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A Diatribe of Galen
Author(s): R. Walzer
Source: The Harvard Theological Review, Vol. 47, No. 4 (Oct., 1954), pp. 243-254
Published by: Cambridge University Press on behalf of the Harvard Divinity School
Stable URL: http://www.jstor.org/stable/1508538
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A DIATRIBE OF GALEN
R. WALZER
ORIEL COLLEGE, OXFORD
Dedicated to Dr. S. van den Bergh for his seventieth birthday
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244 HARVARD THEOLOGICAL REVIEW
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A DIATRIBE OF GALEN 245
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246 HARVARD THEOLOGICAL REVIEW
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A DIATRIBE OF GALEN 247
"1Notes 6-io. Cf. Plato Arabus I (London 1951) pp. 24 f. 48. Cf. Gregory of
Nyssa, De instit. Christ. p. 70.29 Jaeger: rbv 7rwv dy'yy'Xwv i'rr 7ijs s yij jleOe jPlop
and his Christianization of Platonism: XpLrTtavrtsa s &7r 7ts Olas O vcrcws ji.L77Ls
(Cf. Ernst H. Kantorowicz, Harvard Theological Review 45, 1952, p. 276 n. 70).
Cf. also Studi Italiani di Filologia Classica N.S. 14, 1937, p. 128 f.; Chalcidius cap.
132-134 (p. i95ff. Wrobel). Proclus, Ad Plat. Tim. 9oa (ed. Pfaff, Corpus Med-
icorum Graecorum Suppl. 3, 1941, p. 57 1. 15 and note i. Al-Firibi, Siyisa, p. 3.11.-
F. Cumont, Lux Perpetua, Paris 1949, P. 231 and n. 3-8.
15The Christian Jacobite translator of the so-called "Theology of Aristotle" can
translate the plotinian Oeol by 'stars,' 'planets,' 'masters,' 'masters of the stars,' cf.
Plato Arabus I p. 48. For the identification of the pagan gods with stars cf.
Al-Birfini (below p. 254) and, e.g., E. Levi della Vida, La traduzione araba delle
storie die Orosio, Miscellanea Galbiati III, Milano 1951, p. 188f. n. 4: "La religione
dei Romani prima del Christianesimo consisteva nel culto degli astri. Cosi racconta
Orosio (!)" (Cf. Ibn-al Qifti p. io.i ff. Lippert).
1 'Epgis
17 or 'Eplclas
IXt'cs ica~rX can mean
Xvt ysv6v both the herm pillar and the god.
rtT 'EpEi7~pv
TOP a ny6pa~ov pivrspes, Ss/LEi e Tcis aiX-
(vils yap ab'Trc rpoaOdb7ws r0i7Vj7KEL)
6~ XELPoeXV'prd l S Oebv KaOtSpatYv.
5 84 6' 6~1, X', X9tOovpys OK IreIrp6iKEL
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248 HARVARD THEOLOGICAL REVIEW
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A DIATRIBE OF GALEN 249
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250 HARVARD THEOLOGICAL REVIEW
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A DIATRIBE OF GALEN 251
Jaeger: r'7i vJL Eav1rj, v r7 -'irreL poppwacJres. [Socrates] ap. Stob. Flor. III,
cap. I, no. 89: ro70v iov K aO'rep dYc-yXLcaro raiJra' ra' lp/p KaX elvat eZi . Dio-
togenes ap. Stob. IV p. 265.Io Hense=L. Delatte, Traites de la Royaute etc. p.
39.10: 6 ' aa'tXebr cipXa, gXwv dvv7re6rOvoV KaK ait?7bf cv b'6IAoT LI/4vxo Oe4b TIv
dvOpwdrOL 7rapeaXq7h7-Lrtarat.
* Cf. E. R. Dodds, Select Passages Illustrating Neo-Platonism, London S. P. C.
K. 1923, p. 113.
'I think it is not out of the way to mention here one other interesting feature
from Galen's work De moribus which seems not to be mentioned in other Greek
works on moral philosophy. In the third book (p. 45 Kraus) Galen did not com-
pare the interplay of the three Platonic 'souls' to a charioteer and two winged
horses as Plato does in the Phaedrus (246 E ff.), but likened them to a hunter,
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252 HARVARD THEOLOGICAL REVIEW
parison to Plato
a king, the (Ras,'ilsoul
appetitive p. 274.-15 ff.
to a pig. AbOi
Cf. Rida: thep.
De moribus rati
34
AI-Ghazaii, Das Elixier der Gliickseligkeit, transl. by H. Rit
in another passage of the same psychological treatise he com
to a horse (op. cit. p. 273.II). Al-Kindi's ultimate source i
certainly Porphyry (Cf. Un frammento nuovo di Aristotele
logia Classica N. S. 14, 1937, p. 125 ff. and Proclus, In R
There are no traces of Galen's De moribus in Al-Kindi's w
again thrown back to the same predecessor of Galen.
Galen, De placibis Hipp. et Pl. p. 455.6 Mueller (vol. V p. 475 K.), cf. K.
Reinhardt, Poseidonios. col. 738 (Pauly-Wissowa).
A. F. Wensinck, La pensee de Ghazzdti (Paris 1940), p. 62 and n. 3.
8 Cf. above n. 5. Cf. also A. Jeffery, Al-Birfni's Contribution to Comparative
Religion, Al-Biruni's Commemoration Volume, Calcutta 1951, pp. 126-i60 passim.
SCf. Class. Quart. 1949, p. 83 and n. io.
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A DIATRIBE OF GALEN 253
1767),
pbv dr'44 E-45A:7roXXf
acT'JJ, Kat Ucr'rep raLes 5
rT^ a7opy?7 "voLL
' rp~s rrarp6s
ca'7bv~K tvo's &LKEL'ALEVOL,
& vX)s d7ro57ll7A/7avroTS irpS ,ioj
KKv T77J KaL-
alVroV EJ TGj O'KC EcvTWTc Ka' T-l XXaAVl5a, rac7ra I7T& 5acKZpIP Ka70 K zLXo0PV7es
daor'ovra7c KCa OVK KELVa C w7LCjTES dXX& 76v T~rarJpa t7r~0oVTES KaL TLWjVTESr
o0fWS Kaf i"lrELS O 7rLaoTO e& res . 6S cS A~iV A ov Xptoro0 76v avravp6'v JrpoaKvVO(LEV).
There are many similar passages in the same context.
Well known is St. Bonaventure's defense of religious images. They are admis-
sible "propter simplicium ruditatem propter affectuum tarditatem propter memo-
riae labilitatem" - In Lib. III Sent. dist. 9, art. i, qu. 2, quoted by E. Panofsky,
Gothic Architecture and Scholasticism, Latrobe 1951, p. 31 f.
Avicenna considers formal prayers and other acts of religious observance as
reminders, as necessary to "keep people's thought fixed firmly upon the recollec-
tion of God . .. without these reminders they will be apt to forget all about
it one or two generations after the prophets' death."--Najat (Cairo edition
1938) p. 306.II ff. 307.6 ff. English translation by A. J. Arberry, Avicenna On
Theology, London 1951, p. 45 ff.
' Cf. Sachau's translation, vol. I, p. II5, and note 30.
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254 HARVARD THEOLOGICAL REVIEW
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