Cure of Greek Maladies 5.38–6.10
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.38Raeder, 134
ὁ λόγος), οὐκ ἄρα κακῶν αἴτιος ὁ ἀγαθὺς γένοιτ᾽ ἄν. δὲ ἀναίτιος ὃ Θεὸς τῶν γινομένων κακῶν (κακὰ δὲ κυρίως ὀνομάζομεν οὐ τὰ παρὰ πολλῶν νομιξόμενα, πενίαν καὶ νόσον καὶ τἄλλα, ὅσα τούτοις ἐστὶ παραπλήσια, ἃς ξυμφορὰς ὀνομάξειν φίλον τισίν, ἀλλὰ κακίαν καὶ ἀκολασίαν, καὶ τὰς ἄλλας παρανομίας), ὑφ᾽ ἡμῶν δὲ ταῦτα τολμᾶται, ἡμεῖς ἄρα τούτων αἴτιοι, καὶ οὐχ ὃ τἀναντία νομοθετήσας Θεός" ταῦτα γὰρ ἡμᾶς φρονεῖν καὶ Σωκράτης καὶ Πλάτων ἐδίδαξαν.
ho logos), ouk ara kakōn aitios ho agathys genoit᾽ an. de anaitios ho Theos tōn ginomenōn kakōn (kaka de kyriōs onomazomen ou ta para pollōn nomixomena, penian kai noson kai talla, hosa toutois esti paraplēsia, has xymphoras onomaxein philon tisin, alla kakian kai akolasian, kai tas allas paranomias), hyph᾽ hēmōn de tauta tolmatai, hēmeis ara toutōn aitioi, kai ouch ho tanantia nomothetēsas Theos" tauta gar hēmas phronein kai Sōkratēs kai Platōn edidaxan.
to all), the good could not be the cause of evils. And if God is not the cause of the evils that happen (and we properly call evils not what many think so, poverty, disease, and the like, which some like to call misfortunes, but vice, licentiousness, and the other transgressions), and these are dared by us, then we are their cause, and not God, who legislated the opposite; for Socrates and Plato taught us to think so.
Notes and citation
Summary: Moral evil comes from us, not from God.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.38 (Raeder, 134; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-38
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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.
5.39Raeder, 134
οὗτοι καὶ τὸ λογιπὸν τῆς ψυχῆς θεοειδὲς προσηγόρευσαν, καὶ ἔστιν ὁκοῦσαν Σωκράτους τῷ ᾿Αλκιβιάδῃ λέγοντος (καὶ ταῦτά γε ὁ Πλάτων ξυνέγραψεν)" »ἔχομεν οὖν εἰπεῖν, ὅ τι τῆς ψυχῆς ἐστι θειότατον ἢ τοῦτο, περὶ ὃ εἰδέναι τὲ καὶ φρονεῖν ἔστινς οὖκ ἔχομεν; τῷ θεῷ οὖν τοῦτο ἔοιμεν αὐτῆς᾽ καί τις εἰς τοῦτο βλέπων καὶ πᾶν τὸ θεῖον γνούς, θεόν τε καὶ φρόνησιν, οὕτω καὶ ἑαυτὸν γνοίη μάλι
houtoi kai to logipon tēs psychēs theoeides prosēgoreusan, kai estin hokousan Sōkratous tǭ ᾿Alkibiadę̄ legontos (kai tauta ge ho Platōn xynegrapsen)" »echomen oun eipein, ho ti tēs psychēs esti theiotaton ē touto, peri ho eidenai te kai phronein estins ouk echomen? tǭ theǭ oun touto eoimen autēs᾽ kai tis eis touto blepōn kai pan to theion gnous, theon te kai phronēsin, houtō kai heauton gnoiē mali
These men also called the rational part of the soul godlike, and one may hear Socrates say to Alcibiades (Plato wrote this too): 'Can we say, then, that there is anything in the soul more divine than that in which knowing and thinking reside? We cannot. This part of it, then, resembles God; and one who looks to it and knows all that is divine, God and wisdom, would in this way also know himself best.'
Notes and citation
Summary: Plato's Alcibiades calls the rational soul godlike.
- Plato, Alcibiades I 133c. The last word is split between 5.39 and 5.40.
Extrabiblical texts: Plato, Alc. maj. 133c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.39 (Raeder, 134; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-39
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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.
5.40Raeder, 134
στα παραπλήσια δὲ κἀν τῷ Φαίδωνι λέγει οο,θῶῷμεν“ γὰρ ἔφη δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ ἀειδές. θῶμεν, ἔφη. "αἱ τὸ μὲν ἀειδὲς ἀεὶ καὶ κατὰ ταὐτὰ ἔχον" ᾿τὸ δὲ ὁρατὸν μηδέποτε κατὰ ταὐτά. καὶ ταῦτα θῶμεν, ἔφη. ἐ φέρε δή, ἦ δ᾽ ὅς, ἄλλο τε ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ ψυχής οὐδὲν ἄλλο, ἔφη. πότερον οὖν ὁμοιότερον τῷ εἴδει φαμὲν εἶναι καὶ ξυγγενέστερον τὸ σῶμα; παντί, ἔφη, τοῦτό γε δῆλον, ὅτι τῷ ὁρατῷ, τί δὲ ψυχής
sta paraplēsia de kan tǭ Phaidōni legei oo,thōǭmen“ gar ephē dyo eidē tōn ontōn, to men horaton, to de aeides. thōmen, ephē. "hai to men aeides aei kai kata tauta echon" ᾿to de horaton mēdepote kata tauta. kai tauta thōmen, ephē. e phere dē, ē d᾽ hos, allo te hēmōn autōn to men sōma esti, to de psychēs ouden allo, ephē. poteron oun homoioteron tǭ eidei phamen einai kai xyngenesteron to sōma? panti, ephē, touto ge dēlon, hoti tǭ horatǭ, ti de psychēs
He says similar things in the Phaedo: 'Let us suppose,' he said, 'two kinds of beings, one visible, the other invisible.' 'Let us suppose it,' he said. 'And the invisible always the same, the visible never the same.' 'Let us suppose this too,' he said. 'Come then,' he said, 'is not one part of us body and the other soul?' 'Nothing else,' he said. 'To which kind, then, do we say the body is more like and more akin?' 'To everyone this is plain,' he said: 'to the visible.' 'And the soul,
Notes and citation
Summary: In the Phaedo Socrates likens the body to the visible.
- Plato, Phaedo 79a–b. The dialogue continues in 5.41.
Extrabiblical texts: Plato, Phaed. 79a–b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.40 (Raeder, 134; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-40
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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.
5.41Raeder, 135
ὁρατὸν ἢ ἀειδές; οὐχ ὑπὸ ἀνθρώπων γ8, ὦ Σώκρατες, ἔφη. ἀλλὰ μὴν ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ τῇ τῶν ἀνθρώπων φύσει ἐλέγομεν, ἢ. ἄλλῃ τινὶ οἴει; τῇ τῶν ἀνθρώπων.. τί οὖν περὶ ψυχῆς λέγομεν, ὁρατὸν ἢ ἀόρατον εἶναις οὐχ ὁρατόν. ἀειδὲς ἄρας ναί. ὁμοιότερον οὖν ἄρα ψυχὴ σώματός ἐστι τῷ ἀειδεῖ" τὸ δὲ σῶμα τῷ ὁρατῷ; πᾶσα ἀνάγκη, ὦ Σώχρατες.
horaton ē aeides? ouch hypo anthrōpōn g8, ō Sōkrates, ephē. alla mēn hēmeis ge ta horata kai ta mē tę̄ tōn anthrōpōn physei elegomen, ē. allę̄ tini oiei? tę̄ tōn anthrōpōn.. ti oun peri psychēs legomen, horaton ē aoraton einais ouch horaton. aeides aras nai. homoioteron oun ara psychē sōmatos esti tǭ aeidei" to de sōma tǭ horatǭ? pasa anankē, ō Sōchrates.
is it visible or invisible?' 'Not by human beings, Socrates,' he said. 'But we were speaking of things visible and not visible to human nature, or do you think to some other?' 'To human nature.' 'What then do we say of the soul, is it visible or invisible?' 'Not visible.' 'Invisible, then?' 'Yes.' 'Then soul is more like the invisible than body is, and body more like the visible?' 'Necessarily, Socrates.'
Notes and citation
Summary: The soul is like the invisible.
- Plato, Phaedo 79b.
Extrabiblical texts: Plato, Phaed. 79b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.41 (Raeder, 135; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-41
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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.
5.42Raeder, 135
πολλὰ δὲ καὶ ἄλλα τοιαῦτα διεξελθών, ἐπήγαγεν" ἔρῳ οὖν ἡ ψυχὴ ἔοικεν; δηλαδή, ὦ Σώκρατες. ὅτι ἡ ποτέρῳ ἢ ψ γῇ μεν; ἡλαῦῆ, ὦ «Σῶ θυ ΟἿ᾽ ἢ μὲν ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ“ καὶ αὖ πάλιν μετ᾽ ὀλίγα"..τἰ οὖνς τούτων οὕτως ἐχόντων, ἄρα οὐχὶ σώματι μὲν ταχὺ διαλύεσθαι προσήπει; ψυχῇ ὃ αὖ τὸ παράπαν ἢ ἀδιαλύτῳ εἶναι ἢ ἐγγύς τι τούτων; πῶς γὰρ
polla de kai alla toiauta diexelthōn, epēgagen" erǭ oun hē psychē eoiken? dēladē, ō Sōkrates. hoti hē poterǭ ē ps gę̄ men? hēlauē, ō «Sō thy HoI᾽ ē men psychē tǭ theiǭ, to de sōma tǭ thnētǭ“ kai au palin met᾽ oliga"..ti ouns toutōn houtōs echontōn, ara ouchi sōmati men tachy dialyesthai prosēpei? psychę̄ ho au to parapan ē adialytǭ einai ē engys ti toutōn? pōs gar
And after going through many other such things, he added: 'To which, then, does the soul seem like?' 'Plainly, Socrates, the soul to the divine and the body to the mortal.' And again, a little later: 'What then? These things being so, is it not fitting for the body to be quickly dissolved, but for the soul to be wholly indissoluble or nearly so?' 'How could it
Notes and citation
Summary: The soul is like the divine and nearly indissoluble.
- Plato, Phaedo 80a–b. The scan is garbled at one point; translated with Plato's text as guide. The quotation continues in 5.43.
Extrabiblical texts: Plato, Phaed. 80a–b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.42 (Raeder, 135; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-42
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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.
5.43Raeder, 135
οὔτ" εἶτα εἰπών, ὕπως τὸ σῶμα διαλύεται, ἐπήγαγεν",,ἡ δὲ ψυχὴ εἰς τὸ ἀειδὲς ἢ εἰς τοιοῦτον ἕτερον τόπον τινὰ οἱγομένη γενναῖον καὶ ἄριστον καὶ ἀειδῆ, εἰς “Αι δου φοιτᾷ ὡς ἀληθῶς παρὰ τὸν ἀγαθὸν καὶ φρόνιμον θεόν, οὗ ἂν θεὸς ἐθέλῃ » αὐτίκα καὶ τῇ ἐμῇ Ψυχῇ ἰτέον, αὕτη δὲ ἡμῖν ἡ τοιαύτη καὶ οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς διαπεφύσηται καὶ ἀπόλωλεν, ὥς φασιν οἵ πολλοὶ ἄνἿ κὶ,ὔ ᾽ Η, ᾽ " θρωποι; πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία" ἀλλὰ πολλῷ μᾶλλον ὧδε ἔχει.“ καὶ τὰ ἑξῆς δὲ τῆς αὐτῆς ἔχεται διανοίας καὶ τὴν τῆς ψυχῆς ἀθανασίαν δείκνυσι διαρρήδην. Ἣν τῆς χῆς 0η0η
out" eita eipōn, hypōs to sōma dialyetai, epēgagen",,hē de psychē eis to aeides ē eis toiouton heteron topon tina hoigomenē gennaion kai ariston kai aeidē, eis “Ai dou phoitą hōs alēthōs para ton agathon kai phronimon theon, hou an theos ethelę̄ » autika kai tę̄ emę̄ Psychę̄ iteon, hautē de hēmin hē toiautē kai houtō pephykuia apallattomenē tou sōmatos euthys diapephysētai kai apolōlen, hōs phasin hoi polloi anI ki,y ᾽ Ē, ᾽ " thrōpoi? pollou ge dei, ō phile Kebēs te kai Simmia" alla pollǭ mallon hōde echei.“ kai ta hexēs de tēs autēs echetai dianoias kai tēn tēs psychēs athanasian deiknysi diarrēdēn. Hēn tēs chēs 0ē0ē
not be?' Then, after saying how the body is dissolved, he added: 'But the soul, the invisible part, which goes to another place like itself, noble, pure, and invisible, truly to Hades, to the good and wise God, where, God willing, my soul too must soon go, will this soul, being such and of such a nature, be blown apart and perish at once when released from the body, as most people say? Far from it, dear Cebes and Simmias; much rather it is thus.' And what follows holds to the same sense and plainly shows the immortality of the soul.
Notes and citation
Summary: Plato's Phaedo argues that the soul goes to God and does not perish.
- Plato, Phaedo 80d–e. Some noise at the end of the scanned section is not translated.
Extrabiblical texts: Plato, Phaed. 80d–e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 5.43 (Raeder, 135; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-43
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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.
5.44Raeder, 136
Τοσαύτην καὶ ξυγγραφεῖς καὶ φιλόσοφοι καὶ ποιηταὶ καὶ ψυχῆς πέρι καὶ σώματος χαὶ αὐτῆς γε τῆς τοῦ ἀνθρώπου ξυστάσεως πρὸς ἀλλήλους ἐσχήκασιν ἔριν καὶ διαμάχην, οἷ μὲν ταῦτα, οἵ δὲ ἐκεῖνα πρεσβεύοντες, οἱ δὲ τούτων τε κἀκείνων ἐναντίαν δόξαν ὠδένοντες. οὐ γὰρ τἀληθὲς μαθεῖν ἐπεθύμησαν, ἀλλὰ κενοδοξίᾳ καὶ φιλοτιμίᾳ δουλεύσαν-.
Tosautēn kai xyngrapheis kai philosophoi kai poiētai kai psychēs peri kai sōmatos chai autēs ge tēs tou anthrōpou xystaseōs pros allēlous eschēkasin erin kai diamachēn, hoi men tauta, hoi de ekeina presbeuontes, hoi de toutōn te kakeinōn enantian doxan ōdenontes. ou gar talēthes mathein epethymēsan, alla kenodoxią kai philotimią douleusan-.
Such strife and conflict historians, philosophers, and poets had with one another about soul and body and the very constitution of the human being, some championing these views, others those, others bringing forth an opinion contrary to both. For they did not desire to learn the truth, but, slaves to vainglory and ambition,
Notes and citation
Summary: The philosophers' disputes came from vainglory.
- The sentence continues in 5.45.
Cite (SBL): Theodoret, Graec. aff. cur. 5.44 (Raeder, 136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-44
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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.
5.45Raeder, 136
τὲς καινῶν εὑρεταὶ κληθῆναι δογμάτων ἐπεθύμησαν. διὰ δὴ τοῦτο καὶ τὸν πολὺν ὑπομεμενήκασι πλάνον, τῶν ὕστερον ἐπιγενομένων ἀνατετροφότων 'τῶν πρεσβυτέρων τὰς δόξας. καὶ Ἀἀναξίμανδρος μέν, τελευτήσαντος ἤδη τοῦ Θάλεω, τοῖς ἐναντίοις ἐχρήσατο δόγμασι" καὶ Ἀναξιμένης δὲ μετὰ τὸν Ἀναξιμάνδρου γε θάνατον ταὐτὸ τοῦτο πεποίηκε" καὶ ᾿Αναξαγόρας δὲ ὡσαύτως.
tes kainōn heuretai klēthēnai dogmatōn epethymēsan. dia dē touto kai ton polyn hypomemenēkasi planon, tōn hysteron epigenomenōn anatetrophotōn 'tōn presbyterōn tas doxas. kai Aanaximandros men, teleutēsantos ēdē tou Thaleō, tois enantiois echrēsato dogmasi" kai Anaximenēs de meta ton Anaximandrou ge thanaton tauto touto pepoiēke" kai ᾿Anaxagoras de hōsautōs.
they desired to be called discoverers of new doctrines. That is why they have undergone great wandering, as those who came later overturned the opinions of their elders. Anaximander, once Thales was dead, used contrary doctrines; Anaximenes did the same after Anaximander's death; and Anaxagoras likewise.
Notes and citation
Summary: Each philosopher overturned his teacher.
Cite (SBL): Theodoret, Graec. aff. cur. 5.45 (Raeder, 136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-45
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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.
5.46Raeder, 136
ὁ δὲ ᾿Αφιστοτέλης ἔτι ξῶντι τῷ Πλάτωνι προφανῶς ἀντετάξατο καὶ τὸν κατὰ τῆς ᾿άχαδημίας ἀνεδέξατο πόλεμον καὶ οὔτε τὴν διδασκαλίαν ἐτίμήησεν, ἧς φιλοτίμως ἀπήλαυσεν, οὔτε τοῦ πολυθρυλήτου ἀνδρὸς ἠδέσθη τὸ κλέος οὔτε τὸ ἐν τοῖς λόγοις πιράτος ἔδεισεν, ἀλλ᾽ ἀνέδην πρὸς αὐτὸν παρετάξατο, οὖκ ἀμείνοσιν ἐκείνων, ἀλλὰ πολλῷ γε χείροσι χρησάμενος δόγμασιν.
ho de ᾿Aphistotelēs eti xōnti tǭ Platōni prophanōs antetaxato kai ton kata tēs ᾿achadēmias anedexato polemon kai oute tēn didaskalian etimēēsen, hēs philotimōs apēlausen, oute tou polythrylētou andros ēdesthē to kleos oute to en tois logois piratos edeisen, all᾽ anedēn pros auton paretaxato, ouk ameinosin ekeinōn, alla pollǭ ge cheirosi chrēsamenos dogmasin.
And Aristotle openly opposed Plato while he was still living and took up war against the Academy; he neither respected the teaching he had eagerly enjoyed, nor revered the fame of that celebrated man, nor feared his power in argument, but openly set himself against him, using not better but much worse doctrines.
Notes and citation
Summary: Aristotle attacked Plato in his lifetime.
Cite (SBL): Theodoret, Graec. aff. cur. 5.46 (Raeder, 136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-46
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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.
5.47Raeder, 136
καὶ γὰρ δὴ τὴν ψυχὴν ἐκείνου φάντος ἀθάνατον, οὗτος ἔφη θνητήν᾽ καὶ τὸν Θεὸν εἰρηπότος, ἐκείνου προμηθεῖσθαι τῶν πάντων, οὗτος τὴν γῆν, ὅσον ἧκεν εἰς λόγους, τῆς θείας χηδεμονίας ἐστέρησε᾽ τὰ γὰρ δὴ μέχοι σελήνης ἰθύνειν ἔφη τὸν Θεόν, τὰ δέ γε ἄλλα ὑπὸ τὴν εἱμαρμένην τετάχθαι" χαὶ ἄλλα δὲ πάμπολλα ἐνεόχμωσεν, ἃ λέγειν ἐπὶ τοῦ παρόντὸς παρέλκον ὑπείληφα.
kai gar dē tēn psychēn ekeinou phantos athanaton, houtos ephē thnētēn᾽ kai ton Theon eirēpotos, ekeinou promētheisthai tōn pantōn, houtos tēn gēn, hoson hēken eis logous, tēs theias chēdemonias esterēse᾽ ta gar dē mechoi selēnēs ithynein ephē ton Theon, ta de ge alla hypo tēn heimarmenēn tetachthai" chai alla de pampolla eneochmōsen, ha legein epi tou parontos parelkon hypeilēpha.
For when Plato said the soul was immortal, he said it was mortal; and when Plato said God takes care of all things, he, as far as words go, deprived the earth of divine care; for he said God governs things up to the moon, and the rest are subject to fate. He made very many other innovations, which I think it superfluous to mention now.
Notes and citation
Summary: Aristotle denied the soul's immortality and providence below the moon.
- Theodoret's account of Aristotle follows the hostile doxographic tradition.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.47 (Raeder, 136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-47
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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.
5.48Raeder, 136
ἐκεῖνοι μὲν οὖν τὰς ἀλλήλων εἰαότως χαταλελύκασι δόξας" τὸ γὰρ δὴ ψεῦδος οὐ μόνον τῇ ἀληθείᾳ πολέμιον, ἀλλὰ καὶ αὐτὸ ἑαυτῷ" ἡ δέ γε ἀλήθεια ξύμφωνος ἑαυτῇ καὶ μόνον ἔχουσα τὸ ψεῦδος πολέμιον.
ekeinoi men oun tas allēlōn eiaotōs chatalelykasi doxas" to gar dē pseudos ou monon tę̄ alētheią polemion, alla kai auto heautǭ" hē de ge alētheia xymphōnos heautę̄ kai monon echousa to pseudos polemion.
They naturally destroyed one another's opinions; for falsehood is the enemy not only of truth but of itself; but truth agrees with itself and has falsehood as its only enemy.
Notes and citation
Summary: Falsehood fights itself; truth agrees with itself.
Cite (SBL): Theodoret, Graec. aff. cur. 5.48 (Raeder, 136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-48
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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.
5.49Raeder, 137
αὐτίμα τοίνυν ἔστιν εὑρεῖν καὶ περὶ τῆς τοῦ ἀνθρώπου φύσεως καὶ ΜΠωῦσέα τὸν νομοθέτην καὶ Δαυὶδ τὸν προφήτην καὶ τὸν γενναῖον Ἰὼβ καὶ ᾿Ησαΐαν καὶ “Ἱερεμίαν ] καὶ ὅπαντα τὸν τῶν προφητῶν χορὸν καὶ Ματθαῖον καὶ Ἰωάννην καὶ Δουκᾶν καὶ Μάρκον καὶ Πέτρον καὶ Παῦλον καὶ πάντα τῶν ἀποστόλων τὸν θίασον ξυνῳδὰ πάντας ἄνθρώπους διδάσκοντας.
autima toinyn estin heurein kai peri tēs tou anthrōpou physeōs kai MPōysea ton nomothetēn kai Dauid ton prophētēn kai ton gennaion Iōb kai ᾿Ēsaïan kai “Hieremian ] kai hopanta ton tōn prophētōn choron kai Matthaion kai Iōannēn kai Doukan kai Markon kai Petron kai Paulon kai panta tōn apostolōn ton thiason xynǭda pantas anthrōpous didaskontas.
For instance, one can find that about human nature Moses the lawgiver, David the prophet, the noble Job, Isaiah, Jeremiah and the whole choir of the prophets, and Matthew, John, Luke, Mark, Peter, Paul, and the whole company of the apostles all teach in agreement.
Notes and citation
Summary: All the biblical writers agree about human nature.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 5.49 (Raeder, 137; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-49
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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.
5.50Raeder, 137
οὐ γὰρ ἔστιν ἀκοῦσαι τῶν μὲν τούτους, τῶν δὲ ἐκείνους λεγόντων οαὐτόχθονας, οὐδὲ τῶν μὲν θνητὴν ἀποφαινομένων, τῶν δὲ ἀθάνατον τὴν ψυχήν, οὐδὲ τούτων μὲν αὐτογράτορα τῶν παθῶν καλούντων τὸν λογισμόν, ἐκείνων δὲ ἀνδραποδώδη καὶ δοῦλον ὀνομαξόντων ἅπαντες γὰρ ξυμφώνως διδάσκουσιν, ἀπὸ γῆς μὲν καὶ ὕδατὸς καὶ τῶν ἄλλων στοιχείων διαπλασθῆναι τὸ σῶμα, τὴν δὲ ψυχὴν οὐ προὔπάρχουσαν εἰς τοῦτο παταπεμῳθῆναι, ἀλλὰ μετὰ τὴν τούτου δημιουργηθῆναι διάπλασιν᾽,,ἔπλασεςς γάρ φησιν κ,δ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν. εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς᾽ καὶ ἐγέγετο ὃ ἄνθρωπος εἰς ψυχὴν ζῶσαν.
ou gar estin akousai tōn men toutous, tōn de ekeinous legontōn oautochthonas, oude tōn men thnētēn apophainomenōn, tōn de athanaton tēn psychēn, oude toutōn men autogratora tōn pathōn kalountōn ton logismon, ekeinōn de andrapodōdē kai doulon onomaxontōn hapantes gar xymphōnōs didaskousin, apo gēs men kai hydatos kai tōn allōn stoicheiōn diaplasthēnai to sōma, tēn de psychēn ou prouparchousan eis touto patapemǭthēnai, alla meta tēn toutou dēmiourgēthēnai diaplasin᾽,,eplasess gar phēsin k,d Theos ton anthrōpon choun apo tēs gēs kai enephysēsen. eis to prosōpon autou pnoēn zōēs᾽ kai egegeto ho anthrōpos eis psychēn zōsan.
For one cannot hear some of them calling these people and others those people autochthonous, nor some declaring the soul mortal and others immortal, nor these calling reason master of the passions and those calling it slavish and a slave; for all teach in agreement that the body was formed from earth, water, and the other elements, and that the soul did not exist beforehand and was sent down into it, but was created after the body was formed: 'For God formed man of dust from the earth,' it says, 'and breathed into his face the breath of life; and man became a living soul.'
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: Scripture teaches with one voice that the soul was created after the body, as Gen 2:7 says.
Cite (SBL): Theodoret, Graec. aff. cur. 5.50 (Raeder, 137; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-50
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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.
5.51Raeder, 137
νοητέον δὲ τὸ ἐμφύσημα οὐκ ἐκροήν τινὰ πνεύματος ἐπ στόματος γενομένην (ἀσώματον γὰρ δὴ τὸ θεῖον καὶ ἁπλοῦν καὶ ἀξύνθετον), ἀλλὰ τὴν τὴν φ φύσιν αὐτὴν τῆς ἧς ψυχῆς, ψυχῆς, ὅτι πνεῦμά νεῦμα ἐστι νοητόν τὸ τὲ καὶ λογικόν.
noēteon de to emphysēma ouk ekroēn tina pneumatos ep stomatos genomenēn (asōmaton gar dē to theion kai haploun kai axyntheton), alla tēn tēn ph physin autēn tēs hēs psychēs, psychēs, hoti pneuma neuma esti noēton to te kai logikon.
The inbreathing must be understood not as an outflow of breath from a mouth (for the divine is bodiless, simple, and uncompounded), but as the very nature of the soul, that it is an intelligible and rational spirit.
Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: God's breath means the soul's spiritual nature, not a bodily breath.
- The scan repeats several words; they are translated once.
Cite (SBL): Theodoret, Graec. aff. cur. 5.51 (Raeder, 137; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-51
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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.
5.52Raeder, 137
ταῦτα μὲν οὖν ὁ νομοθέτης ἐν τῇ κοσμογενείᾳ ξυνέγραψε᾽ τὰ παραπλήσια δὲ κὰν τοῖς νόμοις δὲδάσκει. περὶ γὰρ δὴ τῆς ἐγκύμονος τῆς ἔκ τινων πληγῶν ἀμβλωσκούσης διαλεγόμενος, διαμορφοῦσθαι πρότερον ἐν τῇ νηδύϊ λέγει τὸ βρέφος, εἶθ᾽ οὕτω ψυχοῦσθαι, οὐ θύραθέν ποθὲν τῆς ψυχῆς εἰσκρινομένης, οὐδέ γε ἐκ τῆς γονῆς φυομένης, ἀλλὰ τῷ θείῳ ὅρῳ κατὰ τὸν ἐξ ἀρχῆς ἐντεθέντα ἐν τῇ φύσει νόμον δεχομένης τὴν γένεσιν.
tauta men oun ho nomothetēs en tę̄ kosmogeneią xynegrapse᾽ ta paraplēsia de kan tois nomois dedaskei. peri gar dē tēs enkymonos tēs ek tinōn plēgōn amblōskousēs dialegomenos, diamorphousthai proteron en tę̄ nēdyï legei to brephos, eith᾽ houtō psychousthai, ou thyrathen pothen tēs psychēs eiskrinomenēs, oude ge ek tēs gonēs phyomenēs, alla tǭ theiǭ horǭ kata ton ex archēs entethenta en tę̄ physei nomon dechomenēs tēn genesin.
The lawgiver wrote this in his account of the world's origin, and he teaches similar things in the laws too. For speaking of a pregnant woman who miscarries from certain blows, he says that the child is first formed in the womb and then ensouled, the soul not entering from somewhere outside, nor springing from the seed, but receiving its coming into being by the divine decree, according to the law placed in nature from the beginning.
Exod 21:22–23 (allusion, high confidence)
Notes and citation
Summary: The law on miscarriage shows the soul is created when the body is formed.
- Exod 21:22–23 in the Greek (LXX), which distinguishes a formed from an unformed embryo.
Cite (SBL): Theodoret, Graec. aff. cur. 5.52 (Raeder, 137; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-52
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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.
5.53Raeder, 138
τοῦτο καὶ ὃ γενναῖος Ἰὼβ ἐν τοῖς πολυθρυλήτοις ἀγῶσι πρὸς τὸν ἀγωνοθέτην καὶ ποιητὴν διαλεγόμενος ἔφη ομνήσθητι, ὅτι πηλόν μὲ ἔπλασας, εἰς δὲ γῆν μὲ πάλιν ἀποστρέφεις. ἢ οὐχ ὥσπερ γάλα μὲ ἤμελξας, ἔπηξας δέ μὲ ἴσα τυρῷ; δέρμα καὶ κρέας ἐνέδυσάς με᾿ ὀστέοις δὲ καὶ νεύροις ἕνενράς με ζωὴν δὲ καὶ ἔλεον ἔθου παρ᾽ ἐμοί ἡ δὲ ἐπισκοπή
touto kai ho gennaios Iōb en tois polythrylētois agōsi pros ton agōnothetēn kai poiētēn dialegomenos ephē omnēsthēti, hoti pēlon me eplasas, eis de gēn me palin apostrepheis. ē ouch hōsper gala me ēmelxas, epēxas de me isa tyrǭ? derma kai kreas enedysas me᾿ osteois de kai neurois henenras me zōēn de kai eleon ethou par᾽ emoi hē de episkopē
The noble Job, conversing with the Judge of the contest and his Maker in his celebrated struggles, said this: 'Remember that you formed me of clay, and you return me to the earth again. Did you not milk me out like milk and curdle me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews; you granted me life and mercy, and your care
Job 10:9–12 (quotation, high confidence)
Notes and citation
Summary: Job describes God forming him in the womb.
- Job 10:9–12. The quotation ends in 5.54.
Cite (SBL): Theodoret, Graec. aff. cur. 5.53 (Raeder, 138; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-53
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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.
5.54Raeder, 138
σου ἐφύλαττέ μου τὸ πνεῦμα.“ διὰ δὲ τούτων ἔδειξε μὲν τὴν γαμιπὴν ὁμιλίαν, ἔδειξε δὲ τῆς παιδοποιΐας τὰς ἀφορμὰς καὶ τὸν σμικρὸν ἐκεῖνον θορὸν εἰς μυρίας ἰδέας μεταμορφούμενον καὶ τηνικαῦτα τὴν ψυχὴν δημιουργουμένην τε καὶ ξυναπτομένην τῷ σώματι, καὶ μέντοι καὶ μετὰ τὰς ὠδῖνας τὴν θείαν ἐπικουρίαν φρουροῦσαν χαὶ χυβερνῶσαν.
sou ephylatte mou to pneuma.“ dia de toutōn edeixe men tēn gamipēn homilian, edeixe de tēs paidopoiïas tas aphormas kai ton smikron ekeinon thoron eis myrias ideas metamorphoumenon kai tēnikauta tēn psychēn dēmiourgoumenēn te kai xynaptomenēn tǭ sōmati, kai mentoi kai meta tas ōdinas tēn theian epikourian phrourousan chai chybernōsan.
guarded my spirit.' By these words he showed marital intercourse, the beginnings of childbearing, and that small seed transformed into countless forms, and then the soul created and joined to the body, and also, after birth, the divine help guarding and steering it.
Job 10:12 (quotation, high confidence)
Notes and citation
Summary: Job's words describe conception, the soul's creation, and God's care.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 5.54 (Raeder, 138; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-54
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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.
5.55Raeder, 138
βοᾷ δὲ καὶ ὃ θεσπέσιος ΖΔαυίδ'.,νἱ χεῖρές σου ἐποίησάν μὲ καὶ ἔπλασάν με᾽ συνετισόν με, καὶ μαθήσομαι τὰς ἐντολάς σου. καὶ κατὰ ταὐτὸν καὶ τῆς ποιήσεως ἀναμιμνήσκει τὸν ποιητὴν καὶ τυχεῖν παρ᾽ αὐτοῦ ξυνέσεως ἱκετεύει. καὶ ἅπαντες δὲ οἱ προφῆται ξύμφωνα τούτοις τῆς ἀνθρωπείας πέρι διδάσκουσι φύσεως. ὡς ἂν δὲ μή τις ὑπολάβῃ ἄλλως μὲν “Ἕλληνας φῦναι, ἄλλως δὲ Ῥωμαίους, «καὶ «{ἶγυπτίους ἑτέρως, καὶ Πέρσας καὶ Μασσαγέτας καὶ Σαύθας χαὶ Σαυρομάτας ἄλλης οὐσίας μετειληχέναι, ἐδίδαξεν ὁ τὴν κοσμογένειαν ξυγγράψας τὴν ἡμετέραν, ὡς ἄνδρα ἕνα ἀπὸ γῆς ὁ ποιητὴς διαπλάσας καὶ ἐκ τῆς τούτου πλευρᾶς τὴν γυναῖκα δημιουργήσας, ἐκ τῆς τούτοιν ὁμιλίας ἅπασαν τὴν ᾿μοἰκουμένην ἀνθρώπων ἐπλήρωσε, τῶν παίδων τῶν ἐκείνων καὶ τῶν ἐκγόνων κατὰ μέρος αὐξησάντων τὸ γένος.
boą de kai ho thespesios ZDauid'.,ni cheires sou epoiēsan me kai eplasan me᾽ synetison me, kai mathēsomai tas entolas sou. kai kata tauton kai tēs poiēseōs anamimnēskei ton poiētēn kai tychein par᾽ autou xyneseōs hiketeuei. kai hapantes de hoi prophētai xymphōna toutois tēs anthrōpeias peri didaskousi physeōs. hōs an de mē tis hypolabę̄ allōs men “Hellēnas phynai, allōs de Rhōmaious, «kai «{igyptious heterōs, kai Persas kai Massagetas kai Sauthas chai Sauromatas allēs ousias meteilēchenai, edidaxen ho tēn kosmogeneian xyngrapsas tēn hēmeteran, hōs andra hena apo gēs ho poiētēs diaplasas kai ek tēs toutou pleuras tēn gynaika dēmiourgēsas, ek tēs toutoin homilias hapasan tēn ᾿moikoumenēn anthrōpōn eplērōse, tōn paidōn tōn ekeinōn kai tōn ekgonōn kata meros auxēsantōn to genos.
And the divine David cries: 'Your hands made me and formed me; give me understanding, and I will learn your commandments.' At the same time he reminds the Maker of his making and begs him for understanding. All the prophets teach in agreement with these about human nature. And so that no one may suppose that Greeks were born one way and Romans another, and Egyptians differently, and that Persians, Massagetae, Scythians, and Sauromatians share another substance, the writer of our account of the world's origin taught that the Maker formed one man from earth and made the woman from his side, and from their union filled the whole world with human beings, their children and descendants increasing the race little by little.
Ps 119:73 (118:73 LXX) (quotation, high confidence) · Gen 2:21–22 (allusion, high confidence)
Notes and citation
Summary: All humanity descends from one man and one woman.
Cite (SBL): Theodoret, Graec. aff. cur. 5.55 (Raeder, 138; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-55
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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.
5.56Raeder, 139
δᾷστον μὲν γὰρ ἦν αὐτῷ προστάξαι καὶ αὐτίκα πᾶσαν γῆν καὶ θάλατταν τῶν οἰκητόρων ἐμπλῆσαι" ἀλλ᾽ ἵνα μὴ διαφόρους. ὑπολάβωσιν εἶναι τῶν ἀνθρώπων τὰς φύσεις, ἐκ τοῦ ἑνὸς ἐκείνου ζεύγους τὰ μυρία φῦλα τῶν ἀνθρώπων γενέσθαι ἐμέλευσεν. ταύτῃ τοι καὶ τὴν γυναῖκα οὐχ ἑτέρωθθέν ποθεν διέπλασεν, ἀλλ ἐπ τοῦ ἀνδρὸς τὰς τῆς γενέσεως λαβὼν ἀφορμάς, ἵνα μηδὲ αὐτὴ φύσιν ἔχειν ἑτέραν ὑπολαμβάνουσα τὴν ἐναντίαν τοῖς ἀνδράσιν ὁδεύῃ.
dąston men gar ēn autǭ prostaxai kai autika pasan gēn kai thalattan tōn oikētorōn emplēsai" all᾽ hina mē diaphorous. hypolabōsin einai tōn anthrōpōn tas physeis, ek tou henos ekeinou zeugous ta myria phyla tōn anthrōpōn genesthai emeleusen. tautę̄ toi kai tēn gynaika ouch heterōththen pothen dieplasen, all ep tou andros tas tēs geneseōs labōn aphormas, hina mēde autē physin echein heteran hypolambanousa tēn enantian tois andrasin hodeuę̄.
It would have been very easy for him to command and at once fill all land and sea with inhabitants; but so that they might not suppose human natures to be different, he ordered the countless tribes of human beings to come from that one pair. That is why he did not form the woman from somewhere else but took the beginnings of her coming into being from the man, so that she too, supposing she had a different nature, might not walk the opposite way to men.
Gen 2:22 (allusion, high confidence)
Notes and citation
Summary: God made all from one pair, and the woman from the man, to show one human nature.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 5.56 (Raeder, 139; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-56
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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.
5.57Raeder, 139
διά τοι τοῦτο καὶ τοὺς αὐτοὺς νόμους καὶ ἀνδράσι προσφέρει καὶ γυναιξίν. ἔπειδήπερ ἐν τῷ τοῦ σώματος σχήματι καὶ οὐκ ἐν τῇ ψυχῇ τὸ διάφορον. λογωνὴ γὰρ κἀκείνη ὡς οὗτος καὶ ξυνιέναι δυγαμένη καὶ τὸ πρακτέον ἐπισταμένη, καὶ τί μὲν φυγεῖν, τί δὲ μετελθεῖν, παραπλησίως εἰδυῖα, ἔστι δὲ ὅτε καὶ τοῦ ἀνδρὸς ἄμεινον τὸ ξυνοίσειν μέλλον εὑρίσκουσα καὶ ἀγαθὴ ξύμβουλος γινομένη ὅθεν οὐ μόνον ἀνδράσιν, ἀλλὰ καὶ γυναιξὶν εἰσιτητὸν εἰς τοὺς θείους νεώς, καὶ τῶν θείων μυστηρίων μεταλαχεῖν οὐ τοῖς μὲν ὃ νόμος ἐπιτρέπει, τὰς δὲ κωλύει, ἀλλὰ καὶ ταύτας τελεῖσθαι καὶ μυσταγωγεῖσθαι παραπλησίως ἐκείνοις παρακελεύεται, καὶ μέντοι καὶ τῆς ἀρενῆς τὰ ἀθλα καὶ ταύταις πρύκχξιται ὡς ἐκείνοις, ἐπειδὴ τῆς ἀρετῆς οἵ
dia toi touto kai tous autous nomous kai andrasi prospherei kai gynaixin. epeidēper en tǭ tou sōmatos schēmati kai ouk en tę̄ psychę̄ to diaphoron. logōnē gar kakeinē hōs houtos kai xynienai dygamenē kai to prakteon epistamenē, kai ti men phygein, ti de metelthein, paraplēsiōs eiduia, esti de hote kai tou andros ameinon to xynoisein mellon heuriskousa kai agathē xymboulos ginomenē hothen ou monon andrasin, alla kai gynaixin eisitēton eis tous theious neōs, kai tōn theiōn mystēriōn metalachein ou tois men ho nomos epitrepei, tas de kōlyei, alla kai tautas teleisthai kai mystagōgeisthai paraplēsiōs ekeinois parakeleuetai, kai mentoi kai tēs arenēs ta athla kai tautais prykchxitai hōs ekeinois, epeidē tēs aretēs hoi
For this reason he gives the same laws to men and women, since the difference is in the shape of the body and not in the soul. For she too is rational like him, able to understand and knowing what is to be done, knowing equally what to flee and what to pursue; sometimes she even finds better than the man what will be beneficial and becomes a good counselor. Hence not only men but also women may enter the divine temples; the law does not permit the one and forbid the other to share in the divine mysteries, but bids women to be initiated and admitted to the mysteries just as men; and the prizes of virtue are set before them as before men, since the contests of virtue
Notes and citation
Summary: Men and women share the same soul, laws, sacraments, and prizes of virtue.
- The sentence continues in 5.58.
Cite (SBL): Theodoret, Graec. aff. cur. 5.57 (Raeder, 139; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-57
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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.
5.58Raeder, 139
ἀγῶνες ““ κοινοί,, οὐ μὴν οὐδὲ τῶν »- γλωττῶν »-» τὸ διάφορον ᾿ τῇ φύσει λυμαίνεται" καὶ γὰρ καὶ ἐν Ἕλλησι καὶ ἐν βαρβάροις ἔστιν ἰδεῖν καὶ ἀρετῆς φροντιστὰς καὶ κακίας ἐργάτας. τῷδε μέντοι καὶ Ἕλληνες ξυμφωνοῦσι τῷ λόγῳ. καὶ γὰρ ᾿Ανάχαρσιν θαυμάξουσιν, ἄνδρα Σκύθην, οὐκ ᾿άθηναῖον οὐδὲ Ἀργεῖον οὐδέ γε Κορίνθιον οὐδὲ Τεγεάτην ἢ Σπαρτιάτην, καὶ τοὺς Βραχμᾶνας ὑπεράγανται, ᾿Ινδοὺς ὄντας, οὐ Ζωριέας οὐδὲ «Αἰολέας οὐδέ γε Ἴωνας ἐπαινοῦσι δὲ χαὶ «Αἰγυπτίους ὡς σοφωτάτους᾽ πολλὰς γάρ τοι καὶ παρὰ τούτων ἔμαθον ἐπιστήμας.
agōnes ““ koinoi,, ou mēn oude tōn »- glōttōn »-» to diaphoron ᾿ tę̄ physei lymainetai" kai gar kai en Hellēsi kai en barbarois estin idein kai aretēs phrontistas kai kakias ergatas. tǭde mentoi kai Hellēnes xymphōnousi tǭ logǭ. kai gar ᾿Anacharsin thaumaxousin, andra Skythēn, ouk ᾿athēnaion oude Argeion oude ge Korinthion oude Tegeatēn ē Spartiatēn, kai tous Brachmanas hyperagantai, ᾿Indous ontas, ou Zōrieas oude «Aioleas oude ge Iōnas epainousi de chai «Aigyptious hōs sophōtatous᾽ pollas gar toi kai para toutōn emathon epistēmas.
are common. Nor does the difference of languages harm nature; for among both Greeks and barbarians one can see those who care for virtue and those who practice vice. The Greeks too agree with this account; for they admire Anacharsis, a Scythian, not an Athenian, Argive, Corinthian, Tegean, or Spartan; and they greatly admire the Brahmans, who are Indians, not Dorians, Aeolians, or Ionians; and they praise the Egyptians as most wise, for they learned many sciences from them too.
Notes and citation
Summary: Virtue is found among all peoples, as the Greeks admit.
Cite (SBL): Theodoret, Graec. aff. cur. 5.58 (Raeder, 139; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-58
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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.
5.59Raeder, 140
οὔκουν ἡ τῶν γλωττῶν ἑτερότης πημαίνει τὴν φύσιν. καὶ γὰρ τοὺς Ἱππημολγοὺς δικαιοτάτους ἐκάλεσεν Ὅμηρος᾽ Θρᾳκικὸν δὲ τοῦτο τὸ γένος᾽ παὶ Κῦρον τὸν Καμβύσου, Πέρσην ὕντα πατρόθεν καὶ Μῆδον μητρόθεν, ἐπὶ φρονήσει καὶ σωφροσύνῃ καὶ δικαιοσύνῃ καὶ ἀνδρείᾳ Ξενοφῶν ὁ Γρούλλου τεθαύμακεν.
oukoun hē tōn glōttōn heterotēs pēmainei tēn physin. kai gar tous Hippēmolgous dikaiotatous ekalesen Homēros᾽ Thrąkikon de touto to genos᾽ pai Kyron ton Kambysou, Persēn hynta patrothen kai Mēdon mētrothen, epi phronēsei kai sōphrosynę̄ kai dikaiosynę̄ kai andreią Xenophōn ho Groullou tethaumaken.
So the difference of languages does not harm nature. For Homer called the Hippemolgi most just, and this is a Thracian race; and Xenophon son of Gryllus admired Cyrus son of Cambyses, a Persian on his father's side and a Mede on his mother's, for his wisdom, self-control, justice, and courage.
Notes and citation
Summary: Homer and Xenophon praise the virtue of barbarians.
- Homer, Iliad 13.5–6; Xenophon, Cyropaedia.
Extrabiblical texts: Homer, Il. 13.5–6 (Homer, Iliad; allusion); Xenophon, Cyr. (Xenophon, Cyropaedia; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.59 (Raeder, 140; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-59
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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.
5.60Raeder, 140
τοιγάρτοι ξυνομολογοῦσι καὶ οἵ Ἕλληνες, καὶ παρὰ τοῖς βαρβάροις εἶναί τινὰ ἐπιμέλειαν ἀρετῆς, καὶ μὴ κωλύειν τήνδε τὴν χτῆσιν τῆς φωνῆς τὸ διάφορον. [ καὶ γὰρ ἅπαντες τῆς ἀληθείας οἱ κήρυκες, προφῆταί φημι καὶ ἀπόστολοι, τῆς μὲν Ἑλληνικῆς οὐ μετέλαχον εὐγλωττίας, ἔμπλεοι δὲ τῆς ἀληθινῆς ὄντες σοφίας, πᾶσι τοῖς ἔθνεσι, καὶ Ἑλληνικοῖς καὶ βαρβαρικοῖς, τὴν θείαν διδασκαλίαν προσήνεγκαν καὶ πᾶσαν γῆν καὶ θάλατταν τῶν ἀρετῆς πέρι καὶ εὐσεβείας ξυγγραμμάτων ἐνέπλησαν.
toigartoi xynomologousi kai hoi Hellēnes, kai para tois barbarois einai tina epimeleian aretēs, kai mē kōlyein tēnde tēn chtēsin tēs phōnēs to diaphoron. [ kai gar hapantes tēs alētheias hoi kērykes, prophētai phēmi kai apostoloi, tēs men Hellēnikēs ou metelachon euglōttias, empleoi de tēs alēthinēs ontes sophias, pasi tois ethnesi, kai Hellēnikois kai barbarikois, tēn theian didaskalian prosēnenkan kai pasan gēn kai thalattan tōn aretēs peri kai eusebeias xyngrammatōn eneplēsan.
So the Greeks too agree that among barbarians there is some care for virtue and that difference of speech does not hinder its acquisition. For all the heralds of truth, I mean the prophets and apostles, had no share in Greek eloquence, but being full of true wisdom they brought the divine teaching to all the nations, Greek and barbarian, and filled all land and sea with writings about virtue and godliness.
Notes and citation
Summary: The unlettered prophets and apostles filled the world with teaching on virtue.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 5.60 (Raeder, 140; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-60
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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.
5.61Raeder, 140
καὶ νῦν ὅπαντες τῶν φιλοσόφων τοὺς λήρους καταλιπόντες τοῖς τῶν ἁλιέων καὶ τελωνῶν ἐντρυφῶσι μαθήμασι καὶ τὰ τοῦ σκυτοτόμου ξυγγράμματα περιέπουσι᾽ καὶ τῆς μὲν ᾿παλικῆς καὶ Ἰωνικῆς καὶ ᾽Ἔλεατι- "ῆς ξυμμορίας οὐδὲ τὰς προσηγορίας ἐπίστανται (ἐξήλειψε γὰρ αὐτῶν ὁ χρόνος. τὴν μνήμην), τῶν δέ γε προφητῶν, πλείοσιν ἢ ἢ χιλίοις καὶ πεντακοσίοις ἔτεσι τούτων πρόσθεν γε:
kai nyn hopantes tōn philosophōn tous lērous katalipontes tois tōn halieōn kai telōnōn entryphōsi mathēmasi kai ta tou skytotomou xyngrammata periepousi᾽ kai tēs men ᾿palikēs kai Iōnikēs kai ᾽Eleati- "ēs xymmorias oude tas prosēgorias epistantai (exēleipse gar autōn ho chronos. tēn mnēmēn), tōn de ge prophētōn, pleiosin ē ē chiliois kai pentakosiois etesi toutōn prosthen ge:
And now all, leaving the nonsense of the philosophers, delight in the teachings of the fishermen and tax collectors and cherish the writings of the leather-worker; they do not even know the names of the Italian, Ionian, and Eleatic companies (for time has wiped out their memory), but the names of the prophets, who lived more than fifteen hundred years before them,
Acts 18:3 (echo, medium confidence)
Notes and citation
Summary: Now all read the apostles and forget the philosophical schools.
- The sentence continues in 5.62.
Cite (SBL): Theodoret, Graec. aff. cur. 5.61 (Raeder, 140; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-61
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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.
5.62Raeder, 141
γενημένων, τὰς προσηγορίας ἐν τῷ στόματι περιφέρουσιν. καὶ μέντοι. καὶ τοὺς ἔτι τούτων παλαιοτέρους, τὸν “Ἵβραάμ φημι καὶ τοὺς τούτου παῖδας, καὶ τοὺς ἐκείνων ἀρχαιοτέρους, τὸν Ἶ4βελ, τὸν ᾿ἘΕνώχ, τὸν Νῶς καὶ τοὺς ἄλλους, ὕσους ἀριδήλους ὁ ἀξιέπαινος ἀπέφηνε βίος᾽ τῶν δὲ μετὰ τοὺς προφήτας γεγενημένων ἑπτὰ σοφῶν καὶ τῶν ἐκείνους διαδεξαμένων οὐδὲ οἵ τὴν “Ἑλληνικὴν ἀσπαζόμενοι γλῶτταν ἴσασι τὰ ὀνόματα.
genēmenōn, tas prosēgorias en tǭ stomati peripherousin. kai mentoi. kai tous eti toutōn palaioterous, ton “Hibraam phēmi kai tous toutou paidas, kai tous ekeinōn archaioterous, ton I4bel, ton ᾿EEnōch, ton Nōs kai tous allous, hysous aridēlous ho axiepainos apephēne bios᾽ tōn de meta tous prophētas gegenēmenōn hepta sophōn kai tōn ekeinous diadexamenōn oude hoi tēn “Hellēnikēn aspazomenoi glōttan isasi ta onomata.
they carry about on their lips. And also those still older than these, I mean Abraham and his children, and those more ancient still, Abel, Enoch, Noah, and the others whom a praiseworthy life made famous; while of the Seven Sages, who lived after the prophets, and of their successors, not even those who embrace the Greek tongue know the names.
Notes and citation
Summary: The patriarchs are famous while the Seven Sages are forgotten.
Cite (SBL): Theodoret, Graec. aff. cur. 5.62 (Raeder, 141; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-62
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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.
5.63Raeder, 141
καὶ τί λέγω τοὺς νῦν; καὶ γὰρ τοῖς πάλαν πολλὴ περὶ τούτων ἀμφιλογία γεγένηται. οἵ μὲν γὰρ τούτοῖς Περίανδρον ξυντάττουσι τὸν Κορίνθιον, οἱ δὲ ᾽Επιμεγίδην τὸν Κρῆτα, οἱ δὲ Ἀἀκουσίλαον τὸν ᾿Αργεῖον, οἱ δὲ ᾿Ανάχαρσιν τὸν Σκύθην, ἄλλοι δὲ Φερεκύδην τὸν Σύριον, ὁ δέ γὲ Πλάτων Μύσωνα τὸν Χηνέα.
kai ti legō tous nyn? kai gar tois palan pollē peri toutōn amphilogia gegenētai. hoi men gar toutois Periandron xyntattousi ton Korinthion, hoi de ᾽Epimegidēn ton Krēta, hoi de Aakousilaon ton ᾿Argeion, hoi de ᾿Anacharsin ton Skythēn, alloi de Pherekydēn ton Syrion, ho de ge Platōn Mysōna ton Chēnea.
And why do I speak of those of today? Even among the ancients there was much dispute about them. Some rank Periander of Corinth among them, others Epimenides of Crete, others Acusilaus of Argos, others Anacharsis the Scythian, others Pherecydes of Syros, and Plato Myson of Chen.
Notes and citation
Summary: Even the ancients disputed who the Seven Sages were.
- Plato, Protagoras 343a.
Extrabiblical texts: Plato, Prot. 343a (Plato (works); allusion); Protagoras (Protagoras; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.63 (Raeder, 141; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-63
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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.
5.64Raeder, 141
τούτους μὲν οὖν καὶ οἵ πέλας ὄντες ἠγνοήκπασι" τὸν δὲ ᾿ατθαῖον καὶ τὸν Βαρθολομαῖον καὶ τὸν Ἰάκωβον, καὶ μέντοι καὶ τὸν Μωῦσέα καὶ τὸν Δαυὶδ καὶ τὸν ᾿Ησαΐαν καὶ τοὺς ἄλλους ἀποστόλους τε καὶ προφήτας οὕτως ἴσασιν ὡς τὰς τῶν παίδων προσηγορίας. αὐτίκα τοίνυν καὶ κωμῳδοῦσιν ὡς βάρβαρα τὰ ὀνόματα' ἡμεῖς δὲ αὐτῶν τὴν ἐμπληξίαν ὀλοφυρόμεθα, ὅτι δὴ ὁρῶντες βαρβαροφώνους ἀνθρώπους τὴν “Ἑλληνικὴν εὐγλωττίαν νενικηκότας, καὶ τοὺς κεκομψευμένους μύθους παντελῶς ἐξεληλαμένους, καὶ τοὺς ἁλιευτικοὺς σολουκισμοὺς τοὺς Ἀττικοὺς καταλελυκότας ξυλλογισμούς, οὐκ ἐρυθριῶσιν οὐδ᾽ ἐγκαλύπτονται, ἀλλ᾽ ἀνέδην ὑπερμαχοῦσι τῆς πλάνης, καὶ ταῦτα ὀλίγοι ὄντες καὶ ἀρυθμηθῆναι ῥᾳδίως δυνάμενοι καὶ οὐδὲ τῆς “Ελληνικῆς εὐστομίας μετέχοντες, ἀλλὰ τοσαῦτα, ὡς ἔπος εἰπεῖν, βαρβαρίζοντες ὅσα φθέγγονται, παίδευσιν δὲ ἄκραν καὶ λαμπρότητα λόγων ὑπολαμβανόντες, εἰ ὀμνύν-τες εἴποιεν μὰ τοὺς θεούς“" καὶ μὰ τὸν ἥλιον καὶ τοιοὕτους τινὰς τοῖς λόγοις ἐπιπλάττοιεν ὅρκους.
toutous men oun kai hoi pelas ontes ēgnoēkpasi" ton de ᾿atthaion kai ton Bartholomaion kai ton Iakōbon, kai mentoi kai ton Mōysea kai ton Dauid kai ton ᾿Ēsaïan kai tous allous apostolous te kai prophētas houtōs isasin hōs tas tōn paidōn prosēgorias. autika toinyn kai kōmǭdousin hōs barbara ta onomata' hēmeis de autōn tēn emplēxian olophyrometha, hoti dē horōntes barbarophōnous anthrōpous tēn “Hellēnikēn euglōttian nenikēkotas, kai tous kekompseumenous mythous pantelōs exelēlamenous, kai tous halieutikous soloukismous tous Attikous katalelykotas xyllogismous, ouk erythriōsin oud᾽ enkalyptontai, all᾽ anedēn hypermachousi tēs planēs, kai tauta oligoi ontes kai arythmēthēnai rhądiōs dynamenoi kai oude tēs “Ellēnikēs eustomias metechontes, alla tosauta, hōs epos eipein, barbarizontes hosa phthengontai, paideusin de akran kai lamprotēta logōn hypolambanontes, ei omnyn-tes eipoien ma tous theous“" kai ma ton hēlion kai toioutous tinas tois logois epiplattoien horkous.
These even their neighbors did not know; but Matthew, Bartholomew, and James, and also Moses, David, Isaiah, and the other apostles and prophets they know as they know the names of their children. They even mock the names as barbarous; but we lament their folly, because seeing men of barbarous speech conquer Greek eloquence, the elegant myths wholly driven out, and the solecisms of fishermen destroying Attic syllogisms, they do not blush or hide their faces, but openly fight for their error, though they are few and easily counted and have no share in Greek fluency, but commit, so to speak, as many barbarisms as they utter words, and think it the height of education and brilliance of speech if they swear 'by the gods' and 'by the sun' and work such oaths into their speech.
Notes and citation
Summary: The apostles' names are known to all; the few remaining pagans cling to error.
Cite (SBL): Theodoret, Graec. aff. cur. 5.64 (Raeder, 141; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-64
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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.
5.65Raeder, 142
εἰ δὲ ἀληθῆ λέγω, εἴπατε, ὦ ἄνδρες, τίνα Ξενοφάνης ὃ Κολοφώγιος ἔσχε διάδοχον τῆς αἱρέσεως; τίνα δὲ Παρμενίδης ὃ ᾿Ελεάτης; | τίνα Πρωταγόρας καὶ Μέλισσος; τίνα Τ]Πυθαγόρας ἢ ᾿Αναξαγόρας; τίνα Σπεύσιππος ἢ Ξενοκράτης; τίνα ᾿Αναξίμανδρος ἢ Ἀναξιμένης; τίνα Ἀἀρκεσίλαος ἢ Φιλόλαος; τίνες τῆς Στωϊκῆς αἱρέσεως προστατεύουσιν; τίνες τοῦ Σταγειρίτου τὴν διδασκαλίαν πρατύνουσιν; τίνες κατὰ τοὺς Πλάτωνος πολιτεύονται νόμους; τίνες τὴν ὑπ᾽ ἐκείνου ξυγγραφεῖσαν πολιτείαν ἠσπάσαντο;
ei de alēthē legō, eipate, ō andres, tina Xenophanēs ho Kolophōgios esche diadochon tēs haireseōs? tina de Parmenidēs ho ᾿Eleatēs? | tina Prōtagoras kai Melissos? tina T]Pythagoras ē ᾿Anaxagoras? tina Speusippos ē Xenokratēs? tina ᾿Anaximandros ē Anaximenēs? tina Aarkesilaos ē Philolaos? tines tēs Stōïkēs haireseōs prostateuousin? tines tou Stageiritou tēn didaskalian pratynousin? tines kata tous Platōnos politeuontai nomous? tines tēn hyp᾽ ekeinou xyngrapheisan politeian ēspasanto?
If I speak the truth, tell me, gentlemen, whom did Xenophanes of Colophon have as successor in his school? Whom did Parmenides of Elea? Whom Protagoras and Melissus? Whom Pythagoras or Anaxagoras? Whom Speusippus or Xenocrates? Whom Anaximander or Anaximenes? Whom Arcesilaus or Philolaus? Who lead the Stoic school? Who uphold the Stagirite's teaching? Who live by Plato's laws? Who have embraced the republic he wrote?
Notes and citation
Summary: The philosophical schools have no successors left.
Extrabiblical texts: Protagoras (Protagoras; quotation); Philolaus (Philolaus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.65 (Raeder, 142; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-65
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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.
5.66Raeder, 142
ἀλλὰ τούτων μὲν τῶν δογμάτων οὐδένα διδάσκαλον ἡμῖν ἐπιδεῖξαι δυνήσεσθε, ἡμεῖς δὲ τῶν ἀποστολικῶν καὶ προφητικῶν δογμάτων τὸ κράτος ἐναργῶς ἐπιδείκνυμεν᾽ πᾶσα γὰρ ἡ ὑφήλιος τῶνδε τῶν λόγων ἀνάπλεως. καὶ ἡ Ἑβραίων φωνὴ οὐ μόνον εἰς τὴν Ἑλλήνων μετεβλήθη, ἀλλὰ καὶ εἰς τὴν Ῥωμαίων καὶ «Αἰγυπτίων καὶ Περσῶν καὶ Ἰνδῶν καὶ Ἀρμενίων καὶ Σευθῶν καὶ Σαυροματῶν καὶ ξυλλήβδην εἰπεῖν εἰς ἁπάσας τὰς γλώττας, αἷς ἅπαντα τὰ ἔθνη κεχρημένα διατελεῖ.
alla toutōn men tōn dogmatōn oudena didaskalon hēmin epideixai dynēsesthe, hēmeis de tōn apostolikōn kai prophētikōn dogmatōn to kratos enargōs epideiknymen᾽ pasa gar hē hyphēlios tōnde tōn logōn anapleōs. kai hē Hebraiōn phōnē ou monon eis tēn Hellēnōn meteblēthē, alla kai eis tēn Rhōmaiōn kai «Aigyptiōn kai Persōn kai Indōn kai Armeniōn kai Seuthōn kai Sauromatōn kai xyllēbdēn eipein eis hapasas tas glōttas, hais hapanta ta ethnē kechrēmena diatelei.
You will not be able to show us a single teacher of these doctrines; but we clearly show the power of the apostolic and prophetic doctrines; for the whole world under the sun is full of these words. The Hebrew tongue has been turned not only into Greek but into the languages of the Romans, Egyptians, Persians, Indians, Armenians, Scythians, Sauromatians, and, in a word, into all the languages that all nations use.
Notes and citation
Summary: Scripture has been translated into all the world's languages.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 5.66 (Raeder, 142; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-66
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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.
5.67Raeder, 143
καὶ ὃ μὲν σοφώτατος Πλάτων, περὶ τῆς ἀθανασίας τῆς ψυχῆς παμπόλλους λόγους διεξελθών, οὐδ᾽ Ἀριστοτέλην τὸν φοιτητὴν ἔπεισε τόνδε στέρξαι τὸν ὅρον᾽ οἵ δὲ ἡμέτεροι ἁλιεῖς καὶ τελῶναι χαὶ ὁ σκυτοτόμος καὶ Ἕλληνας ἔπεισαν καὶ Ῥωμαίους καὶ Αἰγυπτίους καὶ ἁπαξαπλῶς ἅπαν ἔθνος ἀνθρώπων, ὅτι καὶ ἀθάνατος ἡ ψυχὴ καὶ λόγῳ τετιμημένη καὶ κρατεῖν τῶν παθῶν δυναμένη καὶ ὀλιγωροῦσα, οὐ βιαζομένη, παραβαίνει τοὺς νόμους" καὶ αὖ πάλιν πρὸς τὸ βέλτιον νεύουσα, τῆς προτέρας ἀπαλλάττεται κακίας καὶ θείους πάλιν ἀναμάττεται χαρακτῆρας.
kai ho men sophōtatos Platōn, peri tēs athanasias tēs psychēs pampollous logous diexelthōn, oud᾽ Aristotelēn ton phoitētēn epeise tonde sterxai ton horon᾽ hoi de hēmeteroi halieis kai telōnai chai ho skytotomos kai Hellēnas epeisan kai Rhōmaious kai Aigyptious kai hapaxaplōs hapan ethnos anthrōpōn, hoti kai athanatos hē psychē kai logǭ tetimēmenē kai kratein tōn pathōn dynamenē kai oligōrousa, ou biazomenē, parabainei tous nomous" kai au palin pros to beltion neuousa, tēs proteras apallattetai kakias kai theious palin anamattetai charaktēras.
The most wise Plato, after going through very many arguments on the immortality of the soul, did not persuade even his pupil Aristotle to accept this doctrine; but our fishermen, tax collectors, and the leather-worker persuaded Greeks, Romans, Egyptians, and simply every nation of human beings that the soul is immortal, honored with reason, able to master the passions, and transgresses the laws through negligence, not compulsion; and again, turning to the better, it is freed from its former vice and takes on the divine stamps again.
Notes and citation
Summary: The apostles persuaded all nations of the soul's immortality and freedom.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.67 (Raeder, 143; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-67
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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.
5.68Raeder, 143
καὶ ἔστιν ἰδεῖν ταῦτα εἰδότας τὰ δόγματα οὐ μόνους γὲ τῆς ἐκκλησίας τοὺς διδασχάλους, ἀλλὰ καὶ σκυτοτόμους καὶ χαλκοτύπους καὶ ταλασιουργοὺς καὶ τοὺς ἄλλους ἀποχειροβιώτους᾽ καὶ γυναῖπας ὡσαύτως οὐ μόνον τὰς λόγων μετεσχηκυίας, ἀλλὰ καὶ χερνήτιδας καὶ ἀκεστρίας, καὶ μέντοι καὶ θεραπαίνας᾽ καὶ οὐ μόνον ἀστοί, ἀλλὰ καὶ χωριτικοὶ τήνδε τὴν γνῶσιν ἐσχήκασι" καὶ ἔστιν εὑρεῖν καὶ σκαπανέας καὶ βοηλάτας καὶ φυτουργοὺς καὶ περὶ τῆς θείας διαλεγομένους Τριάδος καὶ περὶ τῆς τῶν ὅλων δημιουργίας καὶ τὴν ἀνθρωπείαν φύσιν εἰδότας ᾿᾽άριστ
kai estin idein tauta eidotas ta dogmata ou monous ge tēs ekklēsias tous didaschalous, alla kai skytotomous kai chalkotypous kai talasiourgous kai tous allous apocheirobiōtous᾽ kai gynaipas hōsautōs ou monon tas logōn meteschēkuias, alla kai chernētidas kai akestrias, kai mentoi kai therapainas᾽ kai ou monon astoi, alla kai chōritikoi tēnde tēn gnōsin eschēkasi" kai estin heurein kai skapaneas kai boēlatas kai phytourgous kai peri tēs theias dialegomenous Triados kai peri tēs tōn holōn dēmiourgias kai tēn anthrōpeian physin eidotas ᾿᾽arist
One can see these doctrines known not only to the teachers of the church but also to shoemakers, bronze-smiths, wool-workers, and the other manual laborers; and likewise to women, not only educated ones, but also those who work for wages, seamstresses, and even maidservants; and not only townspeople but also country people have this knowledge; one can find diggers, oxherds, and gardeners discussing the divine Trinity and the creation of the universe and knowing human nature
Notes and citation
Summary: Even laborers and servants know Christian doctrine.
- The sentence continues in 5.69.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 5.68 (Raeder, 143; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-68
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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.
5.69Raeder, 143
οτέλους πολλῷ μᾶλλον καὶ Πλάτωνος, καὶ μέντοι καὶ ἀρετῆς ἐπιμελουμένους καὶ κακίαν ἐκκλίνοντας καὶ τὰ κολαὐτήρια δεδιότας τὰ προσδοχώμενα καὶ τὸ θεῖον δικαστήριον ἀνενδοιάστως προσμένοντας καὶ τῆς αἰωνίου πέρι καὶ ἀνωλέθροὸν φιλοσοφοῦντας ζωῆς καὶ τῆς τῶν οὐρανῶν ἕνεκα βασιλείας πάντα πόνον ἀσπαστῶς αἱρουμένους, καὶ ταῦτα οὐ παρ᾽ ἄλλου του μεμαθηκότας, ἀλλὰ παρ᾿ ἐκείνων, οὺς ὑμεῖς βαρβαροφώνους ἀποκαλεῖτνε᾽ καὶ οὐδὲ ᾿ἀναχάρσιδος ἐπαΐετε
otelous pollǭ mallon kai Platōnos, kai mentoi kai aretēs epimeloumenous kai kakian ekklinontas kai ta kolautēria dediotas ta prosdochōmena kai to theion dikastērion anendoiastōs prosmenontas kai tēs aiōniou peri kai anōlethroon philosophountas zōēs kai tēs tōn ouranōn heneka basileias panta ponon aspastōs hairoumenous, kai tauta ou par᾽ allou tou memathēkotas, alla par᾿ ekeinōn, ous hymeis barbarophōnous apokaleitne᾽ kai oude ᾿anacharsidos epaïete
far better than Aristotle and Plato; one can find them caring for virtue, avoiding vice, fearing the punishments awaited, expecting the divine judgment without doubting, philosophizing about eternal and imperishable life, and gladly choosing every toil for the kingdom of heaven; and they learned this from no one else but from those you call men of barbarous speech. Nor do you listen to Anacharsis
Notes and citation
Summary: Even simple Christians know more of the soul and of virtue than Plato and Aristotle.
- The first word, 'Aristotle', is split between 5.68 and 5.69. The sentence continues in 5.70.
Topics: Eschatology, Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.69 (Raeder, 143; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-69
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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.
5.70Raeder, 144
λέγοντος Ὁ ἐμοὶ πάντες Ἕλληνες σκυθίζουσιν.“ τοῦτο γὰρ ἀτεχνῶς ἔοικε τοῖς εἰρημένοις ὑπὸ τοῦ σκυτοτόμου ἡμετέρου" ἐὰν γὰρ μὴ γνῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντί μὸν βάρβαρος, καὶ ὃ λαλῶν ἐν ἐμοὶ βάρβαρος.“ τῷ ὄντι γὰρ ὥσπερ τοῖς “Ἑλλησιν Ἰλλυριοὶ καὶ Παίονες καὶ Ταυλάντιοι καὶ Ἀτιντᾶνες βαρβαρίξειν δοκοῦσιν, οὕτως αὖ ἐκείνοις καὶ τοῖς ἄλλοις, ὕσοι τῆς Ελλάδος φωνῆς ἐπαΐειν οὐ δύνανται; ἡ Ἀτθὶς καὶ Δωρὶς καὶ Δἰολὶς καὶ Ἰὰς βάρβαροι εἶναν δοκοῦσιν.
legontos Ho emoi pantes Hellēnes skythizousin.“ touto gar atechnōs eoike tois eirēmenois hypo tou skytotomou hēmeterou" ean gar mē gnō tēn dynamin tēs phōnēs, esomai tǭ lalounti mon barbaros, kai ho lalōn en emoi barbaros.“ tǭ onti gar hōsper tois “Hellēsin Illyrioi kai Paiones kai Taulantioi kai Atintanes barbarixein dokousin, houtōs au ekeinois kai tois allois, hysoi tēs Ellados phōnēs epaïein ou dynantai? hē Atthis kai Dōris kai Diolis kai Ias barbaroi einan dokousin.
saying: 'To me all Greeks speak Scythian.' This is exactly like what our leather-worker said: 'If I do not know the meaning of the sound, I shall be a barbarian to the speaker and the speaker a barbarian to me.' For truly, just as Illyrians, Paeonians, Taulantians, and Atintanians seem to the Greeks to speak barbarously, so to them and to all others who cannot understand the Greek tongue, Attic, Doric, Aeolic, and Ionic seem barbarous.
1 Cor 14:11 (quotation, high confidence)
Notes and citation
Summary: Barbarism is relative, as Anacharsis and Paul say.
Cite (SBL): Theodoret, Graec. aff. cur. 5.70 (Raeder, 144; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-70
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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.
5.71Raeder, 144
ὅτι γὰρ τὴν αὐτὴν ἔχει πᾶσα γλῶττα διάνοιαν (μία γὰρ δὴ πάντων ἀνθρώπων ἡ φύσις), ἡ πεῖρα διδάσκαλος. ἔστι γὰρ εὑρεῖν καὶ παρὰ τοῖς βαρβάροις καὶ τέχνας καὶ ἐπιστήμας καὶ τὰς ἔν πολέμοις ἀνδραγαθίας᾽ ἔνιοι δὲ τούτων καὶ σοφώτερα ᾿Ελλήνων πολλάπις ἐξευρίσκουσι μηχανήματα καὶ λόχους ἀμείνους καὶ πανουργοτέρας ἐνέδρας.
hoti gar tēn autēn echei pasa glōtta dianoian (mia gar dē pantōn anthrōpōn hē physis), hē peira didaskalos. esti gar heurein kai para tois barbarois kai technas kai epistēmas kai tas en polemois andragathias᾽ enioi de toutōn kai sophōtera ᾿Ellēnōn pollapis exeuriskousi mēchanēmata kai lochous ameinous kai panourgoteras enedras.
That every tongue has the same mind (for the nature of all human beings is one), experience teaches. For one can find among barbarians too arts, sciences, and valor in war; and some of them often devise cleverer engines of war than the Greeks, better ambushes, and craftier snares.
Notes and citation
Summary: All peoples share one nature and have skill and courage.
Cite (SBL): Theodoret, Graec. aff. cur. 5.71 (Raeder, 144; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-71
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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.
5.72Raeder, 144
εἰσὶ δὲ οἱ καὶ τὴν “Ελλήνων εὐέπειαν βοαχυλογίᾳ νικῶσιν. τοῦτο γὰρ δὴ καὶ Πέρσαις μαρτυροῦσι καὶ οἱ παλαιοὶ ξυγγραφεῖς, καὶ εἴ τις νῦν πρεσβεύων ἢ στρατηγῶν ἢ ἐμπορίαν τινὰ μετιὼν αὐτοῖς ξυνεγένετο. - φασὶ γὰρ αὐτοὺς ὀξέως φωρᾶν τὰς τῶν λόγων κλοπὰς καὶ ὀλίγα φθεγγομένους τοὺς προσδιαλεγομένους νικᾶν, καὶ ξυλλογιστικοὺς ἄγαν εἶναι καὶ διαλύειν ἵκανοὺς τὰ παρ᾽ ἑτέρων πλεκόμενα καὶ παροιμίαις σοφωτάταις καὶ αἰνίγμασι κεχρῆσθαι, οὐκ ἐπειδὴ τοὺς Χρυσίππου καὶ Ἀφιστοτέλους ἀνἔγνωσαν λαβυρίνθους, οὐδὲ ὅτε Σωκράτης αὐτοὺς καὶ Πλάτων. τόδε τὸ εἶδος ἐπαιδευσάτην᾽ οὔτε γὰρ ῥητορικοῖς οὔτε φιλοσόφοις ἐνετράφησαν λόγοις, ἀλλὰ μόνην ἔσχον.τὴν φύσιν διδάσκαλον.
eisi de hoi kai tēn “Ellēnōn euepeian boachylogią nikōsin. touto gar dē kai Persais martyrousi kai hoi palaioi xyngrapheis, kai ei tis nyn presbeuōn ē stratēgōn ē emporian tina metiōn autois xynegeneto. - phasi gar autous oxeōs phōran tas tōn logōn klopas kai oliga phthengomenous tous prosdialegomenous nikan, kai xyllogistikous agan einai kai dialyein hikanous ta par᾽ heterōn plekomena kai paroimiais sophōtatais kai ainigmasi kechrēsthai, ouk epeidē tous Chrysippou kai Aphistotelous anegnōsan labyrinthous, oude hote Sōkratēs autous kai Platōn. tode to eidos epaideusatēn᾽ oute gar rhētorikois oute philosophois enetraphēsan logois, alla monēn eschon.tēn physin didaskalon.
And some outdo Greek eloquence by brevity of speech. The old historians bear witness to this about the Persians, and so does anyone today who has been with them as envoy, general, or in some trade. For they say they quickly detect thefts in arguments, defeat their interlocutors with few words, are very good at reasoning and able to undo what others weave, and use most wise proverbs and riddles, not because they have read the labyrinths of Chrysippus and Aristotle, nor because Socrates and Plato taught them this form; for they were not brought up on rhetorical or philosophical discourses, but had nature alone as their teacher.
Notes and citation
Summary: The Persians reason sharply with nature alone as teacher.
Cite (SBL): Theodoret, Graec. aff. cur. 5.72 (Raeder, 144; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-72
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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.
5.73Raeder, 145
τοὺς δέ γε Ἰνδοὺς καὶ τούτων πολλῷ σοφωτέρους εἶναί φασιν. καὶ οἵ Νομάδες δέ, οἵ ἡμέτεροι πρόσχωροι (τοὺς Ἰσμαηλίτας λέγω, 'τοὺς. ἐν. ταῖς ἐρήμοις βιοτεύοντας καὶ μηδὲν τῶν ᾿Ελληνικῶν ξυγγραμμάτων. ἐπισταμένους);. ἀγχινοίᾳ καὶ ξυνέσει κοσμοῦνται καὶ διάψοιαν ἔχουσι καὶ ξυνιδεῖν τἀληθὲς δυναμένην καὶ διελέγξαι τὸ ψεῦδος.
tous de ge Indous kai toutōn pollǭ sophōterous einai phasin. kai hoi Nomades de, hoi hēmeteroi proschōroi (tous Ismaēlitas legō, 'tous. en. tais erēmois bioteuontas kai mēden tōn ᾿Ellēnikōn xyngrammatōn. epistamenous)?. anchinoią kai xynesei kosmountai kai diapsoian echousi kai xynidein talēthes dynamenēn kai dielenxai to pseudos.
They say the Indians are much wiser than these. And the Nomads, our neighbors (I mean the Ishmaelites, who live in the deserts and know none of the Greek writings), are adorned with shrewdness and understanding and have a mind able to see the truth and expose falsehood.
Notes and citation
Summary: Indians and the desert Arabs are also wise.
Cite (SBL): Theodoret, Graec. aff. cur. 5.73 (Raeder, 145; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-73
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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.
5.74Raeder, 145
περὶ δὲ Αἰγυπτίων περιττὸν οἶμαι λέγειν καὶ γὰρ αὐτοὶ τῶν φιλοσόφων οἱ πρῶτοι πρείττους εἶναι τούτοὺς ἔφασαν τῶν ὀνομαστοτάτων γεγενημένων παρ᾽ “Ἕλλησιν. Ῥωμαῖοι δὲ καὶ πονητὰς ἔσχον καὶ ξυγγραφέας καὶ ῥήτορας" καί φασιν ὀΐ ταύτην. γε κἀκείνην ἠσκημένον τὴν γλῶτταν καὶ πυκνότερα τῶν “Ἑλληνικῶν τὰ τούτων ἐνθυμήματα εἶναι καὶ ξυντομωτέρας τὰς γνώμας.
peri de Aigyptiōn peritton oimai legein kai gar autoi tōn philosophōn hoi prōtoi preittous einai toutous ephasan tōn onomastotatōn gegenēmenōn par᾽ “Hellēsin. Rhōmaioi de kai ponētas eschon kai xyngrapheas kai rhētoras" kai phasin oï tautēn. ge kakeinēn ēskēmenon tēn glōttan kai pyknotera tōn “Hellēnikōn ta toutōn enthymēmata einai kai xyntomōteras tas gnōmas.
About the Egyptians I think it superfluous to speak; for the first of the philosophers themselves said they were superior to the most famous among the Greeks. The Romans had poets, historians, and orators; and those trained in both tongues say that their thoughts are denser than the Greeks' and their maxims more concise.
Notes and citation
Summary: Egyptians and Romans also excel.
Cite (SBL): Theodoret, Graec. aff. cur. 5.74 (Raeder, 145; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-74
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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.
5.75Raeder, 145
“αἱ ταῦτα λέγω οὐ τὴν Ελλάδα σμικρύνων φωνήν, ἧς ἀμηγέπη “μετέλαχον, οὐδὲ ἐναντία γε αὐτῇ. ἐκτίνων τροφεῖα, ἀλλὰ τῶν ἐπὶ ταύτῃ μεγαλαυχουμένων ξυστέλλων τὴν γνάθον καὶ τὴν ὀφρὺν καταστέλλων καὶ διδάσκων μὴ κωμῳδεῖν γλῶτταν τῇ ἀληθείῳ λαμπρυνομένην μηδέ γε βρενθύεσθαι ἐπὶ λόγοις πομμωτικῇ τέχνῃ. πεποιμιλμένοις, τῆς δὲ ἀληθείας γεγυμνωμένοις, [ ἀλλὰ θαυμάζειν τοὺς τῆς ἀληθείας ὑποφήτας, κομμοῦν μὲν καὶ δαιδάλλειν εὐεπείᾳ τοὺς λόγους οὐ διδαχθέντας, γυμνὸν δὲ δεικνύντας τῆς. ἀληθείας τὸ κάλλος καὶ τῶν ἀλλοτρίων καὶ ἐπεισάκτων ἀνθέων ἥκιστα δεηθέντας.
“hai tauta legō ou tēn Ellada smikrynōn phōnēn, hēs amēgepē “metelachon, oude enantia ge autę̄. ektinōn tropheia, alla tōn epi tautę̄ megalauchoumenōn xystellōn tēn gnathon kai tēn ophryn katastellōn kai didaskōn mē kōmǭdein glōttan tę̄ alētheiǭ lamprynomenēn mēde ge brenthyesthai epi logois pommōtikę̄ technę̄. pepoimilmenois, tēs de alētheias gegymnōmenois, [ alla thaumazein tous tēs alētheias hypophētas, kommoun men kai daidallein euepeią tous logous ou didachthentas, gymnon de deiknyntas tēs. alētheias to kallos kai tōn allotriōn kai epeisaktōn antheōn hēkista deēthentas.
I say this not to belittle the Greek tongue, in which I have some share, nor to repay it for my upbringing with hostility, but to deflate the cheeks and lower the brows of those who boast of it, and to teach them not to mock a tongue made bright by truth, nor to swagger over words decorated by the art of ornament but stripped of truth, but to admire the interpreters of truth, who were not taught to adorn and embellish their words with eloquence but show the naked beauty of truth and have no need of alien and imported flowers.
Notes and citation
Summary: Theodoret does not despise Greek but rebukes those who boast of style over truth.
Cite (SBL): Theodoret, Graec. aff. cur. 5.75 (Raeder, 145; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-75
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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.
5.76Raeder, 146
Παράθετε τοίνυν, ὦ φίλοι ἄνδρες, τῷ ὕθλῳ τῶν φιλοσόφων τὴν ἁπλῆν τῶν. ἁλιέων διδασκαλίαν, καὶ ἀθρήσατε τὸ διάφορον᾽ καὶ τὰς πολλὰς τῶν ὑμετέρων βίβλων ἀριθμήσαντες μυριάδας, τὴν τῶν λόγων ἀσθένειαν καταμάθετε. οὐδεὶς γὰρ οὔτε τοῖς ποιητιποῖς μύθοις οὔτε ταῖς τῶν φιλοσόφων ἠκολούθησε δόξαις τῶν δὲ θείων λογίων καὶ τὴν ξυντομίαν θαυμάσατε καὶ τὴν δύναμιν ἀνυμνήσατε καὶ μάθετε θείων δογμάτων ἀλήθειαν, σώματος θείαν διάπλασιν, ψυχῆς φύσιν ἀθάνατον καὶ τὸ ταύτης λογικὸν ἡγούμενον τῶν παθῶν καὶ τὰ πάθη ἀναγκαῖα τῇ φύσει καὶ χρήσιμα.
Parathete toinyn, ō philoi andres, tǭ hythlǭ tōn philosophōn tēn haplēn tōn. halieōn didaskalian, kai athrēsate to diaphoron᾽ kai tas pollas tōn hymeterōn biblōn arithmēsantes myriadas, tēn tōn logōn astheneian katamathete. oudeis gar oute tois poiētipois mythois oute tais tōn philosophōn ēkolouthēse doxais tōn de theiōn logiōn kai tēn xyntomian thaumasate kai tēn dynamin anymnēsate kai mathete theiōn dogmatōn alētheian, sōmatos theian diaplasin, psychēs physin athanaton kai to tautēs logikon hēgoumenon tōn pathōn kai ta pathē anankaia tę̄ physei kai chrēsima.
So set the simple teaching of the fishermen beside the nonsense of the philosophers, my friends, and see the difference; and counting the many myriads of your books, learn the weakness of their arguments. For no one has followed the myths of the poets or the opinions of the philosophers; but admire the brevity of the divine oracles, hymn their power, and learn the truth of divine doctrines: the divine forming of the body, the immortal nature of the soul, its rational part ruling the passions, and the passions necessary and useful to nature.
Notes and citation
Summary: Scripture teaches truly about body, soul, reason, and the useful passions.
Cite (SBL): Theodoret, Graec. aff. cur. 5.76 (Raeder, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-76
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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.
5.77Raeder, 146
ἥ τε γὰρ ἐπιθυμία προυργιαιτάτη, καὶ ὁ θυμὸς ὡσαύτως, ὁ ταύτης ἀντίπαλος. δι’ ἐκείνην μὲν γὰρ καὶ τῶν θείων ὀριγνώμεθα καὶ τῶν ὁρωμένων ὑπερορῶντες τὰ νοητὰ φανταξόμεθα. καὶ ἐπὶ γῆς βαδίζοντες τὸν ἐν οὐρανοῖς δεσπότην ἰδεῖν ἱμειρόμεθα καὶ ἀρετῆς ἐφιέμεθα, καὶ μέντοι καὶ διαξῶμεν καὶ ἐδωδῆς μεταλαγχάνομεν καὶ ποτῶν, καὶ πρὸς τούτοις αὔξεται διὰ τῆς ἐννόμου παιδοποιΐας τὸ γένος.
hē te gar epithymia prourgiaitatē, kai ho thymos hōsautōs, ho tautēs antipalos. di’ ekeinēn men gar kai tōn theiōn orignōmetha kai tōn horōmenōn hyperorōntes ta noēta phantaxometha. kai epi gēs badizontes ton en ouranois despotēn idein himeirometha kai aretēs ephiemetha, kai mentoi kai diaxōmen kai edōdēs metalanchanomen kai potōn, kai pros toutois auxetai dia tēs ennomou paidopoiïas to genos.
For desire is most useful, and anger likewise, its opponent. Through desire we reach out to divine things, look beyond visible things and picture the intelligible, and while walking on earth long to see the Lord in heaven and aspire to virtue; through it too we live and partake of food and drink, and besides, the race increases through lawful childbearing.
Notes and citation
Summary: Desire leads us to God and also sustains life and lawful procreation.
Cite (SBL): Theodoret, Graec. aff. cur. 5.77 (Raeder, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-77
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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.
5.78Raeder, 146
ὁ δέ γε θυμὸς ξυνεργὸς ἐδόθη τῷ λογισμῷ, ἵνα τῆς ἐπιθυμίας κωλύῃ τὴν ἀμετρίαν. ἐπειδὴ γὰρ καὶ πέρα τῶν κειμένων ὅρων ἄττειν ἐπιχειρεῖ, ξυνέξευξεν αὐτῇ οἷόν τινα πῶλον τὸν θυμὸν ὁ ποιητὴς ἀνθέλκοντα, ὅταν γε ἐκείνη πέρα τῆς χρείας προβαίνειν βιάζηται. καὶ καθάπερ ἀντίπαλον μὲν τῷ ψυχρῷ τὸ θερμόν, κεραννύμενα δὲ ἀλλήλοις πρᾶσιν ἀρίστην ἐργάζεται, οὕτως ἢ ἐπιθυμία καὶ ὃ θυμός, ἀλλήλοις περαννύμενα καὶ ὑπ᾽ ἀλλήλων πολαζόμενα, τῆς ἀρετῆς τὴν ἀρίστην ἀπεργάξεται κρᾶσιν.
ho de ge thymos xynergos edothē tǭ logismǭ, hina tēs epithymias kōlyę̄ tēn ametrian. epeidē gar kai pera tōn keimenōn horōn attein epicheirei, xynexeuxen autę̄ hoion tina pōlon ton thymon ho poiētēs anthelkonta, hotan ge ekeinē pera tēs chreias probainein biazētai. kai kathaper antipalon men tǭ psychrǭ to thermon, kerannymena de allēlois prasin aristēn ergazetai, houtōs ē epithymia kai ho thymos, allēlois perannymena kai hyp᾽ allēlōn polazomena, tēs aretēs tēn aristēn apergaxetai krasin.
Anger was given as a helper to reason, to check the excess of desire. For since desire tries to rush beyond the set bounds, the Maker yoked anger to it like a colt pulling against it whenever it presses to go beyond need. And as hot is opposed to cold, yet when mixed together they produce the best temperature, so desire and anger, mixed together and restraining each other, produce the best blend of virtue.
Notes and citation
Summary: Anger restrains desire, and together they make virtue.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.78 (Raeder, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-78
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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.
5.79Raeder, 147
ἔχει δὲ τῶν δρωμένων τὸ κράτος ὁ λογισμός, ὥστε καὶ ταύτην ἐπέχειν καὶ τοῦτον αὖ νύττειν, ἢ τοῦτόν γε ἄγχειν καὶ διεγείρειν ἐκείνην. ταὶ γὰρ ἡ ἐπιθυμία τοῦ θυμοῦ παύει τὴν ἀμετρίαν, καὶ ὁ θυμὸς αὖ πάλιν κολάζει τῆς ἐπυιθυμίας τὴν ἀπληστίαν. ταῦτα μὲν οὖν ἀποτελεῖται, τοῦ λογισμοῦ τὰς ἡνίας ἐπιστημόνως κατέχοντος᾽ ἣν δὲ οὗτος, ἢ τῷ χαλαρῷ καὶ λείῳ τῆς ἐπιθυμίας καταθελχθεὶς ἢ τῷ θυμῷ ἄττοντι παρὰ καιρὸν ξυνεξορμήσας, χαυνοτέρας ἢ προσῆκε τὰς ἡνίὰς ἐάσῃ, οἷ μὲν. ἀτάκτως καθάπερ ἵπποι θέουσιν ἐνδακόντες τὸν χαλινόν, ὃ δὲ συρόμενος φέρεται, καταγέλαστός τὸ καὶ ἐπονείδιστος τοῖς ὁρῶσι.
echei de tōn drōmenōn to kratos ho logismos, hōste kai tautēn epechein kai touton au nyttein, ē touton ge anchein kai diegeirein ekeinēn. tai gar hē epithymia tou thymou pauei tēn ametrian, kai ho thymos au palin kolazei tēs epuithymias tēn aplēstian. tauta men oun apoteleitai, tou logismou tas hēnias epistēmonōs katechontos᾽ hēn de houtos, ē tǭ chalarǭ kai leiǭ tēs epithymias katathelchtheis ē tǭ thymǭ attonti para kairon xynexormēsas, chaunoteras ē prosēke tas hēnias easę̄, hoi men. ataktōs kathaper hippoi theousin endakontes ton chalinon, ho de syromenos pheretai, katagelastos to kai eponeidistos tois horōsi.
Reason holds power over what is done, so as to check the one and spur the other, or to choke the latter and rouse the former. For desire stops the excess of anger, and anger again punishes the insatiability of desire. This is accomplished when reason skillfully holds the reins; but if reason, charmed by the softness and smoothness of desire or rushing out with anger at the wrong time, lets the reins go slacker than it should, they run in disorder like horses that have bitten the bit, and reason is dragged along and becomes ridiculous and disgraceful to the onlookers.
Notes and citation
Summary: Reason must hold the reins of desire and anger.
- The last word 'becomes' is in 5.80.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.79 (Raeder, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-79
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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.
5.80Raeder, 147
γινόμενος. ταύτῃ τοι καὶ δίκας εἰσπράττεται, ὡς ἐθελοντὴς ὑπομείνας τὸ πάθος. καὶ γάρ τοι καὶ οἱ ἀνθρώπειον νόμοι τοὺς πλημμελοῦντας κολάζουσι, καὶ ὁ Θεὸς τοῖς ἁμαρτάνουσι τὸ ἄσβεστον ἠπείλησε πῦρ. ] οὐκ ἂν δὲ οὔτε ὁ Θεός, ἀγαθός γε ὧν καὶ δίκαιος, ποινὴν τοὺς παράνομον βίον ἀσπαζομένους εἰσέπραξεν, εἴπερ ἄρα κατ᾽ ἀνάγκην ἡμάρτανον, οὔτε τῶν ἀνθρώπων οἵ σοφώτατοι τοιούτους ἂν ἔθεσαν νόμους, εἴπερ ἤδεσαν οὐ γνώμῃ τὰ ἀνθρώπεια τελούμενα πλημμελήματα, οὔτε μὴν οἱ τὸ ἄρχειν λαχόντες τὰς ὠμοτάτας ἂν βασάνους τοῖς. τὰ πονηρὰ τολμῶσι προσέφερον, εἴπερ ἐγνώκεσαν οὐχ αἱρέσει γνώμης, ἀλλ᾽ εἱμαρμένης ἢ φύσεως ἀνάγκῃ παραβαθέντας τοὺς “νόμους. εἰ δὲ ξυγγνώμην τοῖς πλημμελοῦσιν οὐ νέμουσι, διδάσχουσιν ἄντικρυς, ὡς γνώμης ἔργον ἡ πονηρία."
ginomenos. tautę̄ toi kai dikas eisprattetai, hōs ethelontēs hypomeinas to pathos. kai gar toi kai hoi anthrōpeion nomoi tous plēmmelountas kolazousi, kai ho Theos tois hamartanousi to asbeston ēpeilēse pyr. ] ouk an de oute ho Theos, agathos ge hōn kai dikaios, poinēn tous paranomon bion aspazomenous eisepraxen, eiper ara kat᾽ anankēn hēmartanon, oute tōn anthrōpōn hoi sophōtatoi toioutous an ethesan nomous, eiper ēdesan ou gnōmę̄ ta anthrōpeia teloumena plēmmelēmata, oute mēn hoi to archein lachontes tas ōmotatas an basanous tois. ta ponēra tolmōsi prosepheron, eiper egnōkesan ouch hairesei gnōmēs, all᾽ heimarmenēs ē physeōs anankę̄ parabathentas tous “nomous. ei de xyngnōmēn tois plēmmelousin ou nemousi, didaschousin antikrys, hōs gnōmēs ergon hē ponēria."
For this reason it is also made to pay penalties, as having submitted to the passion willingly. Human laws punish those who do wrong, and God threatened sinners with unquenchable fire. But neither would God, being good and just, have exacted penalty from those who embraced a lawless life if they sinned by necessity, nor would the wisest human beings have made such laws if they knew human faults were not done by choice, nor would rulers have applied the cruelest tortures to those who dare wicked deeds if they knew the laws were transgressed not by choice of will but by the necessity of fate or nature. And if they grant no pardon to wrongdoers, they plainly teach that wickedness is the work of the will.
Mark 9:43 (allusion, medium confidence)
Notes and citation
Summary: Punishment by God and by human law proves that sin is freely chosen.
Topics: Ethics, Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 5.80 (Raeder, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-80
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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.
5.81Raeder, 148
Ταῦτα καὶ περὶ τῆς τἀνθρώπου φύσεως φρονεῖν καὶ ἐδιδάχθημεν καὶ διδάσκομεν᾽ καὶ ἀγάμεθα δρῶντες τὴν ἐν ἡμῖν φαινομένην σοφίαν, τὰς διαφόρους τῶν αἰσθήσεων ἐνεργείας ἐξ ἑνὸς μὲν ἐγκεφάλου προφερομένας, ἄλλην δὲ αὐτῷ καὶ ἄλλην προσφερούσας ἀντίληψιν, τὴν “μὲν ὁφάσεως, τὴν δὲ ἀκροάσεως. καὶ ἄλλην ὀσφρήσεως. καὶ ἑτέραν, γεύσξος, καὶ ἄλλην ἁφῆς" καὶ αὖ πάλιν τῶν μορίων ἁπάντων τὴν χρείαν, καὶ τῶν φαινομένων καὶ τῶν χεηρυμμένων, καὶ τὴν μνήμην πάμπολλα καὶ διάφορα δεχομένην καὶ μὴ ξυγχέουσαν, ἀλλ᾽ ἀπήρατα ταῦτα διατηροῦσαν καὶ προφέρουσαν, ὁποῖά πὲρ ἐδέξατο πάλαι καὶ πρόπαλαι, καὶ τὰς πολλὰς ἐπιστήμας οὐ λυμαινομένας ἀλλήλαις, ἀλλ᾽ ἑκάστην εἰς καιρὸν δεικνυμένην.
Tauta kai peri tēs tanthrōpou physeōs phronein kai edidachthēmen kai didaskomen᾽ kai agametha drōntes tēn en hēmin phainomenēn sophian, tas diaphorous tōn aisthēseōn energeias ex henos men enkephalou propheromenas, allēn de autǭ kai allēn prospherousas antilēpsin, tēn “men hophaseōs, tēn de akroaseōs. kai allēn osphrēseōs. kai heteran, geusxos, kai allēn haphēs" kai au palin tōn moriōn hapantōn tēn chreian, kai tōn phainomenōn kai tōn cheērymmenōn, kai tēn mnēmēn pampolla kai diaphora dechomenēn kai mē xyncheousan, all᾽ apērata tauta diatērousan kai propherousan, hopoia per edexato palai kai propalai, kai tas pollas epistēmas ou lymainomenas allēlais, all᾽ hekastēn eis kairon deiknymenēn.
This is what we were taught and teach to think about human nature; and we admire the wisdom seen in us: the different activities of the senses issuing from one brain and bringing it different perceptions, of sight, hearing, smell, taste, and touch; and again the use of all the parts, visible and hidden; and memory receiving very many and different things without confusing them, but keeping them unharmed and bringing them out as it received them long, long ago; and the many sciences not spoiling one another, but each shown at its proper time.
Notes and citation
Summary: The senses, memory, and knowledge show God's wisdom in human nature.
Cite (SBL): Theodoret, Graec. aff. cur. 5.81 (Raeder, 148; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-81
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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.
5.82Raeder, 148
ὅταν δὲ ταῦτα καὶ τὰ τούτοις προσόμοια καταμάθωμεν, μετὰ τοῦ προφήτου βοῶμεν᾽..ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ, ἐπραταιώθη᾽ οὐ μὴ δύνωμαι πρὸς αὐτήν.“ τίς γὰρ ἱκανὸς ἐξικέσθαι λόγος ἢ τῆς ἐν τῷ σώματι φαινομένης ἁρμονίας ἢ τῆς ἐν τῇ ψυχῇ θεωρουμένης σοφίας; πολλῶν γὰρ δὴ τούτων πέρι καὶ Ἱπποχράτει καὶ Γαληνῷ ξυγγραφέντων, καὶ μέντοι καὶ Πλάτωνι καὶ Ξενοφῶντι καὶ Ἀριστοτέλει καὶ Θεοφράστῳ καὶ μυρίοις ἑτέροις, τῶν εἰρημένων πολλαπλάσια παραλέλειπται, τῶν ὑπὸ τῆς θείας γεγονότων. σοφίας τῆς ἀνθρωπίνης διανοίας ἐφικπέσθαι μὴ δυναμένης. οὗ δὴ χάριν καὶ ὃ προφήτης ἐφ᾽ οἷς μὲν κατέλαβεν, ὕμνησεν, ἐφικέσθαι δὲ τῶν ἐν ἡμῖν θεωρουμένων ἁπάντων οὐ δυνηθείς, τὴν ἧτταν σαφῶς ὧμολόγησεν, ἀρκεῖν νομίσας εἰς ὑμνῳδίαν ἀξίαν τὴν τοιαύτην ὁμολογίαν. ] ᾿
hotan de tauta kai ta toutois prosomoia katamathōmen, meta tou prophētou boōmen᾽..ethaumastōthē hē gnōsis sou ex emou, eprataiōthē᾽ ou mē dynōmai pros autēn.“ tis gar hikanos exikesthai logos ē tēs en tǭ sōmati phainomenēs harmonias ē tēs en tę̄ psychę̄ theōroumenēs sophias? pollōn gar dē toutōn peri kai Hippochratei kai Galēnǭ xyngraphentōn, kai mentoi kai Platōni kai Xenophōnti kai Aristotelei kai Theophrastǭ kai myriois heterois, tōn eirēmenōn pollaplasia paraleleiptai, tōn hypo tēs theias gegonotōn. sophias tēs anthrōpinēs dianoias ephikpesthai mē dynamenēs. hou dē charin kai ho prophētēs eph᾽ hois men katelaben, hymnēsen, ephikesthai de tōn en hēmin theōroumenōn hapantōn ou dynētheis, tēn hēttan saphōs hōmologēsen, arkein nomisas eis hymnǭdian axian tēn toiautēn homologian. ] ᾿
When we learn these things and the like, we cry with the prophet: 'Your knowledge has become too wonderful for me; it is too strong; I cannot attain to it.' For what words could reach either the harmony seen in the body or the wisdom seen in the soul? Though Hippocrates and Galen wrote much about these, and also Plato, Xenophon, Aristotle, Theophrastus, and countless others, many times more than what they said has been left out, since human understanding cannot reach the works of divine wisdom. For this reason the prophet hymned what he grasped, and, unable to reach all that is seen in us, plainly confessed defeat, thinking such a confession enough for a worthy hymn.
Ps 139:6 (138:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Human nature surpasses all description; the psalmist confesses this in praise.
Extrabiblical texts: Hippocrates (Hippocrates, Hippocratic Corpus; allusion); Galen (Galen (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.82 (Raeder, 148; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-82
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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.
Chapter 6
6.1Raeder, 149
Τῶν τὸν θαλάττιον βίον ἀσπαζομένων οἱ μὲν τὰς φορτίδας ἐρέττουσιν, οἵ δὲ ταύτας τοῖς οἴαξι διευθύνουσιν, καὶ μέντοι καὶ πᾶς. ἁλιευτὴς ἐφ᾽ ἁλιάδος ὀχούμενος χαλᾷ δίκτυον καὶ θηρεύει τοὺς τῶν ὑδάτων τροφίμους, καὶ ἄλλος ἐπὶ πέτρας ἱδρυμένος καθίησιν δρμιὰν καὶ δελεάξζων περιπείρει " τῷ - ἀγκίστρῳ τῶν ἰχθύων τινάς" εἰσὶ δὲ οὗ καὶ ναυαγίᾳ χρῶνται καὶ ὑποβρύχιοι γίνονται, ἢ ἐξ ἀβουλίας παρὰ καιρὸν ἀναχθέντες ἢ διὰ θράσος τῆς ζάλης κατατολμήσαντες.
Tōn ton thalattion bion aspazomenōn hoi men tas phortidas erettousin, hoi de tautas tois oiaxi dieuthynousin, kai mentoi kai pas. halieutēs eph᾽ haliados ochoumenos chalą diktyon kai thēreuei tous tōn hydatōn trophimous, kai allos epi petras hidrymenos kathiēsin drmian kai deleaxzōn peripeirei " tǭ - ankistrǭ tōn ichthyōn tinas" eisi de hou kai nauagią chrōntai kai hypobrychioi ginontai, ē ex aboulias para kairon anachthentes ē dia thrasos tēs zalēs katatolmēsantes.
Of those who embrace a seafaring life, some row the merchant ships and others steer them with the rudder; every fisherman, riding in a fishing boat, lets down a net and catches the creatures of the waters, and another, seated on a rock, lets down a line and, baiting it, hooks some of the fish; and some suffer shipwreck and go under, either putting out foolishly at the wrong time or daring the storm out of rashness.
Notes and citation
Summary: Seafarers have various roles and some are shipwrecked through folly.
Cite (SBL): Theodoret, Graec. aff. cur. 6.1 (Raeder, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-1
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.2Raeder, 149
ταῦτα δὲ οὐ τηνάλλως ὑθλῶν διεξῆλθον, ἀλλὰ τῶν τῇ κτίσει προσπταιόντων “καὶ τῶν ἐν ταύτῃ πρυτανευομένων ἀνέδην κατηγορούντων ἐπιδεῖξαι τὴν ὄνοιαν διά τινος εἰκόνος πειρώμενος. καὶ γὰρ τὴν κτίσιν οἵ μὲν ὁρῶσι καὶ τὸν ποιητὴν ἀνυμνοῦσιν, οἵ δὲ πλεῖον ἢ δεῖ θαυμάξοντες ἠλιθίως θεοποιοῦσι" καὶ οἱ μὲν τῶν γινομένων ἕκαστον ὑπεράγανται καὶ τὸν τῶν ὕλων ὁρῶσι κυβερνήτην ἄριστά γε ἰθύνοντα καὶ τὴν ἐπὶ τοῖς οἴαξι φαινομένην εὐφημοῦσι σοφίαν, οἵ δὲ τοῖς γινομένοις ἅπασι νεμεσῶσι, καὶ τῶν δρωμένων αὐτοῖς οὐδὲν τὸ παράπαν ἀρέσκει, ἀλλὰ καὶ πλούτου κατηγοροῦσι καὶ κωμῳδοῦσι πενίαν. καὶ μέμφονται νόσῳ καὶ τοὺς. ὑγιαίγοντας δυσχεραίνουσι, καὶ ξυλλήβδην εἰπεῖν οὐδὲν αὐτοὺς ἤδει τῶν γινομένων, οὐκ εὐπληρία, οὐ δυσκληρία, ἀλλὰ καὶ τὴν εὐετηρίαν καὶ τὴν τῆς γῆς δυσκολαίνουσιν ἀκαρπίαν, καὶ ὁμοίως αὐτοὺς ἀνιᾷ καὶ πολυπαιδία καὶ ἀπαιδία καὶ εἰρήνη καὶ πόλεμος.
tauta de ou tēnallōs hythlōn diexēlthon, alla tōn tę̄ ktisei prosptaiontōn “kai tōn en tautę̄ prytaneuomenōn anedēn katēgorountōn epideixai tēn onoian dia tinos eikonos peirōmenos. kai gar tēn ktisin hoi men horōsi kai ton poiētēn anymnousin, hoi de pleion ē dei thaumaxontes ēlithiōs theopoiousi" kai hoi men tōn ginomenōn hekaston hyperagantai kai ton tōn hylōn horōsi kybernētēn arista ge ithynonta kai tēn epi tois oiaxi phainomenēn euphēmousi sophian, hoi de tois ginomenois hapasi nemesōsi, kai tōn drōmenōn autois ouden to parapan areskei, alla kai ploutou katēgorousi kai kōmǭdousi penian. kai memphontai nosǭ kai tous. hygiaigontas dyscherainousi, kai xyllēbdēn eipein ouden autous ēdei tōn ginomenōn, ouk euplēria, ou dysklēria, alla kai tēn euetērian kai tēn tēs gēs dyskolainousin akarpian, kai homoiōs autous anią kai polypaidia kai apaidia kai eirēnē kai polemos.
I have not gone through these things as idle talk, but trying to show by an image the folly of those who stumble at creation and freely accuse what is governed in it. For some see creation and hymn the Maker, while others, admiring it more than they should, foolishly deify it; and some greatly admire each thing that happens and see the Helmsman of the universe steering excellently and praise the wisdom seen at the rudder, while others are indignant at all that happens and nothing that is done pleases them at all: they accuse wealth, mock poverty, blame disease, and are annoyed with the healthy; in a word, nothing that happens pleases them, neither good fortune nor bad, but they are vexed at abundance and at the earth's barrenness alike, and are equally troubled by many children and by none, by peace and by war.
Notes and citation
Summary: Some praise the Helmsman of creation; others complain at everything.
Cite (SBL): Theodoret, Graec. aff. cur. 6.2 (Raeder, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-2
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.3Raeder, 150
οὗ δὴ εἵνεκα τῶν τῆς προνοίας πηδαλίων κατηγοροῦσι᾽ μᾶλλον δὲ παντελῶς αὐτήν, ὅσον ἧκεν εἰς αὐτούς, ἐξελαύνουσι᾽ καὶ εἱμαρμένην καὶ πεπρωμένην. καὶ τύχην καὶ μοίρας εἰσάγουσι καὶ τὴν βιαίαν ἀνάγκην ἐφιστῶσιν ἑκάστῳ καὶ ταύτην φασὶ παρὰ γνώμην ποιεῖν καὶ τοὺς ἀνδροφόνους καὶ τοὺς τοιχωρύχους καὶ τῶν γάμων τοὺς ἐπιβούλους.
hou dē heineka tōn tēs pronoias pēdaliōn katēgorousi᾽ mallon de pantelōs autēn, hoson hēken eis autous, exelaunousi᾽ kai heimarmenēn kai peprōmenēn. kai tychēn kai moiras eisagousi kai tēn biaian anankēn ephistōsin hekastǭ kai tautēn phasi para gnōmēn poiein kai tous androphonous kai tous toichōrychous kai tōn gamōn tous epiboulous.
For this reason they accuse the rudder of providence, or rather, as far as in them lies, drive it out altogether; they introduce fate, destiny, fortune, and the Fates, set violent necessity over each person, and say that it makes murderers, burglars, and plotters against marriages act against their will.
Notes and citation
Summary: Critics of providence replace it with fate and necessity.
Cite (SBL): Theodoret, Graec. aff. cur. 6.3 (Raeder, 150; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-3
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.4Raeder, 150
φέρε τοίνυν πάλεν τὰς “Ἑλληνικὰς ἐξετάσωμεν δόξας, καὶ τοῖς ἀἁποστολικοῖς ταύτας καὶ προφητικοῖς παραθῶμεν δόγμασιν. ἀλλὰ τοὺς μὲν ποιητὰς μετὰ τῶν δυσσεβῶν καταλίπωμεν μύθων᾽ καὶ γὰρ τούτων ὃ κορυφαῖος τὸν τῶν θεῶν κορυφαῖον ὀλοφυρόμενον δείκνυσιν, ὡς ἐπαμῦναι τῷ παιδὶ μὴ δυνάμενον, ἀλλὰ τῶν τῆς Κλωθοῦς νημάτων ἡττώμενον καὶ ἀναλῦσαι ταῦτα βουλόμενον μέν, ὑπὸ δὲ τῆς Ἀἀτρόπου καὶ τῆς ““αχέσεως κωλυόμενον καὶ τούτου χάριν ὀλοφυρόμενον καὶ κπωκύοντα καὶ γόον πολὺν ἀναμιγνύντα τοῖς λόγοις.
phere toinyn palen tas “Hellēnikas exetasōmen doxas, kai tois haapostolikois tautas kai prophētikois parathōmen dogmasin. alla tous men poiētas meta tōn dyssebōn katalipōmen mythōn᾽ kai gar toutōn ho koryphaios ton tōn theōn koryphaion olophyromenon deiknysin, hōs epamynai tǭ paidi mē dynamenon, alla tōn tēs Klōthous nēmatōn hēttōmenon kai analysai tauta boulomenon men, hypo de tēs Aatropou kai tēs ““acheseōs kōlyomenon kai toutou charin olophyromenon kai kpōkyonta kai goon polyn anamignynta tois logois.
Come then, let us again examine the Greek opinions and set them beside the apostolic and prophetic doctrines. But let us leave the poets with their impious myths; for the chief of them shows the chief of the gods lamenting because he cannot help his son, but is defeated by the threads of Clotho, wishing to undo them but prevented by Atropos and Lachesis, and for this reason lamenting, wailing, and mixing much moaning with his words.
Notes and citation
Summary: Homer shows Zeus unable to save his son from fate.
- Homer, Iliad 16.431–461 (Zeus and Sarpedon).
Extrabiblical texts: Homer, Il. 16.431–461 (Homer, Iliad; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.4 (Raeder, 150; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-4
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.5Raeder, 150
οὗτος καὶ τὸν Ποσειδῶνα δέδειχε τίσασθαι μὲν βουλόμενον τῶν Κεφαλλήνων τὸν στρατηγόν, ὅτι τυφλὸν εἰργάσατο τὸν Πολύφημον, οὐ δυνάμενον" δὲ νικῆσαι τὴν εἱμαρμένην, ἐπειδήπερ εἵμαρτο τῷ “Ἰαέρτου τὴν Ἰθάκην ἰδεῖν. τούτους τοίνυν καταλιπόντες, τὸν τῶν φιλοσύφων ἐσμὸν παραγάγωμεν.
houtos kai ton Poseidōna dedeiche tisasthai men boulomenon tōn Kephallēnōn ton stratēgon, hoti typhlon eirgasato ton Polyphēmon, ou dynamenon" de nikēsai tēn heimarmenēn, epeidēper heimarto tǭ “Iaertou tēn Ithakēn idein. toutous toinyn katalipontes, ton tōn philosyphōn esmon paragagōmen.
He also showed Poseidon wishing to punish the general of the Cephallenians for blinding Polyphemus, but unable to overcome fate, since it was fated that the son of Laertes should see Ithaca. Leaving these, then, let us bring forward the swarm of philosophers.
Notes and citation
Summary: Homer's Poseidon too is subject to fate.
- Homer, Odyssey 1.68–79; 5.286–290.
Extrabiblical texts: Homer, Od. 1.68–79 (Homer, Odyssey; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.5 (Raeder, 150; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-5
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.6Raeder, 151
τοὺς μὲν οὖν ἀμφὶ τὸν Διαγόραν φασὶν ἀθέους ἐπίκλην ὀνομασθῆναν διὰ τὸ πάμπαν ἀρνηθῆναι τὸ θεῖον' Πρωταγόραν δὲ ἀμφίβολον περί γε τούτων ἐσχηκέναι λέγουσι δόξαν᾽ φάναι γὰρ αὐτὸν εἰρήκασιν οὐκ εἰδέναι, οὔτε. εἴπερ εἰσὶ θεοί, οὔτε εἰ παντάπασιν οὐκ εἰσίν. ᾿Επίκουρος δὲ ὃ Νεοκλέους καὶ ἣ ἐκείνου ξυμμορία εἶναι μὲν ἔφασαν τὸν Θεόν, πρὸς αὑτὸν δὲ ἀπεστράφθαι καὶ μήτε ἔχειν πράγματα μήτε παρέχειν ἄλλοις ἐθέλειν.
tous men oun amphi ton Diagoran phasin atheous epiklēn onomasthēnan dia to pampan arnēthēnai to theion' Prōtagoran de amphibolon peri ge toutōn eschēkenai legousi doxan᾽ phanai gar auton eirēkasin ouk eidenai, oute. eiper eisi theoi, oute ei pantapasin ouk eisin. ᾿Epikouros de ho Neokleous kai hē ekeinou xymmoria einai men ephasan ton Theon, pros hauton de apestraphthai kai mēte echein pragmata mēte parechein allois ethelein.
They say Diagoras and his followers were nicknamed atheists because they wholly denied the divine; they say Protagoras held a doubtful opinion about these matters, for they report him saying he did not know either whether there are gods or whether there are none at all. Epicurus son of Neocles and his company said that God exists, but is turned toward himself and neither has trouble nor wishes to give trouble to others.
Notes and citation
Summary: Diagoras denied God; Protagoras doubted; Epicurus made God indifferent.
Extrabiblical texts: Epicurus (Epicurus (sayings and fragments); allusion); Protagoras (Protagoras; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.6 (Raeder, 151; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-6
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.7Raeder, 151
ὁ δὲ γε Νικομάχου μέχρι σελήνης ὑπείληφε τὸν Θεὸν πρυτανεύειν, τῶν δὲ μετὰ ταύτην ἁπάντων ἠμεληκέναι καὶ τῇ τῆς εἱμαρμένης ἀνάγκῃ παραδεδωκέναι τὴν τούτων ἐπιτροπείων, καὶ οὐ μόνον πλοῦτον καὶ πενίαν καὶ ὑγίειαν καὶ νόσον καὶ δουλείαν καὶ ἐλευθερίαν καὶ πόλεμον καὶ εἰρήνην διανέμειν ἀνθρώποις, ἀλλὰ καὶ ἀρετὴν καὶ κακίαν ἀποκληροῦν.
ho de ge Nikomachou mechri selēnēs hypeilēphe ton Theon prytaneuein, tōn de meta tautēn hapantōn ēmelēkenai kai tę̄ tēs heimarmenēs anankę̄ paradedōkenai tēn toutōn epitropeiōn, kai ou monon plouton kai penian kai hygieian kai noson kai douleian kai eleutherian kai polemon kai eirēnēn dianemein anthrōpois, alla kai aretēn kai kakian apoklēroun.
The son of Nicomachus supposed that God governs as far as the moon, but neglects all things beyond it and has handed their management to the necessity of fate, which distributes to human beings not only wealth and poverty, health and disease, slavery and freedom, war and peace, but also allots virtue and vice.
Notes and citation
Summary: Aristotle limits providence to the heavens and leaves the rest to fate.
- Theodoret's account of Aristotle follows the doxographers.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.7 (Raeder, 151; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-7
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.8Raeder, 151
τούτων Οἰνόμαος ὁ Κυνικὸς ἐναργῶς κατηγόρησε, καὶ τὸν Πύθιον μάντιν, ὡς τὰ παραπλήσια χρησμῳδοῦντα, τοῖς κατηγορουμένοις ξυνέξευξε᾽ καὶ τὸ μὲν ξύγγραμμα Φώραν γοήτων ὠνόμασε᾽ λέγει δὲ ὧδε".,ἀπόλωλε γάρ, τό γὲ ἐπὶ τοῖς σοφοῖς, ἐκ τοῦ ἀνθρωπείου βίου, ἀπόλωλεν, εἶτε οἴχκά τις αὐτό, εἴτε ἕρμα, εἴτε κρηπῖδα ὀνομάζων χαίρει, τῆς ἡμετέρας ζωῆς. ἡ ἐξουσία, ἣν ἡμεῖς μὲν αὐτοκράτορα τῶν ἀναγκαιοτάτων τιθέμεθα, Δημόκριτος δέ, εἰ μή τι ἠπάτημαι, καὶ Χρύσιππος, ὃ μὲν δοῦλον, ὁ᾽ δὲ ἡμίδουλον ἐπινοεῖ τὸ κάλλιστον τῶν ἀνθρωπίνων ἐπιδεῖξαι. ἀλλὰ τούτῶν ὃ μὲν λόγος τοσοῦτος, ὅσον ἄν τις ἀξιῴη, ἄνθρωπος ὦν, ἀνθρώπους. εἰ δὲ δὴ καὶ τὸ θεῖον ἡμῶν “καταστρατεύεται, παπαί, οἷα πεισόμεθα.
toutōn Oinomaos ho Kynikos enargōs katēgorēse, kai ton Pythion mantin, hōs ta paraplēsia chrēsmǭdounta, tois katēgoroumenois xynexeuxe᾽ kai to men xyngramma Phōran goētōn ōnomase᾽ legei de hōde".,apolōle gar, to ge epi tois sophois, ek tou anthrōpeiou biou, apolōlen, eite oichka tis auto, eite herma, eite krēpida onomazōn chairei, tēs hēmeteras zōēs. hē exousia, hēn hēmeis men autokratora tōn anankaiotatōn tithemetha, Dēmokritos de, ei mē ti ēpatēmai, kai Chrysippos, ho men doulon, ho᾽ de hēmidoulon epinoei to kalliston tōn anthrōpinōn epideixai. alla toutōn ho men logos tosoutos, hoson an tis axiǭē, anthrōpos ōn, anthrōpous. ei de dē kai to theion hēmōn “katastrateuetai, papai, hoia peisometha.
Oenomaus the Cynic clearly accused these, and joined the Pythian seer to the accused, as giving similar oracles. He named his work Exposure of the Charlatans, and speaks thus: 'For, as far as the wise are concerned, there has perished from human life, perished, whether one likes to call it the tiller, the ballast, or the foundation of our life, free will, which we make master of the most necessary things; but Democritus, if I am not mistaken, and Chrysippus try to show the finest of human things, the one as a slave, the other as half a slave. But their argument has only as much weight as one, being human, would allow to humans. But if the divine also campaigns against us, alas, what shall we suffer!'
Notes and citation
Summary: Oenomaus attacks Democritus, Chrysippus, and the oracle for destroying free will.
- Oenomaus of Gadara, Exposure of the Charlatans (fragment; Eusebius, Praep. ev. 6.7.14).
Extrabiblical texts: Oenomaus (Oenomaus of Gadara, Detection of Impostors; quotation); Democritus (Democritus (fragments); allusion); Chrysippus (Chrysippus; allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.8 (Raeder, 151; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-8
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.9Raeder, 152
πολλὰ δὲ καὶ ἄλλα τοιαῦτα εἰπών, προστέθεικε καὶ ταῦτα᾽ ᾿ φέρε καὶ ἡμεῖς ἀνταγανα- “τήσωμεν. τί δή ποτες ἔνθα ἂν ἡμῖν δοκῇ, ἔσταν τοῦτο καὶ πιστότατον καὶ πρεσβύτατον᾽ ἔνθα δ᾽ ἂν μὴ δονῇ, ἐκεῖ καταδυναστεύει τι λεληθὸς αὐτοῦ, εἱμαρμένη καὶ πεπρωμένη, διάφορα ἑκάστῳ ἡμῶν ἔχουσα, τῷ μὲν ἐκ θεοῦ, τῷ δὲ ἐκ τῶν σμιμρῶν ἐκείνων σωμάτων τῶν φερομένων ἄνω καὶ παλλομένων κάτω καὶ περιπλεκομένων καὶ διαλυομένων καὶ
polla de kai alla toiauta eipōn, prostetheike kai tauta᾽ ᾿ phere kai hēmeis antagana- “tēsōmen. ti dē potes entha an hēmin dokę̄, estan touto kai pistotaton kai presbytaton᾽ entha d᾽ an mē donę̄, ekei katadynasteuei ti lelēthos autou, heimarmenē kai peprōmenē, diaphora hekastǭ hēmōn echousa, tǭ men ek theou, tǭ de ek tōn smimrōn ekeinōn sōmatōn tōn pheromenōn anō kai pallomenōn katō kai periplekomenōn kai dialyomenōn kai
And after saying many other such things, he added this: 'Come, let us too be indignant in turn. Why then? Where it seems good to us, this will be most trustworthy and most ancient; but where it does not seem good, something hidden from it holds sway, fate and destiny, different for each of us, for one from God, for another from those tiny bodies that are carried up and leap down, entangle, dissolve, and
Notes and citation
Summary: Oenomaus mocks fate derived from God or from atoms.
- Oenomaus (fragment; Eusebius, Praep. ev. 6.7.15–16). The scan is garbled at one point; translated by sense. The quotation continues in 6.10.
Extrabiblical texts: Oenomaus (Oenomaus of Gadara, Detection of Impostors; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.9 (Raeder, 152; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-9
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.10Raeder, 152
δι σταμένων καὶ παρατιθεμένων ἐξ ἀνάγκης" καὶ αὖ πάλιν μετ᾽ ὀλίγα᾽ «τούτων δὲ εἵνεκα ταῦτα προσήνεγχα τῷ λύγῳ,᾽ ὅτι σε ἐχπέφευγεν, ὦ μάντι, ὧν κύριοί ἐσμεν ἡμεῖς" καὶ ὃ τὰ πάντα εἰδὼς ταῦτα οὔπω ἔγνως, ὧν τὰ πείσματα ἀνῆπται
di stamenōn kai paratithemenōn ex anankēs" kai au palin met᾽ oliga᾽ «toutōn de heineka tauta prosēnencha tǭ lygǭ,᾽ hoti se echpepheugen, ō manti, hōn kyrioi esmen hēmeis" kai ho ta panta eidōs tauta oupō egnōs, hōn ta peismata anēptai
separate and are juxtaposed by necessity.' And again, a little later: 'I brought these things into the argument because it has escaped you, O seer, what we are masters of; and you who know all things have not yet known these, whose cables are fastened
Notes and citation
Summary: Oenomaus tells the oracle it does not know what lies in human power.
- Oenomaus (fragment). The quotation ends in 6.11.
Extrabiblical texts: Oenomaus (Oenomaus of Gadara, Detection of Impostors; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.10 (Raeder, 152; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-10
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.