ἀποκαλεῖτε ψευδῆ, πάλιν δ᾽ αὖ ὡς ἀληθῆ θεολογίαν᾽ ἀσπάζεσθε.
ho metēs egeneto tēs paidos. I ta de, -Tanymēdous peri “Dēdas. kai ᾿danaǭēs kai “Semechēs "ai Ps mmēnēs kai tōn allōn͵ tōn pi ollōn hēologoumena kai legein, aischynoGA kai periston. oimai ᾿ idein, pros eidotas tousde tous mythous diexiōn kai tēn. poiētikēn thysosmian. anakinōn» hōn tēn mythologian. ᾿aischynomenoi men apokaleite pseudē, palin d᾽ au hōs alēthē theologian᾽ aspazesthe.
became the defiler of the girl. What is told in the myths about Ganymede, Leda, Danae, Semele, Alcmene, and the others I am ashamed to tell, and I think it superfluous to go through these myths for those who know them and stir up the poetic stench; you call their mythology false when ashamed, yet embrace it again as true theology.
Notes and citation
Summary: Zeus's other affairs are too shameful to tell.
- The scan is garbled; 'Alcmene' is restored by sense.
Cite (SBL): Theodoret, Graec. aff. cur. 3.98 (Raeder, 96; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-98
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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.
3.99Raeder, 96
᾿παράθετὲ τοιγαροῦν τὰ παρ᾽ ὑμῶν περὶ τ τῶν ἀσωμάτων. μέν, γενητῶν͵ δὲ φύσεων μυθολογούμενα τοῖς τ παρ᾽ ἡμῶν περὶ, τῶν ἐπουρανίων. 'δυνάμεν. λεγομένοις,, καὶ ἀθρήσατε ᾿ἢ τὸ διάφορον" καὶ λογισμῷ γε σώῴφρονι͵ διακρίνατε, πότερα τούτοιν 'τὰϊς ἀοράτοις, οὐσίαις. ἁρμοδιώτερα. εὑρήσετε γάρ, ὀρὸῇ᾽ γε, ψήφῳ, διαγινώσκειν ᾿ἐθέλουτες, οὐχ ἁγίοις. ἀγγέλοις, ἀλλὰ "δαίμοσι. πρόσφορα παμπονήροις, τὰ παρ᾽ ὑμῷν ὑ θρησκευόμενα.
᾿parathete toigaroun ta par᾽ hymōn peri t tōn asōmatōn. men, genētōn͵ de physeōn mythologoumena tois t par᾽ hēmōn peri, tōn epouraniōn. 'dynamen. legomenois,, kai athrēsate ᾿ē to diaphoron" kai logismǭ ge sōǭphroni͵ diakrinate, potera toutoin 'taïs aoratois, ousiais. harmodiōtera. heurēsete gar, oroę̄᾽ ge, psēphǭ, diaginōskein ᾿etheloutes, ouch hagiois. angelois, alla "daimosi. prosphora pamponērois, ta par᾽ hymǭn hy thrēskeuomena.
So set the myths you tell about the bodiless but created natures beside what we say about the heavenly powers, see the difference, and judge with sober reasoning which of the two better suits invisible beings. You will find, if you wish to judge by a right vote, that what you worship suits not holy angels but utterly wicked demons.
Notes and citation
Summary: Comparison shows that pagan gods are demons, not angels.
Cite (SBL): Theodoret, Graec. aff. cur. 3.99 (Raeder, 96; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-99
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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.
3.100Raeder, 96
Ἐπειδὴ δὲ καὶ δαιμόνων ἐμνήσθην, προύργου οἶμαι καὶ περὶ τούτων ἅ γε δοξάζομεν ἐπιδεῖξαι. ἡμεῖς γὰρ᾽ τούτους καὶ τὸν τούτων γε ἄρχοντα, ὃν Σὰτανᾶν τὰ θεῖα προσαγοφεύει λόγια (δηλοῖ δὲ τοὔνομα’ τὸν ἀποστάτην κατὰ τὴν “Ἑβραίων φωνήν᾽ καλεῖ δὲ αὐτὸν "αἱ διάβολον, ὡς τὸν Θεὸν παρὰ τοῖς ἀνθρώποις συκοφαντοῦντα καὶ αὐτοῖς γε τοῖς ἀνθρώπο
Epeidē de kai daimonōn emnēsthēn, prourgou oimai kai peri toutōn ha ge doxazomen epideixai. hēmeis gar᾽ toutous kai ton toutōn ge archonta, hon Satanan ta theia prosagopheuei logia (dēloi de tounoma’ ton apostatēn kata tēn “Hebraiōn phōnēn᾽ kalei de auton "hai diabolon, hōs ton Theon para tois anthrōpois sykophantounta kai autois ge tois anthrōpo
Since I have mentioned demons, I think it worthwhile to show what we believe about them too. We, about them and their ruler, whom the divine oracles call Satan (the name means 'the apostate' in the Hebrew tongue; they also call him devil, as slandering God among human beings and casting strife and conflict among human beings
Notes and citation
Summary: Theodoret explains the names Satan and devil.
- Theodoret's etymology 'apostate' for Satan (Hebrew 'adversary') follows earlier patristic tradition. The sentence continues in 3.101.
Cite (SBL): Theodoret, Graec. aff. cur. 3.100 (Raeder, 96; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-100
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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.
3.101Raeder, 97
ις ἔριν πρὸς ἀλλήλους καὶ διαμάχην ἐμβάλλοντα), --- τούτους ἡμεῖς οὐ πονηροὺς ἐξ ἀρχῆς παρὰ τοῦ Θεοῦ τῶν ὅλων δημιουργηθῆναί. ᾿φαμεν. οὐδὲ τοιάνδε φύσιν λαχεῖν, ἀλλὰ τῇ παρατροπῇ τῆς γνώμης ἀπὸ τῶν ἀμεινόνων εἰς τὰ χείρω μεταπεσεῖν καὶ τοῖς. παρὰ τοῦ πεποιηκότος παραδχεθεῖσιν οὖκ ἀρκεσθέντας, ἀλλ᾽ ὀρεχθέντας μειξόνων εἰσδέξασθαι μὲν τοῦ τύφου τὸ πάθος, ἐκπεσεῖν δὲ καὶ τῆς ἀρχῆθεν δοθείσης γυμνωθῆναι τιμῆς, εἶτα κατὰ τῶν ἀνθρώπων, ὧς εἰκόνι θείᾳ τετιμημένων, λυττῆσαι καὶ τὸν κατ᾽ αὐτῶν ἀναδέξασθαι πόλεμον᾽ τὸν δὲ ποιητήν, τῇ μὲν τῶν ἀγγέλων ἐπιστασίᾳ φρουρῆσαν τῶν ἀνθρώπων τὸ γένος, ὕπως μὴ βίᾳ καὶ τυραννίδι χρώμενος ἀοράτως ἐπιών, οὺὃς διὰ φθόνον ἐμίσησεν, ἀδεῶς διαφθείρῃ, τὴν δὲ ἀγωνιστιπὴν οὐκέτε κωλῦσαι διαμάχην, ἵνα δείξῃ τοὺς ἀρίστους ἡ. πάλη, καὶ γένωνται ἀνδραγαθίας ἀρχέτυπα.
is erin pros allēlous kai diamachēn emballonta), --- toutous hēmeis ou ponērous ex archēs para tou Theou tōn holōn dēmiourgēthēnai. ᾿phamen. oude toiande physin lachein, alla tę̄ paratropę̄ tēs gnōmēs apo tōn ameinonōn eis ta cheirō metapesein kai tois. para tou pepoiēkotos paradchetheisin ouk arkesthentas, all᾽ orechthentas meixonōn eisdexasthai men tou typhou to pathos, ekpesein de kai tēs archēthen dotheisēs gymnōthēnai timēs, eita kata tōn anthrōpōn, hōs eikoni theią tetimēmenōn, lyttēsai kai ton kat᾽ autōn anadexasthai polemon᾽ ton de poiētēn, tę̄ men tōn angelōn epistasią phrourēsan tōn anthrōpōn to genos, hypōs mē bią kai tyrannidi chrōmenos aoratōs epiōn, ouos dia phthonon emisēsen, adeōs diaphtheirę̄, tēn de agōnistipēn oukete kōlysai diamachēn, hina deixę̄ tous aristous hē. palē, kai genōntai andragathias archetypa.
against one another), we say that they were not created wicked from the beginning by the God of the universe, nor received such a nature, but fell from better to worse by a perversion of their will; not content with what the Maker had given them, but reaching for greater things, they took in the passion of pride, fell, and were stripped of the honor given them at the beginning; then they raged against human beings, as honored with the divine image, and took up war against them. The Maker guarded the human race by the oversight of angels, so that the devil, attacking invisibly with force and tyranny, might not freely destroy those he hated out of envy; but he no longer prevented the contest of struggle, so that the wrestling might show who are the best and they might become models of valor.
1 Tim 3:6 (echo, low confidence)
Notes and citation
Summary: Demons fell by their own choice through pride; God guards humans but permits the struggle.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 3.101 (Raeder, 97; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-101
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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.