Cure of Greek Maladies 9.2–9.63
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.2Raeder, 219
ἔδει δὲ ξυνιδεῖν, ὡς τὰ πολλὰ τῶν ἄγαν τιμιωτάτων ἐν ἐλύτροις εὐτελέσι καλύπτεται. καὶ γὰρ τὸν πολυτελῆ μαργαρίτην καὶ τοῖς πλουτοῦσι τριπόθητον εὐκαταφρόνητον ὄστρεον καὶ τίντεν καὶ τρέφει, καὶ μέντοι καὶ κατακρύπτει᾽ οἱ δὲ τοῦτον ὠνούμενοι, χρυσίον διδόντες ὅτι μάλιστα πλεῖστον, χαίρειν ἐῶσι τὸ ὄστρεον.
edei de xynidein, hōs ta polla tōn agan timiōtatōn en elytrois eutelesi kalyptetai. kai gar ton polytelē margaritēn kai tois ploutousi tripothēton eukataphronēton ostreon kai tinten kai trephei, kai mentoi kai katakryptei᾽ hoi de touton ōnoumenoi, chrysion didontes hoti malista pleiston, chairein eōsi to ostreon.
But you ought to have perceived that most of the most precious things are hidden in cheap wrappings. For the costly pearl, thrice longed for by the rich, is borne, nourished, and hidden by a contemptible shellfish; and those who buy it, paying as much gold as possible, let the shell go.
Notes and citation
Summary: Precious things lie in cheap coverings, like pearls in shells.
Cite (SBL): Theodoret, Graec. aff. cur. 9.2 (Raeder, 219; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-2
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.3Raeder, 219
καὶ τοῖς διαυγέσι δὲ λιθιδίοις ἐκείνοις, ἃ τὴν βασιλικὴν διακοσμεῖ κεφαλήν, ἑτέρα λίθου φύσις ἔξωθεν περίκειται παντάπασιν ἄχρηστος᾽ οἱ δὲ τοῦ τοιοῦδε κόσμου δημιουργοί, τοῦτο τὸ περιττὸν τε καὶ ἄχρηστον περιμόπτοντές τε καὶ ἀποξύοντες, τῶν διαφανῶν λίθων ἐκείνων γυμνοῦσι τὸ κάλλος.
kai tois diaugesi de lithidiois ekeinois, ha tēn basilikēn diakosmei kephalēn, hetera lithou physis exōthen perikeitai pantapasin achrēstos᾽ hoi de tou toioude kosmou dēmiourgoi, touto to peritton te kai achrēston perimoptontes te kai apoxyontes, tōn diaphanōn lithōn ekeinōn gymnousi to kallos.
And around those transparent little stones that adorn the royal head another kind of stone lies on the outside, wholly useless; and the makers of such ornament cut around and scrape off this superfluous and useless part and lay bare the beauty of those transparent stones.
Notes and citation
Summary: Gems must be cut free of worthless stone.
Cite (SBL): Theodoret, Graec. aff. cur. 9.3 (Raeder, 219; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-3
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.4Raeder, 220
καὶ τὸν χρυσὸν δὲ τὸν τοῖς πολλοῖς ἀξιέραστον, κα καὶ μέντοι καὶ τὸν ἄργυρον καὶ τὸν χαλκὸν καὶ τὸν σίδηρον ψάμμος καὶ γῆ ξυγκολύπτουσιν᾽ ἀλλ᾽ οἵ τὰς χρυσίτιδας καὶ ἀργυρίτιδας διερευνώμενοι φλέβας διορύττουσι μὲν τὰ μέταλλα, ξυλλέγουσι δὲ τὰ ψήγματα. καὶ ἐπίσημον δὲ γενόμενον τὸν χρυσὸν καὶ τὸν βασιλικὸν δεξάμενον χαρακτῆρα οὗ χρυσὸς ἔξωθεν, ἀλλ᾽ ἣ σκύτιναν ἢ ξύλιναι φυλάττουσι θῆκαι.
kai ton chryson de ton tois pollois axieraston, ka kai mentoi kai ton argyron kai ton chalkon kai ton sidēron psammos kai gē xynkolyptousin᾽ all᾽ hoi tas chrysitidas kai argyritidas diereunōmenoi phlebas dioryttousi men ta metalla, xyllegousi de ta psēgmata. kai episēmon de genomenon ton chryson kai ton basilikon dexamenon charaktēra hou chrysos exōthen, all᾽ hē skytinan ē xylinai phylattousi thēkai.
Sand and earth cover gold, which the many love, and also silver, bronze, and iron; but those who search the veins of gold and silver dig through the mines and gather the grains. And gold that has been coined and received the royal stamp is kept not in gold outside, but in leather or wooden boxes.
Notes and citation
Summary: Metals hide in earth, and coins in plain boxes.
Cite (SBL): Theodoret, Graec. aff. cur. 9.4 (Raeder, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-4
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.5Raeder, 220
εἰκότως οὖν ἄρα καὶ τὴν ἀληθῆ περὶ τῶν θείων καὶ τῶν ἀνθρωπίνων δόξαν οὐ λαμπροί τινες καὶ ὄγκον ἔχοντες, ἀλλ᾽ ἁπλοῖ καὶ πεζοὶ καὶ πᾶσι γνώριμοι κηρύττουσι λόγοι, καὶ τὸν μέγαν καὶ ἄρρητον θησαυρὸν εὐτελεῖς ἄγαν φέρουσι θῆκαι.
eikotōs oun ara kai tēn alēthē peri tōn theiōn kai tōn anthrōpinōn doxan ou lamproi tines kai onkon echontes, all᾽ haploi kai pezoi kai pasi gnōrimoi kēryttousi logoi, kai ton megan kai arrēton thēsauron euteleis agan pherousi thēkai.
Fittingly, then, the true opinion about divine and human things is proclaimed not by some brilliant and weighty words, but by simple, plain words known to all, and very cheap vessels carry the great and ineffable treasure.
2 Cor 4:7 (echo, medium confidence)
Notes and citation
Summary: The great treasure of truth comes in plain words.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 9.5 (Raeder, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-5
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.6Raeder, 220
ὅσην δέ γε οὗτοι ῥώμην καὶ δύναμιν ἔχουσι, ῥᾷστα ἄν τις ξυνίδοι, τοὺς Ἑλλήνων καὶ Ῥωμαίων γομοθέτας παραγαγὼν καὶ τούτοις τοὺς ἡμετέρους ἁλιέας καὶ τελώνας παρεξετόσας. εὑρήσει γὰρ τοὺς μὲν οὐδὲ τοὺς ὁμόρους πείσαντας κατὰ τοὺς σφῶν πολιτεύεσθαι νόμους, τοὺς δὲ Γαλιλαίους οὐ μόνον Ῥωμαίους πεπεικότας καὶ “Ἕλληνας, ἀλλὰ καὶ πάντα τῶν βαρβάρων τὰ φῦλα τὴν εὐαγγελυνὴν νομοθεσίαν ἀσπάσασθαι.
hosēn de ge houtoi rhōmēn kai dynamin echousi, rhąsta an tis xynidoi, tous Hellēnōn kai Rhōmaiōn gomothetas paragagōn kai toutois tous hēmeterous halieas kai telōnas parexetosas. heurēsei gar tous men oude tous homorous peisantas kata tous sphōn politeuesthai nomous, tous de Galilaious ou monon Rhōmaious pepeikotas kai “Hellēnas, alla kai panta tōn barbarōn ta phyla tēn euangelynēn nomothesian aspasasthai.
How much strength and power these have one could very easily perceive by bringing forward the lawgivers of the Greeks and Romans and comparing our fishermen and tax collectors with them. For he will find that those did not persuade even their neighbors to live by their laws, while the Galileans persuaded not only Romans and Greeks but all the tribes of barbarians to embrace the gospel legislation.
Notes and citation
Summary: The apostles' laws spread farther than any Greek or Roman lawgiver's.
Cite (SBL): Theodoret, Graec. aff. cur. 9.6 (Raeder, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-6
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.7Raeder, 220
καὶ Μίνως μέν, ὃς αὐχεῖ κατὰ τὸν μῦθον πατέρα τὸν Δία, καὶ παρὰ τὸ ἐκείνου γε ἄντρον, ὡς μυθολογοῦσι, φοιτήσας τὰς τῶν νόμῶν ἔλαβεν ἀφορμάς, Κρητῶν μὲν νομοθέτης ἐγένετος οὐκ ἔπεισε δὲ οὔτε Σικελιώτας οὔτε Καρχηδονίους οὔτε μὴν τοὺς Ἕλληνας κατὰ τοὺς αὐτοῦ πολιτεύεσθαι νόμους, ἀλλὰ μόνην τὴν νῆσον ἐκείνην, ἧς ἐβασίλευε, στέρξαι τοὺς νόμοὺς ἠνάγκασε, καὶ οὐδὲ τούτους τὸν ἀεὶ χρόνον" ἐπειδὴ γὰρ Ῥωμαῖοι τῆς οἰκουμένης ἐκράτησαν, κατὰ τοὺς τούτων καὶ οὗτοι πολιτεύονται νόμους.
kai Minōs men, hos auchei kata ton mython patera ton Dia, kai para to ekeinou ge antron, hōs mythologousi, phoitēsas tas tōn nomōn elaben aphormas, Krētōn men nomothetēs egenetos ouk epeise de oute Sikeliōtas oute Karchēdonious oute mēn tous Hellēnas kata tous autou politeuesthai nomous, alla monēn tēn nēson ekeinēn, hēs ebasileue, sterxai tous nomous ēnankase, kai oude toutous ton aei chronon" epeidē gar Rhōmaioi tēs oikoumenēs ekratēsan, kata tous toutōn kai houtoi politeuontai nomous.
Minos, who in the myth boasts Zeus as father and, as they tell, received the beginnings of his laws by frequenting his cave, became lawgiver of the Cretans; but he did not persuade Sicilians, Carthaginians, or Greeks to live by his laws, but compelled only that island over which he reigned to accept his laws, and not even them for all time; for since the Romans mastered the world, these too live by their laws.
Notes and citation
Summary: Minos's laws held only Crete, and not lastingly.
Cite (SBL): Theodoret, Graec. aff. cur. 9.7 (Raeder, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-7
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.8Raeder, 221
πάλιν τὸν Χαρώνδαν πρῶτὸν Ἰταλίας καὶ Σικελίας νομόθέτην γεγενῆσθαί φασιν᾽ ἀλλ᾽ οὐδὲ οὗτος Τυρρηνοὺς ἔπεισεν ἢ Κελτοὺς ἢ Ἴβηρας ἢ Κελτίβηρας, καὶ ταῦτα ὁμόρους γε ὄντας καὶ ἀγχιτέρμονας, τοὺς ὑπ᾽ αὐτοῦ τεθέντας καταδέξασθαι νόμους. καὶ τί λέγω τοὺς ὁμόρους; οὐδὲ γὰρ οἱ τηνικάδε τούτους θαυμάσαντες καὶ στέρξαντες κατὰ τούτους νῦν βιοτεύουσι᾽ τὸν γάρ τὸν τῶν Ῥωμαϊκῶν νόμων ὑπῆγθθον καὶ οὗτοι ξυγόν.
palin ton Charōndan prōton Italias kai Sikelias nomothetēn gegenēsthai phasin᾽ all᾽ oude houtos Tyrrēnous epeisen ē Keltous ē Ibēras ē Keltibēras, kai tauta homorous ge ontas kai anchitermonas, tous hyp᾽ autou tethentas katadexasthai nomous. kai ti legō tous homorous? oude gar hoi tēnikade toutous thaumasantes kai sterxantes kata toutous nyn bioteuousi᾽ ton gar ton tōn Rhōmaïkōn nomōn hypēgththon kai houtoi xygon.
Again, they say Charondas was the first lawgiver of Italy and Sicily; but he did not persuade Tyrrhenians, Celts, Iberians, or Celtiberians, though neighbors and bordering on them, to accept the laws he made. And why do I speak of neighbors? Not even those who then admired and loved them live by them now; for they too have come under the yoke of Roman laws.
Notes and citation
Summary: Charondas's laws did not spread and have lapsed.
Cite (SBL): Theodoret, Graec. aff. cur. 9.8 (Raeder, 221; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-8
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.9Raeder, 221
Ζάλευκος δὲ “οκροῖς τέθειμε νόμους, παρά γε τῆς ᾿4θηνᾶς τὴν τούτῶν ἐπιστήμην δεξάμενος, ἡ φασιν οἵ τοὺς μύθους διαπλάττειν φιλοῦντες᾽ ἀλλ᾽ οὔτε ᾿ἀκαρνᾶνες οὔτε Φωκεῖς οὔτε μὴν οἱ ἄλλοι “Δοκροὶ τῆς τούτου νομοθεσίας ἠνέσχοντο, καὶ ταῦτα οὐ μακρὰν οἰκοῦντες, ἀλλ᾽ ἀστυγείτονες ὄντες.
Zaleukos de “okrois tetheime nomous, para ge tēs ᾿4thēnas tēn toutōn epistēmēn dexamenos, hē phasin hoi tous mythous diaplattein philountes᾽ all᾽ oute ᾿akarnanes oute Phōkeis oute mēn hoi alloi “Dokroi tēs toutou nomothesias ēneschonto, kai tauta ou makran oikountes, all᾽ astygeitones ontes.
Zaleucus made laws for the Locrians, having received their knowledge from Athena, as those who love to invent myths say; but neither the Acarnanians, the Phocians, nor the other Locrians tolerated his legislation, though they lived not far off but were neighbors.
Notes and citation
Summary: Zaleucus's laws were rejected by neighbors.
Cite (SBL): Theodoret, Graec. aff. cur. 9.9 (Raeder, 221; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-9
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.10Raeder, 221
τὸν δὲ “Ζυκοῦργον λέγουσιν οἵ σεμνολογεῖν τοὺς τοῦδε νόμους σπουδάζοντες εἰς Δελφοὺς μὲν ἀφικέσθαι παρὰ τὸν Πύθιον, ἐμπνευσθῆναι δὲ παρ᾽ ἐκείνου καὶ θεῖναι “ακεδαιμονίοις τοὺς νόμους. λέγουσι δὲ καὶ τὸν χρησμόν, ὃν τοῦδε πέρι ὁ Πύθιος ἔχρησεν" ἔστι δὲ οὗτος" «ἥκεις, ὦ “Δυκόεργε, ἐμὸν ποτὶ πίονα νηὸν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματ᾽ ἔχουσιν. δίζω ἤ σε θεὸν μαντεύσομαν ἢ ἄνθρωπον᾽ ἀλλ᾽ ἔτι καὶ μᾶλλον θεὸν ἕλπομαι, ὦ “υκόεργε. ἥκεις εὖνομίην.
ton de “Zykourgon legousin hoi semnologein tous toude nomous spoudazontes eis Delphous men aphikesthai para ton Pythion, empneusthēnai de par᾽ ekeinou kai theinai “akedaimoniois tous nomous. legousi de kai ton chrēsmon, hon toude peri ho Pythios echrēsen" esti de houtos" «hēkeis, ō “Dykoerge, emon poti piona nēon Zēni philos kai pasin Olympia dōmat᾽ echousin. dizō ē se theon manteusoman ē anthrōpon᾽ all᾽ eti kai mallon theon helpomai, ō “ykoerge. hēkeis eunomiēn.
Those eager to exalt the laws of Lycurgus say that he went to Delphi to the Pythian, was inspired by him, and gave the Lacedaemonians their laws. They also tell the oracle the Pythian gave about him; it is this: 'You have come, Lycurgus, to my rich temple, dear to Zeus and to all who have Olympian homes. I am in doubt whether to proclaim you god or man; but rather I hope a god, Lycurgus. You have come
Notes and citation
Summary: The Delphic oracle praised Lycurgus as near-divine.
- Herodotus 1.65. The oracle ends in 9.11.
Extrabiblical texts: Herodotus, Hist. 1.65 (Herodotus, Histories; quotation); Orac. Apoll. (Oracles of Apollo (Didyma, Claros); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.10 (Raeder, 221; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-10
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.11Raeder, 222
διξήμενος᾽ αὐτὰρ ἐγώ τοι δώσω.“ τοιοῦτος μὲν δὴ οὗτος καὶ ὃ περὶ τούτου χρησμός. ἀλλ᾽ οὔτε. τὸ πολὺ τοῦ ψομοθέτου κλέος οὔτε τῆς Σπάρτης ἡ περιφάνεια, οὔτε ὁ τοῦ Πυθίου χρησμὸς ἠνάγκασεν ᾿Αργείους ἢ Τεγεάτας ἢ Μαντινεῖς ἢ Κορινθίους, μάλα πλησίον οἰκοῦντας, τὴν «Ἰακεδαιμονίων καταδέξασθαι πολιτείαν. παὶ τί- λέγω τοὺς ἄλλους; Φλιάσιοι γὰρ πόλισμα μὲν οἰκοῦσε σμιμρόν, ἀεὶ δὲ τὴν “Μακεδαιμονίων ἡγεμονίαν ἠγάπησαν καὶ τούτων ἦσαν ὑπύσπονδοι, ἀλλ᾽ ἤγοντο μὲν ὑπ᾽ ἐκείνων καὶ ξυνεπολέμουν ἀεί, τοῖς δὲ ἐκείνων οὐκ ἐχρήσαντο νόμοις.
dixēmenos᾽ autar egō toi dōsō.“ toioutos men dē houtos kai ho peri toutou chrēsmos. all᾽ oute. to poly tou psomothetou kleos oute tēs Spartēs hē periphaneia, oute ho tou Pythiou chrēsmos ēnankasen ᾿Argeious ē Tegeatas ē Mantineis ē Korinthious, mala plēsion oikountas, tēn «Iakedaimoniōn katadexasthai politeian. pai ti- legō tous allous? Phliasioi gar polisma men oikouse smimron, aei de tēn “Makedaimoniōn hēgemonian ēgapēsan kai toutōn ēsan hypyspondoi, all᾽ ēgonto men hyp᾽ ekeinōn kai xynepolemoun aei, tois de ekeinōn ouk echrēsanto nomois.
seeking good order; and I will give it to you.' Such was he and the oracle about him. But neither the great fame of the lawgiver, nor the glory of Sparta, nor the Pythian's oracle compelled the Argives, Tegeans, Mantineans, or Corinthians, who lived very near, to accept the constitution of the Lacedaemonians. And why do I speak of the others? The Phliasians live in a small town and always loved the leadership of the Lacedaemonians and were their allies; they were led by them and always fought alongside them, but did not use their laws.
Notes and citation
Summary: Even Sparta's allies did not adopt Lycurgus's laws.
Extrabiblical texts: Orac. Apoll. (Oracles of Apollo (Didyma, Claros); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.11 (Raeder, 222; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-11
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.12Raeder, 222
καὶ ἵνα τοὺς ἄλλους νομοθέτας παρῶ, "ἄπιν τὸν Ἀργείων καὶ Μνησίωνα τὸν Φωκέων καὶ τὸν Κυρηναίων Ζημώναχτα καὶ Παγώνδὴν τὸν ᾿Αχαιῶν καὶ τὸν Κνιδίων ᾿Αρχίαν καὶ Βιὔδοξον τὸν Μιλησίων καὶ Φιλόλαον τὸν Θηβαίων καὶ Πιττακὸν τὸν Μιτυληναίων καὶ Νέστορα τὸν Πυλίων, οὗ τοὺς λόγους μέλιτος γλυκυτέρους ἐκάλεσεν Ὅμηρος, --- ἵνα τούτους καὶ τοὺς τῶν ἄλλων ἐθνῶν νομοθέτας παρῶ, Σόλων ὃ πολυθρύλητος καὶ Δράκων καὶ Κλεισθένης νομοθέται ᾿4θηναίων ἐγένοντο. ἀλλ᾽ οὔτε ᾿Πεγαρέας οὔτε Εὐβοέας οὔτε Θηβαίους; ὁμόρους γε ὄντας καὶ ἄγαν πλησιοχώρους, τοῖς τοῦ Σόλωγος ἢ τοῦ Ζράκοντος ἢ τοῦ Κλεισθένους ὑπακοῦσαι νόμοις ἔπεισαν ᾿4θηναῖοι.
kai hina tous allous nomothetas parō, "apin ton Argeiōn kai Mnēsiōna ton Phōkeōn kai ton Kyrēnaiōn Zēmōnachta kai Pagōndēn ton ᾿Achaiōn kai ton Knidiōn ᾿Archian kai Biydoxon ton Milēsiōn kai Philolaon ton Thēbaiōn kai Pittakon ton Mitylēnaiōn kai Nestora ton Pyliōn, hou tous logous melitos glykyterous ekalesen Homēros, --- hina toutous kai tous tōn allōn ethnōn nomothetas parō, Solōn ho polythrylētos kai Drakōn kai Kleisthenēs nomothetai ᾿4thēnaiōn egenonto. all᾽ oute ᾿Pegareas oute Euboeas oute Thēbaious? homorous ge ontas kai agan plēsiochōrous, tois tou Solōgos ē tou Zrakontos ē tou Kleisthenous hypakousai nomois epeisan ᾿4thēnaioi.
To pass over the other lawgivers, Apis of the Argives, Mnesion of the Phocians, Demonax of the Cyrenaeans, Pagondas of the Achaeans, Archias of the Cnidians, Eudoxus of the Milesians, Philolaus of the Thebans, Pittacus of the Mitylenaeans, and Nestor of the Pylians, whose words Homer called sweeter than honey, to pass over these and the lawgivers of other nations: the celebrated Solon, Draco, and Cleisthenes were lawgivers of the Athenians. But the Athenians did not persuade the Megarians, the Euboeans, or the Thebans, though neighbors and very close, to obey the laws of Solon, Draco, or Cleisthenes.
Notes and citation
Summary: Even Solon's laws were not adopted by Athens's neighbors.
- Homer, Iliad 1.249.
Extrabiblical texts: Homer, Il. 1.249 (Homer, Iliad; allusion); Philolaus (Philolaus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.12 (Raeder, 222; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-12
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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.
9.13Raeder, 223
[ καὶ αὐτοὶ δὲ ᾿4θηναῖοι τούτοις ἐρ- ρῶσθαι φράσαντες, καὶ μέντοι καὶ “ακεδαιμόνιοι καὶ.4οκροὺ καὶ Θηβαῖοι καὶ οἱ ἄλλοι δὲ “Ἕλληνες κατὰ τοὺς Ῥωμαίων πολιτεύονταν νόμους. καὶ Ῥωμαῖον δὲ τοὺς παρ᾽ “Ἕλλησι καὶ βαρβάροις ξυναθροίσαντες νόμους καὶ τοὺς ἄριστα κεῖσθαι δόξαντας παρ᾽ ἑκάστου νομοθέτου λαβόντες, ὅσαπερ ἔθνη τὸν τούτων ὑπεισῆλθε ζυγόν, δουλεύειν τοῖσδε τοῖς νόμοις ἠνάγκασαν, τοὺς δὲ παρ᾽ αὐτῶν οὐ βουληθέντοτὰς ἰθύνεσθαι οὔτε ἔπεισαν οὔτε ἠνάγκασαν τὴν σφῶν πολιτείαν ἀσπάσασθαι.
[ kai autoi de ᾿4thēnaioi toutois er- rōsthai phrasantes, kai mentoi kai “akedaimonioi kai.4okrou kai Thēbaioi kai hoi alloi de “Hellēnes kata tous Rhōmaiōn politeuontan nomous. kai Rhōmaion de tous par᾽ “Hellēsi kai barbarois xynathroisantes nomous kai tous arista keisthai doxantas par᾽ hekastou nomothetou labontes, hosaper ethnē ton toutōn hypeisēlthe zygon, douleuein toisde tois nomois ēnankasan, tous de par᾽ autōn ou boulēthentotas ithynesthai oute epeisan oute ēnankasan tēn sphōn politeian aspasasthai.
And the Athenians themselves, having bidden these farewell, and also the Lacedaemonians, Locrians, Thebans, and the other Greeks, live by the laws of the Romans. And the Romans, collecting the laws among Greeks and barbarians and taking from each lawgiver those that seemed best made, compelled as many nations as came under their yoke to serve these laws; but those who did not wish to be governed by them they neither persuaded nor compelled to embrace their constitution.
Notes and citation
Summary: Roman law replaced Greek law, but only by conquest.
Cite (SBL): Theodoret, Graec. aff. cur. 9.13 (Raeder, 223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-13
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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.
9.14Raeder, 223
πολλοὶ δὲ καὶ τὸν τῆς δουλείας δεξάμενον χαλινόν, βιοτεύειν κατὰ τοὺς τούτων οὐκ ἀνέχονται νόμους. οὔτε γὰρ Αἰθίοπες οἷ Θηβῶν τῶν Αἰγυπτίων ὁμοτέρμονες οὔτε τὰ πάμπολλα φῦλα τοῦ Ἰσμαήλ, οὐ “αζοί, οὐ Σάννοι, οὐκ ᾿Αβασγοί, οὐχ οἵ ἄλλοι βάρβαρον, ὅσον τὴν Ῥωμαίων ἀσπάξονται δεσποτείαν, κατὰ τοὺς Ῥωμαίων νόμους τὰ πρὸς ἀλλήλους ποιοῦνται ξυμβόλαια.
polloi de kai ton tēs douleias dexamenon chalinon, bioteuein kata tous toutōn ouk anechontai nomous. oute gar Aithiopes hoi Thēbōn tōn Aigyptiōn homotermones oute ta pampolla phyla tou Ismaēl, ou “azoi, ou Sannoi, ouk ᾿Abasgoi, ouch hoi alloi barbaron, hoson tēn Rhōmaiōn aspaxontai despoteian, kata tous Rhōmaiōn nomous ta pros allēlous poiountai xymbolaia.
And many who received the bridle of slavery do not consent to live by their laws. For neither the Ethiopians bordering on Egyptian Thebes, nor the very many tribes of Ishmael, nor the Lazi, Sanni, Abasgi, nor the other barbarians who embrace Roman rule make their contracts with one another by Roman laws.
Notes and citation
Summary: Even subject peoples keep their own laws.
Cite (SBL): Theodoret, Graec. aff. cur. 9.14 (Raeder, 223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-14
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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.
9.15Raeder, 223
οἵ δὲ ἡμέτερον ἁλιεῖς καὶ οἵ τελῶναν καὶ ὁ σχνυτοτόμος ὅπασιν ἀνθρώποις τοὺς εὐαγγελικοὺς προσενηνόχασι νόμους. καὶ οὐ μόνον Ῥωμαίους καὶ τοὺς ὑπὸ τούτοις τελοῦντας, ἀλλὰ καὶ τὰ Σκυθικὰ καὶ τὰ Σαυρομοατιπὰ ἔθνη καὶ Ἰνδοὺς καὶ Αἰθίοπας καὶ Πέρσας καὶ Σῆρας καὶ Ὑρχανοὺς καὶ Βακτριανοὺς καὶ Βρεττανοὺς καὶ Κίμβρους καὶ Γερμανοὺς καὶ ἁπαξαπλῶς πᾶν ἔθνος καὶ γένος ἀνθρώπων δέξασθαι τοῦ σταυρωθέντος τοὺς νόμους ἀνέπεισαν, οὐχ ὅπλοις χρησάμενοι καὶ πολλαῖς μυριάσι λογάδων οὐδὲ τῇ τῆς Περσικῆς ὠμότητος χρώμενον βίᾳ, ἀλλὰ πείθοντες καὶ δειμνύντες
hoi de hēmeteron halieis kai hoi telōnan kai ho schnytotomos hopasin anthrōpois tous euangelikous prosenēnochasi nomous. kai ou monon Rhōmaious kai tous hypo toutois telountas, alla kai ta Skythika kai ta Sauromoatipa ethnē kai Indous kai Aithiopas kai Persas kai Sēras kai Hyrchanous kai Baktrianous kai Brettanous kai Kimbrous kai Germanous kai hapaxaplōs pan ethnos kai genos anthrōpōn dexasthai tou staurōthentos tous nomous anepeisan, ouch hoplois chrēsamenoi kai pollais myriasi logadōn oude tę̄ tēs Persikēs ōmotētos chrōmenon bią, alla peithontes kai deimnyntes
But our fishermen, tax collectors, and leather-worker brought the gospel laws to all human beings. And they persuaded not only the Romans and those subject to them, but also the Scythian and Sauromatian nations, Indians, Ethiopians, Persians, Seres, Hyrcanians, Bactrians, Britons, Cimbri, Germans, and simply every nation and race of human beings to accept the laws of the Crucified, not using arms and many myriads of picked men, nor the force of Persian cruelty, but persuading and showing
Matt 28:19 (echo, medium confidence)
Notes and citation
Summary: The apostles brought the gospel laws to every nation by persuasion.
- The sentence continues in 9.16.
Cite (SBL): Theodoret, Graec. aff. cur. 9.15 (Raeder, 223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-15
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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.
9.16Raeder, 223
ὀνησιφόρους τοὺς νόμους, καὶ οὐδὲ δίχα κινδύνων τοῦτο ποιοῦντες, ἀλλὰ πολλὰς μὲν κατὰ πόλιν ὑπομένοντες παροινί
onēsiphorous tous nomous, kai oude dicha kindynōn touto poiountes, alla pollas men kata polin hypomenontes paroini
the laws to be beneficial; and not without dangers, but enduring many outrages in each city
Notes and citation
Summary: They spread the gospel amid dangers.
- A short fragment; the sentence continues in 9.17.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.16 (Raeder, 223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-16
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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.
9.17Raeder, 224
ας, πολλὰς δὲ καὶ παρὰ τῶν τυχόντων δεχόμενοι μάστιγας καὶ στρεβλούμενοι καὶ καθειργνύμενοι καὶ πᾶσαν ἰδέαν κπολαστηφρίων δεχόμενοι. εὐεργέτας γάρ τοι ὄντας καὶ σωτῆρας καὶ ἰατρούς, ὡς ἐπιβούλους καὶ πολεμίους οἱ μὲν ἐξήλαυνον, οἱ δὲ καὶ κατέλευον, οἵ δὲ πέδαις καὶ ποδοκάκαις ἐδέσμουν, καὶ τοὺς μὲν αὐτῶν ἀπετυμπάνισαν, τοὺς δὲ ἀνεσκολόπισαν, τοὺς δὲ θηρίοις παρέδοσαν. ἀλλὰ τοὺς μὲν νομοθέτας κατηκόντισαν, τὸ δὲ τῶν νόμων οὐ κατέλυσαν πράτος᾽ πολλῷ γὰρ ἰσχυρότεροι μετὰ τὴν ἐκείνων ἀπεφάνθησαν τελευτήν. πρὸς γάρ τοι Πέρσας καὶ Σκύθας καὶ τἄλλα βάρβαρα ἔθνη μετὰ τὴν ἐκείνων οἱ νόμοι διέβησαν τελευτήν καὶ πάντων πολεμούντων, οὐ μόνον βαρβάρων, ἀλλὰ καὶ αὐτῶν γε 'Ῥωμαίων, διέμειναν τὸ ἴσον ἔχοντες κράτος καὶ πάντα κάλων Ῥωμαῖον κινήσαντες, ὥστε τῶν ἁλιέων καὶ τοῦ σκυτοτόμου ἠαταλῦσαν τὴν μνήμην, λαμπροτέραν αὐτὴν καὶ περιφανεστέραν ἀπέφηναν᾽ καὶ τοὺς μὲν “υκούργον καὶ Σόλωνος καὶ Ζαλεύκου καὶ Χαρώνδου καὶ Μίνωος καὶ τῶν ἄλλων γομοθετῶν ἀργεῖν προσέταξαν νόμους, καὶ ἀντεῖπε τῶν ὑπ᾽ ἐκείνοις πολιτευσαμένων οὐδείς, ἀλλ᾽ ὁ λόγος ἐγένετο νόμος καὶ ἀπέσβη μὲν τῶν πολυθρυλήτων νομοθετῶν ἣ μνήμη, οἱ δὲ Ῥωμαίων νόμοι τὰς τῶν “Ἑλλήνων ἰθύϊνουσι πόλεις.
as, pollas de kai para tōn tychontōn dechomenoi mastigas kai strebloumenoi kai katheirgnymenoi kai pasan idean kpolastēphriōn dechomenoi. euergetas gar toi ontas kai sōtēras kai iatrous, hōs epiboulous kai polemious hoi men exēlaunon, hoi de kai kateleuon, hoi de pedais kai podokakais edesmoun, kai tous men autōn apetympanisan, tous de aneskolopisan, tous de thēriois paredosan. alla tous men nomothetas katēkontisan, to de tōn nomōn ou katelysan pratos᾽ pollǭ gar ischyroteroi meta tēn ekeinōn apephanthēsan teleutēn. pros gar toi Persas kai Skythas kai talla barbara ethnē meta tēn ekeinōn hoi nomoi diebēsan teleutēn kai pantōn polemountōn, ou monon barbarōn, alla kai autōn ge 'Rhōmaiōn, diemeinan to ison echontes kratos kai panta kalōn Rhōmaion kinēsantes, hōste tōn halieōn kai tou skytotomou ēatalysan tēn mnēmēn, lamproteran autēn kai periphanesteran apephēnan᾽ kai tous men “ykourgon kai Solōnos kai Zaleukou kai Charōndou kai Minōos kai tōn allōn gomothetōn argein prosetaxan nomous, kai anteipe tōn hyp᾽ ekeinois politeusamenōn oudeis, all᾽ ho logos egeneto nomos kai apesbē men tōn polythrylētōn nomothetōn hē mnēmē, hoi de Rhōmaiōn nomoi tas tōn “Hellēnōn ithyïnousi poleis.
and receiving many scourges from anyone at all, being racked, imprisoned, and receiving every form of punishment. For though they were benefactors, saviors, and physicians, some drove them out as plotters and enemies, some stoned them, some bound them in fetters and stocks; some of them they cudgeled to death, some they impaled, some they handed over to beasts. But they killed the lawgivers without destroying the power of the laws; for these became much stronger after their death. For after their death the laws crossed to the Persians, Scythians, and other barbarian nations; and though all made war on them, not only barbarians but even the Romans themselves, they kept the same power. And the Romans moved every rope to destroy the memory of the fishermen and the leather-worker, but made it more brilliant and famous; and they ordered the laws of Lycurgus, Solon, Zaleucus, Charondas, Minos, and the other lawgivers to cease, and none of those who lived under them objected; the word became law, the memory of the famous lawgivers was quenched, and Roman laws govern the cities of the Greeks.
Notes and citation
Summary: Persecution only strengthened the gospel laws, while Greek laws vanished.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 9.17 (Raeder, 224; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-17
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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.
9.18Raeder, 224
καὶ ἀργεῖ μὲν παρ᾽ ᾿Αθηναίοις ὁ "άρειος πάγος καὶ ἡ Ἡλιαία καὶ τὸ ἐπὶ Δελφινίῳ δικαστήριον καὶ ἡ τῶν πεντακοσίων βουλὴ καὶ οἱ ἕνδεκα καὶ οἵ θεσμοθέται καὶ ὃ πολέμαρχος καὶ ὃ τοῦ ἐνιαυτοῦ ἄρχων --- ὀνόματα ἄλλως ἐστὶν ὀλίγοις κομιδῇ γνώριμα τοῖς ἀναγινώσκειν ἐθέλουσι τὰ τοῖς πάλαι ξυγγεγραμμένα᾽" παρὰ δὲ “αμεδαιμονίοις ξενηλασίαν οὐκ ἔστιν ἰδεῖν οὐδὲ τὴν τῶν εἰλώτων δουλείαν οὐδὲ τοὺς νεοδαμώδεις οὐδὲ τὴν ἐκ τῶν Δυκούργου νόμων τῆς παιδεραστίας ἄδειαν οὐδὲ τὰς ἐννόμους εἰς τοὺς γάμους παραενομίας.
kai argei men par᾽ ᾿Athēnaiois ho "areios pagos kai hē Hēliaia kai to epi Delphiniǭ dikastērion kai hē tōn pentakosiōn boulē kai hoi hendeka kai hoi thesmothetai kai ho polemarchos kai ho tou eniautou archōn --- onomata allōs estin oligois komidę̄ gnōrima tois anaginōskein ethelousi ta tois palai xyngegrammena᾽" para de “amedaimoniois xenēlasian ouk estin idein oude tēn tōn eilōtōn douleian oude tous neodamōdeis oude tēn ek tōn Dykourgou nomōn tēs paiderastias adeian oude tas ennomous eis tous gamous paraenomias.
At Athens the Areopagus is idle, and the Heliaea, the court at the Delphinium, the council of the Five Hundred, the Eleven, the thesmothetae, the polemarch, and the archon of the year: names otherwise known to very few who care to read what the ancients wrote. Among the Lacedaemonians one cannot see the expulsion of foreigners, nor the slavery of the helots, nor the neodamodeis, nor the license for pederasty from the laws of Lycurgus, nor the lawful transgressions regarding marriage.
Notes and citation
Summary: Athenian and Spartan institutions have disappeared.
Cite (SBL): Theodoret, Graec. aff. cur. 9.18 (Raeder, 224; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-18
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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.
9.19Raeder, 225
ὃ γάρ τὸν Δυκοῦργος, τῶν. νομοθετῶν ὁ ἄριστος, ὡς δοκεῖ τοῖς τῶν Ἑλλήνων σοφοῖς, διηγόρευσεν ἐν τοῖς νόμοις, ὡς οἵ τὴν Δακεδαιμονίων πολιτείαν ξυγγεγραφότες φασίν, ἐξεῖναι καὶ ἀνδράσι καὶ γυναιξὶν ἤδη δεξαμένοις τὸν τοῦ γάμου ξυγόν, ταῖς μὲν ἐξ ἄλλων ἀνδρῶν, τοῖς δὲ ἔκ γυναιμῶν ἑτέροις ἀνδράσι ξυνεζευγμένων ποιεῖσθαι παῖδας ἀδεῶς μιγνυμένοις᾽ καὶ τούτους τεθαύμακε τοὺς νόμους ὃ Πλάτων καὶ τὴν ὑπ᾽ αὐτοῦ διαπλασθεῖσαν πόλιν κατὰ τούτοὺς προσέταξε πολιτεύεσθαι.
ho gar ton Dykourgos, tōn. nomothetōn ho aristos, hōs dokei tois tōn Hellēnōn sophois, diēgoreusen en tois nomois, hōs hoi tēn Dakedaimoniōn politeian xyngegraphotes phasin, exeinai kai andrasi kai gynaixin ēdē dexamenois ton tou gamou xygon, tais men ex allōn andrōn, tois de ek gynaimōn heterois andrasi xynezeugmenōn poieisthai paidas adeōs mignymenois᾽ kai toutous tethaumake tous nomous ho Platōn kai tēn hyp᾽ autou diaplastheisan polin kata toutous prosetaxe politeuesthai.
For Lycurgus, the best of the lawgivers in the opinion of the Greek sages, prescribed in his laws, as those who wrote about the Lacedaemonian constitution say, that men and women who had already taken the yoke of marriage might freely beget children, the women by other men, the men by women joined to other husbands, lying with them without fear; and Plato admired these laws and ordered the city he devised to be governed by them.
Notes and citation
Summary: Lycurgus allowed wife-sharing for procreation, which Plato admired.
- Compare Plutarch, Lycurgus 15; Xenophon, Constitution of the Lacedaemonians 1.7–9. Theodoret's link to Plato's community of wives (Republic 5) is his own.
Extrabiblical texts: Plutarch, Lyc. 15 (Plutarch; allusion)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.19 (Raeder, 225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-19
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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.
9.20Raeder, 225
ἀλλὰ τὸν φιλόσοφον, ὡς φιλόσοφον καὶ τῶν νομοθετῶν εἶναι σεμνυνόμενον ἄριστον, φυλάξωμεν ἔσχατον, νῦν δὲ τῶν Πυθίων νόμων (οὐδὲν γὰρ διαφέρει Πυθίους ἢ “Δυκουργείους καλεῖν) διελέγξωμεν τὴν ἀσθένειαν. ἅμα τὲ γὰρ προσέταξαν οἱ Ῥωμαῖοι τούτους ἀργεῖν καὶ τοὺς σφετέρους κρατεῖν. καὶ διελύθη τῶν 4υκούργου τὸ ἄμαχον πράτος᾽ τῶν δὲ ἁλιέων καὶ τελωνῶν καὶ τοῦ σχηνορράφου τοὺς νόμους οὐ Γάϊος ἴσχυσεν, οὐ Κλαύδιος καταλῦσαι, οὐ Νέρων ὁ μετ᾽ ἐκείνους, καὶ ταῦτα δύο τῶν νομοθετῶν τοὺς ἀρίστους κατακοντίσας (καὶ γὰρ τὸν
alla ton philosophon, hōs philosophon kai tōn nomothetōn einai semnynomenon ariston, phylaxōmen eschaton, nyn de tōn Pythiōn nomōn (ouden gar diapherei Pythious ē “Dykourgeious kalein) dielenxōmen tēn astheneian. hama te gar prosetaxan hoi Rhōmaioi toutous argein kai tous spheterous kratein. kai dielythē tōn 4ykourgou to amachon pratos᾽ tōn de halieōn kai telōnōn kai tou schēnorraphou tous nomous ou Gaïos ischysen, ou Klaudios katalysai, ou Nerōn ho met᾽ ekeinous, kai tauta dyo tōn nomothetōn tous aristous katakontisas (kai gar ton
But let us keep the philosopher, as a philosopher priding himself on being the best of lawgivers, for last; now let us expose the weakness of the Pythian laws (for there is no difference in calling them Pythian or Lycurgan). As soon as the Romans ordered them to cease and their own to prevail, the invincible power of Lycurgus's laws was dissolved; but the laws of the fishermen, tax collectors, and tentmaker neither Gaius nor Claudius could destroy, nor Nero after them, though he killed two of the best of the lawgivers (for
Notes and citation
Summary: Lycurgus's laws died at Rome's command; the apostles' laws survived Nero.
- The sentence continues in 9.21.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.20 (Raeder, 225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-20
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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.
9.21Raeder, 225
Πέτρον ἐκεῖνος καὶ τὸν Παῦλον ἀνεῖλεν, ἀλλ᾽ οὐ ξυνανεῖλε τοῖς νομοθέταις τοὺς νόμους), οὐκ Οὐεσπασιανός, οὐ Τίτος, οὐ Δομετιανός, καὶ ταῦτα πολλοῖς κατ΄ αὐτῶν καὶ παντοδαποῖς χρησάμενος μηχανήμασι᾽ πολλοὺς γὰρ δὴ τούτους ἀσπαζομένους τῷ θανάτῳ παρέπεμψε, παντοδαπαῖς κολαστηοίων ἰδέ σάμενος. καὶ Τραϊανὸς δὲ καὶ ᾿Αδριανὶ οίων ἰδέαις χρησάμενος. καὶ Τραϊανὸς δὲ καὶ ᾿ἀδριανὸς σφόδρα κατὰ τῶνδε τῶν νύμων παρεταξάτην᾽ ἀλλὰ τὴν μὲν Περσῶν ὁ Τραϊανὸς δυναστείαν κατέλυσε καὶ Ἀρμενίους τῷ “Ῥωμαίων ὑπέταξε χαλινῷ, καὶ μέντοι καὶ τὰ Σκυθικὰ ἔθνη τοῖς σκήπτροις ὑποχύπτειν ἠνάγκασε᾽ τὴν δὲ τῶν ἁλιέων καὶ τοῦ σκυτοτόμου καταλῦσαι νομοθεσίαν οὐκ ἴσχυσεν.
Petron ekeinos kai ton Paulon aneilen, all᾽ ou xynaneile tois nomothetais tous nomous), ouk Ouespasianos, ou Titos, ou Dometianos, kai tauta pollois kat΄ autōn kai pantodapois chrēsamenos mēchanēmasi᾽ pollous gar dē toutous aspazomenous tǭ thanatǭ parepempse, pantodapais kolastēoiōn ide samenos. kai Traïanos de kai ᾿Adriani oiōn ideais chrēsamenos. kai Traïanos de kai ᾿adrianos sphodra kata tōnde tōn nymōn paretaxatēn᾽ alla tēn men Persōn ho Traïanos dynasteian katelyse kai Armenious tǭ “Rhōmaiōn hypetaxe chalinǭ, kai mentoi kai ta Skythika ethnē tois skēptrois hypochyptein ēnankase᾽ tēn de tōn halieōn kai tou skytotomou katalysai nomothesian ouk ischysen.
he killed Peter and Paul, but did not kill the laws with the lawgivers); nor Vespasian, nor Titus, nor Domitian, though he used many and various devices against them; for he sent many who embraced them to death, using all kinds of punishments. And Trajan and Hadrian set themselves fiercely against these laws; but Trajan destroyed the power of the Persians, subjected the Armenians to the Roman bridle, and forced the Scythian nations to bow to his scepter, but could not destroy the legislation of the fishermen and the leather-worker.
Notes and citation
Summary: Emperors who conquered nations could not destroy the gospel.
- The scan repeats a few words; they are translated once.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 9.21 (Raeder, 225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-21
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.22Raeder, 226
καὶ Ἀδριανὸς τῶν μὲν τὸν Ἰησοῦν ἐσταυρωκότων ἄρδην τὴν πόλιν κατέλυσε, τοὺς δὲ τούτῳ πεπιστευκότας ἀφεῖναι τὴν ἐκείνου δουλείαν οὐχ ἔπεισεν. καὶ ᾿ἀντωνῖνος δὲ ὃ μετ᾽ ἐκείνους καὶ Οὕὔηρος ὃ ἐξ ἐκείνου πολλὰ μὲν καὶ λαμπρὰ κατὰ βαρβάρων τρόπαια ἐστησάτην καὶ αὐτόνομον βίον ἀσπαζομένοις τὸν τῆς δυναστείας ἐπιτεθεικάτην ξυγόν᾽ τοὺς δὲ τοῦ σωτηρίου σταυροῦ τὸν ξυγὸν φέρειν ἠγαπηπότας οὔτε ἐπεισάτην οὔτε ἠναγκασάτην καταλιπεῖν ὃν ἠγάπησαν, καὶ ταῦτα πολλαῖς μὲν ἀπειλαῖς δεδιξάμενοι, παμπόλλαις δὲ τιμωρίαις χρησάμενοι.
kai Adrianos tōn men ton Iēsoun estaurōkotōn ardēn tēn polin katelyse, tous de toutǭ pepisteukotas apheinai tēn ekeinou douleian ouch epeisen. kai ᾿antōninos de ho met᾽ ekeinous kai Houyēros ho ex ekeinou polla men kai lampra kata barbarōn tropaia estēsatēn kai autonomon bion aspazomenois ton tēs dynasteias epitetheikatēn xygon᾽ tous de tou sōtēriou staurou ton xygon pherein ēgapēpotas oute epeisatēn oute ēnankasatēn katalipein hon ēgapēsan, kai tauta pollais men apeilais dedixamenoi, pampollais de timōriais chrēsamenoi.
And Hadrian utterly destroyed the city of those who crucified Jesus, but did not persuade those who believed in him to give up his service. And Antoninus after them, and Verus his son, set up many brilliant trophies against barbarians and laid the yoke of rule on those who embraced an independent life; but those who loved to bear the yoke of the saving cross they neither persuaded nor compelled to leave what they loved, though they terrified them with many threats and used very many punishments.
Notes and citation
Summary: Hadrian, Antoninus, and Verus could not suppress the faith.
- Theodoret's description of Jerusalem as the city 'of those who crucified Jesus' is translated as written.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.22 (Raeder, 226; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-22
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.23Raeder, 226
καὶ ἵνα Κόμοδον καταλίπω καὶ ἹΜαξιμιανὸν καὶ τοὺς ἄλλους ἅπαντας τοὺς ἄχρις «Αὐρηλιανοῦ καὶ Κάρου καὶ Καρίνου βεβασιλευκότας, τίς ἀγνοεῖ τὴν Διοκλητιανοῦ καὶ Μαξιμιανοῦ καὶ Μαξεντίου καὶ Μαξιμίνου καὶ Διμνίου κατὰ τῆς εὐσεβείας μανίαν; οὐ γὰρ καθ' ἕνα γε οὗτον οὐδὲ χατὰ δύο καὶ τρεῖς τοὺς τῷ Χριστῷ πεπιστευκύτας, ἀλλ᾽ ἀγεληδὸν κατηκόντιζον καὶ κατὰ χιλίους καὶ μυρίους ἀνήρουν.
kai hina Komodon katalipō kai HiMaximianon kai tous allous hapantas tous achris «Aurēlianou kai Karou kai Karinou bebasileukotas, tis agnoei tēn Dioklētianou kai Maximianou kai Maxentiou kai Maximinou kai Dimniou kata tēs eusebeias manian? ou gar kath' hena ge houton oude chata dyo kai treis tous tǭ Christǭ pepisteukytas, all᾽ agelēdon katēkontizon kai kata chilious kai myrious anēroun.
And to leave aside Commodus, Maximian, and all the others who reigned down to Aurelian, Carus, and Carinus, who does not know the madness against godliness of Diocletian, Maximian, Maxentius, Maximin, and Licinius? For they killed those who believed in Christ not one by one, nor two or three at a time, but in herds, slaughtering them by thousands and tens of thousands.
Notes and citation
Summary: The Great Persecution killed believers by the thousands.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 9.23 (Raeder, 226; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-23
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.24Raeder, 227
ἐν δέ τισι πόλεσι καὶ τὰς ἐκκλησίας ἀνδρῶν καὶ γυναιπμῶν καὶ παίδων πεπληρωμένας ἐνέπρησαν" καὶ κατ᾽ αὐτήν γε τὴν τοῦ σωτηρίου πάθους ἡμέραν, ἐν ἢ καὶ τοῦ πάθους καὶ τῆς δεσποτικῆς ἀναστάσεως τὴν μνήμὴν πανηγυρίζομεν, ἁπάσας τὰς ἐν τῇ Ῥωμαίων ἡγεμονίᾳ κατέλυσαν ἐκπλησίας.
en de tisi polesi kai tas ekklēsias andrōn kai gynaipmōn kai paidōn peplērōmenas eneprēsan" kai kat᾽ autēn ge tēn tou sōtēriou pathous hēmeran, en ē kai tou pathous kai tēs despotikēs anastaseōs tēn mnēmēn panēgyrizomen, hapasas tas en tę̄ Rhōmaiōn hēgemonią katelysan ekplēsias.
In some cities they burned churches filled with men, women, and children; and on the very day of the saving passion, on which we keep the festival of the memory of the passion and of the Lord's resurrection, they destroyed all the churches in the Roman empire.
Notes and citation
Summary: Persecutors burned churches and destroyed all of them at Easter.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.24 (Raeder, 227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-24
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.25Raeder, 227
ἀλλὰ τὰς μὲν τῶν λίθων ἁρμονίας διέλυσαν, τὴν δὲ τῶν ψυχῶν εὐσέβειαν οὐ κατέλυσαν. ὁποῖα δὲ χατὰ Χριστιανῶν κἀν τῇ Ἰουλιανοῦ τετόλμηται βασιλείᾳ, ἴσασι μὲν οἵ γεγηρακότες, ἀνηκόαμεν δὲ καὶ ἡμεῖς διηγουμένων τῶν τὴν τραγῳδίαν ἐκείνην ἑξωρακότων᾽ ἀλλ᾽ οὗτοι ἅπαντες, τοσοῦτοί γε ὄντες καὶ τοσαύτην ἰθύνοντεο βασιλείαν καὶ τοσούτων βαρβάρων καταλύσαντες θράσος καὶ λαμπρῶς ἐν πολέμοις ἠριστευκότες, ἀποχειροβιώτων ἀνθρώπῶν καὶ ἀγροίκων καὶ πενίᾳ ξυξώντων καὶ γυναικῶν ἐκ ταλασιουργίας ποριζομένων τὸν βίον, μυρίαις χρησάμενοι μηχαναῖς, οὐκ ἐκράτησαν.
alla tas men tōn lithōn harmonias dielysan, tēn de tōn psychōn eusebeian ou katelysan. hopoia de chata Christianōn kan tę̄ Ioulianou tetolmētai basileią, isasi men hoi gegērakotes, anēkoamen de kai hēmeis diēgoumenōn tōn tēn tragǭdian ekeinēn hexōrakotōn᾽ all᾽ houtoi hapantes, tosoutoi ge ontes kai tosautēn ithynonteo basileian kai tosoutōn barbarōn katalysantes thrasos kai lamprōs en polemois ēristeukotes, apocheirobiōtōn anthrōpōn kai agroikōn kai penią xyxōntōn kai gynaikōn ek talasiourgias porizomenōn ton bion, myriais chrēsamenoi mēchanais, ouk ekratēsan.
But they dissolved the fitting of stones, not the godliness of souls. What was dared against Christians in the reign of Julian, the old know, and we too have heard from those who witnessed that tragedy. But all these, so many and ruling so great an empire, who destroyed the insolence of so many barbarians and excelled brilliantly in wars, using countless devices, did not overcome manual laborers, rustics living in poverty, and women earning their living by spinning wool.
Notes and citation
Summary: Even Julian and the great emperors could not overcome simple believers.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.25 (Raeder, 227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-25
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.26Raeder, 227
καὶ τί λέγω ἄνδρας τε καὶ γυναῖπαρ; οὐδὲ γὰρ μειρακίων τὰ πρῶτα στοιχεῖα πεπαιδευμένων τὰς περὶ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐκβαλεῖν ἠδυνήθησαν δόξας᾽ καὶ κορυβαντιῶντες καὶ λυττῶντες καὶ τεχνάὅμασι, καὶ σοφίσμασι κεχρημένοι μυρίοις, τοὺς τῶν ἁλιέων οὐ κατέλυσαν νόμους, ἀλλ᾽ ἰσχυροτέρους πολλῷ πολεμοῦντες ἀπέφηναν καὶ ἀτεχνῶς ἐῴκεσαν τοῖς σβεννύναι μὲν ἐθέλουσι φλόγα, ἔλαιον δὲ ταύτῃ προσφέρουσι καὶ σφοδροτέραν ἐργαζομένοις.
kai ti legō andras te kai gynaipar? oude gar meirakiōn ta prōta stoicheia pepaideumenōn tas peri tou Theou kai Sōtēros hēmōn ekbalein ēdynēthēsan doxas᾽ kai korybantiōntes kai lyttōntes kai technaomasi, kai sophismasi kechrēmenoi myriois, tous tōn halieōn ou katelysan nomous, all᾽ ischyroterous pollǭ polemountes apephēnan kai atechnōs eǭkesan tois sbennynai men ethelousi phloga, elaion de tautę̄ prospherousi kai sphodroteran ergazomenois.
And why do I speak of men and women? They could not even drive out of boys taught the first letters their beliefs about our God and Savior; and raving, raging, and using countless contrivances and sophistries, they did not destroy the laws of the fishermen, but by warring made them much stronger, and were just like those who wish to quench a flame but pour oil on it and make it fiercer.
Notes and citation
Summary: Persecution was like pouring oil on a fire.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.26 (Raeder, 227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-26
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.27Raeder, 227
καὶ γὰρ δὴ καὶ οὗτοι τῷ κατὰ τῆς εὐσεβείας πολέμῳ κατάδηλον εἰργάσαντο τῆς ἀληθείας τὸ κράτος. καὶ καθάπερ πάλαι τὴν βάτον ἐκείνην καῖον τὸ πῦρ οὐ κατέκαιεν, οὕτως τοὺς πολεμουμένους τὰ τῶν πολεμούντων οὐκ ἀνήλισκε βέλη" ἀλλ᾽ ὥσπερ τῶν δρυτόμων τὰ δένδρα τεμνόντῶν, πολλῷ πλείους τῶν τεμνομένων ἐκ τῶν ῥιξῶν παραφυάδες βλαστάνουσιν, οὕτω δὴ τηνικαῦτα τῶν εὐσεβῶν ἀναιρουμένων. πολλαπλάσιοι τῇ τῶν εὐαγγελίων διδασκαλίᾳ προσήεσαν, καὶ τὸ αἷμα τῶν ἐπτμηθέντων ἀρδεία τοῖς νεοφύτοις ἐγίνετο.
kai gar dē kai houtoi tǭ kata tēs eusebeias polemǭ katadēlon eirgasanto tēs alētheias to kratos. kai kathaper palai tēn baton ekeinēn kaion to pyr ou katekaien, houtōs tous polemoumenous ta tōn polemountōn ouk anēliske belē" all᾽ hōsper tōn drytomōn ta dendra temnontōn, pollǭ pleious tōn temnomenōn ek tōn rhixōn paraphyades blastanousin, houtō dē tēnikauta tōn eusebōn anairoumenōn. pollaplasioi tę̄ tōn euangeliōn didaskalią prosēesan, kai to haima tōn eptmēthentōn ardeia tois neophytois egineto.
For they too, by their war against godliness, made the power of truth manifest. And just as long ago the fire burned that bush but did not consume it, so the darts of the attackers did not consume those attacked; but as when woodcutters cut trees, many more shoots spring from the roots than were cut, so then, when the godly were killed, many times as many came to the teaching of the Gospels, and the blood of those cut down became irrigation for the new plants.
Exod 3:2 (allusion, high confidence)
Notes and citation
Summary: Like the burning bush, the church grew under persecution; martyrs' blood watered new believers.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 9.27 (Raeder, 227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-27
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.28Raeder, 228
καὶ μαρτυρεῖ τὰ ὁρώμενα᾽ μυριοπλάσιον γὰρ τῶν πάλαν πεπιστευκότων οἷ νῦν τῷ τῆς πίστεως ὀνόματι καλλυνόμενοι. τῶν γὰρ πολεμίων οἵ παῖδες, τὴν τῶν πατέρων βδελυξάμενον λύτταν, εἰς τὴν τῶν πολεμουμένων μετέβησαν φάλαγγα᾽ καὶ φροῦδα μὲν τὰ τῶν “Ἑλλήνων καὶ παντελεῖ παραδέδοται λήθῃ, τέθηλε δὲ τὰ τῶν ἁλιέων, καὶ ὁ παρὰ τούτων κηρυττόμενος Θεὸς εἶναι τῶν ὅλων πεπί- 128. στευται.
kai martyrei ta horōmena᾽ myrioplasion gar tōn palan pepisteukotōn hoi nyn tǭ tēs pisteōs onomati kallynomenoi. tōn gar polemiōn hoi paides, tēn tōn paterōn bdelyxamenon lyttan, eis tēn tōn polemoumenōn metebēsan phalanga᾽ kai phrouda men ta tōn “Hellēnōn kai pantelei paradedotai lēthę̄, tethēle de ta tōn halieōn, kai ho para toutōn kēryttomenos Theos einai tōn holōn pepi- 128. steutai.
And what is seen bears witness; for those now adorned with the name of the faith are ten thousand times more than those who believed of old. For the children of the enemies, loathing their fathers' rage, went over to the battle line of those attacked; the things of the Greeks have vanished and been handed over to complete oblivion, but the things of the fishermen flourish, and the one they proclaim is believed to be God of the universe.
Notes and citation
Summary: The church has vastly increased while paganism is forgotten.
Cite (SBL): Theodoret, Graec. aff. cur. 9.28 (Raeder, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-28
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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.
9.29Raeder, 228
καὶ τῶν ταῦτα φρονούντων πλήρεις μὲν αἱ πόλεις, πλήρεις δὲ αἱ κῶμαι, ἐλεύθερα δὲ τοῦ πλάνου τὰ ὄρη. ἀντὶ γὰρ τῶν βωμῶν ἐκείνων καὶ τῆς παλαιᾶς ἐξαπάτης οἱ τῶν ἀσκητῶν ταῦτα οἰκοῦσι χοροί, τὸν ἐσταυρωμένον ὑμνοῦντες καὶ τὸν ἐκείνου Πατέρα καὶ τὸ πανάγιον Πνεῦμα.
kai tōn tauta phronountōn plēreis men hai poleis, plēreis de hai kōmai, eleuthera de tou planou ta orē. anti gar tōn bōmōn ekeinōn kai tēs palaias exapatēs hoi tōn askētōn tauta oikousi choroi, ton estaurōmenon hymnountes kai ton ekeinou Patera kai to panagion Pneuma.
Cities are full of those who think so, villages are full, and the mountains are free of error. For instead of those altars and the ancient deceit, choirs of ascetics live in them, hymning the Crucified, his Father, and the all-holy Spirit.
Notes and citation
Summary: Monks now inhabit the mountains, praising the Trinity.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 9.29 (Raeder, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-29
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.30Raeder, 228
Εἰ δέ τις ὑπείληφε τὴν τῶν βασιλέων εὐσέβειαν πρατῦναν τῶν ἁλιέων τὰ δόγματα, καὶ ταύτῃ δείκνυσι τὴν τουτωνὶ τῶν δογμάτων ἰσχύν. οὐ γὰρ ἂν καὶ νόμων παλαιῶν κατεφρόνησαν καὶ ξυγγραμμάτων ἀρχαίων καὶ ἔθους μακροῦ καὶ πατρῴων δογμάτων, εἰ μὴ τῶν μὲν ἐθαύμασαν τὴν ἀλήθειαν, τῶν δὲ τὸ μυθῶδες ἐμίσησαν.
Ei de tis hypeilēphe tēn tōn basileōn eusebeian pratynan tōn halieōn ta dogmata, kai tautę̄ deiknysi tēn toutōni tōn dogmatōn ischyn. ou gar an kai nomōn palaiōn katephronēsan kai xyngrammatōn archaiōn kai ethous makrou kai patrǭōn dogmatōn, ei mē tōn men ethaumasan tēn alētheian, tōn de to mythōdes emisēsan.
If anyone supposes that the godliness of the emperors strengthened the doctrines of the fishermen, he too shows in this way the strength of these doctrines. For they would not have despised ancient laws, old writings, long custom, and ancestral doctrines, unless they admired the truth of the one and hated the mythical character of the other.
Notes and citation
Summary: Christian emperors' conversion itself shows the strength of the gospel.
Cite (SBL): Theodoret, Graec. aff. cur. 9.30 (Raeder, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-30
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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.
9.31Raeder, 228
τί δήποτε δὲ μὴ τοὺς παλαιοὺς τῆς ἐπηλησίας ἐνθυμεῖσθε πολέμους; εὐπετῶς γὰρ μάλα ταύτην διαλύσετε δι’ ἐκείνων τὴν δόξαν. εἰ γὰρ τοσοῦτοι βασιλεῖς καὶ τηλικοῦτοι, κατὰ τῆς εὖσεβείας παντὶ σθένει παραταξάμενοι καὶ μηχανὰς προσενεγκόντες παντοδαπάς, οὐδὲ βραχὺν τοῖς ταύτης περιβόλοις ἔνειργάσαντο χλόνον, ἠλίθιος ἄρα καὶ παντελῶς ἔμπλαητος ὁ μὴ θείαν ὑπολαμβάνων τῶν ἁλιέων τὴν δύναμιν, ἀλλ᾽ ἐκ βασιλιρῆς ταύτην ηὐξῆσθαι δυναστείας γομίξων.
ti dēpote de mē tous palaious tēs epēlēsias enthymeisthe polemous? eupetōs gar mala tautēn dialysete di’ ekeinōn tēn doxan. ei gar tosoutoi basileis kai tēlikoutoi, kata tēs eusebeias panti sthenei parataxamenoi kai mēchanas prosenenkontes pantodapas, oude brachyn tois tautēs peribolois eneirgasanto chlonon, ēlithios ara kai pantelōs emplaētos ho mē theian hypolambanōn tōn halieōn tēn dynamin, all᾽ ek basilirēs tautēn ēuxēsthai dynasteias gomixōn.
Why do you not consider the old wars against the church? For by them you will very easily dissolve this opinion. For if so many and such great emperors, setting themselves against godliness with all their strength and bringing every kind of device, did not cause even a little shaking in its walls, he is foolish and wholly stupid who does not suppose the power of the fishermen to be divine, but thinks it grew from imperial power.
Notes and citation
Summary: Past persecutions prove the church's power is divine, not imperial.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.31 (Raeder, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-31
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.32Raeder, 229
ἵνα δὲ τοῦτο ὑμῖν ἐκδηλότερον γένηται; τὰ παρὰ Περσῶν νῦν τολμώμενα καταμάθετε. ποῖον γάφ τοι εἶδος σφαγῆς κατὰ τῶν εὖσεβούντων οὐκ ἐπινενόηται τούτοις; οὐκ ἐκδοραί, οὐκ ἐκτομαὶ χειρῶν καὶ ποδῶν, καὶ ὥτων καὶ δινῶν πολοβώσεις, καὶ δεσμοὶ πρὺς ὑπερβολὴν ὀδύνης ἐξευρημένοι, καὶ ὀρύγματα πεχριμένα μὲν εἰς ἀκρίβειαν. μυῶν δὲ τῶν μεγίστων ἀνάπλεὰ τοὺς δεδεμένους θοιναζομένων; ἀλλ᾽ ὅμως τοσαύτας καὶ τούτων πολλαπλασίας κατὰ τῶν εὐσεβούντων τιμωρίας ἐξευρηκότες, αἰκίζονται μὲν καὶ χολοβοῦσν τὰ σώματα καὶ παντάπασι διαφθείρουσι, τὸν δέ γε τῆς πίστεως οὐ λῃστεύουσι θησαυρόν.
hina de touto hymin ekdēloteron genētai? ta para Persōn nyn tolmōmena katamathete. poion gaph toi eidos sphagēs kata tōn eusebountōn ouk epinenoētai toutois? ouk ekdorai, ouk ektomai cheirōn kai podōn, kai hōtōn kai dinōn polobōseis, kai desmoi prys hyperbolēn odynēs exeurēmenoi, kai orygmata pechrimena men eis akribeian. myōn de tōn megistōn anaplea tous dedemenous thoinazomenōn? all᾽ homōs tosautas kai toutōn pollaplasias kata tōn eusebountōn timōrias exeurēkotes, aikizontai men kai cholobousn ta sōmata kai pantapasi diaphtheirousi, ton de ge tēs pisteōs ou lę̄steuousi thēsauron.
To make this clearer to you, learn what is now being dared among the Persians. What kind of slaughter against the godly have they not devised? Flayings, cutting off hands and feet, mutilations of ears and noses, bonds invented for excess of pain, and pits carefully covered and full of the largest rats feasting on those bound? Yet, having devised so many punishments and many times more against the godly, they torture, mutilate, and wholly destroy their bodies, but do not rob them of the treasure of faith.
Notes and citation
Summary: Persian persecution cannot destroy the faith.
- Theodoret refers to the persecution of Christians in Persia in his own time.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 9.32 (Raeder, 229; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-32
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.33Raeder, 229
καὶ τοῖς μὲν ἄλλοις αὐτῶν νόμοις ἅπαντὰς ὑποηύπτειν τοὺς ὑπηκόους καταναγκάζουσι, τοὺς δὲ τῶν ἁλιέων ἐξαρνηθῆναι τοὺς πεπιστευκότας οὐ πείθουσιν᾽ ἀλλὰ κατὰ τοὺς Ζαράδου πάλαι Πέρσαι πολιτευόμενον νόμους καὶ μητράσι καὶ ἀδελφαῖς ἀδεῶς καὶ μέντοι καὶ θυγατράσι μιγνύμενον καὶ νόμον ἔννομον τὴν παρανομίαν νομίἕξοντες, ἐπειδὴ τῆς τῶν ἁλιέων νομοθεσίας ἐπήκουσαν, τοὺς μὲν Ζαράδου νόμους ὡς παρανομίαν ἐπάτησαν, τὴν δὐαγγελικὴν δὲ σωφροσύνην ἠγάπησαν" καὶ κυσὶ καὶ οἰωνοῖς τοὺς νεχροὺς προτιθέναι παρ᾽ ἐκείνου μεμαθηκότες, γῦν τοῦτο δρᾶν οἱ πιστεύσαντες οὐκ ἀνέχονται, ἀλλὰ τῇ γῇ κατακρύπτουσι καὶ τῶν τοῦτο δρᾶν ἀπαγορευόντων οὐ φροντίζουσι νόμων οὐδὲ πεφρίκασι τὴν τῶν κολαζόντων ὠμότητα᾽ πλέον γάρ που δεδοίκασι τὸ τοῦ Χριστοῦ δικαστήριον᾽ καὶ τὰ ὁρώμενα γελῶντες ὀνειροπολοῦσι τὰ μὴ φαινόμενα καὶ δειμαίνουσιν.
kai tois men allois autōn nomois hapantas hypoēuptein tous hypēkoous katanankazousi, tous de tōn halieōn exarnēthēnai tous pepisteukotas ou peithousin᾽ alla kata tous Zaradou palai Persai politeuomenon nomous kai mētrasi kai adelphais adeōs kai mentoi kai thygatrasi mignymenon kai nomon ennomon tēn paranomian nomiexontes, epeidē tēs tōn halieōn nomothesias epēkousan, tous men Zaradou nomous hōs paranomian epatēsan, tēn dyangelikēn de sōphrosynēn ēgapēsan" kai kysi kai oiōnois tous nechrous protithenai par᾽ ekeinou memathēkotes, gyn touto dran hoi pisteusantes ouk anechontai, alla tę̄ gę̄ katakryptousi kai tōn touto dran apagoreuontōn ou phrontizousi nomōn oude pephrikasi tēn tōn kolazontōn ōmotēta᾽ pleon gar pou dedoikasi to tou Christou dikastērion᾽ kai ta horōmena gelōntes oneiropolousi ta mē phainomena kai deimainousin.
They force all their subjects to bow to their other laws, but do not persuade the believers to deny the laws of the fishermen. Formerly the Persians lived by the laws of Zarades (Zoroaster), lying freely with mothers, sisters, and even daughters, and thinking the lawlessness a lawful law; but since they heard the legislation of the fishermen, they trampled the laws of Zarades as lawlessness and loved gospel chastity. And having learned from him to expose the dead to dogs and birds, the believers now refuse to do so, but hide them in the earth, care nothing for the laws forbidding it, and do not shudder at the cruelty of the punishers; for they fear more the judgment seat of Christ; and laughing at what is seen, they dream of and dread what does not appear.
2 Cor 5:10 (echo, medium confidence) · 2 Cor 4:18 (echo, medium confidence)
Notes and citation
Summary: Persian Christians abandoned incest and exposure of the dead despite punishment.
Topics: Marriage, Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 9.33 (Raeder, 229; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-33
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.34Raeder, 230
καὶ τούσδε τοὺς νόμους παρ᾽ ἀνδρῶν Γαλιλαίων ἐδέξαντο᾽ καὶ τὴν μὲν Ῥωμαίων δυναστείαν οὐκ ἔδεισαν, τῇ δὲ τοῦ σταυρωθέντος ὑπετάγησαν βασιλείᾳ καὶ κατὰ μὲν τοὺς Ῥωμαίων πολιτεύεσθαν νόμους οὔτε Αὔγουστος αὐτοὺς κατηνάγκασεν οὔτε Τραΐανός, ὃ τὴν ἐκείνων καταλύσας ἀρχήν, τὰ δὲ Πέτρου καὶ Παύλου καὶ Ἰωάννου καὶ ἸΜανθαίου καὶ “ουκᾶ καὶ Μάρπου ξυγγράμματα ὡς οὐρανόθεν κομισθέντα γεραίρουσι, καὶ οἱ ἰθαγενεῖς τοῖς τῶν ξένων καὶ ἐπηλύδων ὑπετάγησαν νόμοις.
kai tousde tous nomous par᾽ andrōn Galilaiōn edexanto᾽ kai tēn men Rhōmaiōn dynasteian ouk edeisan, tę̄ de tou staurōthentos hypetagēsan basileią kai kata men tous Rhōmaiōn politeuesthan nomous oute Augoustos autous katēnankasen oute Traïanos, ho tēn ekeinōn katalysas archēn, ta de Petrou kai Paulou kai Iōannou kai IManthaiou kai “ouka kai Marpou xyngrammata hōs ouranothen komisthenta gerairousi, kai hoi ithageneis tois tōn xenōn kai epēlydōn hypetagēsan nomois.
And they received these laws from Galilean men; they did not fear Roman power, but submitted to the kingdom of the Crucified; neither Augustus nor Trajan, who destroyed their rule, compelled them to live by Roman laws, but they honor the writings of Peter, Paul, John, Matthew, Luke, and Mark as brought from heaven, and the natives submitted to the laws of strangers and newcomers.
Notes and citation
Summary: The Persians honor the apostolic writings as from heaven.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 9.34 (Raeder, 230; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-34
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.35Raeder, 230
καὶ Μασσαγέται δέ, τρισαθλίους ἡγούμενοι πάλαι τοὺς ἄλλως πως καὶ μὴ διὰ σφαγῆς τελευτῶντας καὶ τούτου εἵνεκα τοὺς γεγηρακότας θύειν καὶ θοινᾶσθαι ποιησάβενοι νόμον, ἐπειδὴ τῶν ἁλιευτικῶν καὶ σκυτοτομικῶν ἐπήπουσαν νόμων, ἐβδελύξαντο τὴν μυσαρὰν ταύτην ἐδωδὴν καὶ σφαγήν.
kai Massagetai de, trisathlious hēgoumenoi palai tous allōs pōs kai mē dia sphagēs teleutōntas kai toutou heineka tous gegērakotas thyein kai thoinasthai poiēsabenoi nomon, epeidē tōn halieutikōn kai skytotomikōn epēpousan nomōn, ebdelyxanto tēn mysaran tautēn edōdēn kai sphagēn.
And the Massagetae, who formerly thought thrice wretched those who died otherwise than by slaughter and for this reason made it a law to sacrifice and feast on the old, since they heard the laws of the fishermen and the leather-worker, loathed this abominable eating and slaughter.
Notes and citation
Summary: The Massagetae gave up killing and eating the old.
- Compare Herodotus 1.216.
Extrabiblical texts: Herodotus, Hist. 1.216 (Herodotus, Histories; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 9.35 (Raeder, 230; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-35
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.36Raeder, 230
καὶ Στιβαρηνοὶ τοὺς πρεσβύτας κατὰ κρημνῶν βαθυτάτων εἰθυκότες. ὠθεῖν, τὸν παμπόνηρον τοῦτον κατέλυσαν νόμον, τῶν εὐαγγελυκῶν ἐπακούσαντες νόμων. οὐκέτι δ᾽ οὔτε Ὑρκανοὶ οὔτε Κάσπιοι τοὺς κύνας τοῖς τῶν τεθνεὦτων ἐκτρέφουσι σώμασιν, οὔτε Σκύθαι τοῖς τετελευτηκόσι ξυγκατορύττουσι ζῶντας, οὺς ἠγάπων ἐκεῖνοι. τοσαύτην εἰργάσαντο μεταβολὴν τῶν ἐθνῶν τῶν ἁλιέων οἵ νόμοι.
kai Stibarēnoi tous presbytas kata krēmnōn bathytatōn eithykotes. ōthein, ton pamponēron touton katelysan nomon, tōn euangelykōn epakousantes nomōn. ouketi d᾽ oute Hyrkanoi oute Kaspioi tous kynas tois tōn tethneōtōn ektrephousi sōmasin, oute Skythai tois teteleutēkosi xynkatoryttousi zōntas, ous ēgapōn ekeinoi. tosautēn eirgasanto metabolēn tōn ethnōn tōn halieōn hoi nomoi.
And the Tibareni, accustomed to push old people over very deep cliffs, abolished this utterly wicked law on hearing the gospel laws. No longer do the Hyrcanians or the Caspians feed their dogs on the bodies of the dead, nor do the Scythians bury alive with the dead those whom they loved. So great a change in the nations did the laws of the fishermen work.
Notes and citation
Summary: Other barbarian customs ended through the gospel.
Cite (SBL): Theodoret, Graec. aff. cur. 9.36 (Raeder, 230; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-36
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.37Raeder, 231
Καὶ οὗτοι μὲν καὶ τὰ βάρβαρα ἔθνη κατὰ τοὺς σφῶν ἔπεισαν πολιτεύεσθαι νύμους᾽ Πλάτων δὲ τῶν φιλοσόφων ὁ ἄριστος, νόμους γεγραφώς, οὐδὲ ᾿4θηναίους ἔπεισε τοὺς οἰκείους πολίτας κατὰ τὰς τούτων ὑποθήκας τὴν πολιτείαν ῥυθμίσαι. καὶ μάλα γε εἰκότως᾽ μάλα γάρ εἰσι καταγέλαστοι.
Kai houtoi men kai ta barbara ethnē kata tous sphōn epeisan politeuesthai nymous᾽ Platōn de tōn philosophōn ho aristos, nomous gegraphōs, oude ᾿4thēnaious epeise tous oikeious politas kata tas toutōn hypothēkas tēn politeian rhythmisai. kai mala ge eikotōs᾽ mala gar eisi katagelastoi.
These persuaded even the barbarian nations to live by their laws; but Plato, the best of the philosophers, having written laws, did not persuade even the Athenians, his own fellow citizens, to order their constitution by his precepts. And very fittingly; for they are very laughable.
Notes and citation
Summary: Plato could not persuade even Athens to adopt his laws.
Cite (SBL): Theodoret, Graec. aff. cur. 9.37 (Raeder, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-37
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.38Raeder, 231
καὶ ἵνα μή τις ὑπολάβῃ με συχοφαντεῖν τὸν φιλόσοφον, ἀκούσατε, ὦ ἄνδρες, ὧν ἐκεῖνος νενομοθέτηκεν. κελεύσας γὰρ καὶ τὰς γυναῖκας, οὐ μόνον τὰς νέας, ἀλλὰ καὶ τὰς γεγηρακυίας, γυμνάξεσθαι, εἶτα γελῶντας τοὺς προσδιαλεγομένους ἰδών, ὑπολαβὼν ἔφη"..ὃ δὲ γελῶν ἀνὴρ ἐπὶ γυμναῖς ταῖς γυναιξὶ τοῦ βελτίστου ἕνεκα γυμναζομέναις, ἀτελῆ τοῦ ρον σοφίας δρεπόμενος καρπόν, οὐδὲ οἶδεν, ὡς ἔοικεν,
kai hina mē tis hypolabę̄ me sychophantein ton philosophon, akousate, ō andres, hōn ekeinos nenomothetēken. keleusas gar kai tas gynaikas, ou monon tas neas, alla kai tas gegērakuias, gymnaxesthai, eita gelōntas tous prosdialegomenous idōn, hypolabōn ephē"..ho de gelōn anēr epi gymnais tais gynaixi tou beltistou heneka gymnazomenais, atelē tou ron sophias drepomenos karpon, oude oiden, hōs eoiken,
And so that no one may suppose I slander the philosopher, hear, gentlemen, what he legislated. Having ordered women too, not only the young but also the old, to exercise naked, then seeing his interlocutors laughing, he answered: 'The man who laughs at naked women exercising for the best purpose, plucking the unripe fruit of wisdom from his laughter, does not know, it seems,
Notes and citation
Summary: Plato's law of naked exercise for women is cited.
- Plato, Republic 5.457a–b. The quotation ends in 9.39.
Extrabiblical texts: Plato, Resp. 457a–b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.38 (Raeder, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-38
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.39Raeder, 231
ᾧ γελᾷ.“ καὶ πάλιν᾽ ο ταὐτὰ δὲ καὶ περὶ θηλειῶν ὁ ἐμὸς λόγος ἂν εἴποι πάντα, ὅσαπερ καὶ περὶ τῶν ἀρρένων, ἴσα καὶ τὰς θηλείας ἀσκεῖν δεῖν. καὶ οὐδὲν φοβηθεὶς εἴς ποιμ᾽ ἂν τοῦτον τὸν λόγον, οὔτε ἱππικῆς οὔτε γυμναστικῆς ὡς ἀνδράσι μὲν πρέπον ἂν εἴη, γυναιξὶ ὃ αὖ οὐκ ἂν πρέπον καὶ τίς οὐκ ἂν εἰκότως τούτων ἀκούων γελάσειεν; ἡ μὲν γὰρ φύσις ἀπένειμεν ἑκατέρῳ γένει τὰ πρόσφορα, γυναιξὶ μὲν ταλασίαν, ἀνδράσι δὲ γεωργίαν καὶ πολεμικὴν ἐμπειρίαν.
hǭ gelą.“ kai palin᾽ o tauta de kai peri thēleiōn ho emos logos an eipoi panta, hosaper kai peri tōn arrenōn, isa kai tas thēleias askein dein. kai ouden phobētheis eis poim᾽ an touton ton logon, oute hippikēs oute gymnastikēs hōs andrasi men prepon an eiē, gynaixi ho au ouk an prepon kai tis ouk an eikotōs toutōn akouōn gelaseien? hē men gar physis apeneimen hekaterǭ genei ta prosphora, gynaixi men talasian, andrasi de geōrgian kai polemikēn empeirian.
at what he laughs.' And again: 'My argument would say all the same things about females as about males, that females must be trained equally; and without fear I would say this, that neither horsemanship nor gymnastics would be fitting for men but not fitting for women.' And who would not fairly laugh hearing this? For nature assigned to each sex what suits it: to women wool-working, to men farming and skill in war.
Notes and citation
Summary: Plato wanted women trained like men, against nature's division of roles.
- Plato, Republic 5.457b; Laws 7.804d–805a.
Extrabiblical texts: Plato, Resp. 457b (Plato (works); quotation); Plato, Leg. 804e–805a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.39 (Raeder, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-39
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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.
9.40Raeder, 231
ταύτῃ γάρ που τῇ διαιρέσει παὶ Ὅμηρος κέχρηται πεποίημε γὰρ ἐν τοῖς ἔπεσι τῇ ᾿ἀνδρομάχῃ τὸν “Ἑχτορα λέγοντα" οοὐλλ᾽ εἰς οἶκον ἰοῦσα τὰ σαυτῆς ἔργα πόμιξε, ἷστόν τ᾽ ἠλακάτην τ᾽ ἠδ᾽ ἀμφιπόλοισι κέλευε ἔργον ἐποίχεσθαι" πόλεμος δ᾽ ἄνδρεσσι μελήσει. ὁ δὲ φιλόσοφος οὐδὲ τὴν τῶν ποιητῶν διέγνω διαίρεσιν, ἀλλὰ καὶ γυμνάξεσθαι τὰς γυναῖκας γυμνὰς καὶ ἱππεύειν ἐκέλευσεν.
tautę̄ gar pou tę̄ diairesei pai Homēros kechrētai pepoiēme gar en tois epesi tę̄ ᾿andromachę̄ ton “Hechtora legonta" ooull᾽ eis oikon iousa ta sautēs erga pomixe, histon t᾽ ēlakatēn t᾽ ēd᾽ amphipoloisi keleue ergon epoichesthai" polemos d᾽ andressi melēsei. ho de philosophos oude tēn tōn poiētōn diegnō diairesin, alla kai gymnaxesthai tas gynaikas gymnas kai hippeuein ekeleusen.
Homer too used this division; for in his epics he made Hector say to Andromache: 'But go into the house and see to your own work, the loom and the distaff, and bid your handmaids attend to their work; but war shall be the concern of men.' But the philosopher did not even recognize the poets' division, but ordered women to exercise naked and to ride horses.
Notes and citation
Summary: Homer distinguished men's and women's work; Plato did not.
- Homer, Iliad 6.490–492.
Extrabiblical texts: Homer, Il. 6.490–492 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.40 (Raeder, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-40
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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.
9.41Raeder, 232
καὶ τὰ ἑξῆς δὲ ξυνομολογεῖ τοῖς προτέροις" ἰ λέγει γὰρ οὕτως᾽ τὴν δὲ τοῦ τῶν γάμων χρόνου ξυμμετρίαν δικαστὴς σκοπῶν κριψέτω, γυμνοὺς μὲν τοὺς ἄρρενας, γυμνὰς δὲ ὀμφάλοῦ μέχρι θεώμενος τὰς γυναῖκας.“ ὁ δὲ ταῦτα νομοθετῶν οὐδὲ τῶν τῆς Κανδαύλου γυναικπὸς λόγων ἐμνήσθη. ἐκείνη γάρ τοι, τοῦ ἀνδρὸς γυμνόν οἱ δεῖξαι τὸ σῶμα κελεύσαντος, μάλα ἔφη σωφρόνως, ὅτι,,ἀποδυομένη τὸν ευθῶνα ξυναποδύεται
kai ta hexēs de xynomologei tois proterois" i legei gar houtōs᾽ tēn de tou tōn gamōn chronou xymmetrian dikastēs skopōn kripsetō, gymnous men tous arrenas, gymnas de omphalou mechri theōmenos tas gynaikas.“ ho de tauta nomothetōn oude tōn tēs Kandaulou gynaikpos logōn emnēsthē. ekeinē gar toi, tou andros gymnon hoi deixai to sōma keleusantos, mala ephē sōphronōs, hoti,,apodyomenē ton euthōna xynapodyetai
And what follows agrees with the earlier: for he says this: 'Let the judge, examining the fitness of the time of marriage, decide by viewing the males naked and the females naked to the navel.' The one who legislates this did not even remember the words of Candaules's wife. For she, when her husband ordered her to show her body naked, said very modestly that 'when she takes off her tunic, a woman takes off
Notes and citation
Summary: Plato's marriage inspection ignores the modesty taught by Candaules's wife.
- Plato, Laws 11.925a; Herodotus 1.8. The saying ends in 9.42.
Extrabiblical texts: Plato, Leg. 925a (Plato (works); quotation); Herodotus, Hist. 1.8 (Herodotus, Histories; quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.41 (Raeder, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-41
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.42Raeder, 232
καὶ τὴν αἰδῶ ἡ γυνή τοιγαροῦν ὃ φιλόσοφος τὰς νυμφευομένας γυμνοῖ τῆς αἰδοῦς χαὶ ἀναίδειαν ἐκδιδάσκει. κἀν τῷ δεκάτῳ δὲ τῶν Νόμων τὰ παραπλήσια γέγραφεν »τῆς γὰρ τοιαύτης“ φησί,,σπουδῆς ἕνεκα χρὴ καὶ τὰς παιδείας ποιεῖσθαν χορδύοντάς τε καὶ γορευούσας, πόρους τὲ καὶ κόρας, καὶ ὅμα δὴ θεωροῦντας καὶ θεωρουμένους, μετὰ λόγου τε καὶ ἡλικίας τινὸς ἐχούσας ἐοινυίας προφάσειθ, γυμνούς τε καὶ γυμνάς, μέχρι περ αἰδοῦς σώφρονος
kai tēn aidō hē gynē toigaroun ho philosophos tas nympheuomenas gymnoi tēs aidous chai anaideian ekdidaskei. kan tǭ dekatǭ de tōn Nomōn ta paraplēsia gegraphen »tēs gar toiautēs“ phēsi,,spoudēs heneka chrē kai tas paideias poieisthan chordyontas te kai goreuousas, porous te kai koras, kai homa dē theōrountas kai theōroumenous, meta logou te kai hēlikias tinos echousas eoinuias prophaseith, gymnous te kai gymnas, mechri per aidous sōphronos
her modesty too.' So the philosopher strips brides of modesty and teaches shamelessness. And in the Laws he wrote similar things: 'For the sake of such earnestness one should make the children's play, boys and girls dancing together and at the same time seeing and being seen, with reason and at an age offering suitable pretexts, naked, as far as the modest shame of each
Notes and citation
Summary: Plato's Laws has boys and girls dance naked to choose spouses.
- Plato, Laws 6.771e–772a (Theodoret says 'tenth book'). The quotation ends in 9.43.
Extrabiblical texts: Herodotus, Hist. 1.8 (Herodotus, Histories; quotation); Plato, Leg. 771e–772a (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.42 (Raeder, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-42
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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.
9.43Raeder, 232
ἑκάστων.“ ἐγὼ δὲ τὴν μὲν ἐντεῦθεν φυομένην λώβην ὁρῶ, κέρδος δὲ οὐδὲν ξὺν ταύτῃ φυόμενον. οὐ γάρ που μόνον εἰς ἀναίδειαν ἐπαιδοτριβοῦντο γυμνούμεναν καὶ γυμνοὺς ἄνδρας θεώμεναι, ἀλλὰ καὶ πολλὰς ἀλλήλοις ἀφορμὰς προῦὺξένουν ἀκολασίας. τῶν γὰρ δὴ γυμνῶν σωμάτων ἡ θεωρία καὶ τοὺς ἄνδρας καὶ τὰς γυναῖκας εἰς ἔρωτας ἐντόπους ἠρέθιζεν.
hekastōn.“ egō de tēn men enteuthen phyomenēn lōbēn horō, kerdos de ouden xyn tautę̄ phyomenon. ou gar pou monon eis anaideian epaidotribounto gymnoumenan kai gymnous andras theōmenai, alla kai pollas allēlois aphormas prouyxenoun akolasias. tōn gar dē gymnōn sōmatōn hē theōria kai tous andras kai tas gynaikas eis erōtas entopous ērethizen.
permits.' I see the harm that springs from this, but no gain growing with it. For they were not only trained in shamelessness by being stripped and seeing naked men, but gave one another many occasions of licentiousness; for the sight of naked bodies roused both men and women to unnatural loves.
Notes and citation
Summary: Such nakedness breeds shamelessness and lust.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.43 (Raeder, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-43
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.44Raeder, 232
Ἀλλ᾿ ἵνα μὴ παντελῶς τὴν ἐκ τῶνδε τῶν νόμων φυομένην ἀπογυμνοῦντες βλάβην λοιδορεῖσθαι τῷ φιλοσύφῳ δόξωμεν, οὐχ ἐλέγχειν, ἐπὶ τοὺς παγχάλους τῶν γάμων μεταβῶμεν νόμους, μετρίους τοὺς ἐλέγχους - ποιούμενοι. ἀκούσωμεν τοίνυν ἐν Πολιτείᾳ λέγοντος" ἀνδρῶν τούτων ἁπάντων πάσας εἶναι γυναῖκας κουνάρ,. ἰδίᾳ δὲ μηδεμίαν μηδενλ ξυνοικεῖν᾽ καὶ τοὺς παῖδας αὖ κοινούς, καὶ μήτε
All᾿ hina mē pantelōs tēn ek tōnde tōn nomōn phyomenēn apogymnountes blabēn loidoreisthai tǭ philosyphǭ doxōmen, ouch elenchein, epi tous panchalous tōn gamōn metabōmen nomous, metrious tous elenchous - poioumenoi. akousōmen toinyn en Politeią legontos" andrōn toutōn hapantōn pasas einai gynaikas kounar,. idią de mēdemian mēdenl xynoikein᾽ kai tous paidas au koinous, kai mēte
But so that in wholly baring the harm springing from these laws we may not seem to revile the philosopher rather than refute him, let us pass to his very beautiful laws of marriage, making the refutations moderate. Let us hear him say in the Republic: 'All these women are to be common to all these men, and none is to live privately with any; and the children in turn common, and neither
Notes and citation
Summary: Plato's Republic makes wives and children common.
- Plato, Republic 5.457c–d. The quotation ends in 9.45.
Extrabiblical texts: Plato, Resp. 457c–d (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.44 (Raeder, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-44
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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.
9.45Raeder, 233
γονέα ἔκγονον εἰδέναι τὸν αὑτοῦ, μήτε παῖδα γονέας εἶτα ἐπιξυνάπτει" οεἰκὼς μὲν τοίνυν, ἦν δ᾽ ἐγώ, γνομοθέτης αὐτοῖς ὥσπερ τοὺς ἄνδρας, οὕτως καὶ τὰς γυναῖκας ἐκλέξας, παραδώσει καθόσον οἷόν τε ὁμοφυεῖς. οἵ "δέ, ὅτε δὴ οἰκίας τὲ καὶ ξυσσίτια κοινὰ ἔχοντες, ἰδίᾳ δὲ οὐδενὸς οὐδὲν τοιοῦτο κεκτημένου, ὁμοῦ! δὴ ἔσονται, ὁμοῦ δ᾽ ἀναμεμιγμένων. καὶ ἐν γυμνασίοις καὶ ἐν τῇ ἄλλῃ τροφῇς ὑπ᾽ ἀνάγκης, οἶμαι, τῆς ἐμφύτου ἄξονται πρὸς τὴν ἀλλήλων μῖξιν. ἢ οὐκ ἀναγκαῖά σοι δοκῶ λέγεινς οὐ γεωμετρικαῖς γε, ἦ δ᾽ ὅς, ἀλλ᾽ ἐρωτικαῖς ἀνάγκαις, οἱ πινδυνεύουσιν ἐκείνων δριμύτεραι εἶναι πρὸς τὸ πείθειν καὶ ἕλκειν τὸν πολὺν λεών.“
gonea ekgonon eidenai ton hautou, mēte paida goneas eita epixynaptei" oeikōs men toinyn, ēn d᾽ egō, gnomothetēs autois hōsper tous andras, houtōs kai tas gynaikas eklexas, paradōsei kathoson hoion te homophyeis. hoi "de, hote dē oikias te kai xyssitia koina echontes, idią de oudenos ouden toiouto kektēmenou, homou! dē esontai, homou d᾽ anamemigmenōn. kai en gymnasiois kai en tę̄ allę̄ trophę̄s hyp᾽ anankēs, oimai, tēs emphytou axontai pros tēn allēlōn mixin. ē ouk anankaia soi dokō legeins ou geōmetrikais ge, ē d᾽ hos, all᾽ erōtikais anankais, hoi pindyneuousin ekeinōn drimyterai einai pros to peithein kai helkein ton polyn leōn.“
is a parent to know his own offspring nor a child its parent.' Then he adds: 'You, then, as their lawgiver,' I said, 'having selected the women as you did the men, will hand them over, as far as possible of like nature. And they, since they have houses and common meals in common and none possesses any such thing privately, will be together, and being mixed together in the gymnasia and the rest of their upbringing, will be led, I think, by inborn necessity to intercourse with one another. Or do I not seem to you to speak of necessities?' 'Not geometrical,' he said, 'but erotic necessities, which are likely to be sharper than those in persuading and drawing the great multitude.'
Notes and citation
Summary: Plato's guardians will be drawn by erotic necessity to common intercourse.
- Plato, Republic 5.458c–d.
Extrabiblical texts: Plato, Resp. 458c–d (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.45 (Raeder, 233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-45
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.46Raeder, 233
ὅτι μὲν οὖν ὃ φιλόσοφος κοινὰς εἶναι τὰς γυναῖκας ἐκέλευσε, μακρῶν οὐ δεῖ λόγων εἰς ἔλεγχον. αὐτὸς γὰρ δὴ διαρρήδην νενομοθέτηκξε καὶ τῆς κοινῆς ξυνουσίας τὴν ἀνάγκην ἐπινενόηκεν. »Μοινῇς γὰρ ἔφη »»ἰκοῦντες καὶ κοινῇ ἑστιώμενοι καὶ γυμναζόμενοι, ὑπὸ τῆς ἐμφύτου ἐπιθυμίας πρὸς τὴν ἀλλήλων μῖξιν ὠθήσονται.“ καὶ τοῦτο δὴ χοινοὺς τοὺς τικτομένους ἀποφαίνει, ἀδεῶς ἑκάστου ταῖς προστυχούσαις ὁμιλούντων [ καὶ οἰκεῖά γε νομιζόντων τὰ ὑπὸ τούτων τιιπόμενα.
hoti men oun ho philosophos koinas einai tas gynaikas ekeleuse, makrōn ou dei logōn eis elenchon. autos gar dē diarrēdēn nenomothetēkxe kai tēs koinēs xynousias tēn anankēn epinenoēken. »Moinę̄s gar ephē »»ikountes kai koinę̄ hestiōmenoi kai gymnazomenoi, hypo tēs emphytou epithymias pros tēn allēlōn mixin ōthēsontai.“ kai touto dē choinous tous tiktomenous apophainei, adeōs hekastou tais prostychousais homilountōn [ kai oikeia ge nomizontōn ta hypo toutōn tiipomena.
That the philosopher ordered women to be common needs no long argument to prove. For he legislated it explicitly and devised the necessity of common intercourse: 'Living in common,' he said, 'feasting in common and exercising in common, they will be pushed by inborn desire to intercourse with one another.' And so he makes the children common, each man freely consorting with whatever women he meets and thinking what they bear his own.
Notes and citation
Summary: Plato clearly prescribed sexual community.
Extrabiblical texts: Plato, Resp. 458d (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.46 (Raeder, 233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-46
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.47Raeder, 234
τοῦτό τοι νενοηπὼς. ὁ προσδιαλεγόμενος, τοῦ “Σωκράτους εἰρηκότος" » οὐκ ἀναγκαῖά σοι δοκῶ λέγειν“, ἐπήγαγεν",,»οὐ γεωμενριπαῖς γε, ἀλλ᾽ ἐρωτικαῖς ἀνάγκαις, αἱ κινδυνεύουσιν ἐκείνων θρυμύτεραι εἶναι πρὸς τὸ πείθειν καὶ
touto toi nenoēpōs. ho prosdialegomenos, tou “Sōkratous eirēkotos" » ouk anankaia soi dokō legein“, epēgagen",,»ou geōmenripais ge, all᾽ erōtikais anankais, hai kindyneuousin ekeinōn thrymyterai einai pros to peithein kai
Perceiving this, his interlocutor, when Socrates said, 'Do I not seem to you to speak of necessities?', added: 'Not geometrical, but erotic necessities, which are likely to be sharper than those in persuading and
Notes and citation
Summary: Plato's interlocutor names the 'erotic necessities'.
- Plato, Republic 5.458d. The quotation ends in 9.48.
Extrabiblical texts: Plato, Resp. 458d (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.47 (Raeder, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-47
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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.
9.48Raeder, 234
ἕλκειν τὸν πολὺν λεών.“ ἐγὼ δὲ τῶν νῦν τὰ Πλάτωνος ἑρμηνεύειν ἐθελόντων, μᾶλλον δὲ παρερμηνεύειν πειρωμένων, θαυμάξω τὴν ἀναίδειαν. φασὶ γὰρ αὐτὸν μὴ ξυνουσίαν νομοθετῆσαν κοινήν, ἀλλὰ φιλιπὴν κοινωνίαν, καὶ οὐκ ἀκούουσι λέγοντος᾽..«καὶ οἰκήσεων καὶ ξυμποσίων καὶ γυμνασίων κοινωνοῦντες ἀλλήλοις, ὑπ᾽ ἀνάγκης καὶ τῆς ἐμφύτου ἐπιθυμίας ἄξονται πρὸς τὴν ἀλλήλων μῖξιν5.
helkein ton polyn leōn.“ egō de tōn nyn ta Platōnos hermēneuein ethelontōn, mallon de parermēneuein peirōmenōn, thaumaxō tēn anaideian. phasi gar auton mē xynousian nomothetēsan koinēn, alla philipēn koinōnian, kai ouk akouousi legontos᾽..«kai oikēseōn kai xymposiōn kai gymnasiōn koinōnountes allēlois, hyp᾽ anankēs kai tēs emphytou epithymias axontai pros tēn allēlōn mixin5.
drawing the great multitude.' I wonder at the shamelessness of those who now wish to interpret Plato, or rather try to misinterpret him. For they say he legislated not common intercourse but friendly fellowship, and do not hear him say: 'Sharing houses, common meals, and gymnasia with one another, they will be led by necessity and inborn desire to intercourse with one another.'
Notes and citation
Summary: Modern interpreters wrongly deny that Plato meant sexual community.
Extrabiblical texts: Plato, Resp. 458d (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.48 (Raeder, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-48
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.49Raeder, 234
ἀλλ᾽ ἴσως ἐρυθριῶντες ἐπὶ τοῖς καταγελάστοις τοῦ φιλοσόφου νόμοις, ξυγκαλύπτειν πειρῶνται τοῦ διδασκάλου τὴν ἁμαρτάδα᾽ ἀλλ᾽ ἔδει γε τῶν ἐκείνου λόγων ἀναμνησθῆναι, ὅτι φίλος μὲν ὁ ἀνήρ, φίλη δὲ ἡ ἀλήθεια᾽ ἀμφοῖν δὲ ὄντοιν φίλοιν,
all᾽ isōs erythriōntes epi tois katagelastois tou philosophou nomois, xynkalyptein peirōntai tou didaskalou tēn hamartada᾽ all᾽ edei ge tōn ekeinou logōn anamnēsthēnai, hoti philos men ho anēr, philē de hē alētheia᾽ amphoin de ontoin philoin,
But perhaps, blushing at the philosopher's laughable laws, they try to cover the teacher's fault; but they should have remembered his saying that the man is a friend, but the truth is a friend, and of two friends
Notes and citation
Summary: Interpreters should remember that truth is dearer than the teacher.
- The saying, in this form proverbial, derives from Plato, Phaedo 91c and Republic 10.595c (compare Aristotle, Nicomachean Ethics 1.6). It ends in 9.50.
Cite (SBL): Theodoret, Graec. aff. cur. 9.49 (Raeder, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-49
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.50Raeder, 234
φίλτερον ἡ ἀλήθεια.“ ἀτὰρ οὖν καὶ τῶν ἄλλων ἐπακούσωμὲν νόμων᾽ αὐτοῦ γὰρ δὴ καὶ οὗτοι᾽ γυναικὶ μέν, ἦν δ᾽ ἐγώ, ἀρξαμένῃ ἀπὸ εἰκοσέτιδος τίκτειν τῇ πόλει" ἀνδρὶ δ᾽ ἐπειδὰν τὴν ὀξυτάτην δρόμου ἀκμὴν παρῇ, τὸ ἀπὸ τούτου γεννᾶν τῇ πόλει μέχρι πεντεκαιπεντηχονταετοῦς.“" ἀλλὰ ταῦτα μὲν οὐ μάλα δήλην ἔχει τὴν βλάβην, τὰ δὲ ἑξῆς οὐ γέλωτος, ἀλλὰ καὶ θρήνων ἄξια καὶ πυρὸς τοὺς:
philteron hē alētheia.“ atar oun kai tōn allōn epakousōmen nomōn᾽ autou gar dē kai houtoi᾽ gynaiki men, ēn d᾽ egō, arxamenę̄ apo eikosetidos tiktein tę̄ polei" andri d᾽ epeidan tēn oxytatēn dromou akmēn parę̄, to apo toutou gennan tę̄ polei mechri pentekaipentēchontaetous.“" alla tauta men ou mala dēlēn echei tēn blabēn, ta de hexēs ou gelōtos, alla kai thrēnōn axia kai pyros tous:
the truth is dearer.' But let us hear the other laws too; for these also are his: 'For a woman,' I said, 'beginning from twenty years, to bear children for the city; and for a man, once he has passed his peak of speed in running, to beget for the city from then until fifty-five.' These do not have very plain harm; but what follows deserves not laughter but lamentation, and fire to consume those
Notes and citation
Summary: Plato fixes ages for bearing children for the state.
- Plato, Republic 5.460e. The sentence continues in 9.51.
Extrabiblical texts: Plato, Resp. 460e (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.50 (Raeder, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-50
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.51Raeder, 235
παγκάλους ἀναλίσκοντος νόμους. λέγει γὰρ ταῦτα᾽ οὗταν. δὲ αἵ γυναῖκες οἵ τε ἄνδρες τοῦ γεννᾶν ἐπβῶσι τὴν ἡλικίαν, ἀφήσομέν που ἐλευθέρους αὐτοὺς ξυγγίνεσθαι, ὡς ἂν ἐθέλωσι, διακελευσάμενοι προθυμεῖσθαι μάλιστα μὴ εἰς φῶς ἐκφέρειν κύημα μηδέν, ἐὰν δέ τις βιάσηται, οὕτω τυιθέναι,
pankalous analiskontos nomous. legei gar tauta᾽ houtan. de hai gynaikes hoi te andres tou gennan epbōsi tēn hēlikian, aphēsomen pou eleutherous autous xynginesthai, hōs an ethelōsi, diakeleusamenoi prothymeisthai malista mē eis phōs ekpherein kyēma mēden, ean de tis biasētai, houtō tuithenai,
very beautiful laws. For he says this: 'When the women and men have passed the age for begetting, we shall leave them free, I suppose, to consort with whomever they wish, bidding them be most eager to bring no conception to light; and if one is forced into the light, to dispose of it so,
Notes and citation
Summary: Plato's Republic orders that children conceived after the set age not be raised.
- Plato, Republic 5.461b–c. The quotation ends in 9.52.
Extrabiblical texts: Plato, Resp. 461b–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 9.51 (Raeder, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-51
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.52Raeder, 235
ὡς οὐκ οὔσης τροφῆς τῷ τοιούτῳ.“ τίς Ἔχετος ἢ Φάλαρις τοιαῦτα νενομοθέτηπε; τίς δὲ τοιαύτας μιαιφονίας, ὡς ἔνγομά γε δρῶν, τετόλμηκε πώποτε; διακελευσάμενος γὰρ μὴ ἐκφέρειν εἰς φῶς, ἀμβλωθοιδίοις δήπου διαφθείρειν φαρμάκοις τὰ βρέφη παρεγγυᾷ, τὰ δέ γε τοῦ δηλητηρίου φαρμάχκου περιγενόμενα καὶ τιμτόμενα οὕτω τιθέναι, ὡς μηδὲ τῆς τυχούσης ἀπολαῦσαι κηδεμονίας, ἀλλ᾽ ἢ μμῷ ἢ πρυμῷ διαφθαρῆναι ἢ θηρίων γενέσθαι βοράν. ποίαν ταῦτα ὠμότητος ὑπερβολὴν καταλείπει;
hōs ouk ousēs trophēs tǭ toioutǭ.“ tis Echetos ē Phalaris toiauta nenomothetēpe? tis de toiautas miaiphonias, hōs engoma ge drōn, tetolmēke pōpote? diakeleusamenos gar mē ekpherein eis phōs, amblōthoidiois dēpou diaphtheirein pharmakois ta brephē parengyą, ta de ge tou dēlētēriou pharmachkou perigenomena kai timtomena houtō tithenai, hōs mēde tēs tychousēs apolausai kēdemonias, all᾽ ē mmǭ ē prymǭ diaphtharēnai ē thēriōn genesthai boran. poian tauta ōmotētos hyperbolēn kataleipei?
as if there were no nurture for such a one.' What Echetus or Phalaris legislated such things? Who ever dared such bloodshed as if it were lawful? For in bidding them not bring it to light, he surely enjoins destroying the babies with abortive drugs, and those that survive the poisonous drug and are born, to dispose of so that they enjoy not even ordinary care, but perish by hunger or cold or become food for beasts. What excess of cruelty does this leave?
Notes and citation
Summary: Theodoret condemns Plato's law as enjoining abortion and exposure.
- Theodoret's reading that Plato enjoins abortion is his inference from the Greek.
Extrabiblical texts: Plato, Resp. 461c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.52 (Raeder, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-52
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.53Raeder, 235
Τοιαῦτα μὲν δὴ περὶ γάμου καὶ παιδοποιΐας νενομοθέτηβεν᾽ ὑποῖα δὲ καὶ περὶ τῆς ἄλλης ἀκολασίας διέξεισιν, εὐπετὲς τῷ βουλομένῳ παταμαθεῖν. τοὺς γὰρ τὴν παρὰ φύσιν ἀσέλγειαν ἀσπαζομένους καὶ τῇδε μακαρίους ὑπείληφε καὶ ἐκδημήσαντας ἐντεῦθεν εὐδαίμονας ἔσεσθαι εἴρηκεν »νὐ μικρόν γάρ φησιν οὖθλον τῆς ἐρωτιῆς Φέρονται. εἰς γὰρ σκότον καὶ τὴν ὑπὸ γῆς πορείαν οὐ νόμος ἐστὶν ἔτι ἐλθεῖν τοῖς κατηργμένοις ἤδη τῆς ὑπουρανίου πορείας, ἀλλὰ φανὸν βίον διάγοντας εὐδαιμονεῖν μετ᾽ ἀλλήλων πορευοὅά
Toiauta men dē peri gamou kai paidopoiïas nenomothetēben᾽ hypoia de kai peri tēs allēs akolasias diexeisin, eupetes tǭ boulomenǭ patamathein. tous gar tēn para physin aselgeian aspazomenous kai tę̄de makarious hypeilēphe kai ekdēmēsantas enteuthen eudaimonas esesthai eirēken »ny mikron gar phēsin outhlon tēs erōtiēs Pherontai. eis gar skoton kai tēn hypo gēs poreian ou nomos estin eti elthein tois katērgmenois ēdē tēs hypouraniou poreias, alla phanon bion diagontas eudaimonein met᾽ allēlōn poreuooa
Such are his laws on marriage and childbearing; what he sets out about other licentiousness is easy for anyone to learn. For he supposed those who embrace unnatural wantonness happy here and said they will be blessed when they depart: 'For they carry off no small prize of their love; for into darkness and the journey under the earth it is no longer the law for those who have already begun the heavenly journey to go, but leading a bright life to be happy, journeying with one another,
Notes and citation
Summary: Plato's Phaedrus promises bliss to lovers.
- Plato, Phaedrus 256d. The quotation ends in 9.54. Theodoret interprets Plato's lovers as engaged in homosexual acts; the passage in Plato concerns lovers who did not wholly restrain themselves.
Extrabiblical texts: Plato, Phaedr. 256d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.53 (Raeder, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-53
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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.
9.54Raeder, 236
μένους καὶ ὁμοπτέφους ἔρωτος χάριν.“ | τούτοις δὲ ἐπιλέγει ταῦτα᾽ »ὦ παῖ, καὶ οὕτω σοι θεία δωρήσεται ἡ ἡ παρ᾽ ἐραστοῦ φιλία. καὶ ταῦτα οὐ περὶ τῶν σωφρόνως, ἀλλὰ περὶ τῶν ἀκολάστως ἐρώντων ἔφη" καὶ δάδιον ἐκ τῶν ἐκείνου διαλόγων ταῦτα μαθεῖν. τοιοῦτον δὲ νόμον οὔτε Νέρων ὁ Ῥωμαίων αἰσχρότατος βασιλεὺς οὔτε Σαρδανάπαλος ὃ ᾿Ασσύριος, ὃ ἐν ἡδοναῖς᾿ καὶ τρυφαῖς διαβόητος, οὔτε ἔγραψεν. οὔτε ἐπήνεσε πώποτε. ἐγὼ γὰρ οἶμαν καὶ τοὺς λίαν ταῖς ἡδυπαθείαις δουλεύοντας οὐκ ἐπαινεῖν τὸ πάθος, ἀλλὰ δουλεύειν τῷ χρόνῳ, τὸ ἔθος ἕξιν ἐργασαμένους.
menous kai homoptephous erōtos charin.“ | toutois de epilegei tauta᾽ »ō pai, kai houtō soi theia dōrēsetai hē hē par᾽ erastou philia. kai tauta ou peri tōn sōphronōs, alla peri tōn akolastōs erōntōn ephē" kai dadion ek tōn ekeinou dialogōn tauta mathein. toiouton de nomon oute Nerōn ho Rhōmaiōn aischrotatos basileus oute Sardanapalos ho ᾿Assyrios, ho en hēdonais᾿ kai tryphais diaboētos, oute egrapsen. oute epēnese pōpote. egō gar oiman kai tous lian tais hēdypatheiais douleuontas ouk epainein to pathos, alla douleuein tǭ chronǭ, to ethos hexin ergasamenous.
and to become winged together for the sake of love.' To these he adds this: 'These, boy, are so great and divine the gifts that the friendship of a lover will give you.' He said this not about those who love chastely but about those who love licentiously; and it is easy to learn this from his dialogues. Such a law neither Nero, the most shameful emperor of the Romans, nor Sardanapalus the Assyrian, notorious for pleasures and luxuries, ever wrote or praised. For I think even those who are much enslaved to pleasures do not praise the passion, but serve it in time, custom having made it a habit.
Notes and citation
Summary: Theodoret says Plato praised what even the most dissolute did not praise.
- Plato, Phaedrus 256d–e.
Extrabiblical texts: Plato, Phaedr. 256d–e (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.54 (Raeder, 236; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-54
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.55Raeder, 236
καὶ τί δεῖ λέγειν, ὅσα καὶ περὶ φόνων παρανόμως ἐνομοθέτησεν; ἀθῷον μὲν γὰρ εἶναι κελεύει τὸν τὸν ἔδιον ἀναιροῦντα οἱκέτην, τὸν δὲ θυμῷ τὸν ἀλλότριον σφάττοντα τὴν τιμὴν μόνην ἐκτίνειν, τὸν δὲ θυμῷ τὸν ἐλεύθερον “τείναντα δύο μόνα φεύγειν ἔτη διαγορεύει, τὸν δὲ καὶ μετ᾽ ἐπιβουλῆς ἀνελόντα τρία ἔτη προστάττει φεύγειν, τὸν δέ γε καὶ μετὰ τὴν φυγὴν τὰ αὐτὰ δεδρακότα ἀειφυγίᾳ ζημιοῖ μόνῃ. παραπλήσια δὲ καὶ πατράσι παῖδας ἀνελοῦσι καὶ παισὶ πατέρας ἀπεχτονόσι καὶ ἀνδράσι γυναῖκας καὶ γυναιξὶν ἄνδρας γενομοθέτηχεν.
kai ti dei legein, hosa kai peri phonōn paranomōs enomothetēsen? athǭon men gar einai keleuei ton ton edion anairounta hoiketēn, ton de thymǭ ton allotrion sphattonta tēn timēn monēn ektinein, ton de thymǭ ton eleutheron “teinanta dyo mona pheugein etē diagoreuei, ton de kai met᾽ epiboulēs anelonta tria etē prostattei pheugein, ton de ge kai meta tēn phygēn ta auta dedrakota aeiphygią zēmioi monę̄. paraplēsia de kai patrasi paidas anelousi kai paisi pateras apechtonosi kai andrasi gynaikas kai gynaixin andras genomothetēchen.
And why need I tell what lawless laws he made about murders? He orders the one who kills his own slave to be guiltless, the one who in anger slaughters another's slave to pay only the price, and the one who kills a free man in anger he bids only go into exile for two years; the one who kills with premeditation he orders to be exiled for three years, and the one who after exile does the same he punishes only with perpetual exile. He legislated similarly for fathers who kill children, children who have killed fathers, husbands who kill wives, and wives who kill husbands.
Notes and citation
Summary: Plato's penalties for murder are lenient.
- A summary of Plato, Laws 9.865c–869e; Theodoret's summary is not exact in every detail.
Extrabiblical texts: Plato, Leg. 865c–869e (Plato (works); allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.55 (Raeder, 236; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-55
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.56Raeder, 236
Ἀλλ᾽ ὃ μὲν φιλόσοφος τοιούσδε νόμους ξυνέγραψε καὶ οὐδένα πέπεικεν ἀνθρώπων, οὐ πολίτην, οὐ ξένον, οὐκ ἀστόν, οὐ χωριτικόν, οὐχ Ἕλληνα, οὐ βάρβαρον, οὐ δοῦλον, οὐκ ἐλεύθερον, οὐκ ἄνδρα, οὐ γυναῖκα, οὐ νέον, οὐ πρεσβύτην, οὐ λόγοις ἐντεθραμμένον, οὐ λόγων ἀμύητον, κατὰ τούσδε βιῶναι τοὺς νόμους.
All᾽ ho men philosophos toiousde nomous xynegrapse kai oudena pepeiken anthrōpōn, ou politēn, ou xenon, ouk aston, ou chōritikon, ouch Hellēna, ou barbaron, ou doulon, ouk eleutheron, ouk andra, ou gynaika, ou neon, ou presbytēn, ou logois entethrammenon, ou logōn amyēton, kata tousde biōnai tous nomous.
The philosopher wrote such laws and persuaded no human being, citizen or foreigner, townsman or countryman, Greek or barbarian, slave or free, man or woman, young or old, educated or uneducated, to live by these laws.
Notes and citation
Summary: Plato persuaded no one to follow his laws.
Cite (SBL): Theodoret, Graec. aff. cur. 9.56 (Raeder, 236; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-56
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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.
9.57Raeder, 237
ἐγὼ δὲ λοιπόν, οὺς οἱ ἁλιεῖς καὶ οἱ τελῶναι καὶ ὁ σκυτοτόμος ὅπασιν ἀνθρώποις προσἤνεγκαν, ἀναγνώσομαι νόμους. ὑμεῖς δὲ τούτους κἀκείνους ἐκ παραλλήλου θέντες, τὰς θεοπρεπεῖς τούτων ἀκτῖνας θαυμάσατε. ὃ μὲν οὖν φιλόσοφος καὶ τὴν ἀκόλαστον παιδεαὐτίαν ἐθαύμασε καὶ τὰ τρισόλβια ταύτης ἐπιδέδειχεν ἀθλα᾽ Ν Α " ς»,, ΑΝ Ἵ ω ὁ δὲ Σωτὴρ ὁ ἡμέτερος οὐ μόνον τὴν ἀκόλαστον πρᾶξιν, ἀλλὰ καὶ τὴν ὄψιν τὴν τοιαύτην κολάζει".,δὃ ἐμβλέψας γὰρ ἔφη «γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίφχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὑτοῦ.
egō de loipon, ous hoi halieis kai hoi telōnai kai ho skytotomos hopasin anthrōpois prosēnenkan, anagnōsomai nomous. hymeis de toutous kakeinous ek parallēlou thentes, tas theoprepeis toutōn aktinas thaumasate. ho men oun philosophos kai tēn akolaston paideautian ethaumase kai ta trisolbia tautēs epidedeichen athla᾽ N A " s»,, AN Hi ō ho de Sōtēr ho hēmeteros ou monon tēn akolaston praxin, alla kai tēn opsin tēn toiautēn kolazei".,do emblepsas gar ephē «gynaiki pros to epithymēsai autēs, ēdē emoiphcheusen autēn en tę̄ kardią hautou.
Now I shall read the laws which the fishermen, the tax collectors, and the leather-worker brought to all human beings. Set these and those side by side and admire the godly rays of these. The philosopher admired licentious pederasty and showed its thrice-blessed prizes; but our Savior punishes not only the licentious act but even such a look: 'Whoever looks at a woman to desire her has already committed adultery with her in his heart.'
Matt 5:28 (quotation, high confidence)
Notes and citation
Summary: Christ condemns even the lustful look.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 9.57 (Raeder, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-57
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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.
9.58Raeder, 237
καὶ ὁ μὲν ἀδεῶς καὶ ταῖς ἀλλοτρίαις κοινωνεῖν ἐνομοθέτησε γυναιξίν" ὃ δὲ τῆς φύσεως ποιητής, ἐπειδὴ καὶ δημιουργῶν τῶν ἀνθρώπων τὴν φύσιν ἕνα ἐξ ἀρχῆς ἄνδρα καὶ μίαν γυναῖκα διέπλασε, καὶ τὸ διαλύειν ἀπαγορεύει τὸν γάμον, μίαν δὲ μόνην ἀφορμὴν διαλύσεως ἔδωκε, τὴν ἀληθῶς διασπῶσαν τὴν ξεύγλην᾽ πᾶς“ γάρ φησιν,δἰ ἀπολύων τὴν γυναῖκα αὖτοῦ, παρεητὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι" καὶ ὃ ἀπολελυμένην γαμῶν μοιχᾶται.
kai ho men adeōs kai tais allotriais koinōnein enomothetēse gynaixin" ho de tēs physeōs poiētēs, epeidē kai dēmiourgōn tōn anthrōpōn tēn physin hena ex archēs andra kai mian gynaika dieplase, kai to dialyein apagoreuei ton gamon, mian de monēn aphormēn dialyseōs edōke, tēn alēthōs diaspōsan tēn xeuglēn᾽ pas“ gar phēsin,di apolyōn tēn gynaika autou, pareētos logou porneias, poiei autēn moicheuthēnai" kai ho apolelymenēn gamōn moichatai.
And the one legislated freely sharing even other men's wives; but the Maker of nature, since in creating human nature he formed from the beginning one man and one woman, also forbids dissolving marriage, and gave only one ground for dissolution, the one that truly tears the yoke apart: 'For everyone,' he says, 'who puts away his wife, except on the ground of sexual immorality, makes her commit adultery; and whoever marries a woman who has been put away commits adultery.'
Matt 5:32 (quotation, high confidence) · Gen 1:27 (allusion, medium confidence) · Matt 19:4–6 (echo, medium confidence)
Notes and citation
Summary: Christ forbids divorce except for sexual immorality, which alone breaks the marriage.
- Theodoret quotes Matt 5:32 and says that sexual immorality (πορνεία) is the one ground that 'truly tears the yoke apart'.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.58 (Raeder, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-58
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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.
9.59Raeder, 237
διὰ δὲ τούτων πάντα φέρειν κελεύει τὰ τῆς γυναικὸς ἐλαττώματα, κἂν λάλος ἢ, κἂν μέθυσος, κἂν εἰς λοιδορίαν προχειροτάτη᾽ εἰ δὲ τοῦ γάμου παραλύσει τοὺς νόμους καὶ πρὸς ἕτερον ἴδοι, τηνικαῦτα λύειν κελεύει τὴν ζεύγλην.
dia de toutōn panta pherein keleuei ta tēs gynaikos elattōmata, kan lalos ē, kan methysos, kan eis loidorian procheirotatē᾽ ei de tou gamou paralysei tous nomous kai pros heteron idoi, tēnikauta lyein keleuei tēn zeuglēn.
By these words he bids the husband bear all the wife's faults, even if she is a chatterer, a drunkard, or very quick to abuse; but if she breaks the laws of marriage and looks to another man, then he bids loosening the yoke.
Matt 5:32 (allusion, high confidence)
Notes and citation
Summary: A husband must bear his wife's faults but may end the marriage for adultery.
- Theodoret takes the exception in Matt 5:32 as permitting the husband to dissolve the marriage when the wife commits adultery; he does not here address remarriage after such a dissolution.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.59 (Raeder, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-59
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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.
9.60Raeder, 237
| τοιαῦτα δὲ πάλιν καὶ διὰ τοῦ σκυτοτόμου νενομοθέτηκε᾽ καὶ Κορινθίοις ἐπιστέλλων ἐκεῖνος πᾶσιν ἀνθρώποις τοὺς νόμους προσήνεγκεν᾽ μῃαλόνΞ γὰρ ἔφη.,γυναικὸς μὴ ἅπτεσθαι" διὰ δὲ τὰς πορνείας ἕκαστος τὴν ξαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω.“ ὁρᾶτε, ὅσον τῶν τοῦ φιλοσόφου καὶ τῶν τοῦ σπυτοτόμου νόμων ἐστὶ τὸ διάφορον; οὗτος μὲν γὰρ καὶ ἑκάστῃ γυναικὶ τὸν ἴδιον ἄνδρα ἔχειν καὶ ἑκάστῳ ἀνδρὶ τὴν ἰδίαν γυναῖκα προσέταξεν" ἐκεῖνος δὲ τῶν ἀνδρῶν ἁπάντων ἁπάσας εἶναι τὰς γυναῖκας ποινάς.
| toiauta de palin kai dia tou skytotomou nenomothetēke᾽ kai Korinthiois epistellōn ekeinos pasin anthrōpois tous nomous prosēnenken᾽ mę̄alonX gar ephē.,gynaikos mē haptesthai" dia de tas porneias hekastos tēn xautou gynaika echetō, kai hekastē ton idion andra echetō.“ horate, hoson tōn tou philosophou kai tōn tou spytotomou nomōn esti to diaphoron? houtos men gar kai hekastę̄ gynaiki ton idion andra echein kai hekastǭ andri tēn idian gynaika prosetaxen" ekeinos de tōn andrōn hapantōn hapasas einai tas gynaikas poinas.
He legislated such things again through the leather-worker; and he, writing to the Corinthians, brought the laws to all human beings: 'It is good,' he said, 'not to touch a woman; but because of sexual immoralities let each man have his own wife and each woman have her own husband.' Do you see how great the difference is between the philosopher's laws and the leather-worker's? This one ordered each woman to have her own husband and each man his own wife; that one made all the women common to all the men.
1 Cor 7:1–2 (quotation, high confidence)
Notes and citation
Summary: Paul's law of one husband and one wife contrasts with Plato's community of wives.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.60 (Raeder, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-60
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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.
9.61Raeder, 238
καὶ περὶ ἐγκρατείας δὲ νόμους τυθείς, οὔτε τῇ γυναικὶ ξυγχωρεῖ τὴν τοῦ ἀνδρὸς ὁμιλίαν φυγεῖν, ἐκείνου τοῦτο μὴ στέργοντος, οὔτε τὸν ἄνδρα, μὴ ξυμφωνούσης τῆς γυναικός" »»] γυνή γάρ φησι..τοῦ ἰδίου σώματος οὐκ ἐξουσιάξει, ἀλλ᾽ ὃ ἀνήρ᾽ ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάξει, ἀλλ᾽ ἡ γυνή. μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου-“ στέρεσθαν γὰρ ὑπολαμβάνει τῆς ξυνουσίας ὁ παρὰ γνώμην μετιὼν τὴν ἐγκράτειαν.
kai peri enkrateias de nomous tytheis, oute tę̄ gynaiki xynchōrei tēn tou andros homilian phygein, ekeinou touto mē stergontos, oute ton andra, mē xymphōnousēs tēs gynaikos" »»] gynē gar phēsi..tou idiou sōmatos ouk exousiaxei, all᾽ ho anēr᾽ homoiōs de kai ho anēr tou idiou sōmatos ouk exousiaxei, all᾽ hē gynē. mē apostereite allēlous, ei mē ti an ek symphōnou-“ steresthan gar hypolambanei tēs xynousias ho para gnōmēn metiōn tēn enkrateian.
And laying down laws about continence, he neither allows the wife to flee her husband's company when he does not agree, nor the husband when the wife does not consent: 'The wife,' he says, 'does not have authority over her own body, but the husband; likewise the husband does not have authority over his own body, but the wife. Do not deprive one another, except perhaps by agreement.' For he regards as depriving of union the one who pursues continence against the other's will.
1 Cor 7:4–5 (quotation, high confidence)
Notes and citation
Summary: Paul forbids spouses to withhold themselves without mutual consent.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.61 (Raeder, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-61
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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.
9.62Raeder, 238
εἶτα κατ᾽ ὀλίγον ἐπὶ τὰ τέλεια ποδηγῶν ἐπήγαγεν᾽ »πρὸς καιρόν, ἵνα σχολάσητε τῇ νηστείᾳ καὶ τῇ προσευχῇ, καὶ πάλιν ἐπὶ τὸ αὐτὸ συνέρχησθε οὕτω δὲ μετρήσας τῇ φύσει τοὺς νόμους, λέγει καὶ τὴν αἰτίαν᾽ οἵνα μὴ πειράζῃ ὑμᾶς ὃ Σατανᾶς.“ καὶ διδάσκων, ὡς παρ᾽ ἡμῶν ἐκεῖνος λαμβάνειν
eita kat᾽ oligon epi ta teleia podēgōn epēgagen᾽ »pros kairon, hina scholasēte tę̄ nēsteią kai tę̄ proseuchę̄, kai palin epi to auto synerchēsthe houtō de metrēsas tę̄ physei tous nomous, legei kai tēn aitian᾽ hoina mē peirazę̄ hymas ho Satanas.“ kai didaskōn, hōs par᾽ hēmōn ekeinos lambanein
Then, leading little by little to perfect things, he added: 'For a time, so that you may devote yourselves to fasting and prayer, and come together again.' Having thus measured the laws to nature, he states the reason: 'So that Satan may not tempt you.' And teaching that he takes his openings from us,
1 Cor 7:5 (quotation, high confidence)
Notes and citation
Summary: Paul allows abstinence for prayer only for a time, lest Satan tempt.
- 1 Cor 7:5, with 'fasting and' as in many manuscripts. The sentence continues in 9.63.
Topics: Marriage, Fasting, Prayer
Cite (SBL): Theodoret, Graec. aff. cur. 9.62 (Raeder, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-62
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.63Raeder, 238
τὰς ἀφορμάς, ἐπήγαγεν᾽ «διὰ τὴν ἀκρασίαν ὑμῶν.“ καὶ περὶ ἀγαμίας δὲ οὐ νόμους, ἀλλὰ παραινέσεις εἰσενεγκών, ἔδειξε καὶ τῆς ἀγαμίας τὸ χρήσιμον..ὃ ἄγαμος" γὰρ ἔφη »μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίφ᾽ ὁ δὲ γα μήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικί ταὐτὰ δὲ καὶ περὶ γυναικῶν ἔφη, διδάσκων, ὡς ἡ παρθενία προξενεῖ βίον φροντίδων ἐλεύθερον.
tas aphormas, epēgagen᾽ «dia tēn akrasian hymōn.“ kai peri agamias de ou nomous, alla paraineseis eisenenkōn, edeixe kai tēs agamias to chrēsimon..ho agamos" gar ephē »merimną ta tou Kyriou, pōs aresei tǭ Kyriph᾽ ho de ga mēsas merimną ta tou kosmou, pōs aresei tę̄ gynaiki tauta de kai peri gynaikōn ephē, didaskōn, hōs hē parthenia proxenei bion phrontidōn eleutheron.
he added: 'because of your lack of self-control.' And about celibacy he brought in not laws but exhortations, and showed the usefulness of celibacy: 'The unmarried man,' he said, 'cares for the things of the Lord, how to please the Lord; but the married man cares for the things of the world, how to please his wife.' He said the same about women, teaching that virginity provides a life free of cares.
1 Cor 7:5 (quotation, high confidence) · 1 Cor 7:32–34 (quotation, high confidence)
Notes and citation
Summary: Paul commends celibacy by advice, not law.
Topics: Marriage
Cite (SBL): Theodoret, Graec. aff. cur. 9.63 (Raeder, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/9-63
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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.