Tricennial Oration (In Praise of Constantine) 12.1–13.16
Greek text: Heikel, GCS 7 (Greek text: Ivar A. Heikel, Eusebius Werke 1 (GCS 7, 1902), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Chapter 12
12.1Heikel
Ἡ δʼ ἔνθεος διδασκαλία τὸ τῶν ἀγαθῶν ἀνώτατον αὐτὸ δὴ τὸ πάντων αἵτιον ἐπέκεινα πάσης καταλήψεως εἶναί φησιν· διὸ δὴ ἄρρητον καὶ ἄλεκτον καὶ ἀνωνόμαστον καὶ φωνῆς οὐ μόνον ἀλλὰ καὶ ἐννοίας ἁπάσης ὑπέρτερον εἶναι, οὐκ ἐν τόπῳ περιληπτόν οὐκ ἐν σώμασιν ὅν, οὐκ ἐν οὐρανῷ οὐκ ἐν αἰθέρι οὐδʼ ἒν τινι μέρει τοῦ παντός, ἀλλὰ πάντη καὶ πάντων ἐκτὸς ἐν ἀπορρήτῳ γνώσεως τεταμιευμένον. τοῦτον μόνον ἀληθῆ θεὸν εἰδέναι τὰ θεῖα λόγια παιδεύει, πάσης κεχωρισμένον σωματικῆς οὐσίας, πάσης ἀλλότριον ὑπηρετικῆς οἰκονομίας· διὸ δὴ ἐξ αὐτοῦ τὸ πᾶν, οὐ μὴν διʼ αὐτοῦ φῦναι παραδέδοται.
Hē dʼ entheos didaskalia to tōn agathōn anōtaton auto dē to pantōn haition epekeina pasēs katalēpseōs einai phēsin; dio dē arrēton kai alekton kai anōnomaston kai phōnēs ou monon alla kai ennoias hapasēs hyperteron einai, ouk en topǭ perilēpton ouk en sōmasin hon, ouk en ouranǭ ouk en aitheri oudʼ en tini merei tou pantos, alla pantē kai pantōn ektos en aporrētǭ gnōseōs tetamieumenon. touton monon alēthē theon eidenai ta theia logia paideuei, pasēs kechōrismenon sōmatikēs ousias, pasēs allotrion hypēretikēs oikonomias; dio dē ex autou to pan, ou mēn diʼ autou phynai paradedotai.
But the divine teaching says that the highest of goods, the very cause of all things, is beyond all comprehension; therefore it is ineffable, unspeakable, unnameable, superior not only to speech but also to all thought, not contained in a place, not in bodies, not in heaven, not in the ether nor in any part of the universe, but stored up wholly outside all things in the secrecy of knowledge. The divine oracles teach us to know him alone as true God, separate from all bodily substance and foreign to every serving dispensation. Therefore it has been handed down that the universe is from him, but did not come into being through him.
1 Cor 8:6 (echo, medium confidence) · John 17:3 (echo, low confidence)
Notes and citation
Summary: Scripture teaches that the supreme God is beyond all thought and place; all things are from him, but not made through him.
- 'From him ... not through him' contrasts the Father, from whom all things are, with the Word, through whom they came to be (compare 1 Cor 8:6).
Notes on the original text
- Digital text corrected (OCR lost accent; missing elision mark): ἀλλοτριον → ἀλλότριον; δι αὐτοῦ φῦναι → διʼ αὐτοῦ φῦναι.
Topics: Trinity
Cite (SBL): Eusebius, Laud. Const. 12.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.2Heikel
ἀλλʼ αὐτὸς μὲν οἶα βασιλεὺς εἴσω που ἐν ἀρρήτοις καὶ ἀδύτοις καὶ ἀβάτοις φῶς οἰκῶν ἀπρόσιτον διὰ παντὸς μόνῃ τῇ θελητικῇ δυνάμει νομοθετεῖ καὶ διατάττεται· θέλοντος γὰρ ἐστιν ὅ τι καὶ ἔστιν, καὶ μὴ θέλοντος οὐκ ἔστιν, θέλει δὲ ἀγαθὰ πάντα, ὅτι δὴ καὶ αὐτοαγαθὸν τὴν οὐσίαν τυγχάνει. ὁ δέ, διʼ οὗ τὰ πάντα, θεοῦ λόγος ἄνωθεν ἐξ ἀγαθοῦ πατρὸς ὡς ἐξ ἀενάου καὶ ἀπείρου πηγῆς ἀνομβρῶν λόγοις ἀρρήτοις ποταμοῦ δίκην πρόεισιν, ὅλος πλημμυρῶν ἐς τὸ κοινὸν τῆς τοῦ παντὸς σωτηρίας.
allʼ autos men oia basileus eisō pou en arrētois kai adytois kai abatois phōs oikōn aprositon dia pantos monę̄ tę̄ thelētikę̄ dynamei nomothetei kai diatattetai; thelontos gar estin ho ti kai estin, kai mē thelontos ouk estin, thelei de agatha panta, hoti dē kai autoagathon tēn ousian tynchanei. ho de, diʼ hou ta panta, theou logos anōthen ex agathou patros hōs ex aenaou kai apeirou pēgēs anombrōn logois arrētois potamou dikēn proeisin, holos plēmmyrōn es to koinon tēs tou pantos sōtērias.
He himself, like a king somewhere within, in ineffable, secret and untrodden places, "dwelling in unapproachable light," legislates and ordains continually by his power of will alone. For whatever exists, exists because he wills it, and if he does not will it, it does not exist; and he wills all good things, since he is in essence the good itself. But the Word of God, through whom are all things, gushing forth from above from the good Father as from an ever-flowing and boundless spring with ineffable words, goes forth like a river, overflowing wholly for the common salvation of the universe.
1 Tim 6:16 (quotation, high confidence) · 1 Cor 8:6 (allusion, high confidence)
Notes and citation
Summary: The Father rules by his will alone; the Word, through whom all things are, flows from him like a river for the salvation of all.
- 'Dwelling in unapproachable light' is 1 Tim 6:16; 'through whom are all things', 1 Cor 8:6.
Notes on the original text
- Digital text corrected (line-end hyphenation rejoined): θέλον- τος → θέλοντος.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Laud. Const. 12.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.3Heikel
ὡς δὲ ἐπὶ τοῦ καθʼ ἡμᾶς παραδείγματος ὁ μὲν ἀόρατος καὶ ἀφανὴς ἐν ἡμῖν νοῦς, ὃν ὅστις ποτὲ καὶ ὁποῖος ὤν τὴν οὐσίαν ὑπάρχει οὐδεὶς πώποτε ἀνθρώπων ἔγνω, βασιλεὺς δʼ οἷα ἐν ἀπορρήτοις εἴσω τοῖς αὐτοῦ ταμείοις ὑπάρχων μόνος τὰ πρακτέα βουλεύεται, λόγος δʼ ἐξ αὐτοῦ πρόεισι μονογενής, οἷα πατρὸς ἐξ ἀδύτου μυχοῦ γεγεννημένος, ἀρρήτῳ λόγῳ καὶ δυνάμει ἀκατονομάστῳ ὃς δὴ καὶ πρῶτος τῶν πατρικῶν τοῖς πᾶσι καθίσταται νοημάτων ἄγγελος εἰς φανερόν τε κηρύττει τὰ ἐν ἀπορρήτοις τῷ πατρὶ βεβουλευμένα, ἔργοις τε ἀποτελεῖ τὰ βουλεύματα προϊὼν εἰς τὰς πάντων ἀκοάς,
hōs de epi tou kathʼ hēmas paradeigmatos ho men aoratos kai aphanēs en hēmin nous, hon hostis pote kai hopoios ōn tēn ousian hyparchei oudeis pōpote anthrōpōn egnō, basileus dʼ hoia en aporrētois eisō tois autou tameiois hyparchōn monos ta praktea bouleuetai, logos dʼ ex autou proeisi monogenēs, hoia patros ex adytou mychou gegennēmenos, arrētǭ logǭ kai dynamei akatonomastǭ hos dē kai prōtos tōn patrikōn tois pasi kathistatai noēmatōn angelos eis phaneron te kēryttei ta en aporrētois tǭ patri bebouleumena, ergois te apotelei ta bouleumata proïōn eis tas pantōn akoas,
As in the example close to us: the invisible and unseen mind in us, whose identity and nature no one has ever known, like a king remaining within in its secret chambers, alone deliberates what is to be done; and from it goes forth the word, only-begotten, as born from the secret recess of the father, by an ineffable reason and an unnameable power; it becomes the first messenger to all of the father's thoughts, proclaims openly what was resolved in secret by the father, and accomplishes the resolutions in deeds, going forth into the hearing of all;
Notes and citation
Summary: As a human mind remains hidden while its word goes out and makes its thoughts known, so with God and his Word.
- The sentence continues in 12.4.
Notes on the original text
- Digital text corrected (OCR slip in breathing; OCR slips): οἷα έν ἀπορρήτοις → οἷα ἐν ἀπορρήτοις; ἀπιτέλεῖ → ἀποτελεῖ.
Topics: Trinity
Cite (SBL): Eusebius, Laud. Const. 12.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.4Heikel
εἶθʼ οἱ μὲν τῆς ἐκ τοῦ λόγου μεταλαμβάνουσιν ὠφελείας, τὸν δʼ ἀφανῆ καὶ ἀόρατον νοῦν τὸν δὴ τοῦ λόγου πατέρα οὐδεὶς πώποτε εἶδεν ὀφθαλμοῖς· κατὰ τὰ αὐτὰ δή μᾶλλον δὲ ἐπέκεινα πάσης εἰκόνος τε καὶ παραδείγματος ὁ τοῦ παμβασιλέως θεοῦ τέλειος λόγος, οἷα μονογενὴς πατρὸς υἱός, οὐ προφορικῇ δυνάμει συνεστώς, οὐδʼ ἐκ συλλαβῶν ὀνομάτων τε καὶ ῥημάτων τὴν φύσιν κατεσκευασμένος, οὐδʼ ἐν φωνῇ διʼ ἀέρος πληττομένῃ σημαινόμενος, θεοῦ δὲ τοῦ ἐπὶ πάντων ζῶν καὶ ἐνεργὴς ὑπάρχων λόγος, κατʼ οὐσίαν τε ὑφεστὼς οἷα θεοῦ δύναμις καὶ θεοῦ σοφία, πρόεισι μὲν τῆς πατρικῆς θεότητός τε καὶ βασιλείας, ἀγαθοῦ δὲ πατρὸς ἀγαθὸν τυγχάνων γέννημα κοινός τε ἁπάντων σωτὴρ ἐποχετεύει τὰ σύμπαντα, ζωῆς καὶ λόγου καὶ σοφίας καὶ φωτὸς καὶ πάντων ἀγαθῶν ἐκ τοῦ οἰκείου πληρώματος τοῖς πᾶσιν ἐπιλιμνάζων. ἄρδει τε οὐ τὰ προσεχῆ μόνον καὶ ἐγγυτάτω, ἀλλὰ καὶ τὰ πόρρω διεστῶτα κατὰ γῆν καὶ κατὰ θάλατταν, καὶ εἴ τις ἑτέρα τούτων ἐν τοῖς οὖσιν τυγχάνει λῆξις·
eithʼ hoi men tēs ek tou logou metalambanousin ōpheleias, ton dʼ aphanē kai aoraton noun ton dē tou logou patera oudeis pōpote eiden ophthalmois; kata ta auta dē mallon de epekeina pasēs eikonos te kai paradeigmatos ho tou pambasileōs theou teleios logos, hoia monogenēs patros huios, ou prophorikę̄ dynamei synestōs, oudʼ ek syllabōn onomatōn te kai rhēmatōn tēn physin kateskeuasmenos, oudʼ en phōnę̄ diʼ aeros plēttomenę̄ sēmainomenos, theou de tou epi pantōn zōn kai energēs hyparchōn logos, katʼ ousian te hyphestōs hoia theou dynamis kai theou sophia, proeisi men tēs patrikēs theotētos te kai basileias, agathou de patros agathon tynchanōn gennēma koinos te hapantōn sōtēr epocheteuei ta sympanta, zōēs kai logou kai sophias kai phōtos kai pantōn agathōn ek tou oikeiou plērōmatos tois pasin epilimnazōn. ardei te ou ta prosechē monon kai engytatō, alla kai ta porrō diestōta kata gēn kai kata thalattan, kai ei tis hetera toutōn en tois ousin tynchanei lēxis;
then some share in the benefit from the word, but no one has ever seen with eyes the unseen and invisible mind, the father of the word. In the same way, or rather beyond every image and example, the perfect Word of God the King of all, as the only-begotten Son of the Father, not consisting in the power of utterance, nor made up in nature of syllables of names and verbs, nor signified by a voice striking the air, but being the living and active Word of the God over all, subsisting in substance as the power of God and the wisdom of God, goes forth from the Father's deity and kingship; being the good offspring of a good Father and the common Saviour of all, he waters all things, flooding all with life and reason and wisdom and light and all good things from his own fullness. And he waters not only what is near and closest, but also what stands far off on land and sea, and any other region there may be among the things that exist.
Heb 4:12 (echo, medium confidence) · 1 Cor 1:24 (allusion, high confidence) · John 1:16 (allusion, medium confidence) · John 1:18 (echo, low confidence)
Notes and citation
Summary: Unlike a human word, the Word of God is a living, subsisting Son, the power and wisdom of God, who pours out life and every good from his fullness.
- 'Living and active' recalls Heb 4:12; 'power of God and wisdom of God', 1 Cor 1:24; 'from his fullness', John 1:16.
Notes on the original text
- Digital text corrected (OCR slip in breathing; line-end hyphenation rejoined): οὐδʼ έν φωνῇ → οὐδʼ ἐν φωνῇ; πληττο- μένῃ → πληττομένῃ; πάν- των ἀγαθῶν → πάντων ἀγαθῶν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Laud. Const. 12.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.5Heikel
οἷς ὁμοῦ πᾶσιν ὅρους καὶ χώρας καὶ νόμους καὶ κλήρους διατάττεται κατὰ τὸ δικαιότατον, ἐξουσία βασιλικῇ τὰ πρόσφορα νέμων ἑκάστῳ καὶ χορηγῶν, καὶ τοῖς μὲν ὑπερκοσμίους ἁψῖδας τοῖς δʼ αὐτὸν οὐρανὸν οἰκεῖν, τοῖς δʼ αἰθερίους διατριβὰς, τοῖς δʼ ἀέρα, τοῖς δὲ γῆν ἀφορίζων. κἄπειτα μεθιστῶν ἐνθένδε πάλιν ἀλλαχόσε, διακρίνων τε εὖ μάλα τοὺς ἑκάστων βίους ἤθη τε καὶ τρόπων διαφορὰν ἀμειβόμενος, ζωῆς τε καὶ τροφῆς οὐ λογικῶν μόνον ἀλλὰ καὶ ζώων ἀλόγων ἐπὶ χρήσει τῶν λογικῶν ἐπιμελόμενος,
hois homou pasin horous kai chōras kai nomous kai klērous diatattetai kata to dikaiotaton, exousia basilikę̄ ta prosphora nemōn hekastǭ kai chorēgōn, kai tois men hyperkosmious hapsidas tois dʼ auton ouranon oikein, tois dʼ aitherious diatribas, tois dʼ aera, tois de gēn aphorizōn. kapeita methistōn enthende palin allachose, diakrinōn te eu mala tous hekastōn bious ēthē te kai tropōn diaphoran ameibomenos, zōēs te kai trophēs ou logikōn monon alla kai zōōn alogōn epi chrēsei tōn logikōn epimelomenos,
To all of them together he appoints boundaries and regions, laws and lots, most justly, distributing and supplying what is fitting to each with royal authority: assigning to some to dwell in the vaults above the world, to others heaven itself, to others the regions of the ether, to others the air, to others the earth. And then he transfers them from here to elsewhere, judging well the lives of each and repaying the difference of their characters and ways, caring for the life and food not only of rational beings but also of irrational animals for the use of the rational,
Acts 17:26 (echo, low confidence)
Notes and citation
Summary: The Word assigns every creature its place and lot, judges each life, and provides for rational and irrational creatures alike.
- The sentence continues in 12.6.
Notes on the original text
- Digital text corrected (line-end hyphenation rejoined): βασι- λικῇ → βασιλικῇ; ὑπερ- κοσμίους → ὑπερκοσμίους.
Topics: Christology, Providence
Cite (SBL): Eusebius, Laud. Const. 12.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.6Heikel
καὶ τοῖς μὲν θνητῆς καὶ προσκαίρου ζωῆς ἀπόλαυσιν, τοῖς δʼ ἀθανάτου μετουσίαν παρέχων· πάντα τε αὐτὸς οἷα θεοῦ λόγος ἐνεργεῖ, τοῖς πᾶσιν ἐπιπαρὼν καὶ τὰ πάντα λογικῇ δυνάμει ἐπιπορευόμενος, ἄνω τε πρὸς τὸν αὐτοῦ πατέρα βλέπων τοῖς ἐκείνου νεύμασι τὰ κάτω καὶ μετʼ αὐτὸν ἀκολούθως οἷα κοινὸς ἁπάντων σωτὴρ διακυβερνᾷ, μεσεύων ἁμηγέπη καὶ συνάγων πρὸς τὸν ἀγέννητον τὴν γεννητὴν οὐσίαν.
kai tois men thnētēs kai proskairou zōēs apolausin, tois dʼ athanatou metousian parechōn; panta te autos hoia theou logos energei, tois pasin epiparōn kai ta panta logikę̄ dynamei epiporeuomenos, anō te pros ton autou patera blepōn tois ekeinou neumasi ta katō kai metʼ auton akolouthōs hoia koinos hapantōn sōtēr diakyberną, meseuōn hamēgepē kai synagōn pros ton agennēton tēn gennētēn ousian.
and granting to some the enjoyment of a mortal and temporary life, to others a share in immortal life. He works all things as the Word of God, present to all and passing through all with rational power; and looking up to his own Father, he steers by his nods the things below and after him in due order, as the common Saviour of all, in some way mediating and bringing the begotten substance to the unbegotten.
1 Tim 2:5 (echo, low confidence)
Notes and citation
Summary: The Word works all things, looking to the Father and mediating between him and creation.
- Eusebius's language of the Word mediating between the 'begotten substance' and the 'unbegotten' is translated as written.
Notes on the original text
- Digital text corrected (OCR slip (δ for κ); line-end hyphenation rejoined): ἐπιπορευό- μενος → ἐπιπορευόμενος; διαδυβερνᾷ → διακυβερνᾷ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Laud. Const. 12.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-6
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.7Heikel
δεσμός τις οὗτος ἀρραγὴς θεοῦ λόγος μέσος τυγχάνει συνδέων τὰ διεστῶτα καὶ μὴ μακρὰν ἀποπίπτειν αὐτὰ συγχωρῶν. οὗτος ἡ καθόλου πρόνοια, κηδεμὼν οὑτος καὶ διορθωτὴς τοῦ παντός, οὑτος θεοῦ δύναμις καὶ θεοῦ σοφία, οὑτος μονογενὴς θεός, ἐκ θεοῦ γεγεννημένος λόγος· ἐν ἀρχῇ γὰρ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονε" θεολόγων ἀνδρῶν ἱεραὶ διδάσκουσι φωναί· οὗτος ὁ κοινὸς ἁπάντων φυτουργός, διʼ ὃν ἡ τῶν ὅλων οὐσία φύει καὶ θάλλει, ὀμβρήμασι τοῖς ἐξ αὐτοῦ διὰ παντὸς ἀρδομένη, νεαράν τε εἰς ἀεὶ τὴν ἀκμὴν καὶ τὴν ὥραν περικαλλῆ τοῦ παντὸς παρεχομένη.
desmos tis houtos arragēs theou logos mesos tynchanei syndeōn ta diestōta kai mē makran apopiptein auta synchōrōn. houtos hē katholou pronoia, kēdemōn houtos kai diorthōtēs tou pantos, houtos theou dynamis kai theou sophia, houtos monogenēs theos, ek theou gegennēmenos logos; en archę̄ gar ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos; panta diʼ autou egeneto, kai chōris autou egeneto oude hen ho gegone" theologōn andrōn hierai didaskousi phōnai; houtos ho koinos hapantōn phytourgos, diʼ hon hē tōn holōn ousia phyei kai thallei, ombrēmasi tois ex autou dia pantos ardomenē, nearan te eis aei tēn akmēn kai tēn hōran perikallē tou pantos parechomenē.
This Word of God is a kind of unbreakable bond in the middle, binding together things far apart and not allowing them to fall far away. He is the universal providence, he the guardian and corrector of the universe, he the power of God and wisdom of God, he the only-begotten God, the Word begotten from God. For "In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him not one thing came into being that has come into being," as the sacred voices of the theologians teach. He is the common planter of all, through whom the substance of the universe grows and flourishes, watered continually by the showers from him, and supplying the universe with a bloom ever fresh and a most beautiful season.
John 1:1–3 (quotation, high confidence) · John 1:18 (allusion, medium confidence) · 1 Cor 1:24 (allusion, high confidence)
Notes and citation
Summary: The Word is the bond, providence and guardian of the universe, the only-begotten God through whom all things were made.
- Quotation: John 1:1–3. 'Only-begotten God' recalls John 1:18; 'power of God and wisdom of God', 1 Cor 1:24.
Notes on the original text
- Digital text corrected (OCR slips (Latin letter inside Greek word)): ἐrένετο οὐδὲ ἓν ὅ γέονε" → ἐγένετο οὐδὲ ἓν ὃ γέγονε".
Topics: Christology, Trinity, Providence
Cite (SBL): Eusebius, Laud. Const. 12.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-7
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.8Heikel
ὁ δὲ τῶν ἡνίων ἐπειλημμένος εὐθείᾳ περαίνει πατρικῷ νεύματι τὸ μέγα τοῦ σύμπαντος κόσμου πηδαλιουχῶν σκάφος. τοιοῦτον καλλιτέχνην τέχνην υἱὸν μονογενῆ ὁ τῶν ὅλων ἐπέκεινα θεός, οἷα πατὴρ ἀγαθὸς ἀγαθὸν ἀπογεννήσας καρπόν, τῷδε τῷ κόσμω̣ μέγιστον ἀγαθὸν ἐδωρήσατο, ἅτε ψυχὴν ἀψύχῳ σώματι, τῇ τῶν σωμάτων ἀλόγῳ φύσει τὸν αὐτοῦ λόγον ἐμβαλών, καὶ τὴν ἄμορφον καὶ ἀνείδεον ἄψυχόν τε καὶ ἀσχημάτιστον οὐσίαν θείᾳ δυνάμει λόγου φωτίσας τε καὶ ψυχώσας. ὃν δὴ ἡμῖν καὶ γνωριστέον τε καὶ σεπτέον, ἐν ὕλῃ μὲν καὶ σωμάτων στοιχείοις διὰ παντὸς ἐπιχωριάζοντα καὶ τὰ πάντα ζωογονοῦντα, τὸν αὐτὸν δὲ φῶς καὶ γέννημα νοερὸν φωτὸς ἀλέκτου, καὶ ἕνα μὲν τὴν οὐσίαν, ὡς ἂν ἐξ ἑνὸς ὄντα πατρός, πολλὰς δὲ τὰς ἐν αὐτῷ κεκτημένον δυνάμεις.
ho de tōn hēniōn epeilēmmenos eutheią perainei patrikǭ neumati to mega tou sympantos kosmou pēdaliouchōn skaphos. toiouton kallitechnēn technēn huion monogenē ho tōn holōn epekeina theos, hoia patēr agathos agathon apogennēsas karpon, tǭde tǭ kosmō megiston agathon edōrēsato, hate psychēn apsychǭ sōmati, tę̄ tōn sōmatōn alogǭ physei ton autou logon embalōn, kai tēn amorphon kai aneideon apsychon te kai aschēmatiston ousian theią dynamei logou phōtisas te kai psychōsas. hon dē hēmin kai gnōristeon te kai septeon, en hylę̄ men kai sōmatōn stoicheiois dia pantos epichōriazonta kai ta panta zōogonounta, ton auton de phōs kai gennēma noeron phōtos alektou, kai hena men tēn ousian, hōs an ex henos onta patros, pollas de tas en autǭ kektēmenon dynameis.
And holding the reins, he goes on in a straight course by the Father's nod, steering the great ship of the whole world. The God beyond all, like a good father begetting a good fruit, gave to this world as its greatest good such a son, only-begotten, a craftsman of beautiful art, putting his own Word, like a soul into a lifeless body, into the irrational nature of bodies, and illuminating and animating the shapeless, formless, lifeless and unfigured substance by the divine power of the Word. Him we must recognize and revere, dwelling continually in matter and in the elements of bodies and giving life to all things, yet the same being light and the intellectual offspring of ineffable light; one in substance, as being from one Father, yet possessing many powers in himself.
Notes and citation
Summary: God gave the world his only-begotten Son as its soul; the Word, present in matter yet light from light, is one though he has many powers.
- The digital text repeats ρήσατο and has καλλιτέχνην τέχνην; translated once.
Notes on the original text
- Digital text corrected (OCR lost accent; OCR slip and dittography; OCR slip in accent): ἀδωρήσατο, ρήσατο, → ἐδωρήσατο,; ἡμὶν → ἡμῖν; σωματων → σωμάτων.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Laud. Const. 12.8 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-8
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.9Heikel
οὐ γὰρ ἐπειδὴ πολλὰ μέρη κόσμου, διὰ τοῦτο καὶ πολλὰς δυνάμεις ἡγητέον, οὐδʼ ἐπεὶ πολλὰ τὰ πεποιημένα, ταύτῃ καὶ θεοὺς ὑφίστασθαι προμήκει πλείους. δεινὴν δὲ οἶα νήπιοι τὰς ψυχὰς πολυθέων ἀνδρῶν παῖδες πλάνην ἐπλανήθησαν τὰ μέρη τοῦ παντὸς θεοποιήσαντες καὶ τὸν ἕνα κόσμον εἰς πολλὰ διελόντες,
ou gar epeidē polla merē kosmou, dia touto kai pollas dynameis hēgēteon, oudʼ epei polla ta pepoiēmena, tautę̄ kai theous hyphistasthai promēkei pleious. deinēn de oia nēpioi tas psychas polytheōn andrōn paides planēn eplanēthēsan ta merē tou pantos theopoiēsantes kai ton hena kosmon eis polla dielontes,
For one should not think that, because the parts of the world are many, the powers are therefore many, nor, because the things made are many, that gods are therefore established, still more of them. The children of polytheistic men, like infants in their souls, have strayed into a terrible error, deifying the parts of the universe and dividing the one world into many,
Notes and citation
Summary: The many parts of the world do not imply many gods; polytheists err by deifying its parts.
- The sentence continues in 12.10. προμήκει is garbled; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip in breathing): ού γὰρ → οὐ γὰρ.
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 12.9 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-9
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.10Heikel
ὡς εἰ καὶ ἀνθρώπου συνεστῶτος ἑνὸς ἀπολαβών τις ἰδίως ὀφθαλμούς, ἄνθρωπον εἶναι λέγοι τούτους, καὶ ὠτα πάλιν ἄλλον ἄνθρωπον καὶ κεφαλὴν ὁμοίως, αὐχένα τε καὶ στέρνα καὶ ὤμους πόδας τε καὶ χεῖρας καὶ τὰ λοιπὰ κατακερματίσας μέλη, τάς τε τῶν αἰσθητηρίων δυνάμεις καταδιελὼν τῷ λόγῳ παμπόλλους λέγοι εἶναι ἀνθρώπους τὸν ἕνα, πλεῖον οὐδὲν ἢ μωρίας γέλωτα παρὰ τοῖς ἔμφροσιν ὀφλισκάνων. τοιοῦτος ἂν εἴη καὶ ὁ μυρίους ἑαυτῷ θεοὺς ἐξ ἑνὸς κόσμου μερῶν ὑφιστάμενος, ἢ καὶ αὐτὸν εἶναι θεὸν τὸν γενν κόσμον πολλῶν ἐκ μερῶν ὑφεστῶτα νομίζων καὶ οὐκ εἰδὼς ὅτι θεία φύσις οὐκ ἄν ποτε ἐκ μερῶν συσταίη· εἰ δὲ σύνθετος γένοιτο, καὶ ἑτέρου δέοιτο ἂν τοῦ συνθήσοντος αὐτὴν· οὐδʼ αὖ πολυμερὴς οὖσα ὑπάρχοι ἂν θεία· πῶς γάρ; ἐξ ἀνομοίων διαφορῶν, χειρόνων τε καὶ ἀμεινόνων ὑφεστῶσα. ἁπλῆ δὲ καὶ ἀμερὴς καὶ ἀσύνθετος οὖσα, πάσης ἐπέκεινα τυγχάνει τῆς ὁρωμένης τοῦ κόσμου διατάξεως.
hōs ei kai anthrōpou synestōtos henos apolabōn tis idiōs ophthalmous, anthrōpon einai legoi toutous, kai ōta palin allon anthrōpon kai kephalēn homoiōs, auchena te kai sterna kai ōmous podas te kai cheiras kai ta loipa katakermatisas melē, tas te tōn aisthētēriōn dynameis katadielōn tǭ logǭ pampollous legoi einai anthrōpous ton hena, pleion ouden ē mōrias gelōta para tois emphrosin ophliskanōn. toioutos an eiē kai ho myrious heautǭ theous ex henos kosmou merōn hyphistamenos, ē kai auton einai theon ton genn kosmon pollōn ek merōn hyphestōta nomizōn kai ouk eidōs hoti theia physis ouk an pote ek merōn systaiē; ei de synthetos genoito, kai heterou deoito an tou synthēsontos autēn; oudʼ au polymerēs ousa hyparchoi an theia; pōs gar? ex anomoiōn diaphorōn, cheironōn te kai ameinonōn hyphestōsa. haplē de kai amerēs kai asynthetos ousa, pasēs epekeina tynchanei tēs horōmenēs tou kosmou diataxeōs.
as if someone, taking separately the eyes of one constituted man, should say that these are a man, and the ears again another man, and the head likewise, and, cutting up the neck and chest and shoulders, the feet and hands and the other limbs, and dividing in his reasoning the powers of the senses, should say that the one man is very many men, earning nothing but the laughter of the sensible for his folly. Such would be the man who constructs for himself countless gods out of the parts of one world, or who thinks the world itself, constituted of many parts, to be God, not knowing that the divine nature could never be composed of parts; for if it were composite, it would also need another to compose it. Nor again could it be divine if it were of many parts. How could it be, composed of unlike differences, of worse and better? Being simple, without parts and uncompounded, it is beyond all the visible order of the world.
Notes and citation
Summary: To divide the world into many gods, or to call the world God, is as absurd as calling each limb of one man a man; the divine nature is simple and without parts.
- τὸν γενν κόσμον is garbled (perhaps τὸν γεννητὸν κόσμον, 'the begotten world'); translated as 'the world itself'.
Notes on the original text
- Digital text corrected (OCR lost accent; OCR misplaced accent; OCR slip in accent): εἰναι λέγοι → εἶναι λέγοι; ὁμοιῶς → ὁμοίως; οὐσα ὑπάρχοι → οὖσα ὑπάρχοι.
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 12.10 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-10
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.11Heikel
διὸ δὴ τῆς ἀληθείας ὁ κήρυξ ὧδέ πη λέγων διαρρήδην κέκραγεν· θεοῦ μὲν λόγος ὁ πρὸ πάντων μόνος ἂν εἴη λογικῶν πάντων σωτήρ, θεὸς δὲ ὁ ἐπέκεινα, λόγου γενεσιάρχης, μόνος ἁπάντων αἴτιος ὤν, αὐτοῦ μὲν οἷα μονογενοῦς κυρίως ἂν λεχθείη τοῦ λόγου πατήρ, αὐτὸς δʼ ἀνώτερον αἴτιον οὐκ ἐπιγράψεται· διὸ δὴ καὶ μόνος θεὸς αὐτός, μονογενὴς δʼ ἐξ αὐτοῦ πρόεισιν ὁ τῶν ὅλων σωτήρ, θεοῦ λόγος εἷς, ὁ διὰ πάντων. ὁ μὲν οὖν αἰσθητὸς κόσμος, οἷά τις πολύχορδος λύρα ἐξ ἀνομοίων συνεστῶσα χορδῶν, ὀξειῶν τε καὶ βαρειῶν, τῶν τε ἀνειμένων καὶ ἐπιτεταμένων καὶ μέσων, εὖ δʼ ἡρμοσμένων ἁπασῶν τέχνῃ τῇ μουσικῇ, κατὰ ταῦτα δὴ καὶ ὅδε πολυμερὴς ὤν καὶ πολυσύνθετος ψυχρᾶς ὁμοῦ καὶ τῆς ἐναντίας ταύτης θερμῆς, ὑγρᾶς τε καὶ αὖ πάλιν τῆς ἐναντίας ταύτης ξηρᾶς οὐσίας, εἰς μίαν συνελθὼν ἁρμονίαν ὄργανον ἂν εἴη μέγα, μεγάλου θεοῦ δημιούργημα, λόγος δʼ ὁ θεῖος, οὐκέτʼ ἐκ μερῶν συνεστὼς οὐδʼ ἐξ ἐναντίων συγκείμενος, ἀμερὴς αὐτὸς ὢν καὶ ἀσύνθετος εὐ καὶ σοφῶς τὸ πᾶν ἀνακρούεται, τῷ αὐτοῦ πατρὶ καὶ βασιλεῖ τῶν ὅλων τὴν ὀφειλομένην καὶ αὐτῷ πρέπουσαν ἀποδιδοὺς μελῳδίαν. ὡς δʼ ὑφʼ ἑνὶ σώματι μέλη μὲν καὶ μέρη τε καὶ ἔγκατα συνῆκται μυρία, ψυχὴ δʼ ἀφανὴς ἥπλωται διʼ ὅλων μία καὶ νοῦς ἀμερὴς καὶ ἀσώματος εἷς, οὕτω δὴ καὶ ἐπὶ τοῦδε, ἐκ μὲν πολλῶν μερῶν κόσμος συνέστηκεν εἷς, λόγος δὲ ὡσαύτως θεοῦ πολυδύναμος καὶ παντοδύναμος εἷς διὰ πάντων ἥκων καὶ τοῖς πᾶσιν ἀφανῶς ἐφηπλωμένος πάντων ἂν εἴη τῶν ἐν αὐτοῖς αἴτιος.
dio dē tēs alētheias ho kēryx hōde pē legōn diarrēdēn kekragen; theou men logos ho pro pantōn monos an eiē logikōn pantōn sōtēr, theos de ho epekeina, logou genesiarchēs, monos hapantōn aitios ōn, autou men hoia monogenous kyriōs an lechtheiē tou logou patēr, autos dʼ anōteron aition ouk epigrapsetai; dio dē kai monos theos autos, monogenēs dʼ ex autou proeisin ho tōn holōn sōtēr, theou logos heis, ho dia pantōn. ho men oun aisthētos kosmos, hoia tis polychordos lyra ex anomoiōn synestōsa chordōn, oxeiōn te kai bareiōn, tōn te aneimenōn kai epitetamenōn kai mesōn, eu dʼ hērmosmenōn hapasōn technę̄ tę̄ mousikę̄, kata tauta dē kai hode polymerēs ōn kai polysynthetos psychras homou kai tēs enantias tautēs thermēs, hygras te kai au palin tēs enantias tautēs xēras ousias, eis mian synelthōn harmonian organon an eiē mega, megalou theou dēmiourgēma, logos dʼ ho theios, ouketʼ ek merōn synestōs oudʼ ex enantiōn synkeimenos, amerēs autos ōn kai asynthetos eu kai sophōs to pan anakrouetai, tǭ autou patri kai basilei tōn holōn tēn opheilomenēn kai autǭ prepousan apodidous melǭdian. hōs dʼ hyphʼ heni sōmati melē men kai merē te kai enkata synēktai myria, psychē dʼ aphanēs hēplōtai diʼ holōn mia kai nous amerēs kai asōmatos heis, houtō dē kai epi toude, ek men pollōn merōn kosmos synestēken heis, logos de hōsautōs theou polydynamos kai pantodynamos heis dia pantōn hēkōn kai tois pasin aphanōs ephēplōmenos pantōn an eiē tōn en autois aitios.
Therefore the herald of the truth has cried out plainly, saying something like this: the Word of God, who is before all, alone would be the Saviour of all rational beings; and the God beyond, the originator of the Word, being alone the cause of all, would properly be called Father of the Word as his only-begotten, while he himself will acknowledge no higher cause. Therefore he alone is God, and from him goes forth the only-begotten Saviour of all, the one Word of God, who is through all. The perceptible world, like a many-stringed lyre made of unlike strings, high and low, slack, taut and middle, all well tuned by the art of music, is likewise of many parts and many compounds, of cold and its opposite hot, of moist and again its opposite dry substance, and, brought together into one harmony, it would be a great instrument, the work of the great God; while the divine Word, no longer made of parts nor composed of opposites, being himself without parts and uncompounded, plays on the whole well and wisely, rendering to his Father and the King of all the melody due and fitting to him. And as under one body countless limbs and parts and organs are brought together, while one invisible soul is spread through the whole, and one mind, without parts and incorporeal, so here too, the world is one, made of many parts, and likewise the one Word of God, of many powers and almighty, reaching through all and spread invisibly over all, would be the cause of all things in them.
John 1:3 (echo, low confidence)
Notes and citation
Summary: The Father alone is the uncaused God; the one Word, his only-begotten, plays the many-stringed world like a lyre and pervades it like a soul.
- Eusebius's statement that the Father alone is God because he has no higher cause, while the Word goes forth from him, is translated as written. The digital text repeats εἷς; translated once.
Notes on the original text
- Digital text corrected (OCR slip in breathing; dittography in the digital text; line-end hyphenation rejoined; stray stop): ἂν εἵη λογικῶν → ἂν εἴη λογικῶν; τῶν τε άνειμένων → τῶν τε ἀνειμένων; ὄργα- νον → ὄργανον; ἀμερὴς αὐτὸς. ὢν → ἀμερὴς αὐτὸς ὢν; εἷς, εἷς, → εἷς,.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Laud. Const. 12.11 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-11
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.12Heikel
οὐχ ὁρᾷς ὀφθαλμοῖς τὸν σύμπαντα κόσμον, ὡς οὐρανὸς εἷς μυρίας περιλαμβάνει ἀμφὶ τοῦτον χορείας ἄστρων περιπολούσας; πάλιν εἷς ἥλιος, ἀλλʼ οὐ πλείους, τὰς ἁπάντων ὑπερβολῇ φωτὸς καλύπτει μαρμαρυγάς· οὕτω δῆτα ἑνὸς ὄντος πατρός, καὶ τὸν τούτου λόγον ἕνα χρὴ ἀγαθὸν ἀγαθοῦ πατρὸς εἶναι. εἰ δʼ ὅτι μὴ καὶ πλείους ἐπιμέμψαιτό τις, ὥρα τὸν τοιοῦτον ὅτι μὴ καὶ ἡλίους συνίστη πλείους καὶ σελήνας καὶ κόσμους καὶ μυρία ἄλλα αἰτιᾶσθαι, μαινομένου τρόπον τὰ ὀρθὰ καὶ εὖ ἔχοντα τῆς φύσεως διαστρέφειν ἐπιχειροῦντα. ἀλλʼ ὡς ἐν ὁρατοῖς ἥλιος εἷς τὸν αἰσθητὸν ἅπαντα καταλάμπει κόσμον, οὕτω δὴ καὶ ἐν νοητοῖς ἀφανῶς ἡμῖν καὶ ἀοράτως εἷς ὁ τοῦ θεοῦ λόγος παντοδύναμος τὰ σύμπαντα καταυγάζει·
ouch horąs ophthalmois ton sympanta kosmon, hōs ouranos heis myrias perilambanei amphi touton choreias astrōn peripolousas? palin heis hēlios, allʼ ou pleious, tas hapantōn hyperbolę̄ phōtos kalyptei marmarygas; houtō dēta henos ontos patros, kai ton toutou logon hena chrē agathon agathou patros einai. ei dʼ hoti mē kai pleious epimempsaito tis, hōra ton toiouton hoti mē kai hēlious synistē pleious kai selēnas kai kosmous kai myria alla aitiasthai, mainomenou tropon ta ortha kai eu echonta tēs physeōs diastrephein epicheirounta. allʼ hōs en horatois hēlios heis ton aisthēton hapanta katalampei kosmon, houtō dē kai en noētois aphanōs hēmin kai aoratōs heis ho tou theou logos pantodynamos ta sympanta kataugazei;
Do you not see with your eyes the whole world, how one heaven embraces the countless choirs of stars moving round it? Again, one sun, not more, hides the gleams of all by the excess of its light. So, since the Father is one, his Word too must be one, a good Word of a good Father. And if anyone should complain that there are not more, it is time for such a one to blame the fact that more suns and moons and worlds and countless other things have not been established, trying like a madman to pervert what is right and well in nature. But as among visible things one sun lights up the whole perceptible world, so among intelligible things, invisibly and unseen by us, the one almighty Word of God illumines all things.
Notes and citation
Summary: As one heaven and one sun suffice, so the one Father has one Word, who illumines all intelligible things.
Notes on the original text
- Digital text corrected (OCR lost accent; OCR slip in breathing): λόγον ἔνα χρὴ → λόγον ἕνα χρὴ; εὐ ἔχοντα → εὖ ἔχοντα; ὡς έν ὁρατοῖς → ὡς ἐν ὁρατοῖς.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Laud. Const. 12.12 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-12
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.13Heikel
ἐπεὶ καὶ ἐν ἀνθρώπῳ μία ψυχὴ καὶ μία λογικὴ δύναμις πλείστων ὁμοῦ γένοιτʼ ἂν δημιουργός, εἰ καὶ γεωργεῖν ἡ αὐτὴ καὶ ναυπηγεῖν καὶ κυβερνᾶν καὶ οἰκοδομεῖν πολλὰ μαθοῦσα ἐπιβάλλοιτο, καὶ εἷς νοῦς ἐν ἀνθρώπῳ καὶ λογισμὸς δέξαιτʼ ἄν ποτε μυρίων ἐπιστήμας, γεωμετρήσει τε ὁ αὐτὸς καὶ ἀστρονομήσει καὶ λόγους γραμματικῆς καὶ ῥητορικῆς παραδώσει καὶ ἰατρικῆς, ἒν τε μαθήμασι καὶ τοῖς κατὰ χεῖρα προστήσεται, καὶ οὔπω γε οὐδεὶς πώποτε πλείους ἐν ἑνὶ σώματι ψυχὰς ἡγήσατο εἶναι, οὐδὲ πολλὰς ἐθαύμασεν τὰς ἐν ἀνθρώπῳ οὐσίας διὰ τὴν τῶν πολλῶν μαθημάτων ὑποδοχήν.
epei kai en anthrōpǭ mia psychē kai mia logikē dynamis pleistōn homou genoitʼ an dēmiourgos, ei kai geōrgein hē autē kai naupēgein kai kybernan kai oikodomein polla mathousa epiballoito, kai heis nous en anthrōpǭ kai logismos dexaitʼ an pote myriōn epistēmas, geōmetrēsei te ho autos kai astronomēsei kai logous grammatikēs kai rhētorikēs paradōsei kai iatrikēs, en te mathēmasi kai tois kata cheira prostēsetai, kai oupō ge oudeis pōpote pleious en heni sōmati psychas hēgēsato einai, oude pollas ethaumasen tas en anthrōpǭ ousias dia tēn tōn pollōn mathēmatōn hypodochēn.
For in a man too one soul and one rational power would be the maker of very many things at once, if the same soul, having learned many things, should undertake farming, shipbuilding, steering and housebuilding; and one mind and reason in a man may receive the knowledge of countless things: the same man will do geometry and astronomy, and hand on the principles of grammar and rhetoric and medicine, and will be master both of sciences and of handicrafts. Yet no one has ever thought that there are several souls in one body, or wondered that there are many substances in a man because he takes in many kinds of learning.
Notes and citation
Summary: One human soul can master many arts without being many souls.
Notes on the original text
- Digital text corrected (line-end hyphenation rejoined; missing elision mark): δέξαιτ ἄν → δέξαιτʼ ἄν; ἐθαύ- μασεν → ἐθαύμασεν.
Cite (SBL): Eusebius, Laud. Const. 12.13 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-13
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.14Heikel
εἰ δὲ καὶ ἄμορφον ὕλην πηλοῦ τις εὑρὼν κἄπειτα χερσὶν ἁπαλύνας ἐπιθείη ζώου μορφήν, ἄλλῳ μὲν σχήματι κεφαλήν, χεῖρας δὲ καὶ πόδας ἑτέρῳ, καὶ ὀφθαλμοὺς πάλιν ἄλλῳ καὶ παρειὰς ὡσαύτως, ὦτά τε καὶ στόμα καὶ ῥῖνας στέρνα τε καὶ ὤμους ὑποτυπωσάμενος τέχνῃ τῇ πλαστικῇ· ἀλλʼ οὐκ, ἐπεὶ πολλὰ σχήματα καὶ μέρη καὶ μέλη ὑφʼ ἑνὶ σώματι δεδημιούργηται, τοσούτους χρὴ καὶ τοὺς ποιητὰς ἡγεῖσθαι, ἀλλʼ ἕνα μόνον τὸν τοῦ παντὸς ἀθρόως τεχνίτην ἐπαινεῖν τὸν ἑνὶ λογισμῷ καὶ μιᾷ δυνάμει τὸ πᾶν τεκτηνάμενον· οὕτω δὴ καὶ ἐπὶ τοῦδε τοῦ σύμπαντος κόσμου, ἑνὸς μὲν ὄντος ἐκ μερῶν δὲ πλείστων ὑφεστῶτος, οὐ πολλὰς χρὴ ὑποτίθεσθαι δημιουργικὰς δυνάμεις, οὐδὲ πολλοὺς ὀνομάζειν θεούς, μίαν δὲ θεολογεῖν τὴν πάνσοφον καὶ παναρμόνιον τὴν ὡς ἀληθῶς θεοῦ δύναμιν καὶ θεοῦ σοφίαν, μιᾷ δυνάμει καὶ ἀρετῇ μιᾷ διὰ πάντων ἥκουσαν καὶ διὰ παντὸς τοῦ κόσμου χωροῦσαν καὶ τὰ πάντα ὑφισταμένην τε καὶ ζωοῦσαν, καθόλου τε τοῖς πᾶσι καὶ τοῖς κατὰ μέρος σώμασί τε καὶ στοιχείοις ποικίλην τὴν ἐξ αὐτῆς χορηγίαν ποιουμένην.
ei de kai amorphon hylēn pēlou tis heurōn kapeita chersin hapalynas epitheiē zōou morphēn, allǭ men schēmati kephalēn, cheiras de kai podas heterǭ, kai ophthalmous palin allǭ kai pareias hōsautōs, ōta te kai stoma kai rhinas sterna te kai ōmous hypotypōsamenos technę̄ tę̄ plastikę̄; allʼ ouk, epei polla schēmata kai merē kai melē hyphʼ heni sōmati dedēmiourgētai, tosoutous chrē kai tous poiētas hēgeisthai, allʼ hena monon ton tou pantos athroōs technitēn epainein ton heni logismǭ kai mią dynamei to pan tektēnamenon; houtō dē kai epi toude tou sympantos kosmou, henos men ontos ek merōn de pleistōn hyphestōtos, ou pollas chrē hypotithesthai dēmiourgikas dynameis, oude pollous onomazein theous, mian de theologein tēn pansophon kai panarmonion tēn hōs alēthōs theou dynamin kai theou sophian, mią dynamei kai aretę̄ mią dia pantōn hēkousan kai dia pantos tou kosmou chōrousan kai ta panta hyphistamenēn te kai zōousan, katholou te tois pasi kai tois kata meros sōmasi te kai stoicheiois poikilēn tēn ex autēs chorēgian poioumenēn.
And if someone, finding shapeless matter of clay and then softening it with his hands, should give it the form of a living creature, shaping the head in one form, the hands and feet in another, the eyes again in another and the cheeks likewise, and outlining the ears and mouth and nostrils, the chest and shoulders by the art of modelling; yet one should not, because many shapes and parts and limbs have been made in one body, think that there are as many makers, but praise only the one craftsman of the whole together, who fashioned the whole with one reasoning and one power. So too in this whole world, which is one but constituted of very many parts, one should not suppose many creative powers, nor name many gods, but confess one: the all-wise and all-harmonious, truly the power of God and the wisdom of God, reaching through all things with one power and one virtue, passing through the whole world, establishing and giving life to all things, and making its varied supply to all in general and to bodies and elements in particular.
1 Cor 1:24 (allusion, high confidence)
Notes and citation
Summary: As one potter shapes all the parts of a figure, so one creative power, the Word, made and sustains the whole world.
- 'Power of God and wisdom of God' is 1 Cor 1:24.
Notes on the original text
- Digital text corrected (OCR slip in breathing; OCR stray breathing; line-end hyphenation rejoined): ὑποτυ- πωσάμενος → ὑποτυπωσάμενος; ἁλλʼ ἕνα → ἀλλʼ ἕνα; πάντἀ → πάντα.
Topics: Christology, Creation
Cite (SBL): Eusebius, Laud. Const. 12.14 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-14
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.15Heikel
οὕτως καὶ φωτὸς ἡλίου μία καὶ ἡ αὐτὴ προσβολὴ ὁμοῦ καὶ κατὰ τὸ αὐτὸ καταυγάζει μὲν ἀέρα, φωτίζει δὲ ὀφθαλμούς, ἁφὴν δὲ θερμαίνει, πιαίνει δὲ καὶ γῆν, καὶ αὔξει φυτά, χρόνον ὑφίστησιν, ἡγεῖται, περιπολεῖ, κόσμον φαιδρύνει, θεοῦ δύναμιν ἐναργῆ τῷ παντὶ συνίστησιν, ταῦτά τε πάντα μιᾷ ῥοπῇ φύσεως συντελεῖ, καὶ πυρὸς φύσις ὡσαύτως χρυσὸν μὲν καθαίρει, μόλιβδον δὲ τήκει, καὶ κηρὸν μὲν λύει, πηλὸν δὲ ξηραίνει, ὕλην δὲ φρύγει. μιᾷ τῇ καυστικῇ δυνάμει τοσαῦτα κατεργαζομένη.
houtōs kai phōtos hēliou mia kai hē autē prosbolē homou kai kata to auto kataugazei men aera, phōtizei de ophthalmous, haphēn de thermainei, piainei de kai gēn, kai auxei phyta, chronon hyphistēsin, hēgeitai, peripolei, kosmon phaidrynei, theou dynamin enargē tǭ panti synistēsin, tauta te panta mią rhopę̄ physeōs syntelei, kai pyros physis hōsautōs chryson men kathairei, molibdon de tēkei, kai kēron men lyei, pēlon de xērainei, hylēn de phrygei. mią tę̄ kaustikę̄ dynamei tosauta katergazomenē.
So too one and the same stroke of the sun's light at once and in the same way lights the air, illumines the eyes, warms the touch, enriches the earth and makes plants grow, establishes time, leads, circles round, brightens the world, sets forth to the universe a clear power of God, and accomplishes all these by one impulse of nature. Likewise the nature of fire purifies gold, melts lead, dissolves wax, dries clay and burns wood, accomplishing so many things by one burning power.
Notes and citation
Summary: As one ray of sunlight or one fire produces many effects, so one Word works all things.
Notes on the original text
- Digital text corrected (OCR slip; hyphenation rejoined; stray capital): ἐναρηῆ τῷ παντὶ συν- ίστησιν → ἐναργῆ τῷ παντὶ συνίστησιν; Πηλὸν → πηλὸν.
Cite (SBL): Eusebius, Laud. Const. 12.15 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-15
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
12.16Heikel
ταύτῃ τοι καὶ ὁ παμβασιλεὺς τοῦ θεοῦ λόγος, ὁ διὰ πάντων ἥκων, ἐν πᾶσί τε ὥν καὶ πάντα ἐπιπορευόμενος, οὐράνιά τε καὶ ἐπίγεια, τὰ ἀφανῆ καὶ τὰ διακυβερνῶν, ἥλιόν τε αὐτὸν οὐρανὸν τε καὶ τὸν σύμπαντα κόσμον ἀρρήτοις δυνάμεσιν ἡνιοχεῖ, δραστικῇ δυνάμει τοῖς πᾶσιν ἐπιπαρὼν καὶ διὰ πάντων χωρῶν, ἔτι αὐτῷ μὲν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις ἐξ οἰκείας πηγῆς ἀέναον φῶς ἐπομβρεῖ, οὐρανὸν δὲ οἰκείου μεγέθους προσφυεστάτην εἰκόνα ὑποστησάμενος εἰς αἰῶνα διακρατεῖ, τὰς δʼ ἐπέκεινα οὐρανοῦ καὶ κόσμου δυνάμεις ἀγγέλων καὶ πνευμάτων νοερῶν τε καὶ λογικῶν οὐσιῶν ζωῆς ὁμοῦ καὶ φωτὸς καὶ σοφίας καὶ πάσης ἀρετῆς καλοῦ τε καὶ ἀγαθοῦ παντὸς ἔκ τῶν παρʼ αὐτῷ θησαυρῶν ἐμπίπλησιν, μιᾷ δὲ καὶ τῇ αὐτῇ δημιουργῷ τέχνῃ καὶ στοιχείοις οὐσίας οὔποτε διαλιμπάνει παρέχων καὶ τοῖς σώμασι μίξεις καὶ κράσεις καὶ εἴδη καὶ μορφὰς καὶ σχήματα, ποιότητάς τε μυρίας ἒν τε ζώοις καὶ φυτοῖς καὶ ψυχαῖς λογικαῖς τε καὶ ἀλόγοις ἄλλοτε ἄλλως καταποικίλλων καὶ πᾶσιν ὁμοῦ πάντα μιᾷ δυνάμει ἐπιχορηγῶν, διαρρήδην τε ἐπιδεικνὺς οὐχ ἑπτάχορδον οὔτε πολύχορδον λύραν, ἕνα δὲ κόσμον πολυαρμόνιον ἑνὸς λόγου κοσμοποιοῦ ἔργον.
tautę̄ toi kai ho pambasileus tou theou logos, ho dia pantōn hēkōn, en pasi te hōn kai panta epiporeuomenos, ourania te kai epigeia, ta aphanē kai ta diakybernōn, hēlion te auton ouranon te kai ton sympanta kosmon arrētois dynamesin hēniochei, drastikę̄ dynamei tois pasin epiparōn kai dia pantōn chōrōn, eti autǭ men hēliǭ kai selēnę̄ kai astrois ex oikeias pēgēs aenaon phōs epombrei, ouranon de oikeiou megethous prosphyestatēn eikona hypostēsamenos eis aiōna diakratei, tas dʼ epekeina ouranou kai kosmou dynameis angelōn kai pneumatōn noerōn te kai logikōn ousiōn zōēs homou kai phōtos kai sophias kai pasēs aretēs kalou te kai agathou pantos ek tōn parʼ autǭ thēsaurōn empiplēsin, mią de kai tę̄ autę̄ dēmiourgǭ technę̄ kai stoicheiois ousias oupote dialimpanei parechōn kai tois sōmasi mixeis kai kraseis kai eidē kai morphas kai schēmata, poiotētas te myrias en te zōois kai phytois kai psychais logikais te kai alogois allote allōs katapoikillōn kai pasin homou panta mią dynamei epichorēgōn, diarrēdēn te epideiknys ouch heptachordon oute polychordon lyran, hena de kosmon polyarmonion henos logou kosmopoiou ergon.
In this way too the Word of God, King of all, who reaches through all things, is in all and passes through all things, heavenly and earthly, steering the invisible and the [visible], drives the sun itself and heaven and the whole world with ineffable powers, present to all with active power and passing through all. He pours ever-flowing light from his own spring on the sun and moon and stars; he holds heaven together for ever, having established it as a most natural image of his own greatness; the powers beyond heaven and the world, of angels, of intellectual spirits and rational substances, he fills with life and light and wisdom and every virtue, with everything noble and good, from the treasuries with him; and with one and the same creative art he never ceases to supply to the elements substance, and to bodies mixtures and blendings, forms and shapes and figures, embroidering countless qualities now one way, now another, in animals and plants and in rational and irrational souls, and supplying all things to all with one power; showing plainly not a seven-stringed nor a many-stringed lyre, but one world of many harmonies, the work of one world-making Word.
Col 1:16–17 (echo, medium confidence)
Notes and citation
Summary: The one Word steers the universe, gives light to the heavenly bodies and life to angels and all creatures, making one harmonious world.
- '[Visible]' is supplied: a word (probably ὁρώμενα) seems lost after τὰ. ἀπέλων is a slip for ἀγγέλων ('angels'), οὐοίας for οὐσίας.
Notes on the original text
- Digital text corrected (OCR garbled word; OCR slip (ο for σ); OCR slip (π for κ); garbled dittography in the digital text): τὰ διακβερνῶν, διακυβερνῶν, → τὰ διακυβερνῶν,; ἀπέλων → ἀγγέλων; οὐοίας → οὐσίας; παταποικίλλων → καταποικίλλων.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 12.16 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/12-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/12-16
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 13
13.1Heikel
Λέγωμεν δὴ τὰ ἑξῆς καὶ διασαφῶμεν τὴν αἰτίαν, διʼ ἣν ὁ τοσοῦτος τοῦ θεοῦ λόγος τὴν εἰς ἀνθρώπους κάθοδον ἐποιεῖτο. τοῦτον δὴ τὸν οὐρανοῦ καὶ γῆς ἐπιστατοῦντα τοῦ θεοῦ λόγον, τὸν ἐξ αὐτῆς οἷα πηγῆς τῆς ἀπωτάτω πατρικῆς θεότητος γεγεννημένον, καὶ τῷδε μὲν ἀεὶ τῷ κόσμῳ παρόντα καὶ συνόντα, τῆς δʼ αὐτοῦ προνοίας καὶ τῆς εἰς ἀνθρώπους κηδεμονίας ἐναργῆ παρεχόμενον τὰ γνωρίσματα, ἀνθρώπων ἀφρόνων γένος μὴ συλλογισάμενόν, ἡλίῳ καὶ σελήνῃ καὶ οὐρανῷ ἄστροις καὶ ἄστροις τὴν σεβάσμιον ἀνέθεντο προσηγορίαν.
Legōmen dē ta hexēs kai diasaphōmen tēn aitian, diʼ hēn ho tosoutos tou theou logos tēn eis anthrōpous kathodon epoieito. touton dē ton ouranou kai gēs epistatounta tou theou logon, ton ex autēs hoia pēgēs tēs apōtatō patrikēs theotētos gegennēmenon, kai tǭde men aei tǭ kosmǭ paronta kai synonta, tēs dʼ autou pronoias kai tēs eis anthrōpous kēdemonias enargē parechomenon ta gnōrismata, anthrōpōn aphronōn genos mē syllogisamenon, hēliǭ kai selēnę̄ kai ouranǭ astrois kai astrois tēn sebasmion anethento prosēgorian.
Let us then say what follows and make clear the cause for which so great a Word of God made his descent to men. This Word of God, who presides over heaven and earth, begotten from the Father's most remote deity as from a spring, ever present and with the world here, giving clear tokens of his providence and of his care for men, the race of foolish men did not take into account, and they gave the venerable title to the sun and moon and heaven and stars.
Rom 1:21–23 (echo, medium confidence)
Notes and citation
Summary: Eusebius will explain why the Word came among men: humanity ignored him and worshipped the heavenly bodies.
- The text repeats ἄστροις; translated once.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (μ for τ); line-end hyphenation rejoined): κάθοδου → κάθοδον; καὶ μῷδε μὲν → καὶ τῷδε μὲν; προ- νοίας → προνοίας.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 13.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.2Heikel
καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ τὴν γεώδη φύσιν καὶ τοὺς ἀπὸ γῆς καρποὺς τροφάς τε σωμάτων παντοίας ἐθέωσαν, Δήμητραν καὶ Κόρην καὶ Διόνυσον καὶ ἀδελφά γε τούτων ἕτερα ἀνειδωλοποιήσαντες. καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ τῆς σφῶν αὐτῶν διανοίας τοὺς λογισμοὺς καὶ αὐτὸν δὴ τὸν τούτων ἑρμηνέα λόγον θεοὺς ἀνειπεῖν οὐκ ἀπώκνησαν, Ἁθηνᾶν μὲν τὴν διάνοιαν τὸν δὲ λόγον Ἑρμῆν ἐπονομάσαντες καὶ τάς γε τῶν μαθημάτων ἐπηβόλους δυνάμεις Μνημοσύνην καὶ Μούσας ἀνειπόντες. καὶ μέχρι μέχρι τούτων ἔστησαν, ἐπὶ μεῖζον δʼ αὔξοντες ἀτοπίας ὑπερβολῇ δυσσεβείας τὰ οἰκεῖα πάθη, ἃ δὴ ἐχρῆν ἀποτρέπεσθαι καὶ λόγῳ σώφρονι θεραπεύειν, οἵδε ἐθέωσαν, αὐτήν τε τὴν ἐπιθυμίαν καὶ τὴν ἐμπαθῆ καὶ ἀκόλαστον τῶν ψυχῶν νόσον τά τε ὁλκὰ πρὸς αἰσχρουργίαν μέρη τε καὶ μέλη τοῦ σώματος καὶ ἔτι τὴν τῶν αἰσχρῶν ἡδονῶν ἀκράτειαν Ἔρωτα καὶ Πρίηπον καὶ Ἀφροδίτην καὶ ἄλλʼ ἄττα συγγενῆ τούτοις ἀνειπόντες.
kai oude mechri toutōn estēsan, alla kai tēn geōdē physin kai tous apo gēs karpous trophas te sōmatōn pantoias etheōsan, Dēmētran kai Korēn kai Dionyson kai adelpha ge toutōn hetera aneidōlopoiēsantes. kai oude mechri toutōn estēsan, alla kai tēs sphōn autōn dianoias tous logismous kai auton dē ton toutōn hermēnea logon theous aneipein ouk apōknēsan, Hathēnan men tēn dianoian ton de logon Hermēn eponomasantes kai tas ge tōn mathēmatōn epēbolous dynameis Mnēmosynēn kai Mousas aneipontes. kai mechri mechri toutōn estēsan, epi meizon dʼ auxontes atopias hyperbolę̄ dyssebeias ta oikeia pathē, ha dē echrēn apotrepesthai kai logǭ sōphroni therapeuein, hoide etheōsan, autēn te tēn epithymian kai tēn empathē kai akolaston tōn psychōn noson ta te holka pros aischrourgian merē te kai melē tou sōmatos kai eti tēn tōn aischrōn hēdonōn akrateian Erōta kai Priēpon kai Aphroditēn kai allʼ atta syngenē toutois aneipontes.
Nor did they stop there, but they also deified the earthy nature and the fruits of the earth and every kind of bodily food, making idols of Demeter and Kore and Dionysus and others akin to them. Nor did they stop there, but they did not shrink from calling gods even the reasonings of their own minds and the very word that interprets them, naming the mind Athena and the word Hermes, and calling the powers that attain learning Mnemosyne and the Muses. Nor did they stop there, but, increasing their absurdity with an excess of impiety, they deified their own passions, which they ought to have turned from and cured by sober reason: desire itself, the passionate and licentious disease of souls, the parts and members of the body that draw to shamefulness, and the incontinence of shameful pleasures, calling them Eros and Priapus and Aphrodite and other things akin to these.
Notes and citation
Summary: Pagans deified the earth's fruits, the human mind and speech, and even their own passions and lusts.
- The digital text has παντοίας τοίας and μέχρι μέχρι (with οὐδὲ apparently lost); translated by sense, 'Nor did they stop there'. ἐνέωσαν is a slip for ἐθέωσαν ('deified').
Notes on the original text
- Digital text corrected (Latin letter and lost breathing in the digital text; OCR slip; OCR slips; dittography in the digital text): παντοίας τοίας → παντοίας; ἀτοπέας → ἀτοπίας; οἴδε ἐνέωσαν → οἵδε ἐθέωσαν; Αφροδiτην → Ἀφροδίτην.
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 13.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.3Heikel
καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ ἀμφὶ τὰς σωμάτων γενέσεις καὶ τὸν κάτω θνητὸν βίον καταπεσόντες, ἀνθρώπους θνητοὺς ἐξεθείασαν καὶ μετὰ τὸν κοινὸν θάνατον ἥρωας καὶ θεοὺς ἐπεφήμισαν, ἀμφὶ μνήματα καὶ τάφους τὴν ἀθάνατον καὶ θείαν οὐσίαν ὑποτοπήσαντες εἰλεῖσθαι. καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ ζώων ἀλόγων παντοία γένη ἑρπετῶν τε τὰ βλαπτικώτατα τῇ σεβασμίῳ προσηγορίᾳ τετιμήκασιν· καὶ μέχρι μέχρι τούτων ἔστησαν, ἀλλὰ καὶ δρῦς κατακόψαντες καὶ πέτρας ἐκτεμόντες γῆς τε μέταλλα, καὶ χαλκοῦ καὶ σιδήρου καὶ τῆς ἄλλης ὕλης, διερευνησάμενοι, θηλειῶν τύπους καὶ ἀρρένων ἀνδρῶν σχήματα θηρίων τε μορφὰς καὶ ἑρπετῶν ἀνεπλάσαντο, κἄπειτα τούτοις τιμὰς περιτεθείκασιν.
kai oude mechri toutōn estēsan, alla kai amphi tas sōmatōn geneseis kai ton katō thnēton bion katapesontes, anthrōpous thnētous exetheiasan kai meta ton koinon thanaton hērōas kai theous epephēmisan, amphi mnēmata kai taphous tēn athanaton kai theian ousian hypotopēsantes eileisthai. kai oude mechri toutōn estēsan, alla kai zōōn alogōn pantoia genē herpetōn te ta blaptikōtata tę̄ sebasmiǭ prosēgorią tetimēkasin; kai mechri mechri toutōn estēsan, alla kai drys katakopsantes kai petras ektemontes gēs te metalla, kai chalkou kai sidērou kai tēs allēs hylēs, diereunēsamenoi, thēleiōn typous kai arrenōn andrōn schēmata thēriōn te morphas kai herpetōn aneplasanto, kapeita toutois timas peritetheikasin.
Nor did they stop there, but, falling down to the generation of bodies and the mortal life below, they deified mortal men and after their common death proclaimed them heroes and gods, supposing that the immortal and divine substance lingers about memorials and tombs. Nor did they stop there, but they honoured with the venerable title all kinds of irrational animals and the most harmful of reptiles. Nor did they stop there, but, cutting down oaks and quarrying rocks and searching out the metals of the earth, bronze and iron and other material, they modelled figures of women and shapes of males, and forms of beasts and reptiles, and then surrounded these with honours.
Rom 1:23 (echo, medium confidence)
Notes and citation
Summary: They deified dead men, animals and reptiles, and then images carved and cast from wood, stone and metal.
- The digital text has μέχρι μέχρι (with οὐδὲ apparently lost); translated 'Nor did they stop there'.
Topics: Idolatry
Cite (SBL): Eusebius, Laud. Const. 13.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.4Heikel
καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ τοῖς ἐμφωλεύουσι τοῖς ξοάνοις σκοτίοις τε μυχοῖς ἐγκαταδεδυκόσι δαίμοσι πονηροῖς ἀμφὶ τὰς τῶν θυσιῶν λοιβάς τε καὶ κνίσας λιχνεύουσιν τὴν αὐτὴν τῶν θεῶν ἀνέθηκαν ἐπηγορίαν. καὶ οὐδὲ μέχρι τούτων ἔστησαν, ἀλλὰ καὶ αὐτοῖς καταδέσμοις τισὶν ἀπειρημένης γοητείας, ἐκθέσμοις τε καὶ ἐπανάγκοις ᾡδαῖς καὶ ἐπῳδαῖς, δυνάμεις ἀφανεῖς ἀμφὶ τὸν ἀέρα ποτωμένας παρέδρους ἑαυτοῖς ἐφειλκύσαντο. θνητούς γε μὴν ἄνδρας ἐθέωσαν ἑτέρους ἕτεροι· παῖδες μὲν γὰρ Ἑλλήνων Διόνυσον καὶ Ἡρακλέα καὶ Ἀσκληπιὸν καὶ Ἀπόλλωνα ἄλλους τέ τινας ἀνθρώπους τῇ τῶν ἡρώων καὶ θεῶν τετιμήκασι προσηγορίᾳ, Αἰγύπτιοι δὲ Ὧρον καὶ Ἶσιν καὶ Ὄσιριν καὶ τούτοις παραπλησίους πόλιν ἀνθρώπους θεοὺς νενομίκασιν· οὐδὲ μὴν καθʼ ὑπερβολὴν σοφίας γεωμετρίας τὴν εὕρεσιν ἀστρονομίας τε καὶ ἀριθμητικῆς αὐχοῦντες οὐκ ἔγνωσαν οὐδὲ συνῆκαν οἱ σοφοὶ σταθμήσασθαι παρʼ ἑαυτοῖς καὶ λογίσασθαι μέτρα θεοῦ δυνάμεως θνητῆς τε καὶ ἀλόγου διαφορὰν φύσεως.
kai oude mechri toutōn estēsan, alla kai tois emphōleuousi tois xoanois skotiois te mychois enkatadedykosi daimosi ponērois amphi tas tōn thysiōn loibas te kai knisas lichneuousin tēn autēn tōn theōn anethēkan epēgorian. kai oude mechri toutōn estēsan, alla kai autois katadesmois tisin apeirēmenēs goēteias, ekthesmois te kai epanankois hǭdais kai epǭdais, dynameis aphaneis amphi ton aera potōmenas paredrous heautois epheilkysanto. thnētous ge mēn andras etheōsan heterous heteroi; paides men gar Hellēnōn Dionyson kai Hēraklea kai Asklēpion kai Apollōna allous te tinas anthrōpous tę̄ tōn hērōōn kai theōn tetimēkasi prosēgorią, Aigyptioi de Hōron kai Isin kai Osirin kai toutois paraplēsious polin anthrōpous theous nenomikasin; oude mēn kathʼ hyperbolēn sophias geōmetrias tēn heuresin astronomias te kai arithmētikēs auchountes ouk egnōsan oude synēkan hoi sophoi stathmēsasthai parʼ heautois kai logisasthai metra theou dynameōs thnētēs te kai alogou diaphoran physeōs.
Nor did they stop there, but they gave the same title of gods to the wicked demons that lurk in the wooden images and have sunk into dark recesses and greedily hover around the libations and smoke of sacrifices. Nor did they stop there, but by certain bindings of forbidden sorcery, by lawless and compelling songs and incantations, they drew to themselves as familiars invisible powers flying about the air. Different peoples deified different mortal men: the children of the Greeks honoured Dionysus, Heracles, Asclepius, Apollo and some other men with the title of heroes and gods; the Egyptians held Horus, Isis, Osiris and men like them to be gods. Nor did those wise men, boasting of their surpassing wisdom in the discovery of geometry, astronomy and arithmetic, know or understand how to weigh among themselves and reckon the measures of God's power and the difference of a mortal and irrational nature.
Notes and citation
Summary: They called demons gods, used sorcery to summon spirits, and deified men such as Heracles and Osiris; even learned Egyptians could not distinguish God from mortal nature.
- πόλιν is garbled (perhaps πάλιν, 'again'); translated by sense. The sentence on the wise is negated twice in the Greek (οὐδὲ ... οὐκ); translated as a single negative.
Notes on the original text
- Digital text corrected (OCR slip; the sense requires 'wooden images'): τοῖς ξένοις → τοῖς ξοάνοις.
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 13.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.5Heikel
διὸ δὴ πᾶν εἶδος εἰδεχθῶν κνωδάλων καὶ παντοίων ζώων γένη ἑρπετά τε ἰοβόλα καὶ θῆρας ἀγρίους θεοὺς προσειπεῖν οὐκ ἀπώκνησαν, Φοίνικες δὲ Μελκάθαρον καὶ Οὕσωρον καί τινας ἄλλους ἀτιμοτέρους θνητοὺς πάλιν ἄνδρας θεοὺς ἀνηγόρευσαν, ὡς καὶ παῖδες Ἀράβων Δούσαρίν τινα καὶ Ὄβοδον, καὶ οἱ Γέται τὸν Ζάμολξιν καὶ τὸν Μόψον Κίλικες, καὶ τὸν Ἀμφιάρεων Θηβαῖοι, καὶ παρʼ ἑτέροις ἄλλοι πάλιν ἑτέρους, τὴν φύσιν οὐδὲν τῶν θνητῶν διαλλάττοντας αὐτὸ δὲ μόνον ἀληθῶς ἀνθρώπους. ὁμοῦ δὴ οὖν πάντες Αἰγύπτιοι, Φοίνικες, Ἕλληνες, καὶ πᾶν τὸ θνητὸν γένος, ὅσον ἡλίου βολαὶ φωτίζουσι, τὰ μέρη τοῦ κόσμου καὶ τά γε στοιχεῖα τούς τε ἀπὸ γῆς βλαστοῦντας καρπούς, καὶ τὰ σφῶν αὐτῶν πάθη ναὶ μὴν καὶ τὰς δαιμονικὰς μανίας τε καὶ φαντασίας, καὶ πρό γε τούτων ἄνδρας θνητοὺς ἀνθρωπείαις χρησαμένους συμφοραῖς, καὶ οὐτʼ ἀρετῆς διδασκαλεῖα καθʼ ὂν ἔζων χρόνον συστησαμένους, οὔτε σώφρονος βίου μαθήματα ἀνθρώποις ἐπιπονήσαντας. οὐ φιλόσοφα δόγματα καταδείξαντας, οὐκ ὀνησιφόρον ἔργον ἐπιδεδειγμένους. οὐ μαθητὰς τῆς ἀρετῆς καταλείψαντας, οὐ λόγους, οὐ συγγράμματα πρὸς εὐζωίαν συντείνοντα παραδόντας, ἠσχολημένους δὲ περὶ γύναια καὶ αἰσχρὰς ἡδονάς, εἰκῆ καὶ ὡς ἔτυχεν οὐκ οἶδʼ ὁποίας δαιμονικῆς ἐνεργείας πλάνῃ θεοὺς καὶ ἥρωας ἀνηγόρευσαν θυσίαις τε καὶ τελεταῖς σὺν γοητικαῖς ἀπάταις ἐτίμησαν, νεὼς μὲν αὐτοῖς καὶ ἱερὰ κατὰ πόλεις καὶ κατὰ χώρας δειμάμενοι, τὸν δʼ ἐπέκεινα τοῦ κόσμου μόνον ἀληθῆ τοῦ θεοῦ λόγον παμβασιλέα καὶ ποιητὴν τῶν ὅλων ἐν οὐδενὶ τέθεινται. οἱ δʼ εἰς τοσοῦτον ἤλαυνον μανίας τε καὶ φρενοβλαβείας ὡς ἐν ταὐτῷ τούσδε τινὰς τοὺς τυχόντας ἄνδρας θεοὺς ἀναχορεύειν, καὶ παραχρῆμα τοῖς αὐτοῖς θνητῶν συνάπτειν πάθη, ἔρωτάς τε παρανόμους καὶ πράξεις αἰσχρὰς ζωῆς τε καταστροφὰς καὶ θανάτους τοῖς αὐτοῖς ἀνατιθέναι. εἶτα τοιαῦτα οὐχ ὑφʼ ἑτέρων διαβαλλόμενα φάσκοντες, αὐτοὶ δὲ μάρτυρες τούτων ὄντες, πλάνας τε καὶ πένθη καὶ θανάτους καὶ πρό γε τούτων μοιχείας αὐτῶν καὶ ἀρρένων φθορὰς γυναικῶν τε ἁρπαγὰς ὁμολογοῦντες, οὐδὲν ἡττον πόλεις πάσας καὶ κώμας καὶ χώρας ναοῖς καὶ ἀγάλμασι καὶ ἱεροῖς ἐπλήρουν, τῇ τῶν θεῶν ὁμοιοτροπίᾳ τὰς ἑαυτῶν προσαπολλύντες ψυχάς.
dio dē pan eidos eidechthōn knōdalōn kai pantoiōn zōōn genē herpeta te iobola kai thēras agrious theous proseipein ouk apōknēsan, Phoinikes de Melkatharon kai Housōron kai tinas allous atimoterous thnētous palin andras theous anēgoreusan, hōs kai paides Arabōn Dousarin tina kai Obodon, kai hoi Getai ton Zamolxin kai ton Mopson Kilikes, kai ton Amphiareōn Thēbaioi, kai parʼ heterois alloi palin heterous, tēn physin ouden tōn thnētōn diallattontas auto de monon alēthōs anthrōpous. homou dē oun pantes Aigyptioi, Phoinikes, Hellēnes, kai pan to thnēton genos, hoson hēliou bolai phōtizousi, ta merē tou kosmou kai ta ge stoicheia tous te apo gēs blastountas karpous, kai ta sphōn autōn pathē nai mēn kai tas daimonikas manias te kai phantasias, kai pro ge toutōn andras thnētous anthrōpeiais chrēsamenous symphorais, kai outʼ aretēs didaskaleia kathʼ on ezōn chronon systēsamenous, oute sōphronos biou mathēmata anthrōpois epiponēsantas. ou philosopha dogmata katadeixantas, ouk onēsiphoron ergon epidedeigmenous. ou mathētas tēs aretēs kataleipsantas, ou logous, ou syngrammata pros euzōian synteinonta paradontas, ēscholēmenous de peri gynaia kai aischras hēdonas, eikē kai hōs etychen ouk oidʼ hopoias daimonikēs energeias planę̄ theous kai hērōas anēgoreusan thysiais te kai teletais syn goētikais apatais etimēsan, neōs men autois kai hiera kata poleis kai kata chōras deimamenoi, ton dʼ epekeina tou kosmou monon alēthē tou theou logon pambasilea kai poiētēn tōn holōn en oudeni tetheintai. hoi dʼ eis tosouton ēlaunon manias te kai phrenoblabeias hōs en tautǭ tousde tinas tous tychontas andras theous anachoreuein, kai parachrēma tois autois thnētōn synaptein pathē, erōtas te paranomous kai praxeis aischras zōēs te katastrophas kai thanatous tois autois anatithenai. eita toiauta ouch hyphʼ heterōn diaballomena phaskontes, autoi de martyres toutōn ontes, planas te kai penthē kai thanatous kai pro ge toutōn moicheias autōn kai arrenōn phthoras gynaikōn te harpagas homologountes, ouden hētton poleis pasas kai kōmas kai chōras naois kai agalmasi kai hierois eplēroun, tę̄ tōn theōn homoiotropią tas heautōn prosapollyntes psychas.
Therefore they did not shrink from calling gods every kind of hideous monster and all races of animals, venomous reptiles and wild beasts. The Phoenicians proclaimed as gods Melkathar and Usor and certain other more ignoble mortal men; so the children of the Arabs a certain Dusaris and Obodus, the Getae Zamolxis, the Cilicians Mopsus, the Thebans Amphiaraus, and others among other peoples others again, differing in nature not at all from mortals, but simply and truly men. So all together, Egyptians, Phoenicians, Greeks, and the whole mortal race, as far as the rays of the sun give light, proclaimed as gods and heroes, at random and as it happened, through the error of I know not what demonic working, the parts of the world and the elements, the fruits that spring from the earth, their own passions, yes, and demonic frenzies and fantasies, and before these mortal men who had met with human misfortunes, men who in their lifetime founded no schools of virtue, toiled at no teaching of a sober life for men, set forth no philosophical doctrines, displayed no beneficial work, left behind no disciples of virtue, handed down no words or writings tending to a good life, but were busy with women and shameful pleasures; and they honoured them with sacrifices and rites with sorcerous deceits, building temples and shrines for them in cities and in the country, while the only true Word of God beyond the world, King and maker of all, they counted as nothing. And they went so far in madness and derangement that at the same time they danced in honour of these chance men as gods, and at once attached to the same men the passions of mortals, ascribing to them lawless loves and shameful deeds, overthrows of life and deaths. Then, saying that these things were not slanders by others, but being themselves witnesses of them, confessing their wanderings and griefs and deaths and, above these, their adulteries, corruptions of males and abductions of women, they nonetheless filled all cities and villages and lands with temples and statues and shrines, destroying their own souls besides by imitating the ways of their gods.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Every nation deified local men, monsters and passions, men who taught no virtue but were given to vice; and by imitating their gods' adulteries and crimes they destroyed their own souls.
- Melkathar is Melqart of Tyre; Usor (Usoos) a Phoenician hero; Dusaris and Obodas Nabataean deities. 'Adulteries' renders μοιχείας; 'corruptions of males' ἀρρένων φθοράς.
Notes on the original text
- Digital text corrected (OCR slip (ο for σ); OCR slip (ς for ζ); OCR slip (φ for ψ); OCR stray breathing): θυοίαις → θυσίαις; ςωῆς → ζωῆς; πἐνθη → πένθη; ἀρρἐνων → ἀρρένων; φυχάς → ψυχάς.
Topics: Ethics, Paganism, Idolatry
Cite (SBL): Eusebius, Laud. Const. 13.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.6Heikel
θεοὺς δὴ τοίνυν καὶ θεῶν παῖδας ἥρωάς τε κἀγαθοὺς δαίμονας λόγῳ μὲν ἦν παρʼ αὐτοῖς ἀκούειν, ἔργῳ δὲ πᾶν τοὐναντίον· τἀναντία γοῦν τοῖς ἐναντίοις ἐσέμνυνον, ὡς εἰ καὶ ἥλιόν τις καὶ φῶτα τὰ κατʼ οὐρανὸν δεῖξαί τῳ βουληθεὶς ἄνω μὲν εἰς ὕψος μὴ ἐπαίροι τὰς ὄψεις, κάτω δὲ εἰς γῆν τὰς χεῖρας βαλὼν καὶ χαμαὶ εἰς ἔδαφος ῥίψας ἐν πηλῷ καὶ βορβόρῳ τὰς οὐρανίους δυνάμεις ἐπιζητοίη. οὕτω δὴ καὶ τὸ τῶν ἀνθρώπων γένος φρενοβλαβείᾳ καὶ δαιμόνων ἀπάτῃ πονηρῶν τὴν ἐπέκεινα οὐρανοῦ τε καὶ κόσμου θείαν καὶ νοητὴν οὐσίαν κάτω που ἐν σωμάτων γενέσει καὶ θνητῶν πάθεσί τε καὶ θανάτοις ἐπέπειστο εἰναι. οἱ δʼ εἰς τοσοῦτον ἤλαυνον ἀνοίας, ὡς καὶ τὰ φίλτατα θύειν αὐτοῖς μηδὲ φειδὼ ποιεῖσθαι τῆς φύσεως, ἀλλʼ ἤδη καὶ τὰ μονογενῆ καὶ ἀγαπητὰ τῶν τέκνων μανίᾳ καὶ διανοίας ἐκστάσει κατασφάττειν.
theous dē toinyn kai theōn paidas hērōas te kagathous daimonas logǭ men ēn parʼ autois akouein, ergǭ de pan tounantion; tanantia goun tois enantiois esemnynon, hōs ei kai hēlion tis kai phōta ta katʼ ouranon deixai tǭ boulētheis anō men eis hypsos mē epairoi tas opseis, katō de eis gēn tas cheiras balōn kai chamai eis edaphos rhipsas en pēlǭ kai borborǭ tas ouranious dynameis epizētoiē. houtō dē kai to tōn anthrōpōn genos phrenoblabeią kai daimonōn apatę̄ ponērōn tēn epekeina ouranou te kai kosmou theian kai noētēn ousian katō pou en sōmatōn genesei kai thnētōn pathesi te kai thanatois epepeisto einai. hoi dʼ eis tosouton ēlaunon anoias, hōs kai ta philtata thyein autois mēde pheidō poieisthai tēs physeōs, allʼ ēdē kai ta monogenē kai agapēta tōn teknōn manią kai dianoias ekstasei katasphattein.
So one could hear among them in word of gods and sons of gods, of heroes and good demons, but in deed everything was the opposite; for they revered the opposite things by opposite means, as if someone wishing to show another the sun and the lights of heaven did not lift his eyes up on high, but, casting his hands down to the earth and throwing himself to the ground, sought the heavenly powers in mud and mire. So too the human race, through derangement and the deceit of wicked demons, was persuaded that the divine and intelligible substance beyond heaven and the world was somewhere below, in the generation of bodies and the passions and deaths of mortals. And they went so far in folly that they even sacrificed their dearest ones to them, sparing not even nature, but already slaughtering their only and beloved children in madness and frenzy of mind.
Notes and citation
Summary: Pagans sought the divine in mortal bodies like a man looking for the sun in the mud, and even sacrificed their own children.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (φ for ψ); OCR slip in breathing; OCR slips; line-end hyphenation rejoined): λόγω̣ μὲν ἠν → λόγῳ μὲν ἦν; εἰς ὕφος → εἰς ὕψος; ὲν πηλῷ → ἐν πηλῷ; ἐπιζη- τοίη → ἐπιζητοίη; δαι- μόνων → δαιμόνων; Λαὶ νοητὴν → καὶ νοητὴν.
Topics: Idolatry
Cite (SBL): Eusebius, Laud. Const. 13.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-6
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.7Heikel
καὶ τί γὰρ ἂν γένοιτο τούτου μανικώτερον θύειν ἀνθρώπους καὶ τὰς πόλεις ἁπάσας καὶ τοὺς αὐτῶν οἵκους ἐμφυλίοις μολύνειν φόνοις; ἢ οὐ ταῦτα Ἑλλήνων παῖδες μαρτυροῦσι καὶ πᾶσά γε ἡ ἱστορία τῆς τούτων μνήμης πεπλήρωται; Κρόνῳ μὲν γὰρ Φοίνικες καθʼ ἕκαστον ἔτος ἔθυον τὰ ἀγαπητὰ καὶ μονογενῆ τῶν τέκνων, τῷ δʼ αὐτῷ τούτῳ καὶ ἐν Ῥόδῳ μηνὶ Μεταγειτνιῶνι ἕκτῃ ἱσταμένου ἀνθρώπους ἔσφαττον. ἐν δὲ Σαλαμῖνι ὑφʼ ἔνα περίβολον Ἀθηνᾶς Ἀγραύλιδος καὶ Διομήδους ἐλαυνόμενός τις ἀνὴρ τρὶς περιέθει τὸν βωμόν, ἔπειτα ὁ ἱερεὺς αὐτὸν λόγχῃ ἔπαιεν κατὰ τοῦ στομάχου, καὶ οὕτως αὐτὸν ἐπὶ τὴν νηθεῖσαν πυρὰν ὡλοκαύτιζεν. ἐγίγνοντο δὲ καὶ ἐπὶ τῆς Αἰγύπτου πλεῖσται ὅσαι ἀνθρωποκτονίαι, ἐθύοντό τε τῇ Ἥρᾳ ἐν Ἡλίου πόλει τῆς ἡμέρας τρεῖς, ἀνθʼ ὧν Ἀμόσης ὁ βασιλεὺς τὸ δεινὸν συνιδὼν κηρίνους τοὺς ἴσους ἐκέλευσεν ἐπιτίθεσθαι. καὶ ἐν Χίῳ δὲ τῷ Ὠμαδίῳ Διονύσῳ ἄνθρωπον διασπῶντες ἔθυον, καὶ ἐν Τενέδῳ δὲ ὡσαύτως, ἐν δὲ Λακεδαίμονι τῷ Ἄρει τὴν διʼ ἀνθρώπων ἐτέλουν θυσίαν. καὶ ἐν Κρήτῃ δὲ αὐτὸ τοῦτʼ ἔπραττον, ἀνθρωποθυτοῦντες τῷ Κρόνῳ. Ἀθηνᾷ δὲ παρθένος κατʼ ἔτος ἐθύετο ἐν Λαοδαμείᾳ τῆς Συρίας, νῦν δὲ ἔλαφος. οὐ μὴν ἀλλὰ καὶ Λίβυες καὶ Καρχηδόνιοι ταῖς ἀνθρωποθυσίαις τοὺς ἑαυτῶν ἱλεοῦντο θεούς. καὶ Δουματηνοὶ δὲ τῆς Ἀραβίας καθʼ ἕκαστον ἔτος ἔθυον παῖδα, ὃν ὑπὸ τὸν βωμὸν ἔθαπτον, κοινῶς δὲ πάντας Ἕλληνας, πρὶν ἐπὶ πολέμους ἐξιέναι, ἀνθρωποκτονεῖν ἡ ἱστορία διδάσκει, Θρᾷκας τε καὶ Σκύθας ὁμοίως. Ἀθηναῖοι δὲ τὰς Λεὼ κόρας καὶ τὴν Ἐρεχθέως θυγατέρα σφαγιασθεῖσαν μνημονεύουσιν. ἀλλʼ ἔτι καὶ νῦν τίς ἀγνοεῖ κατὰ τὴν μεγάλην πόλιν τῇ τοῦ Λατριαρίου Διὸς ἑορτῇ σφαγιαζόμενον ἄνθρωπον;
kai ti gar an genoito toutou manikōteron thyein anthrōpous kai tas poleis hapasas kai tous autōn hoikous emphyliois molynein phonois? ē ou tauta Hellēnōn paides martyrousi kai pasa ge hē historia tēs toutōn mnēmēs peplērōtai? Kronǭ men gar Phoinikes kathʼ hekaston etos ethyon ta agapēta kai monogenē tōn teknōn, tǭ dʼ autǭ toutǭ kai en Rhodǭ mēni Metageitniōni hektę̄ histamenou anthrōpous esphatton. en de Salamini hyphʼ ena peribolon Athēnas Agraulidos kai Diomēdous elaunomenos tis anēr tris periethei ton bōmon, epeita ho hiereus auton lonchę̄ epaien kata tou stomachou, kai houtōs auton epi tēn nētheisan pyran hōlokautizen. egignonto de kai epi tēs Aigyptou pleistai hosai anthrōpoktoniai, ethyonto te tę̄ Hērą en Hēliou polei tēs hēmeras treis, anthʼ hōn Amosēs ho basileus to deinon synidōn kērinous tous isous ekeleusen epitithesthai. kai en Chiǭ de tǭ Ōmadiǭ Dionysǭ anthrōpon diaspōntes ethyon, kai en Tenedǭ de hōsautōs, en de Lakedaimoni tǭ Arei tēn diʼ anthrōpōn eteloun thysian. kai en Krētę̄ de auto toutʼ epratton, anthrōpothytountes tǭ Kronǭ. Athēną de parthenos katʼ etos ethyeto en Laodameią tēs Syrias, nyn de elaphos. ou mēn alla kai Libyes kai Karchēdonioi tais anthrōpothysiais tous heautōn hileounto theous. kai Doumatēnoi de tēs Arabias kathʼ hekaston etos ethyon paida, hon hypo ton bōmon ethapton, koinōs de pantas Hellēnas, prin epi polemous exienai, anthrōpoktonein hē historia didaskei, Thrąkas te kai Skythas homoiōs. Athēnaioi de tas Leō koras kai tēn Erechtheōs thygatera sphagiastheisan mnēmoneuousin. allʼ eti kai nyn tis agnoei kata tēn megalēn polin tę̄ tou Latriariou Dios heortę̄ sphagiazomenon anthrōpon?
And what could be more mad than this, to sacrifice human beings and to defile whole cities and their own houses with the murder of kin? Or do not the children of the Greeks bear witness to these things, and is not all history full of their memory? The Phoenicians every year sacrificed their beloved and only children to Kronos; to the same god in Rhodes, on the sixth of the month Metageitnion, they slaughtered men. In Salamis, a man driven within one precinct of Athena Agraulis and Diomedes ran three times around the altar, then the priest struck him with a spear in the stomach and so burned him whole on the heaped-up pyre. In Egypt too very many human killings took place: three men a day were sacrificed to Hera at Heliopolis, in whose place King Amosis, seeing how terrible it was, ordered the same number of wax figures to be offered. In Chios they sacrificed a man to Dionysus Omadios by tearing him apart, and likewise in Tenedos; in Lacedaemon they performed the sacrifice by men to Ares. In Crete they did this very thing, sacrificing men to Kronos. A virgin was sacrificed yearly to Athena in Laodicea of Syria, but now a deer. Moreover the Libyans and Carthaginians propitiated their gods with human sacrifices. The Dumatenes of Arabia sacrificed a boy every year and buried him under the altar. History teaches that all the Greeks in common killed men before going out to war, and the Thracians and Scythians likewise. The Athenians remember the daughters of Leos and the daughter of Erechtheus who were slain. And even now, who does not know that at the great city a man is slaughtered at the festival of Jupiter Latiaris?
Notes and citation
Summary: Eusebius lists human sacrifices among Phoenicians, Greeks, Egyptians, Libyans, Arabs and even at Rome, to show the madness of idolatry.
- The list follows Porphyry, De abstinentia 2.54–56, which Eusebius also quotes in Praep. ev. 4.16. 'The great city' is Rome; 'Jupiter Latiaris' (Λατιαρίου, printed Λατριαρίου).
Notes on the original text
- Digital text corrected (OCR dropped iota subscript; OCR inserted letter; OCR slip; OCR slip in breathing; missing elision mark): ἀπέσας → ἁπάσας; νησθεῖσαν → νηθεῖσαν; έπιτίθεσθαι → ἐπιτίθεσθαι; τὴν δί ἀνθρώπων → τὴν διʼ ἀνθρώπων; ἄπραττον → ἔπραττον; ἑορτὴ σφαγιαζόμενον → ἑορτῇ σφαγιαζόμενον.
Extrabiblical texts: Porphyry, Abst. 2.54-56 (Porphyry, On Abstinence from Killing Animals; quotation); Eusebius, Praep. ev. 4.16 (Preparation for the Gospel; allusion)
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 13.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-7
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.8Heikel
ταῦτα μὲν φιλοσόφων οἱ καὶ δοκιμώτατοι μεμαρτυρήκασιν οὕτως ἔχειν, Διόδωρος δὲ ὁ τὰς βιβλιοθήκας ἐπιτεμὼν φησὶ τῷ Κρόνῳ διακοσίους τῶν ἐπιφανεστάτων παίδων δημοσίᾳ θῦσαι τοὺς Λίβυας, οὐκ ἐλάττους δὲ ἐπιδοῦναι τῇ θυσίᾳ τριακοσίους ἑτέρους, ὁ δὲ τῆς Ῥωμαϊκῆς ἱστορίας συγγραφεὺς Διονύσιος αὐτὸν τὸν Δία καὶ τὸν Ἀπόλλωνα αἰτῆσαι ἀνθρωποθυσίας ἐν Ἰταλίᾳ παρὸ τῶν καλουμένων Ἀβοριγινῶν. τοὺς αἰτηθέντας οὐν φησι καρπῶν μὲν ἁπάντων τὸ λάχος ἀποθῦσαι τις θεοῖς· ὅτι δὲ μὴ καὶ ἀνθρώπους ἔθυσαν, παντοίαις περιπεσεῖν συμφοραῖς, μὴ πρότερόν τε κακῶν παῦλαν σχεῖν ἢ δεκατεῦσαι ἑαυτούς· οὕτω δʼ οὖν ἀνθρώπων δεκάτας ἀφαιρουμενους τε καὶ θύοντας ἐρημίας αἰτίους γενέσθαι τῇ χώρᾳ. τοσούτοις κακοῖς τὸ πᾶν τῶν ’ν γένος πάλαι πρότερον κατετρύχετο.
tauta men philosophōn hoi kai dokimōtatoi memartyrēkasin houtōs echein, Diodōros de ho tas bibliothēkas epitemōn phēsi tǭ Kronǭ diakosious tōn epiphanestatōn paidōn dēmosią thysai tous Libyas, ouk elattous de epidounai tę̄ thysią triakosious heterous, ho de tēs Rhōmaïkēs historias syngrapheus Dionysios auton ton Dia kai ton Apollōna aitēsai anthrōpothysias en Italią paro tōn kaloumenōn Aboriginōn. tous aitēthentas oun phēsi karpōn men hapantōn to lachos apothysai tis theois; hoti de mē kai anthrōpous ethysan, pantoiais peripesein symphorais, mē proteron te kakōn paulan schein ē dekateusai heautous; houtō dʼ oun anthrōpōn dekatas aphairoumenous te kai thyontas erēmias aitious genesthai tę̄ chōrą. tosoutois kakois to pan tōn ’n genos palai proteron katetrycheto.
That these things are so, even the most esteemed of the philosophers have testified. Diodorus, who abridged the libraries, says that the Libyans publicly sacrificed to Kronos two hundred of the most distinguished children, and gave to the sacrifice no fewer than three hundred others besides. And Dionysius, the writer of Roman history, says that Zeus himself and Apollo demanded human sacrifices in Italy from those called Aborigines. He says that those of whom they were demanded offered to the gods a tithe of all their crops; but because they did not also sacrifice men, they fell into misfortunes of every kind, and had no rest from evils until they tithed themselves; and so, taking away tithes of men and sacrificing them, they became the cause of desolation for the land. With so many evils was the whole human race formerly worn down.
Notes and citation
Summary: Diodorus and Dionysius of Halicarnassus record mass child sacrifice at Carthage and human tithes demanded by the gods in Italy.
- Diodorus Siculus 20.14; Dionysius of Halicarnassus, Ant. rom. 1.23–24; both via Porphyry, Abst. 2.56. 'Most esteemed of the philosophers' refers to Porphyry. τὸ πᾶν τῶν ’ν γένος is garbled for 'the whole race of men'.
Notes on the original text
- Digital text corrected (Latin letter inside Greek word; OCR slip (ο for σ); OCR slips; dittography in the digital text; line-end hyphenation rejoined): φηοὶ → φησὶ; δια- κοσίους → διακοσίους; αὐτὸν αὐτὸν τὸν Δία → αὐτὸν τὸν Δία; Ἀπόλλωνa → Ἀπόλλωνα; καλου- μένων → καλουμένων; ἁπάν- των → ἁπάντων; σχεῖ; ἢ → σχεῖν ἢ.
Extrabiblical texts: Diodorus Siculus, 20.14 (Diodorus Siculus, Library of History; quotation); Dionysius of Halicarnassus, 1.23-24 (Dionysius of Halicarnassus, Roman Antiquities; quotation); Porphyry, Abst. 2.56 (Porphyry, On Abstinence from Killing Animals; allusion)
Topics: Paganism
Cite (SBL): Eusebius, Laud. Const. 13.8 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-8
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.9Heikel
οὐκ ἤρκει δ ἐπὶ τούτοις τὸ κακῶς πράττειν, μυρίαις δὲ καὶ ἄλλαις ἀνηκέστοις καταδεδούλωτο συμφοραῖς. ὁμοῦ γὰρ τὰ καθ ὅλης τῆς οἰκουμένης ἔθνη, Ἕλληνά τε καὶ βαρβάρα, ὡς ὑπὸ δαιμονικῆς ἐνεργείας οἰστρούμενα δεινῇ καὶ χαλεπωτάτῃ νόσῳ διεστασίαζεν, τῷ ἄμικτον εἶναι καὶ ἀκατάλλακτον αὐτὸ πρὸς ἑαυτὸ τὸ τῶν ἀνθρώπων γένος, ὡδε κἀκεῖσε τοῦ μεγάλου σώματος τῆς κοινῆς φύσεως διεσπασμένου, ἐφʼ ἑκάστῃ γωνίᾳ γῆς ἀποστατούντων ἀνθρώπων νόμοις τε καὶ πολιτείαις διαμαχομένων ἀλλήλοις,
ouk ērkei d epi toutois to kakōs prattein, myriais de kai allais anēkestois katadedoulōto symphorais. homou gar ta kath holēs tēs oikoumenēs ethnē, Hellēna te kai barbara, hōs hypo daimonikēs energeias oistroumena deinę̄ kai chalepōtatę̄ nosǭ diestasiazen, tǭ amikton einai kai akatallakton auto pros heauto to tōn anthrōpōn genos, hōde kakeise tou megalou sōmatos tēs koinēs physeōs diespasmenou, ephʼ hekastę̄ gōnią gēs apostatountōn anthrōpōn nomois te kai politeiais diamachomenōn allēlois,
Nor was this enough of evil for them; they were also enslaved by countless other incurable misfortunes. For the nations throughout the whole world, Greek and barbarian, as though goaded by demonic working, were torn apart by a terrible and most grievous disease, because the human race was unsociable and irreconcilable with itself, the great body of our common nature being torn here and there, as men in every corner of the earth revolted and fought one another with their laws and constitutions,
Notes and citation
Summary: Humanity was also divided against itself, every people at war with others under its own laws.
- The sentence continues in 13.10.
Notes on the original text
- Digital text corrected (OCR slip in breathing; line-end hyphenation rejoined): όμοῦ γὰρ → ὁμοῦ γὰρ; δαιμονι- κῆς → δαιμονικῆς; ἀν- θρώπων γένος → ἀνθρώπων γένος; νό- μοις → νόμοις.
Cite (SBL): Eusebius, Laud. Const. 13.9 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-9
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.10Heikel
καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐξαγριουμένων πυκναῖς ταῖς κατʼ ἀλλήλων ἐπαναστάσεσιν, ὥστʼ ἀεὶ καὶ διὰ παντὸς τοῦ βίου μάχαις ταῖς κατʼ ἀλλήλων καὶ πολέμοις σχολάζειν, μὴ ἐξεῖναί τέ ποι τῷ βουλομένῳ στέλλεσθαι μὴ πολεμίου τρόπον καθωπλισμένῳ, κατʼ ἀγρούς τε καὶ κατὰ κώμας ξιφηφορεῖν τοὺς γεωπόνους καὶ μᾶλλον τῶν πρὸς γεωργίαν ὀργάνων τὰς ἐνόπλους κεκτῆσθαι παρασκευάς, τό τε ληΐζεσθαι ἀνδραποδίζεσθαι τοὺς ἐκ γειτόνων ἐπʼ ἀρετῆς τίθεσθαι μέρει.
kai ou touto monon, alla kai exagrioumenōn pyknais tais katʼ allēlōn epanastasesin, hōstʼ aei kai dia pantos tou biou machais tais katʼ allēlōn kai polemois scholazein, mē exeinai te poi tǭ boulomenǭ stellesthai mē polemiou tropon kathōplismenǭ, katʼ agrous te kai kata kōmas xiphēphorein tous geōponous kai mallon tōn pros geōrgian organōn tas enoplous kektēsthai paraskeuas, to te lēïzesthai andrapodizesthai tous ek geitonōn epʼ aretēs tithesthai merei.
and not only this, but also growing savage in frequent uprisings against one another, so that always, throughout life, they were occupied with battles and wars against one another; no one who wished could travel anywhere without being armed like an enemy; farmers carried swords in the fields and villages and owned weapons of war rather than tools for farming; and plundering and enslaving their neighbours they counted as a part of virtue.
Notes and citation
Summary: Constant war meant that travellers went armed, farmers carried swords, and raiding neighbours was thought a virtue.
Notes on the original text
- Digital text corrected (OCR slip (υ for γ); line-end hyphenation rejoined): μό- νον, ἀλλὰ → μόνον, ἀλλὰ; ἐπανα- στάσεσιν → ἐπαναστάσεσιν; ἀλλή- λων καὶ → ἀλλήλων καὶ; γεωρυίαν → γεωργίαν.
Topics: War and military service
Cite (SBL): Eusebius, Laud. Const. 13.10 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-10
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.11Heikel
καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐξ αὐτῶν, ὡν ἐλογοποίησαν περὶ τῶν οἰκείων θεῶν, αἰσχρᾶς καὶ παρανόμου ζωῆς ἐφόδια προσλαβόντες, παντοίοις τρόποις ἀκολασίας ὁμοῦ τοῖς σώμασι καὶ τὰς αὐτῶν ψυχὰς προσδιέφθειραν. καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τοὺς ὅρους ὑπερβάντες τῆς φύσεως ἐπέκεινα ἐχώρουν ἀρρητοποιΐας καὶ τὰ ἄπιστα κατʼ ἀλλήλων ἐμπαροινοῦντες· „ἄρρενές τε ἐπʼ ἄρσεσι ἀσχημοσύνην κατεργαζόμενοι, καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες, “ ᾗ φασὶν ἱεροὶ λόγοι.
kai ou touto monon, alla kai ex autōn, hōn elogopoiēsan peri tōn oikeiōn theōn, aischras kai paranomou zōēs ephodia proslabontes, pantoiois tropois akolasias homou tois sōmasi kai tas autōn psychas prosdiephtheiran. kai ou touto monon, alla kai tous horous hyperbantes tēs physeōs epekeina echōroun arrētopoiïas kai ta apista katʼ allēlōn emparoinountes; „arrenes te epʼ arsesi aschēmosynēn katergazomenoi, kai tēn antimisthian hēn edei tēs planēs autōn en heautois apolambanontes, “ hę̄ phasin hieroi logoi.
And not only this, but, taking from the very stories they had made up about their own gods provisions for a shameful and lawless life, they corrupted their souls together with their bodies by every kind of licentiousness. And not only this, but, overstepping the bounds of nature, they went beyond into unspeakable deeds and did unbelievable outrages to one another, "men committing shameless acts with men, and receiving in themselves the due penalty for their error," as the sacred words say.
Rom 1:27 (quotation, high confidence)
Notes and citation
Summary: Following the myths of their gods, pagans fell into every licentiousness, including homosexual acts condemned by Paul.
- The quotation is Rom 1:27.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (ς for ζ); OCR slip in breathing; stray capital and breathing slip): Παντοίοις τρόποις ἀκολασίας όμοῦ → παντοίοις τρόποις ἀκολασίας ὁμοῦ; ὑπερβάβτες → ὑπερβάντες; κατεργαςόμενοι → κατεργαζόμενοι; ἰεροὶ λόγοι → ἱεροὶ λόγοι.
Topics: Ethics, Sexual morality
Cite (SBL): Eusebius, Laud. Const. 13.11 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-11
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.12Heikel
καὶ τοῦτο μόνον, ἀλλὰ καὶ τὰς περὶ θεοῦ φυσικὰς ἐννοίας παρατρέψαντες ἀπρονόητα μὲν καὶ ἀνεπιτρόπευτα τὰ τῇδε πάντα ἡγοῦντο, ἀλόγῳ δὲ καὶ αὐτομάτῳ φύσει εἱμαρμένης τε ἀνάγκῃ τὴν τοῦ παντὸς οὐσίωσίν τε καὶ σύστασιν ἀνετίθεσαν.
kai touto monon, alla kai tas peri theou physikas ennoias paratrepsantes apronoēta men kai anepitropeuta ta tę̄de panta hēgounto, alogǭ de kai automatǭ physei heimarmenēs te anankę̄ tēn tou pantos ousiōsin te kai systasin anetithesan.
And [not] only this, but, perverting the natural notions of God, they thought all things here without providence and without guardian, and ascribed the being and constitution of the universe to an irrational and spontaneous nature and to the necessity of fate.
Notes and citation
Summary: They denied providence and attributed the world to chance or fate.
- The digital text lacks οὐ before τοῦτο; supplied in brackets.
Notes on the original text
- Digital text corrected (OCR slip (ο for σ); line-end hyphenation rejoined): παρατρέψαν- τες → παρατρέψαντες; σύοτασιν → σύστασιν.
Topics: Providence
Cite (SBL): Eusebius, Laud. Const. 13.12 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-12
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.13Heikel
καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὰς σφῶν ψυχὰς αὐτοῖς συνδιαφθείρεσθαι τοῖς σώμασιν ὑπολαμβάνοντες θηριώδη ζωὴν καὶ βίον ἀβίωτον διῆγον, οὐ ψυχῆς οὐσίαν διερευνώμενοι, οὐ θείας κρίσεως δικαιωτήρια προσδοκῶντες, οὐκ ἀρετῆς ἔπαθλα, οὐκ ἀδίκου βίου τιμωρίας ἐν νῷ βαλλόμενοι,
kai ou touto monon, alla kai tas sphōn psychas autois syndiaphtheiresthai tois sōmasin hypolambanontes thēriōdē zōēn kai bion abiōton diēgon, ou psychēs ousian diereunōmenoi, ou theias kriseōs dikaiōtēria prosdokōntes, ouk aretēs epathla, ouk adikou biou timōrias en nǭ ballomenoi,
And not only this, but, supposing that their souls perished together with their bodies, they lived a beastlike life and a life not worth living, not inquiring into the substance of the soul, not expecting the courts of divine judgment, not taking to mind the prizes of virtue or the punishments of an unjust life,
Notes and citation
Summary: Believing the soul perished with the body, they lived like beasts with no thought of judgment.
- The sentence continues in 13.14.
Notes on the original text
- Digital text corrected (OCR slip (ο for δ)): προσόοκῶντες → προσδοκῶντες.
Topics: Eschatology, The soul
Cite (SBL): Eusebius, Laud. Const. 13.13 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-13
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.14Heikel
ἤδη δὲ καὶ ὅλα ἔθνη πολυτρόποις κακίας εἴδεσι θηριώδει κατετήκοντο βίῳ, οἱ μὲν μητράσι μιγνύμενοι μίξιν ἔκθεσμον καὶ παρανομωτάτην, οἱ δὲ τὰς ἀδελφὰς αὐτῶν γαμοῦντες, οἱ δὲ τὰς αὐτῶν θυγατέρας διαφθείροντες, καὶ οἱ μὲν τοὺς ἐπιδημοῦντας ξένους κατασφάττοντες, οἱ δὲ καὶ κρεῶν ἀνθρωπείων ἀπογευόμενοι, οἱ δʼ ἀγχόνῃ τοὺς γεγηρακότας ἀποπνίγοντες κἄπειτα τούτοις ἑστιώμενοι, οἱ δὲ κυσὶν ἔτι ζῶντας παραβάλλοντες. ἐπιλείψει με ὁ χρόνος τὰ πάντα τῆς παλαιᾶς νόσου τῆς δὴ τὸ πᾶν τῶν ἀνθρώπων γένος κεκρατηκυίας διηγούμενον,
ēdē de kai hola ethnē polytropois kakias eidesi thēriōdei katetēkonto biǭ, hoi men mētrasi mignymenoi mixin ekthesmon kai paranomōtatēn, hoi de tas adelphas autōn gamountes, hoi de tas autōn thygateras diaphtheirontes, kai hoi men tous epidēmountas xenous katasphattontes, hoi de kai kreōn anthrōpeiōn apogeuomenoi, hoi dʼ anchonę̄ tous gegērakotas apopnigontes kapeita toutois hestiōmenoi, hoi de kysin eti zōntas paraballontes. epileipsei me ho chronos ta panta tēs palaias nosou tēs dē to pan tōn anthrōpōn genos kekratēkuias diēgoumenon,
and already whole nations were wasting away in a beastlike life by many kinds of wickedness: some having lawless and most unlawful intercourse with their mothers, others marrying their sisters, others corrupting their own daughters; some slaughtering the strangers who visited them, others tasting human flesh, others strangling the aged with a noose and then feasting on them, others throwing them still alive to dogs. Time will fail me in telling all the ancient disease that had mastered the whole human race,
Heb 11:32 (echo, medium confidence)
Notes and citation
Summary: Whole nations practised incest, murder of strangers, cannibalism, and the killing of the old.
- 'Time will fail me' echoes Heb 11:32. The sentence continues in 13.15.
Notes on the original text
- Digital text corrected (OCR dropped letter; line-end hyphenation rejoined): κατετήκονο → κατετήκοντο; παρανομω- τάτην → παρανομωτάτην; κατασφάτ- τοντες → κατασφάττοντες.
Topics: Ethics
Cite (SBL): Eusebius, Laud. Const. 13.14 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-14
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.15Heikel
ταῦτα καὶ ἀδελφὰ τούτοις μυρία, ὡν δὴ χάριν ὁ φιλάνθρωπος τοῦ θεοῦ λόγος, τῆς ἐν ἀνθρώποις λογικῆς ἀγέλης οἶκτον λαβών, πάλαι μὲν διά τινων αὐτοῦ προφητῶν καὶ ἔτι πάλαι πρότερον διʼ ἑτέρων θεοφιλῶν ἀνδρῶν καὶ μετὰ τούτους διὰ τῶν μετέπειτα γνωρίμων ἐπὶ τὴν σφῶν θεραπείαν ἀνεκαλεῖτο τοὺς ἀπεγνωσμένους, νόμοις καὶ παραινέσεσι ποικίλαις διδασκαλίαις τε παντοίαις προοίμί ὄττα καὶ στοιχεῖα θεοσεβείας εἰς ἀνθρώπους καταβαλλόμενος. ὡς οὖν οὐκέτʼ ἀνθρωπείας δυνάμεως κρείττονος δὲ ἥ κατὰ ἄνθρωπον ἐδεῖτο βοηθοῦ τὸ θνητὸν γένος, ὡδε κἀκεῖσε πλανώμενον ἀφειδῶς τε σπαραττόμενον οὐχ ὑπὸ λύκων καὶ θηρίων ἀτιθάσων, δεινῶν δὲ καὶ ἀγρίων ὑπὸ δαιμόνων καὶ πνευμάτων ἀπηνῶν καὶ ψυχοφθόρων, ἧκεν λοιπὸν ἡμῖν αὐτὸς μάλα προθύμως καὶ παρῆν ἐφʼ ἡμετέρας παρεμβολὰς ὁ τοῦ θεοῦ λόγος, πατρὸς παναγάθου πειθαρχῶν νεύματι.
tauta kai adelpha toutois myria, hōn dē charin ho philanthrōpos tou theou logos, tēs en anthrōpois logikēs agelēs oikton labōn, palai men dia tinōn autou prophētōn kai eti palai proteron diʼ heterōn theophilōn andrōn kai meta toutous dia tōn metepeita gnōrimōn epi tēn sphōn therapeian anekaleito tous apegnōsmenous, nomois kai parainesesi poikilais didaskaliais te pantoiais prooimi otta kai stoicheia theosebeias eis anthrōpous kataballomenos. hōs oun ouketʼ anthrōpeias dynameōs kreittonos de hē kata anthrōpon edeito boēthou to thnēton genos, hōde kakeise planōmenon apheidōs te sparattomenon ouch hypo lykōn kai thēriōn atithasōn, deinōn de kai agriōn hypo daimonōn kai pneumatōn apēnōn kai psychophthorōn, hēken loipon hēmin autos mala prothymōs kai parēn ephʼ hēmeteras parembolas ho tou theou logos, patros panagathou peitharchōn neumati.
these things and countless others akin to them. For their sake the loving Word of God, taking pity on the rational flock among men, called the despairing to their healing, of old through some of his prophets, and still earlier through other God-loving men, and after them through those who were known later, laying down among men, through laws and exhortations and teachings of every kind, preludes and elements of godliness. When, then, the mortal race no longer needed human power but a helper stronger than human, wandering here and there and mercilessly torn, not by wolves and untamed beasts, but by terrible and savage demons and cruel, soul-destroying spirits, at last the Word of God himself came to us most willingly and was present in our camp, obeying the nod of the all-good Father.
Heb 1:1–2 (echo, medium confidence) · John 1:14 (echo, medium confidence)
Notes and citation
Summary: Taking pity on humanity, the Word first taught through patriarchs, prophets and laws; and when only a superhuman helper would serve, he came himself, sent by the Father.
- 'Present in our camp' (ἐφʼ ἡμετέρας παρεμβολάς) recalls the Word 'tabernacling' among us, John 1:14; 'of old through prophets', Heb 1:1. προοίμί ὄττα is garbled for προοίμιά ττα ('certain preludes').
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (ο for σ); line-end hyphenation rejoined; stray mark inside word): θεοσε- βείας → θεοσεβείας; κρε, ίττονος → κρείττονος; ἀτιθάοων → ἀτιθάσων; παρεμβολὲς → παρεμβολὰς.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 13.15 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-15
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
13.16Heikel
αἰτία δʼ ἦν αὐτῷ τῆς ἐνταυθοῖ παρουσίας τὰ δεδηλωμένα, ὧν δὴ ἕνεκα πάντων εἰς θνητῶν ὁμιλίας παριὼν οὐχ ὅπερ αὐτῷ σύνηθες ἦν τοῦτʼ ἔπραττεν, ἀσωμάτῳ μὲν ὄντι καὶ τὸν ἅπαντα κόσμον ἀφανῶς ἐπιπορευομένῳ ἔργοις δʼ αὐτοῖς οὐρανίοις τε καὶ τοῖς κατὰ γῆν τὰς αὐτοῦ μεγαλουργίας ἐκφαίνοντι, καινοτέρῳ δὲ καὶ τὸν συνήθη παραλλάττοντι τρόπῳ. διʼ ὀργάνου γάρ τοι θνητοῦ τὰς πρὸς τοὺς θνητοὺς ὁμιλίας τε καὶ διατριβὰς ὑπῄει, τὸ θνητὸν διὰ τοῦ ὁμοίου σῶσαι προμηθούμενος.
aitia dʼ ēn autǭ tēs entauthoi parousias ta dedēlōmena, hōn dē heneka pantōn eis thnētōn homilias pariōn ouch hoper autǭ synēthes ēn toutʼ epratten, asōmatǭ men onti kai ton hapanta kosmon aphanōs epiporeuomenǭ ergois dʼ autois ouraniois te kai tois kata gēn tas autou megalourgias ekphainonti, kainoterǭ de kai ton synēthē parallattonti tropǭ. diʼ organou gar toi thnētou tas pros tous thnētous homilias te kai diatribas hypę̄ei, to thnēton dia tou homoiou sōsai promēthoumenos.
The cause of his presence here was what has been described. For the sake of all these he came into the company of mortals, and did not do what was customary for him, being incorporeal and passing invisibly through the whole world and displaying his great works by deeds in heaven and on earth, but did it in a newer way, changing his customary manner. For through a mortal instrument he undertook his converse and dwelling with mortals, taking care to save the mortal through what is like it.
Notes and citation
Summary: For these reasons the Word came among mortals in a new way, through a mortal instrument, to save the mortal by what is like it.
- 'Through a mortal instrument' (διʼ ὀργάνου θνητοῦ) is Eusebius's term for the Word's human body; translated as written.
Notes on the original text
- Digital text corrected (OCR slip in breathing): τοῦ όμοίου → τοῦ ὁμοίου.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 13.16 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/13-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/13-16
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).