Preparation for the Gospel 1.10.1–2.0.6

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 61 passages

Greek text: Dindorf, Eusebii Opera 1 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 1–2 (Leipzig: Teubner, 1867), 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: E. H. Gifford, Eusebii Pamphili Evangelicae Praeparationis libri XV (Oxford, 1903), vol. 3 (English).

Preparation 1, chapter 10

1.10.1Dindorf 1:40

“ Τὴν τῶν ὅλων ἀρχὴν ὑποτίθεται ἀέρα ζοφώδη καὶ πνευματώδη, ἢ πνοὴν ἀέρος ζοφώδους, καὶ χάος θολερὸν, ἐρεβῶδες. ταῦτα δὲ εἶναι ἄπειρα καὶ διὰ πολὺν αἰῶνα μὴ ἔχειν πέρας. ὅτε δὲ, φησὶν, ἠράσθη τὸ πνεῦμα τῶν ἰδίων ἀρχῶν καὶ ἐγένετο σύγκρασις, ἡ πλοκὴ ἐκείνη ἐκλήθη πόθος. αὕτη δὲ ἀρχὴ κτίσεως ἁπάντων. αὐτὸ δὲ οὐκ ἐγίνωσκε τὴν αὐτοῦ κτίσιν, καὶ ἐκ τῆς αὐτοῦ συμπλοκῆς τοῦ πνεύματος ἐγένετο Μώτ.

“ Tēn tōn holōn archēn hypotithetai aera zophōdē kai pneumatōdē, ē pnoēn aeros zophōdous, kai chaos tholeron, erebōdes. tauta de einai apeira kai dia polyn aiōna mē echein peras. hote de, phēsin, ērasthē to pneuma tōn idiōn archōn kai egeneto synkrasis, hē plokē ekeinē eklēthē pothos. hautē de archē ktiseōs hapantōn. auto de ouk eginōske tēn autou ktisin, kai ek tēs autou symplokēs tou pneumatos egeneto Mōt.

"He supposes the beginning of the universe to be a dark and windy air, or a breath of dark air, and a turbid chaos, black as Erebus. These, he says, were boundless and for a long age had no limit. 'But when,' he says, 'the wind fell in love with its own first principles and a mixture took place, that intertwining was called Desire. This was the beginning of the creation of all things. But the wind did not know its own creation; and from its own intertwining with the wind, Mot came into being.

Notes and citation

Summary: Philo of Byblos reports Sanchuniathon's cosmogony: from dark air and chaos, through Desire, came Mot.

Philo of Byblos, Phoenician History, quoting Sanchuniathon (1.10.1–55).

Notes on the original text

Digital text corrected (leaked marginal letter in digitization): ζο c φώδη → ζοφώδη.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.1 (Dindorf 1:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.

1.10.2Dindorf 1:40–41

τοῦτό τινές φασιν ἰλὺν, οἱ δὲ ὑδατώδους μίξεως σῆψιν. καὶ ἐκ ταύτης ἐγένετο πᾶσα σπορὰ κτίσεως καὶ γένεσις τῶν ὅλων. ἦν δέ τινα ζῷα οὐκ ἔχοντα αἴσθησιν, ἐξ ὧν ἐγένετο ζῷα νοερὰ, καὶ ἐκλήθη Ζωφασημὶν, τοῦτʼ ἔστιν οὐρανοῦ κατόπται. καὶ ἀνεπλάσθη ὁμοίως ᾠοῦ σχήματι, καὶ ἐξέλαμψε Μὼτ, ἥλιός τε καὶ σελήνη ἀστέρες τε καὶ ἄστρα μεγάλα.”

touto tines phasin ilyn, hoi de hydatōdous mixeōs sēpsin. kai ek tautēs egeneto pasa spora ktiseōs kai genesis tōn holōn. ēn de tina zǭa ouk echonta aisthēsin, ex hōn egeneto zǭa noera, kai eklēthē Zōphasēmin, toutʼ estin ouranou katoptai. kai aneplasthē homoiōs ǭou schēmati, kai exelampse Mōt, hēlios te kai selēnē asteres te kai astra megala.”

Some say this is mud, others a putrefaction of a watery mixture. And from it came every seed of creation and the generation of all things. There were certain living creatures without sensation, from which intelligent creatures came into being, and they were called Zophasemin, that is, 'watchers of heaven.' And Mot was formed in the shape of an egg, and shone forth, and sun and moon, stars and the great constellations."

Notes and citation

Summary: From Mot came the seeds of creation, intelligent beings called Zophasemin, and the heavenly bodies.

"Zophasemin" probably renders Phoenician ṣōpē šāmēm, "watchers of heaven."

Notes on the original text

Digital text corrected (accent misread in digitization): οἷ δὲ → οἱ δὲ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.2 (Dindorf 1:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-2). (abbreviation not yet checked)

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1.10.3Dindorf 1:41

Τοιαύτη μὲν αὐτῶν ἡ κοσμογονία, ἄντικρυς ἀθεότητα εἰσάγουσα· ἴδωμεν δὲ ἐξῆς ὡς καὶ τὴν ζωογονίαν ὑποστῆναι λέγει. φησὶν οὑν

Toiautē men autōn hē kosmogonia, antikrys atheotēta eisagousa; idōmen de exēs hōs kai tēn zōogonian hypostēnai legei. phēsin houn

Such is their cosmogony, plainly introducing atheism. Let us see next how he says the generation of living creatures came about. He says then:

Notes and citation

Summary: Eusebius calls this cosmogony atheistic and turns to its account of the origin of animals.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.3 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-3). (abbreviation not yet checked)

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1.10.4Dindorf 1:41

“Καὶ τοῦ ἀέρος διαυγάσαντος, διὰ πύρωσιν καὶ τῆς θαλάσσης καὶ τῆς γῆς ἐγένετο πνεύματα καὶ νέφη καὶ οὐρανίων ὑδάτων μέγισται καταφοραὶ καὶ χύσεις. καὶ ἐπειδὴ διεκρίθη, καὶ τοῦ ἰδίου τόπου διεχωρίσθη διὰ τὴν τοῦ ἡλίου πύρωσιν, καὶ πάντα συνήντησε πάλιν ἐν ἀέρι τάδε τοῖσδε, καὶ συνέρραξαν, βρονταί τε ἀπετελέσθησαν καὶ ἀστραπαὶ, καὶ πρὸς τὸν πάταγον τῶν βροντῶν τὰ προγεγραμμένα νοερὰ ζῷα ἐγρηγόρησεν, καὶ πρὸς τὸν ἦχον ἐπτύρη, καὶ ἐκινήθη ἔν τε γῇ καὶ θαλάσσῃ ἄρρεν καὶ θῆλυ.”

“Kai tou aeros diaugasantos, dia pyrōsin kai tēs thalassēs kai tēs gēs egeneto pneumata kai nephē kai ouraniōn hydatōn megistai kataphorai kai chyseis. kai epeidē diekrithē, kai tou idiou topou diechōristhē dia tēn tou hēliou pyrōsin, kai panta synēntēse palin en aeri tade toisde, kai synerraxan, brontai te apetelesthēsan kai astrapai, kai pros ton patagon tōn brontōn ta progegrammena noera zǭa egrēgorēsen, kai pros ton ēchon eptyrē, kai ekinēthē en te gę̄ kai thalassę̄ arren kai thēly.”

"And when the air shone with light, through the burning heat of both the sea and the earth there came winds and clouds and very great downpours and floods of the waters of heaven. And when they were separated and parted from their own place through the burning of the sun, and all met again in the air, one with another, and dashed together, thunders and lightnings were produced; and at the crash of the thunders the intelligent creatures described before awoke, and were startled at the sound, and male and female moved on land and in the sea."

Notes and citation

Summary: Thunder and lightning awakened the first living creatures, male and female.

Notes on the original text

Digital text corrected (digitization slip): πριγεγραννέβα → προγεγραμμένα.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.4 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-4). (abbreviation not yet checked)

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1.10.5Dindorf 1:41

Τοιαύτη αὐτοῖς καὶ ἡ ζωογονία. τούτοις ἐξῆς ὁ αὐτὸς συγγραφεὺς ἐπιφέρει λέγων “Ταῦθʼ ηὑρέθη ἐν τῇ κοσμογονίᾳ γεγραμμένα Τααύτου καὶ τοῖς ἐκείνου ὑπομνήμασιν, ἔκ τε στοχασμῶν καὶ τεκμηρίων ὧν ἑώρακεν αὐτοῦ ἡ διάνοια καὶ ηὗρε καὶ ἡμῖν ἐφώτισεν.’

Toiautē autois kai hē zōogonia. toutois exēs ho autos syngrapheus epipherei legōn “Tauthʼ hēurethē en tę̄ kosmogonią gegrammena Taautou kai tois ekeinou hypomnēmasin, ek te stochasmōn kai tekmēriōn hōn heōraken autou hē dianoia kai hēure kai hēmin ephōtisen.’

Such is their account of the generation of living creatures. Next the same writer adds, saying: "These things were found written in the cosmogony of Taautus and in his records, from the conjectures and evidences which his mind saw and discovered and made clear to us."

Notes and citation

Summary: Philo attributes this account to the writings of Taautus.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.5 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-5). (abbreviation not yet checked)

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1.10.6Dindorf 1:41–42

Ἑξῆς τούτοις ὀνόματα τῶν ἀνέμων εἰπὼν νότου καὶ βορέου καὶ τῶν λοιπῶν ἐπιλέγει “Ἀλλʼ οὗτοί γε πρῶτοι ἀφιέρωσαν τὰ τῆς γῆς βλαστήματα καὶ θεοὺς ἐνόμισαν, καὶ προσεκύνουν ταῦτα, ἀφʼ ὧν αὐτοί τε διεγένοντο καὶ οἱ ἑπόμενοι, καὶ οἱ πρὸ αὐτῶν πάντες, καὶ χοὰς καὶ ἐπιθύσεις ἐποίουν.”

Hexēs toutois onomata tōn anemōn eipōn notou kai boreou kai tōn loipōn epilegei “Allʼ houtoi ge prōtoi aphierōsan ta tēs gēs blastēmata kai theous enomisan, kai prosekynoun tauta, aphʼ hōn autoi te diegenonto kai hoi hepomenoi, kai hoi pro autōn pantes, kai choas kai epithyseis epoioun.”

Next, after naming the winds, the south wind, the north wind, and the rest, he adds: "But these were the first to consecrate the growths of the earth, and they held them to be gods and worshipped them, the things by which they themselves, their descendants, and all before them lived; and they made libations and offerings to them."

Notes and citation

Summary: The first people deified and worshipped the plants that fed them.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing misread in digitization; letter repeated in digitization): νότοου → νότου; ἀφʼ ὦν → ἀφʼ ὧν; οἶ ἑπόμενοι → οἱ ἑπόμενοι.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.6 (Dindorf 1:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-6). (abbreviation not yet checked)

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1.10.7Dindorf 1:42

Καὶ ἐπιλέγει “Αὗται δʼ ἦσαν αἱ ἐπίνοιαι τῆς προσκυνήσεως ὅμοιαι τῇ αὐτῶν ἀσθενείᾳ καὶ ψυχῆς ἀτολμίᾳ. εἶτά φησι γεγενῆσθαι ἐκ τοῦ Κολπία ἀνέμου καὶ γυναικὸς Βάαυτ, τοῦτο δὲ νύκτα ἑρμηνεύει, Αἰῶνα καὶ Πρωτόγονον, θνητοὺς ἄνδρας, οὕτω καλουμένους· εὑρεῖν δὲ τὸν Αἰῶνα τὴν ἀπὸ δένδρων τροφήν. ἐκ τούτων τοὺς γενομένους κληθῆναι Γένος καὶ Γενεὰν, καὶ οἰκῆσαι τὴν Φοινίκην· αὐχμῶν δὲ γενομένων τὰς χεῖρας εἰς οὐρανὸν ὀρέγειν πρὸς τὸν ἥλιον. τοῦτον γὰρ (φησὶ) θεὸν ἐνόμιζον μόνον οὐρανοῦ κύριον. Βεελσάμην καλοῦντες, ὅ ἐστι παρὰ Φοίνιξι κύριος οὐρανοῦ, Ζεὺς δὲ παρʼ Ἕλλησι.”

Kai epilegei “Hautai dʼ ēsan hai epinoiai tēs proskynēseōs homoiai tę̄ autōn astheneią kai psychēs atolmią. eita phēsi gegenēsthai ek tou Kolpia anemou kai gynaikos Baaut, touto de nykta hermēneuei, Aiōna kai Prōtogonon, thnētous andras, houtō kaloumenous; heurein de ton Aiōna tēn apo dendrōn trophēn. ek toutōn tous genomenous klēthēnai Genos kai Genean, kai oikēsai tēn Phoinikēn; auchmōn de genomenōn tas cheiras eis ouranon oregein pros ton hēlion. touton gar (phēsi) theon enomizon monon ouranou kyrion. Beelsamēn kalountes, ho esti para Phoinixi kyrios ouranou, Zeus de parʼ Hellēsi.”

And he adds: "These were their notions of worship, matching their own weakness and timidity of soul." Then he says that from the wind Colpia and his wife Baau, which he interprets as 'night,' were born Aeon and Protogonus, mortal men so called; and that Aeon discovered food from trees. Those born of these were called Genos and Genea, and they settled Phoenicia. When droughts came, they stretched out their hands to heaven toward the sun; "for him," he says, "they considered the only god, lord of heaven, calling him Beelsamen, which among the Phoenicians means 'lord of heaven,' and among the Greeks Zeus."

Notes and citation

Summary: Philo traces the first mortals, Aeon and Protogonus, and their descendants who worshipped the sun as Beelsamen, 'lord of heaven.'

Beelsamen renders Baal-shamem, "lord of heaven."

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.7 (Dindorf 1:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-7). (abbreviation not yet checked)

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1.10.8Dindorf 1:42

Μετὰ δὲ ταῦτα πλάνην Ἕλλησιν αἰτιᾶται λέγων “Οὐ γὰρ ματαίως αὐτὰ πολλαχῶς διεστειλάμεθα, σιν ὀνομάτων, ἅπερ οἱ Ἕλληνες ἀγνοήσαντες ἄλλως ἐξεδέξαντο, πλανηθέντες τῇ ἀμφιβολίᾳ τῆς μεταφράσεως.”

Meta de tauta planēn Hellēsin aitiatai legōn “Ou gar mataiōs auta pollachōs diesteilametha, sin onomatōn, haper hoi Hellēnes agnoēsantes allōs exedexanto, planēthentes tę̄ amphibolią tēs metaphraseōs.”

After this he charges the Greeks with error, saying: "For it was not without reason that we distinguished these things in many ways, but because of the misinterpretations of the names, which the Greeks, not understanding, took in another sense, misled by the ambiguity of the translation."

Notes and citation

Summary: Philo says the Greeks misunderstood the Phoenician names through faulty translation.

The Greek is defective here (σιν ὀνομάτων); the sense is supplied from the context.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.8 (Dindorf 1:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-8). (abbreviation not yet checked)

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1.10.9Dindorf 1:42–43

Ἑξῆς φησιν “Ἀπὸ Γένους Αἰῶνος καὶ Πρωτογόνου γεννηθῆναι αὖθις παῖδας θνητοὺς, οἷς εἶναι ὀνόματα Φῶς καὶ Πύρ καὶ Φλόξ. οὗτοι (φησὶν) ἐκ παρατριβῆς ξύλων εὗρον πῦρ καὶ τὴν χρῆσιν ἐδίδαξαν. υἱοὺς δὲ ἐγέννησαν οὗτοι μεγέθει τε καὶ ὑπεροχῇ κρείσσονας, ὧν τὰ ὀνόματα τοῖς ὄρεσιν ἐπετέθη ὧν ἐκράτησαν, ὡς ἐξ αὐτῶν κληθῆναι τὸ Κάσσιον, καὶ τὸν Λίβανον, καὶ τὸν Ἀντιλίβανον, καὶ τὸ Βραθύ. ἐκ τούτων (φησὶν) ἐγεννήθη Σαμημροῦμος, ὁ καὶ Ὑψουράνιος, καὶ Οὔσωος· ἀπὸ μητέρων δὲ (φησὶν) ἐχρημάτιζον, τῶν τότε γυναικῶν ἀνέδην μισγομένων οἷς ἂν ἐντύχοιεν.

Hexēs phēsin “Apo Genous Aiōnos kai Prōtogonou gennēthēnai authis paidas thnētous, hois einai onomata Phōs kai Pyr kai Phlox. houtoi (phēsin) ek paratribēs xylōn heuron pyr kai tēn chrēsin edidaxan. huious de egennēsan houtoi megethei te kai hyperochę̄ kreissonas, hōn ta onomata tois oresin epetethē hōn ekratēsan, hōs ex autōn klēthēnai to Kassion, kai ton Libanon, kai ton Antilibanon, kai to Brathy. ek toutōn (phēsin) egennēthē Samēmroumos, ho kai Hypsouranios, kai Ousōos; apo mēterōn de (phēsin) echrēmatizon, tōn tote gynaikōn anedēn misgomenōn hois an entychoien.

Next he says: "From Genos son of Aeon and Protogonus were born again mortal children, whose names were Light, Fire, and Flame. These," he says, "discovered fire by rubbing pieces of wood together and taught its use. They begot sons surpassing in size and stature, whose names were given to the mountains they held, so that from them Cassius, Libanus, Antilibanus, and Brathy were named. From these," he says, "were born Samemroumus, also called Hypsouranius, and Usous; and they were named," he says, "after their mothers, since the women of that time had intercourse without restraint with any they happened to meet."

Notes and citation

Summary: Philo names further generations, who discovered fire and gave their names to mountains.

Notes on the original text

Digital text corrected (digitization slip; line-break hyphen rejoined): ἀνʼ ἐντύχοιεν → ἂν ἐντύχοιεν; Ὑψου- ράνιος → Ὑψουράνιος; ἐχρη- μάτιζον → ἐχρημάτιζον.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.9 (Dindorf 1:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-9). (abbreviation not yet checked)

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1.10.10Dindorf 1:43

Εἶτά φησι “Τὸν Ὑψουράνιον οἰκῆσαι Τυρὸν, καλύβας τε ἐπινοῆσαι ἀπὸ καλάμων καὶ θρύων καὶ παπύρου, στασιάσαι δὲ πρὸς τὸν ἀδελφὸν Οὔσωνον, ὃς τῷ σώματι· πρῶτος ἐκ δερμάτων ὧν ἴσχυσε συλλαβεῖν θηρίων εὗρε. ῥαγδαίων δὲ γενομένων ὄμβρων καὶ πνευμάτων παρατριβέντα τὰ ἐν τῇ Τυρῷ δένδρα πῦρ ἀνάψαι καὶ τὴν αὐτόθι ὕλην καταφλέξαι. δένδρου δὲ λαβόμενον τὸν Οὒσωον καὶ ἀποκλαδεύσαντα πρῶτον τολμῆσαι εἰς θάλατταν ἐμβῆναι· ἀνιερῶσαι δὲ δύο στήλας πυρὶ καὶ πνεύματι, καὶ προσκυνῆσαι, αἷμά τε σπένδειν αὐταῖς ἐξ ὧν ἤγρευε θηρίων.

Eita phēsi “Ton Hypsouranion oikēsai Tyron, kalybas te epinoēsai apo kalamōn kai thryōn kai papyrou, stasiasai de pros ton adelphon Ousōnon, hos tǭ sōmati; prōtos ek dermatōn hōn ischyse syllabein thēriōn heure. rhagdaiōn de genomenōn ombrōn kai pneumatōn paratribenta ta en tę̄ Tyrǭ dendra pyr anapsai kai tēn autothi hylēn kataphlexai. dendrou de labomenon ton Ousōon kai apokladeusanta prōton tolmēsai eis thalattan embēnai; anierōsai de dyo stēlas pyri kai pneumati, kai proskynēsai, haima te spendein autais ex hōn ēgreue thēriōn.

Then he says: "Hypsouranius lived in Tyre and devised huts of reeds, rushes, and papyrus; and he quarreled with his brother Usous, who first invented a covering for the body from the skins of the wild beasts he was able to catch. When violent rains and winds came, the trees in Tyre were rubbed together, caught fire, and burned the forest there. Usous took a tree, stripped off its branches, and was the first to dare to embark on the sea. He consecrated two pillars to fire and wind, worshipped them, and poured out to them the blood of the wild beasts he hunted.

Notes and citation

Summary: Hypsouranius built huts; Usous made clothing from skins, first went to sea, and set up pillars to fire and wind.

A noun meaning "covering" (σκέπην) has apparently fallen out before τῷ σώματι; translated by sense.

Notes on the original text

Digital text corrected (repeated word and letter lost in digitization): καὶ καὶ ἀποκλαδεσαντα → καὶ ἀποκλαδεύσαντα.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.10 (Dindorf 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-10). (abbreviation not yet checked)

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1.10.11Dindorf 1:43

τούτων δὲ τελευτησάντων τοὺς ἀπολειφθέντας φησὶ ῥάβδους αὐτοῖς ἀφιερῶσαι, καὶ τὰς στήλας προσκυνεῖν, καὶ τούτοις ἑορτὰς ἄγειν κατʼ ἔτος. χρόνοις δὲ ὕστερον πολλοῖς ἀπὸ τῆς Ὑψουρανίου γενεᾶς γενέσθαι Ἀγρέα καὶ Ἁλιέα, τοὺς ἄγρας καὶ ἁλείας εὑρετᾶς, ἐξ ὧν κληθῆναι ἀγρευτὰς καὶ ἁλιεῖς· ἐξ ὧν γενέσθαι δύο ἀδελφοὺς σιδήρου εὑρετὰς καὶ τῆς τούτου ἐργασίας, ὧν θάτερον τὸν Χρυσὼρ λόγους ἀσκῆσαι καὶ ἐπῳδὰς καὶ μαντείας· εἶναι δὲ τοῦτον Ἣφαιστον, εὑρεῖν δὲ καὶ ἄγκιστρον καὶ δέλεαρ καὶ ὁρμιὰν καὶ σχεδίαν, πρῶτόν τε πάντων ἀνθρώπων πλεῦσαι· διὸ καὶ ὡς θεὸν αὐτὸν μετὰ θάνατον ἐσεβάσθησαν.

toutōn de teleutēsantōn tous apoleiphthentas phēsi rhabdous autois aphierōsai, kai tas stēlas proskynein, kai toutois heortas agein katʼ etos. chronois de hysteron pollois apo tēs Hypsouraniou geneas genesthai Agrea kai Haliea, tous agras kai haleias heuretas, ex hōn klēthēnai agreutas kai halieis; ex hōn genesthai dyo adelphous sidērou heuretas kai tēs toutou ergasias, hōn thateron ton Chrysōr logous askēsai kai epǭdas kai manteias; einai de touton Hēphaiston, heurein de kai ankistron kai delear kai hormian kai schedian, prōton te pantōn anthrōpōn pleusai; dio kai hōs theon auton meta thanaton esebasthēsan.

When these had died, he says, those who were left consecrated staffs to them, worshipped the pillars, and held festivals for them every year. Many ages later, from the race of Hypsouranius came Agreus and Halieus, the inventors of hunting and fishing, from whom hunters and fishermen are named. From these came two brothers, inventors of iron and of its working. One of them, Chrysor, practiced words, incantations, and divinations; he is Hephaestus. He also invented the hook, bait, line, and raft, and was the first of all men to sail; so after his death they worshipped him as a god.

Notes and citation

Summary: Later descendants invented hunting, fishing, ironworking, and sailing; Chrysor, identified with Hephaestus, was deified.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.11 (Dindorf 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-11). (abbreviation not yet checked)

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1.10.12Dindorf 1:43–44

καλεῖσθαι δὲ αὐτὸν καὶ Δία μειλίχιον· οἱ δὲ τοὺς ἀδελφοὺς αὐτοῦ τοίχους φασὶν ἐπινοῆσαι ἐκ πλίνθων. μετὰ ταῦτʼ ἐκ τοῦ γένους τούτων γενέσθαι νεανίας δύο, καλεῖσθαι δὲ αὐτῶν τὸν μὲν Τεχνίτην, τὸν δὲ Γήινον αὐτόχθονα οὗτοι ἐπενόησαν τῷ πηλῷ τῆς πλίνθου συμμιγνύειν φορυτὸν καὶ τῷ ἡλίῳ αὐτὰς τερσαίνειν, ἀλλὰ καὶ στέγας ἐξεῦρον. ἀπὸ τούτων ἐγένοντο ἕτεροι, ὧν ὁ μὲν Ἀγρὸς ἐκαλεῖτο, ὁ δὲ Ἀγρούηρος ἢ Ἀγρότης, οὗ καὶ ξόανον εἷναι μάλα σεβάσμιον καὶ ναὸν ζυγοφορούμενον ἐν Φοινίκῃ· παρὰ δὲ Βυβλίοις ἐξαιρέτως θεῶν ὁ μέγιστος ὀνομάζεται.

kaleisthai de auton kai Dia meilichion; hoi de tous adelphous autou toichous phasin epinoēsai ek plinthōn. meta tautʼ ek tou genous toutōn genesthai neanias dyo, kaleisthai de autōn ton men Technitēn, ton de Gēinon autochthona houtoi epenoēsan tǭ pēlǭ tēs plinthou symmignyein phoryton kai tǭ hēliǭ autas tersainein, alla kai stegas exeuron. apo toutōn egenonto heteroi, hōn ho men Agros ekaleito, ho de Agrouēros ē Agrotēs, hou kai xoanon heinai mala sebasmion kai naon zygophoroumenon en Phoinikę̄; para de Bybliois exairetōs theōn ho megistos onomazetai.

He was also called Zeus Meilichius. Some say that his brothers devised walls of brick. After this, from their race came two young men, one called Technites and the other Geinus Autochthon. These devised mixing straw with the clay of bricks and drying them in the sun, and they also invented roofs. From these came others, one of whom was called Agrus and the other Agrueros or Agrotes, of whom there is a very venerable wooden image and a shrine carried by yoked animals in Phoenicia; and among the people of Byblos he is called, in particular, the greatest of the gods.

Notes and citation

Summary: Later generations invented brick walls, sun-dried bricks, and roofs; Agrotes was honored as the greatest god at Byblos.

Notes on the original text

Digital text corrected (breathing misread in digitization; digitization slip): οἶ δὲ → οἱ δὲ; Ἀλρὸς → Ἀγρὸς.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.12 (Dindorf 1:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-12). (abbreviation not yet checked)

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1.10.13Dindorf 1:44

ἐπενόησαν δὲ οὗτοι αὐλὰς προστιθέναι τοῖς οἴκοις καὶ περιβόλαια καὶ σπήλαια. ἐκ τούτων ἀγρόται καὶ κυνηγοί. οὗτοι δὲ καὶ Ἄληται καὶ Τιτᾶνες καλοῦνται. ἀπὸ τούτων γενέσθαι Ἄμυνον καὶ Μάγον, οἳ κατέδειξαν κώμας καὶ ποίμνας. ἀπὸ τούτων γενέσθαι Μισὼρ καὶ Συδὺκ, τουτʼ ἐστιν εὔλυτον καὶ δίκαιον. οὗτοι τὴν τοῦ ἁλὸς χρῆσιν εὗρον.

epenoēsan de houtoi aulas prostithenai tois oikois kai peribolaia kai spēlaia. ek toutōn agrotai kai kynēgoi. houtoi de kai Alētai kai Titanes kalountai. apo toutōn genesthai Amynon kai Magon, hoi katedeixan kōmas kai poimnas. apo toutōn genesthai Misōr kai Sydyk, toutʼ estin eulyton kai dikaion. houtoi tēn tou halos chrēsin heuron.

These devised adding courtyards, enclosures, and cellars to houses. From these come farmers and huntsmen. They are also called Aletae and Titans. From these came Amynus and Magus, who established villages and flocks. From these came Misor and Sydyk, that is, 'easily freed' and 'just.' They discovered the use of salt.

Notes and citation

Summary: Further generations established villages and flocks; Misor and Sydyk discovered salt.

Misor and Sydyk render Phoenician words for "uprightness" and "justice" (compare Hebrew mîšôr and ṣedeq).

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.13 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-13). (abbreviation not yet checked)

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1.10.14Dindorf 1:44

ἀπὸ Μισὼρ Τάαυτος, ὃς εὗρε τὴν τῶν πρώτων στοιχείων γραφήν· ὃν Αἰγύπτιοι μὲν Θωὺθ, Ἀλεξανδρεῖς δὲ Θὼθ, Ἓλληνες δὲ Ἑρμῆν ἐκάλεσαν. ἐκ δὲ τοῦ Συδὺκ Διόσκουροι, ἢ Κάβειροι, ἢ Κορύβαντες, ἢ Σαμοθρᾷκες. οὗτοι (φησὶ) πρῶτοι πλοῖον εὗρον. ἐκ τούτων γεγόνασιν ἕτεροι, οἳ καὶ βοτάνας εὗρον καὶ τὴν τῶν δακετῶν ἴασιν καὶ ἐπῳδάς. κατὰ τούτους γίνεταί τις Ἐλιοῦν καλούμενος Ὕψιστος, καὶ Θήλεια λεγομένη Βηρούθ· οἱ καὶ κατῴκουν περὶ Βύβλον.

apo Misōr Taautos, hos heure tēn tōn prōtōn stoicheiōn graphēn; hon Aigyptioi men Thōyth, Alexandreis de Thōth, Hellēnes de Hermēn ekalesan. ek de tou Sydyk Dioskouroi, ē Kabeiroi, ē Korybantes, ē Samothrąkes. houtoi (phēsi) prōtoi ploion heuron. ek toutōn gegonasin heteroi, hoi kai botanas heuron kai tēn tōn daketōn iasin kai epǭdas. kata toutous ginetai tis Elioun kaloumenos Hypsistos, kai Thēleia legomenē Bērouth; hoi kai katǭkoun peri Byblon.

From Misor came Taautus, who invented the writing of the first letters, whom the Egyptians called Thouth, the Alexandrians Thoth, and the Greeks Hermes. From Sydyk came the Dioscuri, or Cabiri, or Corybantes, or Samothracians. These," he says, "first invented the ship. From them came others, who discovered herbs, the healing of bites, and charms. In their time is born one Elioun, called the Most High, and a female called Berouth; they lived near Byblos.

Notes and citation

Summary: Taautus invented letters; the Dioscuri invented the ship; Elioun the Most High lived near Byblos.

Elioun renders ʿelyôn, "Most High."

Notes on the original text

Digital text corrected (parenthesis lost in digitization): οὗτοι φησὶ) → οὗτοι (φησὶ).

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.14 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-14). (abbreviation not yet checked)

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1.10.15Dindorf 1:44

ἐξ ὧν γεννᾶται Ἐπίγειος αὐτόχθων, ὃν ὕστερον ἐκάλεσαν Οὐρανόν· ὡς ἀπʼ αὐτοῦ καὶ τὸ ὑπὲρ ἡμᾶς στοιχεῖον διʼ ὑπερβολὴν τοῦ κάλλους ὀνομάζειν οὐρανόν. γεννᾶται δὲ τούτῳ ἀδελφὴ ἐκ τῶν προειρημένων, ἣ καὶ ἐκλήθη Γῆ. καὶ διὰ τὸ κάλλος αὐτῆς (φησὶν) ἐκάλεσαν τὴν ὁμώνυμον γῆν. ὁ δὲ τούτων πατὴρ ὁ Ὕψιστος ἐν συμβολῇ θηρίων τελευτήσας ἀφιερώθη, ᾧ χοὰς καὶ θυσίας οἱ παῖδες ἐτέλεσαν.

ex hōn gennatai Epigeios autochthōn, hon hysteron ekalesan Ouranon; hōs apʼ autou kai to hyper hēmas stoicheion diʼ hyperbolēn tou kallous onomazein ouranon. gennatai de toutǭ adelphē ek tōn proeirēmenōn, hē kai eklēthē Gē. kai dia to kallos autēs (phēsin) ekalesan tēn homōnymon gēn. ho de toutōn patēr ho Hypsistos en symbolę̄ thēriōn teleutēsas aphierōthē, hǭ choas kai thysias hoi paides etelesan.

From these is born Epigeius Autochthon, whom they afterward called Ouranus (Heaven), so that from him they also named the element above us 'heaven,' because of its surpassing beauty. And from the same parents a sister is born to him, who was called Ge (Earth); and because of her beauty," he says, "they called the earth by the same name. Their father, the Most High, died in an encounter with wild beasts and was deified, and his children offered libations and sacrifices to him.

Notes and citation

Summary: Ouranus and Ge, children of Elioun, gave their names to heaven and earth; Elioun was deified after his death.

Notes on the original text

Digital text corrected (parenthesis lost in digitization): κάλλος αὐτῆς φησὶν) → κάλλος αὐτῆς (φησὶν).

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.15 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-15). (abbreviation not yet checked)

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1.10.16Dindorf 1:44–45

παραλαβὼν δὲ ὁ Οὐρανὸς τὴν τοῦ πατρὸς ἀρχὴν ἄγεται πρὸς γάμον τὴν ἀδελφὴν Γῆν, καὶ ποιεῖται ἐξ αὐτῆς παῖδας τέσσαρας, Ἦλον, τὸν καὶ Κρόνον, καὶ Βαίτυλον καὶ Δαγὼν, ὅς ἐστι Σιτὼν, καὶ Ἂτλαντα. καὶ ἐξ ἄλλων δὲ γαμετῶν ὁ Οὐρανὸς πολλὴν ἔσχε γενεάν. διὸ χαλεπαίνουσα ἡ Γῆ τὸν Οὐρανὸν ζηλοτυποῦσα ἐκάκιζεν, ὡς καὶ διαστῆναι ἀλλήλων.

paralabōn de ho Ouranos tēn tou patros archēn agetai pros gamon tēn adelphēn Gēn, kai poieitai ex autēs paidas tessaras, Ēlon, ton kai Kronon, kai Baitylon kai Dagōn, hos esti Sitōn, kai Atlanta. kai ex allōn de gametōn ho Ouranos pollēn esche genean. dio chalepainousa hē Gē ton Ouranon zēlotypousa ekakizen, hōs kai diastēnai allēlōn.

Ouranus, taking over his father's rule, marries his sister Ge and has by her four sons: Elus, who is also Cronus, Baetylus, Dagon, who is Siton (grain), and Atlas. By other wives too Ouranus had a large family. So Ge, angered and jealous, reproached Ouranus, so that they separated from each other.

Notes and citation

Summary: Ouranus married Ge and had four sons, including Cronus; Ge's jealousy separated them.

Notes on the original text

Digital text corrected (letter lost in digitization): ἀλλήλω. → ἀλλήλων..

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.16 (Dindorf 1:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-16). (abbreviation not yet checked)

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1.10.17Dindorf 1:45

ὁ δὲ Οὐρανὸς ἀποχωρήσας αὐτῆς, μετὰ βίας ὅτε καὶ ἐβούλετο ἐπιὼν καὶ πλησιάζων αὐτῇ, πάλιν ἀπηλλάττετο· ἐπεχείρει δὲ καὶ τοὺς ἐξ αὐτῆς παῖδας διαφθείρειν· τὴν δὲ Γῆν ἀμύνασθαι πολλάκις, συμμαχίαν αὐτῇ συλλεξαμένην· εἰς ἄνδρας δὲ προελθὼν ὁ Κρόνος Ἑρμῇ τῷ τρισμεγίστῳ συμβούλῳ καὶ βοηθῷ χρώμενος, οὗτος γὰρ ἦν αὐτῷ γραμματεὺς, τὸν πατέρα Οὐρανὸν ἀμύνεται, τιμωρῶν τῇ μητρί.

ho de Ouranos apochōrēsas autēs, meta bias hote kai ebouleto epiōn kai plēsiazōn autę̄, palin apēllatteto; epecheirei de kai tous ex autēs paidas diaphtheirein; tēn de Gēn amynasthai pollakis, symmachian autę̄ syllexamenēn; eis andras de proelthōn ho Kronos Hermę̄ tǭ trismegistǭ symboulǭ kai boēthǭ chrōmenos, houtos gar ēn autǭ grammateus, ton patera Ouranon amynetai, timōrōn tę̄ mētri.

But Ouranus, having left her, would come upon her by force whenever he wished, lie with her, and go away again; he also tried to destroy the children he had by her. Ge often defended herself, gathering allies for herself. And when Cronus came to manhood, using Hermes Trismegistus as his counselor and helper (for he was his secretary), he took vengeance on his father Ouranus, avenging his mother.

Notes and citation

Summary: Ouranus abused Ge and tried to kill their children; Cronus, advised by Hermes, avenged his mother.

Notes on the original text

Digital text corrected (accents misread in digitization; line-break hyphen rejoined): οὕτος γὰρ ἣν → οὗτος γὰρ ἦν; γραμμα- τεὺς → γραμματεὺς.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.17 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-17). (abbreviation not yet checked)

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1.10.18Dindorf 1:45

Κρόνῳ δὲ γίνονται παῖδες Περσεφόνη καὶ Ἀθηνᾶ. ἡ μὲν οὖν πρώτη παρθένος ἐτελεύτα, τῆς δὲ Ἀθηνᾶς γνώμῃ καὶ Ἑρμοῦ κατεσκεύασε Κρόνος ἐκ σιδήρου ἅρπην καὶ δόρυ. εἶτα ὁ Ἑρμῆς τοῖς τοῦ Κρόνου συμμάχοις λόγους μαγείας διαλεχθεὶς πόθον ἐνεποίησε τῆς κατὰ τοῦ Οὐρανοῦ μάχης ὑπὲρ τῆς Γῆς. καὶ οὕτω Κρόνος τὸν Οὐρανὸν πολέμῳ συμβαλὼν τῆς ἀρχῆς ἤλασε καὶ τὴν βασιλείαν διεδέξατο. ἑάλω δὲ καὶ ἐν τῇ μάχῃ ἡ ἐπέραστος τοῦ Οὐρανοῦ σύγκοιτος ἐγκύμων οὖσα, ἣν ἐκδίδωσιν ὁ Κρόνος Δαγῶνι πρὸς γάμον.

Kronǭ de ginontai paides Persephonē kai Athēna. hē men oun prōtē parthenos eteleuta, tēs de Athēnas gnōmę̄ kai Hermou kateskeuase Kronos ek sidērou harpēn kai dory. eita ho Hermēs tois tou Kronou symmachois logous mageias dialechtheis pothon enepoiēse tēs kata tou Ouranou machēs hyper tēs Gēs. kai houtō Kronos ton Ouranon polemǭ symbalōn tēs archēs ēlase kai tēn basileian diedexato. healō de kai en tę̄ machę̄ hē eperastos tou Ouranou synkoitos enkymōn ousa, hēn ekdidōsin ho Kronos Dagōni pros gamon.

To Cronus are born children, Persephone and Athena. The first died a virgin; but on the advice of Athena and Hermes, Cronus made a sickle and a spear of iron. Then Hermes, speaking magic words to Cronus's allies, put into them a desire for the battle against Ouranus on behalf of Ge. And so Cronus, engaging Ouranus in war, drove him from his rule and succeeded to the kingdom. In the battle the beloved concubine of Ouranus was also captured, being pregnant, and Cronus gives her in marriage to Dagon.

Notes and citation

Summary: Cronus, aided by Athena and Hermes, defeated Ouranus and took his kingdom.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.18 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-18). (abbreviation not yet checked)

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1.10.19Dindorf 1:45

τίκτει δὲ τούτῳ ὃ κατὰ γαστρὸς ἐξ Οὐρανοῦ ἔφερεν, ὅ καὶ ἐκάλεσε Δημαροῦν. ἐπὶ τούτοις ὁ Κρόνος τεῖχος περιβάλλει τῇ ἑαυτοῦ οἰκήσει, καὶ πόλιν πρώτην κτίζει τὴν ἐπὶ Φοινίκης Βύβλον.

tiktei de toutǭ ho kata gastros ex Ouranou epheren, ho kai ekalese Dēmaroun. epi toutois ho Kronos teichos periballei tę̄ heautou oikēsei, kai polin prōtēn ktizei tēn epi Phoinikēs Byblon.

In Dagon's house she bears the child she was carrying by Ouranus, and named him Demarus. After this Cronus builds a wall around his own dwelling and founds the first city, Byblos in Phoenicia.

Notes and citation

Summary: Demarus was born, and Cronus founded Byblos, the first city.

Notes on the original text

Digital text corrected (letter lost in digitization): ἐκάεσε → ἐκάλεσε; περιβάλει → περιβάλλει.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.19 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-19). (abbreviation not yet checked)

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1.10.20Dindorf 1:45–46

μετὰ ταῦτα τὸν ἀδελφὸν τὸν ἴδιον Ἄτλαντα ὑπονοήσας ὁ Κρόνος μετὰ γνώμης τοῦ Ἑρμοῦ εἰς βάθος γῆς ἐμβαλὼν κατέχωσε κατὰ τοῦτον τὸν χρόνον οἱ ἀπὸ τῶν Διοσκούρων σχεδίας καὶ πλοῖα συνθέντες ἒπλευσαν, καὶ ἐκριφέντες περὶ τὸ Κάσσιον ὅρος ναὸν αὐτόθι ἀφιέρωσαν. οἱ δὲ σύμμαχοι Ἣλου τοῦ Κρόνου Ἐλωεὶμ ἐπεκλήθησαν, ὡς ἂν Κρόνιοι οὗτοι ἦσαν οἱ λεγόμενοι ἐπὶ Κρόνου,

meta tauta ton adelphon ton idion Atlanta hyponoēsas ho Kronos meta gnōmēs tou Hermou eis bathos gēs embalōn katechōse kata touton ton chronon hoi apo tōn Dioskourōn schedias kai ploia synthentes epleusan, kai ekriphentes peri to Kassion horos naon autothi aphierōsan. hoi de symmachoi Hēlou tou Kronou Elōeim epeklēthēsan, hōs an Kronioi houtoi ēsan hoi legomenoi epi Kronou,

After this Cronus, suspecting his own brother Atlas, on the advice of Hermes threw him into a pit in the earth and buried him. At this time the descendants of the Dioscuri, having built rafts and ships, went to sea, and being cast ashore near Mount Cassius consecrated a temple there. The allies of Elus, that is Cronus, were called Eloeim, as those called after Cronus would be Cronians.

Notes and citation

Summary: Cronus buried his brother Atlas; seafarers founded a temple at Mount Cassius; Cronus's allies were called Eloeim.

"Eloeim" is evidently the Hebrew ʾĕlōhîm.

Notes on the original text

Digital text corrected (breathing misread in digitization; letters lost in digitization): ἀδελὸ → ἀδελφὸν; οἶ ἀπὸ → οἱ ἀπὸ; οἶ λεγόμενοι → οἱ λεγόμενοι.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.20 (Dindorf 1:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-20). (abbreviation not yet checked)

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1.10.21Dindorf 1:46

Κρόνος δὲ υἱὸν ἔχων Σάδιδον ἰδίῳ αὐτὸν σιδήρῳ διεχρήσατο, διʼ ὑπονοίας αὐτὸν ἐσχηκὼς, καὶ τῆς ψυχῆς, αὐτόχειρ τοῦ παιδὸς γενόμενος, ἐστέρησεν· ὡσαύτως καὶ θυγατρὸς ἰδίας τὴν κεφαλὴν ἀπέτεμεν, ὡς πάντας ἐκπεπλῆχθαι θεοὺς τὴν Κρόνου γνώμην.

Kronos de huion echōn Sadidon idiǭ auton sidērǭ diechrēsato, diʼ hyponoias auton eschēkōs, kai tēs psychēs, autocheir tou paidos genomenos, esterēsen; hōsautōs kai thygatros idias tēn kephalēn apetemen, hōs pantas ekpeplēchthai theous tēn Kronou gnōmēn.

Cronus, having a son Sadidus, killed him with his own sword, having come to suspect him, and deprived him of life, becoming the murderer of his own child. In the same way he cut off the head of his own daughter, so that all the gods were dismayed at the mind of Cronus.

Notes and citation

Summary: Cronus killed his own son and daughter.

Notes on the original text

Digital text corrected (leaked marginal letter in digitization; line-break hyphen rejoined): τῆς c ψυχῆς → τῆς ψυχῆς; σιδή- ρῳ → σιδήρῳ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.21 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-21). (abbreviation not yet checked)

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1.10.22Dindorf 1:46

χρόνου δὲ προϊόντος Οὐρανὸς ἐν φυγῇ τυγχάνων θυγατέρα αὐτοῦ παρθένον Ἀστάρτην μεθʼ ἑτέρων ἀδελφῶν αὐτῆς δύο, Ῥέας καὶ Διώνης, δόλῳ τὸν Κρόνον ἀνελεῖν ὑπομέμπει· ἃς καὶ ἑλὼν ὁ Κρόνος κουριδίας γαμετὰς ἀδελφὰς οὔσας ἐποιήσατο.

chronou de proïontos Ouranos en phygę̄ tynchanōn thygatera autou parthenon Astartēn methʼ heterōn adelphōn autēs dyo, Rheas kai Diōnēs, dolǭ ton Kronon anelein hypomempei; has kai helōn ho Kronos kouridias gametas adelphas ousas epoiēsato.

As time went on, Ouranus, being in exile, secretly sends his virgin daughter Astarte, with two other sisters of hers, Rhea and Dione, to kill Cronus by guile. But Cronus caught them and made them his wedded wives, though they were his sisters.

Notes and citation

Summary: Ouranus sent Astarte, Rhea, and Dione to kill Cronus, but he married them.

Notes on the original text

Digital text corrected (stray mark in digitization): προἰ· όντος → προϊόντος.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.22 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-22). (abbreviation not yet checked)

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1.10.23Dindorf 1:46

γνοὺς δὲ Οὐρανὸς ἐπιστρατεύει κατὰ τοῦ Κρόνου Εἱμαρμένην καὶ Ὥραν μεθʼ ἑτέρων συμμάχων, καὶ ταύτας ἐξοικειωσάμενος ὁ Κρόνος παρʼ ἑαυτῷ κατέσχεν. ἔτι δὲ (φησὶν) ἐπενόησε θεὸς Οὐρανὸς βαιτύλια, λίθους ἐμψύχους μηχανησάμενος. Κρόνῳ δὲ ἐγένοντο ἀπὸ Ἀστάρτης θυγατέρες ἑπτὰ Τιτανίδες ἢ Ἀρτέμιδες.

gnous de Ouranos epistrateuei kata tou Kronou Heimarmenēn kai Hōran methʼ heterōn symmachōn, kai tautas exoikeiōsamenos ho Kronos parʼ heautǭ kateschen. eti de (phēsin) epenoēse theos Ouranos baitylia, lithous empsychous mēchanēsamenos. Kronǭ de egenonto apo Astartēs thygateres hepta Titanides ē Artemides.

When Ouranus learned of it, he sends Heimarmene (Fate) and Hora (Season) with other allies to make war on Cronus; and Cronus won these too over to himself and kept them with him. Further," he says, "the god Ouranus devised baetylia, contriving stones endowed with life. To Cronus were born by Astarte seven daughters, Titanides or Artemides.

Notes and citation

Summary: Cronus won over Fate and Season; Ouranus invented living stones; Cronus had seven daughters by Astarte.

Baetylia were sacred stones (compare Hebrew bêt ʾēl, "house of God").

Notes on the original text

Digital text corrected (breathing lost in digitization; letter lost in digitization; parenthesis lost in digitization): ἔτι δὲ φησὶν) → ἔτι δὲ (φησὶν); Ἀστάρης → Ἀστάρτης; Αρτέμιδες → Ἀρτέμιδες.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.23 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-23). (abbreviation not yet checked)

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1.10.24Dindorf 1:46

καὶ πάλιν τῷ αὐτῷ γίνονται ἀπὸ Ῥέας παῖδες ἑπτὰ, ὧν ὁ νεώτατος ἅμα τῇ γενέσει ἀφιερώθη· καὶ ἀπὸ Διώνης θήλειαι, καὶ ἀπὸ Ἀστάρτης πάλιν ἂρρενες δύο, Πόθος καὶ Ἒρως.

kai palin tǭ autǭ ginontai apo Rheas paides hepta, hōn ho neōtatos hama tę̄ genesei aphierōthē; kai apo Diōnēs thēleiai, kai apo Astartēs palin arrenes dyo, Pothos kai Erōs.

And again to the same are born by Rhea seven sons, of whom the youngest was consecrated at his birth; and by Dione daughters; and again by Astarte two sons, Pothos (Longing) and Eros (Love).

Notes and citation

Summary: Cronus had further children by Rhea, Dione, and Astarte.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.24 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-24). (abbreviation not yet checked)

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1.10.25Dindorf 1:46

ὁ δὲ Δαγὼν, ἐπειδὴ εὗρε σῖτον καὶ ἄροτρον, ἐκλήθη Ζεὺς Ἀρότρις. Συδύκῳ δὲ, τῷ λεγομένῳ δικαίῳ, μία τῶν Τιτανίδων συνελθοῦσα γεννᾷ τὸν Ἀσκληπιόν.

ho de Dagōn, epeidē heure siton kai arotron, eklēthē Zeus Arotris. Sydykǭ de, tǭ legomenǭ dikaiǭ, mia tōn Titanidōn synelthousa genną ton Asklēpion.

Dagon, since he discovered grain and the plow, was called Zeus Arotrius. One of the Titanides, uniting with Sydyk, called the Just, bears Asclepius.

Notes and citation

Summary: Dagon discovered grain and the plow; Asclepius was born to Sydyk.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.25 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-25). (abbreviation not yet checked)

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1.10.26Dindorf 1:46

ἐγεννήθησαν δὲ καὶ ἐν Περαίᾳ Κρόνῳ τρεῖς παῖδες, Κρόνος ὁμώνυμος τῷ πατρὶ καὶ Ζεὺς Βῆλος καὶ Ἀπόλλων. κατὰ τούτους γίνονται Πόντος καὶ Τυφὼν καὶ Νηρεὺς, πατὴρ Πόντου.

egennēthēsan de kai en Peraią Kronǭ treis paides, Kronos homōnymos tǭ patri kai Zeus Bēlos kai Apollōn. kata toutous ginontai Pontos kai Typhōn kai Nēreus, patēr Pontou.

In Peraea too three sons were born to Cronus: Cronus, of the same name as his father, Zeus Belus, and Apollo. In their time are born Pontus, Typhon, and Nereus, father of Pontus.

Notes and citation

Summary: Cronus had three more sons in Peraea; Pontus, Typhon, and Nereus were born.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.26 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-26). (abbreviation not yet checked)

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1.10.27Dindorf 1:46

ἀπὸ δὲ τοῦ Πόντου γίνεται Σιδῶν, ἣ καθʼ ὑπερβολὴν εὐφωνίας πρώτη ὕμνον ᾠδῆς εὗρε, καὶ Ποσειδῶν. τῷ δὲ Δημαροῦντι γίνεται Μέλκαθρος, ὁ καὶ Ἡρακλῆς.

apo de tou Pontou ginetai Sidōn, hē kathʼ hyperbolēn euphōnias prōtē hymnon ǭdēs heure, kai Poseidōn. tǭ de Dēmarounti ginetai Melkathros, ho kai Hēraklēs.

From Pontus comes Sidon, who by the surpassing beauty of her voice first invented the hymn of song, and Poseidon. To Demarus is born Melcathrus, who is also Heracles.

Notes and citation

Summary: Sidon invented song; Melcathrus (Heracles) was born to Demarus.

Melcathrus is Melqart, god of Tyre.

Notes on the original text

Digital text corrected (digitization slip): κα; Ποσειδῶν → καὶ Ποσειδῶν.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.27 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-27). (abbreviation not yet checked)

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1.10.28Dindorf 1:46–47

εἶτα πάλιν Οὐρανὸς πολεμεῖ Πόντῳ, καὶ ἀποστὰς Δημαροῦντι προστίθεται, ἔπεισί τε Πόντῳ ὁ Δημαροῦς, τροποῦταί τε αὐτὸν ὁ Πόντος, ὁ δὲ Δημαροῦς φυγῆς θυσίαν ηὔξατο.

eita palin Ouranos polemei Pontǭ, kai apostas Dēmarounti prostithetai, epeisi te Pontǭ ho Dēmarous, tropoutai te auton ho Pontos, ho de Dēmarous phygēs thysian ēuxato.

Then again Ouranus makes war on Pontus, and revolting, attaches himself to Demarus. Demarus attacks Pontus, but Pontus routs him, and Demarus vowed a sacrifice for his escape.

Notes and citation

Summary: Ouranus and Demarus fought Pontus, who routed Demarus.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.28 (Dindorf 1:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-28). (abbreviation not yet checked)

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1.10.29Dindorf 1:47

ἔτει δὲ τριακοστῷ δευτέρῳ τῆς ἑαυτοῦ κρατήσεως καὶ βασιλείας ὁ Ἦλος, τοῦτʼ ἔστιν ὁ Κρόνος, Οὐρανὸν τὸν πατέρα λοχήσας ἐν τόπῳ τινὶ μεσογείῳ καὶ λαβὼν ὑποχείριον ἐκτέμνει αὐτοῦ τὰ αἰδοῖα, σύνεγγυς πηγῶν τε καὶ ποταμῶν. ἔνθα ἀφιερώθη Οὐρανὸς, καὶ ἀπηρτίσθη αὐτοῦ τὸ πνεῦμα, καὶ ἀπέσταξεν αὐτοῦ τὸ αἷμα τῶν αἰδοίων εἰς τὰς πηγὰς καὶ τῶν ποταμῶν τὰ ὕδατα, καὶ μέχρι τούτου δείκνυται τὸ χωρίον.”

etei de triakostǭ deuterǭ tēs heautou kratēseōs kai basileias ho Ēlos, toutʼ estin ho Kronos, Ouranon ton patera lochēsas en topǭ tini mesogeiǭ kai labōn hypocheirion ektemnei autou ta aidoia, synengys pēgōn te kai potamōn. entha aphierōthē Ouranos, kai apērtisthē autou to pneuma, kai apestaxen autou to haima tōn aidoiōn eis tas pēgas kai tōn potamōn ta hydata, kai mechri toutou deiknytai to chōrion.”

In the thirty-second year of his power and reign Elus, that is Cronus, having set an ambush for his father Ouranus in a certain inland place and got him into his hands, cuts off his private parts near springs and rivers. There Ouranus was deified; his breath was ended, and the blood from his private parts dripped into the springs and the waters of the rivers; and the place is pointed out to this day."

Notes and citation

Summary: Cronus ambushed and mutilated his father Ouranus, who was then deified.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.29 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-29). (abbreviation not yet checked)

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1.10.30Dindorf 1:47

Τοσαῦτα μὲν δὴ τὰ τοῦ Κρόνου, καὶ τοιαῦτά γε τὰ σεμνὰ τοῦ παρʼ Ἕλλησι βοωμένου βίου τῶν ἐπὶ Κρόνου, οὓς καί φασι γεγονέναι πρῶτον χρύσεον τε γένος μερόπων ἀνθρώπων, τῆς μακαριζομένης ἐκείνης τῶν παλαιῶν εὐδαιμονίας. πάλιν δὲ ὁ συγγραφεὺς τούτοις μεθʼ ἕτερα ἐπιφέρει λέγων

Tosauta men dē ta tou Kronou, kai toiauta ge ta semna tou parʼ Hellēsi boōmenou biou tōn epi Kronou, hous kai phasi gegonenai prōton chryseon te genos meropōn anthrōpōn, tēs makarizomenēs ekeinēs tōn palaiōn eudaimonias. palin de ho syngrapheus toutois methʼ hetera epipherei legōn

Such, then, are the deeds of Cronus, and such the noble features of the life of the people in the time of Cronus, so loudly praised among the Greeks, whom they say were the first, "a golden race of mortal men," in that blessed happiness of the ancients. Again the writer, after other matters, adds this, saying:

Notes and citation

Summary: Eusebius mocks the Greek praise of the golden age under Cronus.

The phrase echoes Hesiod, Works and Days 109.

Extrabiblical texts: Hesiod, Op. 109 (Hesiod, Works and Days; allusion); Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.30 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-30). (abbreviation not yet checked)

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1.10.31Dindorf 1:47

“Ἀστάρτη δὲ ἡ μεγίστη καὶ Ζεὺς Δημαροῦς καὶ Ἄδωδος βασιλεὺς θεῶν ἐβασίλευον τῆς χώρας Κρόνου γνώμῃ. ἡ δὲ Ἀστάρτη ἐπέθηκε τῇ ἰδίᾳ κεφαλῇ βασιλείας παράσημον κεφαλὴν ταύρου· περινοστοῦσα δὲ τὴν οἰκουμένην εὗρεν ἀεροπετῆ ἀστέρα, ὃν καὶ ἀνελομένη ἐν Τύρῳ τῇ ἁγίᾳ νήσῳ ἀφιέρωσε.

“Astartē de hē megistē kai Zeus Dēmarous kai Adōdos basileus theōn ebasileuon tēs chōras Kronou gnōmę̄. hē de Astartē epethēke tę̄ idią kephalę̄ basileias parasēmon kephalēn taurou; perinostousa de tēn oikoumenēn heuren aeropetē astera, hon kai anelomenē en Tyrǭ tę̄ hagią nēsǭ aphierōse.

"Astarte the greatest, and Zeus Demarus, and Adodus king of the gods, reigned over the land with the consent of Cronus. Astarte put on her own head, as a mark of royalty, a bull's head; and traveling around the inhabited world she found a star that had fallen from the sky, which she took up and consecrated in Tyre, the holy island.

Notes and citation

Summary: Astarte, Demarus, and Adodus ruled with Cronus's consent; Astarte consecrated a fallen star at Tyre.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.31 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-31). (abbreviation not yet checked)

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1.10.32Dindorf 1:47

τὴν δὲ Ἀστάρτην Φοίνικες τὴν Ἀφροδίτην εἶναι λέγουσι. καὶ ὁ Κρόνος δὲ περιιὼν τὴν οἰκουμένην Ἀθηνᾷ τῇ ἑαυτοῦ θυγατρὶ δίδωσι τῆς Ἀττικῆς τὴν βασιλείαν.

tēn de Astartēn Phoinikes tēn Aphroditēn einai legousi. kai ho Kronos de periiōn tēn oikoumenēn Athēną tę̄ heautou thygatri didōsi tēs Attikēs tēn basileian.

The Phoenicians say that Astarte is Aphrodite. And Cronus, going around the inhabited world, gives the kingdom of Attica to his own daughter Athena.

Notes and citation

Summary: Astarte is identified with Aphrodite; Cronus gave Attica to Athena.

Notes on the original text

Digital text corrected (accent misread in digitization): Ἄττικῆς → Ἀττικῆς.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.32 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-32). (abbreviation not yet checked)

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1.10.33Dindorf 1:47

λοιμοῦ δὲ γενομένου καὶ φθορᾶς τὸν ἑαυτοῦ μονογενῆ υἱὸν Κρόνος Οὐρανῷ τῷ πατρὶ ὁλοκαρποῖ, καὶ τὰ αἰδοῖα περιτέμνεται, ταυτὸν ποιῆσαι καὶ τοὺς ἅμʼ αὐτῷ συμμάχους καταναγκάσας,

loimou de genomenou kai phthoras ton heautou monogenē huion Kronos Ouranǭ tǭ patri holokarpoi, kai ta aidoia peritemnetai, tauton poiēsai kai tous hamʼ autǭ symmachous katanankasas,

When a plague and pestilence came, Cronus offers his only-begotten son as a whole burnt offering to his father Ouranus, and circumcises himself, compelling his allies also to do the same.

Notes and citation

Summary: During a plague Cronus sacrificed his only son and circumcised himself and his allies.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): ὁλο- καρποῖ → ὁλοκαρποῖ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.33 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-33). (abbreviation not yet checked)

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1.10.34Dindorf 1:47–48

καὶ μετʼ οὐ πολὺ ἕτερον αὐτοῦ παῖδα ἀπὸ ῾Ρέας ὀνομαζόμενον Μοὺθ ἀποθανόντα ἀφιεροῖ. Θάνατον δὲ καὶ Πλούτωνα Φοίνικες ὀνομάζουσι.

kai metʼ ou poly heteron autou paida apo ῾Reas onomazomenon Mouth apothanonta aphieroi. Thanaton de kai Ploutōna Phoinikes onomazousi.

And not long after, when another of his sons by Rhea, named Muth, died, he deifies him. The Phoenicians call him Death and Pluto.

Notes and citation

Summary: Cronus deified his dead son Muth, called Death.

Muth is the Phoenician mōt, "death."

Notes on the original text

Digital text corrected (accent misread in digitization; line-break hyphen rejoined; accent corrected): ὀνομαζό- μένον → ὀνομαζόμενον; Μοὐθ → Μοὺθ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.34 (Dindorf 1:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-34). (abbreviation not yet checked)

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1.10.35Dindorf 1:48

καὶ ἐπὶ τούτοις ὁ Κρόνος Βύβλον μὲν τὴν πόλιν θεᾷ Βααλτίδι, τῇ καὶ Διώνῃ, δίδωσι, Βηρυτὸν δὲ Ποσειδῶνι καὶ Καβείροις Ἀγρόταις τε καὶ Ἁλιεῦσιν, οἱ καὶ τὰ τοῦ Πόντου λείψανα εἰς τὴν Βηρυτὸν ἀφιέρωσαν.

kai epi toutois ho Kronos Byblon men tēn polin theą Baaltidi, tę̄ kai Diōnę̄, didōsi, Bēryton de Poseidōni kai Kabeirois Agrotais te kai Halieusin, hoi kai ta tou Pontou leipsana eis tēn Bēryton aphierōsan.

After this Cronus gives the city of Byblos to the goddess Baaltis, who is also Dione, and Berytus to Poseidon and to the Cabiri, the Hunters and Fishers, who also consecrated the remains of Pontus at Berytus.

Notes and citation

Summary: Cronus gave Byblos to Baaltis and Berytus to Poseidon and the Cabiri.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.35 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-35). (abbreviation not yet checked)

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1.10.36Dindorf 1:48

πρὸ δὲ τούτων θεὸς Ταυθὸς μιμησάμενος τῶν συνόντων θεῶν ὄψεις, Κρόνου τε καὶ Δαγῶνος καὶ τῶν λοιπῶν, διετύπωσεν τοὺς ἱεροὺς τῶν στοιχείων χαρακτῆρας. ἐπενόησε δὲ καὶ τῷ Κρόνῳ παράσημα βασιλείας ὄμματα τέσσαρα ἐκ τῶν ἐμπροσθίων καὶ ὀπισθίων μερῶν, * * * δύο δὲ ἡσυχῆ μύοντα, καὶ ἐπὶ τῶν ὤμων πτερὰ τέσσαρα, δύο μὲν ὡς ἱπτάμενα, δύο δὲ ὡς ὑφειμένα.

pro de toutōn theos Tauthos mimēsamenos tōn synontōn theōn opseis, Kronou te kai Dagōnos kai tōn loipōn, dietypōsen tous hierous tōn stoicheiōn charaktēras. epenoēse de kai tǭ Kronǭ parasēma basileias ommata tessara ek tōn emprosthiōn kai opisthiōn merōn, * * * dyo de hēsychē myonta, kai epi tōn ōmōn ptera tessara, dyo men hōs hiptamena, dyo de hōs hypheimena.

Before this the god Tauthus, imitating the appearances of the gods who were with him, Cronus and Dagon and the rest, gave form to the sacred characters of the letters. He also devised for Cronus, as marks of royalty, four eyes in the front and back parts ... and two quietly closed, and on the shoulders four wings, two as if flying and two as if folded.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Tauthus designed the sacred letters and the emblem of Cronus with four eyes and four wings.

The text has a gap (marked * * * in the edition), where two eyes were evidently said to be open.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.36 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-36). (abbreviation not yet checked)

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1.10.37Dindorf 1:48

τὸ δὲ σύμβολον ἦν, ἐπειδὴ Κρόνος κοιμώμενος ἔβλεπε, καὶ ἐγρηγορὼς ἐκοιμᾶτο· καὶ ἐπὶ τῶν πτερῶν ὁμοίως, ὅτι ἀναπαυόμενος ἔπτατο καὶ ἱπτάμενος ἀνεπαύετο. τοῖς δὲ λοιποῖς θεοῖς δύο ἑκάστῳ πτερώματα ἐπὶ τῶν ὤμων, ὡς ὅτι δὴ συνίπταντο τῷ Κρόνῳ. καὶ αὐτῷ δὲ πάλιν ἐπὶ τῆς κεφαλῆς πτερὰ δύο, ἕν ἐπὶ τοῦ ἡγεμονικωτάτου νοῦ καὶ ἓν ἐπὶ τῆς αἰσθήσεως.

to de symbolon ēn, epeidē Kronos koimōmenos eblepe, kai egrēgorōs ekoimato; kai epi tōn pterōn homoiōs, hoti anapauomenos eptato kai hiptamenos anepaueto. tois de loipois theois dyo hekastǭ pterōmata epi tōn ōmōn, hōs hoti dē syniptanto tǭ Kronǭ. kai autǭ de palin epi tēs kephalēs ptera dyo, hen epi tou hēgemonikōtatou nou kai hen epi tēs aisthēseōs.

The symbol meant that Cronus saw while sleeping and slept while waking; and likewise with the wings, that he flew while resting and rested while flying. To each of the other gods he gave two wings on the shoulders, meaning that they flew with Cronus. And to Cronus himself again two wings on his head, one for the most commanding mind and one for sense perception.

Notes and citation

Summary: The emblem symbolized Cronus's constant watchfulness and motion.

Notes on the original text

Digital text corrected (letter lost in digitization): συνίπτντο → συνίπταντο.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.37 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-37). (abbreviation not yet checked)

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1.10.38Dindorf 1:48

ἐλθὼν δὲ ὁ Κρόνος εἰς νότου χώραν ἅπασαν τὴν Αἴγυπτον ἔδωκε θεῷ Ταυθῷ, ὅπως βασίλειον αὐτῷ γένηται. ταῦτα δὲ (φησὶ) πρῶτοι πάντων ὑπεμνηματίσαντο οἱ ἑπτὰ παῖδες Κάβειροι, καὶ ὁ ἴδιος αὐτῶν ἀδελφὸς Ἀσκληπιὸς, ὡς αὐτοῖς ἐνετείλατο θεὸς Ταυθός.

elthōn de ho Kronos eis notou chōran hapasan tēn Aigypton edōke theǭ Tauthǭ, hopōs basileion autǭ genētai. tauta de (phēsi) prōtoi pantōn hypemnēmatisanto hoi hepta paides Kabeiroi, kai ho idios autōn adelphos Asklēpios, hōs autois eneteilato theos Tauthos.

Cronus, coming to the land of the south, gave all Egypt to the god Tauthus to be his kingdom. These things," he says, "the seven sons, the Cabiri, and their own brother Asclepius, were the first of all to put into records, as the god Tauthus commanded them.

Notes and citation

Summary: Cronus gave Egypt to Tauthus, and the Cabiri recorded these events at his command.

Notes on the original text

Digital text corrected (breathing misread in digitization): οἶ ἑπτὰ → οἱ ἑπτὰ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.38 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-38). (abbreviation not yet checked)

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1.10.39Dindorf 1:48–49

ταῦτα πάντα ὁ Θαβίων, ὃς πάμπρωτος τῶν ἀπʼ αἰῶνος γεγονότων Φοινίκων ἱεροφάντης ἀλληγορήσας τοῖς τε φυσικοῖς καὶ κοσμικοῖς πάθεσιν ξας, παρέδωκε τοῖς ὀργεῶσι καὶ τελετῶν κατάρχουσι προφήταις· οἱ δὲ τὸν τῦφον αὔξειν ἐκ παντὸς ἐπινοοῦντες τοῖς αὐτῶν διαδόχοις παρέδοσαν καὶ τοῖς ἐπεισάκτοις· ὣν εἶς ἦν καὶ Εἰσίριος τῶν τριῶν γραμμάτων εὑρετὴς, ἀδελφὸς Χνᾶ τοῦ πρώτου μετονομασθέντος Φοίνικος."

tauta panta ho Thabiōn, hos pamprōtos tōn apʼ aiōnos gegonotōn Phoinikōn hierophantēs allēgorēsas tois te physikois kai kosmikois pathesin xas, paredōke tois orgeōsi kai teletōn katarchousi prophētais; hoi de ton typhon auxein ek pantos epinoountes tois autōn diadochois paredosan kai tois epeisaktois; hōn eis ēn kai Eisirios tōn triōn grammatōn heuretēs, adelphos Chna tou prōtou metonomasthentos Phoinikos."

All these things Thabion, the very first hierophant of the Phoenicians who have lived from the beginning, turned into allegory and mixed with natural and cosmic phenomena, and handed down to the priests who lead the orgies and begin the rites. They, contriving in every way to increase the vain pretension, handed it on to their successors and to those brought in from outside; one of whom was Isiris, the inventor of the three letters, brother of Chna, who was the first to have his name changed to Phoenix."

Notes and citation

Summary: The hierophant Thabion allegorized these stories and passed them to the priests, who increased the mystification.

The participle after πάθεσιν is defective in the digital text (ξας, probably from ἀναμίξας, "mixed"); translated by sense.

Notes on the original text

Digital text corrected (garbled word in digitization (repeated from ἐπεισάκτοις); line-break hyphen rejoined; stray bracket in digitization; word split and repeated article in digitization): ἀλληγορῄ σας, τοῖς τοῖς τε → ἀλληγορήσας τοῖς τε; γραμέπεισάκτοις· εὑρετὴς → γραμμάτων εὑρετὴς; πρώτου] → πρώτου; ἐπι- νοοῦντες → ἐπινοοῦντες.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.39 (Dindorf 1:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-39). (abbreviation not yet checked)

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1.10.40Dindorf 1:49

Εἶτʼ ἑξῆς αὖθις ἐπιλέγει ‟ Οἱ δὲ Ἕλληνες εὐφυίᾳ πάντας ὑπερβαλλόμενοι τὰ μὲν πρῶτα πλεῖστα ἐξιδιώσαντο, εἶτα καὶ τοῖς προκοσμήμασι ποικίλως ἐξετραγῴδησαν, ταῖς τε τῶν μύθων ἡδοναῖς θέλγειν ἐπινοοῦντες παντοίως ἐποίκιλλον. ἔνθεν Ἡσίοδος οἵ τε κυκλικοὶ περιηχημένοι θεογονίας καὶ γιγαντομαχίας καὶ Τιτανομαχίας ἔπλασαν ἰδίας καὶ ἐκτομὰς, οἷς συμπεριφερόμενοι ἐξενίκησαν τὴν ἀλήθειαν.

Eitʼ hexēs authis epilegei ‟ Hoi de Hellēnes euphuią pantas hyperballomenoi ta men prōta pleista exidiōsanto, eita kai tois prokosmēmasi poikilōs exetragǭdēsan, tais te tōn mythōn hēdonais thelgein epinoountes pantoiōs epoikillon. enthen Hēsiodos hoi te kyklikoi periēchēmenoi theogonias kai gigantomachias kai Titanomachias eplasan idias kai ektomas, hois symperipheromenoi exenikēsan tēn alētheian.

Then next he adds again: "But the Greeks, surpassing all in natural talent, at first appropriated most of these things, and then also dramatized them in various ways with added ornaments, and, intending to charm with the pleasures of the myths, embellished them in every way. Hence Hesiod and the much-celebrated cyclic poets fashioned theogonies, battles of giants and battles of Titans of their own, and mutilations; and by carrying these about with them they overcame the truth.

Notes and citation

Summary: Philo says the Greeks adopted these stories and embellished them into myths of their own.

Notes on the original text

Digital text corrected (accent lost in digitization; digitization slip): Εἶσʼ → Εἶτʼ; Ἑλληνες → Ἕλληνες.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.40 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-40). (abbreviation not yet checked)

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1.10.41Dindorf 1:49

σύντροφοι δὲ τοῖς ἐκείνων πλάσμασιν αἱ ἀκοαὶ ἡμῶν γενόμεναι, καὶ προληφθεῖσαι πολλοῖς αἰῶσιν, ὡς παρακαταθήκην φυλάσσουσιν ἣν παρεδέξαντο μυθοποιίαν, καθάπερ καὶ ἀρχόμενος εἶπον, ἥτις συνεργηθεῖσα χρόνῳ δυσεξίτητον αὐτῆς τὴν κατοχὴν εἴργασται, ὥστε τὴν μὲν ἀλήθειαν δοκεῖν λῆρον, τὸ δὲ τῆς ἀφηγήσεως νόθον ἀλήθειαν."

syntrophoi de tois ekeinōn plasmasin hai akoai hēmōn genomenai, kai prolēphtheisai pollois aiōsin, hōs parakatathēkēn phylassousin hēn paredexanto mythopoiian, kathaper kai archomenos eipon, hētis synergētheisa chronǭ dysexitēton autēs tēn katochēn eirgastai, hōste tēn men alētheian dokein lēron, to de tēs aphēgēseōs nothon alētheian."

And our ears, having grown up with their fictions and been preoccupied for many ages, guard as a trust the mythology they have received, as I said at the beginning; and this, strengthened by time, has made its hold hard to escape, so that the truth seems nonsense, and the spurious account seems truth."

Notes and citation

Summary: Long familiarity with Greek myths makes the truth seem nonsense and the myths seem true.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.41 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-41). (abbreviation not yet checked)

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1.10.42Dindorf 1:49

Ταῦτα ἀπὸ τῆς Σαγχουνιάθωνος προκείσθω γραφῆς, ἑρμηνευθείσης μὲν ὑπὸ Φίλωνος τοῦ Βυβλίου, δοκιμασθείσης δὲ ὡς ἀληθοῦς ὑπὸ τῆς Πορφυρίου τοῦ φιλοσόφου μαρτυρίας. ὁ δʼ αὐτὸς ἐν τῷ περὶ Ἰουδαίων συγγράμματι ἔτι καὶ ταῦτα περὶ τοῦ Κρόνου γράφει

Tauta apo tēs Sanchouniathōnos prokeisthō graphēs, hermēneutheisēs men hypo Philōnos tou Bybliou, dokimastheisēs de hōs alēthous hypo tēs Porphyriou tou philosophou martyrias. ho dʼ autos en tǭ peri Ioudaiōn syngrammati eti kai tauta peri tou Kronou graphei

Let these extracts from the writing of Sanchuniathon be set before you, translated by Philo of Byblos and approved as true by the testimony of Porphyry the philosopher. The same author, in his work On the Jews, also writes this about Cronus:

Notes and citation

Summary: Eusebius closes the extracts from Sanchuniathon and adds one from Philo's work On the Jews.

"The same author" is Philo of Byblos.

Notes on the original text

Digital text corrected (leaked marginal letter in digitization): ἐν τῷ b περὶ → ἐν τῷ περὶ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.42 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-42). (abbreviation not yet checked)

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1.10.43Dindorf 1:49–50

‟ Ταυθὸς, ὃν Αἰγύπτιοι Θωὺθ προσαγορεύουσι, σοφίᾳ διενεγκὼν παρὰ τοῖς Φοίνιξι, πρῶτος τὰ κατὰ τὴν θεοσέβειαν ἐκ τῆς τῶν χυδαίων ἀπειρίας εἰς ἐπιστημονικὴν ἐμπειρίαν διέταξεν. ᾧ μετὰ γενεὰς πλείους θεὸς Σουρμουβηλὸς Θουρώ τε ἡ μετονομασθεῖσα Εὔσαρθις ἀκολουθήσαντες κεκρυμμένην τοῦ Ταυθοῦ καὶ ἀλληγορίαις ἐπεσκιασμένην τὴν θεολογίαν ἐφώτισαν. "

‟ Tauthos, hon Aigyptioi Thōyth prosagoreuousi, sophią dienenkōn para tois Phoinixi, prōtos ta kata tēn theosebeian ek tēs tōn chydaiōn apeirias eis epistēmonikēn empeirian dietaxen. hǭ meta geneas pleious theos Sourmoubēlos Thourō te hē metonomastheisa Eusarthis akolouthēsantes kekrymmenēn tou Tauthou kai allēgoriais epeskiasmenēn tēn theologian ephōtisan. "

"Tauthus, whom the Egyptians call Thouth, excelling in wisdom among the Phoenicians, was the first to bring the things concerning the worship of the gods out of the ignorance of the vulgar into scientific understanding. Many generations after him the god Surmubelus and Thuro, whose name was changed to Eusarthis, followed him and brought to light the theology of Tauthus, which had been hidden and overshadowed by allegories."

Notes and citation

Summary: Tauthus organized religion into a science; later Surmubelus and Thuro revealed his hidden theology.

Notes on the original text

Digital text corrected (letter lost in digitization): Ταυοῦ → Ταυθοῦ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.43 (Dindorf 1:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-43). (abbreviation not yet checked)

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1.10.44Dindorf 1:50

Καὶ μετὰ βραχέα φησίν ‟Ἔθος ἦν τοῖς παλαιοῖς ἐν ταῖς μεγάλαις συμφοραῖς τῶν κινδύνων ἀντὶ τῆς πάντων φθορᾶς τὸ ἠγαπημένον τῶν τέκνων τοὺς κρατοῦντας ἢ πόλεως ἢ ἔθνους εἰς σφαγὴν ἐπιδιδόναι, λύτρον τοῖς τιμωροῖς δαίμοσι· κατεσφάττοντο δὲ οἱ διδόμενοι μυστικῶς. Κρόνος τοίνυν, ὃν οἱ Φοίνικες Ἦλον προσαγορεύουσι, βασιλεύων τῆς χώρας, καὶ ὕστερον μετὰ τὴν τοῦ βίου τελευτὴν εἰς τὸν τοῦ Κρόνου ἀστέρα καθιερωθεὶς, ἐξ ἐπιχωρίας νύμφης Ἀνωβρὲτ λεγομένης υἱὸν ἔχων μονογενῆ, ὃν διὰ τοῦτο Ἰεδοὺδ ἐκάλουν, τοῦ μονογενοῦς οὕτως ἔτι καὶ νῦν καλουμένου παρὰ τοῖς Φοίνιξι) κινδύνων ἐκ πολέμου μεγίστων κατειληφότων τὴν χώραν, βασιλικῷ κοσμήσας σχήματι τὸν υἱὸν βωμόν τε κατασκευάσας ἄσμενος κατέθυσεν. "

Kai meta brachea phēsin ‟Ethos ēn tois palaiois en tais megalais symphorais tōn kindynōn anti tēs pantōn phthoras to ēgapēmenon tōn teknōn tous kratountas ē poleōs ē ethnous eis sphagēn epididonai, lytron tois timōrois daimosi; katesphattonto de hoi didomenoi mystikōs. Kronos toinyn, hon hoi Phoinikes Ēlon prosagoreuousi, basileuōn tēs chōras, kai hysteron meta tēn tou biou teleutēn eis ton tou Kronou astera kathierōtheis, ex epichōrias nymphēs Anōbret legomenēs huion echōn monogenē, hon dia touto Iedoud ekaloun, tou monogenous houtōs eti kai nyn kaloumenou para tois Phoinixi) kindynōn ek polemou megistōn kateilēphotōn tēn chōran, basilikǭ kosmēsas schēmati ton huion bōmon te kataskeuasas asmenos katethysen. "

And shortly after he says: "It was the custom among the ancients, in great calamities of danger, that instead of the destruction of all, the rulers of the city or nation gave up the most beloved of their children to be slaughtered as a ransom to the avenging demons; and those who were given up were slaughtered with mystic rites. Cronus, then, whom the Phoenicians call Elus, who was king of the country and afterward, at the end of his life, was deified as the star of Cronus, had an only-begotten son by a nymph of the country called Anobret, whom for this reason they called Ieoud (the only-begotten is still so called among the Phoenicians); and when very great dangers from war had seized the country, he adorned his son with royal attire, prepared an altar, and sacrificed him."

Notes and citation

Summary: Philo describes the ancient custom of rulers sacrificing a beloved child in times of danger, as Cronus sacrificed his only son.

"Ieoud" corresponds to Hebrew yāḥîd, "only one" (compare Gen 22:2).

Notes on the original text

Digital text corrected (accent lost in digitization; repeated word in digitization): Ἔθος ἔθος → Ἔθος; Ἠλον → Ἦλον.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.44 (Dindorf 1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-44). (abbreviation not yet checked)

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1.10.45Dindorf 1:50

Ὁ δʼ αὐτὸς πάλιν περὶ τῶν Φοινίκων στοιχείων ἐκ τῶν Σαγχουνιάθωνος μεταβαλὼν θέα ὁποῖά φησι περὶ τῶν ἑρπυστικῶν καὶ ἰοβόλων θηρίων, ἃ δὴ χρῆσιν μὲν ἀγαθὴν ἀνθρώποις οὐδεμίαν συντελεῖ, φθορὰν δὲ καὶ λύμην οἷς ἂν τὸν δυσαλθῆ καὶ χαλεπὸν ἰὸν ἐγχρίμψειεν ἀπεργάζεται. γράφει δὲ καὶ ταῦτα πρὸς λέξιν ὧδέ πως λέγων

Ho dʼ autos palin peri tōn Phoinikōn stoicheiōn ek tōn Sanchouniathōnos metabalōn thea hopoia phēsi peri tōn herpystikōn kai iobolōn thēriōn, ha dē chrēsin men agathēn anthrōpois oudemian syntelei, phthoran de kai lymēn hois an ton dysalthē kai chalepon ion enchrimpseien apergazetai. graphei de kai tauta pros lexin hōde pōs legōn

The same writer again, translating from Sanchuniathon about the Phoenician letters, see what he says about the creeping and venomous creatures, which contribute nothing good to human use but bring destruction and ruin to whomever they strike with their hard-to-heal and grievous poison. He writes this too, word for word, saying something like this:

Notes and citation

Summary: Eusebius introduces Philo's account of the worship of serpents.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.45 (Dindorf 1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-45). (abbreviation not yet checked)

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1.10.46Dindorf 1:50–51

‟ Τὴν μὲν οὖν τοῦ δράκοντος φύσιν καὶ τῶν ὄφεων αὐτὸς ἐξεθείασεν ὁ Ταυθὸς, καὶ μετʼ αὐτὸν αὖθις Φοίνικές τε καὶ Αἰγύπτιοι· πνευματικώτατον γὰρ τὸ ζῷον πάντων τῶν ἑρπετῶν καὶ πυρῶδες ὑπʼ αὐτοῦ παρεδόθη· παρʼ ὃ καὶ τάχος ἀνυπέρβλητον διὰ τοῦ πνεύματος παρίστησι, χωρὶς ποδῶν τε καὶ χειρῶν ἢ ἄλλου τινὸς τῶν ἔκτοσθεν, διʼ ὧν τὰ λοιπὰ ζῷα τὰς κινήσεις ποιεῖται· καὶ ποικίλων σχημάτων τύπους ἀποτελεῖ, καὶ κατὰ τὴν πορείαν ἑλικοειδεῖς ἔχει τὰς ὁρμὰς ἐφʼ ὃ βούλεται τάχος.

‟ Tēn men oun tou drakontos physin kai tōn opheōn autos exetheiasen ho Tauthos, kai metʼ auton authis Phoinikes te kai Aigyptioi; pneumatikōtaton gar to zǭon pantōn tōn herpetōn kai pyrōdes hypʼ autou paredothē; parʼ ho kai tachos anyperblēton dia tou pneumatos paristēsi, chōris podōn te kai cheirōn ē allou tinos tōn ektosthen, diʼ hōn ta loipa zǭa tas kinēseis poieitai; kai poikilōn schēmatōn typous apotelei, kai kata tēn poreian helikoeideis echei tas hormas ephʼ ho bouletai tachos.

"Tauthus himself deified the nature of the dragon and of serpents, and after him again the Phoenicians and Egyptians. For the creature was declared by him to be the most full of spirit of all creeping things, and fiery. Hence it shows an unsurpassable speed by means of its spirit, without feet or hands or any other external members by which the other animals make their movements; it forms shapes of various kinds, and in its progress makes its springs in spirals at whatever speed it wishes.

Notes and citation

Summary: Tauthus deified the serpent as the most spirit-filled and fiery of creatures.

Notes on the original text

Digital text corrected (letters transposed in digitization): ὄφενω → ὄφεων.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.46 (Dindorf 1:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-46). (abbreviation not yet checked)

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1.10.47Dindorf 1:51

καὶ πολυχρονιώτατον δέ ἐστιν, οὐ μόνον τε ἐκδυόμενον τὸ γήρας νεάζειν, ἀλλὰ καὶ αὔξησιν ἐπιδέχεσθαι μείζονα πέφυκε· καὶ ἐπειδὰν τὸ ὡρισμένον μέτρον πληρώσῃ, εἰς ἑαυτὸν ἀναλίσκεται, ὡς ἐν ταῖς ἱεραῖς ὁμοίως αὐτὸς ὁ Ταυθὸς κατέταξε γραφαῖς. διὸ καὶ ἐν ἱεροῖς τοῦτο τὸ ζῷον καὶ ἐν μυστηρίοις συμπαρείληπται.

kai polychroniōtaton de estin, ou monon te ekdyomenon to gēras neazein, alla kai auxēsin epidechesthai meizona pephyke; kai epeidan to hōrismenon metron plērōsę̄, eis heauton analisketai, hōs en tais hierais homoiōs autos ho Tauthos katetaxe graphais. dio kai en hierois touto to zǭon kai en mystēriois sympareilēptai.

It is also very long-lived, and by nature not only grows young again by putting off its old age, but also receives greater growth; and when it has fulfilled its fixed measure, it is consumed into itself, as Tauthus himself likewise set down in the sacred writings. Therefore this creature has been adopted in temples and in mysteries.

Notes and citation

Summary: The serpent renews itself by shedding its skin and was therefore used in temples and mysteries.

Notes on the original text

Digital text corrected (digitization slip): μείξονα → μείζονα.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.47 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-47). (abbreviation not yet checked)

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1.10.48Dindorf 1:51

εἴρηται δὲ ἡμῖν περὶ αὐτοῦ ἐν τοῖς ἐπιγραφομένοις Ἐθωθιῶν ὑπομνήμασιν ἐπὶ πλέον· ἐν οἷς κατασκευάζεται ὅτι ἀθάνατον εἴη, καὶ ὡς εἰς ἑαυτὸν ἀναλύεται, ὥσπερ πρόκειται· οὐ γὰρ θνήσκει ἰδίῳ θανάτῳ, εἰ μὴ βίᾳ τινὶ πληγὲν, τοῦτο τὸ ζῷον. Φοίνικες δὲ αὐτὸ ἀγαθὸν δαίμονα καλοῦσιν· ὁμοίως καὶ Αἰγύπτιοι κνὴφ ἐπονομάζουσι· προστιθέασι δὲ αὐτῷ ἱέρακος κεφαλὴν, διὰ τὸ πρακτικὸν τοῦ ἱέρακος.

eirētai de hēmin peri autou en tois epigraphomenois Ethōthiōn hypomnēmasin epi pleon; en hois kataskeuazetai hoti athanaton eiē, kai hōs eis heauton analyetai, hōsper prokeitai; ou gar thnēskei idiǭ thanatǭ, ei mē bią tini plēgen, touto to zǭon. Phoinikes de auto agathon daimona kalousin; homoiōs kai Aigyptioi knēph eponomazousi; prostitheasi de autǭ hierakos kephalēn, dia to praktikon tou hierakos.

We have spoken about it at greater length in the records entitled Ethothia, in which it is argued that it is immortal and is dissolved into itself, as was said before; for this creature does not die a natural death unless struck by some violence. The Phoenicians call it Agathodaemon (Good Spirit); likewise the Egyptians name it Kneph; and they add to it a hawk's head, because of the hawk's active nature.

Notes and citation

Summary: Philo says the serpent was thought immortal and was worshipped as Agathodaemon or Kneph.

Notes on the original text

Digital text corrected (digitization slip): κατασκευάξεται → κατασκευάζεται.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.48 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-48). (abbreviation not yet checked)

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1.10.49Dindorf 1:51

καί φησιν ὁ Ἐπήεις ἀλληγορῶν, (ὁ ὀνομασθεὶς παρʼ αὐτοῖς μέγιστος ἱεροφάντης καὶ ἱερογραμματεὺς, ὃν μετέφρασεν Ἄρειος Ἡρακλεοπολίτης) κατὰ λέξιν οὕτως· ῾ τὸ πρῶτον ὂν θειότατον ὄφις ἐστὶν ἱέρακος ἔχων μορφὴν, ἄγαν ἐπίχαρις· ὃς εἰ ἀναβλέψειε, φωτὸς τὸ πᾶν ἐπλήρου ἐν τῇ πρωτογόνῳ χώρᾳ αὐτοῦ· εἰ δὲ καμμύσειε, σκότος ἐγίνετο, ’

kai phēsin ho Epēeis allēgorōn, (ho onomastheis parʼ autois megistos hierophantēs kai hierogrammateus, hon metephrasen Areios Hērakleopolitēs) kata lexin houtōs; ῾ to prōton on theiotaton ophis estin hierakos echōn morphēn, agan epicharis; hos ei anablepseie, phōtos to pan eplērou en tę̄ prōtogonǭ chōrą autou; ei de kammyseie, skotos egineto, ’

And Epeeis, speaking allegorically (he who was named among them the greatest hierophant and sacred scribe, whom Areius of Heracleopolis translated), says word for word: 'The first and most divine being is a serpent having the form of a hawk, exceedingly graceful; whenever he opened his eyes he filled all things with light in his first-born region, and when he closed them, darkness came.'

Notes and citation

Summary: The Egyptian priest Epeeis described the first divine being as a hawk-formed serpent whose eyes gave light.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.49 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-49). (abbreviation not yet checked)

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1.10.50Dindorf 1:51

ἔμφασιν διδοὺς ὁ Ἐπήεις ὅτι καὶ διάπυρόν ἐστι διὰ τοῦ φάναι ῾διηύγασεʼ· φωτὸς γὰρ ἴδιόν ἐστι τὸ διαυγάσαι. παρὰ Φοινίκων δὲ καὶ Φερεκύδης λαβὼν τὰς ἀφορμὰς ἐθεολόγησε περὶ τοῦ παρʼ αὐτῷ λεγομένου Ὀφίονος θεοῦ καὶ τῶν Ὀφιονιδῶν, περὶ ὧν αὖθις λέξομεν.

emphasin didous ho Epēeis hoti kai diapyron esti dia tou phanai ῾diēugaseʼ; phōtos gar idion esti to diaugasai. para Phoinikōn de kai Pherekydēs labōn tas aphormas etheologēse peri tou parʼ autǭ legomenou Ophionos theou kai tōn Ophionidōn, peri hōn authis lexomen.

Epeeis indicates that it is also fiery by saying 'he shone through,' for to shine through is a property of light. From the Phoenicians Pherecydes also took his starting points and wrote theology about the god called by him Ophion and about the Ophionidae, of whom we shall speak again.

Notes and citation

Summary: Pherecydes drew on the Phoenicians for his serpent-god Ophion.

Notes on the original text

Digital text corrected (digitization slip): πιρʼ αὐτῷ → παρʼ αὐτῷ.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.50 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-50). (abbreviation not yet checked)

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1.10.51Dindorf 1:51–52

ἔτι μὴν οἱ Αἰγύπτιοι ἀπὸ τῆς αὐτῆς ἐννοίας τὸν κόσμον γράφοντες περιφερῆ κύκλον ἀεροειδῆ καὶ πυρωπὸν χαράσσουσι, καὶ μέσα τεταμένον ὄφιν ἱερακόμορφον· καὶ ἔστι τὸ πᾶν σχῆμα ὡς τὸ παρʼ ἡμῖν θῆτα· τὸν μὲν κύκλον κόσμον μηνύοντες, τὸν δὲ μέσον ὄφιν συνεκτικὸν τούτου ἀγαθὸν δαίμονα σημαίνοντες.

eti mēn hoi Aigyptioi apo tēs autēs ennoias ton kosmon graphontes peripherē kyklon aeroeidē kai pyrōpon charassousi, kai mesa tetamenon ophin hierakomorphon; kai esti to pan schēma hōs to parʼ hēmin thēta; ton men kyklon kosmon mēnyontes, ton de meson ophin synektikon toutou agathon daimona sēmainontes.

Further, the Egyptians, from the same idea, when they depict the cosmos, draw a round circle, airy and fiery, and a hawk-shaped serpent stretched across the middle; and the whole figure is like our theta. By the circle they indicate the cosmos, and by the serpent in the middle they signify the Agathodaemon who holds it together.

Notes and citation

Summary: The Egyptians depicted the cosmos as a circle with a serpent across it, like the letter theta.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.51 (Dindorf 1:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-51). (abbreviation not yet checked)

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1.10.52Dindorf 1:52

καὶ Ζωροάστρης δὲ ὁ μάγος ἐν τῇ ἱερᾷ συναγωγῇ τῶν Περσικῶν φησι κατὰ λέξιν ῾ ὁ δὲ θεός ἐστι κεφαλὴν ἔχων ἱέρακος. οὗτός ἐστιν ὁ πρῶτος ἄφθαρτος, ἀίδιος, ἀγένητος, ἀμερὴς, ἀνομοιότατος, ἡνίοχος παντὸς καλοῦ, ἀδωροδόκητος, ἀγαθῶν ἀγαθώτατος, φρονίμων φρονιμώτατος· ἔστι δὲ καὶ πατὴρ εὐνομίας καὶ δικαιοσύνης, αὐτοδίδακτος, φυσικὸς, καὶ τέλειος, καὶ σοφὸς, καὶ ἱεροῦ φυσικοῦ μόνος εὑρετής.᾿ τὰ δʼ αὐτὰ καὶ Ὀστάνης φησὶ περὶ αὐτοῦ ἐν τῇ ἐπιγραφομένῃ Ὀκτατεύχῳ."

kai Zōroastrēs de ho magos en tę̄ hierą synagōgę̄ tōn Persikōn phēsi kata lexin ῾ ho de theos esti kephalēn echōn hierakos. houtos estin ho prōtos aphthartos, aidios, agenētos, amerēs, anomoiotatos, hēniochos pantos kalou, adōrodokētos, agathōn agathōtatos, phronimōn phronimōtatos; esti de kai patēr eunomias kai dikaiosynēs, autodidaktos, physikos, kai teleios, kai sophos, kai hierou physikou monos heuretēs.᾿ ta dʼ auta kai Ostanēs phēsi peri autou en tę̄ epigraphomenę̄ Oktateuchǭ."

And Zoroaster the magus, in the sacred collection of Persian writings, says word for word: 'God has the head of a hawk. He is the first, incorruptible, eternal, unbegotten, without parts, most unlike all, the charioteer of all that is good, not to be bribed, the best of the good, the wisest of the wise; he is also father of good order and justice, self-taught, natural, perfect, wise, and the only discoverer of the sacred natural law.' Ostanes too says the same things about him in the book entitled Octateuch."

Notes and citation

Summary: Philo cites Zoroaster and Ostanes for a hawk-headed supreme god.

The writings ascribed to Zoroaster and Ostanes were Greek pseudepigrapha; no entries exist in the site's list.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.52 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-52). (abbreviation not yet checked)

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1.10.53Dindorf 1:52

Πάντες δὲ τὰς ἀφορμὰς παρὰ Ταυθοῦ λαβόντες ἐφυσιολόγησαν, ὥσπερ πρόκειται. καὶ τὰ μὲν πρῶτα στοιχεῖα τὰ διὰ τῶν ὄφεων ναοὺς κατασκευασάμενοι ἐν ἀδύτοις ἀφιέρωσαν, καὶ τούτοις ἑορτὰς καὶ θυσίας ἐπετέλουν καὶ ὄργια, θεοὺς τοὺς μεγίστους νομίζοντες καὶ ἀρχηγοὺς τῶν ὅλων. τοσαῦτα καὶ περὶ τῶν ὄφεων.

Pantes de tas aphormas para Tauthou labontes ephysiologēsan, hōsper prokeitai. kai ta men prōta stoicheia ta dia tōn opheōn naous kataskeuasamenoi en adytois aphierōsan, kai toutois heortas kai thysias epeteloun kai orgia, theous tous megistous nomizontes kai archēgous tōn holōn. tosauta kai peri tōn opheōn.

All of them, taking their starting points from Tauthus, gave natural explanations, as has been shown. And they built temples and consecrated in shrines the first elements represented by the serpents, and celebrated festivals, sacrifices, and secret rites to them, regarding them as the greatest gods and the rulers of the universe. So much about serpents.

Notes and citation

Summary: All these peoples, following Tauthus, built temples to serpents and worshipped them as the greatest gods.

Notes on the original text

Digital text corrected (digitization slip): νομίξοντες → νομίζοντες.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.53 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-53). (abbreviation not yet checked)

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1.10.54Dindorf 1:52

Ἀλλὰ γὰρ τὰ μὲν τῆς Φοινίκων θεολογίας τοῦτον περιέχει τὸν τρόπον· ἣν ἀμεταστρεπτὶ φεύγειν καὶ τῆς τῶν παλαιῶν φρενοβλαβείας τὴν ἴασιν μεταδιώκειν ὁ σωτήριος εὐαγγελίζεται λόγος.

Alla gar ta men tēs Phoinikōn theologias touton periechei ton tropon; hēn ametastrepti pheugein kai tēs tōn palaiōn phrenoblabeias tēn iasin metadiōkein ho sōtērios euangelizetai logos.

Such, then, is the character of the Phoenician theology. The saving word announces as good news that we should flee from it without turning back, and should seek the cure for the madness of the ancients.

Notes and citation

Summary: The gospel calls people to flee the Phoenician theology and seek healing from it.

Notes on the original text

Digital text corrected (accent misread in digitization): παλαιόν → παλαιῶν.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.54 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-54). (abbreviation not yet checked)

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1.10.55Dindorf 1:52–53

ὅτι δὲ μὴ μῦθοι ταῦτα καὶ ποιητῶν ἀναπλάσματα λανθάνουσάν τινα ἐν ὑπονοίαις ἔχοντα θεωρίαν τυγχάνει, σοφῶν δὲ καὶ παλαιῶν, ὡς ἂν αὐτοὶ φαῖεν, θεολόγων ἀληθεῖς μαρτυρίαι, τὰ καὶ ποιητῶν ἁπάντων καὶ λογογράφων πρεσβύτερα περιέχουσαι, τό τε πιστὸν τῶν λόγων ἐπαγόμεναι ἀπὸ τῆς εἰσέτι δεῦρο ἐν ταῖς κατὰ Φοινίκην πόλεσί τε καὶ κώμαις κρατούσης τῶν θεῶν προσηγορίας τε καὶ ἱστορίας, τῶν τε παρʼ ἑκάστοις ἐπιτελουμένων μυστηρίων, δῆλον ἂν εἴη, ὡς μηκέτι χρῆναι τούτων βιαίους ἀνιχνεύειν φυσιολογίας, σαφῆ τὸν ἐξ αὐτῶν ἔλεγχον ἐπιφερομένων τῶν πραγμάτων. τοιαύτη μὲν οὑν ἡ Φοινίκων θεολογία· ὥρα δὲ μεταβάντας καὶ τὰ Αἰγυπτίων ἐπιθεωρῆσαι.

hoti de mē mythoi tauta kai poiētōn anaplasmata lanthanousan tina en hyponoiais echonta theōrian tynchanei, sophōn de kai palaiōn, hōs an autoi phaien, theologōn alētheis martyriai, ta kai poiētōn hapantōn kai logographōn presbytera periechousai, to te piston tōn logōn epagomenai apo tēs eiseti deuro en tais kata Phoinikēn polesi te kai kōmais kratousēs tōn theōn prosēgorias te kai historias, tōn te parʼ hekastois epiteloumenōn mystēriōn, dēlon an eiē, hōs mēketi chrēnai toutōn biaious anichneuein physiologias, saphē ton ex autōn elenchon epipheromenōn tōn pragmatōn. toiautē men houn hē Phoinikōn theologia; hōra de metabantas kai ta Aigyptiōn epitheōrēsai.

That these are not myths and inventions of poets containing some hidden meaning in their allegories, but true testimonies of wise and ancient theologians, as they themselves would say, containing things older than all poets and prose writers, and drawing the credibility of their words from the names and history of the gods that still prevail in the cities and villages of Phoenicia, and from the mysteries performed among each people, would be plain; so that there is no longer any need to search out forced physical explanations of them, when the facts themselves bring their clear refutation. Such, then, is the theology of the Phoenicians; it is time to pass on and examine that of the Egyptians.

Notes and citation

Summary: These accounts are presented as true history, not allegory, and refute themselves; Eusebius turns to the Egyptians.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.10.55 (Dindorf 1:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-55). (abbreviation not yet checked)

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Preparation 2, chapter 0

2.0.1Dindorf 1:53

Τὰ μὲν δὴ τῆς Φοινίκων θεολογίας τὸν προειρημένον περιέχει τρόπον· ἣν ἀμεταστρεπτὶ φεύγειν καὶ τῆς τῶν παλαιῶν φρενοβλαβείας τὴν ἴασιν μεταδιώκειν ὁ σωτήριος εὐαγγελίζεται λόγος.

Ta men dē tēs Phoinikōn theologias ton proeirēmenon periechei tropon; hēn ametastrepti pheugein kai tēs tōn palaiōn phrenoblabeias tēn iasin metadiōkein ho sōtērios euangelizetai logos.

The theology of the Phoenicians, then, has the character described above; and the saving word announces as good news that we should flee from it without turning back, and should seek the cure for the madness of the ancients.

Notes and citation

Summary: Eusebius restates that the gospel calls people away from Phoenician theology.

Sections 2.0.1–3 repeat, with additions, the close of Book 1 (1.10.54–55).

Cite (SBL): Eusebius, Praep. ev. 2.0.1 (Dindorf 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-1). (abbreviation not yet checked)

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2.0.2Dindorf 1:53

ὅτι δὲ μὴ μῦθοι ταῦτα καὶ ποιητῶν ἀναπλάσματα λανθάνουσάν τινα ἐν ὑπονοίαις ἔχοντα θεωρίαν τυγχάνει, σοφῶν δὲ καὶ παλαιῶν, ὡς ἂν αὐτοὶ φαῖεν, θεολόγων ἀληθεῖς μαρτυρίαι, τὰ καὶ ποιητῶν ἁπάντων καὶ λογογράφων πρεσβύτερα περιέχουσαι, τό τε πιστὸν τῶν λόγων ἐπαγόμεναι ἀπὸ τῆς εἰσέτι δεῦρο ἐν ταῖς κατὰ Φοινίκην πόλεσί τε καὶ κώμαις κρατούσης τῶν θεῶν προσηγορίας τε καὶ ἱστορίας, τῶν τε παρʼ ἑκάστοις ἐπιτελουμένων μυστηρίων, δῆλον ἂν εἴη ἀπό τε τῆς τῶν λοιπῶν συγγραφέων καὶ δὴ καὶ τῶν νομιζομένων θεολόγων ὁμολογίας, διʼ ἧς ἐμαρτύρησαν τοὺς παλαιοὺς καὶ πρώτους τὰ περὶ θεῶν συστησαμένους μηδὲν εἰς φυσικὰς ἀναφέρειν τροπολογίας, μηδʼ ἀλληγορεῖν τοὺς περὶ θεῶν μύθους, ἐπὶ μόνης δὲ τῆς λέξεως φυλάττειν τὰς ἱστορίας.

hoti de mē mythoi tauta kai poiētōn anaplasmata lanthanousan tina en hyponoiais echonta theōrian tynchanei, sophōn de kai palaiōn, hōs an autoi phaien, theologōn alētheis martyriai, ta kai poiētōn hapantōn kai logographōn presbytera periechousai, to te piston tōn logōn epagomenai apo tēs eiseti deuro en tais kata Phoinikēn polesi te kai kōmais kratousēs tōn theōn prosēgorias te kai historias, tōn te parʼ hekastois epiteloumenōn mystēriōn, dēlon an eiē apo te tēs tōn loipōn syngrapheōn kai dē kai tōn nomizomenōn theologōn homologias, diʼ hēs emartyrēsan tous palaious kai prōtous ta peri theōn systēsamenous mēden eis physikas anapherein tropologias, mēdʼ allēgorein tous peri theōn mythous, epi monēs de tēs lexeōs phylattein tas historias.

That these are not myths and inventions of poets containing some hidden meaning in their allegories, but true testimonies of wise and ancient theologians, as they themselves would say, containing things older than all poets and prose writers, and drawing the credibility of their words from the names and history of the gods that still prevail in the cities and villages of Phoenicia and from the mysteries performed among each people, would be plain from the agreement of the other writers and especially of those considered theologians. By it they testified that the ancients who first composed the accounts of the gods referred nothing to physical figurative meanings and did not allegorize the myths about the gods, but kept the histories in their literal sense.

Notes and citation

Summary: The Greeks' own writers admit that the ancient stories of the gods were meant literally, not as allegories.

Notes on the original text

Digital text corrected (digitization slip): νομιφομένων → νομιζομένων.

Cite (SBL): Eusebius, Praep. ev. 2.0.2 (Dindorf 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-2). (abbreviation not yet checked)

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2.0.3Dindorf 1:53–54

ταῦτα γὰρ αἱ προπαρατεθεῖσαι τῶν εἰρημένων ἐδήλουν φωναὶ, ὡς μηκέτι χρῆναι τούτων βιαίους ἀνιχνεύειν φυσιολογίας, σαφῆ τὸν ἐξ αὐτῶν ἔλεγχον ἐπιφερομένων τῶν πραγμάτων.

tauta gar hai proparatetheisai tōn eirēmenōn edēloun phōnai, hōs mēketi chrēnai toutōn biaious anichneuein physiologias, saphē ton ex autōn elenchon epipheromenōn tōn pragmatōn.

For this was shown by the words of the writers mentioned, quoted above; so that there is no longer any need to search out forced physical explanations of them, since the facts bring their clear refutation.

Notes and citation

Summary: The quoted writers make allegorical explanations unnecessary.

Notes on the original text

Digital text corrected (breathing misread in digitization): αἶ προπαρατεθεῖσαι → αἱ προπαρατεθεῖσαι.

Cite (SBL): Eusebius, Praep. ev. 2.0.3 (Dindorf 1:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-3). (abbreviation not yet checked)

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2.0.4Dindorf 1:54

Τοιαύτη μὲν οὖν ἡ Φοινίκων θεολογία. ὥρα δὲ μεταβάντας καὶ τὰ Αἰγυπτίων ἐπιθεωρῆσαι, εἰς τὸ κατανοῆσαι ἀκριβῶς καὶ συνιδεῖν ἐξητασμένως εἰ μὴ κεκριμένη καὶ εὔλογος συνέστηκεν ἡμῖν ἡ ἐξ αὐτῶν ἀναχώρησις, οὐδʼ ἄλλως ἢ διὰ μόνης τῆς εὐαγγελικῆς ἀποδείξεως, πρώτιστα πάντων αὐτοῖς Αἰγυπτίοις, εἶτα δὲ καὶ τοῖς τὰ ἴσα φρονοῦσιν αὐτοῖς κατορθουμένη.

Toiautē men oun hē Phoinikōn theologia. hōra de metabantas kai ta Aigyptiōn epitheōrēsai, eis to katanoēsai akribōs kai synidein exētasmenōs ei mē kekrimenē kai eulogos synestēken hēmin hē ex autōn anachōrēsis, oudʼ allōs ē dia monēs tēs euangelikēs apodeixeōs, prōtista pantōn autois Aigyptiois, eita de kai tois ta isa phronousin autois katorthoumenē.

Such, then, is the theology of the Phoenicians. It is time to pass on and examine also that of the Egyptians, so as to understand accurately and see by examination whether our withdrawal from them has not been well judged and reasonable, and accomplished by nothing else than the demonstration of the gospel alone, first of all among the Egyptians themselves and then among those who think as they do.

Notes and citation

Summary: Eusebius turns to Egyptian theology to show that leaving it was reasonable and was brought about by the gospel.

Notes on the original text

Digital text corrected (accent misread in digitization): εὐαγγελικὴς → εὐαγγελικῆς.

Cite (SBL): Eusebius, Praep. ev. 2.0.4 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-4). (abbreviation not yet checked)

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2.0.5Dindorf 1:54

πᾶσαν μὲν οὑν τὴν Αἰγυπτιακὴν ἱστορίαν εἰς πλάτος τῆς Ἑλλήνων μετείληφε φωνῆς ἰδίως τε τὰ περὶ τῆς κατʼ αὐτοὺς θεολογίας Μανεθῶς ὁ Αἰγύπτιος ἔν τε ᾗ ἔγραψεν ἱερᾷ βίβλῳ καὶ ἐν ἑτέροις αὐτοῦ συγγράμμασι.

pasan men houn tēn Aigyptiakēn historian eis platos tēs Hellēnōn meteilēphe phōnēs idiōs te ta peri tēs katʼ autous theologias Manethōs ho Aigyptios en te hę̄ egrapsen hierą biblǭ kai en heterois autou syngrammasi.

The whole Egyptian history, and in particular what concerns their theology, has been put at length into the Greek language by Manetho the Egyptian, both in the Sacred Book he wrote and in other writings of his.

Notes and citation

Summary: Manetho wrote on Egyptian history and theology in Greek.

Cite (SBL): Eusebius, Praep. ev. 2.0.5 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-5). (abbreviation not yet checked)

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2.0.6Dindorf 1:54

πλὴν ἀλλὰ καὶ Διόδωρος ὁ πρόσθεν ἡμῖν μνημονευθεὶς, ἐκ πλειόνων τὰς ἱστορίας ἀναλεξάμενος καὶ ὡς ἔνι μάλιστα τὰ παρʼ ἑκάστοις ἔθνεσιν ἀπηκριβωκὼς, ἐπιφανὴς ἀνὴρ καὶ δόξαν οὐ μικρὰν παιδείας παρὰ πᾶσι τοῖς φιλολόγοις κτησάμενος, καὶ δὴ καὶ πᾶσαν τὴν παλαιὰν συναγαγὼν ἱστορίαν, συνάψας τε τὰ πρῶτα τοῖς ἑξῆς πράγμασι, τὴν καταρχὴν τῆς ὅλης ἐποιήσατο πραγματείας ἀπὸ τῆς κατʼ Αἰγυπτίους θεολογίας· ἀφʼ ἧς ἡγοῦμαι κρεῖττον εἶναι ποιήσασθαι τὴν τῶν προκειμένων παράθεσιν, ὡς ἂν μᾶλλον οὔσης γνωριμωτέρας τοῖς Ἕλλησι τῆς τούτου γραφῆς. ἱστορεῖ δʼ οὖν ταῦτα πρὸς λέξιν

plēn alla kai Diodōros ho prosthen hēmin mnēmoneutheis, ek pleionōn tas historias analexamenos kai hōs eni malista ta parʼ hekastois ethnesin apēkribōkōs, epiphanēs anēr kai doxan ou mikran paideias para pasi tois philologois ktēsamenos, kai dē kai pasan tēn palaian synagagōn historian, synapsas te ta prōta tois hexēs pragmasi, tēn katarchēn tēs holēs epoiēsato pragmateias apo tēs katʼ Aigyptious theologias; aphʼ hēs hēgoumai kreitton einai poiēsasthai tēn tōn prokeimenōn parathesin, hōs an mallon ousēs gnōrimōteras tois Hellēsi tēs toutou graphēs. historei dʼ oun tauta pros lexin

Diodorus too, whom we mentioned before, having collected his histories from many sources and set out the customs of each nation as accurately as possible, a distinguished man who won no small reputation for learning among all lovers of letters, gathered all ancient history together, joined the earliest events to the later ones, and made the theology of the Egyptians the beginning of his whole work. I think it better to set out the matters before us from him, since his writing is better known to the Greeks. He records the following, word for word:

Notes and citation

Summary: Eusebius chooses to quote Diodorus on Egyptian theology because he is better known to Greeks.

Cite (SBL): Eusebius, Praep. ev. 2.0.6 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-6). (abbreviation not yet checked)

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