Cure of Greek Maladies 8.12–9.1 (Cure of Greek Maladies)

Theodoret of Cyrus

Cure of Greek Maladies 8.12–9.1

Theodoret of Cyrus · Cure of Greek Maladies · ca. 437 · Cyrrhus · 60 passages

Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 8

8.12Raeder, 199

εἰ δὲ καὶ πάντες ὄνθρωποι τούτοις προσέπταιον, ἀλλ᾽ οὖν Ἕλληνας μόνους νεμεσᾶν τοῖς οὕτω δρωμένοις οὐκ ἔδει" τούτων γάρ τον αἵ χοαὶ καὶ τὰ ἐναγίσματα καὶ οἱ ἥρωες καὶ οἵ ἡμίθεοι καὶ οἵ θεοποιούμενοι ἄνθρωποι. | καὶ γὰρ τὸν Ἡρακλέα, ἄνθρωπον γεγονότα καὶ Ἀλεμήνης παῖδα καὶ “ἀμφιτρύωνος, καὶ θεὸν ἀπέφηναν, ὡς ἐνόμισαν, καὶ τοῖς ἄλλοις θεοῖς ξυνηρίθμησαν.

ei de kai pantes onthrōpoi toutois proseptaion, all᾽ oun Hellēnas monous nemesan tois houtō drōmenois ouk edei" toutōn gar ton hai choai kai ta enagismata kai hoi hērōes kai hoi hēmitheoi kai hoi theopoioumenoi anthrōpoi. | kai gar ton Hēraklea, anthrōpon gegonota kai Alemēnēs paida kai “amphitryōnos, kai theon apephēnan, hōs enomisan, kai tois allois theois xynērithmēsan.

Even if all human beings stumbled at these things, the Greeks alone ought not to be indignant at what is done; for theirs are the libations, the offerings to the dead, the heroes, the demigods, and the deified human beings. For Heracles, who was a man and the son of Alcmene and Amphitryon, they declared a god, as they thought, and counted among the other gods.

Notes and citation

Summary: The Greeks, who deify dead heroes like Heracles, cannot object.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.12 (Raeder, 199; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-12

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.13Raeder, 199

ὅτι δὲ καὶ ὁ Πλάτων ᾿άμφιτρύωνος αὐτὸν οἶδεν υἱὸν καὶ οὐ τοῦ Διός, ἀκούσατε δὴ αὐτοῦ ἐν τῷ Θεαιτήτῳ λέγοντοο᾽.,ἄλλ᾽ ἐπὶ πέντε καὶ εἴκοσι καταλόγῳ προγόνων σεμνυνομένων καὶ ἀναφερόντων εἰς Ἡρακλέα τὸν ᾿Αμφιτρύωνος ἄτοπα αὐτῷ φαίνεσθαι τῆς σμιπκρολογίας, ὅτι δὲ ᾿ἀμφιτρύωνος εἰς τὸ ἄνω πέμπτος καὶ εἰκοστὸς ἦν, οἵα ξυνέβαινεν αὐτῷ τύχη, καὶ ὃ πεντηκοστὸς ἀπ᾽ αὐτοῦ, γελᾷ οὐ δυναμένων λογίξεσθαί τε καὶ χαυνότητὸ

hoti de kai ho Platōn ᾿amphitryōnos auton oiden huion kai ou tou Dios, akousate dē autou en tǭ Theaitētǭ legontoo᾽.,all᾽ epi pente kai eikosi katalogǭ progonōn semnynomenōn kai anapherontōn eis Hēraklea ton ᾿Amphitryōnos atopa autǭ phainesthai tēs smipkrologias, hoti de ᾿amphitryōnos eis to anō pemptos kai eikostos ēn, hoia xynebainen autǭ tychē, kai ho pentēkostos ap᾽ autou, gelą ou dynamenōn logixesthai te kai chaunotēto

That Plato too knows him as son of Amphitryon and not of Zeus, hear him say in the Theaetetus: 'And when people pride themselves on a list of twenty-five ancestors and trace them back to Heracles son of Amphitryon, the pettiness seems to him absurd; and that Amphitryon's twenty-fifth ancestor was such as chance made him, and the fiftieth from him, he laughs at those unable to reckon and rid themselves of the vanity

Notes and citation

Summary: Plato calls Heracles son of Amphitryon.

Plato, Theaetetus 175a–b. The quotation ends in 8.14.

Extrabiblical texts: Plato, Theaet. 175a–b (Plato (works); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.13 (Raeder, 199; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-13

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.14Raeder, 200

ς ἀνοήτου ψυχῆς ἀπαλλάττεσθαι. καὶ ᾿Ισοκράτης δὲ ὃ ῥήτωρ ὧδέ φησιν..Ζεὺς γὰρ Ἡρακλέα καὶ Τάνταλον γενγήσας, ὡς οἱ μῦθοι λέγουσι, καὶ πάντες πιστεύουσιν οὕτῶς ἐγέλων οἵ ξυνορᾶν ἱκανοὶ τὰ παρὰ τῶν ἄλλων μυθολογούμενα᾽ ἀλλ᾽ ὕμως ἀνθρώπῳ γε ὄντι καὶ Ἐῤρυσθεῖ δουλεύειν ἠναγχασμένῳ, καὶ νεὼς ἐδείμαντο καὶ βωμοὺς ἐδομήσαντο καὶ θυσίαις ἐτίμησαν καὶ ἑορτὰς ἀπεκλήρωδσαν, οὐ Σπαρτιάται μόνοι καὶ ᾿4θηναῖοι, ἀλλὰ καὶ ξύμπασα ἡ Ἑλλὰς καὶ τῆς Ἑῤρώπης τὰ πλεῖστα.

s anoētou psychēs apallattesthai. kai ᾿Isokratēs de ho rhētōr hōde phēsin..Zeus gar Hēraklea kai Tantalon gengēsas, hōs hoi mythoi legousi, kai pantes pisteuousin houtōs egelōn hoi xynoran hikanoi ta para tōn allōn mythologoumena᾽ all᾽ hymōs anthrōpǭ ge onti kai Errysthei douleuein ēnanchasmenǭ, kai neōs edeimanto kai bōmous edomēsanto kai thysiais etimēsan kai heortas apeklērōdsan, ou Spartiatai monoi kai ᾿4thēnaioi, alla kai xympasa hē Hellas kai tēs Herrōpēs ta pleista.

of a foolish soul.' And Isocrates the orator says this: 'Zeus fathered Heracles and Tantalus, as the myths say and all believe.' So those able to see through what others told in myth laughed at it; yet to him, a man forced to serve Eurystheus, they built temples, raised altars, honored him with sacrifices, and assigned festivals, not only the Spartans and Athenians, but all Greece and most of Europe.

Notes and citation

Summary: Though Heracles was a man, all Greece built him temples.

Isocrates, Busiris 41 (approximately).

Extrabiblical texts: Isocrates, Bus. 41 (Isocrates (orations); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.14 (Raeder, 200; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-14

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.15Raeder, 200

διέβη δὲ κχαὶ εἰς τὴν ᾿Ασίαν τῆς ἐξαπάτης ἣ νόσος᾽ καὶ γὰρ καὶ ἐν Τύρῳ καὶ ἐν ἄλλαις πόλεσι παμπόλλους καὶ μεγίστους αὐτῷ σηκοὺς φκοδόμησαν. καὶ οὐ μόνον ἐτησίους ἀπένειμαν πανηγύρεις, γε ἄνδρα ἀλλὰ εἰδότες, καὶ τευραετηρικοῖς καὶ ἄνδρα οὐ ἀγῶσιν σώφρονα ἐτίμησαν, οὐδὲ φιλοσοφίαν καὶ ταῦτά ἠγαπηκότα, ἀλλ᾽ ἀκολασίᾳ παὶ λαγνείᾳ ξυνεζηκότα.

diebē de kchai eis tēn ᾿Asian tēs exapatēs hē nosos᾽ kai gar kai en Tyrǭ kai en allais polesi pampollous kai megistous autǭ sēkous phkodomēsan. kai ou monon etēsious apeneiman panēgyreis, ge andra alla eidotes, kai teuraetērikois kai andra ou agōsin sōphrona etimēsan, oude philosophian kai tauta ēgapēkota, all᾽ akolasią pai lagneią xynezēkota.

The disease of deception crossed into Asia too; for in Tyre and other cities they built very many and very large shrines to him. And they assigned him not only yearly festivals but honored him with four-yearly games, though they knew him to be a man, and a man not self-controlled nor loving philosophy, but one who lived in licentiousness and lust.

Notes and citation

Summary: Heracles was worshiped in Asia too, though a licentious man.

The scan scrambles a few words; translated by sense.

Cite (SBL): Theodoret, Graec. aff. cur. 8.15 (Raeder, 200; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-15

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.16Raeder, 200

ἵνα γὰρ τὴν ἄλλην αὐτοῦ πᾶσαν ἀκρασίαν -παρῶ, φασὶν αὐτὸν ἐν μιᾷ νυκτὶ πεντήκοντα μιγῆναι παρθένοις, τὸν τρίτον καὶ δέκατον ἴσως ἀγωνισάμενον ἄθλον᾽ ἀπόχρη δὲ καὶ τοῦτο δηλῶσαι πᾶσαν τὴν τοῦ βίου προαίρεσιν. καὶ μέντοι τοῦ βίου τὸ τέλος διὰ τοιαύτην ἀκρασίαν πρὸ τῆς ὥρας ὑπέμεινεν. ὁμόξυγα γὰρ ἔχων τὴν 4ηϊάνειραν, ξυνήφθη μὲν ἄλλῃ δι’ ἔρωτα, ὑπὸ δὲ τῆς προτέρας παρὰ γνώμην

hina gar tēn allēn autou pasan akrasian -parō, phasin auton en mią nykti pentēkonta migēnai parthenois, ton triton kai dekaton isōs agōnisamenon athlon᾽ apochrē de kai touto dēlōsai pasan tēn tou biou proairesin. kai mentoi tou biou to telos dia toiautēn akrasian pro tēs hōras hypemeinen. homoxyga gar echōn tēn 4ēïaneiran, xynēphthē men allę̄ di’ erōta, hypo de tēs proteras para gnōmēn

To pass over all his other incontinence, they say he lay with fifty virgins in one night, contending perhaps for a thirteenth labor; this suffices to show his whole way of life. And he suffered the end of his life before its time through such incontinence. Having Deianira as his wife, he joined himself to another out of love, and was plotted against unintentionally by the first.

Notes and citation

Summary: Heracles' lust led to his death.

The sentence continues in 8.17.

Topics: Marriage

Cite (SBL): Theodoret, Graec. aff. cur. 8.16 (Raeder, 200; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-16

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.17Raeder, 201

ἐπεβουλεύθη, ἐρωτικὸν γὰρ αὕτη κατασκευάσασα φάρμακον καὶ χρίσασα τοῦ ἀνδρὸς τὸν χιτῶνα, πέπομφεν ἡτηκότι, καὶ ἤλπισέ γε ἀγρεύσειν πρὸς ἑαυτήν; διήμαρτε δὲ ὧν ἤλπισεν. ἐκθερμῆναν γὰρ ἐκεῖνο τὸ φάρμακον τοῦ Ἡρακλέους τὸ σῶμα παγχαλέπῳ περιέβαλε νόσῳ. ὃ δὲ ἀλγυνόμενος καὶ μὴ φέρων τὸ πάθος, πυρὰν νήσας καὶ ἕαυτόν γε καταθείς, τοτοῦ βίου τὸ τέλος ἐδέξατο ἄξιόν γε οὐ γὰρ (ἄξιαν τῆς θεοποιΐας τὰ τοῦ παρ᾽ ὑμῶν θεοποιηθέντος ἐπιτηδεύματα.

epebouleuthē, erōtikon gar hautē kataskeuasasa pharmakon kai chrisasa tou andros ton chitōna, pepomphen hētēkoti, kai ēlpise ge agreusein pros heautēn? diēmarte de hōn ēlpisen. ekthermēnan gar ekeino to pharmakon tou Hērakleous to sōma panchalepǭ periebale nosǭ. ho de algynomenos kai mē pherōn to pathos, pyran nēsas kai heauton ge katatheis, totou biou to telos edexato axion ge ou gar (axian tēs theopoiïas ta tou par᾽ hymōn theopoiēthentos epitēdeumata.

For she prepared a love potion, smeared her husband's tunic, and sent it to him when he asked, hoping to win him to herself; but she failed of her hope. For that drug, heating the body of Heracles, threw him into a most grievous disease; and in pain and unable to bear the suffering, he heaped a pyre, laid himself on it, and received an end of life worthy of him; for the pursuits of the one you deified were not worthy of deification.

Notes and citation

Summary: Deianira's potion killed Heracles, who burned himself.

Cite (SBL): Theodoret, Graec. aff. cur. 8.17 (Raeder, 201; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-17

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.18Raeder, 201

ἀλλ᾽ ὅμως καὶ ταῦτα εἰδότες (ταῦτα γὰρ τὰ παλαιὰ διδάσκει ξυγγράμματα), οὐδὲν ἧττον κἀκεῖνον σωτῆρα ἐκάλουν καὶ ἀλεξίκακον προσηγόρευον καὶ τὸ Ἡράκλεις ἄναξ“ τοῖς λόγοις προσέπλαττον. καὶ ὑμεῖς δὲ ὡσαύτως τοῖς τοιούτοις σεμνύνεσθε λύγοις, ἀποχρῆν εἰς παιδείας ἡγούμενοι πξριφάνειαν Ι τὸ τὰ τοιαῦτα ἐπιλέγειν ῥηματίσκια.

all᾽ homōs kai tauta eidotes (tauta gar ta palaia didaskei xyngrammata), ouden hētton kakeinon sōtēra ekaloun kai alexikakon prosēgoreuon kai to Hērakleis anax“ tois logois proseplatton. kai hymeis de hōsautōs tois toioutois semnynesthe lygois, apochrēn eis paideias hēgoumenoi pxriphaneian I to ta toiauta epilegein rhēmatiskia.

Yet knowing this (for the ancient writings teach it), they nonetheless called him savior, named him averter of evil, and worked 'Lord Heracles' into their speech. And you likewise pride yourselves on such words, thinking it enough for brilliance of education to add such little phrases.

Notes and citation

Summary: Pagans still invoked Heracles as savior.

Cite (SBL): Theodoret, Graec. aff. cur. 8.18 (Raeder, 201; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-18

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.19Raeder, 201

καὶ τὸν Ἀσνληπιὸν δέ φησιν ᾿Απολλόδωρος κατὰ μέν τινὰς 'Ἴρσιγόης εἶναι υἱόν, κατὰ δὲ ἄλλους Κορωνίδος, λάθρα μὲν ἀπόλλωνι ξυνελθεῖν βιασθείσης, κυησάσης δὲ καὶ τεκούσης καὶ ἐμθεμένης τὸ βρέφος, τοῦτο δὲ πυνηγέτας τινὰς εὑρηχότας ὑπὸ κυνὸς τρεφόμενον λαβεῖν καὶ κομίσαι λέγει Χείρωνι τῷ Κενταύρῳ, εἶτα ἐκεῖ τραφῆναί τε καὶ ἀσκηθῆναι τὴν ἰατρικὴν ἐπιστήμην, ἐν Τρίκκῃ δὲ πρῶτον καὶ Ἔπιδαύρῳ δοῦναι πεῖραν τῆς τέχνης.

kai ton Asnlēpion de phēsin ᾿Apollodōros kata men tinas 'Irsigoēs einai huion, kata de allous Korōnidos, lathra men apollōni xynelthein biastheisēs, kyēsasēs de kai tekousēs kai emthemenēs to brephos, touto de pynēgetas tinas heurēchotas hypo kynos trephomenon labein kai komisai legei Cheirōni tǭ Kentaurǭ, eita ekei traphēnai te kai askēthēnai tēn iatrikēn epistēmēn, en Trikkę̄ de prōton kai Epidaurǭ dounai peiran tēs technēs.

And Apollodorus says that Asclepius was, according to some, the son of Arsinoe, according to others of Coronis, who was secretly forced to lie with Apollo, conceived, bore, and exposed the child; that some hunters found it being nursed by a dog, took it, and brought it to Chiron the Centaur; that there he was raised and trained in medical science, and first gave proof of his art in Tricca and Epidaurus.

Notes and citation

Summary: Apollodorus tells of Asclepius's birth and training.

Apollodorus of Athens, fragment; no extrabiblical id exists.

Extrabiblical texts: Apollodorus (Apollodorus of Athens; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.19 (Raeder, 201; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-19

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.20Raeder, 202

οὕτω δὲ ἄκρως, φησίν, ἐπαιδεύθη καὶ μάλα γε σπουδαίως, ὡς μὴ μόνον τὸὺς ἀρρωστοῦντας ἰᾶσθαι, ἀλλὰ καί τένας τῶν τετελευτηκότων ἐγείρειν" διὸ δὴ τὸν τερπικέραυνον χαλεπήναντα πρηστῆρσι "βαλεῖν καὶ ἐξαγαγεῖν τῆς ζωῆς. τοιγαροῦν καὶ ἄνθρωπος ἦν, οὐδὲ τοῖς ἄλλοις ἀνθρώποις παραπλησίως τραφείς, ἀλλὰ καὶ παρὰ κυνὸς τῆς πρώτης ἀπολαύσας τροφῆς καὶ τῷ τῶν θηρευόντων οἴμτῳ διασωθείς, καὶ οὐκ ἐκ θείας σοφίας καὶ ἐπιστήμης τὸ ἰατρεύειν ἔχων, ἀλλὰ παρὰ Χείρωνος τήνδε τὴν τέχνην ἐκπαιδευθείς.

houtō de akrōs, phēsin, epaideuthē kai mala ge spoudaiōs, hōs mē monon tous arrōstountas iasthai, alla kai tenas tōn teteleutēkotōn egeirein" dio dē ton terpikeraunon chalepēnanta prēstērsi "balein kai exagagein tēs zōēs. toigaroun kai anthrōpos ēn, oude tois allois anthrōpois paraplēsiōs trapheis, alla kai para kynos tēs prōtēs apolausas trophēs kai tǭ tōn thēreuontōn oimtǭ diasōtheis, kai ouk ek theias sophias kai epistēmēs to iatreuein echōn, alla para Cheirōnos tēnde tēn technēn ekpaideutheis.

He was so highly and earnestly trained, he says, that he not only healed the sick but raised some of the dead; for which the thunder-loving one, angered, struck him with lightning and took him out of life. So he was a man, not even raised like other men, but first nursed by a dog and saved by the pity of hunters, and having his healing not from divine wisdom and knowledge but taught the art by Chiron.

Notes and citation

Summary: Asclepius was a man, killed by Zeus, taught by Chiron.

Cite (SBL): Theodoret, Graec. aff. cur. 8.20 (Raeder, 202; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-20

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.21Raeder, 202

Ὁ οὗτος δὲ ὃ Χείρων καὶ ᾿Αχιλλέως ἐγένετο παιδευτής. ὅθεν δῆλον ὅτι κατὰ τὸν χρόνον τὸν αὐτὸν ἐγενέσθην, ἢ μικρῷ τινι οὗτος ᾿Αχιλλέως πρεσβύτερος, ἐπειδήπερ καὶ τοῖς Ἀἀργοναύταις ξυνέπλευσε, καὶ ὃ τούτου γε παῖς ὁ Μαχάων ξυνεπολέμησεν Ἀχιλλεῖ, καὶ ὃ κεραυνὸς δέ γε καὶ ὃ γενόμενος ἐμπρησμὸς δηλοῖ τῆς φύσεως τὸ ἐπίκηρον.

Ho houtos de ho Cheirōn kai ᾿Achilleōs egeneto paideutēs. hothen dēlon hoti kata ton chronon ton auton egenesthēn, ē mikrǭ tini houtos ᾿Achilleōs presbyteros, epeidēper kai tois Aargonautais xynepleuse, kai ho toutou ge pais ho Machaōn xynepolemēsen Achillei, kai ho keraunos de ge kai ho genomenos emprēsmos dēloi tēs physeōs to epikēron.

This Chiron was also the teacher of Achilles. Hence it is plain that they lived at the same time, or that he was a little older than Achilles, since he sailed with the Argonauts and his son Machaon fought alongside Achilles; and the thunderbolt and the burning show his perishable nature.

Notes and citation

Summary: Asclepius lived in heroic times and died as a mortal.

Cite (SBL): Theodoret, Graec. aff. cur. 8.21 (Raeder, 202; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-21). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.22Raeder, 202

ἀλλὰ καὶ οὕτω γε φύντα, ὡς εἴρηται, καὶ σωθέντα γε καὶ τραφέντα καὶ ἐμπρησθέντα, τοῖς ἄλλοις θεοῖς κατέλεξαν καὶ τεμένη γε παθωσίωσαν καὶ καθιέρωσαν βωμούς, καὶ λοιβῇ καὶ κνίσῃ, πάλαι μὲν προφανῶς, νῦν δὲ ἴσως ἐν παραβύστῳ, γεραίρετε καὶ τὰ τούτου ἀγάλματα θείας ἀξιοῦτε τιμῆς καὶ τὸν ἐνειλημένον αὐτῷ θουμάζετε δράκοντα καὶ ξύμβολον εἶναι τῆς ἰατρικῆς φατε, ὅτε καθάπερ ἐκεῖνος ἀποδύεται τὸ γῆρας, οὕτως ἡ ἰατρικὴ τῶν νόσων ἐλευθεροῖ.

alla kai houtō ge phynta, hōs eirētai, kai sōthenta ge kai traphenta kai emprēsthenta, tois allois theois katelexan kai temenē ge pathōsiōsan kai kathierōsan bōmous, kai loibę̄ kai knisę̄, palai men prophanōs, nyn de isōs en parabystǭ, gerairete kai ta toutou agalmata theias axioute timēs kai ton eneilēmenon autǭ thoumazete drakonta kai xymbolon einai tēs iatrikēs phate, hote kathaper ekeinos apodyetai to gēras, houtōs hē iatrikē tōn nosōn eleutheroi.

Yet, born, saved, raised, and burned as has been said, they ranked him with the other gods, consecrated precincts and dedicated altars, and you honor him with libation and savor, formerly openly, now perhaps in secret, think his images worthy of divine honor, admire the serpent coiled around him, and say it is a symbol of medicine, because as it sheds old age, so medicine frees from diseases.

Notes and citation

Summary: Asclepius is still secretly worshiped with his serpent symbol.

Cite (SBL): Theodoret, Graec. aff. cur. 8.22 (Raeder, 202; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-22). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.23Raeder, 202

ὅτι δὲ ἐπὶ τῶν Ὁμήρου χρόνων οὐδέπω οὗτος τῆς θεοποιΐας ἐτετυχήκει, μάρτυς ὁ ποιητής, οὐ τὸν Ἀσπληπιόν, ἀλλὰ τὸν Παιήονα δείξας τὰ τοῦ ἴάρεως θεραπεύσαντα τραύματα (δεῖ γὰρ τουτουσὶ τοὺς θεοὺς καὶ τραύματα ἔχειν καὶ ἰατρούς)" καὶ τὸν Μαχάονα δὲ οὐ θεοῦ λέγει υἱὸν οὐδέ γε. ἡμιθέου, ἀλλ ἰατροῦ" ἔφη γάρ᾽' οφῶτ᾽ Ἡσκληπιοῦ υἱὸν ἀμύμονος

hoti de epi tōn Homērou chronōn oudepō houtos tēs theopoiïas etetychēkei, martys ho poiētēs, ou ton Asplēpion, alla ton Paiēona deixas ta tou iareōs therapeusanta traumata (dei gar toutousi tous theous kai traumata echein kai iatrous)" kai ton Machaona de ou theou legei huion oude ge. hēmitheou, all iatrou" ephē gar᾽' ophōt᾽ Hēsklēpiou huion amymonos

That in Homer's times he had not yet obtained deification the poet is witness, showing not Asclepius but Paeon healing the wounds of Ares (these gods must have wounds and physicians too); and he calls Machaon the son not of a god or a demigod but of a physician; for he said: 'the man, son of Asclepius the blameless

Notes and citation

Summary: Homer knew Asclepius only as a physician.

Homer, Iliad 5.899–901; 4.194. The quotation ends in 8.24.

Extrabiblical texts: Homer, Il. 5.899–901 (Homer, Iliad; allusion); Homer, Il. 4.194 (Homer, Iliad; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.23 (Raeder, 202; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-23). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.24Raeder, 203

ἰηνῆρος.““ καὶ τὸν Διόνυσον δὲ Σεμέλης υἱὸν γεγενῆσθαι καὶ Ὅμηρος ἔφη καὶ Ἐὐριπίδης καὶ ἄλλοι γε πλεῖστοι" Σεμέλη δὲ Κάδμου θυγάτηρ. ἀλλ᾽ ὅμως καὶ οὗτος θείας ἠξιώθη τιμῆς, καὶ ταῦτα γύννις ὧν καὶ θηλυδρίας καὶ ἀνδρόγυνος᾽ καὶ γὰρ τοῖς ἐπικουροῦσι μισθὸν ὑπέσχετο δώ-σειν οὐ χρυσὸν ἢ ἄργυρον, ἀλλὰ τὴν ὕβριν τοῦ σώματος" καὶ οὕτως περὶ τὴν βδελυρὰν ἐκείνην ὑπόσχεσιν ἐγένετο φιλαλήθης, ὡς τῶν βεβοηθηκότων τετελευτημότων πρὶν ἢ δέϊξασθαι τὸν πολυάρατον ἐκεῖνον μισθόν, ἑτέρως ἐπινοῆσαι τὴν τῆς ἐπαγγελίας ἐκπλήρωσιν. καὶ σιωπῶ τὸ σύκινον πέος καὶ τὰ ἐπὶ τούτῳ τελούμενα᾽ αἰσχύνομαι γὰρ λέγειν, ἐφ᾽ οἷς ἐπανηγύριξον Ἕλληνες.

iēnēros.““ kai ton Dionyson de Semelēs huion gegenēsthai kai Homēros ephē kai Euripidēs kai alloi ge pleistoi" Semelē de Kadmou thygatēr. all᾽ homōs kai houtos theias ēxiōthē timēs, kai tauta gynnis hōn kai thēlydrias kai androgynos᾽ kai gar tois epikourousi misthon hypescheto dō-sein ou chryson ē argyron, alla tēn hybrin tou sōmatos" kai houtōs peri tēn bdelyran ekeinēn hyposchesin egeneto philalēthēs, hōs tōn beboēthēkotōn teteleutēmotōn prin ē deïxasthai ton polyaraton ekeinon misthon, heterōs epinoēsai tēn tēs epangelias ekplērōsin. kai siōpō to sykinon peos kai ta epi toutǭ teloumena᾽ aischynomai gar legein, eph᾽ hois epanēgyrixon Hellēnes.

physician.' And Homer, Euripides, and very many others said Dionysus was the son of Semele, and Semele was the daughter of Cadmus. Yet he too was thought worthy of divine honor, though he was effeminate, womanish, and man-woman; for he promised those who helped him a reward not of gold or silver but the outrage of his body; and he was so truthful about that loathsome promise that, when his helpers died before receiving that accursed reward, he devised another way to fulfill the promise. I am silent about the fig-wood phallus and the rites performed for it; for I am ashamed to say at what the Greeks held festival.

Notes and citation

Summary: Dionysus, son of Semele, was deified despite his shameful deeds.

Homer, Iliad 14.325. The story of Dionysus and Prosymnus is from Clement of Alexandria, Protr. 2.34.

Extrabiblical texts: Homer, Il. 14.325 (Homer, Iliad; allusion); Clement of Alexandria, Protr. 2.34 (Exhortation to the Greeks; echo)

Cite (SBL): Theodoret, Graec. aff. cur. 8.24 (Raeder, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-24). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.25Raeder, 203

καὶ μέντοι καὶ τοὺς Τυνδαρίδας θεοὺς ἐκάλεσαν Ἕλληνες καὶ Διοσκούρους ὠνόμασαν καὶ ᾿Εφεστίους καὶ "άνακας᾽ καὶ τεμενῶν οὐκ ἐν Σπάρτῃ μόνον, ἀλλὰ καὶ Ἡθήνησι τούτους ἠξίωσαν. καὶ τούτοιν μέμνηται Δημοσθένης ὁ δήτωρ, οὑτωσὶ λέγων"..ἐν τῷ πανδοκείῳ τῷ πρὸς τῷ Διοσχουρίῳ.

kai mentoi kai tous Tyndaridas theous ekalesan Hellēnes kai Dioskourous ōnomasan kai ᾿Ephestious kai "anakas᾽ kai temenōn ouk en Spartę̄ monon, alla kai Hēthēnēsi toutous ēxiōsan. kai toutoin memnētai Dēmosthenēs ho dētōr, houtōsi legōn"..en tǭ pandokeiǭ tǭ pros tǭ Dioschouriǭ.

The Greeks also called the sons of Tyndareus gods, named them Dioscuri, Ephestii, and Anaces, and thought them worthy of precincts not only in Sparta but also in Athens. Demosthenes the orator mentions them, saying: 'in the inn next to the Dioscurium'.

Notes and citation

Summary: The Dioscuri were worshiped in Sparta and Athens.

Ps.-Demosthenes, Against Neaera 45.80 (attribution uncertain).

Extrabiblical texts: Demosthenes (Demosthenes (orations); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.25 (Raeder, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-25). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.26Raeder, 203

καὶ τὸ “εωκόριον δὲ τῶν “εὼ θυγατέρων ἐστὶν ἱερόν. καὶ ἄλλους δέ γε παμπόλλους ἀθλίους καὶ τρισαθλίους ἐθεοποέησαν ἀνθρωπίσκους καὶ δημοθοινίαις ἐτίμησαν. καὶ γὰρ ὁ Πύθιος μάντις Ἀλεομήδη τὸν ᾿Αστυπαλαιέα τὸν πύχτην θείου γέρως ἀπολαύειν ἐκέλευσε καὶ τόνδε ἀνεῖλε τὸν χρησμὸν ἡ Πυθία᾽. ὕστατος ἡρώων Κλεομήδης ᾿Αστυπαλαιεύς, ὃν θυσίαις τιμᾶ

kai to “eōkorion de tōn “eō thygaterōn estin hieron. kai allous de ge pampollous athlious kai trisathlious etheopoeēsan anthrōpiskous kai dēmothoiniais etimēsan. kai gar ho Pythios mantis Aleomēdē ton ᾿Astypalaiea ton pychtēn theiou gerōs apolauein ekeleuse kai tonde aneile ton chrēsmon hē Pythia᾽. hystatos hērōōn Kleomēdēs ᾿Astypalaieus, hon thysiais tima

And the Leocorium is a temple of the daughters of Leos. And they deified very many other miserable and thrice-miserable little men and honored them with public feasts. For the Pythian seer ordered Cleomedes the boxer of Astypalaea to enjoy divine honor, and the Pythia gave this oracle: 'Last of the heroes is Cleomedes of Astypalaea; honor him with sacrifices,

Notes and citation

Summary: The Pythia ordered the boxer Cleomedes to be honored as a hero.

The scanned page is cropped at the right edge (8.26–8.28); the text here appears complete. The oracle ends in 8.27.

Extrabiblical texts: Orac. Apoll. (Oracles of Apollo (Didyma, Claros); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.26 (Raeder, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-26). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.27Raeder, 204

θ᾽, ὡς οὐκέτι θνητὸν ἐόντα“ ἵνα δὲ γνῶτε καὶ ὑμεῖς, ὧν δὴ εἵνεκα τῷ Διὶ καὶ τοῖς ἄλλοις ξυνετάχθη καὶ οὗτος, ἐγὼ τὰ περὶ τοῦδε ἐρῶ διηγήματα. οὗτος τὸν ἀνταγωνιστὴν μιᾷ πατάξας πληγῇ, ἀνέφξε μὲν αὐτοῦ τὴν πλευράν, ἐμβα-1 λὼν δὲ εἴσω τὴν χεῖρα τῶν ἐγχάτων ἐλάβετο, εἶτα τῶν ἀθλοθετῶν διὰ τὴν τῆς ὠμότητος χαλεπηνάντων ὑπερβολὴν καὶ τίμημα ἐπιθέντων, ἀνεχώρησε μὲν βαρυθυμῶν, παριὼν δὲ διὰ τῆς ἀγορᾶς, ἕνα τῶν ἐρειδόντων τὸν ὄροφον ἐφελπυσάμενος κίονα, ξυμμορίαν μειρακίων κατέχωσεν, ἣν τῷ.

th᾽, hōs ouketi thnēton eonta“ hina de gnōte kai hymeis, hōn dē heineka tǭ Dii kai tois allois xynetachthē kai houtos, egō ta peri toude erō diēgēmata. houtos ton antagōnistēn mią pataxas plēgę̄, anephxe men autou tēn pleuran, emba-1 lōn de eisō tēn cheira tōn enchatōn elabeto, eita tōn athlothetōn dia tēn tēs ōmotētos chalepēnantōn hyperbolēn kai timēma epithentōn, anechōrēse men barythymōn, pariōn de dia tēs agoras, hena tōn ereidontōn ton orophon ephelpysamenos kiona, xymmorian meirakiōn katechōsen, hēn tǭ.

since he is no longer mortal.' So that you too may know for what reasons he too was ranked with Zeus and the others, I will tell the stories about him. Striking his opponent with one blow, he opened his side, thrust his hand inside, and seized his entrails; then, when the stewards of the games, angered at the excess of cruelty, imposed a fine, he went off in a rage, and passing through the marketplace, pulled down one of the columns supporting the roof and buried a company of boys who happened

Notes and citation

Summary: Cleomedes killed his opponent and crushed a school of boys.

The story is in Pausanias 6.9.6–8. The sentence continues in 8.28.

Extrabiblical texts: Orac. Apoll. (Oracles of Apollo (Didyma, Claros); quotation); Pausanias, 6.9.6–8 (Pausanias, Description of Greece; allusion)

Cite (SBL): Theodoret, Graec. aff. cur. 8.27 (Raeder, 204; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-27). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.28Raeder, 204

διδασκάλῳ προσεδρεύειν αὐτόθι ξυνέβοινεν. τούτων αὐτὸν εἵνεκα τῶν κατορθωμάτων ὁ Πύθιος ξυνέταξε τοῖς θεοῖς. καὶ ᾿Αδριανὸν δὲ τὸν Ῥωμαίων βασιλέα φασὶν ᾿Αντίνοον, παιδικὰ γενόμενον αὐτοῦ, θεὸν ἀναγορεῦσαι καὶ νεὼν οἶνοδομῆσαι καὶ θείας ἀξιοῦσθαι παρὰ τῶν ὑπηκόων προστάξαι τιμῆς. καὶ τὰ Ὑακίνθια δὲ οἵ Σπαρτιάται ξορτὴν μεγίστην καὶ δημοθοινίαν ἐνόμιζον.

didaskalǭ prosedreuein autothi xyneboinen. toutōn auton heineka tōn katorthōmatōn ho Pythios xynetaxe tois theois. kai ᾿Adrianon de ton Rhōmaiōn basilea phasin ᾿Antinoon, paidika genomenon autou, theon anagoreusai kai neōn oinodomēsai kai theias axiousthai para tōn hypēkoōn prostaxai timēs. kai ta Hyakinthia de hoi Spartiatai xortēn megistēn kai dēmothoinian enomizon.

to be attending their teacher there. For these achievements the Pythian ranked him with the gods. They also say that Hadrian, the Roman emperor, proclaimed Antinous, his favorite, a god, built a temple, and ordered his subjects to give him divine honor. And the Spartans considered the Hyacinthia a very great feast and public banquet.

Notes and citation

Summary: Hadrian deified Antinous; the Spartans honored Hyacinthus.

Cite (SBL): Theodoret, Graec. aff. cur. 8.28 (Raeder, 204; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-28

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.29Raeder, 205

Τί δήποτε τοίνυν οἵ τοσούτους νεκροὺς ὠνομακχότες βεοὺς νεμεσᾶτε ἡμῖν, οὐ θεοποιοῦσιν, ἀλλὰ τιμῶσι τοὺς μάρτυρας, ὡς Θεοῦ γε μάρτυρας καὶ εὔνους θεράποντας; ἀνθ᾽ ὕτου δὲ μολυσμοῦ τινος μεταλαμβάνειν νομίξετε τὸν ᾿εταῖς θήκαις τῶν τεθνεώτων πελάζοντα; ἀνοίας γὰρ ταῦτα χαὶ ἀμαθίας ἐσχάτης.

Ti dēpote toinyn hoi tosoutous nekrous ōnomakchotes beous nemesate hēmin, ou theopoiousin, alla timōsi tous martyras, hōs Theou ge martyras kai eunous therapontas? anth᾽ hytou de molysmou tinos metalambanein nomixete ton ᾿etais thēkais tōn tethneōtōn pelazonta? anoias gar tauta chai amathias eschatēs.

Why then are you, who named so many dead men gods, indignant with us, who do not deify but honor the martyrs as witnesses of God and faithful servants? And why do you think one who approaches the tombs of the dead incurs some pollution? This belongs to folly and utter ignorance.

Notes and citation

Summary: Christians honor martyrs, not deify them, and tombs do not pollute.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.29 (Raeder, 205; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-29). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.30Raeder, 205

καὶ γὰρ Ἀἀθήνησιν, ὡς ᾿Αντίοχος ἐν φῇ ἐνάτῃ γέγραφεν ἱστορίᾳ, ἄνω γε ἐν τῇ ἀκροπόλει Κέκροπός ἐστι τάφος παρὰ τὴν Πολιοῦχον αὐτήν᾽ καὶ ἐν “Δαρίσσῃ τῇ γε Θετταλικῇ πάλιν ἐν τῷ ναῷ τῆς ᾿4θηνᾶς τὸν Ἀκρίσιον τεθάφθαι φησίν᾽ ἐν δὲ Μιλήτῳ τὸν Κλεόμαχον ἐν τῷ ΤΣ ῸΡ τῆς "άρέμιδος. ἐν Μογν γον ταφῆναι Ζήνων ὁ Μύνδιος ἔφη" τὸν ἐν Τελμισῷ δὲ βωμὸν τοῦ Ἀπόλλωνος μνῆμα εἶναι Τελμισέως τοῦ μάντεως ἱστοροῦσιν. ἀλλ᾽ ὅμως οὔτε οἵ τηνικάδε θάψαντες μιαίνειν ὑπέλαβον τοὺς βωμούς, οὔτε οἱ ὕστερον θύοντες ἄγους ἐκεῖθεν μεταλαγχάνειν ἐνόμι

kai gar Aathēnēsin, hōs ᾿Antiochos en phę̄ enatę̄ gegraphen historią, anō ge en tę̄ akropolei Kekropos esti taphos para tēn Poliouchon autēn᾽ kai en “Darissę̄ tę̄ ge Thettalikę̄ palin en tǭ naǭ tēs ᾿4thēnas ton Akrision tethaphthai phēsin᾽ en de Milētǭ ton Kleomachon en tǭ TS OR tēs "aremidos. en Mogn gon taphēnai Zēnōn ho Myndios ephē" ton en Telmisǭ de bōmon tou Apollōnos mnēma einai Telmiseōs tou manteōs historousin. all᾽ homōs oute hoi tēnikade thapsantes miainein hypelabon tous bōmous, oute hoi hysteron thyontes agous ekeithen metalanchanein enomi

For in Athens, as Antiochus wrote in his ninth history, up on the acropolis is the tomb of Cecrops beside the Protectress herself; and in Larissa of Thessaly he says Acrisius was buried in the temple of Athena; in Miletus Cleomachus in the temple of Apollo; Zeno of Myndus said Leucophryne was buried in the temple of Artemis in Magnesia; and they record that the altar of Apollo in Telmissus is the tomb of Telmisseus the seer. Yet neither those who buried them then thought they defiled the altars, nor did those who sacrificed later think they incurred pollution from there.

Notes and citation

Summary: Greek temples held tombs, yet were not thought polluted.

The list is from Clement of Alexandria, Protr. 3.45. The scan is garbled for one name; restored from Clement.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45 (Exhortation to the Greeks; echo)

Cite (SBL): Theodoret, Graec. aff. cur. 8.30 (Raeder, 205; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-30

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.31Raeder, 205

ξον, [ τοπάζετε δὲ τοῦτο μόνοι ὑμεῖς, οἱ δὲ παλαιοὶ τούτων οὐδὲν ὑπελάμβανον. καὶ γὰρ δὴ καὶ Ὅμηρος δείανυσιν ἐν τοῖς ἔπεσι, τὸν Ἀχιλλέα τὸν Πηλέως. τὸν «ἰακίδην, τὸν ἐκ Θέτιδος, τὸν ἐκ Διὸς καθ' ὑμᾶς, περιπτυσσόμενον νεκρὸν τοῦ Πατρόκλου τὸ σῶμα, καὶ ἡνίκα τοῦτο τῇ πυρᾷ προσέφερον οἱ Μυρμιδόνες, τὴν κεφαλὴν φέροντα, εἶτα τὴν πυρὰν κατασβεννύντα καὶ τὰ ὀστᾶ γε ξυλλέγοντα καὶ ταῦτα ἐν χρυσῇ φιάλῃ τυθέντα καὶ ἔνδον εἰς τὴν ὅκηγὴν κομίξοντα τὴν αὑτοῦ.

xon, [ topazete de touto monoi hymeis, hoi de palaioi toutōn ouden hypelambanon. kai gar dē kai Homēros deianysin en tois epesi, ton Achillea ton Pēleōs. ton «iakidēn, ton ek Thetidos, ton ek Dios kath' hymas, periptyssomenon nekron tou Patroklou to sōma, kai hēnika touto tę̄ pyrą prosepheron hoi Myrmidones, tēn kephalēn pheronta, eita tēn pyran katasbennynta kai ta osta ge xyllegonta kai tauta en chrysę̄ phialę̄ tythenta kai endon eis tēn hokēgēn komixonta tēn hautou.

Only you suppose this; the ancients supposed nothing of the kind. For Homer shows in his epics Achilles, son of Peleus, the Aeacid, son of Thetis, and of Zeus according to you, embracing the dead body of Patroclus, and when the Myrmidons brought it to the pyre, carrying the head, then quenching the pyre, gathering the bones, placing them in a golden bowl, and carrying them into his own tent.

Notes and citation

Summary: Homer's Achilles handled Patroclus's body without fear of pollution.

Homer, Iliad 18.317; 23.136–137, 250–257.

Extrabiblical texts: Homer, Il. 23.136–257 (Homer, Iliad; allusion)

Cite (SBL): Theodoret, Graec. aff. cur. 8.31 (Raeder, 205; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-31). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.32Raeder, 206

καὶ ὃ Θουκυδίδης τῶν ἐν τῷ Πελοποννησιακῷ πολέμῳ τετελευτηκότων διηγεῖται τὸ γέρας, καὶ ὅπως μὲν τὰ εὑρεθέντα σώματα τῶν προσηκόντων ! ἔχαστος ἠξίου τοφῆς, ἡλίκην δὲ τοῖς ἥκιστα εὑρεθεῖσιν ἐμηχανῶντο τιμήν, κυπαρισσίνας μὲν κατασκευάζοντες λάργακας, κοινῇ δὲ πάντες, οἱ μὲν ἡγούμενον τούτων, οἱ δὲ ἑπόμενοι καὶ παρεπόμενοι, καὶ τάφον κατασκευάζοντες μέγιστον τοῖς ὑπὸ οἰωνῶν ἢ κυνῶν ἢ θώων δαπανηθεῖσιν. οὕτω καὶ τῶν ἐν Παραθῶνν παραταξαμένων τοὺς τετελευτηκότας ἐτίμησαν.

kai ho Thoukydidēs tōn en tǭ Peloponnēsiakǭ polemǭ teteleutēkotōn diēgeitai to geras, kai hopōs men ta heurethenta sōmata tōn prosēkontōn ! echastos ēxiou tophēs, hēlikēn de tois hēkista heuretheisin emēchanōnto timēn, kyparissinas men kataskeuazontes largakas, koinę̄ de pantes, hoi men hēgoumenon toutōn, hoi de hepomenoi kai parepomenoi, kai taphon kataskeuazontes megiston tois hypo oiōnōn ē kynōn ē thōōn dapanētheisin. houtō kai tōn en Parathōnn parataxamenōn tous teteleutēkotas etimēsan.

And Thucydides describes the honor given to those who died in the Peloponnesian War: how each person thought the bodies of his relatives that were found worthy of burial, and what honor they devised for those not found, preparing cypress chests, all together, some leading, some following and accompanying, and making a very great tomb for those consumed by birds, dogs, or jackals. So too they honored those who fell at Marathon.

Notes and citation

Summary: Thucydides describes Athenian honors for the war dead.

Thucydides 2.34.

Extrabiblical texts: Thucydides, 2.34 (Thucydides, History; allusion)

Cite (SBL): Theodoret, Graec. aff. cur. 8.32 (Raeder, 206; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-32). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.33Raeder, 206

ὅτι δὲ καὶ χοὰς τοῖς τεθνεῶσι προσέφερον, ἴστε μὲν καὶ ὑμεῖς οἱ νύμτωρ ταύτας παρὰ τοὺς νόμους τολμῶντες μαρτυρεῖ δὲ καὶ Ὅμηρος τὸν Δαέρτου δειπνὺς κατά γε τὰς ὑποθημοσύνας τῆς Κίρκης καὶ τὸν βόθρον! ὀρύξαντα "αἱ τὰς χοὰς ἐπιτετελεκότα καὶ ταῦτά γε διηγούμενον τῷ Ἡλωνόῳ᾽,ἐγώϊ γάρ φησιν γορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ, βόθρον ὄφυξ᾽ ὅσσον τὲ πυγούσιον ἔνθα καὶ ἔνθα᾽ ἀμφ᾽ αὐτῷ δὲ χοὴν χεόμην πᾶσιν νεκύεσσι, πρῶτα μελιιρήτῳ, μετέπειτα δὲ ἡδέϊ οἴνῳ, τὸ τρίτον, αὖθ᾽ ὕδατι, ἐπὶ δ᾽ ἄλφιτα. λευκὰ πάλυνα. πολλὰ δὲ γουνούμην νεκύων ἀμενηνὰ, κάρηνα, ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥτις ἀρίστη, ῥέξειν ἐν μεγάροισι πυρήν τ᾽ ἐμπλησέμεν ἐσθλῶν, Τειρεσίῃ δ᾽ ἀπάνευθεν ὕϊν ἱερευσέμεν οἴῳ παμμέλαν᾽, ὃς μήλοισι, μεταπρέπει ἡμετέροισιν. τοὺς δ᾽ ἐπεὶ εὐχωλῇσι λιτῇσί τε ἔθνεα νεκρῶν ἐλλισάμην, τὰ δὲ μῆλα λαβὼν ἀπεδειροτόμήσα ἐς βόθρον' ῥέε δ᾽ αἷμα κελαινεφές᾽ αἱ δ᾽ ἀγέροντο ψυχαὶ ὑπ’ ἐξ ἐρέβευς νεκύων κατατεθνειώτων.

hoti de kai choas tois tethneōsi prosepheron, iste men kai hymeis hoi nymtōr tautas para tous nomous tolmōntes martyrei de kai Homēros ton Daertou deipnys kata ge tas hypothēmosynas tēs Kirkēs kai ton bothron! oryxanta "hai tas choas epitetelekota kai tauta ge diēgoumenon tǭ Hēlōnoǭ᾽,egōï gar phēsin gor oxy eryssamenos para mērou, bothron ophyx᾽ hosson te pygousion entha kai entha᾽ amph᾽ autǭ de choēn cheomēn pasin nekyessi, prōta meliirētǭ, metepeita de hēdeï oinǭ, to triton, auth᾽ hydati, epi d᾽ alphita. leuka palyna. polla de gounoumēn nekyōn amenēna, karēna, elthōn eis Ithakēn steiran boun, hētis aristē, rhexein en megaroisi pyrēn t᾽ emplēsemen esthlōn, Teiresię̄ d᾽ apaneuthen hyïn hiereusemen oiǭ pammelan᾽, hos mēloisi, metaprepei hēmeteroisin. tous d᾽ epei euchōlę̄si litę̄si te ethnea nekrōn ellisamēn, ta de mēla labōn apedeirotomēsa es bothron' rhee d᾽ haima kelainephes᾽ hai d᾽ ageronto psychai hyp’ ex erebeus nekyōn katatethneiōtōn.

That they offered libations to the dead you yourselves know, who dare them at night against the laws; and Homer bears witness, showing the son of Laertes, at Circe's instructions, digging the pit and performing the libations, and telling this to Alcinous: 'I drew my sharp sword from my thigh and dug a pit a cubit each way, and around it poured a libation to all the dead, first with honey-milk, then with sweet wine, third with water, and sprinkled white barley meal. And I much entreated the strengthless heads of the dead, that when I came to Ithaca I would sacrifice in my halls a barren cow, the best, and fill a pyre with good things, and to Teiresias alone apart would offer a ram all black, which stands out among our flocks. And when I had besought the tribes of the dead with vows and prayers, I took the sheep and cut their throats over the pit, and the dark blood flowed; and the souls of the dead who had died gathered from Erebus.'

Notes and citation

Summary: Homer shows Odysseus offering libations to the dead.

Homer, Odyssey 11.24–37.

Extrabiblical texts: Homer, Od. 11.24–37 (Homer, Odyssey; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.33 (Raeder, 206; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-33). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.34Raeder, 207

εἶτα ἐξη- 6γεῖται, ὕπως ὁ τῶν ψυχῶν ξυνέθεεν ὅμιλος καὶ μεταλαβεῖν ἠπείγετο τῶν χοῶν. καὶ τί λέγω τὸν ποιητήν; Ἀριστονλῆς γὰρ ὃ Περιπατητιπὸς “ύκωνα φάναι τὸν Πυθαγορικὸν ἔφη, ὡς Ἀριστοτέλης ὁ Νιπομάχου θυσίαν τετελευτηκυίᾳ τῇ γυναιηὶ τοιαύτην εἰώθει προσφέρειν, ὁποίαν ᾿4θηναῖοι τῇ Δήμητρι. ἡμεῖς δέ, ὦ ἄνδρες, οὔτε θυσίας, οὔτε μὴν χοὰς τοῖς μάρτυσιν ἀπονέμομεν, ἀλλ’ ὡς θείους καὶ θεοφιλεῖς γεραίρομεν ἄνδρας. οὕτω γὰρ τοῦ πεποιηκότος καὶ σεσωκότος ἠράσθησαν, ὡς τὴν ὑπὲρ αὐτοῦ σφαγὴν ὑπολαβεῖν ἀξιέραστον.

eita exē- 6geitai, hypōs ho tōn psychōn xynetheen homilos kai metalabein ēpeigeto tōn choōn. kai ti legō ton poiētēn? Aristonlēs gar ho Peripatētipos “ykōna phanai ton Pythagorikon ephē, hōs Aristotelēs ho Nipomachou thysian teteleutēkuią tę̄ gynaiēi toiautēn eiōthei prospherein, hopoian ᾿4thēnaioi tę̄ Dēmētri. hēmeis de, ō andres, oute thysias, oute mēn choas tois martysin aponemomen, all’ hōs theious kai theophileis gerairomen andras. houtō gar tou pepoiēkotos kai sesōkotos ērasthēsan, hōs tēn hyper autou sphagēn hypolabein axieraston.

Then he narrates how the crowd of souls ran together and hurried to partake of the libations. And why do I speak of the poet? Aristocles the Peripatetic said that Lycon the Pythagorean said that Aristotle son of Nicomachus used to offer his dead wife such a sacrifice as the Athenians offer to Demeter. We, gentlemen, assign neither sacrifices nor libations to the martyrs, but honor them as divine men and dear to God. For they so loved their Maker and Savior that they thought death for him lovable.

Notes and citation

Summary: Christians offer martyrs no sacrifices but honor them as friends of God.

Aristocles of Messene, fragment (Eusebius, Praep. ev. 15.2.8).

Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.34 (Raeder, 207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-34). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.35Raeder, 207

Εἰ δὲ ἀναισθήτως αὐτοὺς ἔγειν τῶν γινομένων νομί-ἔετε [ καὶ μὴ θείας τινὸς καὶ τρισολβίας ὄντως λήξεως ἀπολαῦσαι, Πίνδαρος ὃ λυρικὸς ταύτην ὑμῶν ἐκβαλέτω τὴν δόξαν, λέγων ὡδί",νψυχαὶ δ᾽ εὐσεβῶν, ἐν οὐρανοῖς ναίουσαι,

Ei de anaisthētōs autous egein tōn ginomenōn nomi-eete [ kai mē theias tinos kai trisolbias ontōs lēxeōs apolausai, Pindaros ho lyrikos tautēn hymōn ekbaletō tēn doxan, legōn hōdi",npsychai d᾽ eusebōn, en ouranois naiousai,

If you think they are insensible of what happens and do not enjoy some divine and truly thrice-blessed lot, let Pindar the lyric poet drive out this opinion of yours, saying this: 'The souls of the godly, dwelling in the heavens,

Notes and citation

Summary: Pindar says the souls of the godly dwell in heaven.

Pindar, fragment (spurious; known from Clement of Alexandria, Strom. 4.26.167). The quotation ends in 8.36.

Extrabiblical texts: Pindar (Pindar (odes and fragments); quotation)

Topics: Martyrdom, Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.35 (Raeder, 207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-35). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.36Raeder, 207

μολπαῖς μάκαρα μέγαν ἀείδουσ᾽ ἐν ὕμνοις.“ εἰ δὲ τῶν εὐσεβῶς βεβιωκότων οὐρανὸς ἐνδιαίτημα, ταύτην ἔχουσι τὴν λῆξιν. οἱ μάρτυρεο᾽ τούτων γὰρ οὐδὲν εὐσεβέστερον᾽ καὶ Ἐμπεδοκλῆς δὲ ὃ Ἀπραγαντῖνος οὕτω φησίν"..εἰς δὲ τέλος μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροὶ καὺ πρόμοι ἀνθρώποισιν ἐπιχθονίοισν πέλονται ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇ

molpais makara megan aeidous᾽ en hymnois.“ ei de tōn eusebōs bebiōkotōn ouranos endiaitēma, tautēn echousi tēn lēxin. hoi martyreo᾽ toutōn gar ouden eusebesteron᾽ kai Empedoklēs de ho Apragantinos houtō phēsin"..eis de telos manteis te kai hymnopoloi kai iētroi kau promoi anthrōpoisin epichthonioisn pelontai enthen anablastousi theoi timę̄

sing in songs the great Blessed One with hymns.' If heaven is the dwelling of those who have lived godly lives, the martyrs have this lot, for none is more godly than they. And Empedocles of Acragas says this: 'And at the end they become seers and hymn-singers and physicians and leaders among earthly men; and from there they spring up as gods in honor

Notes and citation

Summary: Pindar and Empedocles support the heavenly lot of the godly.

Empedocles, fragment 146 (Diels–Kranz). The quotation continues in 8.37.

Extrabiblical texts: Pindar (Pindar (odes and fragments); quotation); Empedocles, fr. 146 (Empedocles (fragments); quotation)

Topics: Martyrdom, Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.36 (Raeder, 207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-36). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.37Raeder, 208

σι φέριστοι. εἰ δὲ μάντεις καὶ ἰατροὺς τοσαύτης ἔφησεν ἐκεῖνος ἀξιοῦσθαι. τιμῆς, τί ἂν εἴποι τις περὶ τῶν τοσαύτην ἐπιδειξαμένων ὑπὲρ εὐσεβείας ἀνδρείαν, οἷς τούργον οὐ μόγὸν ἀνδρείων, ἀλλὰ καὶ δικαιοσύνην καὶ σωφροσύνην καὶ σοφίαν καὶ φρόνησιν μαρτυρεῖς τί γὰρ σωφρονέστερον τῶν οὐκ ἀνασχομένων ἐκείνων ἐκστῆναι, ὅπερ ἐξ ἀρχῆς εὖ ἔχειν ὑπέλαβον; τί δὲ δικαιότερον τῶν τὰς θείας εὐεργεσίας ἀμειαβον; τί δὲ δικαιότερον τῶν τὰς θείας εὐεργεσίας ἀμει ψαμένων σφαγῇ καὶ τὰ σώματα ἐκμδεδωκότων ὑπὲρ τοῦ τὸ σῶμα παραδεδωκότος σταυρῷ;

si pheristoi. ei de manteis kai iatrous tosautēs ephēsen ekeinos axiousthai. timēs, ti an eipoi tis peri tōn tosautēn epideixamenōn hyper eusebeias andreian, hois tourgon ou mogon andreiōn, alla kai dikaiosynēn kai sōphrosynēn kai sophian kai phronēsin martyreis ti gar sōphronesteron tōn ouk anaschomenōn ekeinōn ekstēnai, hoper ex archēs eu echein hypelabon? ti de dikaioteron tōn tas theias euergesias ameiabon? ti de dikaioteron tōn tas theias euergesias amei psamenōn sphagę̄ kai ta sōmata ekmdedōkotōn hyper tou to sōma paradedōkotos staurǭ?

most excellent.' If he said that seers and physicians are thought worthy of such honor, what would one say of those who showed such courage for godliness, whose deed bears witness not only to courage but also to justice, self-control, wisdom, and prudence? For what is more self-controlled than those who would not depart from what they judged good from the beginning? What more just than those who repaid the divine benefits with their slaughter and gave up their bodies for him who gave his body to the cross?

Notes and citation

Summary: If seers and physicians are honored, the martyrs, who had every virtue, deserve more.

Empedocles, fragment 146 (end). The scan repeats a phrase; it is translated once.

Extrabiblical texts: Empedocles, fr. 146 (Empedocles (fragments); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.37 (Raeder, 208; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-37). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.38Raeder, 208

τί δὲ φρονιμώτερον ἢ σοφώτερον τῶν οὕτω ταῦτα βουλευσαμένων καὶ τῶν μὲν τῇδε καταπεφρονηκότων, ὡς βέβαιον οὐδὲν ἐχόντων καὶ μόνιμον, ἐρασθέντων δὲ ἐκείνων, ἃ λόγος ἑρμηνεύειν οὐ δύναται: τί δὲ ἀνδρικώτερον τῶν ἀνταγωνισαμένων πρὸς πολλὰ παθήματα καὶ διάφορα καὶ τοὺς κολάξοντας νενικπηκότων᾽ τῇ χαρτερίᾳ τῆς γνώμης;

ti de phronimōteron ē sophōteron tōn houtō tauta bouleusamenōn kai tōn men tę̄de katapephronēkotōn, hōs bebaion ouden echontōn kai monimon, erasthentōn de ekeinōn, ha logos hermēneuein ou dynatai: ti de andrikōteron tōn antagōnisamenōn pros polla pathēmata kai diaphora kai tous kolaxontas nenikpēkotōn᾽ tę̄ charterią tēs gnōmēs?

What more prudent or wise than those who planned thus, despising the things here as having nothing firm or lasting, and loving those that words cannot express? What more courageous than those who contended against many and various sufferings and conquered their tormentors by the endurance of their will?

Notes and citation

Summary: The martyrs showed wisdom and courage.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.38 (Raeder, 208; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-38). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.39Raeder, 208

τοιγάρτοι οὗτοί γέ εἰσιν. ἀτεχνῶς πρόμον ἀνθρώπων καὶ πρόμαχοι καὶ ἐπίκουρον καὶ τῶν κακῶν ἀποτρόπαιοι, τὰς ὑπὸ τῶν δαιμόνων ἐπιφερομένας ἀποδιοπομπτούμενοι βλάβας. ὃ δέ γε Ἡράκλειτος καὶ τοὺς ἐν τοῖς πολέμοις ἀναιρεθέντας πάσης ἀξίους ὑπολαμβάνει τιμῆς" οἀρηϊφάτουρ', γάρ φησιν οἵ θεοὶ τιμῶσι καὶ ἄνθρωποι.ς καὶ πάλιν" μόνοι γὰρ μείζονες μείζονος μοίρας λαγχάνουσιν ὁ

toigartoi houtoi ge eisin. atechnōs promon anthrōpōn kai promachoi kai epikouron kai tōn kakōn apotropaioi, tas hypo tōn daimonōn epipheromenas apodiopomptoumenoi blabas. ho de ge Hērakleitos kai tous en tois polemois anairethentas pasēs axious hypolambanei timēs" oarēïphatour', gar phēsin hoi theoi timōsi kai anthrōpoi.s kai palin" monoi gar meizones meizonos moiras lanchanousin ho

So these are truly the champions of human beings, their defenders, helpers, and averters of evils, driving away the harms brought on by the demons. Heraclitus thinks even those killed in wars worthy of every honor: 'Gods and men,' he says, 'honor those slain by Ares.' And again: 'For greater deaths win greater portions.'

Notes and citation

Summary: Martyrs protect against demons; Heraclitus honored those slain in war.

Heraclitus, fragments 24 and 25 (Diels–Kranz).

Extrabiblical texts: Heraclitus, fr. 24 (Heraclitus (fragments); quotation); Heraclitus, fr. 25 (Heraclitus (fragments); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.39 (Raeder, 208; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-39

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.40Raeder, 209

ἀλλὰ τόνδε τὸν λόγον ἔγωγε οὐ προσίεμαι" πλεῖστον γὰρ δὴ παμπόνηρον ἀσπασάμενοι βίον τὸν βίαιον ὑπέμξιναν θάνατον. εἰ τοίνυν τοὺς ἀρηϊφάτους ὥπαντας προσήκει τιμᾶν, ὥρα ὑμῖν καὶ τοῖς Οἰδίπου παισὶ τόδε ἀπονεῖμαι τὸ γέρας, οἱ τὸν πατέρα μὲν κατέλιπον ἀτημέλητον, ἕνεκα δὲ τυραννίδος κατ᾽ ἀλλήλων λυττήσαντες τῷ ἀλλήλων αἵματι τὰς οἰμείας ἐφοίνιξαν δεξιάς.

alla tonde ton logon egōge ou prosiemai" pleiston gar dē pamponēron aspasamenoi bion ton biaion hypemxinan thanaton. ei toinyn tous arēïphatous hōpantas prosēkei timan, hōra hymin kai tois Oidipou paisi tode aponeimai to geras, hoi ton patera men katelipon atēmelēton, heneka de tyrannidos kat᾽ allēlōn lyttēsantes tǭ allēlōn haimati tas oimeias ephoinixan dexias.

But I do not accept this saying; for very many who embraced an utterly wicked life suffered violent death. If all those slain by Ares must be honored, it is time for you to give this honor also to the sons of Oedipus, who left their father uncared for and, raging against each other for tyranny, reddened their own right hands with each other's blood.

Notes and citation

Summary: Not everyone slain in war deserves honor, as the sons of Oedipus show.

Cite (SBL): Theodoret, Graec. aff. cur. 8.40 (Raeder, 209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-40). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-40

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.41Raeder, 209

τιμητέον δ᾽ ἄρα καὶ τοὺς Πεισιστρατίδας ὑπὸ “Δρμοδίου καὶ Ἀριστογείτονος ἐνδίκως ἀναιρε-᾿ θέντας. ἀλλὰ τοὐναντίον ἔδρασαν ᾿Ηθηναῖοι᾽ τοὺς γὰρ ἀνελόντας χαλκαῖς εἰκόσιν ἐτίμησαν καὶ τῷ γένεν τῷ τούτων ἀτέλειαν ἐδωρήσαντο. οὔκουν πάντας ἀρηϊφάτους κατὰ τὸν Ἡράκλειτον τιμητέον, ἀλλ᾽ ἐκείνους, οἱ τὸν ὑπὲρ τῆς εὖσε-. βείας ἀσπασίως κατεδέξαντο θάνατον᾽ ἐκεῖνοι γὰρ ἀληθῶς, κατά γε τοῦτον αὐτόν, μόνοι μείζονες. οὗ δὴ εἵνεκα καὶ μείξονος ἀπολαύουσι μοίρας, καὶ νῦν τὸ παρὰ πάντων ἀνθρώπων κομιξόμενοι γέρας καὶ τοὺς αἰωνίους στεφάνους προσμένοντες. Ϊ ἐκεῖνο δὲ τοῦ ᾿Ηρακλείτου μάλα θαυμάξω, ὅτι μένει τοὺς ἀνθρώπους ἀποθνήσκοντας, ὅσα οὐκ ἔλπονται οὐδὲ δοκέουσιν.

timēteon d᾽ ara kai tous Peisistratidas hypo “Drmodiou kai Aristogeitonos endikōs anaire-᾿ thentas. alla tounantion edrasan ᾿Ēthēnaioi᾽ tous gar anelontas chalkais eikosin etimēsan kai tǭ genen tǭ toutōn ateleian edōrēsanto. oukoun pantas arēïphatous kata ton Hērakleiton timēteon, all᾽ ekeinous, hoi ton hyper tēs euse-. beias aspasiōs katedexanto thanaton᾽ ekeinoi gar alēthōs, kata ge touton auton, monoi meizones. hou dē heineka kai meixonos apolauousi moiras, kai nyn to para pantōn anthrōpōn komixomenoi geras kai tous aiōnious stephanous prosmenontes. Ï ekeino de tou ᾿Ērakleitou mala thaumaxō, hoti menei tous anthrōpous apothnēskontas, hosa ouk elpontai oude dokeousin.

Then the Peisistratids too, justly killed by Harmodius and Aristogeiton, must be honored. But the Athenians did the opposite; for they honored their killers with bronze statues and granted their family exemption from taxes. So not all slain by Ares are to be honored, as Heraclitus says, but those who gladly accepted death for godliness; for they truly, by his own word, alone are greater. For this reason they enjoy a greater portion, now receiving honor from all human beings and awaiting the eternal crowns. And I greatly admire that saying of Heraclitus, that there await human beings when they die things they neither expect nor imagine.

Notes and citation

Summary: Only those who die for godliness merit honor; Heraclitus says the dead meet the unexpected.

Heraclitus, fragment 27 (Diels–Kranz).

Extrabiblical texts: Heraclitus, fr. 27 (Heraclitus (fragments); quotation)

Topics: Martyrdom, Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.41 (Raeder, 209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-41). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.42Raeder, 209

ὅτι δὲ καὶ θείας λήξεως ἀπολαύουσιν αἵ τῶν ὁσίων ψυχαί, καὶ ὁ Πλάτων δεδήλωκεν ἐν τῷ Φαίθωνι, λέγων ὧδι' οἱ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι προκεκρίσθαι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν ἐν τῇ γῇ ἀπαλλαττόμενοι ὥσπερ δεσμωτηρίου, ἄνω δὲ εἰς καθαρὰν οἴκησιν ἀφικπνούμενοι. προστέθεικε δὲ μετ᾽ ὀλίγα καὶ ταῦτα᾽ ο»καὶ εἰς οἰκήσεις ἔτε τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥῴδιον δηλῶσαι, οὔτε ὁ χρόνος ἱκανὸς

hoti de kai theias lēxeōs apolauousin hai tōn hosiōn psychai, kai ho Platōn dedēlōken en tǭ Phaithōni, legōn hōdi' hoi de dē an doxōsi diapherontōs pros to hosiōs biōnai prokekristhai, houtoi eisin hoi tōnde men tōn en tę̄ gę̄ apallattomenoi hōsper desmōtēriou, anō de eis katharan oikēsin aphikpnoumenoi. prostetheike de met᾽ oliga kai tauta᾽ o»kai eis oikēseis ete toutōn kallious aphiknountai, has oute rhǭdion dēlōsai, oute ho chronos hikanos

That the souls of the holy enjoy a divine lot Plato too showed in the Phaedo, saying this: 'Those who are judged to have lived exceptionally holy lives are those who are released from these places in the earth as from a prison and arrive above in a pure dwelling.' And a little later he added this: 'And they arrive at dwellings still more beautiful than these, which it is not easy to describe, nor is there time enough

Notes and citation

Summary: Plato's Phaedo says the holy go to pure dwellings above.

Plato, Phaedo 114b–c. The scanned page is cropped at the right edge (8.42–8.46); the text here appears complete. The quotation ends in 8.43.

Extrabiblical texts: Plato, Phaed. 114b–c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.42 (Raeder, 209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-42). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-42

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.43Raeder, 210

ἐν τῷ παρόντι.“ ἵνα δὲ μή τις τούτων ἀκούσας καὶ τῆς θείας ἐκείνης διαγωγῆς ἐφασθείς, δὐαγὲς ὑπολάβοι τὸ βίᾳ τινὶ καὶ ἀνάγκῃ ἑαυτὸν ἐντεῦθεν ἐξαγαγεῖν, ἀναγκαίως ἐπήγαγεν᾽ ροὐ δεῖ δ᾽ ἑωυτὸν ἐκ ταύτης λύειν οὐδὲ ἀποδιδράσπειν καὶ ξυνελόντι εἰπεῖν κακὴν λογίξεσθαι τὴν ὕλην.“

en tǭ paronti.“ hina de mē tis toutōn akousas kai tēs theias ekeinēs diagōgēs ephastheis, dyages hypolaboi to bią tini kai anankę̄ heauton enteuthen exagagein, anankaiōs epēgagen᾽ rou dei d᾽ heōyton ek tautēs lyein oude apodidraspein kai xynelonti eipein kakēn logixesthai tēn hylēn.“

at present.' And so that no one hearing this and longing for that divine life might think it holy to take himself out of here by some force or compulsion, he necessarily added: 'One must not release oneself from this nor run away,' and, in a word, think matter evil.

Notes and citation

Summary: Plato forbids suicide.

Plato, Phaedo 62b (paraphrase). The last clause is garbled in the scan; it probably means one must not think the bodily condition evil and is translated by sense.

Extrabiblical texts: Plato, Phaed. 62b (Plato (works); allusion)

Cite (SBL): Theodoret, Graec. aff. cur. 8.43 (Raeder, 210; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-43). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.44Raeder, 210

λέγει δὲ καί, ὡς αὐτὴ καθ' ἑαυτὴν ἣ ψυχὴ γενομένη δύνα᾿ ταῦ τῆς ἀληθινῆς σοφίας καὶ πρείττονος τῆς ἀνθρωπίνης δυνάμεως μεταλαβεῖν, ὅταν αὐτὴν ὁ ἐνθένδε ἔρως εἰς οὐρανὸν πτερώσῃ, διὰ τῆς φιλοσόφου ἀγωγῆς εἰς τὸ τῆς ἐλπί-.: δὸς τέλος ἀφιπομένην, ἄλλου βίου ἀϊδίου ἀρχὴν λαμβάνουσαν.

legei de kai, hōs autē kath' heautēn hē psychē genomenē dyna᾿ tau tēs alēthinēs sophias kai preittonos tēs anthrōpinēs dynameōs metalabein, hotan autēn ho enthende erōs eis ouranon pterōsę̄, dia tēs philosophou agōgēs eis to tēs elpi-.: dos telos aphipomenēn, allou biou aïdiou archēn lambanousan.

He also says that the soul, having come to be by itself, can share in true wisdom and in what surpasses human power, when love from here gives it wings to heaven and, arriving through philosophic training at the end of its hope, it receives the beginning of another, eternal life.

Notes and citation

Summary: Plato says the purified soul wins eternal life.

A paraphrase of themes in the Phaedo and Phaedrus.

Extrabiblical texts: Plato, Phaed. 66e–67a (Plato (works); allusion)

Topics: Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.44 (Raeder, 210; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-44). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-44

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.45Raeder, 210

καὶ αὖθις ἐν τῷ αὐτῷ διαλόγῳ φησίν. μετ᾽ ἀγαθῆς μὲν ἐλπίδος τὰς καλὰς ψυχὰς ἐνθένδε ἀπιέναι" οἱ πονηροὶ δὲ ξῶσίς φησι μετὰ κακῆς ἐλπίδος. οὗτος καὶ τὴν φιλοσοφίαν θανάτου μελέτην ἐκάλεσε᾽,γκινδυνεύουσι( γάρ φησιν σον τυγχάνουσιν ὀρθῶς ἁπτόμενον φιλοσοφίας, λεληθέναι εἰ τοὺς ἄλλους ὅτε οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ ἀπο-

kai authis en tǭ autǭ dialogǭ phēsin. met᾽ agathēs men elpidos tas kalas psychas enthende apienai" hoi ponēroi de xōsis phēsi meta kakēs elpidos. houtos kai tēn philosophian thanatou meletēn ekalese᾽,nkindyneuousi( gar phēsin son tynchanousin orthōs haptomenon philosophias, lelēthenai ei tous allous hote ouden allo autoi epitēdeuousin ē apo-

And again in the same dialogue he says that good souls depart from here with good hope, while the wicked, he says, live with evil hope. He also called philosophy a practice of death: 'For it may be,' he says, 'that others have not noticed that those who rightly take up philosophy practice nothing else than dying

Notes and citation

Summary: Plato calls philosophy a practice of death.

Plato, Phaedo 63c, 64a. The quotation ends in 8.46.

Extrabiblical texts: Plato, Phaed. 64a (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.45 (Raeder, 210; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-45). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.46Raeder, 210

θνήσκειν καὶ τεθνάναι ταῦτα μὲν οὖν ἅπαντα ἐν τῷ " Φαίδωνι γέγραφεν ἐν δὲ τῷ δεκάτῳ τῆς Πολιτείας οὕτω φησίν" τῶν δὲ δὴ ἀποθανόντων ἐπὶ στρατείας, ὃς ἂν εὖδοκιμήσας τελευτήσῃ, ἄρ᾽ οὐ πρῶτον μὲν τοῦ χρυσοῦ γένους εἶναν φήσομεν; πάντωθ᾽ μάλιστα καὶ μετ᾽ ὀλίγα"..τἰ δές οὐ μέλλομεν τὸν λοιπὸν χρόνον, ὡς δαίμονας γεγονότας, οὕτω θεραπεύειν τε καὶ προσκυνεῖν αὐτῶν τὰς θήκας; τὰ αὐτὰ δὲ νομιοῦμεν, ὅταν τις γήρᾳ ἤ τινι ἄλλῳ τρόπῳ τελευτήσῃ τῶν ὅσοι ἂν διαφερόντως ἐν τῷ βίῳ ἀγαθοὶ κρυθῶσιν.""

thnēskein kai tethnanai tauta men oun hapanta en tǭ " Phaidōni gegraphen en de tǭ dekatǭ tēs Politeias houtō phēsin" tōn de dē apothanontōn epi strateias, hos an eudokimēsas teleutēsę̄, ar᾽ ou prōton men tou chrysou genous einan phēsomen? pantōth᾽ malista kai met᾽ oliga"..ti des ou mellomen ton loipon chronon, hōs daimonas gegonotas, houtō therapeuein te kai proskynein autōn tas thēkas? ta auta de nomioumen, hotan tis gērą ē tini allǭ tropǭ teleutēsę̄ tōn hosoi an diapherontōs en tǭ biǭ agathoi krythōsin.""

and being dead.' All this he wrote in the Phaedo; and in the tenth book of the Republic he says this: 'Of those who die on campaign, whoever dies with distinction, shall we not say first that he is of the golden race? Most certainly.' And a little later: 'What then? Shall we not for the rest of time serve and worship their tombs as of those who have become divinities? And we shall consider the same when anyone of those judged exceptionally good in life dies of old age or in some other way.'

Notes and citation

Summary: Plato's Republic says the tombs of the good should be honored.

Plato, Republic 5.468e–469b (Theodoret says 'tenth book').

Extrabiblical texts: Plato, Resp. 468e–469b (Plato (works); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.46 (Raeder, 210; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-46). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.47Raeder, 211

νὰν τῷ Κρανύλῳ δὲ τόνδε. τὸν λόγον διεύρυνεν᾽ ἐπαινεῖ γὰρ τὸν ᾿Ησίοδον καὶ. τοὺς ἄλλους γε ποιητὰς εἰρηκότας, ὡς ἐπειδάν τις ἀγαθὸς ὧν τελευτήσῃ, μεγάλην μοῖραν καὶ τιμὴν ἐκεῖ ἔχει, καὶ γίνεται δαίμων κατὰ τὴν. τῆς φρονήσεως ἐπωνυμίαν᾽ «ταύτῃ οὖν τίθεμαι κἀγὼ τὸν δαήμονα ἄνδρας. ὁ δὲ γε Ἡσίοδος περὶ τοῦ χρυσοῦ γένους ταῦτα ἔφη" «αὐτὰρ ἐπειδὴ τοῦτο γένος κατὰ μοῖρ᾽ ἐκάλυψεν, οἵ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται, ἐσθλοί, ἀλεξίκοκοι,

nan tǭ Kranylǭ de tonde. ton logon dieurynen᾽ epainei gar ton ᾿Ēsiodon kai. tous allous ge poiētas eirēkotas, hōs epeidan tis agathos hōn teleutēsę̄, megalēn moiran kai timēn ekei echei, kai ginetai daimōn kata tēn. tēs phronēseōs epōnymian᾽ «tautę̄ oun tithemai kagō ton daēmona andras. ho de ge Hēsiodos peri tou chrysou genous tauta ephē" «autar epeidē touto genos kata moir᾽ ekalypsen, hoi men daimones hagnoi epichthonioi kaleontai, esthloi, alexikokoi,

In the Cratylus he broadened this account; for he praises Hesiod and the other poets for saying that when a good man dies, he has a great portion and honor there and becomes a divinity (daimōn) by the name of wisdom: 'In this way I too set down that every good man is daimōn.' And Hesiod said this about the golden race: 'But since the earth covered this race according to fate, they are called holy divinities on earth, noble, averters of evil,

Notes and citation

Summary: Plato and Hesiod say the good dead become guardian spirits.

Plato, Cratylus 397e–398b; Hesiod, Works and Days 121–123. The quotation ends in 8.48.

Extrabiblical texts: Plato, Crat. 397e–398b (Plato (works); quotation); Hesiod, Op. 121–123 (Hesiod, Works and Days; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.47 (Raeder, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-47). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-47

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.48Raeder, 211

φύλακες θνητῶν ἀνθρώπων.“ εἰ τοίνυν καὶ ὁ ποιητὴς καὶ ἐσθλοὺς καὶ ἀλεξικάκους καὶ φύλακας θνητῶν ἀνθρώπων τοὺς ἄριστα βεβιωκότας, εἶτα τελευτήσαντας, προσηγόρευσεν, ἐμράτυνε δὲ τοῦ ποιητοῦ τὸν λόγον τῶν φιλοσόφων ὁ ἄριστος καὶ χρῆναι ἔφη καὶ θεραπεύειν τούτων καὶ προσκυνεῖν τὰς θήκας, τί δήποτε μέμφεσθε τοῖς παρ᾽ ἡμῶν γινομένοις, ὦ βέλτιστοι; τοὺς γὰρ ἐν εὐσεβείᾳ λάμψαντας καὶ ὑπὲρ ταύτης τὴν σφογὴν δεξαμένους ἀλεξικάκους ἡμεῖς καὶ ἰατροὺς ὀνομάζομεν, οὐ δαίμονας καλοῦντες (μὴ οὕτω λυττήσαιμεν), ἀλλὰ Θεῷ φίλους καὶ εὔνους θεράποντας, παρρησίᾳ χρωμένους καὶ τῶν ἀγαθῶν ἡμῖν ἐπαγγέλλοντας τὴν φοράν.

phylakes thnētōn anthrōpōn.“ ei toinyn kai ho poiētēs kai esthlous kai alexikakous kai phylakas thnētōn anthrōpōn tous arista bebiōkotas, eita teleutēsantas, prosēgoreusen, emratyne de tou poiētou ton logon tōn philosophōn ho aristos kai chrēnai ephē kai therapeuein toutōn kai proskynein tas thēkas, ti dēpote memphesthe tois par᾽ hēmōn ginomenois, ō beltistoi? tous gar en eusebeią lampsantas kai hyper tautēs tēn sphogēn dexamenous alexikakous hēmeis kai iatrous onomazomen, ou daimonas kalountes (mē houtō lyttēsaimen), alla Theǭ philous kai eunous therapontas, parrēsią chrōmenous kai tōn agathōn hēmin epangellontas tēn phoran.

guardians of mortal men.' If, then, the poet called those who lived best and then died noble, averters of evil, and guardians of mortal men, and the best of the philosophers confirmed the poet's account and said one must serve and worship their tombs, why do you blame what we do, my good men? For those who shone in godliness and received slaughter for it we call averters of evil and physicians, not calling them divinities (may we not be so mad), but friends of God and faithful servants, who have freedom of speech and announce to us the abundance of good things.

Notes and citation

Summary: Christians call the martyrs friends of God, not divinities, as Greek writers themselves honored the good dead.

Extrabiblical texts: Hesiod, Op. 123 (Hesiod, Works and Days; quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.48 (Raeder, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-48). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.49Raeder, 211

τοῦτο γὰρ δὴ καὶ τῶν φιλοσόφων ὃ κορυφαῖος ἐν τῇ ᾿Επινομίδι δεδήλωκεν᾽ ἔφη γάρ',,οοὔ φημι εἶναι δυνατὸν ἀνθρώποις μακαρίοις τὲ καὶ εὐδαίμοσι γενέσθαι πλὴν ὀλίγων. μέχρι περ ἂν ζῶμεν, τοῦτο διορίξομαι" καλὴ δὲ ἐλπὶς τελευτήσαντι τυχεῖν ἁπάντων. ἀτεχνῶς δέ γε τοῦτο ἔοικε τοῖς ὑπὸ τῆς θείας εἰρημένοις γραφῆς ομὴ μακαρίσῃς ἄνδρα πρὸ τελευτῆς αὐτοῦ καὶ φῶς δικαίοις διαπαντός καὶ ψυχαὶ δικαίων ἐν χειρὶ Θεοῦ χαὶ τὰ τούτοις προσύμοια.

touto gar dē kai tōn philosophōn ho koryphaios en tę̄ ᾿Epinomidi dedēlōken᾽ ephē gar',,oou phēmi einai dynaton anthrōpois makariois te kai eudaimosi genesthai plēn oligōn. mechri per an zōmen, touto diorixomai" kalē de elpis teleutēsanti tychein hapantōn. atechnōs de ge touto eoike tois hypo tēs theias eirēmenois graphēs omē makarisę̄s andra pro teleutēs autou kai phōs dikaiois diapantos kai psychai dikaiōn en cheiri Theou chai ta toutois prosymoia.

The chief of the philosophers showed this in the Epinomis; for he said: 'I say it is not possible for human beings to become blessed and happy, except a few, as long as we live; this I define; but there is good hope for one who has died of obtaining all.' This is exactly like what the divine Scripture says: 'Do not call a man blessed before his death,' and 'There is light for the righteous always,' and 'The souls of the righteous are in the hand of God,' and the like.

Prov 13:9 (quotation, medium confidence)

Notes and citation

Summary: Plato's Epinomis agrees with Scripture that the righteous are blessed after death.

Plato, Epinomis 973c, 992c; Sir 11:28; Prov 13:9 (LXX); Wis 3:1.

Extrabiblical texts: Plato, Epin. 973c (Plato (works); quotation); Sir 11:28 (Sirach [in RC, EO, ETH canons]; quotation); Wis 3:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.49 (Raeder, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-49). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.50Raeder, 212

ἈΦὅτι δὲ τοῖς δικαίοις ὕβρεις καὶ λοιδορίας καὶ αἰκίας καὶ μάστιγας κατὰ τὸν παρόντα βίον ξυνδχαλήρωσε τῶν ὅλων ὁ πρύτανις, καὶ ὃ Πλάτων ἐν τῇ Πολιτείᾳ ξυγγέγραφεν᾽ οὕτως γάρ φησι «διακείμενος ὁ δίκαιος αἰκισθήσετο, στρεβλωθήσεται, δεθήσεται, ἐκκοπήσεται τὼ ὀφθαλμώ, τελευτῶν πάντα κακὰ παθὼν ἀνασπινδυλευθήσεται.ς οὐκοῦν τρισάθλιον μὲν οἵ ταῦτα ποιοῦντες, τρισόλβιοι δὲ οἱ πάσχοντες;

APhoti de tois dikaiois hybreis kai loidorias kai aikias kai mastigas kata ton paronta bion xyndchalērōse tōn holōn ho prytanis, kai ho Platōn en tę̄ Politeią xyngegraphen᾽ houtōs gar phēsi «diakeimenos ho dikaios aikisthēseto, streblōthēsetai, dethēsetai, ekkopēsetai tō ophthalmō, teleutōn panta kaka pathōn anaspindyleuthēsetai.s oukoun trisathlion men hoi tauta poiountes, trisolbioi de hoi paschontes?

That the Ruler of the universe allotted insults, abuse, tortures, and scourges to the just in the present life, Plato too wrote in the Republic: 'So disposed,' he says, 'the just man will be scourged, racked, bound, have his eyes burned out, and finally, having suffered every evil, will be impaled.' Are not those who do this thrice wretched, and those who suffer it thrice blessed?

Notes and citation

Summary: Plato foresaw the sufferings of the just man.

Plato, Republic 2.361e–362a.

Extrabiblical texts: Plato, Resp. 361e–362a (Plato (works); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.50 (Raeder, 212; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-50). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.51Raeder, 212

ὅτι δὲ καὶ ἐπιμελεῖσθαι τῶν ἀνθρωπείων δύνανται πραγμάτων αἱ τῶν ὁσίων ψυχαὶ καὶ τοῦ σώματος ἐκτὸς γενόμεναι, ὃ Πλάτων καὶ τοῦτο ἐν τῷ ἑνδεκάτῳ τῶν Νόμὼν ἐδίδαξε᾽ λέγει δὲ οὕτως",»εἴς τινα γὰρ οὖν μοι καιρὸν φαινόμεθα τοὺς ἔμπροσθεν λόγους διεξελθεῖν, ὡς ἄρα τῶν τελευτησάντων ψυχαὶ δύναμιν ἔχουσί τινὰ τελευτήσασαν καὶ τῶν κατ᾽ ἀνθρώπους πραγμάτων ἐπιμελοῦνται. ταῦτα δὲ ἀληθεῖς μέν, μακροὶ δέ εἰσι περιέχοντες λόγοι" πιστεύειν δὲ ταῖς ἄλλαις φήμαις χρεὼν περὶ τὰ τοιαῦτα, οὕτω πολλαῖς καὶ σφόδρα γὲ παλαιαῖς οὔσαις" πιστεύειν δὲ αὐτοῖς

hoti de kai epimeleisthai tōn anthrōpeiōn dynantai pragmatōn hai tōn hosiōn psychai kai tou sōmatos ektos genomenai, ho Platōn kai touto en tǭ hendekatǭ tōn Nomōn edidaxe᾽ legei de houtōs",»eis tina gar oun moi kairon phainometha tous emprosthen logous diexelthein, hōs ara tōn teleutēsantōn psychai dynamin echousi tina teleutēsasan kai tōn kat᾽ anthrōpous pragmatōn epimelountai. tauta de alētheis men, makroi de eisi periechontes logoi" pisteuein de tais allais phēmais chreōn peri ta toiauta, houtō pollais kai sphodra ge palaiais ousais" pisteuein de autois

That the souls of the holy can also care for human affairs even when they are out of the body, Plato taught this too in the eleventh book of the Laws. He speaks thus: 'It seems to me timely that we went through the earlier arguments, that the souls of the dead have a certain power after death and care for human affairs. These arguments are true but long; one must believe the other reports about such things, being so many and very ancient; and one must believe

Notes and citation

Summary: Plato's Laws says the souls of the dead care for human affairs.

Plato, Laws 11.927a–b. The quotation ends in 8.52.

Extrabiblical texts: Plato, Leg. 927a–b (Plato (works); quotation)

Topics: Martyrdom, Prayer

Cite (SBL): Theodoret, Graec. aff. cur. 8.51 (Raeder, 212; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-51). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.52Raeder, 213

φομοθετοῦσι ταῦθ᾽ οὕτως ἔχειν ἀλλ᾽ ὃ μὲν φιλόσοφος κελεύει καὶ ταῖς φήμαις πιστεύειν᾽ ὑμεῖς δὲ οὐ μόνον ἡμῖν ἀπιστεῖτε καὶ τῆς τῶν πραγμάτων βοώσης ἀληθείας ἐπαΐειν οὐ βούλεσθε, ἀλλ᾽ οὐδὲ τῷ ὑμετέρῳ φιλοσόφῳ πιστεύειν ἐθέλετε ἄντιιρυς λέγοντι, ὡς αἵ τῶν ὁσίων ψυχαὶ τῶν σωμάτων ἀπαλλαγεῖσαι τῶν κατ᾽ ἀνθρώπους ἐπιμελοῦνται πραγμάτων. τῷ δὲ οὕτως ἁρμόττει τοῦδε τοῦ γέρως τυχεῖν, ὡς τοῖς ἠγαπηκόσι μὲν ἐκθύμως τὰ θεῖα, μεμενηκόσι δὲ μέχρι τέλους οἷς ἐξ ἀρχῆς προείλοντο καὶ τὴν τάξιν ἐν ἢ ᾿σφᾶς, ἔταξαν οὐκ ἀνασχομένοις καταλιπεῖν;

phomothetousi tauth᾽ houtōs echein all᾽ ho men philosophos keleuei kai tais phēmais pisteuein᾽ hymeis de ou monon hēmin apisteite kai tēs tōn pragmatōn boōsēs alētheias epaïein ou boulesthe, all᾽ oude tǭ hymeterǭ philosophǭ pisteuein ethelete antiirys legonti, hōs hai tōn hosiōn psychai tōn sōmatōn apallageisai tōn kat᾽ anthrōpous epimelountai pragmatōn. tǭ de houtōs harmottei toude tou gerōs tychein, hōs tois ēgapēkosi men ekthymōs ta theia, memenēkosi de mechri telous hois ex archēs proeilonto kai tēn taxin en ē ᾿sphas, etaxan ouk anaschomenois katalipein?

the lawgivers that these things are so.' The philosopher bids you believe even reports; but you not only disbelieve us and will not listen to the truth of the facts that cries out, but will not even believe your own philosopher who says plainly that the souls of the holy, freed from their bodies, care for human affairs. And whom does it suit to receive this honor more than those who loved divine things passionately, remained to the end in what they chose from the beginning, and would not abandon the post in which they placed themselves?

Notes and citation

Summary: If Plato says the holy dead care for us, the martyrs most of all deserve this.

Extrabiblical texts: Plato, Leg. 927b (Plato (works); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.52 (Raeder, 213; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-52). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.53Raeder, 213

τοῦτον δέ γε καὶ ὁ Πλάτων ἐν τῇ ᾿Απολογίᾳ κρατύνει τὸν λόγον᾽ φησὶ δὲ οὕτωρ᾽ ηοὕτω γὰρ ἔχει, ὦ ἄνδρες θηναῖοι, τῇ ἀληθείᾳ" οὗ ἄν τις ἑαυτὸν τάξῃ, ἡγησάμενος βέλτιστον εἶναις ἢ ὑπ᾽ ἄρχοντος ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα πευδυνεύειν, μηδὲν ὑπολογιξόμενον μήτε θάνατον μήτε ἄλλο

touton de ge kai ho Platōn en tę̄ ᾿Apologią kratynei ton logon᾽ phēsi de houtōr᾽ ēoutō gar echei, ō andres thēnaioi, tę̄ alētheią" hou an tis heauton taxę̄, hēgēsamenos beltiston einais ē hyp᾽ archontos tachthę̄, entautha dei, hōs emoi dokei, menonta peudyneuein, mēden hypologixomenon mēte thanaton mēte allo

Plato confirms this account in the Apology too; he says this: 'For this is so, men of Athens, in truth: wherever someone places himself, thinking it best, or is placed by a ruler, there, as it seems to me, he must remain and face danger, taking into account neither death nor anything else

Notes and citation

Summary: Plato's Apology says one must hold one's post at any cost.

Plato, Apology 28d. The quotation ends in 8.54.

Extrabiblical texts: Plato, Apol. 28d (Plato (works); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.53 (Raeder, 213; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-53). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-53

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.54Raeder, 213

μηδὲν πρὸ τοῦ αἰσχροῦ.“ καὶ πάλιν μετ᾽ ὀλίγα" »τὸ γάρ τοι θάνατον θεδιέναι ὦ ἄνδρες, οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναις μὴ ὄντα. καὶ αὖθις μετὰ βραχέα" πρὸ γοῦν τῶν παμῶν, ὧν οἶδα ὅτι κακά ἐστιν, ἃ μὴ οἶδα εἰ καὶ ἀγαθὰ ὄντα τυγχάνει, οὐ φοβηθήσομαι οὐδὲ φεύξομοαι.“ καὶ πάλιν" «τά τε γὰρ ἄλλα εὐδαιμονέστεροί εἰσιν οἷ ἐκεῖ τῶν ἐνθάδε, καὶ ἤδη καὶ τὸν λοιπὸν χρόνον ἀθάνατοί εἶσιν “΄ αὐτοῦ δέ, ὦ φίλοι ἄνδρες, καὶ ταῦτα᾽ οἐμὲ γὰρ.

mēden pro tou aischrou.“ kai palin met᾽ oliga" »to gar toi thanaton thedienai ō andres, ouden allo estin ē dokein sophon einais mē onta. kai authis meta brachea" pro goun tōn pamōn, hōn oida hoti kaka estin, ha mē oida ei kai agatha onta tynchanei, ou phobēthēsomai oude pheuxomoai.“ kai palin" «ta te gar alla eudaimonesteroi eisin hoi ekei tōn enthade, kai ēdē kai ton loipon chronon athanatoi eisin “΄ autou de, ō philoi andres, kai tauta᾽ oeme gar.

before disgrace.' And again a little later: 'For to fear death, gentlemen, is nothing else than to think oneself wise when one is not.' And again shortly after: 'Before the evils which I know to be evils, I shall not fear or flee things which I do not know whether they may not be good.' And again: 'For in other ways those there are happier than those here, and are immortal for the rest of time.' And this too, my friends, is his: 'For me

Notes and citation

Summary: Socrates in the Apology says death is not to be feared.

Plato, Apology 29a, 29b, 41c. The quotation continues in 8.55.

Extrabiblical texts: Plato, Apol. 29a–b (Plato (works); quotation); Plato, Apol. 41c (Plato (works); quotation)

Topics: Martyrdom, Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.54 (Raeder, 213; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-54). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.55Raeder, 214

οὐδὲν βλάψειεν ἂν οὔτε ἹΜέλητος. οὔτε "άνυτος᾽ οὐδὲ γὰρ ἂν δύψαιντο. οὐ γὰρ οἶμαι ᾿θεμιτὸν εἶναι βελτίονι ἀνδρὶ ὑπὸ χείρονος βλάπτεσθαι. ἀποκτείνειε μέντ᾽ ἂν ἴσως ἢ ἐξελάσειεν ἢ ἀτιμάσειεν᾽ ἀλλὰ ταῦτα οὗτος μὲν ἴσως οἴεται εἶναν καὶ ἄλλος τίς που μεγάλα κακά" ἐγὼ δὲ οὐ» οἶμαι, ἀλλὰ πολὺ μᾶλλον ποιεῖν ἃ οὗτος νυνὶ ποιεῖ, ἄνδρα ἀδίκως ἐπιχειρῶν ἀποκτιννύναι“ ᾿

ouden blapseien an oute HiMelētos. oute "anytos᾽ oude gar an dypsainto. ou gar oimai ᾿themiton einai beltioni andri hypo cheironos blaptesthai. apokteineie ment᾽ an isōs ē exelaseien ē atimaseien᾽ alla tauta houtos men isōs oietai einan kai allos tis pou megala kaka" egō de ou» oimai, alla poly mallon poiein ha houtos nyni poiei, andra adikōs epicheirōn apoktinnynai“ ᾿

neither Meletus nor Anytus could harm; for they could not. For I do not think it lawful for a better man to be harmed by a worse. He might perhaps kill me, or exile me, or disfranchise me; and he and perhaps others think these great evils; but I do not, but much rather to do what he is now doing, trying to kill a man unjustly.'

Notes and citation

Summary: Socrates says the unjust cannot truly harm the just.

Plato, Apology 30c–d.

Extrabiblical texts: Plato, Apol. 30c–d (Plato (works); quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.55 (Raeder, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-55). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.56Raeder, 214

Τοιαῦτα μὲν οὖν ὁ Σωκράτης καὶ ἐν οὐτῷ γε τῷ ἀγῶνι πεφιλοσόφηχεν, ὡς ὃ Πλάτων μεμαρτύρηκεν ἀλλ᾽ ὅμως τῆς τῶν μαρτύρων τιμῆς οὐ τετύχηκεν. οὔτε γὰρ σηκὸν ἐκείνῳ ἐδείμαντο οὔτε τέμενος ἀφιέρωσαν οὔτε πανήγυριν ἀπεηλήθωσαν οἵ τῶν ἐκείνου λόγων μετειληχότες, ἀλλὰ καὶ σοφὸν γενόμενον καὶ ἀνδρεῖον, ἀγέραστον εἴασαν, καίτοι ἄδικόν γε κἀκεῖνος ὑπομεμενήκει σφαγήν. ἀλλ᾽ οὐκ ἀρίστην γε εἶχε καὶ ἀκραιφνῆ τὴν εὐσέβειαν" ἀνεμέμικτο γὰρ αὐτῇ τοῦ τηνικάδε πατεσχηπότος πλάνου πολλά.

Toiauta men oun ho Sōkratēs kai en outǭ ge tǭ agōni pephilosophēchen, hōs ho Platōn memartyrēken all᾽ homōs tēs tōn martyrōn timēs ou tetychēken. oute gar sēkon ekeinǭ edeimanto oute temenos aphierōsan oute panēgyrin apeēlēthōsan hoi tōn ekeinou logōn meteilēchotes, alla kai sophon genomenon kai andreion, ageraston eiasan, kaitoi adikon ge kakeinos hypomemenēkei sphagēn. all᾽ ouk aristēn ge eiche kai akraiphnē tēn eusebeian" anememikto gar autę̄ tou tēnikade pateschēpotos planou polla.

Such things Socrates philosophized even in that trial, as Plato has testified; yet he did not obtain the honor of the martyrs. For those who shared in his words neither built him a shrine, nor dedicated a precinct, nor assigned a festival; but though he was wise and brave, they left him unhonored, although he too underwent an unjust death. But his godliness was not excellent and pure; for much of the error that then prevailed was mixed with it.

Notes and citation

Summary: Socrates died unjustly but did not receive martyrs' honors.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.56 (Raeder, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-56). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-56

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.57Raeder, 214

ὅθεν δὴ οὐδὲ τῆς μετὰ τὴν τελευτὴν ἠξιώθη τιμῆς᾽ οὐδέ γε ᾿ἀνάξαρχος ἐκεῖνος, ὃς ὑπέροις πτισσόμενος σιδηροῖς ἔλεγεν, ὥς φασι,,»πτίσσε, πτίσσξ τὸν ᾿Αναξάρχου θύλακον᾽ ᾿άνάξαρχον γὰρ οὐ πτίσσεις,"΄ οὐδὲ Ζήνων ὁ Ἐλεάτης, ὃς ἀναγκαζόμενος κατειπεῖν τι τῶν ἀπορρήτῶν, ἀντέσχε πρὸς τὰς βασάνους οὐδὲν ἐξομολογούμενος" ὡς δέφησιν ᾿Ερατοσθένης ἐν τοῖς Περὶ ἀγαθῶν καὶ κακῶν, δείσας οὗτος, μὴ τῇ τῶν παθῶν ὑπερβολῇ βιασθεὶς ἐξείπῃ τι τῶν ξυγκειμένων καὶ τοὺς στασιώτας μηνύσῃ, τὴν γλῶτταν τοῖς ὀδοῦσι.

hothen dē oude tēs meta tēn teleutēn ēxiōthē timēs᾽ oude ge ᾿anaxarchos ekeinos, hos hyperois ptissomenos sidērois elegen, hōs phasi,,»ptisse, ptissx ton ᾿Anaxarchou thylakon᾽ ᾿anaxarchon gar ou ptisseis,"΄ oude Zēnōn ho Eleatēs, hos anankazomenos kateipein ti tōn aporrētōn, antesche pros tas basanous ouden exomologoumenos" hōs dephēsin ᾿Eratosthenēs en tois Peri agathōn kai kakōn, deisas houtos, mē tę̄ tōn pathōn hyperbolę̄ biastheis exeipę̄ ti tōn xynkeimenōn kai tous stasiōtas mēnysę̄, tēn glōttan tois odousi.

Hence he was not thought worthy of honor after death; nor was that Anaxarchus, who, being pounded with iron pestles, said, as they report, 'Pound, pound the bag of Anaxarchus; you are not pounding Anaxarchus'; nor Zeno of Elea, who, compelled to denounce some secret, held out against the tortures confessing nothing; and as Eratosthenes says in his work On Good and Evil, fearing lest, forced by the excess of suffering, he might tell something agreed and betray his fellow conspirators, he bit off his tongue

Notes and citation

Summary: Brave pagans like Anaxarchus and Zeno of Elea received no such honor.

Eratosthenes, fragment. The sentence continues in 8.58.

Extrabiblical texts: Eratosthenes (Eratosthenes; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 8.57 (Raeder, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-57). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-57

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.58Raeder, 215

τεμὼν προσέπτυσε τῷ τυράννῳ. ταὐτὸ δὲ τοῦτο καὶ Θεόδοτόν φασι πονῆσαν τὸν Πυθαγόρειον καὶ Παῦλον τὸν “Μακύδου γνώριμον, ὡς ὁ Περγαμηνὸς Τιμόθεος ἐν τῷ Περὶ τῆς τῶν φιλοσόφων ἀνδρείας ξυνέγραψξ' ξυμμαρτυρεῖ δὲ τούτῳ καὶ Ἀχαϊκμὸς ἐν τοῖς ᾿Ηθικοῖς, ἀλλ᾽ ὅμως τούτων

temōn proseptyse tǭ tyrannǭ. tauto de touto kai Theodoton phasi ponēsan ton Pythagoreion kai Paulon ton “Makydou gnōrimon, hōs ho Pergamēnos Timotheos en tǭ Peri tēs tōn philosophōn andreias xynegrapsx' xymmartyrei de toutǭ kai Achaïkmos en tois ᾿Ēthikois, all᾽ homōs toutōn

and spat it at the tyrant. They say Theodotus the Pythagorean and Paul, the pupil of Lacydes, did the same, as Timothy of Pergamum wrote in his work On the Courage of Philosophers; and Achaicus in his Ethics bears witness to this too. Yet none of these

Notes and citation

Summary: Other philosophers also bore torture bravely.

The sentence continues in 8.59.

Cite (SBL): Theodoret, Graec. aff. cur. 8.58 (Raeder, 215; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-58). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-58

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.59Raeder, 215

οὐδεὶς τῆς τῶν μαρτύρων ἠξιώθη τιμῆς" οὐδὲ μὴν ἐκεῖνοι οἵ τὰ λαμπρὰ καὶ πολυθρύλητα στήσαντες τρύπαια, οὐ 17ιλτιάδης, οὐ Κίμων, οὐ Περιηλῆς. οὐ Θεμιστοκλῆς, οὐκ Ἀριστείδης ὃ “Δυσιμάχου" καίτοι οὗτος οὐκ ἀνδρεῖος μόνον, ἀλλὰ. καὶ δίκαιος ἐνενόμιστο᾽ ἀλλ᾽ ὅμως οὔτε οὗτος οὔτε Βρασίδας ὃ Σπαρτιάτης, οὐ» Ἀγησίλαος, οὐ «“ύσανδρος ὃ τὴν δυναστείαν. καταλύσας τῶν ᾿4θηναίων, οὐ Πελοπίδας ὃ Βοιωτάρχης, οὐκ ᾿Επαμεινώνδας ὃ τὴν Δακωνικὴν ληϊσάμενος καὶ τῇ Σπάρτῃ προσενεγκεῖν τὴν στρατιὰν τολμήσας, οὐχ οἱ Ῥωμαίων περιφανέστατοι στρατηγοί, ὁ Σκιπίων ὁ. πρῶτος, ὗ. ἐκείνου ὁμώνυμος, ὃ Κάτων, ὃ Σύλλας, ὃ Μάριος, ὁ Πομπήϊος, ὁ Καῖσαρ αὐτός.

oudeis tēs tōn martyrōn ēxiōthē timēs" oude mēn ekeinoi hoi ta lampra kai polythrylēta stēsantes trypaia, ou 17iltiadēs, ou Kimōn, ou Periēlēs. ou Themistoklēs, ouk Aristeidēs ho “Dysimachou" kaitoi houtos ouk andreios monon, alla. kai dikaios enenomisto᾽ all᾽ homōs oute houtos oute Brasidas ho Spartiatēs, ou» Agēsilaos, ou «“ysandros ho tēn dynasteian. katalysas tōn ᾿4thēnaiōn, ou Pelopidas ho Boiōtarchēs, ouk ᾿Epameinōndas ho tēn Dakōnikēn lēïsamenos kai tę̄ Spartę̄ prosenenkein tēn stratian tolmēsas, ouch hoi Rhōmaiōn periphanestatoi stratēgoi, ho Skipiōn ho. prōtos, hy. ekeinou homōnymos, ho Katōn, ho Syllas, ho Marios, ho Pompēïos, ho Kaisar autos.

was thought worthy of the honor of the martyrs; nor were those who set up brilliant and famous trophies: not Miltiades, not Cimon, not Pericles, not Themistocles, not Aristides son of Lysimachus, though he was thought not only brave but just; nor Brasidas the Spartan, nor Agesilaus, nor Lysander, who destroyed the power of the Athenians, nor Pelopidas the Boeotarch, nor Epaminondas, who plundered Laconia and dared to bring his army against Sparta; nor the most famous Roman generals, the first Scipio and his namesake, Cato, Sulla, Marius, Pompey, Caesar himself.

Notes and citation

Summary: Famous generals received no lasting honor like the martyrs.

Cite (SBL): Theodoret, Graec. aff. cur. 8.59 (Raeder, 215; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-59). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-59

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.60Raeder, 215

τούτων γὰρ ἕκαστος ἐν μὲν ταῖς στρατηγίαις καὶ ταῖς ἐν πολέμοις ἀνδραγαθίαις διέπρεψε, τοῦ δὲ τῶν μαρτύρων οὐ μετέλαχε γέρως. καὶ τί λέγω τοὺς, στρατηγούς; οὐδὲ γὰρ οἵ τῆς οἰκουμένης βεβασιλευκότες τὰἀύτης ἀπήλαυσαν τῆς τιμῆς, οὐ Κῦρος, οὐ Δαρεῖος, οὐ Ἐέρξης, οὐκ ᾿Αλέξανδρος ὁ Φιλίππου (τοὺς γὰρ ἐπισήμους κἀταλέγω. μόνους), οὐκ «Αὔγουστος, οὐκ Οὐεσπασιανός, οὐ Τραϊανός, οὐκ ᾿Αδριανύς, οὐκ ᾿Αντωνῖνος᾽ ἀλλ᾽ οὗτοι πάντες ξῶντες μὲν ἦσαν περίβλεπτον καὶ τοὺς βαρβάρους ἐνίκων καὶ μετὰ τὰς νίκας πομπὰς ἐπετέλουν καὶ ἕορτάς, ἐπειδὴ δὲ ἐτελεύτησαν, οὐδὲν τῶν πολλῶν διαφέρουσιν.

toutōn gar hekastos en men tais stratēgiais kai tais en polemois andragathiais dieprepse, tou de tōn martyrōn ou metelache gerōs. kai ti legō tous, stratēgous? oude gar hoi tēs oikoumenēs bebasileukotes taautēs apēlausan tēs timēs, ou Kyros, ou Dareios, ou Eerxēs, ouk ᾿Alexandros ho Philippou (tous gar episēmous katalegō. monous), ouk «Augoustos, ouk Ouespasianos, ou Traïanos, ouk ᾿Adrianys, ouk ᾿Antōninos᾽ all᾽ houtoi pantes xōntes men ēsan periblepton kai tous barbarous enikōn kai meta tas nikas pompas epeteloun kai heortas, epeidē de eteleutēsan, ouden tōn pollōn diapherousin.

Each of these was distinguished in generalship and valor in war, but had no share in the honor of the martyrs. And why do I speak of generals? Not even those who ruled the world enjoyed this honor: not Cyrus, Darius, Xerxes, Alexander son of Philip (I list only the famous), Augustus, Vespasian, Trajan, Hadrian, or Antoninus; all these were admired while living, conquered the barbarians, and after the victories held processions and festivals; but since they died, they differ in nothing from the many.

Notes and citation

Summary: Even great kings and emperors are forgotten after death.

Cite (SBL): Theodoret, Graec. aff. cur. 8.60 (Raeder, 215; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-60). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-60

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.61Raeder, 216

οὔτε γὰρ τάφοῦς ἔχουσιν ἐπισήμους οὔτε δημοθοινίαις ἐτησίοις γεραίρονται. τίς γὰρ δὴ οἶδε τὸν βέρξου γε τάφον ἢ τὸν Δαρείου; τίς δὲ τὸν ᾿Αλεξάνδρου, τοῦ τοσούτων ἐθνῶν ἐν ὀλιγίστῳ γε χρόνῳ κρατήσαντος; καὶ τί λέγω τοὺς παλαιούς; οὐδὲ γὰρ τὸ Αὐγούστου σῆμα. δῆλόν ἐστιν ἢ τῶν ἄλλων, ὅσοι μετὰ τοῦτον τὴν Ῥωμαίων ἰθύναντες βασιλείαν ἠγνόησὰν τὸν ταύτης δοτῆρα καὶ χορηγόν, μόνων δὲ τῶν εὖσεβῶν βαδιλέων οἱ τάφοι δῆλον καὶ γνώριμοι, οἱ δὲ τῶν μεταξὺ δυσσεβῶς βεβασιλευκύτων φαΐνονταν μέν, τιμῆς δὲ οὐδὲ ἀμιπρᾶς ἀπολαύουσιν᾽ οὐ μόνον γὰρ τῆς βασιλικῆς ἀπεστέρηνται, ἀλλὰ καὶ ἧς οἵ τῶν ἰδιωτῶν μετεσχήκασιν.

oute gar taphous echousin episēmous oute dēmothoiniais etēsiois gerairontai. tis gar dē oide ton berxou ge taphon ē ton Dareiou? tis de ton ᾿Alexandrou, tou tosoutōn ethnōn en oligistǭ ge chronǭ kratēsantos? kai ti legō tous palaious? oude gar to Augoustou sēma. dēlon estin ē tōn allōn, hosoi meta touton tēn Rhōmaiōn ithynantes basileian ēgnoēsan ton tautēs dotēra kai chorēgon, monōn de tōn eusebōn badileōn hoi taphoi dēlon kai gnōrimoi, hoi de tōn metaxy dyssebōs bebasileukytōn phaïnontan men, timēs de oude amipras apolauousin᾽ ou monon gar tēs basilikēs apesterēntai, alla kai hēs hoi tōn idiōtōn meteschēkasin.

For they have no famous tombs and are not honored with yearly public feasts. Who knows the tomb of Xerxes or of Darius? Who that of Alexander, who mastered so many nations in so short a time? And why do I speak of the ancients? Not even the tomb of Augustus is known, nor of the others who after him governed the Roman empire but did not know its Giver and Supplier; only the tombs of the godly emperors are known and recognized, while those of the impious emperors in between are visible but enjoy no honor at all; for they are deprived not only of royal honor but even of that which private persons share.

Notes and citation

Summary: Only the tombs of godly emperors are honored.

Cite (SBL): Theodoret, Graec. aff. cur. 8.61 (Raeder, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-61). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-61

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.62Raeder, 216

καίτοι τινὲς. τῶν ἀνοήτων καὶ θεοὺς σφᾶς ἀνηγόρευσαν καὶ γεὼς ἑαυτοῖς ἐδομήσαντο. καὶ γὰρ ᾿Αντίοχος ἐπεπλήθη θεός, καὶ Γάϊος ὁ Τιβερίου διάδοχος, καὶ Οὐεσπασιανὸς καὶ ᾿άδριαγὸς μεγίστους ξαυτοῖς νεὼς φκοδόμησαν, ἀλλὰ ξὺν τῇ ξωῇ καὶ “τὴν δυσσεβῆ τιμὴν ἀφῃρέθησαν. οἱ δὲ τῶν παλλινί-. κῶν μαρτύρων σηποὶ λαμιυροὶ καὶ περίβλεπτοι καὶ μεγέθει διαπρεπεῖς καὶ παντοδαπῶς πεποικιλμένοι καὶ κάλλους ἀφιένγεὸ μαρμαρυγάς.

kaitoi tines. tōn anoētōn kai theous sphas anēgoreusan kai geōs heautois edomēsanto. kai gar ᾿Antiochos epeplēthē theos, kai Gaïos ho Tiberiou diadochos, kai Ouespasianos kai ᾿adriagos megistous xautois neōs phkodomēsan, alla xyn tę̄ xōę̄ kai “tēn dyssebē timēn aphę̄rethēsan. hoi de tōn pallini-. kōn martyrōn sēpoi lamiyroi kai peribleptoi kai megethei diaprepeis kai pantodapōs pepoikilmenoi kai kallous aphiengeo marmarygas.

And yet some fools proclaimed themselves gods and built temples to themselves. For Antiochus was called God, and Gaius the successor of Tiberius; Vespasian and Hadrian built very large temples to themselves; but with their life they were deprived of that impious honor too. But the shrines of the triumphant martyrs are brilliant and admired, outstanding in size, adorned in every way, and flashing with beauty.

Notes and citation

Summary: Self-deified rulers lost their honor; martyrs' shrines are splendid.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.62 (Raeder, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-62). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.63Raeder, 217

εἰς δὲ τούτους οὐχ ὅπαξ ἢ δίς γε τοῦ ἔτους ἢ πεντάκις φοιτῶμεν, ἀλλὰ πολλάκις μὲν πανηγύρεις ἐπιτελοῦμεν, πολλάκις δὲ ἡμέρας ἑκάστης τῷ τούτων δεσπότῃ -τοὺς ὕμνους προσφέρομεν. καὶ οἱ μὲν ὑγιαίνοντες αἰτοῦσι τῆς ὑγείας τὴν φυλακήν, οἱ δέ τινι νόσῳ παλαίοντες τὴν τῶν παθημάτων ἀπαλλαγήν᾽ αἰτοῦσι δὲ καὶ ἄγονοι παῖδας, καὶ στέριφαν παρακαλοῦσι γενέσθαι μητέρες, καὶ οἵ τῆσδε τῆς δωρεᾶς ἀπολαύσαντες ἀξιοῦσιν ἄρτια σφίσι φυλαχθῆναι τὰ δῶρα᾽ καὶ οἱ μὲν εἴς τινα ἀποδημίαν στελλόμενοι λιπαροῦσι τούτους ξυνοδοιπύρους γενέσθαι καὶ τῆς ὁδοῦ ἦγεμόνας᾽ οἱ δὲ τῆς ἐπανόδου τετυχηκότες τὴν τῆς χάριτος ὁμολογίαν προσφέρουσιν, οὐχ ὡς θεοῖς αὐτοῖς προσιόντες, ἀλλ᾽ ὡς | θείους ἀνθρώπους ἀντιβολοῦντες καὶ γενέσθαι πρεσβευτὰς ὑπὲρ σφῶν παρακαλοῦντες.

eis de toutous ouch hopax ē dis ge tou etous ē pentakis phoitōmen, alla pollakis men panēgyreis epiteloumen, pollakis de hēmeras hekastēs tǭ toutōn despotę̄ -tous hymnous prospheromen. kai hoi men hygiainontes aitousi tēs hygeias tēn phylakēn, hoi de tini nosǭ palaiontes tēn tōn pathēmatōn apallagēn᾽ aitousi de kai agonoi paidas, kai steriphan parakalousi genesthai mēteres, kai hoi tēsde tēs dōreas apolausantes axiousin artia sphisi phylachthēnai ta dōra᾽ kai hoi men eis tina apodēmian stellomenoi liparousi toutous xynodoipyrous genesthai kai tēs hodou ēgemonas᾽ hoi de tēs epanodou tetychēkotes tēn tēs charitos homologian prospherousin, ouch hōs theois autois prosiontes, all᾽ hōs | theious anthrōpous antibolountes kai genesthai presbeutas hyper sphōn parakalountes.

And we go to these not once or twice or five times a year, but we often hold festivals, and often each day offer hymns to their Lord. The healthy ask for the keeping of their health, those wrestling with some disease for release from their sufferings; the childless ask for children, barren women beg to become mothers, and those who have enjoyed this gift ask that the gifts be kept safe for them; those setting out on a journey beseech them to be their fellow travelers and guides on the way; those who have returned offer their thanks, not approaching them as gods, but entreating them as divine men and begging them to become ambassadors on their behalf.

Notes and citation

Summary: Christians visit martyrs' shrines, praying to God and asking the martyrs' intercession.

Theodoret distinguishes asking the martyrs' intercession from worshiping them as gods.

Topics: Martyrdom, Prayer

Cite (SBL): Theodoret, Graec. aff. cur. 8.63 (Raeder, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-63). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-63

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.64Raeder, 217

ὅτι δὲ τυγχάνουσιν ὧνπερ αἰτοῦσιν οἵ πιστῶς ἐπαγγέλλοντες, ἀναφανδὸν μαρτυρεῖ τὰ τούτων ἀναθήματα τὴν ἰατρείαν δηλοῦντα. οἵ μὲν γὰρ ὀφθαλμῶν, οἱ δὲ ποδῶν, ἄλλοι δὲ χειρῶν προσφέρουσιν ἐκνυπώματα᾽ καὶ οἱ μὲν ἐμ χρυσοῦ, οἵ δὲ ἐξ ὕλης [ἀργύρου] πεποιημένα. δέχεται γὰρ ὃ τούτων δεσπότης καὶ τὰ σμιβρά τε καὶ εὔωνα, τῇ τοῦ προσφέροντος δυνάμει τὸ δῶρον μετρῶν. δηλοῖ δὲ ταῦτα προκείμενα τῶν παθημάτων τὴν λύσιν, ἧς ἀνετέθη μνημεῖα παρὰ τῶν ἀρτίων γεγενημένων.

hoti de tynchanousin hōnper aitousin hoi pistōs epangellontes, anaphandon martyrei ta toutōn anathēmata tēn iatreian dēlounta. hoi men gar ophthalmōn, hoi de podōn, alloi de cheirōn prospherousin eknypōmata᾽ kai hoi men em chrysou, hoi de ex hylēs [argyrou] pepoiēmena. dechetai gar ho toutōn despotēs kai ta smibra te kai euōna, tę̄ tou prospherontos dynamei to dōron metrōn. dēloi de tauta prokeimena tōn pathēmatōn tēn lysin, hēs anetethē mnēmeia para tōn artiōn gegenēmenōn.

That those who make their vows in faith obtain what they ask, their votive offerings openly bear witness, showing the healing. For some bring likenesses of eyes, others of feet, others of hands, some made of gold, others of other material. For their Lord accepts even small and cheap things, measuring the gift by the means of the giver. These, set out, show the release from sufferings, of which they were dedicated as memorials by those made whole.

Textual problem in this passage: see the notes.

Mark 12:41–44 (echo, low confidence)

Notes and citation

Summary: Votive offerings at shrines testify to healings.

The editor brackets 'of silver'; it is left out.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.64 (Raeder, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-64). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-64

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.65Raeder, 217

ταῦτα δὲ κηρύττει τῶν πειμένων τὴν δύναμιν" ἡ δὲ τούτων δύναμις τὸν τούτων Θεὸν ἀληθινὸν ἀποφαίνει Θεόν. ἐξετάσωμεν γάρ, τίνες καὶ πόθεν οἵ ταύτης ἀξιωθέντες τῆς χάριτος. ἄρά τινες ἐπίσημοι καὶ περιφανεῖς ἢ γένους αὐὖχοῦντες λαμπρότητα ἢ τοῖς τοῦ πλούτου περιρρεόμενοι ῥεύμασιν ἢ ἐν δυναστείας τινὸς γενόμενοι γνώριμοις οὐδαμῶς, ὦ ἄνδρες.

tauta de kēryttei tōn peimenōn tēn dynamin" hē de toutōn dynamis ton toutōn Theon alēthinon apophainei Theon. exetasōmen gar, tines kai pothen hoi tautēs axiōthentes tēs charitos. ara tines episēmoi kai periphaneis ē genous auychountes lamprotēta ē tois tou ploutou perirreomenoi rheumasin ē en dynasteias tinos genomenoi gnōrimois oudamōs, ō andres.

These proclaim the power of those who lie there; and their power shows their God to be the true God. For let us examine who and from where those were who were thought worthy of this grace. Were they some notable and famous people, boasting brilliant birth, or flowing with streams of wealth, or known for some power? By no means, gentlemen.

Notes and citation

Summary: The martyrs' power reveals the true God; they were not famous people.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.65 (Raeder, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-65

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.66Raeder, 218

τούτων γὰρ οὐδενὸς μετεσχήπασιν, ἀλλ᾽ ἰδιῶται ἦσαν ἣ στρατιῶται, τινὲς δὲ αὐτῶν καὶ οἰκέται γεγένηνται καὶ θεραπαινίδες, ἐν ἀσθενέσι δ᾽ ἄγαν σώμασι γενναίως ἀγωνισάμεναι" καὶ αἱ μὲν σωφρόνως ἕλκουσαν τὸν τοῦ γάμου ξυγόν, αἵ δὲ τί γάμος οὐκ ἐπιστάμεναι. ἀκούω δὲ ἔγωγέ τινας καὶ τῇ σκηνῇ ξυντραφέντας καὶ ἐξαπίνης τοῖς ἀγωνισταῖς ξυνταχθέντας καὶ ἀξιονίκους γεγενημένους καὶ τῶν στεφάνων τετυχηκότας καὶ μετὰ τὴν ἀνάρρησιν σφόδρα δεδιττομένους τοὺς δαίμονας, οἷς ἦσαν ὑποχείριοι πάλαι" πολλοὶ δὲ καὶ ἱερεῖς καὶ νεωκόροι τὰ κατὰ τῆς ἀσεβείας ἀνέστησαν τρύπαια.

toutōn gar oudenos meteschēpasin, all᾽ idiōtai ēsan hē stratiōtai, tines de autōn kai oiketai gegenēntai kai therapainides, en asthenesi d᾽ agan sōmasi gennaiōs agōnisamenai" kai hai men sōphronōs helkousan ton tou gamou xygon, hai de ti gamos ouk epistamenai. akouō de egōge tinas kai tę̄ skēnę̄ xyntraphentas kai exapinēs tois agōnistais xyntachthentas kai axionikous gegenēmenous kai tōn stephanōn tetychēkotas kai meta tēn anarrēsin sphodra dedittomenous tous daimonas, hois ēsan hypocheirioi palai" polloi de kai hiereis kai neōkoroi ta kata tēs asebeias anestēsan trypaia.

They had none of these, but were private persons or soldiers; some of them were even household slaves and maidservants, who contended nobly in very weak bodies; some drew the yoke of marriage chastely, others did not know what marriage is. And I hear of some brought up on the stage who were suddenly enrolled with the contestants, proved worthy of victory, won crowns, and after the proclamation greatly terrified the demons whose subjects they had once been; and many priests and temple wardens set up trophies against impiety.

Notes and citation

Summary: The martyrs were common people: slaves, women, actors, even former pagan priests.

Topics: Martyrdom, Marriage

Cite (SBL): Theodoret, Graec. aff. cur. 8.66 (Raeder, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-66). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-66

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.67Raeder, 218

ἐκ τοιούτων ἀνδρῶν καὶ γυναικῶν ξυνέστησαν οὗ τῶν μαρτύρων χοροί. καὶ φιλόσοφοι μὲν καὶ ῥήτορες παραδέδονταν λήθῃ, καὶ βασιλέων καἱ στρατηγῶν οὐδὲ τὰς προσηγορίας γινώσκουσιν οἵ πολλοί, τὰς δὲ τῶν μαρτύρων προσηγορίας μᾶλλον ἴσασιν ὕπαντες ἢ τὰ τῶν φιλτάτων ὀνόματα᾽ καὶ τοῖς παισὶ δὲ τὰς τούτων προσηγορίας ἐπιτυθέναι σπουδάξουσιν, ἀσφάλειαν αὐτοῖς ἐντεῦθεν καὶ φυλακὴν μηχανώμενοι.

ek toioutōn andrōn kai gynaikōn xynestēsan hou tōn martyrōn choroi. kai philosophoi men kai rhētores paradedontan lēthę̄, kai basileōn kai stratēgōn oude tas prosēgorias ginōskousin hoi polloi, tas de tōn martyrōn prosēgorias mallon isasin hypantes ē ta tōn philtatōn onomata᾽ kai tois paisi de tas toutōn prosēgorias epitythenai spoudaxousin, asphaleian autois enteuthen kai phylakēn mēchanōmenoi.

From such men and women the choirs of the martyrs were formed. And philosophers and orators have been handed over to oblivion, and most people do not even know the names of kings and generals; but all know the names of the martyrs better than those of their dearest; and they are eager to give their children these names, contriving safety and protection for them from this.

Notes and citation

Summary: Martyrs' names are known to all and given to children.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.67 (Raeder, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-67). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-67

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.68Raeder, 218

καὶ τί λέγω φιλοσόφους καὶ βασιλέας καὶ στρατηγούς; καὶ γὰρ αὐτῶν τῶν καλουμένων θεῶν τὴν μνήμην ἐκ τῆς τῶν ἀνθρώπων ἐξήλενψαν διανοίας. τὰ μὲν γὰρ ἐκείνων οὕτω παντελῶς διελύθη τεμένη, ὡς μηδὲ τῶν σχημάτων διαμεῖναι τὸ εἶδος, μηδὲ τῶν βωμῶν τὸν τύπον τοὺς γῦν ἀνθρώπους ἐπίστασθαι, αἵ δὲ τούτων ὕλαν καθωσιώθησὰαν τοῖς τῶν μαρτύρων σηκοῖς.

kai ti legō philosophous kai basileas kai stratēgous? kai gar autōn tōn kaloumenōn theōn tēn mnēmēn ek tēs tōn anthrōpōn exēlenpsan dianoias. ta men gar ekeinōn houtō pantelōs dielythē temenē, hōs mēde tōn schēmatōn diameinai to eidos, mēde tōn bōmōn ton typon tous gyn anthrōpous epistasthai, hai de toutōn hylan kathōsiōthēsaan tois tōn martyrōn sēkois.

And why do I speak of philosophers, kings, and generals? They have erased from human minds the memory even of the so-called gods themselves. For their precincts have been so wholly destroyed that not even the shape of their forms remains, nor do people now know the outline of their altars; and their materials have been consecrated to the shrines of the martyrs.

Notes and citation

Summary: Pagan temples have vanished and their stones used for martyr shrines.

Topics: Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 8.68 (Raeder, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-68). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-68

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.69Raeder, 218

τοὺς γὰρ οἰκείους νεκροὺς ὁ δεσπότης ἀντεισῆξε τοῖς ὑμετέροις θεοῖς, καὶ τοὺς μὲν φρούδους ἀπέφηνε, τούτοις δὲ τὸ ἐκείνων ἀπένειμε γέρας. ἀντὶ γὰρ δὴ τῶν Πανδίων καὶ 4ιασίων καὶ Διονυσίων καὶ τῶν ἄλλων ὑμῶν. ἑορτῶν Πέτρου καὶ Παύλου καὶ Θωμᾶ καὶ Σεργίου καὶ Μαρκέλλου καὶ “Δεοντίου καὶ ᾽άντωνίνου καὶ Μαυρικίου καὶ τῶν ἄλλων μαρτύρων ἐπιτελοῦνται δημοθοινίαι᾽ καὶ. ἀντὶ τῆς πάλαι πομπείας καὶ αἰσχρουργίας καὶ αἰσχρορημοσύνης σώφρονες ἕορτάξονται πανηγύρεις, οὐ μέθην ἔχουσαι καὶ κῶμον καὶ γέλωτα, ἀλλ᾽ ὕμνους θείους καὶ ἱερῶν λογίων ἀκρόασιν καὶ προσευχὴν ἀξιεπαίνοις κοσμουμένην δακρύοις.

tous gar oikeious nekrous ho despotēs anteisēxe tois hymeterois theois, kai tous men phroudous apephēne, toutois de to ekeinōn apeneime geras. anti gar dē tōn Pandiōn kai 4iasiōn kai Dionysiōn kai tōn allōn hymōn. heortōn Petrou kai Paulou kai Thōma kai Sergiou kai Markellou kai “Deontiou kai ᾽antōninou kai Maurikiou kai tōn allōn martyrōn epitelountai dēmothoiniai᾽ kai. anti tēs palai pompeias kai aischrourgias kai aischrorēmosynēs sōphrones heortaxontai panēgyreis, ou methēn echousai kai kōmon kai gelōta, all᾽ hymnous theious kai hierōn logiōn akroasin kai proseuchēn axiepainois kosmoumenēn dakryois.

For the Lord brought in his own dead in place of your gods; he made those vanish and gave their honor to these. Instead of the Pandia, Diasia, Dionysia, and your other feasts, public feasts of Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Antoninus, Maurice, and the other martyrs are celebrated; and instead of the former processions, shameful deeds, and shameful words, sober festivals are kept, with no drunkenness, revelry, or laughter, but divine hymns, the hearing of the holy oracles, and prayer adorned with praiseworthy tears.

Notes and citation

Summary: Martyrs' feasts have replaced pagan festivals and are kept soberly.

Topics: Martyrdom, Prayer

Cite (SBL): Theodoret, Graec. aff. cur. 8.69 (Raeder, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-69). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-69

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

8.70Raeder, 219

ὁρῶντες τοίνυν τῆς τῶν μαρτύρων τιμῆς τὸ ὠφέλιμον, φεύγετε, ὦ φίλοι, τῶν δαιμόνων τὸν πλάνον᾽ καὶ τούτοις φωστῆρσι καὶ ποδηγοῖς πεχρημένοι, τὴν πρὸς τὸν Θεὸν ἄγουσαν πορείαν ὁδεύσατε, ἵνα τῆς τούτων χορείας ἐν τοῖς ἀνωλέθροις αἰῶσιν μετάσχητε.

horōntes toinyn tēs tōn martyrōn timēs to ōphelimon, pheugete, ō philoi, tōn daimonōn ton planon᾽ kai toutois phōstērsi kai podēgois pechrēmenoi, tēn pros ton Theon agousan poreian hodeusate, hina tēs toutōn choreias en tois anōlethrois aiōsin metaschēte.

Seeing, then, the benefit of the honor given to the martyrs, flee, my friends, the error of the demons; and using these as lights and guides, travel the road that leads to God, so that you may share in their choir in the imperishable ages.

Notes and citation

Summary: Theodoret urges his readers to follow the martyrs to God.

Topics: Martyrdom, Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 8.70 (Raeder, 219; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-70). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/8-70

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Chapter 9

9.1Raeder, 219

Ὑμεῖς μέν, ὦ ἄνδρες, κακαλλιεπημένων ποθεῖτε λόγων ἀκούειν καὶ τούτοις κατακηλεῖσθαν ξητεῖτε᾽ οὗ δ᾽ ἂν τούτους μὴ εὕροιτε, γελᾶτε καὶ κωμῳδεῖτε καὶ τὰς ἀκοὰς βύετε καὶ τῶν λεγομένων ἐπαΐειν οὐ βούλεσθε.

Hymeis men, ō andres, kakalliepēmenōn potheite logōn akouein kai toutois katakēleisthan xēteite᾽ hou d᾽ an toutous mē heuroite, gelate kai kōmǭdeite kai tas akoas byete kai tōn legomenōn epaïein ou boulesthe.

You, gentlemen, long to hear elegantly worded speeches and seek to be charmed by them; and wherever you do not find them, you laugh, mock, stop your ears, and will not listen to what is said.

Notes and citation

Summary: The pagans want only elegant speech.

Cite (SBL): Theodoret, Graec. aff. cur. 9.1 (Raeder, 219; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-1

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.