Cure of Greek Maladies 6.11–6.63
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 6
6.11Raeder, 152
ἐκ τῆς ἡμετέρας βουλήσεως.“ ταῦτα ὁ Κυνικὸς κατὰ ταὐτὸν τοῦ Πυθίου καὶ 4ημοκρίτου καὶ Χρυσίππου κατηγόρησεν, εἰκότως ἀγαναχτῶν, ὅτι τοῦ ἡμετέρου νοῦ τὴν ἐλευθερίαν ἐξανδραποδίσαντες, φύσιν, τῇ τῆς εἱμαρμένης παὶ πεπρωμένης ἀνάγκῃ παρέδοσαν. τὴν δὲ πεπρωμένην ὁ Χρύσιππος πεπερασμένην ἔφησεν εἶναι καὶ ξυντετελεσμένην διοίκησιν" τὴν δὲ εἱμαρμένην εἰρομένην τινά, ἢ εἴτε ἐκ θεοῦ βουλήσεως, εἴτε ἐξ οἱασδήποτε αἰτίας" τὰς δὲ Μοίρας ὦνομάσθαι ἀπὸ τοῦ μεμερίσθαι καὶ κατανενεμῆσθαί τινα ἡμῶν ἑκάστῳ: οὕτω. δὲ καὶ χρεὼν παρὰ τὸ χρέος εἰρῆσθαι, τὸ ἐπιβάλλον καὶ καθῆκον κατὰ τὴν εἱμαρμένην.
ek tēs hēmeteras boulēseōs.“ tauta ho Kynikos kata tauton tou Pythiou kai 4ēmokritou kai Chrysippou katēgorēsen, eikotōs aganachtōn, hoti tou hēmeterou nou tēn eleutherian exandrapodisantes, physin, tę̄ tēs heimarmenēs pai peprōmenēs anankę̄ paredosan. tēn de peprōmenēn ho Chrysippos peperasmenēn ephēsen einai kai xyntetelesmenēn dioikēsin" tēn de heimarmenēn eiromenēn tina, ē eite ek theou boulēseōs, eite ex hoiasdēpote aitias" tas de Moiras ōnomasthai apo tou memeristhai kai katanenemēsthai tina hēmōn hekastǭ: houtō. de kai chreōn para to chreos eirēsthai, to epiballon kai kathēkon kata tēn heimarmenēn.
to our will.' Thus the Cynic accused at once the Pythian god, Democritus, and Chrysippus, rightly indignant that, having enslaved the freedom of our mind, they handed over nature to the necessity of fate and destiny. Chrysippus said that destiny (peprōmenē) is a limited and completed management; fate (heimarmenē) a kind of chain (eiromenē), whether from God's will or from whatever cause; that the Fates (Moirai) are named from being divided and allotted to each of us; and likewise that what must be (chreōn) is named from debt (chreos), what falls due and is fitting according to fate.
Notes and citation
Summary: Chrysippus' etymologies of fate and destiny.
Extrabiblical texts: Oenomaus (Oenomaus of Gadara, Detection of Impostors; quotation); Chrysippus (Chrysippus; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.11 (Raeder, 152; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-11) · Report an error
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.
6.12Raeder, 153
τὸν δὲ ἀριθμὸν τῶν Μοιρῶν. τοὺς τρεῖς χρόνους παραδηλοῦν, ἐν οἷς κυκλεῖται τὰ πάντα καὶ δι᾽ ὧν ἐπιτελεῖται" καὶ «Ἰάχεσιν μὲν κεμλῆσθαι παρὰ τὸ λαγχάνειν ἑκάστῳ τὸ πεπρωμένον, "άτροπον. δὲ κατὰ τὸ "ἄτρεπτον καὶ ἀμετάθετον τοῦ μερισμοῦ, Κλωθὼ δὲ παρὰ τὸ ξυγηλώθεσθαι καὶ ξυνείρεσθαι τὰ πάντα, καὶ μίαν αὐτῶν τεταγμένην εἶναν δόξαν. τὴν δὲ Πρόνοιαν τοῦτο κεηλήκασι, διότι πρὸς τὸ χρήσιμον οἰκονομεῖ ἕκαστα" Ἀδράστειαν δὲ τὴν αὐτήν, ὅτι οὐδὲν αὐτὴν ἀποδιδράσκει.
ton de arithmon tōn Moirōn. tous treis chronous paradēloun, en hois kykleitai ta panta kai di᾽ hōn epiteleitai" kai «Iachesin men kemlēsthai para to lanchanein hekastǭ to peprōmenon, "atropon. de kata to "atrepton kai ametatheton tou merismou, Klōthō de para to xygēlōthesthai kai xyneiresthai ta panta, kai mian autōn tetagmenēn einan doxan. tēn de Pronoian touto keēlēkasi, dioti pros to chrēsimon oikonomei hekasta" Adrasteian de tēn autēn, hoti ouden autēn apodidraskei.
And that the number of the Fates indicates the three times in which all things revolve and through which they are accomplished: Lachesis is so called from the destined thing falling to each by lot, Atropos from the unchangeable and unalterable character of the allotment, Clotho from all things being spun together and strung together; and that there is one ordained opinion of them. Providence they called this because it manages each thing for usefulness; and Adrasteia the same, because nothing escapes it.
Notes and citation
Summary: The Stoic etymologies of the Fates, Providence, and Adrasteia.
Cite (SBL): Theodoret, Graec. aff. cur. 6.12 (Raeder, 153; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-12) · Report an error
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.
6.13Raeder, 153
οὐ μόνον δὲ οἱ ἀμφὶ τὸν Δημόκριτον καὶ Χρύσιππον καὶ Ἐπίκουρον πάντα κατ᾽ ἀνάγκην ἔφασαν γίνεσθαι, ἀνάγκην καλοῦντες τὴν εἱμαρμένην, ἀλλὰ καὶ Πυθαγόρας ὁ πολυθρύλητος ἀνάγκην εἶπε περικεῖσθαι τῷ κόσμῳ. ὃ δὲ Παρμενίδης τὴν ἀνάγκην καὶ Δαίμονα κέκληκε χαὶ Δίκην καὶ Πρόνοιαν' καὶ ὁ Ἡράκλειτος δὲ πάντα καθ' εἱμαρμένην εἴρηκε γίνεσθαι᾽ ἀνάγκην δὲ τὴν εἱμαρμένην καὶ οὗτος ὠνόμασεν.
ou monon de hoi amphi ton Dēmokriton kai Chrysippon kai Epikouron panta kat᾽ anankēn ephasan ginesthai, anankēn kalountes tēn heimarmenēn, alla kai Pythagoras ho polythrylētos anankēn eipe perikeisthai tǭ kosmǭ. ho de Parmenidēs tēn anankēn kai Daimona keklēke chai Dikēn kai Pronoian' kai ho Hērakleitos de panta kath' heimarmenēn eirēke ginesthai᾽ anankēn de tēn heimarmenēn kai houtos ōnomasen.
Not only Democritus, Chrysippus, and Epicurus and their followers said all things happen by necessity, calling fate necessity, but the celebrated Pythagoras too said necessity surrounds the world. Parmenides called necessity Demon, Justice, and Providence; Heraclitus too said all things happen by fate, and he too named fate necessity.
Notes and citation
Summary: Many philosophers made necessity rule all things.
- The doxography follows Aëtius 1.25–27.
Extrabiblical texts: Parmenides (Parmenides (fragments); allusion); Heraclitus (Heraclitus (fragments); allusion); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.13 (Raeder, 153; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-13) · Report an error
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.
6.14Raeder, 153
καὶ Χρύσιππος δὲ ὁ Στωϊκὸς μηδὲν διαφέρειν εἶπε τοῦ εἰμαρμένου τὸ κατηναγκασμένον, εἶναι δὲ τὴν εἴμαρμένην κίνησιν ἀΐδιον ξυνεχῆ καὶ τεταγμένην. Ζήνων δὲ ὁ Κιτιεὺς δύναμιν πέλληκε τὴν εἱμαρμένην κινητικὴν τῆς ὕλης, τὴν δὲ αὐτὴν καὶ Πρόνοιαν καὶ Φύσιν ὠνόμασεν. οἱ δὲ τοῦτον διαδεξάμενοι τὴν εἰμαρμένην λόγον ἔφασαν εἶναι τῶν ἐν τῷ κόσμῳ προνοίᾳ διοικουμένων, καὶ πάλιν ἐν ἑτέροις ξυγγράμμασιν εἷρμὸν αἰτιῶν τὴν εἴμαρμένην κεκλήκασιν.
kai Chrysippos de ho Stōïkos mēden diapherein eipe tou eimarmenou to katēnankasmenon, einai de tēn eimarmenēn kinēsin aïdion xynechē kai tetagmenēn. Zēnōn de ho Kitieus dynamin pellēke tēn heimarmenēn kinētikēn tēs hylēs, tēn de autēn kai Pronoian kai Physin ōnomasen. hoi de touton diadexamenoi tēn eimarmenēn logon ephasan einai tōn en tǭ kosmǭ pronoią dioikoumenōn, kai palin en heterois xyngrammasin heirmon aitiōn tēn eimarmenēn keklēkasin.
Chrysippus the Stoic said the compelled does not differ from the fated, and that fate is an eternal, continuous, and ordered motion. Zeno of Citium called fate a power that moves matter, and named the same Providence and Nature. His successors said fate is the reason of the things governed by providence in the world, and again in other writings called fate a chain of causes.
Notes and citation
Summary: The Stoics' definitions of fate.
Extrabiblical texts: Chrysippus (Chrysippus; allusion); Zeno of Citium, Zeno (Zeno of Citium; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.14 (Raeder, 153; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-14) · Report an error
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.
6.15Raeder, 154
καὶ τὴν τύχην δὲ ὡσαύτως οἱ μὲν θεὸν ὑπέλαβον καὶ ὡς θεὸν ἐσεβάσθησαν᾽ ὃ δὲ Πλάτων αἰτίαν εἶναι εἶπε κατά τι ξυμβεβηκὸς γινομένην, καὶ πάλιν ξύμπτωμα φύσεως ἢ προαιρέσεως κέκληκεν. καὶ ὁ Ἀριστοτέλης δὲ ὡσαύτως αἰτίαν ἔφη κατὰ ξυμβεβηκὸς ἐν τοῖς καθ᾽ ὁρμὴν ἕνεκέν τινος γινομένοις ἄδηλόν τὸ καὶ ἄστατον. ᾿άναξαγόρας δὲ καὶ Δημόκριτος καὶ οἱ ἐκ τῆς Ποικίλης ὠνομασμένοι ἄδηλον αἰτίαν ἀνθρωπίνῳ λόγῳ.
kai tēn tychēn de hōsautōs hoi men theon hypelabon kai hōs theon esebasthēsan᾽ ho de Platōn aitian einai eipe kata ti xymbebēkos ginomenēn, kai palin xymptōma physeōs ē proaireseōs keklēken. kai ho Aristotelēs de hōsautōs aitian ephē kata xymbebēkos en tois kath᾽ hormēn heneken tinos ginomenois adēlon to kai astaton. ᾿anaxagoras de kai Dēmokritos kai hoi ek tēs Poikilēs ōnomasmenoi adēlon aitian anthrōpinǭ logǭ.
Likewise some supposed Fortune to be a god and worshiped her as a god; but Plato said it is a cause occurring by some accident, and again called it a coincidence of nature or choice. Aristotle likewise said it is a cause by accident in things done by impulse for some end, obscure and unstable. Anaxagoras, Democritus, and those named from the Porch said it is a cause obscure to human reason.
Notes and citation
Summary: Definitions of fortune by Plato, Aristotle, and others.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.15 (Raeder, 154; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-15) · Report an error
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.
6.16Raeder, 154
Φιλήμων δέ γε ὁ κωμιπός, καὶ ταῦτα γέλωτος ὧν ποιητής, ἄντιάρυς κατηγοφεῖ, τῶν θεὸν τὴν τύχην ὑπειληφότων καὶ διαρρήδην βοᾷ᾽ »»ὐν ἔστιν ἡμῖν οὐδεμία Τύχη θεός" οὐκ ἔστιν, ἀλλὰ ταῦς τόματον ὃ γίνεται, ὡς ἔτυχ᾽ 'ξκάστῳ, προσαγορεύεται Τύχη“ οὗτος καὶ τοὺς οἰωνοῖς ἢ κληδόσι χρωμένους κωμῳδῶν ἐ ἔφη »ὕταν ἴδω“ φησί »»"αραυηροῦντα; τίς ἔπταρεν, ἢ τίς ἐλάλησεν, ἢ τίς ἐστιν ὃ προϊών, ] σκοποῦντα, ἀπολῶ τοῦτον εὐθὺς ἐν ἀγοῤᾷ. αὑτῷ βαδίζει καὶ λαλεῖ καὶ πτάρνυταν ἕκαστος ἡμῶν, οὐχὶ τοῖς ἔν τῇ πόλει. τὰ πράγμαθ' ὡς πέφυκεν,
Philēmōn de ge ho kōmipos, kai tauta gelōtos hōn poiētēs, antiarys katēgophei, tōn theon tēn tychēn hypeilēphotōn kai diarrēdēn boą᾽ »»yn estin hēmin oudemia Tychē theos" ouk estin, alla taus tomaton ho ginetai, hōs etych᾽ 'xkastǭ, prosagoreuetai Tychē“ houtos kai tous oiōnois ē klēdosi chrōmenous kōmǭdōn e ephē »hytan idō“ phēsi »»"arauērounta? tis eptaren, ē tis elalēsen, ē tis estin ho proïōn, ] skopounta, apolō touton euthys en agorą. hautǭ badizei kai lalei kai ptarnytan hekastos hēmōn, ouchi tois en tę̄ polei. ta pragmath' hōs pephyken,
Philemon the comic poet, though a poet of laughter, plainly accuses those who suppose Fortune to be a god and cries out: 'Fortune is no god for us; it is not; but what happens of itself, as it chances for each, is called Fortune.' He also mocked those who use omens and chance words, saying: 'When I see a man watching who sneezed, or who spoke, or who is going by, I shall sell him at once in the marketplace. Each of us walks, talks, and sneezes for himself, not for those in the city. Things happen as their nature is.'
Notes and citation
Summary: Philemon mocks belief in Fortune and omens.
- Philemon, fragments 137 and 100 (Kock).
Extrabiblical texts: Philemon (Philemon (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.16 (Raeder, 154; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-16) · Report an error
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.
6.17Raeder, 154
οὕτω γίνεται.“ καὶ ὁ Μένανδρος δὲ ἐν Δεισιδαίμονι παραπλησίως τοὺς τὰ τοιαῦτα παρατηροῦντας γελᾷ, λέγων ὡδί" »ἀγαθόν [μοι] τι γίνοιτ᾽, ὦ πολυτίμητοι θεοί. ὑποδούμενος τὸν ἱμάντα τῆς δεξιᾶς ἐμβάδος διέρρηξ᾽. εἰκότως, ὦ φλήγαφε᾽ σαπρὸς γὰρ ἦν᾽ σὺ δὲ σμικρολόγος, οὐκ ἐθέλων καιγὰς πρίασθαι.
houtō ginetai.“ kai ho Menandros de en Deisidaimoni paraplēsiōs tous ta toiauta paratērountas gelą, legōn hōdi" »agathon [moi] ti ginoit᾽, ō polytimētoi theoi. hypodoumenos ton himanta tēs dexias embados dierrēx᾽. eikotōs, ō phlēgaphe᾽ sapros gar ēn᾽ sy de smikrologos, ouk ethelōn kaigas priasthai.
And Menander in The Superstitious Man likewise laughs at those who watch for such things, saying: 'May some good come to me, most honored gods! Putting on my shoe, I broke the strap of my right sandal.' 'Naturally, you babbler; it was rotten, and you are a miser who will not buy new ones.'
Notes and citation
Summary: Menander mocks a superstitious man over a broken sandal strap.
- Menander, The Superstitious Man, fragment.
Extrabiblical texts: Menander, Deisid. (Menander (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.17 (Raeder, 154; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-17) · Report an error
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.
6.18Raeder, 155
οὕτως ἤδεσαν καὶ οἵ τὸν ἐν γέλωτι καὶ θεάτροις ἀσπασάμενον βίον, ὡς τὰ τοιαῦτα δείματα καὶ παρατηρήματα λίαν ἐστὶ καταγέλαστα. καὶ ᾿ἀντιφῶν δέ, τιἐνὸς δυσχεραίνοντος καὶ οἰωνὸν χαλεπά τινα σημαίνειν νομίὅαντος, ὅτι ἡ ὗς τὰ οἰκεῖα κατέφαγεν ἔκγονα"..χαῖρεςς εἶπεν οἰπὶ τῷ σημείῳ, ὅτι πεινῶσα τὰ σὰ οὐ κατέφαγε τέκνα."
houtōs ēdesan kai hoi ton en gelōti kai theatrois aspasamenon bion, hōs ta toiauta deimata kai paratērēmata lian esti katagelasta. kai ᾿antiphōn de, tienos dyscherainontos kai oiōnon chalepa tina sēmainein nomioantos, hoti hē hys ta oikeia katephagen ekgona"..chairess eipen oipi tǭ sēmeiǭ, hoti peinōsa ta sa ou katephage tekna."
So even those who embraced a life of laughter and theaters knew that such fears and observations are utterly ridiculous. And Antiphon, when someone was distressed and thought it an omen of something bad that his sow had eaten her own young, said: 'Rejoice at the sign, that being hungry she did not eat your children.'
Notes and citation
Summary: Antiphon jokes about a supposed omen.
Extrabiblical texts: Antiphon (Antiphon the Sophist; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.18 (Raeder, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-18) · Report an error
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.
6.19Raeder, 155
ἔοικε δὲ τούτῳ καὶ τὸ παρὰ τοῦ Βίωνος εἰρημένον. καὶ γὰρ ἐκεῖνος τὰ τοιάδε γελῶν,..ι«ἰ θαυμαστόν“ ἔφη,.»εἰ καὶ ὃ μῦς τὸν θύλακον διέτραγεν, οὖν ἔχων ὅ τι φάγῃς τοῦτο δὲ ἦν θαυμαστόν, εἰ, ὥσπερ Ἀρκεσίλαος παίξων ἐνεχείρει, τὸν μῦν ὃ θύλακος κατέφαγεν.
eoike de toutǭ kai to para tou Biōnos eirēmenon. kai gar ekeinos ta toiade gelōn,..i«i thaumaston“ ephē,.»ei kai ho mys ton thylakon dietragen, oun echōn ho ti phagę̄s touto de ēn thaumaston, ei, hōsper Arkesilaos paixōn enecheirei, ton myn ho thylakos katephagen.
Like this is what Bion said. Laughing at such things, he said: 'What wonder if the mouse gnawed through the sack, finding nothing to eat? This would be a wonder, if, as Arcesilaus jokingly put it, the sack had eaten the mouse.'
Notes and citation
Summary: Bion mocks the omen of a mouse gnawing a sack.
- Bion of Borysthenes, fragment.
Cite (SBL): Theodoret, Graec. aff. cur. 6.19 (Raeder, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-19) · Report an error
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.
6.20Raeder, 155
καὶ ὁ Διογένης δέ, ὄφεως ὑπέρῳ ἑαυτὸν ἐνειλήσαντος, καί τινος τοῦτο θαυμάσαντος καὶ τέρας εἶναι νομίσαντος, «μὴ θαύμαζες εἶπεν",,ἦν γὰρ παραδοξότερον, εἰ τὸ ὕπερον περὶ ὀρθῷ τῷ ὄφει κατειλημένον ἐθεάσω οὕτω πάλιν οὗτος αὐτὸς ἐν οἰκίᾳ τινὸς μοχθηροῦ ἐπιγεγραμμένον εὑρὼν.,.ὃ}ὃ τοῦ Διὸς παῖς καλλίνικος Ἡρακλῆς ἐνθάδε κατοικεῖ" μηδὲν εἰσίτω κακόν,“,»καὶ
kai ho Diogenēs de, opheōs hyperǭ heauton eneilēsantos, kai tinos touto thaumasantos kai teras einai nomisantos, «mē thaumazes eipen",,ēn gar paradoxoteron, ei to hyperon peri orthǭ tǭ ophei kateilēmenon etheasō houtō palin houtos autos en oikią tinos mochthērou epigegrammenon heurōn.,.ho}ho tou Dios pais kallinikos Hēraklēs enthade katoikei" mēden eisitō kakon,“,»kai
And Diogenes, when a snake had coiled itself around a pestle and someone wondered at it and thought it a portent, said: 'Do not wonder; it would have been stranger if you had seen the pestle coiled around an upright snake.' Again, the same man, finding written on the house of some wicked man, 'Here dwells the son of Zeus, glorious Heracles; let no evil enter,' said: 'And
Notes and citation
Summary: Diogenes mocks portents and protective inscriptions.
- The saying ends in 6.21.
Cite (SBL): Theodoret, Graec. aff. cur. 6.20 (Raeder, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-20) · Report an error
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.
6.21Raeder, 155
πῶς“ ἔφη,,Ά κύριος εἰσελεύσεται τῆς οἰκίας ΄ οὕτως ἐκῶωμῴδουν καὶ οἵ τῷ τῆς δεισιδαιμονίας πλάνῳ δεδουλευκότες τοὺς οἰωνοὺς καὶ τὰς κληδόνας καὶ τὰ παρὰ τῶν πολλῶν ἔτι καὶ νῦν νομιζόμενα τέρατα᾽ καὶ πτάρνυσθαι μὲν τοὺς πταίροντας ἔλεγον, οὐκ ἄλλοις τε προσημαίνοντας, ἀλλὰ τὸ ξύνηθες ὑπομένοντας πάθος᾽ καὶ τοὺς διαλεγομένους οὐκ ἄλλοις τι προδηλοῦν, ἀλλὰ περὶ τῶν αὐτοῖς προκειμένων ποιεῖσθαι τοὺς λόγους᾽ καὶ τὸν μῦν ὑπὸ τῆς πείνης ὠθούμένον διατρῆσαι τὸν θύλακον, οὐ χρησμόν τινα τῷ τοῦ θυλάκου δεσπότῃ προλέγοντα᾽ καὶ τοῦ ὑποδήματος τοὺς δεσμοὺς ὡς παλαιοὺς διαρραγῆναν, οὐχ ὡς χρησμολόγους χαλεπόν τι προαγορεῦσαι.
pōs“ ephē,,A kyrios eiseleusetai tēs oikias ΄ houtōs ekōōmǭdoun kai hoi tǭ tēs deisidaimonias planǭ dedouleukotes tous oiōnous kai tas klēdonas kai ta para tōn pollōn eti kai nyn nomizomena terata᾽ kai ptarnysthai men tous ptairontas elegon, ouk allois te prosēmainontas, alla to xynēthes hypomenontas pathos᾽ kai tous dialegomenous ouk allois ti prodēloun, alla peri tōn autois prokeimenōn poieisthai tous logous᾽ kai ton myn hypo tēs peinēs ōthoumenon diatrēsai ton thylakon, ou chrēsmon tina tǭ tou thylakou despotę̄ prolegonta᾽ kai tou hypodēmatos tous desmous hōs palaious diarragēnan, ouch hōs chrēsmologous chalepon ti proagoreusai.
how will the master of the house get in?' So even those enslaved to the error of superstition mocked omens, chance words, and what the many still consider portents; they said that people who sneeze sneeze, not foretelling anything to others but undergoing a usual affection; that those who talk do not foreshow anything to others but speak about their own concerns; that the mouse, driven by hunger, gnawed through the sack, not foretelling an oracle to the sack's owner; and that the straps of the shoe broke because they were old, not to predict something bad as soothsayers do.
Notes and citation
Summary: Pagans themselves explained omens as natural events.
Cite (SBL): Theodoret, Graec. aff. cur. 6.21 (Raeder, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-21) · Report an error
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.
6.22Raeder, 156
ταῦτα σαφῶς ἐπιστάμενος καὶ Ἐπίχαρμος ὁ Πυθαγόρειος τούτων μὲν ἁπάντων κελεύει καταφρονεῖν, τὸν δὲ τῶν ὅλων ὀπτῆρα δεδιέναι παρεγγυᾷ᾽ λέγει δὲ οὕτως᾽,,οὐδὲν διαφεύγει τὸ θεῖον᾽ τοῦτο γινώσκειν σε δεῖ. αὐτὸς ἔσθ᾽ ἁμῶν ἐπόπτης, ἀδυνατεῖ δ᾽ οὐδὲν θεῷ."
tauta saphōs epistamenos kai Epicharmos ho Pythagoreios toutōn men hapantōn keleuei kataphronein, ton de tōn holōn optēra dedienai parengyą᾽ legei de houtōs᾽,,ouden diapheugei to theion᾽ touto ginōskein se dei. autos esth᾽ hamōn epoptēs, adynatei d᾽ ouden theǭ."
Knowing this clearly, Epicharmus the Pythagorean bids us despise all these things, and urges us to fear the Overseer of all. He says this: 'Nothing escapes the divine; this you must know. He himself is our overseer, and nothing is impossible for God.'
Notes and citation
Summary: Epicharmus urges fear of God, the overseer of all.
- Epicharmus, fragment 23 (Diels–Kranz).
Extrabiblical texts: Epicharmus, fr. 23 (Epicharmus (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.22 (Raeder, 156; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-22) · Report an error
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.
6.23Raeder, 156
καὶ Δίφιλος δὲ ὁ πωμριός, ἀληθῆ φιλοσοφίαν τῇ κωμῳθίῳ προσμίξας, τάδε φησίν" οἴει σὺ τοὺς θανόντας, ὦ Νικήρατε, τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ, πεφευγέναι τὸ θεῖον ὡς λεληθότας; ἔστιν Δίκης ὀφθαλμός, ὃς τὰ πάνθ᾽ ὁρᾷ. Ϊ καὶ δὴ καθ' “Διδην δύο τρίβους νομίξομεν, μίαν μὲν δικαίων, ἑτέραν δὲ ἀσεβῶν.“ καὶ μετ᾽ ὀλίγα᾽ (μηδὲν πλανηθῆς᾽ ἔστιν ἐν “Ἄϊιδου κρίσις, ἥνπερ ποιήσει θεὸς ὁ πάντῶ
kai Diphilos de ho pōmrios, alēthē philosophian tę̄ kōmǭthiǭ prosmixas, tade phēsin" oiei sy tous thanontas, ō Nikērate, tryphēs hapasēs metalabontas en biǭ, pepheugenai to theion hōs lelēthotas? estin Dikēs ophthalmos, hos ta panth᾽ horą. Ï kai dē kath' “Didēn dyo tribous nomixomen, mian men dikaiōn, heteran de asebōn.“ kai met᾽ oliga᾽ (mēden planēthēs᾽ estin en “Aïidou krisis, hēnper poiēsei theos ho pantō
And Diphilus the comic poet, mixing true philosophy with comedy, says this: 'Do you think, Niceratus, that the dead, who had their share of every luxury in life, have escaped the divine as unnoticed? There is an eye of Justice that sees all things. And indeed we think there are two paths in Hades, one for the just and the other for the impious.' And a little later: 'Do not be deceived; there is a judgment in Hades, which God, the Lord of all,
Notes and citation
Summary: Diphilus speaks of Justice's all-seeing eye and judgment in Hades.
- Diphilus, fragment (also in Clement of Alexandria and Ps.-Justin). The quotation ends in 6.24.
Extrabiblical texts: Diphilus (Diphilus (fragments); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 6.23 (Raeder, 156; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-23) · Report an error
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.
6.24Raeder, 156
ν δεσπότης.“ ἐπειδὴ γὰρ οὐχ ἅπαντες οἵ πλημμελοῦντες τῇδε τίνουδι δίκην, οὔτε μὴν οἵ ἀξιόνικοι τῆς ἀρετῆς ἀθληταὶ τὰ τῶν ἀγώνων ἦὅθλα πάντες πρὸς ἀξίαν ἐνθάδε πομίἕονται, μάλα εἰκότως οὗτος τὸν πάντα ἐφορῶντα ἐπέδειξεν ὀφθαλμὸν καὶ τὴν ἐσομένην προηγόρευσε πρίσιν, ἵνα κἀκεῖνα δειμαίνοντες καὶ τοῦτον ὁρᾶν πιστεύοντες, ὅπαντες τοὺς ἀξιεράστους τῆς ἀρενῆς ἀγῶνας ᾿ἀσπάᾶσωνται κὰὶ μὴ δυσχεφαίνωσι μὴ ὁρῶντες τῶν πόνων τἀπίχειρα.
n despotēs.“ epeidē gar ouch hapantes hoi plēmmelountes tę̄de tinoudi dikēn, oute mēn hoi axionikoi tēs aretēs athlētai ta tōn agōnōn hēothla pantes pros axian enthade pomieontai, mala eikotōs houtos ton panta ephorōnta epedeixen ophthalmon kai tēn esomenēn proēgoreuse prisin, hina kakeina deimainontes kai touton horan pisteuontes, hopantes tous axierastous tēs arenēs agōnas ᾿aspaasōntai kai mē dyschephainōsi mē horōntes tōn ponōn tapicheira.
will carry out.' For since not all wrongdoers pay the penalty here, and not all the athletes of virtue worthy of victory receive here the prizes of their contests as they deserve, he very fittingly showed the eye that oversees all and foretold the coming judgment, so that, fearing the one and believing that this eye sees, all might embrace the lovely contests of virtue and not be vexed at not seeing the rewards of their labors.
Notes and citation
Summary: Because justice is incomplete here, a coming judgment is foretold.
Extrabiblical texts: Diphilus (Diphilus (fragments); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 6.24 (Raeder, 156; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-24) · Report an error
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.
6.25Raeder, 157
καὶ Πίνδαρος δὲ ὁ Θηβαῖος, ἐρρῶσθανι φράσας εἱμαρμένῃ. καὶ τύχῃ καὶ πεπρωμένη, τὴν παναλοῆ δύναμιν τοῦ Θεοῦ διδάσκει τοὺς ἀγνοοῦντας" »θεῷ" γάρ“ φησι »δυνατὸν ἐκ μελαίνας νυχτὸς ἀμίαντον ὄρσαι φάος, κελαινεφέϊ δὲ σκότει καλύψαι καθαρὸν
kai Pindaros de ho Thēbaios, errōsthani phrasas heimarmenę̄. kai tychę̄ kai peprōmenē, tēn panaloē dynamin tou Theou didaskei tous agnoountas" »theǭ" gar“ phēsi »dynaton ek melainas nychtos amianton orsai phaos, kelainepheï de skotei kalypsai katharon
And Pindar of Thebes, bidding farewell to fate, fortune, and destiny, teaches the ignorant the all-powerful might of God: 'For God,' he says, 'can raise unstained light out of black night, and hide in dark-clouded gloom the pure
Notes and citation
Summary: Pindar proclaims God's all-powerful might.
- Pindar, fragment 108 (Snell). The quotation ends in 6.26.
Extrabiblical texts: Pindar, fr. 108 (Pindar (odes and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.25 (Raeder, 157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-25) · Report an error
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.
6.26Raeder, 157
ἁμέρας σέλας.“ ὁ δέ γε Ἀρίστωνος σαφέστερον ἐπιδείκνυσιν ἡμῖν τῶν ὅλων τὸν πρύτανιν τῶν τοῦ παντὸς οἰάκων. ἐπειλημμένον. λέγει δὲ ταῦτα ἐν τοῖς Νόμοις",, μὲν δὴ θεύς, ὡς καὶ ὃ παλαιὸς λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει, κατὰ φύσιν περιπορδυόμενος᾽ τῷ δὲ ἀεὶ ξυνέπεται “4ίκη, τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὃ. μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς καὶ κεκοσμημένος" ὃ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθ᾽ ὕβρεως, ὡς θή γε οὔτε ἄρχοντος οὔτε αὖ ἡγεμόνος δεύμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὧν ἡγεῖσθαι, καταλείπεται ἔρημος θεοῦ" καταλειφθεὶς δὲ καὶ ἔτι ἄλλους τοιούτους προσλαβών, σκιρτᾷ ταράττων πάντα ἅμα, καὶ πολλοῖς τισιν ἔδοξεν εἶναί τις, μετὰ δὲ χρόνον ὑποσχὼν τιμῶρίαν οὐ μεμπτὴν τῇ θίκῃ, ἑαυτόν τε καὶ οἶκον καὶ πόλιν
hameras selas.“ ho de ge Aristōnos saphesteron epideiknysin hēmin tōn holōn ton prytanin tōn tou pantos oiakōn. epeilēmmenon. legei de tauta en tois Nomois",, men dē theus, hōs kai ho palaios logos, archēn kai teleutēn kai mesa tōn ontōn hapantōn echōn, eutheią perainei, kata physin peripordyomenos᾽ tǭ de aei xynepetai “4ikē, tōn apoleipomenōn tou theiou nomou timōros, hēs ho. men eudaimonēsein mellōn echomenos xynepetai tapeinos kai kekosmēmenos" ho de tis exartheis hypo megalauchias ē chrēmasin epairomenos ē timais ē kai sōmatos eumorphią hama neotēti kai anoią phlegetai tēn psychēn meth᾽ hybreōs, hōs thē ge oute archontos oute au hēgemonos deumenos, alla kai allois hikanos hōn hēgeisthai, kataleipetai erēmos theou" kataleiphtheis de kai eti allous toioutous proslabōn, skirtą tarattōn panta hama, kai pollois tisin edoxen einai tis, meta de chronon hyposchōn timōrian ou memptēn tę̄ thikę̄, heauton te kai oikon kai polin
light of day.' And the son of Ariston shows us more clearly the Ruler of the universe holding the rudder of all. He says this in the Laws: 'God, as the ancient saying has it, holding the beginning, end, and middle of all things that are, accomplishes his course straight, going round according to nature; and Justice always follows him, avenger of those who fall short of the divine law; whoever is to be happy follows her closely, humble and orderly; but whoever is lifted up by boastfulness, or elated by wealth or honors or beauty of body together with youth and folly, burns in his soul with insolence, as needing neither ruler nor leader but able to lead others, is left alone, forsaken by God; and being forsaken and taking to himself others like him, he leaps about, throwing everything into confusion, and to many he seems to be someone; but after a time he pays a penalty not to be blamed to Justice, and brings himself, his house, and his city
Notes and citation
Summary: Plato's Laws describes God followed by Justice, who punishes the proud.
- Plato, Laws 4.715e–716b. The quotation ends in 6.27.
Extrabiblical texts: Pindar, fr. 108 (Pindar (odes and fragments); quotation); Plato, Leg. 715e–716b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.26 (Raeder, 157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-26
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-26) · Report an error
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.
6.27Raeder, 157
ἄρδην ἀνάστατον ἐποίησεν.“ διὰ τούτων ὃ φιλόσόφος καὶ τὸν τοῦ παντὸς ἔδειξε κηδεμόνα καὶ τὴν ἐπί τινῶν ἔσθ᾽ ὅπῃ μακροθυμίαν καὶ τὴν ἐντεῦθεν τοῖς ἀνοήτοις προσγι᾿“γνομένην λώβην καὶ τὴν εἰς ὕστερον αὐτοῖς ἐπιφερομένην πανωλεθρίαν.
ardēn anastaton epoiēsen.“ dia toutōn ho philosophos kai ton tou pantos edeixe kēdemona kai tēn epi tinōn esth᾽ hopę̄ makrothymian kai tēn enteuthen tois anoētois prosgi᾿“gnomenēn lōbēn kai tēn eis hysteron autois epipheromenēn panōlethrian.
utterly to ruin.' By this the philosopher showed the Guardian of the universe, his long-suffering toward some, the harm that comes to the foolish from it, and the utter destruction later brought upon them.
Notes and citation
Summary: Plato shows God's patience and final punishment of the wicked.
Cite (SBL): Theodoret, Graec. aff. cur. 6.27 (Raeder, 157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-27
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-27) · Report an error
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.
6.28Raeder, 158
ἐν δὲ γε τῷ Τοργίᾳ καὶ τὰς τῆς τιμωρίας αἰτίας δηλοῖ, λέγων ὧδί" προσήκει δὲ παντὶ τῷ ἐν τιμωρίᾳ ὄντι, ὑπὸ ἄλλου ὀρθῶς τιμωρουμένῳ, ἢ βελτίονι γίνεσθαι καὶ ὀνίνασθαι ἢ παράδειγμα ἄλλοις γίνεσθαι, ἵν’ ἐκεῖνοι ὁρῶντες πάσχοντα, ἃ ἂν πάσχῃ, φοβούμενοι βελτίους γίνωνται. εἰσὶ δὲ οἵ μὲν ὠφελούμενοί τε καὶ δίνην διδόντες ὑπὸ θεῶν τε καὶ ἀνθρώπων οὗτοι, οἱ ἂν ἰάσιμα ἁμαρτήματα ἁμαρτάνωσιν. ὅμως δὲ δι’ ἀλγηδόνων καὶ ὀδυνῶν γίνεται αὐτοῖς ἡ ὠφέλεια, καὶ ἐνθάδε καὶ ἐν “Διδου᾽ οὐδὲ γὰρ οἷόν τε ἄλλως ἀδικίας ἀπαλλάττεσθαι. ] οἱ δ᾽ ἂν τὰ ξσχατὰα ἀδωνήσωσι. καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατον γένωνται, ἐκ τούτων τὰ παραδείγματα γίνεται" καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδέν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται, οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰρ μεγίστας καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας καὶ τὸν ἀεὶ χρόνον ἀτεχνῶς παραδείγματα ἀνηρτημένους.““
en de ge tǭ Torgią kai tas tēs timōrias aitias dēloi, legōn hōdi" prosēkei de panti tǭ en timōrią onti, hypo allou orthōs timōroumenǭ, ē beltioni ginesthai kai oninasthai ē paradeigma allois ginesthai, hin’ ekeinoi horōntes paschonta, ha an paschę̄, phoboumenoi beltious ginōntai. eisi de hoi men ōpheloumenoi te kai dinēn didontes hypo theōn te kai anthrōpōn houtoi, hoi an iasima hamartēmata hamartanōsin. homōs de di’ algēdonōn kai odynōn ginetai autois hē ōpheleia, kai enthade kai en “Didou᾽ oude gar hoion te allōs adikias apallattesthai. ] hoi d᾽ an ta xschataa adōnēsōsi. kai dia ta toiauta adikēmata aniaton genōntai, ek toutōn ta paradeigmata ginetai" kai houtoi autoi men ouketi oninantai ouden, hate aniatoi ontes, alloi de oninantai, hoi toutous horōntes dia tas hamartias tar megistas kai odynērotata kai phoberōtata pathē paschontas kai ton aei chronon atechnōs paradeigmata anērtēmenous.““
And in the Gorgias he shows the reasons for punishment too, saying: 'It is fitting for everyone under punishment, rightly punished by another, either to become better and profit, or to become an example to others, so that they, seeing him suffer what he suffers, may become better through fear. Those who profit and pay the penalty at the hands of gods and men are those who commit curable sins; yet their benefit comes through pains and sufferings, both here and in Hades; for it is not possible otherwise to be freed from injustice. But those who commit the worst injustices and become incurable through such crimes, from these the examples are made; and they themselves no longer profit at all, being incurable, but others profit, who see them suffering for their sins the greatest, most painful, and most fearful sufferings, hung up for all time simply as examples.'
Notes and citation
Summary: Plato's Gorgias: punishment either reforms or makes an example.
- Plato, Gorgias 525b–c.
Extrabiblical texts: Plato, Gorg. 525b–c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 6.28 (Raeder, 158; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-28) · Report an error
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.
6.29Raeder, 158
ταῦτα δὲ ἔοικεν ὃ φιλόσοφος ἐξ τῶν θείων σεσυληκέναι λογίων. ἤκουσε γὰρ πάντως, τίνα Μωῦσῆς ὃ θεσπέσιος εἰρηκέναι, ξυνέγραψε τῷ Φαραῷ τὸν θεόν, ὅτι »εἱς αὐτὸ τοῦτο ἐξήγειρά σε, ὕπως ἐνδείξωμαν ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῆ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ“ παμπονήρῳ γάρ τοῦ γεγενημένῳ ἐκείνῳ παντοδαπὰς πολάσεις ἐπήνεγμεν ὃ Θεός, οὐχ ὥστε ἐκεῖνον ἀποφῆναι βελτίονα (ζδει γὰρ αὐτοῦ καὶ τὸν νοῦν ἀντίτυπον καὶ τὸ πάθος ἀνήκεστον), ἀλλ᾽ ὕπως τὰ περὶ ἐκείνου διηγήματα πᾶσιν ὠφελείας γένηται παραδείγματα.
tauta de eoiken ho philosophos ex tōn theiōn sesylēkenai logiōn. ēkouse gar pantōs, tina Mōysēs ho thespesios eirēkenai, xynegrapse tǭ Pharaǭ ton theon, hoti »heis auto touto exēgeira se, hypōs endeixōman en soi tēn dynamin mou, kai hopōs diangelē to onoma mou en pasę̄ tę̄ gę̄“ pamponērǭ gar tou gegenēmenǭ ekeinǭ pantodapas polaseis epēnegmen ho Theos, ouch hōste ekeinon apophēnai beltiona (zdei gar autou kai ton noun antitypon kai to pathos anēkeston), all᾽ hypōs ta peri ekeinou diēgēmata pasin ōpheleias genētai paradeigmata.
The philosopher seems to have stolen this from the divine oracles. For he surely heard what the divine Moses wrote that God said to Pharaoh: 'For this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.' For on that utterly wicked man God brought all kinds of punishments, not to make him better (for he knew his mind was stubborn and his ailment incurable), but so that the stories about him might become examples of benefit to all.
Exod 9:16 (quotation, high confidence) · Rom 9:17 (echo, medium confidence)
Notes and citation
Summary: Plato's teaching echoes God's punishment of Pharaoh as an example.
- Exod 9:16, in the form quoted at Rom 9:17.
Cite (SBL): Theodoret, Graec. aff. cur. 6.29 (Raeder, 158; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-29
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-29) · Report an error
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.
6.30Raeder, 159
. καθάπερ γὰρ αἵ πόλεις τρέφουσι τοὺς δημίους, ὥστε τοὺς ἀνδροφόνους καὶ τοιχωφύχους καὶ τοὺς ἄλλα ἄττα παρανομοῦντας διὰ τούτων κολάζειν, οὐκ ἐπαινοῦσαι μὲν αὐτῶν, ἀλλὰ καὶ λίαν μισοῦσαι τὴν τοῦ βίου προαίρεσιν, ἀνεχόμεναι δὲ τῆς τούτων ὑπηρεσίας διὰ τὴν χρείαν, οὕτως ὃ τοῦ κόσμου πρύτανις, οἷα δημίους τινὰς γίνεσθαι ξυγχωρεῖ τοὺς τυράννους, ὥστε διὰ τούτων ποινὴν τοὺς ἀσεβοῦντας καὶ παρανομοῦντας εἰσπράττοτειν᾽ ὕστερον δὲ καὶ τούτους αὐτοὺς παντελεῖ παραδίδωσι τιμωρίᾳ, ἐπειδήπερ οὐχ ὡς Θεῷ διακονοῦντες, ἀλλ᾽ οἰκείᾳ πονηρίᾳ δουλεύοντες τὰ δεινὰ ἐκεῖνα δεδράκασιν.
. kathaper gar hai poleis trephousi tous dēmious, hōste tous androphonous kai toichōphychous kai tous alla atta paranomountas dia toutōn kolazein, ouk epainousai men autōn, alla kai lian misousai tēn tou biou proairesin, anechomenai de tēs toutōn hypēresias dia tēn chreian, houtōs ho tou kosmou prytanis, hoia dēmious tinas ginesthai xynchōrei tous tyrannous, hōste dia toutōn poinēn tous asebountas kai paranomountas eisprattotein᾽ hysteron de kai toutous autous pantelei paradidōsi timōrią, epeidēper ouch hōs Theǭ diakonountes, all᾽ oikeią ponērią douleuontes ta deina ekeina dedrakasin.
For just as cities keep executioners in order to punish murderers, burglars, and other lawbreakers through them, not praising but greatly hating their way of life, yet putting up with their service because of need, so the Ruler of the world allows tyrants to arise like executioners, in order to exact penalty through them from the impious and lawless; but later he hands them over to complete punishment too, since they did those terrible things not as serving God but as slaves to their own wickedness.
Notes and citation
Summary: God uses tyrants like executioners, then punishes them.
Cite (SBL): Theodoret, Graec. aff. cur. 6.30 (Raeder, 159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-30) · Report an error
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.
6.31Raeder, 159
οὕτως ἡμαρτηκότα τὸν ᾿Ισραὴλ τῇ τῶν Ἀσσυρίων ὠμότητι παραδέδωκεν᾽ ἐπειδὴ δὲ οὗτοι τῆς τιμωρίας οὐ διέγνωσαν τὸν σποπόν, τηνικαῦτα καὶ τούτων καταλύσας τὴν δυναστείαν, ἑτέροις δουλεύειν ἠνάγκασεν. καὶ ταῦτα ᾿Ησαΐας καὶ Ἰεζετὴλ καὶ πάντες οἵ προφῆται διαρρήδην διδάσκουσι" παρ᾽ ὧν, οἶμαι, ὃ Πλάτων τὰς ἀφορμὰς κεκλοφώς, ἔφη «τοὺς ἀνιάτως διακειμένους εἰς ὠφέλειαν ἑτέρων παιδεύεσθαι.
houtōs hēmartēkota ton ᾿Israēl tę̄ tōn Assyriōn ōmotēti paradedōken᾽ epeidē de houtoi tēs timōrias ou diegnōsan ton spopon, tēnikauta kai toutōn katalysas tēn dynasteian, heterois douleuein ēnankasen. kai tauta ᾿Ēsaïas kai Iezetēl kai pantes hoi prophētai diarrēdēn didaskousi" par᾽ hōn, oimai, ho Platōn tas aphormas keklophōs, ephē «tous aniatōs diakeimenous eis ōpheleian heterōn paideuesthai.
So he handed over Israel, when it sinned, to the cruelty of the Assyrians; and since these did not recognize the purpose of the punishment, he then destroyed their power too and forced them to serve others. Isaiah, Ezekiel, and all the prophets teach this plainly; from them, I think, Plato stole his starting points and said that the incurably disposed are punished for the benefit of others.
Isa 10:5–12 (allusion, medium confidence)
Notes and citation
Summary: God punished Israel through Assyria, then Assyria in turn.
- Compare Isa 10:5–12.
Extrabiblical texts: Plato, Gorg. 525c (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 6.31 (Raeder, 159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-31) · Report an error
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.
6.32Raeder, 159
κἀν τῷ Φιλήβῳ δὲ πάλιν τὸν περὶ τῆς προνοίας ἐκράτυνε λόγον" οάντες. γάρ φησι οοξυμφωνοῦσιν οἱ σοφοί, ὄντως ἑαυτοὺς σεμνύνοντες, ὡς νοῦς ἐστὶ βασιλεὺς ἡμῖν οὐρανοῦ τὲ καὶ γῆς. καὶ ἴσως εὖ λέγουσιν. διὰ σμικροτέρων δέ, εἰ βούλει, τὴν ἐπίσκεψιν αὐτοῦ τοῦ γένους ποιησώμεθα.“ εἶτα ξυλλογισμοῖς παμπόλλοις χρησάμενος, ἐπήγαγε ταῦτα᾽ βούλει δὲ καὶ ἡμεῖς τοῖς πρόσθεν ὡμολογημένοις ξυμφωνήσωμεν, ὡς ταῦτα οὕτως ἔχει, καὶ μὴ μόνον οἰώμεθα δεῖν τὰ ἀλλότρια ἄνευ κινδύνου λέγειν, ἀλλὰ καὶ ξυγκινδυνεύσωμεν καὶ μετασχῶμεν τοῦ ψόγου, ὅταν ἀνὴρ δεινὸς φῇ ταῦτα. μὴ οὔτω
kan tǭ Philēbǭ de palin ton peri tēs pronoias ekratyne logon" oantes. gar phēsi ooxymphōnousin hoi sophoi, ontōs heautous semnynontes, hōs nous esti basileus hēmin ouranou te kai gēs. kai isōs eu legousin. dia smikroterōn de, ei boulei, tēn episkepsin autou tou genous poiēsōmetha.“ eita xyllogismois pampollois chrēsamenos, epēgage tauta᾽ boulei de kai hēmeis tois prosthen hōmologēmenois xymphōnēsōmen, hōs tauta houtōs echei, kai mē monon oiōmetha dein ta allotria aneu kindynou legein, alla kai xynkindyneusōmen kai metaschōmen tou psogou, hotan anēr deinos phę̄ tauta. mē outō
And in the Philebus he again confirmed the account of providence: 'For all the wise agree,' he says, 'truly exalting themselves, that mind is king for us of heaven and earth. And perhaps they speak well. But, if you will, let us make the examination of this kind at greater length.' Then, using very many arguments, he added this: 'Do you wish that we too agree with those before us that this is so, and not only think we should repeat others' words without risk, but share the risk and the blame when a clever man says that this is not so,
Notes and citation
Summary: Plato's Philebus affirms that mind rules heaven and earth.
- Plato, Philebus 28c, 29a. The quotation ends in 6.33.
Extrabiblical texts: Plato, Phileb. 28c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.32 (Raeder, 159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-32) · Report an error
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.
6.33Raeder, 160
ς, ἀλλ᾽ ἀτάκτως ἔχειν χαὶ ἑτέροις δὲ ᾿πλείστοις λόγοις χρησάμενος, καὶ ταῦτα προστέθεικεν᾽ θθὐκοῦν εἰ μὴ τοῦτο, μετ᾽ ἐκείνου τοῦ λόγου ἂν ἑπόμενοι βέλτιον - λέγοιμεν; Ι ὡς ἔστιν ὃ πολλάκις͵ εἰρήκαμεν, ἄπειρόν τε ἐν τῷ παντὶ πολὺ καὶ πέρας ἱκανόν, καί τις ἐπ᾽ αὐτοῖς αἰτία οὐ φαύλη, χκοσμοῦσά τε καὶ ξυνάπτουσα ἐνιαυτούς τε καὶ μῆνας καὶ ὥρας, σοφία καὶ νοῦς λεγομένη.“ καὶ ταῦτα δὲ ἐκ τῶν Ἑβραϊκῶν ναμάτων ἀρυσάμενος ἔχει. ἐκεῖνα γὰρ διδάσκει σαφῶς, ὡς »δ' Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει,“ καὶ τἄλλα τὰ τούτων. ἀκόλουθα,
s, all᾽ ataktōs echein chai heterois de ᾿pleistois logois chrēsamenos, kai tauta prostetheiken᾽ ththykoun ei mē touto, met᾽ ekeinou tou logou an hepomenoi beltion - legoimen? I hōs estin ho pollakis͵ eirēkamen, apeiron te en tǭ panti poly kai peras hikanon, kai tis ep᾽ autois aitia ou phaulē, chkosmousa te kai xynaptousa eniautous te kai mēnas kai hōras, sophia kai nous legomenē.“ kai tauta de ek tōn Hebraïkōn namatōn arysamenos echei. ekeina gar didaskei saphōs, hōs »d' Theos tę̄ sophią ethemeliōse tēn gēn, hētoimase de ouranous en phronēsei,“ kai talla ta toutōn. akoloutha,
but is in disorder?' And after using very many other arguments, he added this too: 'Then if not this, would we not do better to follow that other account and say, as we have often said, that there is in the universe much of the unlimited and enough of limit, and over them a cause of no mean sort, ordering and arranging years, seasons, and months, which may most justly be called wisdom and mind?' He drew this too from the Hebrew streams. For they teach clearly that 'God by wisdom founded the earth, and prepared the heavens in understanding,' and what follows from these.
Prov 3:19 (quotation, high confidence)
Notes and citation
Summary: Plato's ordering wisdom echoes Prov 3:19.
- Plato, Philebus 28e, 30c; Prov 3:19.
Extrabiblical texts: Plato, Phileb. 30c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.33 (Raeder, 160; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-33) · Report an error
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.
6.34Raeder, 160
ἐν δέ γε τοῖς Νόμοις οὗτος αὐτὸς ὁ φιλόσοφος καὶ διαιρεῖ τῶν ἀγαθῶν τὴν φύσιν καὶ δείκνυσι τὰ μὲν ἀνθρώπινα, τὰ δὲ θεῖα, λέγειν δὲ. οὕτως".,διττὰ δὲ ἀγαθά ἔστι, τὰ μὲν ἀνθρώπινα, τὰ δὲ θεῖα᾽ ἤρτηται δὲ ἐκ τῶν θείων θάτερα. κἂν μὲν δέξηταί τις τὰ μείζονα, κτᾶται καὶ τὰ ἐλάττονα' εἰ δὲ μής στέρεται ἀμφοῖν. ἔστι δὲ τὰ μὲν ἐλάττονα, ὧν ς »" μῆ., ᾽ μφ ᾿, " Ν Υ, :) ν ᾽ ἡγεῖται ὑγεία, κάλλος δὲ δεύτερον, τὸ δὲ τρίτον ἰσχὺς εἴς τὲ δρόμον εἴς τε τὰς ἄλλας πάσας κινήσεις τῷ σώματι, τέταρτον δὲ πλοῦτος, οὐ τυφλός, ἀλλ᾽ ὀξὺ βλέπων, ἄν περ ἕπηται φρονήσει. ὃ δὲ πρῶτον τῶν θείων ἡγεμονοῦν. ἐστιν ἀγαθῶν, ἡ φρόνησις, δεύτερον δὲ μετὰ νοῦ σώφρων ψυχῆς ἕξις, ἐκ δὲ τούτων μετ᾽ ἀνδρείας κραθέντων τρίτον ἂν εἴη δικαιοσύνη, τέταρτον δὲ ἀνδρεία. ταῦτα δὲ πάντα ἐκείνων ἔμπροσθεν τέτακται φύσει" καὶ δὴ τῷ νομοθέτῃ τακτέον οὕτως. μετὰ δὲ ταῦτα τὰς ἄλλας προστάξεις τοῖς πολίταις εἰς ταῦτα βλεπούσας αὐτοῖς εἶναι διαπελευστέον. τούτων δὲ τὰ μὲν μὲν ἀνθρώπινα ἀνθρώπινα εἰς εἰς τὰ θεῖα, » τὰ τὰ ( δὲ θεῖα εἰς εἰς τὸν τὸν ἡγεμόνα ἡγεμό
en de ge tois Nomois houtos autos ho philosophos kai diairei tōn agathōn tēn physin kai deiknysi ta men anthrōpina, ta de theia, legein de. houtōs".,ditta de agatha esti, ta men anthrōpina, ta de theia᾽ ērtētai de ek tōn theiōn thatera. kan men dexētai tis ta meizona, ktatai kai ta elattona' ei de mēs steretai amphoin. esti de ta men elattona, hōn s »" mē., ᾽ mph ᾿, " N Y, :) n ᾽ hēgeitai hygeia, kallos de deuteron, to de triton ischys eis te dromon eis te tas allas pasas kinēseis tǭ sōmati, tetarton de ploutos, ou typhlos, all᾽ oxy blepōn, an per hepētai phronēsei. ho de prōton tōn theiōn hēgemonoun. estin agathōn, hē phronēsis, deuteron de meta nou sōphrōn psychēs hexis, ek de toutōn met᾽ andreias krathentōn triton an eiē dikaiosynē, tetarton de andreia. tauta de panta ekeinōn emprosthen tetaktai physei" kai dē tǭ nomothetę̄ takteon houtōs. meta de tauta tas allas prostaxeis tois politais eis tauta blepousas autois einai diapeleusteon. toutōn de ta men men anthrōpina anthrōpina eis eis ta theia, » ta ta ( de theia eis eis ton ton hēgemona hēgemo
In the Laws this same philosopher divides the nature of goods and shows that some are human and some divine. He speaks thus: 'Goods are twofold, some human, some divine; and the one depends on the divine. If someone receives the greater, he acquires the lesser too; if not, he is deprived of both. The lesser are those of which health leads, beauty is second, third strength for running and all other movements of the body, fourth wealth, not blind but sharp-sighted, if it follows wisdom. First of the divine goods and leader is wisdom; second, a temperate state of soul with mind; from these mixed with courage, third would be justice, fourth courage. All these are ranked by nature before those, and the lawgiver must rank them so. After this he must bid the citizens that all other commands look to these, and of these the human to the divine, and the divine to their leader,
Notes and citation
Summary: Plato's Laws ranks divine goods (virtues) above human goods.
- Plato, Laws 1.631b–d. The scan repeats several words at the end; they are translated once. The quotation ends in 6.35.
Extrabiblical texts: Plato, Leg. 631b–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.34 (Raeder, 160; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-34) · Report an error
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.
6.35Raeder, 161
γοῦν ξύμπαντα βλέπει“ εἶτα διδάσκει διὰ πλειόνων, ὡς φύσει μὲν ἀγαθὸν ἀρετὴ μόνη. τὰ δὲ ἄλλα ὁμωνύμως καλεῖται, ὀνόματος μόνου μετέχοντα᾽ «τὰ γὰρ ὑπὸ τῶν πολλῶν φησι «λεγόμενα ἀγαθὰ οὐκ ὀρθῶς λέγεται. λέγεται γάρ, ὡς ἄριστον μὲν ὑγιαίνειν, δεύτερον δὲ κάλλος, τρίτον δὲ πλοῦτος. καὶ ἕτερα δὲ μυρία ἀγαθὰ λέγεται. καὶ γὰρ ὀξὺ ὁρᾶν καὶ ἀκούειν καὶ πάντα, ὅσα ἔχεται τῶν αἰσθήσεων, εὐαισθήτως ἔχειν, ἔτι δὲ καὶ τὸ ποιεῖν τυραννοῦντα ὅτι ἂν ἐπιθυμῇ, καὶ τὸ μὲν τέλος πάσης μακαριότητος εἰς τὸ πάντα ταῦτα κεκτημένον ἀθάνατον εἶναι γενόμενον. ὅτι τάχιστα. ὑμεῖς δὲ καὶ ἐγώ πῃ τάδε λέγομεν, ὡς ταῦτά ἐστι ξύμπαντα δικαίοις μὲν καὶ ὁσίοις ἀνδράσιν ἄριστα κτήματα, ἀδίκοις δὲ κάκιστα ξύμπαντα, ἀρξάμενα ἀπὸ τῆς ὑγιείας. καὶ δὴ χαὶ τὸ ὁρᾶν καὶ τὸ ἀκούειν καὶ τὸ αἰσθάνεσθαι καὶ τὸ παράπαν ξῆν μέγιστον μὲν κακὸν τὸν ξύμπαντα χρόνον ἀθάνατον ὄντα, κεκτημένον πάντα τὰ λεγόμενα ἀγαθὰ πλὴν δικαιοσύνης τε καὶ ἀρετῆς ἁπάσης" ἔλαττον δέ, ὡς ἂν ὀλίγι
goun xympanta blepei“ eita didaskei dia pleionōn, hōs physei men agathon aretē monē. ta de alla homōnymōs kaleitai, onomatos monou metechonta᾽ «ta gar hypo tōn pollōn phēsi «legomena agatha ouk orthōs legetai. legetai gar, hōs ariston men hygiainein, deuteron de kallos, triton de ploutos. kai hetera de myria agatha legetai. kai gar oxy horan kai akouein kai panta, hosa echetai tōn aisthēseōn, euaisthētōs echein, eti de kai to poiein tyrannounta hoti an epithymę̄, kai to men telos pasēs makariotētos eis to panta tauta kektēmenon athanaton einai genomenon. hoti tachista. hymeis de kai egō pę̄ tade legomen, hōs tauta esti xympanta dikaiois men kai hosiois andrasin arista ktēmata, adikois de kakista xympanta, arxamena apo tēs hygieias. kai dē chai to horan kai to akouein kai to aisthanesthai kai to parapan xēn megiston men kakon ton xympanta chronon athanaton onta, kektēmenon panta ta legomena agatha plēn dikaiosynēs te kai aretēs hapasēs" elatton de, hōs an oligi
mind.' Then he teaches at length that virtue alone is good by nature, while the others are called so equivocally, sharing only the name: 'For what the many call goods,' he says, 'are not rightly so called. For it is said that the best thing is health, second beauty, third wealth; and countless other things are called goods: seeing and hearing sharply and having all that pertains to the senses in good condition, and also doing as a tyrant whatever one desires, and as the crown of all happiness, possessing all these and becoming immortal as soon as possible. But you and I say this: that all these are the best possessions for just and holy men, but all the worst for the unjust, beginning from health; and that seeing, hearing, perceiving, and living at all are the greatest evil for one who would be immortal for all time possessing all the so-called goods except justice and all virtue, and a lesser evil the shorter
Notes and citation
Summary: Plato says the so-called goods are good only for the just.
- Plato, Laws 2.661a–b. The quotation ends in 6.36.
Extrabiblical texts: Plato, Leg. 661a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.35 (Raeder, 161; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-35) · Report an error
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.
6.36Raeder, 161
στον ὁ τοιοῦτος χρόνον ἐπιξζῴη.“ καὶ μετ΄ ὀλίγα".,«ἐγὼ μὲν γὰρ λέγω σαφῶς τὰ μὲν κακὰ λεγόμενα [ ἀγαθὰ τοῖς δικαίοις εἶναι, τοῖς δὲ ἀδίκοις κακά" τὰ δὲ ἀγαθὰ τοῖς μὲν ἀγαθοῖς ἀγαθά, τοῖς δὲ κακοῖς κακάς κἀγὼ δὲ πομιδῇ τήνδε ἄγαμαι τὴν διαίρεσιν... μέγιστον γὰρ ἀληθῶς ἀγαθὸν τό γε εἰδέναι, τί μὲν πυρίως ἀγαθόν, τί δὲ τοῦτο λέγεται μέν, γίνεται δὲ πὴ μὲν τοιοῦτος πὴ δὲ τοὐναντίον, ὑπὸ τῶν ἢ εὖ καὶ καλῶς μετιόντων ἢ τὴν ἐναντίαν γνώμην ἀσπαζομένων.
ston ho toioutos chronon epixzǭē.“ kai met΄ oliga".,«egō men gar legō saphōs ta men kaka legomena [ agatha tois dikaiois einai, tois de adikois kaka" ta de agatha tois men agathois agatha, tois de kakois kakas kagō de pomidę̄ tēnde agamai tēn diairesin... megiston gar alēthōs agathon to ge eidenai, ti men pyriōs agathon, ti de touto legetai men, ginetai de pē men toioutos pē de tounantion, hypo tōn ē eu kai kalōs metiontōn ē tēn enantian gnōmēn aspazomenōn.
the time such a man lives.' And a little later: 'For I say plainly that the so-called evils are goods for the just and evils for the unjust, and the goods are good for the good and evil for the wicked.' I greatly admire this division. For truly the greatest good is to know what is properly good, and what is called so but becomes sometimes such and sometimes the opposite, by those who pursue it well and nobly or embrace the opposite purpose.
Notes and citation
Summary: Theodoret praises Plato's distinction between true and so-called goods.
- Plato, Laws 2.661b–d.
Extrabiblical texts: Plato, Leg. 661d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.36 (Raeder, 161; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-36
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-36) · Report an error
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.
6.37Raeder, 162
καὶ γὰρ ὑγίεια καὶ κάλλος καὶ ῥώμη σώματος, καὶ μέντοι καὶ πλοῦτος τοὺς μὲν ὥνησέ τε καὶ ἔδειξε τῶν μνημάτων ἀξίους, τοῖς δὲ ὄργανα πονηρίας καὶ ἀκρασίας ἐγένετο. σωφροσύνη δὲ καὶ δικαιοσύνη καὶ τἄλλα ὅσα τούτοις παραπλήσια, τῆς ψυχῆς ἐστι κυήματα, ἃ πᾶσίν ἐστι τοῖς ἔχουσιν ὀνησιφόρα καὶ οὐδένα σίνεται τῶν πεκτημένων. τοῖς δὲ τοιούτοις καὶ τὰ λεγόμενα ἀγαθὰ ξύμφορα κτήματα᾽ δικαίων γὰρ καὶ σωφρόνων οἰκονόμων τυγχάνει. τὰ δέ γε διὰ τούτων ἄριστα γινόμενα κάκιστα φαίνεται, πονηροῖς περιπεσόντα καὶ παρανόμοις" καὶ γὰρ ὁρῶσιν ἃ μὴ δεῖ, καὶ ἀκούουσιν ὧν οὐ δεῖ, καὶ τὰς ἄλλας αἰσθήσεις εἰς ἀκολασίαν παιδεύουσιν.
kai gar hygieia kai kallos kai rhōmē sōmatos, kai mentoi kai ploutos tous men hōnēse te kai edeixe tōn mnēmatōn axious, tois de organa ponērias kai akrasias egeneto. sōphrosynē de kai dikaiosynē kai talla hosa toutois paraplēsia, tēs psychēs esti kyēmata, ha pasin esti tois echousin onēsiphora kai oudena sinetai tōn pektēmenōn. tois de toioutois kai ta legomena agatha xymphora ktēmata᾽ dikaiōn gar kai sōphronōn oikonomōn tynchanei. ta de ge dia toutōn arista ginomena kakista phainetai, ponērois peripesonta kai paranomois" kai gar horōsin ha mē dei, kai akouousin hōn ou dei, kai tas allas aisthēseis eis akolasian paideuousin.
For health, beauty, and bodily strength, and also wealth, have helped some and shown them worthy of memorials, but have become instruments of wickedness and incontinence for others. Self-control, justice, and the like are offspring of the soul, beneficial to all who have them, and harm none who possess them; and for such people even the so-called goods are useful possessions, for they meet just and self-controlled stewards. But what through these become the best appear the worst when they fall to the wicked and lawless; for they see what they should not, hear what they should not, and train the other senses for licentiousness.
Notes and citation
Summary: External goods help the virtuous and harm the wicked; virtues help all who have them.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.37 (Raeder, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-37
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-37) · Report an error
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.
6.38Raeder, 162
Μὴ τοίνυν, ὦ φίλοι ἄνδρες, ξυγχέωμεν τῶν πραγμάτων τὰς φύσεις, ἀλλὰ διαγνῶμεν, τί μὲν ἀληθῶς ἀγαθόν, τί δὲ καλόν, τί δέ γε τὴν μέσην τούτων κἀκείνων εἴληχε τάξιν᾽ καὶ μὴ καλῶμεν εὐδαίμονας τοὺς πλουτοῦντας καὶ ῥώμαλέους καὶ δυναστείαν περιβεβλημένους τινά᾽ κακοδαίμονας γὰρ ἀληθῶς καὶ τρισαθλίους προσαγορεύειν προσήκει τοὺς τούτων μὲν μετειληχότας, ὕλην δὲ ἀποφήναντας αὐτὰ κακίας καὶ πονηρίας.
Mē toinyn, ō philoi andres, xyncheōmen tōn pragmatōn tas physeis, alla diagnōmen, ti men alēthōs agathon, ti de kalon, ti de ge tēn mesēn toutōn kakeinōn eilēche taxin᾽ kai mē kalōmen eudaimonas tous ploutountas kai rhōmaleous kai dynasteian peribeblēmenous tina᾽ kakodaimonas gar alēthōs kai trisathlious prosagoreuein prosēkei tous toutōn men meteilēchotas, hylēn de apophēnantas auta kakias kai ponērias.
So, my friends, let us not confuse the natures of things, but distinguish what is truly good, what is noble, and what holds the middle rank between these and those; and let us not call happy the rich, the strong, and those clothed with some power; for those who share in these but make them material for vice and wickedness should properly be called unhappy and thrice wretched.
Notes and citation
Summary: The rich and powerful are not happy if they misuse their goods.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.38 (Raeder, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-38) · Report an error
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.
6.39Raeder, 162
ὅταν οὖν ἴδωμεν παμπόνηρον ἄνθρωπον πλούτῳ περιρεόμενον, μὴ τρισόλβιον ὀνομάξζωμεν, ἀλλὰ δείλαιον, ὕτι τοῦ παρανόμως βιοῦν ἔχει πολλὰς ἀφορμάς" καὶ ὅταν ἕτερον ἐπιεικῆ εἶναι δοκοῦντα θεασώμεθα δυσχληρίᾳ τινὶ καὶ πενίᾳ ξυνεξευγμένον, μήτε ἄθλιον ὑπολάβωμεν μήτε ἄδικον τὴν τοῦ Θεοῦ προμήθειαν νομίσωμεν.
hotan oun idōmen pamponēron anthrōpon ploutǭ perireomenon, mē trisolbion onomaxzōmen, alla deilaion, hyti tou paranomōs bioun echei pollas aphormas" kai hotan heteron epieikē einai dokounta theasōmetha dyschlērią tini kai penią xynexeugmenon, mēte athlion hypolabōmen mēte adikon tēn tou Theou promētheian nomisōmen.
So when we see an utterly wicked man flowing with wealth, let us not call him thrice blessed but wretched, because he has many means of living lawlessly; and when we see another who seems decent yoked to some misfortune and poverty, let us neither think him miserable nor consider God's providence unjust.
Notes and citation
Summary: Neither the prosperity of the wicked nor the poverty of the good disproves providence.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.39 (Raeder, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-39) · Report an error
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.
6.40Raeder, 163
πρῶτον μὲν γὰρ οὐ πάντως τῷ ὄντι δίκαιος ὃ δοκῶν εἶναι δίκαιος" ἑτέρως γὰρ καὶ ταῦτα ὁρᾷ καὶ διακρίνει ὃ πάντα γε ὁρῶν ὀφθαλμός. καὶ τοῦτο Σαμουὴλ τὸν προφήτην αὐτὸς ἐδί-. δαξεν ὁ τῶν ὅλων ὀπτήρ᾽ οὐχ ὡς ἄνθρωποςς γάρ φησιν οὁρῇ, οὕτως ὁρᾷ ὁ θεύς ἄνθρωπος μὲν γὰρ εἰς πρόσωπον,
prōton men gar ou pantōs tǭ onti dikaios ho dokōn einai dikaios" heterōs gar kai tauta horą kai diakrinei ho panta ge horōn ophthalmos. kai touto Samouēl ton prophētēn autos edi-. daxen ho tōn holōn optēr᾽ ouch hōs anthrōposs gar phēsin hoorę̄, houtōs horą ho theus anthrōpos men gar eis prosōpon,
First, the one who seems just is not necessarily truly just; for the eye that sees all sees and judges these things otherwise. The Overseer of the universe himself taught this to the prophet Samuel: 'For God does not see as man sees; man looks on the face,
1 Sam 16:7 (quotation, high confidence)
Notes and citation
Summary: God judges the heart, not appearances.
- The quotation of 1 Sam 16:7 ends in 6.41.
Cite (SBL): Theodoret, Graec. aff. cur. 6.40 (Raeder, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-40
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-40) · Report an error
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.
6.41Raeder, 163
Θεὸς δὲ εἰς καρδίαν ἵνα δὲ καὶ θῶμεν ἀληθῶς εἶναι δίκαιον τὸν δυσποτμίᾳ τινὶ κατεχόμενον, ἐκεῖνό γε πᾶσιν ἐπίδηλον, ὡς οὐδεμίαν ἐκ τῆς δυσημερίας εἰσδέξεται βλάβην, φέρειν ὡς ἀρετῆς ἀθλητὴς πεπαιδευμένος τὰ δυσχερῆ. ὥσπερ γὰρ οἵ πονηρίᾳ ξυζῶντες καὶ τὰ καλούμενα ἀγαθὰ πονηρίας ἀποφαίνουσιν ὄργανα, οὕτως οἷ τῆς ἀρετῆς ἐρῶντὲς μαὶ τὰ κακὰ νομιζόμενα φιλοσοφίας τῆς ἀληθοῦς κατασμευάζουσιν ὕλας.
Theos de eis kardian hina de kai thōmen alēthōs einai dikaion ton dyspotmią tini katechomenon, ekeino ge pasin epidēlon, hōs oudemian ek tēs dysēmerias eisdexetai blabēn, pherein hōs aretēs athlētēs pepaideumenos ta dyscherē. hōsper gar hoi ponērią xyzōntes kai ta kaloumena agatha ponērias apophainousin organa, houtōs hoi tēs aretēs erōntes mai ta kaka nomizomena philosophias tēs alēthous katasmeuazousin hylas.
but God on the heart.' And even if we grant that the one held by misfortune is truly just, this is plain to all, that he will receive no harm from adversity, having been trained as an athlete of virtue to bear hardships. For just as those living in wickedness make even the so-called goods instruments of wickedness, so lovers of virtue make even what are thought evils materials of true philosophy.
1 Sam 16:7 (quotation, high confidence)
Notes and citation
Summary: The just man turns misfortune into training in virtue.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.41 (Raeder, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-41
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-41) · Report an error
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.
6.42Raeder, 163
[ οὕτω δὴ τούτων ἕκαστον διακρίνοντες, οὔποτε τὸν Θεὸν ἄδιπον ὀνομάσομεν, ἀλλὰ ξυνομολογήσομεν ὀρθῶς ἔχειν, ὅπερ ὃ Πλάτων ἐν τῷ Θεαιτήτῳ ξυνέγραψεν,. ς θ' " ὐδ “Ἢ ὐδ' δ᾽ ὅδ, ὁλλ᾽ ς ἴό ΜΝ ὃ ὅτι νὁ θεὸς οὐδαμῇ οὐδαμῶς ἄδικος, ἀλλ᾽ ὡς οἷόν τε δὲκαιότατος᾽ καὶ οὐκ ἔστιν ὁμοιότερον οὐδέν, ἢ ὃς ἂν ἡμῶν γένηται ὅτι δικαιότατος περὶ τούτου. πάλιν δὲ κἀν τῷ δεμότῳ τῶν Νόμων ἰᾶσθαν πειρᾶται τοὺς τῆς θείας προψο
[ houtō dē toutōn hekaston diakrinontes, oupote ton Theon adipon onomasomen, alla xynomologēsomen orthōs echein, hoper ho Platōn en tǭ Theaitētǭ xynegrapsen,. s th' " yd “Ē yd' d᾽ hod, holl᾽ s io MN ho hoti no theos oudamę̄ oudamōs adikos, all᾽ hōs hoion te dekaiotatos᾽ kai ouk estin homoioteron ouden, ē hos an hēmōn genētai hoti dikaiotatos peri toutou. palin de kan tǭ demotǭ tōn Nomōn iasthan peiratai tous tēs theias propso
Judging each of these things in this way, we shall never call God unjust, but shall agree that Plato was right in what he wrote in the Theaetetus: 'God is in no way and by no means unjust, but as just as possible; and nothing is more like him than whichever of us becomes as just as possible.' And again in the tenth book of the Laws he tries to heal those who do not admit the account of divine provi-
Notes and citation
Summary: Plato says God is perfectly just; the Laws addresses deniers of providence.
- Plato, Theaetetus 176b–c. The scan has a line of noise before the quotation. The sentence continues in 6.43.
Extrabiblical texts: Plato, Theaet. 176b–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.42 (Raeder, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-42
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-42) · Report an error
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.
6.43Raeder, 163
ίας οὐ προσιεμένους τὸν λόγον" λέγει δὲ ταῦτα,,ιτὸν δὲ ἡγούμενον θεοὺς μὲν εἶναι, μὴ φροντίζειν δὲ τῶν ἀνθρωπίνων πραγμάτων, παραμυθητέον ὧδε" ὦ ἄριστε, δὴ φῶμεν, ὅτι μὲν ἡγῇ θεοὺς εἶναι, ξυγγένειά τις θείο, πρὸς τὸ ξύμφυτόν σὲ ἄγει τιμᾶν καὶ νομίέξειν εἶναι" κακῶν δ᾽ ἀνθρύπῶν καὶ ἀδίκων τύχαι, ἰδίᾳ καὶ δημοσίᾳ, ἀληθείᾳ μὲν οὐχ εὐδαίμονες, δόξῃ δὲ εὐδαιμονιξύμεναι σφόδρα, ἀλλ᾽ ἐμμελῶς ὄἄγουσί σε πρὸς ἀσέβειαν.
ias ou prosiemenous ton logon" legei de tauta,,iton de hēgoumenon theous men einai, mē phrontizein de tōn anthrōpinōn pragmatōn, paramythēteon hōde" ō ariste, dē phōmen, hoti men hēgę̄ theous einai, xyngeneia tis theio, pros to xymphyton se agei timan kai nomiexein einai" kakōn d᾽ anthrypōn kai adikōn tychai, idią kai dēmosią, alētheią men ouch eudaimones, doxę̄ de eudaimonixymenai sphodra, all᾽ emmelōs oagousi se pros asebeian.
dence. He says this: 'The one who thinks that there are gods but that they do not care for human affairs must be encouraged thus: "My good man, let us say, that you believe there are gods, some kinship with the divine perhaps leads you to honor what is akin to you and to believe in them; but the fortunes of wicked and unjust men, in private and in public, not truly happy but greatly esteemed happy in opinion, lead you, wrongly, to impiety."'
Notes and citation
Summary: Plato's Laws answers those who think the gods neglect human affairs.
- Plato, Laws 10.899d–e.
Extrabiblical texts: Plato, Leg. 899d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.43 (Raeder, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-43
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-43) · Report an error
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.
6.44Raeder, 164
“Ὁ εἶτα διεξελθὼν τὴν νομιξομένην τῶν ἀδίκων εὐπληρίαν, ἐπιφέρει καὶ ταῦτα᾽,»ἀλλ᾽ οὐδὲν τάχα ἂν εἴη χαλεπὸν ἐνδείξασθαι τοῦτό γε, ὡς ἐπεμελεῖς σμικρῶν εἰσι θεοὶ οὐκ ἧττον, μᾶλλον δὲ ἢ τῶν μεγέθει διαφερόντων. ἤκουξ γάρ που καὶ παρῆν τοῖς νῦν δὴ λεγομένοις, ὡς ἀγαθοί ὄντες πᾶσαν ἀρετὴν τὴν ἁπάντων ἐπιμέλειαν, οἰκδιοτάτην αὐτῶν οὖσαν, κέητηνται.
“Ho eita diexelthōn tēn nomixomenēn tōn adikōn euplērian, epipherei kai tauta᾽,»all᾽ ouden tacha an eiē chalepon endeixasthai touto ge, hōs epemeleis smikrōn eisi theoi ouk hētton, mallon de ē tōn megethei diapherontōn. ēkoux gar pou kai parēn tois nyn dē legomenois, hōs agathoi ontes pasan aretēn tēn hapantōn epimeleian, oikdiotatēn autōn ousan, keētēntai.
Then, having gone through the supposed good fortune of the unjust, he adds this: 'But it would perhaps not be hard to show that the gods care for small things no less, but rather more, than for things outstanding in size. For you heard and were present at what was just said, that being good with every virtue, they possess care of all things as most proper to them.'
Notes and citation
Summary: Plato argues the gods care for small things too.
- Plato, Laws 10.900c–d.
Extrabiblical texts: Plato, Leg. 900c–d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.44 (Raeder, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-44
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-44) · Report an error
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.
6.45Raeder, 164
“Ὁ εἶτα ξυλλογισμοῖς κρατύνας τὸν λόγον ἐπήγαγεν᾽ μὴ τοίνυν τὸν θεὸν ἀξιῶμέν ποτε θνητῶν δημιουργῶν φαυλότερον, οἱ τὰ προσήκοντα αὐτοῖς ἔργα, ὅσῳπερ ἂν ἀμείνους ὦσι, τοσούτῳ ἀκριβέστερα καὶ τελεώτερα μιᾷ τέχνῃ σμικρὰ καὶ μεγάλα ἀπεργάζονται᾽ τὸν δὲ θεόν, ὄντα τε σοφόν, βουλόμενόν τε ἐπιμελεῖσθαι, δυνατὸν εἶναις καὶ δυνάμενον μὲν ῥᾷον ἐπιμεληθῆναι, σμικρῶν δὲ ὄντων μηδαμῇ ἐπιμελεῖσθαι δυνατὸν εἶναις καθάπερ ἀργὸν ἢ δειλόν τινα διὰ πόνους ῥῳθθυμοῦντα."
“Ho eita xyllogismois kratynas ton logon epēgagen᾽ mē toinyn ton theon axiōmen pote thnētōn dēmiourgōn phauloteron, hoi ta prosēkonta autois erga, hosǭper an ameinous ōsi, tosoutǭ akribestera kai teleōtera mią technę̄ smikra kai megala apergazontai᾽ ton de theon, onta te sophon, boulomenon te epimeleisthai, dynaton einais kai dynamenon men rhąon epimelēthēnai, smikrōn de ontōn mēdamę̄ epimeleisthai dynaton einais kathaper argon ē deilon tina dia ponous rhǭththymounta."
Then, confirming the argument with reasonings, he added: 'Let us not, then, think God inferior to mortal craftsmen, who, the better they are, the more accurately and perfectly they finish their proper works, small and great, by one art; and that God, being wise, willing and able to care, would care for none of the small things, which are easier to care for, as if he were lazy or cowardly and shirking from toil.'
Notes and citation
Summary: God, unlike a lazy craftsman, cares for great and small alike.
- Plato, Laws 10.902e–903a.
Extrabiblical texts: Plato, Leg. 902e–903a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.45 (Raeder, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-45
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-45) · Report an error
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.
6.46Raeder, 164
ἔπειτα ἐπιφέρει" μηδαμῶς δόξαν τοιαύτην περὶ θεοῦ, ὦ ξένε, ἀποδεχώμεθα᾽ οὐδαμῇ γὰρ οὔτε ὅσιον οὔτε ἀληθὲς τὸ διανόημα διανοοῖτ᾽ ἄν“ καὶ πάλιν μετ᾽ ὀλίγα᾽ «πᾶς γὰρ ἰατρὸς καὶ πᾶς ἔντεχνος δημιουργὸς παντὸς μὲν ἕνεκα πάντα ἐργάζεται πρὸς τὸ κοινῇ ξυντεῖνον βέλτιον" μέρος μὲν εἵνεκεν ὅλου, καὶ οὐχ ὅλον εἵνεκεν μέρους ἀπεργάζεται" σὺ δ᾽ ἀγαφνακτεῖς. ἀγνοῶν, ὕπῃ τὸ περὶ σὲ ἄριστον τῷ παντὶ ξυμβα
epeita epipherei" mēdamōs doxan toiautēn peri theou, ō xene, apodechōmetha᾽ oudamę̄ gar oute hosion oute alēthes to dianoēma dianooit᾽ an“ kai palin met᾽ oliga᾽ «pas gar iatros kai pas entechnos dēmiourgos pantos men heneka panta ergazetai pros to koinę̄ xynteinon beltion" meros men heineken holou, kai ouch holon heineken merous apergazetai" sy d᾽ agaphnakteis. agnoōn, hypę̄ to peri se ariston tǭ panti xymba
Then he adds: 'Let us by no means accept such an opinion about God, stranger; for one would think a thought in no way either holy or true.' And again a little later: 'For every physician and every skilled craftsman does everything for the sake of the whole, striving for what is best in common; he makes the part for the sake of the whole, not the whole for the sake of the part; but you are vexed, not knowing how what concerns you turns out best for the whole
Notes and citation
Summary: Plato says the part exists for the whole.
- Plato, Laws 10.903a, 903c–d. The word is split between 6.46 and 6.47.
Extrabiblical texts: Plato, Leg. 903c–d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.46 (Raeder, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-46
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-46) · Report an error
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.
6.47Raeder, 165
ίνει καὶ μετὰ πλείστους λόγων ἑλιγμοὺς ἐπήγαγεν"..ὃ αὐτὸς δὲ λόγος σον καὶ περὶ ἐκείνων ἂν εἴη, τῶν οὃς σὺ κατιδὼν ἐκ σμικρῶν μεγάλους γεγονότας ἀνοσιουργήσαντας ἤ τι τοιοῦτο πράξαντας φήθης ἐξ ἀθλίων. εὐδαίμονας γεγονέναι, καὶ ὡς ἐν κατόπτροις αὐτῶν ταῖς πράξεσιν ἡγήσω καθεωραπέναι τὴν πάντων ἀμέλειαν θεῶν, οὐκ εἰδὼς αὐτῶν τὴν ξυντέλειαν, ὅπῃ πώποτε τῷ παντὶ ξυμβάλλεται.““.
inei kai meta pleistous logōn heligmous epēgagen"..ho autos de logos son kai peri ekeinōn an eiē, tōn hoos sy katidōn ek smikrōn megalous gegonotas anosiourgēsantas ē ti toiouto praxantas phēthēs ex athliōn. eudaimonas gegonenai, kai hōs en katoptrois autōn tais praxesin hēgēsō katheōrapenai tēn pantōn ameleian theōn, ouk eidōs autōn tēn xynteleian, hopę̄ pōpote tǭ panti xymballetai.““.
and for you.' And after very many turns of argument he added: 'The same account would be yours about those whom you saw rise from small to great after committing impieties or doing something of that kind, whom you thought had become happy from wretched, and in whose deeds, as in mirrors, you thought you saw the gods' neglect of all things, not knowing their contribution, how it ever contributes to the whole.'
Notes and citation
Summary: The prosperity of the wicked does not show divine neglect.
- Plato, Laws 10.905b.
Extrabiblical texts: Plato, Leg. 905b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.47 (Raeder, 165; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-47
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-47) · Report an error
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.
6.48Raeder, 165
διὰ δὴ τούτων ἁπάντων καὶ τῆς προνοίας τὸ δίκαιον ἔδειξε, ] καὶ ὡς ἕκαστον τῶν γινομένων τῷ παντὶ παθέστηκε ξύμφόρον. οὐ γὰρ τοῦ σμικροτάτου γε μορίου χάριν τὸ ὅλον γεγένηται, ἀλλὰ τὰ μόρια ξυμπληροῖ τὴν τοῦ παντὸς ἁρμογίαν᾽ οὐδὲ διὰ μίαν δακτύλου ἑνὸς σκυταλίδα ὅλον ᾿διεπλάσθη τὸ σῶμα, ἀλλὰ διὰ τὸ σῶμα καὶ οἱ δάκτυλοι καὶ αἱ τούτων ξυνηρμόσθησαν σκυταλίδες.
dia dē toutōn hapantōn kai tēs pronoias to dikaion edeixe, ] kai hōs hekaston tōn ginomenōn tǭ panti pathestēke xymphoron. ou gar tou smikrotatou ge moriou charin to holon gegenētai, alla ta moria xymplēroi tēn tou pantos harmogian᾽ oude dia mian daktylou henos skytalida holon ᾿dieplasthē to sōma, alla dia to sōma kai hoi daktyloi kai hai toutōn xynērmosthēsan skytalides.
By all these he showed the justice of providence, and how each thing that happens is beneficial to the whole. For the whole did not come to be for the sake of the smallest part, but the parts complete the harmony of the whole; nor was the whole body formed for one joint of one finger, but for the body the fingers and their joints were fitted together.
Notes and citation
Summary: Providence orders each part for the good of the whole.
Cite (SBL): Theodoret, Graec. aff. cur. 6.48 (Raeder, 165; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-48
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-48) · Report an error
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.
6.49Raeder, 165
ἐἘπειδὴ τοίνυν θνητὴ μὲν γέγονε τῶν ἀνθρώπων ἡ φύσις, θνητὴ δὲ οὖσα πολλῶν ἐστιν ἐνδεής, καὶ γεωργίας καὶ φυτουργίας καὶ ναυτιλίας, καὶ μέντοι καὶ οἰκοδομικῆς καὶ χαλκευτικῆς καὶ ὑφαντυνῆς καὶ σκυτοτομιπῆς καὶ ναῦυπηγιμῆς τέχνης καὶ τῶν ἄλλων ὅσαι ξυνεργοῦσι πρὸς τὴν ἀναγκαίαν τοῦ σώματος θεραπείαν, μάλα γε εἰκότως ὃ τοῦ παντὸς κηδεμὼν τοῖς μὲν πενίαν, τοῖς δὲ ξυνεχλήρωσε πλοῦτον; ἵνα οἵ μὲν τὰς ὕλας παρέχωσιν, οἱ δὲ τὰς χεῖρας ἠσκημένας πρὸς τὰς τέχνας.
eEpeidē toinyn thnētē men gegone tōn anthrōpōn hē physis, thnētē de ousa pollōn estin endeēs, kai geōrgias kai phytourgias kai nautilias, kai mentoi kai oikodomikēs kai chalkeutikēs kai hyphantynēs kai skytotomipēs kai nauypēgimēs technēs kai tōn allōn hosai xynergousi pros tēn anankaian tou sōmatos therapeian, mala ge eikotōs ho tou pantos kēdemōn tois men penian, tois de xynechlērōse plouton? hina hoi men tas hylas parechōsin, hoi de tas cheiras ēskēmenas pros tas technas.
Since, then, human nature was made mortal, and being mortal needs many things, farming, planting, seafaring, and also the arts of building, smithing, weaving, shoemaking, and shipbuilding, and the others that help in the necessary care of the body, the Guardian of the universe very fittingly allotted poverty to some and wealth to others, so that some might supply the materials and others hands trained for the arts.
Notes and citation
Summary: God assigned wealth and poverty so that people would serve one another's needs.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.49 (Raeder, 165; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-49
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-49) · Report an error
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.
6.50Raeder, 166
ἐξήρτησε δὲ τῆς πενίας διὰ τῆς χρείας τοὺς ἐπὶ πλούτῳ βρενθυομένους τῶν ὅλων ὁ πρύτανις. δέονταν γὰρ οὐ» ἀρτοποιῶν οὐδὲ ὀψοποιῶν μόνον καὶ οἰνοχόων, ἀλλὰ καὶ οἰκοδόμων καὶ γεωργῶν καὶ ταλασιουργῶν καὶ σκυτέων, οἵ δέ γε φιλότιμον καὶ ξωγράφῶν καὶ πλαστουργῶν καὶ τῶν ἄλλων, οἱ περιφανεστέρας ἀποφαίνουσι τῶν πλουτούντων τὰς οἰκίας᾽ δέονται δ᾽ αὖ πάλιν καὶ οἱ χειρώνακτες τῶν εὐπόρων καὶ χρήματα χορηγούντων καὶ ὠνουμένων τὰ παρ᾽ ἐκείνων δημιουργούμενα.
exērtēse de tēs penias dia tēs chreias tous epi ploutǭ brenthyomenous tōn holōn ho prytanis. deontan gar ou» artopoiōn oude opsopoiōn monon kai oinochoōn, alla kai oikodomōn kai geōrgōn kai talasiourgōn kai skyteōn, hoi de ge philotimon kai xōgraphōn kai plastourgōn kai tōn allōn, hoi periphanesteras apophainousi tōn ploutountōn tas oikias᾽ deontai d᾽ au palin kai hoi cheirōnaktes tōn euporōn kai chrēmata chorēgountōn kai ōnoumenōn ta par᾽ ekeinōn dēmiourgoumena.
The Ruler of the universe made those who pride themselves on wealth depend through need on poverty. For they need not only bakers, cooks, and wine-pourers, but also builders, farmers, wool-workers, and shoemakers, and the ambitious need painters, sculptors, and the others who make the houses of the rich more splendid; and the manual workers in turn need the well-off, who supply money and buy what they make.
Notes and citation
Summary: Rich and poor depend on one another.
Cite (SBL): Theodoret, Graec. aff. cur. 6.50 (Raeder, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-50
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-50) · Report an error
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.
6.51Raeder, 166
ὁ ἢ δὲ Α τήνδ᾽ τῇ ε ΣΝ ἣν διαφορὰν ᾿Ὶ δυσχεραίνοντες καὶ ᾿ χαλεπαίνοντες, " ὅτε μὴ πάντες τῶν αὐτῶν μετεσχήκαμεν, ἐγκαλείτωσαν καὶ τοῖς ζωγράφοις, ὅτι μὴ ἑνὶ χρώματι γράφουσιν, ἀλλ᾽ ἐκ διαφόρων τὰς εἰκόνας δαιδάλλουσι' κατηγορείτωσαν. δὲ καὶ τῶν λυροποιῶν, καὶ μέντοι καὶ αὐτῶν γε τῶν μουσικῶν, ὅτι μὴ ἴσην ἀφιᾶσιν ὅπασαν ἠχὴν αἵ χορδαί, ἀλλ᾽ ἄλλην μὲν ἡ νήτη, ἄλλην δὲ ἡ ὑπάτη, καὶ ἡ μὲν ὀξεῖαν, ἡ δὲ βαρεῖαν, ἡ δὲ μέσον ἔχει τὸν φθόγγον.
ho ē de A tēnd᾽ tę̄ e SN hēn diaphoran ᾿I dyscherainontes kai ᾿ chalepainontes, " hote mē pantes tōn autōn meteschēkamen, enkaleitōsan kai tois zōgraphois, hoti mē heni chrōmati graphousin, all᾽ ek diaphorōn tas eikonas daidallousi' katēgoreitōsan. de kai tōn lyropoiōn, kai mentoi kai autōn ge tōn mousikōn, hoti mē isēn aphiasin hopasan ēchēn hai chordai, all᾽ allēn men hē nētē, allēn de hē hypatē, kai hē men oxeian, hē de bareian, hē de meson echei ton phthongon.
Let those who are vexed and angry at this difference, because we have not all received the same things, accuse painters too for not painting with one color but embellishing their pictures with different ones; let them accuse lyre-makers, and musicians themselves, because the strings do not all give an equal sound, but the nētē one, the hypatē another, one high, another low, another holding the middle pitch.
Notes and citation
Summary: Inequality is like the varied colors of a painting or strings of a lyre.
- The scan has noise at the start; translated by sense.
Cite (SBL): Theodoret, Graec. aff. cur. 6.51 (Raeder, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-51
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-51) · Report an error
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.
6.52Raeder, 166
νεμεσᾶν δὲ αὐτοὺς προσῆκε καὶ τοῖς γεωμέτραις, ὅτι οὐχ ἕν τοῖς τὴν γραμμινὴν μανθάνουσιν ἐπιστήμην ἐπιδεικνύουσι σχῆμα, ἀλλὰ τρίγωνα καὶ τετράγωνα παὶ μηνοειδῆ καὶ κύκλους καὶ τραπέζια καὶ ἄλλα ἄττα τῶν εἰρημένων πολλαπλάσια. ἐπιμεμφέσθωσαν δὲ καὶ τοῖς τὴν ἀριθμητικὴν διδάσκουσιν ἐπιστήμην, ὅτε τῶν ἀριθμῶν οἵ μέν εἰσιν ἄρτιοι, οἵ δὲ περιττοί, οἱ δὲ ἀρτιοπέριττοι, οἱ δὲ περισσάρτιοι, καὶ οἵ μὲν κύβοι, οἵ δὲ κυβεπίκυβοι.
nemesan de autous prosēke kai tois geōmetrais, hoti ouch hen tois tēn gramminēn manthanousin epistēmēn epideiknyousi schēma, alla trigōna kai tetragōna pai mēnoeidē kai kyklous kai trapezia kai alla atta tōn eirēmenōn pollaplasia. epimemphesthōsan de kai tois tēn arithmētikēn didaskousin epistēmēn, hote tōn arithmōn hoi men eisin artioi, hoi de perittoi, hoi de artioperittoi, hoi de perissartioi, kai hoi men kyboi, hoi de kybepikyboi.
They ought to be indignant with geometers too, because they do not show students of linear science a single figure, but triangles, squares, crescents, circles, trapezia, and many times more than these. Let them blame the teachers of arithmetic too, because some numbers are even, some odd, some even-odd, some odd-even, some cubes, some cubes of cubes.
Notes and citation
Summary: Variety is necessary, as in geometry and arithmetic.
Cite (SBL): Theodoret, Graec. aff. cur. 6.52 (Raeder, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-52
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-52) · Report an error
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.
6.53Raeder, 166
εἰ δὲ ἀναγκαῖα, καὶ τῶν ἀριθμῶν αἵ ἰδέαι καὶ τῶν σχημάτων τὸ ποικίλον καὶ τῶν χορδῶν τὸ διάφορον καὶ τὰ παντοδαπὰ τῶν χρωμάτων γένη, τί δήποτε δυσχεραίνετε, ὅτι μὴ πάντες Κροῖσον καὶ Μῆΐδαι καὶ 4αρεῖοι γεγένησθε; οὐδὲν γὰρ ἕτερον βούλεσθε, τήνδε τὴν ἰσότητα ποθοῦντες, ἢ λιμῷ καὶ σπάνει τῶν ἀναγκαίων ἄρδην ἅπαν ἀφανισθῆγαι τῶν ἀνθρώπων τὸ γένος.
ei de anankaia, kai tōn arithmōn hai ideai kai tōn schēmatōn to poikilon kai tōn chordōn to diaphoron kai ta pantodapa tōn chrōmatōn genē, ti dēpote dyscherainete, hoti mē pantes Kroison kai Mēïdai kai 4areioi gegenēsthe? ouden gar heteron boulesthe, tēnde tēn isotēta pothountes, ē limǭ kai spanei tōn anankaiōn ardēn hapan aphanisthēgai tōn anthrōpōn to genos.
If the forms of numbers, the variety of figures, the difference of strings, and all the kinds of colors are necessary, why are you vexed that you have not all become Croesuses, Midases, and Dariuses? Longing for this equality, you want nothing else than that the whole human race should be utterly destroyed by hunger and lack of necessities.
Notes and citation
Summary: Universal wealth would destroy humanity by want.
Cite (SBL): Theodoret, Graec. aff. cur. 6.53 (Raeder, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-53
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-53) · Report an error
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.
6.54Raeder, 167
τίς γὰρ ἠνέσχετο. ἄν, ἰσοτιμίας πάντων μετειληχότων, τὸν ὑπὲρ τῆς τοῦ πέλας θεραπείας ἀναδέξασθαι πόνον ἢ ἀρόσαι γῆν καὶ σπεῖραι καὶ τοὺς ἀστάχυας ἀμῆσαν ἢ φυτεῦσαι καὶ τρυγῆσαι καὶ ἀποθλίψαι οἴνου καὶ ἐλαίας καρπόν; ἄλλῳ δὲ διακονεῖν ἄλλον τῆς ὁμοτιμίας οὐ ξυγχωρούσης, πῶς ἂν ἤρκεσεν ἕκαστος, βουκόλος ὁμοῦ καὶ αἰπόλος καὶ προβατεὺς καὶ συβώτης γινόμενος, καὶ μέντοι καὶ ὑφάντης καὶ σκυτοτόμος, καὶ οἱκοδόμος καὶ χαλκοτύπος, καὶ ἀρτοποιὸς καὶ ὀψοποιός, καὶ γεωργὸς καὶ φυτουργός, καὶ ναυπηγὸς καὶ ναύτης καὶ κυβεργήτης; τούτων γὰρ ἁπάντων καὶ ἑτέρων γε πολλαπλασιόνων ἕκαστος ἐνδεής.
tis gar ēnescheto. an, isotimias pantōn meteilēchotōn, ton hyper tēs tou pelas therapeias anadexasthai ponon ē arosai gēn kai speirai kai tous astachyas amēsan ē phyteusai kai trygēsai kai apothlipsai oinou kai elaias karpon? allǭ de diakonein allon tēs homotimias ou xynchōrousēs, pōs an ērkesen hekastos, boukolos homou kai aipolos kai probateus kai sybōtēs ginomenos, kai mentoi kai hyphantēs kai skytotomos, kai hoikodomos kai chalkotypos, kai artopoios kai opsopoios, kai geōrgos kai phytourgos, kai naupēgos kai nautēs kai kybergētēs? toutōn gar hapantōn kai heterōn ge pollaplasionōn hekastos endeēs.
For if all shared equal honor, who would consent to undertake the toil of serving his neighbor, or to plow and sow the land and reap the ears, or to plant, harvest, and press the fruit of the vine and olive? And since equality of honor would not allow one to serve another, how could each suffice, being at once oxherd, goatherd, shepherd, and swineherd, and also weaver and shoemaker, builder and bronze-smith, baker and cook, farmer and planter, shipwright, sailor, and helmsman? For each needs all these and many times more.
Notes and citation
Summary: No one could supply all his needs alone.
Cite (SBL): Theodoret, Graec. aff. cur. 6.54 (Raeder, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-54
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-54) · Report an error
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.
6.55Raeder, 167
τί δήποτε τοίνυν οὐχ ὑμνεῖτε τὴν ἀρίστην διανομήν; ἀλλ᾽ ὑμεῖς μάλιστα χαλεπαίνετε, οἵ θεραπαινῶν καὶ οἰκετῶν, καὶ μέντοι καὶ γεωργῶν ἀπολαύοντες ὅτι μάλιστα πλείστων; ὃ μὲν γὰρ γεωργὸς στέργει τὴν τάξιν, ἣν ἔλαχε, καὶ ὃ οἰκέτης ὡσαύτως, καὶ μέντοι καὶ ὃ χειροτέχνης ἀγαπᾷ τὴν τέχνην καὶ τοὺς πόνους, οἷς ξυγκεπλήρωται" ὑμεῖς δὲ τρυφῶντες καὶ ὑπερμαξῶντες καὶ διὰ τῆς ἑτέρων διακονίας παντοδαπῆς χλιδῆς ἀπολαύοντες, λόγοις βλασφήμοις τὸν τούτων κατατοξεύετε χορηγόν.
ti dēpote toinyn ouch hymneite tēn aristēn dianomēn? all᾽ hymeis malista chalepainete, hoi therapainōn kai oiketōn, kai mentoi kai geōrgōn apolauontes hoti malista pleistōn? ho men gar geōrgos stergei tēn taxin, hēn elache, kai ho oiketēs hōsautōs, kai mentoi kai ho cheirotechnēs agapą tēn technēn kai tous ponous, hois xynkeplērōtai" hymeis de tryphōntes kai hypermaxōntes kai dia tēs heterōn diakonias pantodapēs chlidēs apolauontes, logois blasphēmois ton toutōn katatoxeuete chorēgon.
Why then do you not hymn this excellent distribution? Why are you most indignant, you who enjoy the greatest number of maidservants, household slaves, and farmers? For the farmer is content with the rank he received, the slave likewise, and the craftsman loves his art and the labors allotted him; but you, living in luxury, overfed, and enjoying every kind of indulgence through others' service, shoot blasphemous words at the Giver of these things.
Notes and citation
Summary: The rich who complain most enjoy the most.
Cite (SBL): Theodoret, Graec. aff. cur. 6.55 (Raeder, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-55
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-55) · Report an error
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.
6.56Raeder, 167
τούτους δὲ τοὺς λόγους ὠδίνετε, ἀκρασίᾳ μὲν δουλεύειν αἱρούμενοι, πρόφασιν δὲ ἀπολογίας εὑρίσκειν ἡγούμενοι, πρῶτον μὲν τὸ μὴ τῇ θείᾳ προνοίᾳ κινεῖσθαν τῶν ὅλων τοὺς οἴακας, ἔπειτα δὲ τὸ νομίξειν ὑπὸ τὴν τῆς εἱμαρμένης ἀνάγκην οὐ μόνον τὸ σῶμα καὶ τὰ περὶ τοῦτο τελεῖν, ἀλλὰ καὶ αὐτὴν τὴν αἵρεσιν τῆς ψυχῆς.
toutous de tous logous ōdinete, akrasią men douleuein hairoumenoi, prophasin de apologias heuriskein hēgoumenoi, prōton men to mē tę̄ theią pronoią kineisthan tōn holōn tous oiakas, epeita de to nomixein hypo tēn tēs heimarmenēs anankēn ou monon to sōma kai ta peri touto telein, alla kai autēn tēn hairesin tēs psychēs.
You bring forth these words choosing to be slaves to incontinence, and thinking you find a pretext of defense: first, that the rudder of the universe is not moved by divine providence; then, believing that not only the body and what concerns it but even the very choice of the soul is under the necessity of fate.
Notes and citation
Summary: Denying providence and asserting fate serve as excuses for vice.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.56 (Raeder, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-56
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-56) · Report an error
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.
6.57Raeder, 168
ἀλλ᾽ ὃ Τιλάτων τἀναντία διδάσκει, ὡς,»ἀρετὴ ἀδέσποτον, ἣν τιμῶν τις καὶ ἀτιμάζων πλέον ἢ ἔλαττον ἕξεις. καὶ πάλιν", αἰτία ἑλομένου, θεὸς ἀναίτιος" κακῶν γὰρ ὁ θεὸς οὔποτε αἴτιος.“ καὶ ἐν αὐτοῖς δὲ τοῖς χαλεποῖς κινδύνοις τὸν Σωκράτην δείκνυσιν ὁ Πλάτων φιλοσοφοῦντα καὶ προνοίας πέρι καὶ τοῦ μὴ δεδιέναν θάνατον. καὶ ταῦτα γὰρ ἐν τῇ ἀπολογίᾳ τέθεικεν᾽ «ἀλλὰ καὶ ὑμᾶς χρή, ὦ ἄνδρες δικασταί, εὐέλπιδας εἶναι πρὸς θάνατον καὶ ἕν τι τοῦτο διανοεῖσθαι ἀληθές, ὅτε οὐκ ἔστιν ἀνδρὶ ἀγαθῷ κακὸν οὐδέν, οὔτε ζῶντι οὔτε τελευτήσαντι, οὐδὲ ἀμελεῖται ὑπὸ θεῶν τὰ τούτου πράγματα.
all᾽ ho Tilatōn tanantia didaskei, hōs,»aretē adespoton, hēn timōn tis kai atimazōn pleon ē elatton hexeis. kai palin", aitia helomenou, theos anaitios" kakōn gar ho theos oupote aitios.“ kai en autois de tois chalepois kindynois ton Sōkratēn deiknysin ho Platōn philosophounta kai pronoias peri kai tou mē dedienan thanaton. kai tauta gar en tę̄ apologią tetheiken᾽ «alla kai hymas chrē, ō andres dikastai, euelpidas einai pros thanaton kai hen ti touto dianoeisthai alēthes, hote ouk estin andri agathǭ kakon ouden, oute zōnti oute teleutēsanti, oude ameleitai hypo theōn ta toutou pragmata.
But Plato teaches the opposite: that 'virtue has no master; as one honors or dishonors it, he will have more or less of it.' And again: 'The responsibility is the chooser's; God is blameless; for God is never the cause of evils.' And even in grievous dangers Plato shows Socrates philosophizing about providence and about not fearing death. For he set this in the Apology: 'But you too, judges, must be of good hope toward death, and think this one thing true, that no evil can befall a good man, either living or dead, nor are his affairs neglected by the gods.'
Notes and citation
Summary: Plato teaches that virtue is free, God blameless, and the good man cared for.
- Plato, Republic 10.617e; Apology 41c–d.
Extrabiblical texts: Plato, Resp. 617e (Plato (works); quotation); Plato, Apol. 41c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.57 (Raeder, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-57
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-57) · Report an error
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.
6.58Raeder, 168
οὔπουν τῷ ὄντι κακὰ πενία καὶ νόσος καὶ δουλεία καὶ θάνατος, ἀλλὰ καλεῖται μὲν ὑπὸ τῶν ἀνοήτων κακά, ἀγαθὰ δὲ γίνεται. τοῖς εὖ καὶ καλῶς κεχρημένοις. ὅτι δὲ αὔξει τῶν ἀνθρώπων τὴν πονηρίαν τὸ μὴ πιστεύειν ἰθύνεσθοι προνοίᾳ τὰ ξύμπαντα, Ἀττικὸς ὁ Πλατωνικὸς βοᾷ",,ῳὥστε ἕτοιμόν τι χρῆμα πρὸς ἀδικίαν
oupoun tǭ onti kaka penia kai nosos kai douleia kai thanatos, alla kaleitai men hypo tōn anoētōn kaka, agatha de ginetai. tois eu kai kalōs kechrēmenois. hoti de auxei tōn anthrōpōn tēn ponērian to mē pisteuein ithynesthoi pronoią ta xympanta, Attikos ho Platōnikos boą",,hǭōste hetoimon ti chrēma pros adikian
So poverty, disease, slavery, and death are not truly evils, but are called evils by the foolish, and become goods for those who use them well and nobly. And that not believing all things to be guided by providence increases human wickedness, Atticus the Platonist cries out: 'So that a thing ready for injustice
Notes and citation
Summary: Atticus says denying providence encourages wickedness.
- Atticus, fragment 3 (des Places), known from Eusebius, Praep. ev. 15.5. The quotation continues in 6.59.
Extrabiblical texts: Atticus, fr. 3 (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 6.58 (Raeder, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-58
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-58) · Report an error
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.
6.59Raeder, 168
ἡ τῆς προνοίας ἀπόγνωσις.“ καὶ Πλωτῖνος δέ (περιφανὴς δὲ χαὶ οὗτος ἐν φιλοσόφοις ξυγγράμμασι) τόδε τὸ προοίμιον τοῖς περὶ προνοίας ἐντέθεικε λόγοις" «,τὸ μὲν τῷ αὐτομάτῳ καὶ τύχῃ διδόναι τοῦδε τοῦ παντὸς τὴν αἰτίαν καὶ ξύστασιν, ὡς ἄλογον καὶ ἀνδρὸς οὔτε νοῦν οὔτε αἴσθησιν πεκτημένου, δῆλόν που καὶ πρὸ ἔργου, καὶ πολλοὶ καὶ ἱκανοὶ πρὸ τούτου. καταβέβληνται δειενύντες λόγοις εἶτα πολλοὺς τοιούτοὺς ἀνελίξας λόγους ἐπήγαγεν" Ϊ οὕτω δὴ ἐξ ἑνὸς νοῦ καὶ τοῦ ἀπ᾽ αὐτοῦ λόγου ἀνέστη τόδε τὸ πᾶν καὶ διέστη.“
hē tēs pronoias apognōsis.“ kai Plōtinos de (periphanēs de chai houtos en philosophois xyngrammasi) tode to prooimion tois peri pronoias entetheike logois" «,to men tǭ automatǭ kai tychę̄ didonai toude tou pantos tēn aitian kai xystasin, hōs alogon kai andros oute noun oute aisthēsin pektēmenou, dēlon pou kai pro ergou, kai polloi kai hikanoi pro toutou. katabeblēntai deienyntes logois eita pollous toioutous anelixas logous epēgagen" Ï houtō dē ex henos nou kai tou ap᾽ autou logou anestē tode to pan kai diestē.“
is despair of providence.' And Plotinus (he too is famous for his philosophical writings) put this preface to his discourses on providence: 'To attribute the cause and composition of this universe to chance and fortune, as irrational and belonging to a man who has neither mind nor perception, is plain even before argument, and many sufficient arguments have been laid down before this to show it.' Then, unrolling many such arguments, he added: 'So from one Mind and the Word (logos) proceeding from it this universe arose and was set out.'
Notes and citation
Summary: Plotinus rejects chance and says the universe comes from Mind and Logos.
- Atticus, fragment 3 (end). Plotinus, Enneads 3.2.1–2.
Extrabiblical texts: Atticus, fr. 3 (Atticus, Against Those Who Interpret Plato through Aristotle; quotation); Plotinus, Enn. 3.2.1–2 (Plotinus, Enneads; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.59 (Raeder, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-59
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-59) · Report an error
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.
6.60Raeder, 169
ταῦτα δὲ καὶ οὗτος ἐκ τῶν ἱερῶν λογίων σεσύληκεν. ἤκουσε γὰρ πάντως τῆς τῶν θείων εὐαγγελίων διδασκούσης θεολογίας, ὡς ο,»διὰ τοῦ λόγου πάντα ἐγένετο, καὶ χωρὶς φαύτοῦ ἐγένετο οὐδὲ ἕν. παμπόλλοις γὰρ ἔτεσιν οὗτός γε τῶν ἀποστόλων νεώτερος. ἐκεῖνον μὲν γὰρ ἐπὶ Τιβερίου Καίσαρος τῶν σωτηρίων ἥψαντο κηρυγμάτων, Τιβέφιον δὲ διεδέξατο Γάϊος, ἐκεῖνον δὲ Κλαύδιος, εἶτα Νέρων καὶ Οὐεσπασιανὸς καὶ Τίτος καὶ Δομετιανὸς καὶ Νερούας καὶ Τραϊανὸς καὶ Ἀδριανὸς καὶ ᾿ἀντωνῖνος ὃ πρῶτος καὶ Οὔηρος καὶ Κόμοδος᾽ ἐπὶ τούτου δὲ Δμμώνιος ὁ ἐπίκλην Σακμᾶς, τοὺς σάκκους καταλιπών, οἷς μετέφερε τοὺς πυρούς, τὸν φιλόσοφον ἠσπάσατο βίον. τούτῳ φοιτῆσαί φασιν ᾿ξδριγένην τὸν ἡμέτερον, τῷ δὲ Πλωτῖνον τουτονί τῆς δὲ Πλωτίνου διδασκαλίας τετύχηκεν ὃ Πορφύριος.
tauta de kai houtos ek tōn hierōn logiōn sesylēken. ēkouse gar pantōs tēs tōn theiōn euangeliōn didaskousēs theologias, hōs o,»dia tou logou panta egeneto, kai chōris phautou egeneto oude hen. pampollois gar etesin houtos ge tōn apostolōn neōteros. ekeinon men gar epi Tiberiou Kaisaros tōn sōtēriōn hēpsanto kērygmatōn, Tibephion de diedexato Gaïos, ekeinon de Klaudios, eita Nerōn kai Ouespasianos kai Titos kai Dometianos kai Nerouas kai Traïanos kai Adrianos kai ᾿antōninos ho prōtos kai Ouēros kai Komodos᾽ epi toutou de Dmmōnios ho epiklēn Sakmas, tous sakkous katalipōn, hois metephere tous pyrous, ton philosophon ēspasato bion. toutǭ phoitēsai phasin ᾿xdrigenēn ton hēmeteron, tǭ de Plōtinon toutoni tēs de Plōtinou didaskalias tetychēken ho Porphyrios.
He too stole this from the holy oracles. For he surely heard the theology taught by the divine Gospels, that 'all things came to be through the Word, and without him nothing came to be.' For he is many years later than the apostles. They took up the saving preaching under Tiberius Caesar; Gaius succeeded Tiberius, Claudius him, then Nero, Vespasian, Titus, Domitian, Nerva, Trajan, Hadrian, Antoninus the first, Verus, and Commodus; under him Ammonius, surnamed Saccas, left the sacks in which he carried grain and embraced the philosophic life. They say our Origen studied with him, and so did this Plotinus; and Porphyry received the teaching of Plotinus.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: Plotinus, later than the apostles, borrowed from John's Gospel.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 6.60 (Raeder, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-60
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-60) · Report an error
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.
6.61Raeder, 169
τὸν δὲ χρόνον οὐ τηνάλλως ἀδολεσχῶν ἐπεσημηνάμην, ἀλλὰ δεικνύς, ὡς οὐ μόνον τὰ τῶν Ἑβραίων. οὗτος, καθάπερ ὃ Πλάτων, ἀλλὰ καὶ τὰ τῶν ἁλιέων καὶ τὰ τοῦ σκυτοτόμου παιδευθείς, μεμάθηκεν ἐκεῖθεν, ὡς ἐκ τοῦ νοῦ καὶ τοῦ ἀπ᾽ αὐτοῦ λόγου τὰ πάντα καὶ ξυνέστη καὶ διέστη καὶ τῆς προσηκούσης τετύχηκε
ton de chronon ou tēnallōs adoleschōn epesēmēnamēn, alla deiknys, hōs ou monon ta tōn Hebraiōn. houtos, kathaper ho Platōn, alla kai ta tōn halieōn kai ta tou skytotomou paideutheis, memathēken ekeithen, hōs ek tou nou kai tou ap᾽ autou logou ta panta kai xynestē kai diestē kai tēs prosēkousēs tetychēke
I have noted the date not out of idle talk, but to show that he, educated not only in the things of the Hebrews, as Plato was, but also in those of the fishermen and the leather-worker, learned from there that from Mind and the Word proceeding from it all things were composed and set out and obtained their fitting
Notes and citation
Summary: Plotinus learned of the Word from the apostles.
- The word 'harmony' is split between 6.61 and 6.62.
Cite (SBL): Theodoret, Graec. aff. cur. 6.61 (Raeder, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-61
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-61) · Report an error
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.
6.62Raeder, 169
ν ἁρμονίας, εἶτα τῶν διαβάλλειν τινὰ τῆς κτίσεως μόρια πειρωμένων διελέγχει τὴν ἄνοιαν, λέγων ὡδί",οὕλον γάρ τι ἐποίησε πάγκαλον καὶ αὔταρκες καὶ φίλον αὑτῷ καὶ τοῖς μέρεσι τοῖς αὑτοῦ, τοῖς τε κυριωτέροις καὶ τοῖς ἐλάττοσιν, ὡσαύτως προσφόροις. ὁ τοίνυν ἐκ τῶν μερῶν τὸ ὅλον αἰτιώμενος ἄτοπος ἂν εἴη τῆς αἰτίας. τά τε γὰρ μέρη πρὸς αὐτὸ τὸ ὅλον δεῖ σκοπεῖν, εἰ ξύμφωνα καὶ ἁρμόττοντα ἐκείνῳ, τό τε ὅλον σμοπούμενον μὴ πρὸς μέφη ἄντα σμικρὰ βλέπειν" τοῦτο γὰρ οὐ τὸν κόσμον αἰτιωμένου, ἀλλά τινα τῶν αὐτοῦ χωρὶς λαβόντα, οἷον εἰ παντὸς ξῴου τρίχα ἢ τῶν χαμαὶ δακτύλ ὧν, ἀμελήσας τὸν " πάντα ’ὔ ἄνθρωπον, Ψ δαιμονίαν τινὰ ὄψιν βλέπειν, ἢ νὴ Δία τὰ ἄλλα ζῷα ἀφείς, τὸ εὐτελέστατον λαμβάνοι, ἢ τὸ ὅλον γένος παρείς, οἷον τὸ ἀνθρώπου, Θερσίτην. εἰς μέσον ἄγοι. ἐπεὶ οὖν τὸ γενόμενον ὃ πόσμος ἐστὶν ὃ ξύμπας, τοῦτον θεωρῶν τάχα ἂν ἀκούσαι παρ᾽ αὖτοῦ, ὡς ἐμὲ πεπονήκει ὁ θεός᾽ κἀγὼ ἐκεῖθεν ἐγενόμην τέλειος ἐκ πάντων ξῴων καὶ ἱκανὸς ἐμαυτῷ καὶ αὐτάρκης, οὐδενὸς δεόμενος, ὅτι πάντα ἐν ἐμοί, καὶ τὰ φυτὰ καὶ τὰ ξῷα καὶ
n harmonias, eita tōn diaballein tina tēs ktiseōs moria peirōmenōn dielenchei tēn anoian, legōn hōdi",houlon gar ti epoiēse pankalon kai autarkes kai philon hautǭ kai tois meresi tois hautou, tois te kyriōterois kai tois elattosin, hōsautōs prosphorois. ho toinyn ek tōn merōn to holon aitiōmenos atopos an eiē tēs aitias. ta te gar merē pros auto to holon dei skopein, ei xymphōna kai harmottonta ekeinǭ, to te holon smopoumenon mē pros mephē anta smikra blepein" touto gar ou ton kosmon aitiōmenou, alla tina tōn autou chōris labonta, hoion ei pantos xǭou tricha ē tōn chamai daktyl hōn, amelēsas ton " panta ’y anthrōpon, Ps daimonian tina opsin blepein, ē nē Dia ta alla zǭa apheis, to eutelestaton lambanoi, ē to holon genos pareis, hoion to anthrōpou, Thersitēn. eis meson agoi. epei oun to genomenon ho posmos estin ho xympas, touton theōrōn tacha an akousai par᾽ autou, hōs eme peponēkei ho theos᾽ kagō ekeithen egenomēn teleios ek pantōn xǭōn kai hikanos emautǭ kai autarkēs, oudenos deomenos, hoti panta en emoi, kai ta phyta kai ta xǭa kai
harmony; then he refutes the folly of those who try to slander certain parts of creation, saying: 'For it made a whole, all-beautiful, self-sufficient, and friendly to itself and to its parts, the more important and the lesser, equally suited. So one who blames the whole from its parts would be absurd in his blame. For one must consider the parts in relation to the whole, whether they agree and fit with it, and in considering the whole not look at small parts. For this is not to blame the world but to take some part of it apart, as if one were to take a hair of a whole animal, or a toe, neglecting the whole man, a marvelous sight; or, by Zeus, leaving the other animals, take the meanest; or passing over the whole race, say of man, bring forward Thersites. Since, then, what came to be is the whole world, contemplating it one might hear from it: "God made me; and from there I came to be perfect out of all living things, sufficient for myself and self-sufficient, needing nothing, since all things are in me, plants and animals and
Notes and citation
Summary: Plotinus says one must judge the world as a whole, not by its parts.
- Plotinus, Enneads 3.2.3. The quotation ends in 6.63.
Extrabiblical texts: Plotinus, Enn. 3.2.3 (Plotinus, Enneads; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.62 (Raeder, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-62
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-62) · Report an error
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.
6.63Raeder, 170
ξυμπάντων τῶν γενητῶν ἡ φύσις.“ διὰ δὲ τούτων δεδήλωκεν “ἑτέραν κλοπήν, ὧν ξ σεσύληπεν. ἀκηκοέναι γάρ μοι δοκεῖ τοῦ θεσπεσίου Δαυὶδ λέγοντος" οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. καὶ μετ΄ ὀλίγα δὲ δείκνυσι τὸ τῶν γεγενημένων διάφορον, καί φησιν᾽ » ὰ μὲν τοῦ εἶναι μετέχειν δοκεῖ μόνον, [ τὰ δὲ τοῦ ξῆν, τὰ δὲ μᾶλλον ἐν τῷ αἰσθάνεσθαι, τὰ δὲ ἤδη λόγον ἔχει, τὰ δὲ πᾶσαν ξωήν᾽ οὐδὲ γὰρ τὰ ἴσα ἀπαιτεῖν δεῖ τοῖς μὴ ἴσοις΄ οὐδὲ γὰρ δακτύλων τὸ βλέπειν, ἀλλ᾽ ὀφθαλμῶν τοῦτο᾽ δακτύλου δὲ ἄλλο, τὸ εἶναι, οἶμαι, δακτύλῳ καὶ τὸ αὑτοῦ ἔχειν.
xympantōn tōn genētōn hē physis.“ dia de toutōn dedēlōken “heteran klopēn, hōn x sesylēpen. akēkoenai gar moi dokei tou thespesiou Dauid legontos" hoi ouranoi diēgountai doxan Theou, poiēsin de cheirōn autou anangellei to stereōma. kai met΄ oliga de deiknysi to tōn gegenēmenōn diaphoron, kai phēsin᾽ » a men tou einai metechein dokei monon, [ ta de tou xēn, ta de mallon en tǭ aisthanesthai, ta de ēdē logon echei, ta de pasan xōēn᾽ oude gar ta isa apaitein dei tois mē isois΄ oude gar daktylōn to blepein, all᾽ ophthalmōn touto᾽ daktylou de allo, to einai, oimai, daktylǭ kai to hautou echein.
the nature of all things that come to be."' By this he showed another theft of his. For he seems to me to have heard the divine David saying: 'The heavens declare the glory of God, and the firmament proclaims the work of his hands.' And a little later he shows the difference among the things that came to be, and says: 'Some seem to share only in being, others in living, others more in perceiving, others already have reason, others the whole of life; for one must not demand equal things of the unequal; for seeing does not belong to fingers but to eyes; to the finger something else belongs, I suppose to be a finger and have its own function.'
Ps 19:1 (18:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Plotinus's world speaking of its maker echoes Psalm 19; he ranks beings.
- Plotinus, Enneads 3.2.3.
Extrabiblical texts: Plotinus, Enn. 3.2.3 (Plotinus, Enneads; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 6.63 (Raeder, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-63
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-graecarum-affectionum-curatio-6-63) · Report an error
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.