Compendium of Heretical Fables 0.1–1.6 (Compendium of Heretical Fables)

Theodoret of Cyrus

Compendium of Heretical Fables 0.1–1.6

Theodoret of Cyrus · Compendium of Heretical Fables · ca. 450 · Cyrrhus · 11 passages

Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).

BothSource textEnglish

Transliteration

Show only the passage I followed

Prologue

0.1PG 83

Ὃ μὲν πάνσοφος τῶν ὅλων Θεὸς ἀνδράσιν ὀλίγοις, καὶ τούτοις ἁλιεῦσι καὶ τελώναις, καὶ ἑνὶ σχηνοῤῥάφῳ, τὴν τῆς χεχερσωμένης οἰκουμένης ἐνεχείρισε γεωργίαν. Ὁ δὲ παμπόνηρος δαίμων, ὁ τῶν ἀνθρώπων ἀλάστωρ, τούτους ἰδὼν τῆς πολυθέου πλάνης τὰς ἀκάνθας προῤῥίζους ἀνασπῶντας, καὶ ἑαυτὸν τῶν ὑπηκόων γυμνούμενον, ὧν καὶ πονηρίας τεχνίτης, ἑτέρας ἐξεῦρεν ἐπιθουλῶν ἐπινοίας. Ἐκλεξάμενος γὰρ ἀνθρώπους τῆς οἱκείας ἐνεργείας ἀξίους, καὶ καθάπερ τι προσωπεῖον τὴν τῶν Χριστιανῶν ἐπίκλησιν αὐτοῖς ἐπιθεὶς, καὶ εἷόν τινι μέλιτι περιχρίσας τὸ στόμα τῆς κχύλιχος, τὸ δηλητήριον τοῦ ψεύδους τοῖς ἀνθρώποις προσενήνοχε φάρμακον. Διψῶν δὲ τῶν ἀνθρώπων τὸν ὄλεθρον, οὐκ ἔμεινε κρατυνθῆναι τῶν ἀποστόλων τὸ χήρνγμα, καὶ τότε τὴν ἐξαπάτην προσήνεγκεν ἀλλ᾽ εὐθὲς ἐχείνων γεωργεῖν ἀρξαμένων, καὶ τῆς εὐσεδείας χαταθάλλειν τὰ σπέρματα, οὗτος μεταξὺ χατέσπειρε τὰ ζιζάνια.

Ho men pansophos tōn holōn Theos andrasin oligois, kai toutois halieusi kai telōnais, kai heni schēnorrhaphǭ, tēn tēs chechersōmenēs oikoumenēs enecheirise geōrgian. Ho de pamponēros daimōn, ho tōn anthrōpōn alastōr, toutous idōn tēs polytheou planēs tas akanthas prorrhizous anaspōntas, kai heauton tōn hypēkoōn gymnoumenon, hōn kai ponērias technitēs, heteras exeuren epithoulōn epinoias. Eklexamenos gar anthrōpous tēs hoikeias energeias axious, kai kathaper ti prosōpeion tēn tōn Christianōn epiklēsin autois epitheis, kai heion tini meliti perichrisas to stoma tēs kchylichos, to dēlētērion tou pseudous tois anthrōpois prosenēnoche pharmakon. Dipsōn de tōn anthrōpōn ton olethron, ouk emeine kratynthēnai tōn apostolōn to chērngma, kai tote tēn exapatēn prosēnenken all᾽ euthes echeinōn geōrgein arxamenōn, kai tēs eusedeias chatathallein ta spermata, houtos metaxy chatespeire ta zizania.

The all-wise God of the universe entrusted the cultivation of a world gone to waste to a few men, and these fishermen and tax collectors and one tentmaker. But the all-wicked demon, the scourge of humankind, seeing them tearing up by the roots the thorns of the error of many gods, and himself being stripped of his subjects, devised other schemes of attack, since he is the craftsman of wickedness. He chose men worthy of his own working, put on them the name of Christians like a mask, and, smearing the mouth of the cup as it were with honey, offered to people the deadly poison of falsehood. Thirsting for people's destruction, he did not wait for the preaching of the apostles to be established before he brought his deceit; but as soon as they had begun to farm and to sow the seeds of godliness, he sowed weeds among them.

Matt 13:25 (allusion, high confidence) · Acts 18:3 (allusion, medium confidence)

Notes and citation

Summary: Theodoret opens Book 1: as soon as the apostles began sowing the gospel, the devil sowed heresies among them under the Christian name.

The “tentmaker” is Paul (Acts 18:3). The weeds sown among the wheat allude to the parable of Matt 13:24–30. The dedicatory letter to Sporacius that precedes Book 1 in editions is not part of this text.

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 0.1 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-0-1) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.2PG 83

Οἴους μὲν ἣ πιχροτάτη ῥίζα τοῦ Σίμωνος ἐδλάστησε, Κλάδους, καὶ ὡς ὀλεθρίους ἔφυσαν οὗτοι καρποὺς, ἐν’ ἰ τῷ πρώτῳ βιδλίῳ σαφῶς ἐπεδείξαμεν, τὸ μὲν τῶν μύθων μῆκος ὡς ἐνῆν συντεμόντες, τῶν δὲ βλασφημιῶν τὰς μεγίστας εἰπεῖν ὀῤῥωδήσαντες, τὰ δέ Β ρώτερα παραδεδωκότες σιγῇ. Πλημμελεῖν γὰρ ὑπἐλάδομεν, εἰ ταῦτα τοὺς ἀγνοοῦντας διδάξαιμεν " οὐδὲ γὰρ οἱ παντελῶς ταῖς ἡδυπαθείαις δεδουλωμένοι, εἰς ἔννοιαν ἔλαδον τὰ παρ᾽ ἐχείνων τολμώμενα. Ταῦτα δὲ αὐτῶν ταῖς ψυχαῖς ὁ παμπόνηρος ἐνήχησε δαίμων, τὸν κατὰ κηρύκων τῆς ἀληθείας ἀναδεξάμενος πόλε μον, καὶ δόξαν πονηρὰν τῶν τὰ θεῖα πρεσδευόντων διὰ τούτων χατασχεδάσαι πειρώμενος" τῆς γὰρ τὴν βλασφημίαν Χριστιανοὶ γὰρ καὶ τῶν μυσαρῶν δηγμάτων οἱ διδάσκαλοι, καὶ τῶν εὐαγγελικχῶν οἱ χή ρύυχες ὠνομάζοντο, καὶ πᾶς ἀγνοῶν τὸ διάφορον, πάντας ἐναγεῖς ὑπελάμθανε τοὺς τῆς μιᾶς προσηγορίας μετέχοντας. Καὶ ταῦτα τετόλμηκεν ὁ τῆς κακίας εὑρετὴς καὶ τεχνίτης, εὐθὺς τοῦ τῆς ἀληθείας φωτὸς … λους εἰς τὴν οἰκουμένην ἐχπέμψαντος. "Ἔτι γὰρ αὖ» τῶν περιόντων, καὶ Σίμων ἀνεφάνη, καὶ Μένανδρος, καὶ οἱ ἄλλοι τοῦ Σίμωνος φοιτηταὶ, ὧν καὶ πρόσθεν ἐμνήσθημεν. Καὶ Κήρινθον δέ φασιν, Ἰωάννου τοῦ πανευφήμου τοῦ τὸ θεῖον συγγράψαντος Εὐαγγέλιον ἔτι περιόντος, τὰ τῆς οἰκείας αἱρέσεως παρασπεῖραι ζιζάνια. Καὶ ὁ θεσπέσιος δὲ Παῦλος ἄλλων ἐν ταῖς πρὸς Τιμόθεον Ἐπιστολαῖς κατηγόρησε. Λέγει δὲ οὔτως᾽ « Τὰς δὲ βεδήλους κενοφωνίας περιίστασο " ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεθδείας, καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει. Ὧν ἐστιν Ὑμέναιος καὶ Φιλητὸς, οἴτινες περὶ τὴν ἀλήθειαν ἡστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τὴν τινων πίστιν. ν» Εἶτα δείκνυσι τὸ τῆς ἀληθείας … μέλιος τοῦ Θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην. » Διδάσκει δὲ καὶ ὅπως κήδεται τῶν οἰκείων ὅλων ὁ Κύριος " ε« "Ἔγνω γὰρ, φησὶ, Κύριος τοὺς ὄντας αὐτοῦ. » Εἶτα παραινεῖ φεύγειν τῶν φαύλων τὴν κοινωνίαν ε« Καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. » “Ἔπειτα ἐκ παραδείγματος ἰατρεύει τοὺς δυσχεραίνοντας ὅτι τοῖς ἀγαθοῖς οἱ πονηροὶ συνδιάγουσιν. « Ἐν μεγάλῃ γὰρ, φησὶν, οἰκίᾳ οὐκ ἔστι μόνον χρνσᾶ σχεύη, καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα, καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν. » Δείκνυσι δὲ καὶ τὸ τῆς γνώμης αὐθαίρετον, καὶ τὸν νοῦν αὐτοκράτορα ὄντα, κἀὶ ῥᾳδίως τὴν οἰκείαν μετατιθέναι ῥοπὴν ἐφ᾽ ὅπερ ἂν ἐθέλῃ δυνάμενον. Λέγει δὲ οὕτως" ε« Ἔἀν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τῶν τοιούτων , ἔσται σκεῦος εἰς τιμὴν ἡγιασμένον, καὶ εὔχρηστον, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. » Παραπλήσια δὲ κὰν τῇ προτέρᾳ γέγραφεν Ἐπιστολῇ. ε Ταύτην γὰρ, φησὶ, τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τινες ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν " ὧν ἐστιν ὙὝμέναιος καὶ ᾿Αλέξανδρος, οὃς παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν. » Σαφῶς δὲ διὰ τούτων ἐδίδαξεν, ὡς ὁ παράνομος βίος ὑποδάθρα «ἧς ἀσεθείας. Τὴν γὰρ ὀγαθὴν συνείδησιν τὸν καθαρὸν προσηγόρευσε βίον. Ἐκείνους δὲ ἔφη ταύτην ἀπιυσσαμένους ναυαγῆσαι περὶ τὴν πίστιν. Καὶ πάλιν « Τοὺς δὲ βεδήλους καὶ γραώδεις μύθους παραιτοῦ. » Καὶ αὖθις’ ςε ΕἾ τις ἑτεροδιδασχαλεΐ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ᾽ εὐσέδειαν διδασκαλίᾳ, τετύφωται μηδὲν ἐπιστάμενος, ἀλλὰ λογομαχῶν, καὶ περὶ ζητήσεις νοσῶν, » καὶ τὰ ἑξῆς. Καὶ μετ᾽ ὀλίγα" « Ῥίζα πάντων τῶν κακῶν ἔστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι, ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν ' ὀδύναις πολλαῖς. » Καὶ ἐν αὐτῷ δὲ τῷ τέλει παραχελευστιχῶς βοᾷ" ε« Ὧ Τιμόθεε, τὴν παρακαταθήκὴν φύλαξον, ἐκτρεπόμενος τὰς βεδήλους φωνίας, καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ἣν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἡστόχησαν. » Ταῦτα μὲν σαφῶς δηλοῖ, ὡς αὐτῶν ἔτι χηρυττόντων ἀνεφάνησαν πολλοὶ τῶν μυσαρῶν αἱρέσεων ἀρχηγοί. Προαγορεύει δὲ καὶ ὡς μετὰ τὴν αὐτῶν ἐκδημίαν, κενά τινες τούς σφισι πειθομένους διδάξουσι δόγματα. « Τὸ γὰρ Πνεῦμα, φησὶν, ῥητῶς λέγει, ὅτι ἐν ὑστέροις χαιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, χεχαντηριασμένων τὴν ἰδίαν συνείδησιν, χωλυάντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλη- Ψιν μετ᾽ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ν» Κἀν τῇ δευτέρᾳ δὲ πολλὰς τῶν μετ᾽ αὐτοὺς ἐσομένων ἀνθρώπων κατηγορίας προειπὼν, καὶ ταῦτα προστέθειχεν " « Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίξοντες γυγαιχάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἕπι… τρόπον δὲ Ἰάννης καὶ Ἰαμδρὴς ἀντέστησαν Μωῦσῇ, οὕτως καὶ οὗτοι ἀνθέστανται τῇ ἀληθείᾳ, ἄνθρωποι χατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. ν» Εἶτα προλέγει καὶ τὸ τῆς ψευδολογίας εὐφώρᾶτον" «᾿ἈΑλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖστον " ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐχείνων ἐγένετο. » Ἐγὼ δὲ τὰς ἀποστολικὰς παρήγαγον μαρτυρίας, δεῖξαι βουλόμενος, ὡς ἔτι γεωργούντων αὐτῶν ὁ κοινὸς δυσμενὴς παρέσπειρε τῶν αἱρέσεων τὰ ζιζάνια. ᾿Αλλ᾽ ὁ πάνσοφος Δεσπότης, τὴν μὲν τῶν πονηρῶν σπερμάτων χαταθολὴν οὐκ ἐκώλυσε " τὰ δὲ πλεῖστα τῶν ζιζανίων εἰς σῖτον μετέδαλε " καὶ μαρτυροῦσι καὶ πόλεις, καὶ κῶμαι, καὶ τῶν Σίμωνος, καὶ τῶν Μενάνδρου, καὶ Κλεοδίου, καὶ «ους, καὶ Ἐπιφάνους, καὶ τῶν ἄλλων ἁπαξαπλὼς τῶν τοιούτων ζιζανίων ἀπηλλαγμέναι. Τοὺς γὰρ ὑπ᾽ ἐχείνων βουχοληθέντας πυροὺς ὡρίμους ὁ Δεσπότης ὠνόμασεν. ᾿Ολίγοι δέ τινες ἄγαν εὐαρίθμητοι, καὶ οὗτοι σποράδες ἕν τισι τῶν πόλεων, τὴν Βαλεντίνου, καὶ Μαρκίωνος, καὶ τοῦ Μάνεντος διέμειναν περικείμενοι λώδην " εἰς ἔλεγχον δὲ ἴσως τῶν νῦν τὰς Ἐκκλησίας νέμειν πεπιστευμένων, οὐδὲ τὰ σμικρὰ των δυσσεδῶν αἱρέσεων λείψανα μεταθαλεῖν μένων. Ὁ δὲ ἀντίθεος δαίμων τοῦ κατὰ τῆς εὐσεδείας πολέμου χόρον λαθεῖν οὐκ ἠθέλησεν’ ἀλλὰ ἄλλους πάλιν κατὰ τῆς ἀληθείας ἐστράτευσεν ἄντικρυς ἐναντία τοῖς κοῖς.

Oious men hē pichrotatē rhiza tou Simōnos edlastēse, Kladous, kai hōs olethrious ephysan houtoi karpous, en’ i tǭ prōtǭ bidliǭ saphōs epedeixamen, to men tōn mythōn mēkos hōs enēn syntemontes, tōn de blasphēmiōn tas megistas eipein orrhōdēsantes, ta de B rōtera paradedōkotes sigę̄. Plēmmelein gar hypeladomen, ei tauta tous agnoountas didaxaimen " oude gar hoi pantelōs tais hēdypatheiais dedoulōmenoi, eis ennoian eladon ta par᾽ echeinōn tolmōmena. Tauta de autōn tais psychais ho pamponēros enēchēse daimōn, ton kata kērykōn tēs alētheias anadexamenos pole mon, kai doxan ponēran tōn ta theia presdeuontōn dia toutōn chataschedasai peirōmenos" tēs gar tēn blasphēmian Christianoi gar kai tōn mysarōn dēgmatōn hoi didaskaloi, kai tōn euangelikchōn hoi chē ryyches ōnomazonto, kai pas agnoōn to diaphoron, pantas enageis hypelamthane tous tēs mias prosēgorias metechontas. Kai tauta tetolmēken ho tēs kakias heuretēs kai technitēs, euthys tou tēs alētheias phōtos … lous eis tēn oikoumenēn echpempsantos. "Eti gar au» tōn periontōn, kai Simōn anephanē, kai Menandros, kai hoi alloi tou Simōnos phoitētai, hōn kai prosthen emnēsthēmen. Kai Kērinthon de phasin, Iōannou tou paneuphēmou tou to theion syngrapsantos Euangelion eti periontos, ta tēs oikeias haireseōs paraspeirai zizania. Kai ho thespesios de Paulos allōn en tais pros Timotheon Epistolais katēgorēse. Legei de outōs᾽ « Tas de bedēlous kenophōnias periistaso " epi pleion gar prokopsousin asethdeias, kai ho logos autōn hōs gangraina nomēn hexei. Hōn estin Hymenaios kai Philētos, oitines peri tēn alētheian hēstochēsan, legontes tēn anastasin ēdē gegonenai, kai anatrepousi tēn tinōn pistin. n» Eita deiknysi to tēs alētheias … melios tou Theou hestēken, echōn tēn sphragida tautēn. » Didaskei de kai hopōs kēdetai tōn oikeiōn holōn ho Kyrios " e« "Egnō gar, phēsi, Kyrios tous ontas autou. » Eita parainei pheugein tōn phaulōn tēn koinōnian e« Kai apostētō apo adikias pas ho onomazōn to onoma Kyriou. » “Epeita ek paradeigmatos iatreuei tous dyscherainontas hoti tois agathois hoi ponēroi syndiagousin. « En megalę̄ gar, phēsin, oikią ouk esti monon chrnsa scheuē, kai argyra, alla kai xylina, kai ostrakina, kai ha men eis timēn, ha de eis atimian. » Deiknysi de kai to tēs gnōmēs authaireton, kai ton noun autokratora onta, kai rhądiōs tēn oikeian metatithenai rhopēn eph᾽ hoper an ethelę̄ dynamenon. Legei de houtōs" e« Ean tis ekkatharę̄ heauton apo tōn toioutōn , estai skeuos eis timēn hēgiasmenon, kai euchrēston, eis pan ergon agathon hētoimasmenon. » Paraplēsia de kan tę̄ proterą gegraphen Epistolę̄. e Tautēn gar, phēsi, tēn parangelian paratithemai soi, teknon Timothee, kata tas proagousas epi se prophēteias, hina strateuę̄ en autais tēn kalēn strateian, echōn pistin kai agathēn syneidēsin, hēn tines apōsamenoi, peri tēn pistin enauagēsan " hōn estin HyYmenaios kai ᾿Alexandros, hoos paredōka tǭ Sataną, hina paideuthōsi mē blasphēmein. » Saphōs de dia toutōn edidaxen, hōs ho paranomos bios hypodathra «hēs asetheias. Tēn gar ogathēn syneidēsin ton katharon prosēgoreuse bion. Ekeinous de ephē tautēn apiyssamenous nauagēsai peri tēn pistin. Kai palin « Tous de bedēlous kai graōdeis mythous paraitou. » Kai authis’ se EI tis heterodidaschaleï, kai mē proserchetai hygiainousi logois tois tou Kyriou hēmōn Iēsou Christou, kai tę̄ kat᾽ eusedeian didaskalią, tetyphōtai mēden epistamenos, alla logomachōn, kai peri zētēseis nosōn, » kai ta hexēs. Kai met᾽ oliga" « Rhiza pantōn tōn kakōn estin hē philargyria, hēs tines oregomenoi, apeplanēthēsan apo tēs pisteōs, kai heautous periepeiran ' odynais pollais. » Kai en autǭ de tǭ telei paracheleustichōs boą" e« Hō Timothee, tēn parakatathēkēn phylaxon, ektrepomenos tas bedēlous phōnias, kai antitheseis tēs pseudōnymou gnōseōs, hēn tines epangellomenoi peri tēn pistin hēstochēsan. » Tauta men saphōs dēloi, hōs autōn eti chēryttontōn anephanēsan polloi tōn mysarōn haireseōn archēgoi. Proagoreuei de kai hōs meta tēn autōn ekdēmian, kena tines tous sphisi peithomenous didaxousi dogmata. « To gar Pneuma, phēsin, rhētōs legei, hoti en hysterois chairois apostēsontai tines tēs pisteōs, prosechontes pneumasi planois, kai didaskaliais daimoniōn, en hypokrisei pseudologōn, chechantēriasmenōn tēn idian syneidēsin, chōlyantōn gamein, apechesthai brōmatōn, ha ho theos ektisen eis metalē- Psin met᾽ eucharistias tois pistois kai epegnōkosi tēn alētheian. n» Kan tę̄ deuterą de pollas tōn met᾽ autous esomenōn anthrōpōn katēgorias proeipōn, kai tauta prostetheichen " « Ek toutōn gar eisin hoi endynontes eis tas oikias, kai aichmalōtixontes gygaicharia sesōreumena hamartiais, agomena hepi… tropon de Iannēs kai Iamdrēs antestēsan Mōysę̄, houtōs kai houtoi anthestantai tę̄ alētheią, anthrōpoi chatephtharmenoi ton noun, adokimoi peri tēn pistin. n» Eita prolegei kai to tēs pseudologias euphōraton" «᾿AAll᾽ ou prokopsousin epi pleiston " hē gar anoia autōn ekdēlos estai pasin, hōs kai hē echeinōn egeneto. » Egō de tas apostolikas parēgagon martyrias, deixai boulomenos, hōs eti geōrgountōn autōn ho koinos dysmenēs parespeire tōn haireseōn ta zizania. ᾿All᾽ ho pansophos Despotēs, tēn men tōn ponērōn spermatōn chatatholēn ouk ekōlyse " ta de pleista tōn zizaniōn eis siton metedale " kai martyrousi kai poleis, kai kōmai, kai tōn Simōnos, kai tōn Menandrou, kai Kleodiou, kai «ous, kai Epiphanous, kai tōn allōn hapaxaplōs tōn toioutōn zizaniōn apēllagmenai. Tous gar hyp᾽ echeinōn boucholēthentas pyrous hōrimous ho Despotēs ōnomasen. ᾿Oligoi de tines agan euarithmētoi, kai houtoi sporades hen tisi tōn poleōn, tēn Balentinou, kai Markiōnos, kai tou Manentos diemeinan perikeimenoi lōdēn " eis elenchon de isōs tōn nyn tas Ekklēsias nemein pepisteumenōn, oude ta smikra tōn dyssedōn haireseōn leipsana metathalein menōn. Ho de antitheos daimōn tou kata tēs eusedeias polemou choron lathein ouk ēthelēsen’ alla allous palin kata tēs alētheias estrateusen antikrys enantia tois kois.

What branches the most bitter root of Simon put forth, and what deadly fruits they bore, we showed clearly in the first book. We cut short the length of the fables as far as possible; the greatest of their blasphemies we shrank from stating, and the more [shameful] things we passed over in silence. For we judged that we would do wrong if we taught these things to those who do not know them; for not even those wholly enslaved to pleasures have conceived of what those people dared. These things the all-wicked demon sounded into their souls, having taken up the war against the heralds of the truth and trying through these men to spread an evil reputation about those who honor divine things. For the teachers of the loathsome doctrines and the heralds of the gospel were both called Christians, and everyone who did not know the difference took all who shared the one name to be accursed. And the inventor and craftsman of wickedness dared this as soon as … had sent the light of truth out into the world. For while [the apostles] were still living, Simon appeared, and Menander, and the other disciples of Simon whom we mentioned before. They say too that Cerinthus sowed the weeds of his own heresy while John, the all-praised writer of the divine Gospel, was still alive. And the inspired Paul too accused others in his Letters to Timothy. He speaks thus: “Avoid profane, empty talk; for they will advance further in ungodliness, and their word will spread like gangrene. Among them are Hymenaeus and Philetus, who have missed the mark concerning the truth, saying that the resurrection has already happened, and they overturn the faith of some.” Then he shows the [security] of the truth: “… foundation of God stands firm, having this seal.” He teaches also how the Lord cares for all his own: “For the Lord,” he says, “knows those who are his.” Then he urges them to flee the company of the wicked: “And let everyone who names the name of the Lord depart from iniquity.” Then by an example he heals those who are vexed that the wicked live alongside the good: “For in a great house,” he says, “there are not only vessels of gold and silver, but also of wood and of clay, some for honor and some for dishonor.” He shows too that the will is free and that the mind is its own master, able easily to shift its inclination to whatever it wishes. He says thus: “If anyone cleanses himself from these things, he will be a vessel for honor, sanctified and useful, prepared for every good work.” He wrote similar things in the earlier Letter as well: “This charge,” he says, “I entrust to you, Timothy my child, in accordance with the prophecies that went before concerning you, that by them you may wage the good warfare, holding faith and a good conscience, which some have rejected and made shipwreck concerning the faith; among them are Hymenaeus and Alexander, whom I have handed over to Satan, that they may be taught not to blaspheme.” By these words he taught clearly that a lawless life is the foundation of ungodliness; for by “a good conscience” he meant a pure life, and he said that those who thrust it away made shipwreck concerning the faith. And again: “Refuse profane and old wives' fables.” And again: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and with the teaching that accords with godliness, he is puffed up, knowing nothing, but quarreling about words and sick over questions,” and so on. And a little later: “The love of money is the root of all evils; some, reaching after it, have wandered from the faith and pierced themselves with many pains.” And at the very end he cries out in exhortation: “O Timothy, guard the deposit, turning away from profane talk and the contradictions of what is falsely called knowledge, which some have professed and missed the mark concerning the faith.” These things show clearly that many leaders of the loathsome heresies appeared while the apostles were still preaching. He also foretells that after their departure some would teach empty doctrines to those who believed them: “For the Spirit,” he says, “says expressly that in later times some will depart from the faith, giving heed to deceiving spirits and teachings of demons, through the hypocrisy of liars seared in their own conscience, forbidding marriage and [commanding] to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.” And in the second Letter, having foretold many charges against people who would come after them, he added this too: “For among them are those who creep into houses and take captive silly women laden with sins, led away by … [as Jannes and] Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, disqualified concerning the faith.” Then he foretells too how easily their lying will be detected: “But they will not advance very far; for their folly will be plain to all, as theirs also was.” I have brought forward these apostolic testimonies because I wished to show that while the apostles were still farming, the common enemy sowed the weeds of the heresies among them. But the all-wise Master did not prevent the sowing of the evil seeds, yet he changed most of the weeds into wheat. Cities and villages bear witness to this, freed from the followers of Simon and Menander and Cleobius and …, and Epiphanes, and in a word all the other such weeds; for the Master called those who had been shepherded by them ripe wheat. Only a few, very easily counted, and those scattered in some of the cities, have remained clothed in the disgrace of Valentinus, Marcion and Mani, perhaps to convict those now entrusted with shepherding the churches, who have not even changed the small remnants of the impious heresies. But the God-opposing demon would not take his fill of the war against godliness; he again marshalled others against the truth, directly opposed to the [earlier] ….

Textual problem in this passage: see the notes.

2 Tim 2:16–21 (quotation, high confidence) · 1 Tim 1:18–20 (quotation, high confidence) · 1 Tim 4:7 (quotation, high confidence) · 1 Tim 6:3–4 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · 1 Tim 6:20–21 (quotation, high confidence) · 1 Tim 4:1–3 (quotation, high confidence) · 2 Tim 3:6–9 (quotation, high confidence) · Matt 13:24–30 (allusion, high confidence) · John 4:35 (echo, low confidence)

Notes and citation

Summary: Theodoret recalls that heresies began in the apostles' lifetime, as Paul's Letters to Timothy show, and that God turned most of their followers into wheat, while a few remnants of Valentinians, Marcionites and Manichees remain.

Several lines are lost in the scan's OCR where Migne's Latin and marginal titles were read as Greek; they are marked “…” and not supplied. Words in square brackets are supplied for sense. The line of Cerinthus and John is the story told by Irenaeus (Haer. 3.3.4) and Eusebius (Hist. eccl. 3.28.6).
“Cleobius and …”: the OCR has a fragment “…ous” after Cleobius, probably Dositheus; uncertain.
The quotations are 2 Tim 2:16–21; 1 Tim 1:18–20; 4:7; 6:3–4, 10, 20–21; 4:1–3; 2 Tim 3:6–9.

Notes on the original text

Digital text corrected (Latin debris and a marginal title; Greek words lost; Latin debris inside the quotation; Migne's Latin column and a marginal number read as Greek letters; a line of Greek is lost here; footnote and Latin debris; Greek lines lost; footnote marker): ἄθη 15., εϊπάθ οβίθηαϊ! νοὶ 8118 ἢν δίοτι οἱ λους → … λους; (θὅ) → ; ᾿ἴφξποα, οἱ ἢ] ἶα : οἱ " 4118 αυϊάδτῃ ἰῃ ΒΟμογθια, 8118 Περὶ --- αἵρετ. Ἑάϊι. οι. Τῆς αἱρετικῆς μέλιος → … μέλιος; Α δυϊέϊη ἰῃ σοπίυπιοϊίδηι "". » εἰς τιμὴν → εἰς τιμὴν; (ἐδ) → ; ἕπι- "1 Τί. κ, « ἔχ αἰχμ. γυν. Ππ φυοαὺθ ]. ὁ. Ρ. 688. Θεά τος. οἱ Βοβίίμοὶ, οἱ αογιμῃοὶ, οἱ Αἀτὶδηὶ, οἱ ϑαϊυγηῖ!, οἱ Βᾶ- τρόπον → ἕπι… τρόπον.

Extrabiblical texts: Irenaeus, Haer. 3.3.4 (Against Heresies; allusion); Eusebius, Hist. eccl. 3.28.6 (Church History; allusion)

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 0.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-0-2) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.3PG 83

Ἐπειδὴ τὰς ἐναντίας ἀλλήλαις αἱρέσεις ἐν τοῖς προτέροις βιδλίοις πεποιήκαμεν δήλας, φέρε δὴ καὶ τὰς ἄλλας, αἵ μεταξὺ τούτων κἀκείνων ἐδλάστησαν, τοὺς ἀγνοοῦντας διδάξωμεν. Καθάπερ γὰρ οἱ δόνος δυσώδους ποιότητος ἐκ τῇς γῆς ἀναδίδονται, καὶ λυμαίνονται μὲν σπέρματα, λυμαίνονται δὲ φυτὰ, οἱ δὲ γηπόνοι τούτους θηρεύοντες διαφθείρουσιν " οὕτω ἐκ τῆς τοῦ διαβόλου κακοτεχνίας αἱρέσεις, αἵ τῶν ἀνθρώπων τοὺς χουφοτέρους το " ἀλλὰ ταύτας τῆς εὑσεθείας οἱ ἄριστοι γεωργοὶ τῶν θείων ληΐων ἐξήλασαν, καὶ φρούδους ἀπἐφηναν. Τὰς δὲ τούτων ἐπιδουλὰς, καὶ διὰ τῆς τῶν διαῤῥήδην τοὺς ἀποστόλους ἐδίδαξε, ποτὲ μὲν εἰπὼν, πολλοὺς ψευδοχρίστους καὶ ψευδοπροφήτας καὶ ψευδἀποστόλους φανήσεσθαι ποτὲ δὲ φυλάττεσθαι, τούτους παρεγγυήσας, καὶ ἐπαγαγών" « Πολλοὶ ἐλεύσονται πρὸς ὑμᾶς ἐν ἐνδύμασι προθάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. » Εἶτα διδάσκει, πῶς διαγνῶναι προσήκει τὴν τοῦ προθάτου, καὶ τὴν τοῦ τὸ χώδιον … -κῶν γὰρ αὐτῶν, φησὶν, ἐπιγνώσεσθε αὐτούς. » Ἔπειτα διά τινος εἰκόνος σαφέστερον ἀποφαῖνει τὸν λόγον. «Μήτι γὰρ, φησὶ, συλλέγουσιν ἀπὸ ἀχαγθῶν σταφυλὰς , ἣ ἀπὸ τριδόλων σῦκα: Οὕτω πᾶν δένδρον ἀγαθὸν ἀγαθοὺς καρποὺς ποιεῖ, τὸ δὲ πονηρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. » Καὶ πλατύνας τὸν λόγον ἐπήγαγεν' « Αρα γε ἐκ τῶν καρπὼν αὐτῶν ἐπιγνώσεσθε αὐτούς. ν Ἰκανὰ μὲν οὖν καὶ αὐτὰ καθ᾽ ἑαυτὰ τὰ δυσαγῆ καὶ πὰρμίαρα δόγματα τὸν οἰκεῖον ἐπιδεῖξαι πατέρα. ε Ἐκ γὰρ τοῦ καρποῦ, φησὶ, τὸ δένδρον γινώσκεται. » ᾿Απόχρη δὲ καὶ τὸ τούτων τέλος διελέγξαι τὸ ψεῦδος. Εὐδιάλυτον γὰρ τὸ ψεῦδος, μόνιμον δὲ τῆς ἀληθείας τὸ κράτος. Διά τοι τοῦτο, φροῦδοι μὲν τῆς διαθολικῆς ἐνεργείας οἱ μῦθοι ἀνθεῖ δὲ καὶ τέθηλε τῶν Εὐαγγελίων τὰ δόγματα. Καὶ πολλῶν πεπολεμηχότων, καὶ δήμων, καὶ δημαγωγῶν, καὶ στρατηγῶν, καὶ βασιλέων, διέμεινεν ἐπὶ τῆς πέτρας ἐρηρεισμένα τὰ τῆς Ἐκκλησίας θεμέλια" οἱ δὲ τῶν δυσωνύμων αἱρέσόων κήρυκες ἔφυγον, χἀάτὰ τὸν εἰρηκότα Σοφὸν, οὐδενὸς διώκοντος. Αὐτοῦ γάρ ἐστι φωνή" ε ᾿Ανῆχά μου τὰς χεῖρας, καὶ ἐξηράνθησαν, καὶ ἐγένοντο ὡσεὶ χόρτος ξηρὸς ἐπὶ δωμάτων" τὸ δὲ σωτήῤιόν μου εἰς τὸν αἰῶνα ἔσται, κἀὶ ἡ δικαιοσύνη μου οὐ μὴ ἐχλίπῈ.} Ἀλλ᾽ ἐπὶ τὴν διήγησιν τῶν ὑπολοίπων μεταδῶμεν δογμάτων.

Epeidē tas enantias allēlais haireseis en tois proterois bidliois pepoiēkamen dēlas, phere dē kai tas allas, hai metaxy toutōn kakeinōn edlastēsan, tous agnoountas didaxōmen. Kathaper gar hoi donos dysōdous poiotētos ek tę̄s gēs anadidontai, kai lymainontai men spermata, lymainontai de phyta, hoi de gēponoi toutous thēreuontes diaphtheirousin " houtō ek tēs tou diabolou kakotechnias haireseis, hai tōn anthrōpōn tous chouphoterous to " alla tautas tēs heusetheias hoi aristoi geōrgoi tōn theiōn lēïōn exēlasan, kai phroudous apephēnan. Tas de toutōn epidoulas, kai dia tēs tōn diarrhēdēn tous apostolous edidaxe, pote men eipōn, pollous pseudochristous kai pseudoprophētas kai pseudapostolous phanēsesthai pote de phylattesthai, toutous parengyēsas, kai epagagōn" « Polloi eleusontai pros hymas en endymasi prothatōn, esōthen de eisi lykoi harpages. » Eita didaskei, pōs diagnōnai prosēkei tēn tou prothatou, kai tēn tou to chōdion … -kōn gar autōn, phēsin, epignōsesthe autous. » Epeita dia tinos eikonos saphesteron apophainei ton logon. «Mēti gar, phēsi, syllegousin apo achagthōn staphylas , hē apo tridolōn syka: Houtō pan dendron agathon agathous karpous poiei, to de ponēron dendron karpous ponērous poiei. » Kai platynas ton logon epēgagen' « Ara ge ek tōn karpōn autōn epignōsesthe autous. n Ikana men oun kai auta kath᾽ heauta ta dysagē kai parmiara dogmata ton oikeion epideixai patera. e Ek gar tou karpou, phēsi, to dendron ginōsketai. » ᾿Apochrē de kai to toutōn telos dielenxai to pseudos. Eudialyton gar to pseudos, monimon de tēs alētheias to kratos. Dia toi touto, phroudoi men tēs diatholikēs energeias hoi mythoi anthei de kai tethēle tōn Euangeliōn ta dogmata. Kai pollōn pepolemēchotōn, kai dēmōn, kai dēmagōgōn, kai stratēgōn, kai basileōn, diemeinen epi tēs petras erēreismena ta tēs Ekklēsias themelia" hoi de tōn dysōnymōn hairesoōn kērykes ephygon, chaata ton eirēkota Sophon, oudenos diōkontos. Autou gar esti phōnē" e ᾿Anēcha mou tas cheiras, kai exēranthēsan, kai egenonto hōsei chortos xēros epi dōmatōn" to de sōtērion mou eis ton aiōna estai, kai hē dikaiosynē mou ou mē echlipE.} All᾽ epi tēn diēgēsin tōn hypoloipōn metadōmen dogmatōn.

Since in the earlier books we have made plain the heresies opposed to one another, come, let us also teach those who do not know them the others that sprouted between these and those. For just as … of a foul quality come up out of the earth and ruin seeds and ruin plants, and the farmers hunt them down and destroy them, so from the devil's craft came heresies which … the more light-minded of men; but the best farmers of godliness drove these out of the divine cornfields and made them vanish. The Lord … expressly taught the apostles about their plots, at one time saying that many false christs and false prophets and false apostles would appear, at another charging them to guard against these, and adding: “Many will come to you in sheep's clothing, but inwardly they are ravening wolves.” Then he teaches how one should tell the sheep from the one [who wears] the fleece …: “by their fruits,” he says, “you will know them.” Then by an image he makes his word clearer: “Do they gather grapes from thorns, or figs from thistles? So every good tree bears good fruit, but the bad tree bears bad fruit.” And broadening the point he added: “So then by their fruits you will know them.” The accursed and utterly foul doctrines are enough in themselves to show their own father: “For the tree,” he says, “is known by its fruit.” Their end too suffices to expose the falsehood; for falsehood is easily dissolved, but the power of truth endures. That is why the fables of the devil's working have vanished, while the doctrines of the Gospels bloom and flourish. Though many have made war on it, peoples and demagogues and generals and kings, the foundations of the church have remained fixed on the rock; but the heralds of the ill-named heresies have fled, as the Wise One said, when no one pursued. For his is the saying: “I let go my hands, and they withered and became like dry grass on the housetops; but my salvation will be forever and my righteousness will not fail.” But let us pass to the account of the remaining doctrines.

Matt 24:11 (allusion, medium confidence) · Matt 24:24 (allusion, medium confidence) · 2 Cor 11:13 (allusion, medium confidence) · Matt 7:15–20 (quotation, high confidence) · Matt 12:33 (quotation, high confidence) · Matt 16:18 (allusion, medium confidence) · Matt 7:24–25 (echo, low confidence) · Prov 28:1 (allusion, high confidence) · Isa 37:27 (quotation, medium confidence) · Isa 51:6 (quotation, high confidence)

Notes and citation

Summary: Theodoret introduces Book 3: Christ foretold false teachers, who are known by their fruits, and their teachings have withered while the church stands on the rock.

Some words are lost in the OCR (marked …), among them the name of the pests in the farming image. Migne's title for the prologue, “That the Lord Christ foretold the heresies to come”, appeared in the scan as a marginal line and is removed.
“As the Wise One said”: Prov 28:1. The final quotation joins Isa 37:27 (LXX) and Isa 51:6.

Notes on the original text

Digital text corrected (Latin debris; footnote marker; footnotes, Migne's title and Latin debris; Greek words lost; garbled heading and Latin debris at the start of the column; marginal Scripture reference): Ὅτι καὶ περὶ τῶν; ΟΡ ἐν λυ τω ὃ ἸμμΑβ, μὴ, εὐδιι δ τος ἀμ → ; “ φτ τοῦ, ὃ: Μαι ἢ. χὰ, 15. 35 1] ὰ. 16. ἱρ1ἀὰ, 17, 18. (δὴ Πρόλ. Ἑάϊ!. Ἀοπι. Ὅτι καὶ περὶ τῶν ἐσομέγων αἱρέσεων προείρηκεν ὁ Δεσπότης Χριστόφ. ἄλλης τούτων αἱρέσεως. Ὅτι--- Χριστός. Εαϊ!. Βοπι. Αἱρετικῇς κακο-κῶν → … -κῶν; (2ὅ) → ; 5. δον. 28 οἱ 56. → ; Ἰκανὰ Α ἰὺ5 δὰ μὲν → Ἰκανὰ μὲν.

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 0.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-0-3) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.4PG 83

Ὅτι μὲν τῶν δυσωνύμων αἱρέσεων αἱ πλείους τοῖς ἀρχεγόνοις Βαλεντίνου θεοῖς τῷ Βυθῷ καὶ τῇ Σιγῇ παρεδόθησαν, ἐν τοῖς ἤδη γραφεῖσι βιθλίοις δεδήλωται. Μαρτυροῦσι δὲ τῷ λόγῳ πόλεις καὶ κῶμαι τούτων ἀπηλλαγμέναι. ᾿Αλλ᾽ ὁ τοῦ ψεύδους πατὴρ, ὃν ἀνθρωποκτόνον εἰκότως ὁ Κύριος προσηγόρευσεν (ἀεὶ γὰρ ταῖς τῶν ἀνθρώπων ἐπιδουλεύει ψυχαΐς), ἑτέρας ἐπιθουλῶν ἐτεκτήνατο μηχανάς. Συνιδὼν γὰρ, ὡς μυσαρὰ πᾶσιν εἶναι δοκεῖ τὰ περὶ Θεοῦ τῶν ὅλων παρὰ τῶν ἐχείνου φοιτητῶν εἰρημένα, καὶ τῆς οἶκονομίας οἱ λόγοι τὸ πιθανὸν οὐκ ἐσχήκασιν " οἱ μὲν γὰρ γυμνὴν ἔφασαν ἐπιφανῆναι θεότητα, οἱ δὲ μόνην ἀνθρωπότητα θεότητος ἔρημον τὴν οἰκονομίαν ἐργά σασθαι" ἐκέρασεν ἀσέδειαν ἑκατέρας ἀπηλλαγμένην …

Hoti men tōn dysōnymōn haireseōn hai pleious tois archegonois Balentinou theois tǭ Bythǭ kai tę̄ Sigę̄ paredothēsan, en tois ēdē grapheisi bithliois dedēlōtai. Martyrousi de tǭ logǭ poleis kai kōmai toutōn apēllagmenai. ᾿All᾽ ho tou pseudous patēr, hon anthrōpoktonon eikotōs ho Kyrios prosēgoreusen (aei gar tais tōn anthrōpōn epidouleuei psychaïs), heteras epithoulōn etektēnato mēchanas. Synidōn gar, hōs mysara pasin einai dokei ta peri Theou tōn holōn para tōn echeinou phoitētōn eirēmena, kai tēs oikonomias hoi logoi to pithanon ouk eschēkasin " hoi men gar gymnēn ephasan epiphanēnai theotēta, hoi de monēn anthrōpotēta theotētos erēmon tēn oikonomian erga sasthai" ekerasen asedeian hekateras apēllagmenēn …

That most of the ill-named heresies were handed over to the primal gods of Valentinus, Depth and Silence, has been shown in the books already written; and cities and villages freed from them bear witness to what we say. But the father of lies, whom the Lord fittingly called a man-killer (for he always plots against human souls), contrived other engines of attack. For he saw that what his disciples had said about the God of the universe seemed loathsome to all, and that their accounts of the dispensation had no persuasiveness, since some said that a bare Godhead appeared, and others that a mere humanity, empty of Godhead, carried out the dispensation; so he mixed an ungodliness free of either …

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Theodoret introduces Book 4: the devil, seeing the earlier heresies rejected, devised new ones about the incarnation.

The prologue breaks off in the scan; the rest is lost. “The dispensation” (οἰκονομία) is the incarnation.

Notes on the original text

Digital text corrected (stray letters at the end of the scan text; the rest of the prologue is lost): ἀπηλλαγμένην Β Ϊ → ἀπηλλαγμένην ….

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 0.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-0-4) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.5PG 83

Γλυκὺ μὲν εἶναι τὸ μέλι πᾶσιν ἀνθρώποις δοκεῖ, καὶ συγκρίσεως δίχα " γλυκύτερον δὲ φαίνεται, πιἀξιέραστον μὲν ἅπαντες νομίζουσι, μετὰ δὲ νόσον, ἀξιεραστοτέραν νομίζουσι " καὶ γαλήνη δὲ θυμηρεστέρα μετὰ χειμῶνα. Οὕτω καὶ τὴν ἀλήθειαν οἱ σω… δὲ ὅμως αὐτὴν καὶ θειοτέραν παρεξεταζόμενον ἀπο…φαίνει τὸ ψεῦδος.. Ἐπειδὴ τοίννν τὸ τοῦ ψεύδους ἐπεδείξαμεν αἶσχος, καὶ τοὺς αἱρετικοὺς ἐγυμνώσαμὲν μύθους, καὶ δῆλον αὐτῶν γεγένηται καὶ τὸ δυσσεδὲς, καὶ τὸ ἀτερπὲς καὶ ἀπίθανον, φέρε τούτοις τὴν εὐαγγελικὴν παραθέντες διδασκαλίαν, δείξωμεν φωτὸς καὶ ζόφου διαφορὰν, καὶ ὑγείας ἄκρας καὶ νόσου χαλεπιυτάτης. ᾿Αλλὰ γὰρ οὐκ ἔστιν εδρεῖν εἰκόνα τῇ προκειμένῃ παρεξετάσει Καὶ γὰρ καὶ τὸ σκότος, εἰ καὶ τοῦ φωτὸς ἀπολείπεκαι, ἀλλ' οὖν χρείαν τοῖς ἀνθρώποις ἀναγκαίαν προσφέρει" τοῖς γὰρ μεθ᾽ ἡμέραν πονοῦσιν τὴν ἀνάπαυλαν ἡ νὺξ πραγματεύεται, Καὶ ἡἣ νόσος δὲ πολλοῖς γέγονεν ὀνησιφόρος" τὸν γὰρ Σωτῆρα διὰ ταύτης καὶ Δημιουργὸν ἐπιγνόντες, καὶ τῶν ἀνιαρῶν ἐπηγγείλαντα τὴν ἀπαλλαγὴν, καὶ τυχόντες ὧν ἤτησᾶν, ἐφρόντισαν ἀρετῆς. Ἐκ δὲ τῶν παμπονήρων μύθων ἐχείνων, καὶ τῶν ἀῤῥήτων βλασφημιῶν, πᾶσα λώδη φαίνεται τοῖς πειθομένοις. Οὐκ οὖν ἔστιν εὑρεῖν ἐναντίαν εἰκόνα τῇ τῶν ἐναντίων τούτων δογμάτων διαφορᾷ " μᾶλλον δὲ, μίαν εὗρον λίαν ἔναργεστάτην. “Ὅσον γὰρ Θεοῦ καὶ διαδόλου τὸ μέσον, τοσαύτη τῆς τοῦ Θεοῦ καὶ διαδόλου διδασκαλίας διαφορά, Καὶ τοῦτο δείξει σαφέστερον τοῖς μύθοις 'ἐκείνοις παρατιθέμενον τῶν θείων λογίων τὸ κάλλος, τὰς τοῦ νοεροῦ φωτὸς ἐχπέμπον μαρμαρυγάς. Χρὴ ᾿ δὲ χὰὶ πρὸ τῶν ἄλλων ἁπάντων εἰπεῖν, τίνα περὶ τῆς τῶν ὅλων ἀρχῆς ἐδιδάχθημεν.

Glyky men einai to meli pasin anthrōpois dokei, kai synkriseōs dicha " glykyteron de phainetai, piaxieraston men hapantes nomizousi, meta de noson, axierastoteran nomizousi " kai galēnē de thymērestera meta cheimōna. Houtō kai tēn alētheian hoi sō… de homōs autēn kai theioteran parexetazomenon apo…phainei to pseudos.. Epeidē toinnn to tou pseudous epedeixamen aischos, kai tous hairetikous egymnōsamen mythous, kai dēlon autōn gegenētai kai to dyssedes, kai to aterpes kai apithanon, phere toutois tēn euangelikēn parathentes didaskalian, deixōmen phōtos kai zophou diaphoran, kai hygeias akras kai nosou chalepiytatēs. ᾿Alla gar ouk estin edrein eikona tę̄ prokeimenę̄ parexetasei Kai gar kai to skotos, ei kai tou phōtos apoleipekai, all' oun chreian tois anthrōpois anankaian prospherei" tois gar meth᾽ hēmeran ponousin tēn anapaulan hē nyx pragmateuetai, Kai hēē nosos de pollois gegonen onēsiphoros" ton gar Sōtēra dia tautēs kai Dēmiourgon epignontes, kai tōn aniarōn epēngeilanta tēn apallagēn, kai tychontes hōn ētēsan, ephrontisan aretēs. Ek de tōn pamponērōn mythōn echeinōn, kai tōn arrhētōn blasphēmiōn, pasa lōdē phainetai tois peithomenois. Ouk oun estin heurein enantian eikona tę̄ tōn enantiōn toutōn dogmatōn diaphorą " mallon de, mian heuron lian enargestatēn. “Hoson gar Theou kai diadolou to meson, tosautē tēs tou Theou kai diadolou didaskalias diaphora, Kai touto deixei saphesteron tois mythois 'ekeinois paratithemenon tōn theiōn logiōn to kallos, tas tou noerou phōtos echpempon marmarygas. Chrē ᾿ de chai pro tōn allōn hapantōn eipein, tina peri tēs tōn holōn archēs edidachthēmen.

Honey seems sweet to all people even without comparison, but it seems sweeter to those who have tasted … ; all think [health] lovable, but after sickness they think it more lovable; and calm too is more welcome after a storm. So also the truth … ; yet falsehood, set beside it, shows it even more divine. Since, then, we have shown the shame of falsehood and stripped the heretical fables bare, and their impiety, their unpleasantness and their implausibility have become plain, come, let us set the teaching of the gospel beside them and show the difference between light and darkness, between perfect health and grievous disease. And yet no image can be found for the comparison before us. For darkness, though it falls short of light, still brings people a necessary service: night procures rest for those who toil by day. And disease has profited many: through it they came to know the Savior and Creator, who promised release from their pains, and when they obtained what they asked for, they took care for virtue. But from those utterly wicked fables and unspeakable blasphemies nothing but ruin comes to those who believe them. So no image can be found that matches the difference between these opposite doctrines; or rather, I have found one, very clear indeed. As great as the distance between God and the devil, so great is the difference between the teaching of God and the teaching of the devil. And this will be shown more clearly when the beauty of the divine oracles, sending out the gleams of spiritual light, is set beside those fables. But before everything else we must say what we have been taught about the first principle of all things.

Notes and citation

Summary: Theodoret introduces Book 5, his summary of true doctrine, as the contrast of light with darkness and of God's teaching with the devil's.

Words are lost in the OCR in the opening comparisons (marked …); “health” is supplied for sense.

Notes on the original text

Digital text corrected (Latin debris; Latin debris; Greek words lost): σωᾧ: ἔδ. [πίτϑ, δέδωκε. → σω… ; ἀπο- Α ἰπ 6] σαὶ, ἐ ϑέγίογει ἰάπαρῃ δ αἰνιηϊοτοῦλφαίνει → ἀπο…φαίνει.

Topics: Heresy, Scripture and canon

Cite (SBL): Theodoret, Haer. fab. 0.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/0-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-0-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Chapter 1

1.1PG 83

Σίμων δὲ πρῶτος, ὁ Σαμαρείτης ὁ μάγος, τῆς τούτου κακοτεχνίας ὑπουργὸς ἀνεφάνη. Ὃς ἀπὸ Γιτθῶν ὁρμώμενος (κώμη δὲ αὕτη Σαμαρειας),. καὶ γοητείας εἰς ἄκρον ἐλάσας, πρῶτον μὲν πολλοὺς ἔπεισε δι’ ἧς ἔδρα τερατουργίας, προσεδρεύειν αὐτῷ, καὶ θείαν τινὰ δύναμιν ὀνομάζειν. Ἔπειτα δὲ, τοὺς ἀποστόλους ἰδὼν ἀληθεῖς ὄντως καὶ θείας θανματουργίας ἐπιτελοῦντας, καὶ τοῖς προσιοῦσι δωρηυμέγους τὴν χάριν τοῦ Πνεύματος, ἀξιῶν τὴν ἴσην παρ᾽ αὑτῶν ἐξουσίαν λαθεῖν, ἐπειδὴ ὁ μέγας Πέτρος ἐφώρᾶσεν αὐτοῦ τὴν παμπόνηρον γνώμην, καὶ τοῖς τῆς μετανοίας θεραπεῦσαι φαρμάκοις τὰ δυσίατα τὴς διανοίας προσέταξε τραύματα, εὐθὺς ἐκεῖνος πρὸς τὴν προτέραν ἐπανῆλθε κακοτεχνίαν, καὶ τὴν Σαμάρειαν καταλιπὼν, ὡς δεξαμένην τὰ σωτήρια σπέρματα, πρὸς τοὺς μηδέπω γεωργηθέντας ὑπὸ τῶν ἀποστόλων ἐξέδραμεν, ἵνα ταῖς μαγγανείαις … ἀποστόλων ἀποφήνῃ τὰ δόγματα. ᾿Αλλ᾽ ἡ θεία χάρις τὸν μέγαν Πέτρον κατὰ τῆς τούτου μανίας χαθώπλισεν. Οὗτος γὰρ ἑπόμενος, τὴν μυσαρὰν αὑτοῦ διδασκαλίαν, οἷον ὁμίχλην τινὰ καὶ ζόφον ἀπεσχεδάννυτο, τῆς δὲ ἀληθείας τοῦ φωτὸς τὰς ἀκτῖνας ἐδείκνυ. ᾿λλ᾽ ὅμως καὶ προφανῶς διελεγχόμενος ὃ τρισο άθλιος, οὐκ ἐπαύσατο κατὰ τῆς ἀληθείας παραταττύμενος, ἕως εἰς τὴν Ῥώμην ἀφίκετο, Κλαυδίου Καίσαρος βασιλεύοντος. Τοσοῦτον δὲ Ῥωμαίους ταῖς γοητείαις χατέπληξεν, ὡς καὶ στήλῃ τιμηθῆναι χαλκῇ. ᾿Αλλὰ πάλιν ὁ θεῖος ἀφικόμενος Πέτρος, ἐγύμνωσεν αὐτὸν τῶν τῇς ἀπάτης πτερῶν, καὶ τέλος εἰς ἀγῶνα θαυματουργίας προσκαλεσάμενος, καὶ θείας χάριτος καὶ γοητείας τὸ διάφορον δείξας, πάντων ὁρώντων Ῥωμαίων, ἀφ᾽ ὕψους αὐτὸν πολλοῦ χατέῤῥαξε προσευξάμενος, καὶ τρὺς αὐτόπτας τοῦ θαύματος εἰς σωτηρίαν ἐξ ρησεν οὐτὸς τοιοῦ- ἃ τον μῦθον ἐγέννησεν " !Απειρόν τινα ὑπέθετο δύναμιν ταύτην δὲ ῥίζωμα τῶν ὅλων ἐκάλεσεν. Εἶναι δὲ αὐτὴν πῦρ ἔφησε, διπλῆν ἐνέῤγειαν ἔχον, τὴν μὲν φαινομένην, τὴν δὲ κεκρυμμένην " τὸν δὲ κόσμον γεννητὸν εἶναι, γεγενῆσθαι δὲ ἐκ τῆς φαινομένης τοῦ πυρὸς ἐνεργείας " πρῶτον δὲ ἐξ αὑτῆς προῦὔληθῆναι τρεῖς συζυγίας, ἃς καὶ ῥίζας ἐκάλεσε" χοὶ τὴν μὲν πρώτην προσηγόρευσε γοῦν καὶ ἐπίνοιαν, τὴν ὃὲ δευτέραν, ρωγὴν καὶ ἔνγοιαν, τὴν δὲ τρίτην «λογισμὸν καὶ ἐνθύμησιν. Ἑαυτὸν δὲ τὴν ἄπειρον ὠνόμασε δύναμιν, καὶ Ἰουδαίοις μὲν ὡς Υἱὸν φανῆναι, πρὸς δὲ Σαμαρείτας ὡς Πατέρα ἐν δὲ τοῖς ἄλλοις ἔθνεσιν ὡς Πνεῦμα ἅγιον ἐπιφοιτῆσαι. Καὶ ἑτέραν δέ τινα ἐπὶ τέγους ἑστῶσαν, προσαγορευομένην ᾿Ελένην, σύνοικον ποιησάμενος, τὴν πρώτην αὑτοῦ ἔννοιαν ἔφασκεν εἷναι, καὶ μητέρα τῶν ὅλων ὠνόμαζε, καὶ δι᾽ αὐτῆς καὶ τοὺς ἀγγέλους, καὶ τοὺς ἀρχαγγέλους πεποιηκέναι " ὑπὸ δὲ τῶν ἀγγέλων δημιουργηθῆναι τὸν κόσμον " εἶτα τοὺς ἀγ… Οὐ γὰρ ἐδούλοντο, φησὶν, αὐτῆς καλεῖσθαι ποιήματα. Οὗ δὴ χάριν καὶ εἰς πολλὰ αὐτὴν εἰσήγαγον σώματα γυναικεῖα, καὶ εἰς ἐκείνην ὃὲ τὴν Ἑλένην, δι᾽ ἣν ὁ Τρωϊχὸς ἐγένετο πόλεμος. Ταύτης ἕνεκα καὶ αὐτὸν ἔλεγε κατεληλυθέναι, ὥστε καὶ αὐτὴν τῶν ἐπικειμένων ἐλευθερῶσαι δεσμῶν, καὶ τοῖς ἀνθρώποις διὰ τἧς εἰς αὐτὸν ἐπιγνώσεως παρασχεῖν σωτηρίαν" κατἐληλυθέναι δὲ ἀλλοιούμενον, ὥστε μὴ γνωσθῆναι τοῖς τὴν κτίσιν οἰχονομοῦσιν ἀγγέλοις. καὶ φανῆναι ἕν Ἰουδαίᾳ ὡς ἄνθρωπον μὴ ὄντα ἄνθρωπον, καὶ παθεῖν ἥκιστα πεπονθότα " τοὺς δὲ προφήτας τῶν ἀγγόλων ὑπουργοὺς γεγενῆσθαι. Τοὺς δὲ εἰς αὐτὸν πιστεύοντας ἐκέλευσε μὴ προσέχειν ἐκείνους, μηδὲ φρίττειν τῶν νόμων τὰς ἀπειλὰς, ἀλλὰ πράττειν ὡς ἐλευθέρους ἅπερ ἂν ἐθελήσωσιν " οὐ γὰρ διὰ πράξεων ἀγαθῶν, ἀλλὰ διὰ χάριτος τεύξεσθαι τῆς σωτηρίας. Οὗ δὴ χάριν οἱ τῆς τούτου συμμορίας πᾶσαν ἐτόλμων ἀσέλγειαν, καὶ μαγγανείαις ἐχρῶντο παντοδαπαῖς, ἐρωτικά τινα καὶ ἀγώγιμα μηχανώμενοι, καὶ τὰ ἄλλα ὅσα τῆς γοητείας ἴδια ὡς θεῖα μετιόντες μυστήρια. Καὶ τούτου μὲν ὃν τύπῳ Διὸς εἰκόνα κατασκευάσαντες, τῆς δὲ γε Ἑλένης ἐν τῷ εἴδει τῆς ᾿Αθηνᾶς, καύταις ἐθυμίων καὶ ἔσπενδον, καὶ ὡς θεοὺς προσεχύγουν, Σιμωνιανοὺς ἑαυτοὺς ὀνομάζοντες. Ἔχ τῆσδε αἱρέσεως, οὐκ ἐπὶ πλεῖστον διήρκεσαν, ἀλλὰ λήθη

Simōn de prōtos, ho Samareitēs ho magos, tēs toutou kakotechnias hypourgos anephanē. Hos apo Gitthōn hormōmenos (kōmē de hautē Samareias),. kai goēteias eis akron elasas, prōton men pollous epeise di’ hēs edra teratourgias, prosedreuein autǭ, kai theian tina dynamin onomazein. Epeita de, tous apostolous idōn alētheis ontōs kai theias thanmatourgias epitelountas, kai tois prosiousi dōrēumegous tēn charin tou Pneumatos, axiōn tēn isēn par᾽ hautōn exousian lathein, epeidē ho megas Petros ephōrasen autou tēn pamponēron gnōmēn, kai tois tēs metanoias therapeusai pharmakois ta dysiata tēs dianoias prosetaxe traumata, euthys ekeinos pros tēn proteran epanēlthe kakotechnian, kai tēn Samareian katalipōn, hōs dexamenēn ta sōtēria spermata, pros tous mēdepō geōrgēthentas hypo tōn apostolōn exedramen, hina tais manganeiais … apostolōn apophēnę̄ ta dogmata. ᾿All᾽ hē theia charis ton megan Petron kata tēs toutou manias chathōplisen. Houtos gar hepomenos, tēn mysaran hautou didaskalian, hoion homichlēn tina kai zophon apeschedannyto, tēs de alētheias tou phōtos tas aktinas edeikny. ᾿ll᾽ homōs kai prophanōs dielenchomenos ho triso athlios, ouk epausato kata tēs alētheias paratattymenos, heōs eis tēn Rhōmēn aphiketo, Klaudiou Kaisaros basileuontos. Tosouton de Rhōmaious tais goēteiais chateplēxen, hōs kai stēlę̄ timēthēnai chalkę̄. ᾿Alla palin ho theios aphikomenos Petros, egymnōsen auton tōn tę̄s apatēs pterōn, kai telos eis agōna thaumatourgias proskalesamenos, kai theias charitos kai goēteias to diaphoron deixas, pantōn horōntōn Rhōmaiōn, aph᾽ hypsous auton pollou chaterrhaxe proseuxamenos, kai trys autoptas tou thaumatos eis sōtērian ex rēsen outos toiou- ha ton mython egennēsen " !Apeiron tina hypetheto dynamin tautēn de rhizōma tōn holōn ekalesen. Einai de autēn pyr ephēse, diplēn energeian echon, tēn men phainomenēn, tēn de kekrymmenēn " ton de kosmon gennēton einai, gegenēsthai de ek tēs phainomenēs tou pyros energeias " prōton de ex hautēs prouylēthēnai treis syzygias, has kai rhizas ekalese" choi tēn men prōtēn prosēgoreuse goun kai epinoian, tēn hoe deuteran, rōgēn kai engoian, tēn de tritēn «logismon kai enthymēsin. Heauton de tēn apeiron ōnomase dynamin, kai Ioudaiois men hōs Huion phanēnai, pros de Samareitas hōs Patera en de tois allois ethnesin hōs Pneuma hagion epiphoitēsai. Kai heteran de tina epi tegous hestōsan, prosagoreuomenēn ᾿Elenēn, synoikon poiēsamenos, tēn prōtēn hautou ennoian ephasken heinai, kai mētera tōn holōn ōnomaze, kai di᾽ autēs kai tous angelous, kai tous archangelous pepoiēkenai " hypo de tōn angelōn dēmiourgēthēnai ton kosmon " eita tous ag… Ou gar edoulonto, phēsin, autēs kaleisthai poiēmata. Hou dē charin kai eis polla autēn eisēgagon sōmata gynaikeia, kai eis ekeinēn hoe tēn Helenēn, di᾽ hēn ho Trōïchos egeneto polemos. Tautēs heneka kai auton elege katelēlythenai, hōste kai autēn tōn epikeimenōn eleutherōsai desmōn, kai tois anthrōpois dia tēs eis auton epignōseōs paraschein sōtērian" katelēlythenai de alloioumenon, hōste mē gnōsthēnai tois tēn ktisin oichonomousin angelois. kai phanēnai hen Ioudaią hōs anthrōpon mē onta anthrōpon, kai pathein hēkista peponthota " tous de prophētas tōn angolōn hypourgous gegenēsthai. Tous de eis auton pisteuontas ekeleuse mē prosechein ekeinous, mēde phrittein tōn nomōn tas apeilas, alla prattein hōs eleutherous haper an ethelēsōsin " ou gar dia praxeōn agathōn, alla dia charitos teuxesthai tēs sōtērias. Hou dē charin hoi tēs toutou symmorias pasan etolmōn aselgeian, kai manganeiais echrōnto pantodapais, erōtika tina kai agōgima mēchanōmenoi, kai ta alla hosa tēs goēteias idia hōs theia metiontes mystēria. Kai toutou men hon typǭ Dios eikona kataskeuasantes, tēs de ge Helenēs en tǭ eidei tēs ᾿Athēnas, kautais ethymiōn kai espendon, kai hōs theous prosechygoun, Simōnianous heautous onomazontes. Ech tēsde haireseōs, ouk epi pleiston diērkesan, alla lēthē

Simon, the Samaritan magician, was the first to appear as the servant of the devil's evil craft. He came from Gitta (a village of Samaria), and having driven sorcery to its height, he first persuaded many, by the wonders he worked, to attend on him and to call him a certain divine power. Then, seeing the apostles performing true and truly divine miracles and bestowing the grace of the Spirit on those who came to them, he asked to receive equal authority from them. When the great Peter detected his utterly wicked intention and ordered him to heal the hard-to-cure wounds of his mind with the medicines of repentance, he at once went back to his former evil craft. Leaving Samaria, since it had received the saving seeds, he ran off to those not yet cultivated by the apostles, so that by his sorceries he might … the doctrines of the apostles. But divine grace armed the great Peter against his madness. Following him, Peter scattered his loathsome teaching like a mist and darkness and showed the rays of the light of truth. Yet, though plainly refuted, the thrice-wretched man did not cease to array himself against the truth until he came to Rome in the reign of Claudius Caesar. He so astounded the Romans with his sorceries that he was even honored with a bronze statue. But the divine Peter came there too and stripped him of the wings of his deceit; and at last, calling him to a contest of miracles and showing the difference between divine grace and sorcery, while all the Romans looked on he brought him crashing down from a great height by his prayer, and he … the eyewitnesses of the miracle to salvation. This man gave birth to a fable of this kind. He posited a certain infinite power, which he called the root of all things. He said it is fire, having a twofold activity, one visible and the other hidden; that the world is generated, and was generated from the visible activity of the fire; and that from it there first came forth three pairs, which he also called roots: the first he named Mind and Thought, the second Voice and Name, the third Reasoning and Reflection. Himself he named the infinite power, and said that he appeared to the Jews as Son, to the Samaritans as Father, and among the other nations visited as Holy Spirit. And having taken as his companion another woman, one who stood on a roof, called Helen, he said that she was his First Thought, called her mother of all things, and said that through her he had made the angels and archangels, and that the world was fashioned by the angels. Then the angels … For they did not wish, he says, to be called her creatures. For this reason they also put her into many women's bodies, including that Helen on whose account the Trojan War took place. On her account, he said, he himself had come down, so as to free her from the bonds laid on her, and to give people salvation through knowledge of himself. He came down changing his form, so as not to be recognized by the angels who govern creation, and appeared in Judea as a man though he was not a man, and suffered though he did not suffer at all. The prophets, he said, were servants of the angels. He ordered those who believed in him not to heed them nor to dread the threats of the laws, but to do as free men whatever they wished; for they would obtain salvation not through good deeds but through grace. For this reason the members of his company dared every licentiousness and used sorceries of every kind, contriving love charms and spells, and practicing all the other arts of sorcery as if they were divine mysteries. They made an image of him in the form of Zeus and of Helen in the form of Athena, burned incense and poured libations to these and worshiped them as gods, calling themselves Simonians. [The adherents] of this heresy did not last very long, but oblivion …

Acts 8:9–24 (allusion, high confidence)

Notes and citation

Summary: Theodoret tells of Simon Magus, his clash with Peter in Samaria and Rome, and his doctrine of the infinite power, Helen as First Thought, angels as world-makers, and salvation by grace without works.

Many lines of the scan were Migne's Latin column read as Greek; these are removed by logged corrections, and Greek words lost with them are marked “…”. The chapter breaks off at the end.
Theodoret draws on Irenaeus, Haer. 1.23, and Justin, 1 Apol. 26 (the statue at Rome). The contest with Peter and Simon's fall come from the later Petrine legends, which Theodoret repeats as history.
“Voice and Name”: the OCR reads ρωγὴν καὶ ἔνγοιαν; the standard list (Hippolytus, Ref. 6.12) is Voice and Name, which the context requires; translated so.

Notes on the original text

Digital text corrected (Latin debris; Greek words lost; OCR split word; column letter; footnote variant and Migne's Latin column read as Greek; marginal title; Greek lines lost; stray letter): καὶ τ. ἄλλ. 014. καὶ τῶν ἀπὸ Βαλεντίνου τὰς ἀφορμὰς εἰληφότων. ᾿" ς. 11. 47 ἢ Δα !οἰ 5“ ν 6] ]ογθ, 5646 οΒοαϊοη(λ τ δἰ δὲ Πυ πιο ἰθούταῖῃ οοἴοτα οἵ ῥ᾽ οί 8. Βοι ηα ϑράγσοτα εκ, πολ Ἂ ᾳυοὰ ϑαγηλτία υἱοὶ ποιιθ δϑί, οὐ απάϊιβ, εἱ δὰ ἃ → ; γι. θυο ἀοηῦθμ δα τϊγΔου τα π ΟΟΓΔΠΊ6η Οὔ → … ; ῬἙ. αυτὸν → Ἑαυτὸν; ἄπειρον Ὁ ὠνόμασε → ἄπειρον ὠνόμασε; ἀγ- Σίμωνος αἵρεσις. Οὐ → ἀγ… Οὐ; ποιήματα. Α Οὗ → ποιήματα. Οὗ; σωτηρίας. Β Οὗ → σωτηρίας. Οὗ.

Extrabiblical texts: Irenaeus, Haer. 1.23.1 (Against Heresies; allusion); Justin, 1 Apol. 26 (First Apology; allusion)

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 1.1 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-1) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.2PG 83

Μένανδρος δέ τις, καὶ αὐτὸς Σαμαρείτης, ἀπὸ Χαδραὶ κώμης οὕτω καλουμένης ὁρμώμενος, τὴν μὲν ἐκείνον διεδέξατο γοητείαν, ἑαυτὸν δὲ οὐ τὴν πρώτην ὠνόμασε δύναμιν" ἄγνωστον γὰρ ἔφησε ταύτην " ἀλλ᾽ ὑπ᾽ ἐκείνης ἀπεστάλθαι βρενθυόμενος Σωτῆρα ἑαυτὸν προαηγόρευσε, τοὺς δὲ ἀγγέλους, τῷ Σίμωνι παραπλησίωξ;, ὑπὸ τῆς ἐννοίας ἔφησε προδληθῆναι, καὶ τούτους τὸν κόσμον δημιουργῆσα:" σώζεσθαι δὲ τοὺς εἰς αὐτὺν βαπτιζομένους, καὶ κρείττους ἀποτελεῖσθαι κὰν τῷδε τῷ βίῳ, καὶ λαμδάνειν δύναμιν εἰς τὸ ῥᾷστα τῶν κοσμοποιῶν … ὁ ἐν φιλοσόφου σχήματι τῆς ἀληθείας γεγενημένος αυνήγορος, καὶ τὸν τοῦ μαρτυρίου ἀναδησάμενος στέφανον, καὶ Εἰρηναῖος, οὗ καὶ πρόσθεν ἐμνήσθημεν " ἀποστολικὸς δὲ καὶ οὗτος ἀνήρ" καὶ Ὠριγένης, Σατορνῖλος, καὶ Βασιλίδης, ὁ μὲν αὐχῶν πατρίδα τὴν ᾿Αντιόχειαν τὴν Ὀρόντῃ τῷ ποταμῷ γειτονεύουσαν, διδασκάλῳ καὶ ἀλλήλοις ἀνέπλασαν μύθους" ἄμφω δὲ ἐπὶ ᾿Αδριανοῦ τοῦ Καίσαρος ἐγένοντο.

Menandros de tis, kai autos Samareitēs, apo Chadrai kōmēs houtō kaloumenēs hormōmenos, tēn men ekeinon diedexato goēteian, heauton de ou tēn prōtēn ōnomase dynamin" agnōston gar ephēse tautēn " all᾽ hyp᾽ ekeinēs apestalthai brenthyomenos Sōtēra heauton proaēgoreuse, tous de angelous, tǭ Simōni paraplēsiōx?, hypo tēs ennoias ephēse prodlēthēnai, kai toutous ton kosmon dēmiourgēsa:" sōzesthai de tous eis autyn baptizomenous, kai kreittous apoteleisthai kan tǭde tǭ biǭ, kai lamdanein dynamin eis to rhąsta tōn kosmopoiōn … ho en philosophou schēmati tēs alētheias gegenēmenos aunēgoros, kai ton tou martyriou anadēsamenos stephanon, kai Eirēnaios, hou kai prosthen emnēsthēmen " apostolikos de kai houtos anēr" kai Ōrigenēs, Satornilos, kai Basilidēs, ho men auchōn patrida tēn ᾿Antiocheian tēn Orontę̄ tǭ potamǭ geitoneuousan, didaskalǭ kai allēlois aneplasan mythous" amphō de epi ᾿Adrianou tou Kaisaros egenonto.

A certain Menander, himself a Samaritan, from a village called Chabrai, inherited Simon's sorcery. He did not call himself the first power, for he said that it is unknown; but, swaggering, he declared that he had been sent by it and called himself Savior. Like Simon he said that the angels were put forth by Thought and that they fashioned the world; and that those baptized into him are saved, become superior even in this life, and receive power to [overcome] the world-makers most easily … who in the garb of a philosopher became an advocate of the truth and bound on the crown of martyrdom, and Irenaeus, whom we mentioned before, he too an apostolic man, and Origen. Satornilus and Basilides, the one boasting Antioch near the river Orontes as his homeland, … fashioned fables [different from] their teacher and from one another. Both lived under Hadrian Caesar.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Theodoret describes Menander, Simon's successor, who called himself Savior; the text then lists the writers who refuted these heretics and introduces Satornilus and Basilides.

Lines are lost after “most easily”: the end of the account of Menander and the beginning of the list of his refuters. The one “in the garb of a philosopher” who won martyrdom is Justin. Source: Irenaeus, Haer. 1.23.5–1.24.1.

Notes on the original text

Digital text corrected (garbled OCR at a lost line): ἰδυνάνος ὁ ἐν → … ὁ ἐν.

Extrabiblical texts: Irenaeus, Haer. 1.23.5 (Against Heresies; allusion)

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 1.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-2) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.3PG 83

Ἐγὼ δὲ τὴν Σατορνίλου πρῶτον ἐπιδείξω “ μυθολογίαν. Οὗτος, τῷ Μενάνδρῳ παραπλησίως, ἕνα ἔφησεν εἶναι Πατέρα παντάπασιν ἄγνωστον " τοῦτον δὲ ἀγγέλους δημιουργῆσαι, καὶ τὰς ἄλλας δυνάμεις " ἑπτὰ δέ τινας ἐκ τούτων τὸν κόσμον ποιῆσαι, καὶ τὸν ἄνθρωπον. διαπλάσαι, καὶ αὑτούς φησιν εἰρηκέναι τὸ, ε Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν. » Τοῦ δὲ πλάσματος ἀνορθοῦσθαι μὴ δυναμένου, ἀλλὰ σκώληκος δίκην ἐρπύζοντος, οἰχτείρασα, φησὶν, ἡ θεία δύναμις, ζωῆς σπινθῇρα κατέπεμψε, καὶ τὸν ἀτελῆ ἄνθρωπον ἐτελεσιούργησε " τοῦτον δὲ τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν τοῦ ζώου διάλυσιν, ἀνατρέχειν πρὸς τὴν ἀποστείλασαν δύναμιν. Τὸν ὃὲ Σωτῆρα καὶ Κύριον. οὐκ ἀγένητὸν μόνον, ἀλλὰ καὶ ἀγέννητον ἔφησε, καὶ ἀσώματον, καὶ ἀνείδεον " φαντασίᾳ δὲ μᾶλλον, οὐκ ἀληθείᾳ τοῖς ἀνθρώποις ἐπιφανῆναι. Τὸν δὲ. τῶν Ἰουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἴρηκεν εἶναι. Εἶτα τοῦ πλάσματος ἐπιλησθεὶς (ἀγέννητον γὰρ προσηγόρευσε τὸν Σωτῆρα), τὸν πατέρα φησὶ τοῦ Χριστοῦ, καταλῦσαι βουλόμενον μετὰ τῶν ἄλλων ἀγγέλων καὶ τὸν τῶν Ἰουδαίων Θεὸν, ἀποστεῖλαι τὸν: Χριστὸν εἰς τὸν κόσμον ἐπὶ σωτηρίᾳ τῶν εἰς αὐτὸν πιστευόντων ἁνθρώπων. Δύο τῶν ἀνθρώπων εἶναι λέγει διασχρορὰς, γαὶ τοὺς μὲν εἶναι ἀγαθοὺς, τοὺς δὲ πονηροὺς, καὶι ταύτην ἕν φύσει τὴν διαφορὰν εἰληφέναι. Τῶν δὲ πονηρῶν δαιμόνων τοῖς πονηροῖς συμπραττόντων, ἦλθε, φησὶν, ὁ Σιυυτὴρ ἐπαμῦναι τοῖς ἀγαθοῖς. Τὸν δὲ γάμον οὗτος πρῶτος τοῦ διαθδόλου διδασκαλίαν ὠνόμασε. Νομοθετεῖ δὲ καὶ ἐμψύχων ἀπέχεσθαι. Τῶν δὲ προφητειῶν τὰς μὲν) ὑπὸ τῶν κοσμοποιῶν ἀγγέλων ἔφησεν εἰρῆσθαι, τὰς δὲ ὑπὸ τοῦ Σατανᾶ καὶ τοῦτον δὲ ἄγγελον εἶναι, διαφερόντως ἀντιπράττοντὰ τῷ τῶν Ἰουδαίων Θεῷ.

Egō de tēn Satornilou prōton epideixō “ mythologian. Houtos, tǭ Menandrǭ paraplēsiōs, hena ephēsen einai Patera pantapasin agnōston " touton de angelous dēmiourgēsai, kai tas allas dynameis " hepta de tinas ek toutōn ton kosmon poiēsai, kai ton anthrōpon. diaplasai, kai hautous phēsin eirēkenai to, e Poiēsōmen anthrōpon kat᾽ eikona kai kath᾽ homoiōsin. » Tou de plasmatos anorthousthai mē dynamenou, alla skōlēkos dikēn erpyzontos, oichteirasa, phēsin, hē theia dynamis, zōēs spinthę̄ra katepempse, kai ton atelē anthrōpon etelesiourgēse " touton de ton spinthēra tēs zōēs meta tēn tou zōou dialysin, anatrechein pros tēn aposteilasan dynamin. Ton hoe Sōtēra kai Kyrion. ouk agenēton monon, alla kai agennēton ephēse, kai asōmaton, kai aneideon " phantasią de mallon, ouk alētheią tois anthrōpois epiphanēnai. Ton de. tōn Ioudaiōn Theon hena tōn angelōn eirēken einai. Eita tou plasmatos epilēstheis (agennēton gar prosēgoreuse ton Sōtēra), ton patera phēsi tou Christou, katalysai boulomenon meta tōn allōn angelōn kai ton tōn Ioudaiōn Theon, aposteilai ton: Christon eis ton kosmon epi sōtērią tōn eis auton pisteuontōn hanthrōpōn. Dyo tōn anthrōpōn einai legei diaschroras, gai tous men einai agathous, tous de ponērous, kaii tautēn hen physei tēn diaphoran eilēphenai. Tōn de ponērōn daimonōn tois ponērois symprattontōn, ēlthe, phēsin, ho Siyytēr epamynai tois agathois. Ton de gamon houtos prōtos tou diathdolou didaskalian ōnomase. Nomothetei de kai empsychōn apechesthai. Tōn de prophēteiōn tas men) hypo tōn kosmopoiōn angelōn ephēsen eirēsthai, tas de hypo tou Satana kai touton de angelon einai, diapherontōs antiprattonta tǭ tōn Ioudaiōn Theǭ.

I shall first set out the mythology of Satornilus. Like Menander, he said that there is one Father, wholly unknown; that he made angels and the other powers; that seven of these made the world and formed man; and he says that they said, “Let us make man in our image and likeness.” Since the thing they had formed could not stand upright but crawled like a worm, the divine power, he says, took pity and sent down a spark of life and completed the incomplete man; and after the creature's dissolution this spark of life runs back to the power that sent it. The Savior and Lord he called not only unbegotten but also unborn, bodiless and formless, and said that he appeared to people in appearance rather than in truth. The God of the Jews he said was one of the angels. Then, forgetting his own fiction (for he had called the Savior unborn), he says that the Father of Christ, wishing to destroy the God of the Jews together with the other angels, sent Christ into the world for the salvation of people who believe in him. He says there are two kinds of people, some good and some evil, and that this difference comes by nature; and since the evil demons work with the evil, the Savior came, he says, to help the good. He was the first to call marriage a teaching of the devil. He also lays down that one must abstain from animate things. Of the prophecies, he said, some were spoken by the world-making angels and others by Satan; and Satan too is an angel, who works especially against the God of the Jews.

Gen 1:26 (quotation, high confidence)

Notes and citation

Summary: Satornilus taught an unknown Father, seven world-making angels, a Christ who only seemed to appear, two natural kinds of people, and that marriage is of the devil.

Source: Irenaeus, Haer. 1.24.1–2. Satornilus's rejection of marriage and animal food is reported, not endorsed.

Notes on the original text

Digital text corrected (column letter and OCR slip (κατέπεμψε)): σπινθῇρα Β "ατέπεμψε → σπινθῇρα κατέπεμψε.

Extrabiblical texts: Irenaeus, Haer. 1.24.1 (Against Heresies; allusion)

Topics: Heresy

Cite (SBL): Theodoret, Haer. fab. 1.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-3) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.4PG 83

Ὁ δὲ Βασιλίδης, τούτων ὡς εὐτελῶν καταφρονήσας τῶν μύθων, ἑτέρους δυσσεόεστέρους Ἔφησε γὰρ τὸν ᾿Αγέννητον Νοῦν πρῶτον γεννῆσαι, ἐκ δὲ τοῦ Νοὸς προδληθῆναι τὸν Λόγον, Φρόνησιν δὲ ἀπὸ τοῦ Λόγου, ἀπὸ δὲ τῆς Φρονήσεως Σοφίαν καὶ Δύναμιν, ἐκ δὲ τούτων ἀγγέλους καὶ ἀρχαγγέλους " τούτους δὲ δημιουργῆσαι τὸν οὐρανόν - ἐκ δὲ τῆς τούτων ἀποῤῥοίας ἄλλους γενομένους ἀγγέλους, ἅλλον οὐρανὸν ποιῆσαι τῷ πρώτῳ προσόμοιον " εἶτα πάλιν ἐκ τῆς τούτων ἀποῤῥοίας ἑτέρους φύντας, τεχτήνασθαι καὶ τούτους ἕτερον οὐρανὸν, καὶ τοὺς ἐκ τούτων πάλιν ἄλλον, καὶ μέχρι τριαχοσιοστοῦ καὶ ἑξηκοστοῦ πέμπτου διαρκέσαι τὴν γενομένην ἀπόῤῥοιαν, καὶ τὴν τῶν οὐρανῶν δημιουργίαν " τοὺς δὲ τὸν οὐρανὸν τὸν ἔσχατον, τὸν ὑφ᾽ ἡμῶν ὁρώμενον, οἰκοῦντας ἀγγέλους δημιουργῆσαι τὸν κόσμον, καὶ τὴν τῆς γῆς διανείμασθαι δεσποτείαν, ἕνα δὲ χληρωθῆναι τὴν τῶν Ἰουδαίων οἰκονομίαν, καὶ τοῦτον ἄρχειν τῶν ἄλλων. βουληθέντι δὲ τούτῳ τοῖς οἰκείοις ἅπαντα ὑποτάξαι τὰ ἔθνη, τοὺς ἄλλους ἄρχοντας ἀντιπράξασθαι, τὸν δὲ ᾿Αγέννητον ταῦτα θεώμενον τὸν πρωτόγονον αὐτοῦ Νοῦν ἀποστεῖλαι, ὃν καὶ Χριστὸν προσηγόρευσεν, ὥστε σῶσαι τοὺς πιστεῦσαι προαιρουμένους " παθεῖν δὲ τοῦτον οὐδαμῶς λέγει, ἀλλὰ Σίμωνα τὸν Κυρηναῖον ὑπομεῖναι τὸ πάθος νομισθέντα εἶναι Χριστόν " τὸν δὲ Χριστὸν πόῤῥωθεν ὁρῶντα, Ὑελᾷν τῶν Ἰουδαίων τὴν ἀπόνοιαν, εἶθ᾽ ὕστερον ἀπελθεῖν πρὸς τὸν ἀποστείλαντα. Χρῆναι δὲ πιστεύειν ἔλεγεν, οὐκ εἰς τὸν ἐσταυρωμένον, ἀλλ᾽ εἰς τὸν ἐσταυρῶσθαι δόξαντα. Οὕτω γὰρ, φησὶ, δυνατὸν τῆς τῶν χυσμοποιῶν δυναστείας ἀπαλλαγῆναι. Ἠρνήθη δὲ καὶ οὗτος τῆς σαρκὸς τὴν ἀνάστασιν, τὰς δὲ προφητείας καὶ αὐτὸς ὑπ᾽ ἀγγέλων ἔφησε γεγενῆσθαι, τὸν δὲ νόμον ὑπὸ τοῦ ἄρχοντος τεθῆναι τῶν Ἰουδαίων. Τῶν δὲ εἰδωλοθύτων ἀδεῶς μεταλαμθάνειν προσέταξε, καὶ τὰς ἀπειρημένας πράξεις ἀδιακρίτως ἐπιτελεῖν. Καὶ οὗτοι δὲ, ὁμοίως τοῖς ἀπὸ Μενάνδρου καὶ Σίμωνος, καὶ ἐπῳδαῖς χρῶνται, καὶ γοητείαις, καὶ παντοδαπαῖς μαγγανείαις. Καὶ ἀγγέλων δὲ ὀνόματα διαπλάσαντες, τοὺς μὲν τὸν πρῶτον ἔχειν ἔφασαν οὐρανὸν, τοὺς δὲ τὸν δεύτερον, καὶ ἐφεξῆς μέχρι τοῦ πέμπτου καὶ ἑξηκοστοῦ καὶ τριαχοσιοστου, Τὸν δὲ Σωτῆρα καὶ Κύριον Καυλακαύαν ὀνομάξονσι. Ταῦτα δὲ ἄῤῥητα εἶναι καλοῦσι, καὶ οὐ πᾶσι χωρητὰ καὶ καταληπτὰ, ἀλλὰ ἑνὶ ἀπὸ χιλίων. Εἶναι δὲ τὸν ἄρχοντα αὐτῶν φησιν ᾿Αὐρασάξ " ἡ γὰρ Ψψήφος τοῦ ὀνόματος τῶν τξε' οὐρανῶν σημαίνει τὸν ἀριθμόν. Εἶχε δὲ καὶ προφῆτας ὁ Βασιλίδης, Βαρχάθαν καὶ Βαρχὼφ, καὶ ἑτέρους τινὰς παραρωτέρους ἀνέπλασς μύθους, οὗς διὰ τὴν τῶν ἕντευ δὲ, ὁ τοῦ Βασιλίδου υἱὸς, μετά τινος ἐπιθήχης τὴν τοῦ πατρὸς μυθολογίαν ἐκράτυνε. Καταγωνίζουται καὶ Εἰρηναῖος, καὶ Κλήμης ὁ Στρωματεὺς, δὲ τούτους, ᾿Αγρίππας, ὁ καὶ Κάστωρ ἐπίκλην, καὶ Ὠριγένης, τῆς ἀληθείας ὑπερμαχοῦντες.

Ho de Basilidēs, toutōn hōs eutelōn kataphronēsas tōn mythōn, heterous dysseoesterous Ephēse gar ton ᾿Agennēton Noun prōton gennēsai, ek de tou Noos prodlēthēnai ton Logon, Phronēsin de apo tou Logou, apo de tēs Phronēseōs Sophian kai Dynamin, ek de toutōn angelous kai archangelous " toutous de dēmiourgēsai ton ouranon - ek de tēs toutōn aporrhoias allous genomenous angelous, hallon ouranon poiēsai tǭ prōtǭ prosomoion " eita palin ek tēs toutōn aporrhoias heterous phyntas, techtēnasthai kai toutous heteron ouranon, kai tous ek toutōn palin allon, kai mechri triachosiostou kai hexēkostou pemptou diarkesai tēn genomenēn aporrhoian, kai tēn tōn ouranōn dēmiourgian " tous de ton ouranon ton eschaton, ton hyph᾽ hēmōn horōmenon, oikountas angelous dēmiourgēsai ton kosmon, kai tēn tēs gēs dianeimasthai despoteian, hena de chlērōthēnai tēn tōn Ioudaiōn oikonomian, kai touton archein tōn allōn. boulēthenti de toutǭ tois oikeiois hapanta hypotaxai ta ethnē, tous allous archontas antipraxasthai, ton de ᾿Agennēton tauta theōmenon ton prōtogonon autou Noun aposteilai, hon kai Christon prosēgoreusen, hōste sōsai tous pisteusai proairoumenous " pathein de touton oudamōs legei, alla Simōna ton Kyrēnaion hypomeinai to pathos nomisthenta einai Christon " ton de Christon porrhōthen horōnta, Hyeląn tōn Ioudaiōn tēn aponoian, eith᾽ hysteron apelthein pros ton aposteilanta. Chrēnai de pisteuein elegen, ouk eis ton estaurōmenon, all᾽ eis ton estaurōsthai doxanta. Houtō gar, phēsi, dynaton tēs tōn chysmopoiōn dynasteias apallagēnai. Ērnēthē de kai houtos tēs sarkos tēn anastasin, tas de prophēteias kai autos hyp᾽ angelōn ephēse gegenēsthai, ton de nomon hypo tou archontos tethēnai tōn Ioudaiōn. Tōn de eidōlothytōn adeōs metalamthanein prosetaxe, kai tas apeirēmenas praxeis adiakritōs epitelein. Kai houtoi de, homoiōs tois apo Menandrou kai Simōnos, kai epǭdais chrōntai, kai goēteiais, kai pantodapais manganeiais. Kai angelōn de onomata diaplasantes, tous men ton prōton echein ephasan ouranon, tous de ton deuteron, kai ephexēs mechri tou pemptou kai hexēkostou kai triachosiostou, Ton de Sōtēra kai Kyrion Kaulakauan onomaxonsi. Tauta de arrhēta einai kalousi, kai ou pasi chōrēta kai katalēpta, alla heni apo chiliōn. Einai de ton archonta autōn phēsin ᾿Aurasax " hē gar Pspsēphos tou onomatos tōn txe' ouranōn sēmainei ton arithmon. Eiche de kai prophētas ho Basilidēs, Barchathan kai Barchōph, kai heterous tinas pararōterous aneplass mythous, hous dia tēn tōn henteu de, ho tou Basilidou huios, meta tinos epithēchēs tēn tou patros mythologian ekratyne. Katagōnizoutai kai Eirēnaios, kai Klēmēs ho Strōmateus, de toutous, ᾿Agrippas, ho kai Kastōr epiklēn, kai Ōrigenēs, tēs alētheias hypermachountes.

Basilides despised these fables as cheap and [devised] other, more impious ones. He said that the Unbegotten first begot Mind; from Mind came forth the Word, from the Word Prudence, from Prudence Wisdom and Power, and from these angels and archangels; these made the heaven. From their outflow other angels came into being and made another heaven like the first; then again others sprang from their outflow and these too built another heaven, and those from them yet another, and the outflow and the making of heavens went on to the three hundred and sixty-fifth. The angels who inhabit the last heaven, the one we see, made the world and divided the rule of the earth among them; one was allotted the governance of the Jews, and he rules the others. When he wished to subject all the nations to his own people, the other rulers opposed him; and the Unbegotten, seeing this, sent his firstborn Mind, whom he also called Christ, to save those who choose to believe. He says that he did not suffer at all, but that Simon of Cyrene endured the passion, being thought to be Christ, while Christ, watching from a distance, laughed at the folly of the Jews and afterwards went away to the one who had sent him. One must believe, he said, not in the one crucified but in the one who seemed to be crucified; for so, he says, one can be freed from the dominion of the world-makers. He too denied the resurrection of the flesh. The prophecies, he too said, came from angels, and the law was laid down by the ruler of the Jews. He ordered his followers to partake of things sacrificed to idols without fear and to do forbidden acts without distinction. These too, like the followers of Menander and Simon, use incantations, sorcery and magic of every kind. They fashioned names of angels and said that some hold the first heaven, others the second, and so on up to the three hundred and sixty-fifth. The Savior and Lord they name Kaulakau. These things they call unspeakable, not to be grasped or understood by all, but by one in a thousand. Their ruler, he says, is Abrasax; for the numerical value of the name signifies the number of the 365 heavens. Basilides also had prophets, Barkabbas and Barkoph, and fashioned certain other … fables, which on account of … [Isidore], the son of Basilides, strengthened his father's mythology with some addition. Against these contend Irenaeus, Clement the Stromatist, Agrippa surnamed Castor, and Origen, fighting for the truth.

Textual problem in this passage: see the notes.

Matt 27:32 (allusion, medium confidence) · 1 Cor 8:1–13 (echo, low confidence)

Notes and citation

Summary: Basilides taught a chain of emanations, 365 heavens, world-making angels, a Christ who did not suffer while Simon of Cyrene was crucified in his place, and the secret names Kaulakau and Abrasax.

Footnotes citing Epiphanius and Migne's Latin column are removed by logged corrections; some Greek words are lost (marked …). The name of Basilides' son (Isidore, as in Clement, Strom. 2.20.113) is lost in the scan and supplied in brackets.
Sources: Irenaeus, Haer. 1.24.3–7; Eusebius, Hist. eccl. 4.7.6–8 (Agrippa Castor, Barkabbas and Barkoph). The value of ΑΒΡΑΣΑΞ in Greek numerals is 365.

Notes on the original text

Digital text corrected (Latin debris; Latin debris inside a word; footnotes on Epiphanius's readings printed in the column): εἶτα. δοϊπ Παπὶ υἱἱα. ἘρΡΙΡμαπίυ5, σπινθῆρα τῆς αὐτῆς δυνάμεως. ἊΝ ἔπαμ. -. ἀγ. Ἐρίρῃ. ἐπὶ βοηθείᾳ τῶν ἀγαθῶν ἀνθρώπων. ΠΙ5 Δἀάϊι, Καὶ ἐπὶ καταλύσει τῶν πονηοὧν καὶ τῶν δαιμόνων. πάλιν → εἶτα πάλιν; Α οα]υπὶ, οἱ αὶ οχ πὶ. τεχτήνασθαι → τεχτήνασθαι; τυ δαπιἰηἰϑιγαιίομοπὶ βου πὶ 6586, οἱ ΒΌπο 8115 αυϊοτοάστγο νηὶ. σης ἀυΐοπι τ Ἶ πιὸ ρΑ55 πὶ 6550 ἀλλὰ Σίμωνα → ἀλλὰ Σίμωνα; Ὦ ἠρίηάα τἀ δυπ φαΐ νομισθέντα → νομισθέντα; ἀγῃ Ι ἰ γέλων → ἀγγέλων; πρῶ- Ο μοττο ἱπο τον → πρῶτον.

Extrabiblical texts: Irenaeus, Haer. 1.24.3 (Against Heresies; allusion); Eusebius, Hist. eccl. 4.7.7 (Church History; allusion)

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 1.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-4) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.5PG 83

Ὁ δὲ Καρποκράτης, ᾿Αλεξανδρεὺς ὧν τὸ γένος, ὑπὸ μὲν ἀγγέλων καὶ αὐτὸς τὴν κτίσιν ἔφησε γεγε… τῆς Μαρίας γεννηθῆναι τοῖς ἄλλοις ἀνθρώποις παραπλητίως, ἀρετῇ δὲ αὐτὸν διαπρέψαι, καὶ καθαρὰν. ἐσχηκότα ψυχὴν, καὶ μεμνημένην τῆς μετὰ τοῦ ἀγεννήτου διαγωγῆς. Φησὶ δὲ καὶ τοὺς ἐκείνῳ πᾳραπλησίως, τῶν κοσμοποιῶν ἀγγέλων καταφρονήσαντᾶς, ὁμοίως λαμδάνειν δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια. Εἰ δὲ καὶ καθαρωτέραν τις σχοίη ψνχὴν, ὑπερθήσεται, φησὶ, καὶ τοῦ Υἱοῦ τὴν ἀξίαν, Εἰς τοσαύτην τύφον μανίαν ἐξώκειλαν ἄνδρες,. γοητείᾳ μὲν χρώμενοι, καὶ τὰς τῶν δαιμόνων ἐπιχλήσεις ποιούμενοι, τὴν ὃὲ ἀσέλγειαν συγχαλύπτειν. οὐκ ἀνεχόμενοι, ἀλλὰ νόμον τὴν ἀκολασίαν ποιούμενοι. Δόξῃ γὰρ, φησὶν, οὐκ ἀληθείᾳ, τὰ μὲν τῶν πραγμάτων χκαχὰ εἶναι δοκεῖ, τὰ δὲ ἀγαθά, ᾿Αλλὰ τὴν τῆς ἀσελγείας νομοθεσίαν. Τὰς γὰρ Πυθαγοριχὰς μετενσωματώσεις εἰσδεξάμενοι, τὸν συνεζευγμένον οὐ προσεδέξαντο λόγον. Ὁ μὲν γὰρ Πυθαγόρας τὰς ἡμαρτηχυίας ψυχὰς ἔφησεν εἰς σώματα πέμπεσθαι, ὥστε καὶ δίκας δοῦναι, καὶ καθαρθῆναι σπουδῇ. Οὖτοι δὲ τῆς μετενσωματώσεως αἰτίαν εἶναί φασι τῆς Πυθαγοριχῆς ἐναντίαν ἐκ διαμέτρου. Λέγονσι γὰρ εἰς τὰ σώματα πέμπεσθαι τὰς ψυχὰς, ὥστε πᾶν εἶδος ἀσελγειῶν ἐπιτελέσαι" τὰς οὖν ἐν τῇ μιᾷ καθδὼ πεπληρωχυίας, ἑτέρας μὴ χρήζειν ἀποστολῆς " τὰς δὲ ὀλίγα ἡμαρτηκχυίας, καὶ δὶς ἐχπέμπεσθαι, καὶ τρὶς, καὶ πολλάκις, ἕως ἂν ἐκπληρώσωσιν ἅπαντα τῆς κακίας τὰ εἴδη. Ἵνα δὲ μὴ τις ὑποπτεύσῃ μὲ ταῦτα πλάττεσθαι κατ᾽ αὐτῶν, Εἰρηναίου, τοῦ τὴν σομαι μαρτυρίαν. Λέγει δὲ οὗτος ἐν τῷ πρώτῳ βιλίῳ τῶν εἰς τὰς αἱρέσεις συγγρχαφέντων αὐτῷ " ε Καὶ εἰ μὲν πράσσεται παρ᾽ αὐτοῖς τὰ ἄθεα, καὶ ἔχθεσμα, καὶ ἀπειρημένα, ἐγὼ οὐκ ἂν πιστεύσαιμι " ἐν δὲ τοῖς συγγράμμασιν αὑτῶν οὕτως ἀναγέγραπται, καὶ αὐτοὶ οὕτως ἐξηγοῦνται, τὸν Ἰησοῦν λέ-γοντες ἐν μυστηρίῳ τοῖ; μαθηταῖς αὑτοῦ καὶ ἀποστόλοις κατ᾽ ἰδίαν λελαληκέναι, καὶ αὐτοὺς ἀξιῶσαι τοῖς ἀξίοις καὶ τοῖς πειθομένοις ταῦτα παραδιδόναι... Διὰ πίστεως γὰρ καὶ ἀγάπης σώζεσθαι, τὰ ὃὲ λοιπὰ. ἀδιάφορα ὄντα, κατὰ τὴν δόξαν τῶν ἀνθρώπων, πὸὖ μὲν ἀγαθὰ, πῇ δὲ κακὰ νομίζεσθαι, οὐδενὸς φύσει. κακοῦ ὑπάρχοντος. » Ταῦτα μὲν οὖν ἐ θαυμάσιος Εἰρηναῖος περὶ αὑτῶν ἔφη. Τὰ δὲ ἑξῆς οὐ προστένης δὲ τούτου παῖς, διὰ Πλατωνιχῇς παιδείας, τὴν τούτου μυθολογίαν ἐπλάτυνεν. ᾿Αδριανοῦ δὲ καὶ οὗτοι βασιλεύοντος τὰς πονηρὰς αἱρέσεις …

Ho de Karpokratēs, ᾿Alexandreus hōn to genos, hypo men angelōn kai autos tēn ktisin ephēse gege… tēs Marias gennēthēnai tois allois anthrōpois paraplētiōs, aretę̄ de auton diaprepsai, kai katharan. eschēkota psychēn, kai memnēmenēn tēs meta tou agennētou diagōgēs. Phēsi de kai tous ekeinǭ pąraplēsiōs, tōn kosmopoiōn angelōn kataphronēsantas, homoiōs lamdanein dynamin pros to praxai ta homoia. Ei de kai katharōteran tis schoiē psnchēn, hyperthēsetai, phēsi, kai tou Huiou tēn axian, Eis tosautēn typhon manian exōkeilan andres,. goēteią men chrōmenoi, kai tas tōn daimonōn epichlēseis poioumenoi, tēn hoe aselgeian synchalyptein. ouk anechomenoi, alla nomon tēn akolasian poioumenoi. Doxę̄ gar, phēsin, ouk alētheią, ta men tōn pragmatōn chkacha einai dokei, ta de agatha, ᾿Alla tēn tēs aselgeias nomothesian. Tas gar Pythagorichas metensōmatōseis eisdexamenoi, ton synezeugmenon ou prosedexanto logon. Ho men gar Pythagoras tas hēmartēchuias psychas ephēsen eis sōmata pempesthai, hōste kai dikas dounai, kai katharthēnai spoudę̄. Outoi de tēs metensōmatōseōs aitian einai phasi tēs Pythagorichēs enantian ek diametrou. Legonsi gar eis ta sōmata pempesthai tas psychas, hōste pan eidos aselgeiōn epitelesai" tas oun en tę̄ mią kathdō peplērōchuias, heteras mē chrēzein apostolēs " tas de oliga hēmartēkchuias, kai dis echpempesthai, kai tris, kai pollakis, heōs an ekplērōsōsin hapanta tēs kakias ta eidē. Hina de mē tis hypopteusę̄ me tauta plattesthai kat᾽ autōn, Eirēnaiou, tou tēn somai martyrian. Legei de houtos en tǭ prōtǭ biliǭ tōn eis tas haireseis syngrchaphentōn autǭ " e Kai ei men prassetai par᾽ autois ta athea, kai echthesma, kai apeirēmena, egō ouk an pisteusaimi " en de tois syngrammasin hautōn houtōs anagegraptai, kai autoi houtōs exēgountai, ton Iēsoun le-gontes en mystēriǭ toi? mathētais hautou kai apostolois kat᾽ idian lelalēkenai, kai autous axiōsai tois axiois kai tois peithomenois tauta paradidonai... Dia pisteōs gar kai agapēs sōzesthai, ta hoe loipa. adiaphora onta, kata tēn doxan tōn anthrōpōn, pou men agatha, pę̄ de kaka nomizesthai, oudenos physei. kakou hyparchontos. » Tauta men oun e thaumasios Eirēnaios peri hautōn ephē. Ta de hexēs ou prostenēs de toutou pais, dia Platōnichę̄s paideias, tēn toutou mythologian eplatynen. ᾿Adrianou de kai houtoi basileuontos tas ponēras haireseis …

Carpocrates, an Alexandrian by birth, also said that creation came into being by angels … [Jesus] was born of Mary like other people, but excelled in virtue, having a pure soul that remembered its life with the Unbegotten. He says that those who, like him, despise the world-making angels likewise receive power to do the same things; and if anyone has a purer soul, he says, he will surpass even the rank of the Son. Men ran aground on such a madness of conceit. They use sorcery and make invocations of demons, and they do not trouble to hide their licentiousness but make debauchery a law. For it is by opinion, he says, not in truth, that some things seem evil and others good. … the legislation of licentiousness. They accepted the Pythagorean transmigrations but did not accept the reasoning joined to them. For Pythagoras said that sinful souls are sent into bodies to pay penalties and to be purified by effort; but these say that the cause of transmigration is the exact opposite of the Pythagorean one. They say that souls are sent into bodies to commit every kind of licentiousness; so those that have fulfilled it all in one [life] need no further sending, while those that have sinned little are sent out twice, three times and many times, until they have fulfilled every kind of wickedness. So that no one may suspect me of inventing these things against them, I shall offer the testimony of Irenaeus, who …. He says this in the first book of what he wrote against the heresies: “Whether the godless, lawless and forbidden things are really done among them, I would not believe; but in their writings it is so recorded, and they themselves so explain it, saying that Jesus spoke in a mystery to his disciples and apostles privately, and asked them to hand these things on to those worthy and obedient. For people are saved by faith and love, and the rest, being indifferent, are thought good in one way and bad in another according to human opinion, nothing being evil by nature.” This is what the admirable Irenaeus said about them. What follows I have not added … [Epipha]nes, his son, enlarged his mythology with Platonic learning. These too [devised] their evil heresies in the reign of Hadrian ….

Notes and citation

Summary: Carpocrates taught that Jesus was an ordinary man of pure soul and that souls transmigrate in order to commit every sin; Theodoret quotes Irenaeus against him.

Migne's heading (“On Carpocrates and Epiphanes”), a footnote and Latin debris are removed; some Greek is lost (marked …).
The quotation is Irenaeus, Haer. 1.25.5 (with 1.25.4 on transmigration). Theodoret contrasts the Carpocratian doctrine with Pythagoras's purificatory transmigration.

Notes on the original text

Digital text corrected (chapter number and Migne's heading; footnote and Latin debris at the end of the chapter; footnote and page number; Greek words lost; footnote marker): Κ'. -α Περὶ Καρποκράτους καὶ ᾿Επιξάγνους. Ὁ → ; γεγετάς. ἀπὸ μυρίων. ᾿ Ρ. 381. τῆς → γεγε… τῆς; (5}} → ; ἐκ. παρ. [ἰἃ ἰοφεπάσμι 6856 υἱάδίυγ. 5. Γι). → ….

Extrabiblical texts: Irenaeus, Haer. 1.25.5 (Against Heresies; quotation)

Topics: Heresy, Ethics

Cite (SBL): Theodoret, Haer. fab. 1.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.6PG 83

Πρόδιχος ὃὲ, τοῦτον διαδεξάμενος, τὴν τῶν … Οὗτος προφανῶς λαγνέύειν τοῖς Καρποκράτους προστέθεικε δόγμασι " κοινὰς γὰρ εἶναι τὰς γυναῖκας ἐνομοθέτησεν. Οὗ δὴ χάριν, οὐκ ἐν τοῖς κοινοῖς δεΐ-πνοις μόνον, τὸ λυχνιαῖον φῶς ἐκποδὼν ποιούμενοι, ἧπερ ἂν ἕκαστος ἐπέτυχε συνεμίγνυτο- ἀλλὰ δὴ καὶ πελετὴν τὴν τοιαύτην ἀκολασίαν ὑπειλήφεσαν μυστικήν. Καὶ τούτου δὴ μάρτυρα τὸν Στρωματέα παρέξομαι Ἀλήμεντα, ἱερὸν ἄνδρα, καὶ πολυπειρίᾳ ἅπαντας ἀπολιπόντα. Λέγει δὲ οὔνως ἐν τῷ τρίτῳ πῶν Στρωματέων " ε Εἰσὶ δὲ οἵ τὴν πάνδημον ᾿Αφροκαὶ τῷ ὀνόματι. » Εἶτά τινα ὑπειπὼν κατὰ τῆς τούτῶν συώδους ἀκολασίας, ἐπιφέρει καὶ ταῦτα" «Οἱ γὰρ τρισάθλιοι τὴν σαρκικὴν καὶ τὴν συνουσιαστιχὴν κοινωνίαν ἱεροφαντοῦσι, καὶ ταύτην οἴονται εἰς τὴν βασιλείαν αὐτοὺς ἀνάγειν τοῦ Χριστοῦ. Εἰς τὰ χαμαιτυπεῖα μὲν οὖν ἡ τοιάδε εἰσάγει κοινωνία, καὶ ξὴ συμμέτοχοι εἶεν ἂν αὐτοῖς οἱ σύες καὶ οἱ τράγοι" εἶεν δ᾽ ἂν ἐν ταῖς μείζοσι παρ᾽ αὐτοῖς ἐλπίσιν αἱ προεστῶσαι τοῦ τέγους πόρναι, ἀνέδην ἐχδεχόμεναι τοὺς βονλομένους ἅπαντας.,» Προσθεὶς δὲ καὶ ἕτερα παραπλήσια, ἐπήγαγε" « Τοιαῦτα καὶ οἱ ἀπὸ Προδίκου ψευδωνύμως Γνωστικοὺς σφᾶς αὐτοὺς ἀναγορεύοντες δογματίζουσιν. »

Prodichos hoe, touton diadexamenos, tēn tōn … Houtos prophanōs lagneuein tois Karpokratous prostetheike dogmasi " koinas gar einai tas gynaikas enomothetēsen. Hou dē charin, ouk en tois koinois deï-pnois monon, to lychniaion phōs ekpodōn poioumenoi, hēper an hekastos epetyche synemignyto- alla dē kai peletēn tēn toiautēn akolasian hypeilēphesan mystikēn. Kai toutou dē martyra ton Strōmatea parexomai Alēmenta, hieron andra, kai polypeirią hapantas apoliponta. Legei de ounōs en tǭ tritǭ pōn Strōmateōn " e Eisi de hoi tēn pandēmon ᾿Aphrokai tǭ onomati. » Eita tina hypeipōn kata tēs toutōn syōdous akolasias, epipherei kai tauta" «Hoi gar trisathlioi tēn sarkikēn kai tēn synousiastichēn koinōnian hierophantousi, kai tautēn oiontai eis tēn basileian autous anagein tou Christou. Eis ta chamaitypeia men oun hē toiade eisagei koinōnia, kai xē symmetochoi eien an autois hoi syes kai hoi tragoi" eien d᾽ an en tais meizosi par᾽ autois elpisin hai proestōsai tou tegous pornai, anedēn echdechomenai tous bonlomenous hapantas.,» Prostheis de kai hetera paraplēsia, epēgage" « Toiauta kai hoi apo Prodikou pseudōnymōs Gnōstikous sphas autous anagoreuontes dogmatizousin. »

Prodicus, succeeding him, [took over the] … He added to the doctrines of Carpocrates that one should openly live in lust, for he legislated that women are common. For this reason, not only at their common suppers did they put the lamplight out of the way and each have intercourse with whatever woman he chanced on, but they also took such debauchery to be a mystic rite. As witness of this I shall offer Clement the Stromatist, a holy man who surpassed everyone in breadth of learning. He speaks thus in the third book of the Miscellanies: “There are some who [call] common Aphrodite … [and insult] even the name.” Then, after saying something against their swinish debauchery, he adds this too: “For the thrice-wretched make a sacred rite of fleshly and sexual intercourse and think that it leads them up into the kingdom of Christ. Such communion leads into brothels, and pigs and goats would be their fellow partakers; and in their greater hopes would be the harlots who stand at the house front, shamelessly receiving all who wish.” And after adding further similar things, he went on: “Such doctrines are taught also by the followers of Prodicus, who falsely call themselves Gnostics.”

Notes and citation

Summary: Prodicus taught that women are common and made promiscuity a mystic rite; Theodoret quotes Clement of Alexandria's denunciation.

Some words are lost where Latin debris stood (marked …). The quotations are Clement, Strom. 3.4.27.1–3 and 3.4.30.1.

Notes on the original text

Digital text corrected (Latin debris; Latin debris; Greek words lost; column letter; column letter and Latin debris): τὴν τῶν. ᾿ο οι Π ὯΠ| πο πογιιηῖ ἀταθὶι5 οἱ Οὗτος → τὴν τῶν … Οὗτος; Καρποκράτους Α προστέθεικε → Καρποκράτους προστέθεικε; Εἰς τὰ Β οομηπιυπίοαγοαγίηιϊ 8068 οἱ χαμαιτυπεῖα → Εἰς τὰ χαμαιτυπεῖα; Προσθεὶς δὲ Ετροϑὶ αἷἷὰ δ] αϑ θη) β6ποῦὶβ Βυ δ᾽ απρὲϊ : ε ΤΑΙ δἰ ἴῶ τα καὶ → Προσθεὶς δὲ καὶ.

Extrabiblical texts: Clement of Alexandria, Strom. 3.4.27 (Miscellanies; quotation); Clement of Alexandria, Strom. 3.4.30 (Miscellanies; quotation)

Topics: Heresy, Ethics, Marriage

Cite (SBL): Theodoret, Haer. fab. 1.6 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-6) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.