Preparation for the Gospel 12.52.1–13.2.2

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 41 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 12, chapter 52

12.52.1Dindorf 2:152–153

“ Τὸν δʼ ἡγούμενον μὲν θεοὺς εἶναι, μὴ φροντίζειν δὲ αὐτοὺς τῶν ἀνθρωπίνων πραγμάτων, παραμυθητέον. ὦ ἄριστε δὴ, φῶμεν, ὅτι μὲν ἡγῇ θεοὺς, συγγένειά τις ἴσως σε θεία πρὸς τὸ ξύμφυτον ἄγει τιμᾶν καὶ νομίζειν εἶναι· κακῶν δὲ ἀνθρώπων καὶ ἀδίκων τύχαι ἰδίᾳ καὶ δημοσίᾳ, ἀληθείᾳ μὲν οὐκ εὐδαίμονες, δόξαις δὲ εὐδαιμονιζόμεναι σφόδρα, ἀλλʼ οὐκ ἐμμελῶς ἄγουσί σε πρὸς ἀσέβειαν, ἔν τε Μούσαις οὐκ ὀρθῶς ὑμνούμεναι ἅμα καὶ ἐν παντοίοις λόγοις.

“ Ton dʼ hēgoumenon men theous einai, mē phrontizein de autous tōn anthrōpinōn pragmatōn, paramythēteon. ō ariste dē, phōmen, hoti men hēgę̄ theous, syngeneia tis isōs se theia pros to xymphyton agei timan kai nomizein einai; kakōn de anthrōpōn kai adikōn tychai idią kai dēmosią, alētheią men ouk eudaimones, doxais de eudaimonizomenai sphodra, allʼ ouk emmelōs agousi se pros asebeian, en te Mousais ouk orthōs hymnoumenai hama kai en pantoiois logois.

“The one who believes there are gods, but that they do not care for human affairs, must be encouraged. ‘Best of men,’ let us say, ‘that you believe in gods, a certain divine kinship perhaps leads you to honour what is akin to you and think it exists; but the fortunes of bad and unjust men, privately and publicly, not truly happy but greatly esteemed happy in opinion, lead you astray toward impiety, being wrongly celebrated in songs and in all kinds of writings.

Notes and citation

Summary: Plato’s Laws: answer to those who think the gods do not care for men.

Plato, Laws 10.899d–e; the quotation runs through 12.52.33.

Extrabiblical texts: Plato, Leg. 899d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.1 (Dindorf 2:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-1). (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.

12.52.2Dindorf 2:153

ἢ καὶ πρὸς τέλος ἴσως [ἀνοσίους] ἀνθρώπους ὁρῶν ἐλθόντας γηραιοὺς, παῖδας παίδων καταλιπόντας ἐν τιμαῖς ταῖς μεγίσταις, ταράττῃ τανῦν ὅταν ἐν ἅπασι τούτοις ἰδὼν ἢ διʼ ἀκοῆς αἰσθόμενος, ἢ καὶ παντάπασιν αὐτὸς αὐτῶν τινι αὐτόπτης προστυχὼν πολλῶν ἀσεβημάτων καὶ δεινῶν γενομένων τισὶ διʼ αὐτὰ ταῦτα ὁρᾷς ἐκ σμικρῶν εἰς τυραννίδας τε καὶ τὰ μέγιστα ἀφικομένους· τότε διὰ πάντα τὰ τοιαῦτα δῆλος εἶ μέμφεσθαι μὲν θεοὺς ὡς αἰτίους ὄντας τῶν τοιούτων διὰ ξυγγένειαν οὐκ ἂν ἐθέλων, ἀγόμενος δὲ ὑπό τε ἀλογίας ἅμα καὶ οὐ δυνάμενος δυσχεραίνειν θεοὺς εἰς τοῦτο νῦν τὸ πάθος ἐλήλυθας, ὥστʼ εἶναι μὲν δοκεῖν αὐτοὺς, τῶν δʼ ἀνθρωπίνων καταφρονεῖν καὶ ἀμελεῖν πραγμάτων.

ē kai pros telos isōs [anosious] anthrōpous horōn elthontas gēraious, paidas paidōn katalipontas en timais tais megistais, tarattę̄ tanyn hotan en hapasi toutois idōn ē diʼ akoēs aisthomenos, ē kai pantapasin autos autōn tini autoptēs prostychōn pollōn asebēmatōn kai deinōn genomenōn tisi diʼ auta tauta horąs ek smikrōn eis tyrannidas te kai ta megista aphikomenous; tote dia panta ta toiauta dēlos ei memphesthai men theous hōs aitious ontas tōn toioutōn dia xyngeneian ouk an ethelōn, agomenos de hypo te alogias hama kai ou dynamenos dyscherainein theous eis touto nyn to pathos elēlythas, hōstʼ einai men dokein autous, tōn dʼ anthrōpinōn kataphronein kai amelein pragmatōn.

Or perhaps, seeing men reach old age, leaving children’s children in the greatest honours, you are disturbed now when among all these you have seen, or learned by hearing, or yourself happened to witness, men who through many terrible impious deeds have risen from small beginnings to tyrannies and the greatest positions; then through all such things you are clearly unwilling, because of kinship, to blame the gods as responsible for such things; but led by unreason and unable to be angry with the gods, you have come into this present state, so as to think that they exist, but despise and neglect human affairs.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The prosperity of the wicked makes some think the gods do not care.

Plato, Laws 10.899e–900b. The editor brackets “unholy” (ἀνοσίους), marking it for deletion; it is left out. A stray bracket later in the section is ignored.

Notes on the original text

Digital text corrected (stray bracket in the digital text): ταῦτα ὁρᾷς, ] ἐκ σμικρῶν → ταῦτα ὁρᾷς ἐκ σμικρῶν.

Extrabiblical texts: Plato, Leg. 899e–900b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.2 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-2). (abbreviation not yet checked)

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12.52.3Dindorf 2:153

ἵνα οὖν μὴ ἐπὶ μεῖζον ἔλθῃ σοι πάθος πρὸς ἀσέβειαν τὸ νῦν παρὸν δόγμα, ἀλλʼ ἐάν πως οἷον ἀποδιοπομπήσασθαι λόγοις αὐτὸ προσιὸν γενώμεθα δυνατοὶ, πειρώμεθα, συνάψαντες τὸν ἐξῆς λόγον, ᾧ πρὸς τὸν παράπαν οὐχ ἡγούμενον θεοὺς ἐξ ἀρχῆς διεπερανάμεθα, τούτῳ τανῦν προσχρήσασθαι.

hina oun mē epi meizon elthę̄ soi pathos pros asebeian to nyn paron dogma, allʼ ean pōs hoion apodiopompēsasthai logois auto prosion genōmetha dynatoi, peirōmetha, synapsantes ton exēs logon, hǭ pros ton parapan ouch hēgoumenon theous ex archēs dieperanametha, toutǭ tanyn proschrēsasthai.

So that the present doctrine may not grow into a greater state of impiety in you, but if somehow we can ward it off by argument as it approaches, let us try, connecting the next argument to the one by which we argued from the beginning against the man who does not believe in gods at all, to use it now.

Notes and citation

Summary: Plato will extend the argument against atheism.

Plato, Laws 10.900b.

Notes on the original text

Digital text corrected (breathing slip in the digital text): ἀλλʼ ἐάν πως οἶον → ἀλλʼ ἐάν πως οἷον.

Extrabiblical texts: Plato, Leg. 900b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.3 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-3). (abbreviation not yet checked)

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12.52.4Dindorf 2:153

σὺ δʼ, ὦ Κλεινία τε καὶ Μέγιλλε, ὑπὲρ τοῦ νέου, καθάπερ ἐν τοῖς ἔμπροσθεν, ἀποκρινόμενοι διαδέχεσθε· ἐὰν δέ τι δύσκολον ἐγγίγνηται τοῖς λόγοις, ἐγὼ σφῶν, ὥσπερ νῦν δὴ, δεξάμενος διαβιβῶ τὸν ποταμόν. Ὀρθῶς λέγεις· καὶ σύ τε οὕτω ταῦτα δρᾷ ποιήσομέν τε ἡμεῖς εἰς τὸ δυνατὸν ἃ λέγεις.

sy dʼ, ō Kleinia te kai Megille, hyper tou neou, kathaper en tois emprosthen, apokrinomenoi diadechesthe; ean de ti dyskolon engignētai tois logois, egō sphōn, hōsper nyn dē, dexamenos diabibō ton potamon. Orthōs legeis; kai sy te houtō tauta drą poiēsomen te hēmeis eis to dynaton ha legeis.

And you, Clinias and Megillus, take up the answering for the young man as before; and if anything difficult comes up in the arguments, I will take you and carry you across the river, as just now. — You speak rightly; do so, and we will do what you say as far as we can.

Notes and citation

Summary: The interlocutors will answer for the young man.

Plato, Laws 10.900b–c.

Notes on the original text

Digital text corrected (iota subscript missing in the digital text): καὶ σύ τε οὕτω ταῦτα δρᾶ → καὶ σύ τε οὕτω ταῦτα δρᾷ.

Extrabiblical texts: Plato, Leg. 900b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.4 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-4). (abbreviation not yet checked)

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12.52.5Dindorf 2:153–154

Ἀλλʼ οὐδὲν τάχʼ ἂν ἴσως εἴη χαλεπὸν ἐνδείξασθαι τοῦτό γε, ὡς ἐπιμελεῖς σμικρῶν εἰσὶ θεοὶ οὐχ ἧττον, μᾶλλον δὲ, ἢ τῷ μεγέθει διαφερόντων. ἤκουε γάρ που καὶ παρῆν τοῖς νῦν δὴ λεγομένοις ὡς ἀγαθοί γε ὄντες πᾶσαν ἀρετὴν τὴν τῶν πάντων ἐπιμέλειαν οἰκειοτάτην αὑτῶν οὖσαν κέκτηνται. Καὶ σφόδρα γε ἐπήκουε.

Allʼ ouden tachʼ an isōs eiē chalepon endeixasthai touto ge, hōs epimeleis smikrōn eisi theoi ouch hētton, mallon de, ē tǭ megethei diapherontōn. ēkoue gar pou kai parēn tois nyn dē legomenois hōs agathoi ge ontes pasan aretēn tēn tōn pantōn epimeleian oikeiotatēn hautōn ousan kektēntai. Kai sphodra ge epēkoue.

— But perhaps it would not be hard to show this, that the gods care for small things no less, but rather more, than for those of surpassing size. For he heard, I suppose, and was present at what was just said, that being good with all virtue they possess the care of all things as most proper to themselves. — He heard it very well.

Notes and citation

Summary: The good gods care for small things as well as great.

Plato, Laws 10.900c–d.

Notes on the original text

Digital text corrected (word split and accent slip in the digital text): ὡς ἀγα- θοῖ γε ὄντες → ὡς ἀγαθοί γε ὄντες.

Extrabiblical texts: Plato, Leg. 900c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.5 (Dindorf 2:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-5). (abbreviation not yet checked)

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12.52.6Dindorf 2:154

Τὸ μετὰ τοῦτο τοίνυν κοινῇ συνεξεταζόντων τίνα λέγοντες ἀρετὴν αὐτῶν ὁμολογοῦμεν αὐτοὺς ἀγαθοὺς εἶναι. φέρε, τὸ σωφρονεῖν νοῦν τε κεκτῆσθαι φαμὲν ἀρετῆς, τὰ δὲ ἐναντία κακίας; Φαμέν. Τί δέ; ἀρετῆς μὲν ἀνδρείαν εἶναι, δειλίαν δὲ κακίας;

To meta touto toinyn koinę̄ synexetazontōn tina legontes aretēn autōn homologoumen autous agathous einai. phere, to sōphronein noun te kektēsthai phamen aretēs, ta de enantia kakias? Phamen. Ti de? aretēs men andreian einai, deilian de kakias?

— Next, then, let them examine together with us what virtue we mean in agreeing that they are good. Come, do we say that to be temperate and to have mind belong to virtue, and their opposites to vice? — We do. — Well, that courage belongs to virtue, and cowardice to vice?

Notes and citation

Summary: Virtue includes temperance, mind, and courage.

Plato, Laws 10.900d.

Extrabiblical texts: Plato, Leg. 900d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.6 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-6). (abbreviation not yet checked)

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12.52.7Dindorf 2:154

Πάνυ μὲν οὖν. Καὶ τὰ μὲν αἰσχρὰ τούτων, τὰ δὲ καλὰ φήσομεν; Ἀνάγκη. Καὶ τῶν μὲν προσήκειν ἡμῖν, εἴπερ, ὁπόσα φλαῦρα, θεοῖς δὲ οὔτε μέγα οὔτε σμικρὸν τῶν τοιούτων μετὸν ἐροῦμεν; Καὶ ταῦθʼ οὕτως ὁμολογοῖ πᾶς ἄν.

Pany men oun. Kai ta men aischra toutōn, ta de kala phēsomen? Anankē. Kai tōn men prosēkein hēmin, eiper, hoposa phlaura, theois de oute mega oute smikron tōn toioutōn meton eroumen? Kai tauthʼ houtōs homologoi pas an.

— Certainly. — And shall we say that some of these are shameful and others noble? — Necessarily. — And shall we say that whatever is base of these belongs to us, if anything does, but that the gods have no share, great or small, in such things? — Everyone would agree to that too.

Notes and citation

Summary: The gods have no share in vice.

Plato, Laws 10.900d–e.

Notes on the original text

Digital text corrected (accent slip in the digital text): Πάνυ μὲν οὑν. → Πάνυ μὲν οὖν..

Extrabiblical texts: Plato, Leg. 900d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.7 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-7). (abbreviation not yet checked)

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12.52.8Dindorf 2:154

Τί δέ; ἀμέλειάν τε καὶ ἀργίαν καὶ τρυφὴν εἰς ἀρετὴν ψυχῆς θήσομεν; ἢ πῶς λέγεις; Καὶ πῶς; Ἀλλʼ εἰς τοὐναντίον; Ναί. Τἀναντία ἄρα τούτοις εἰς τοὐναντίον; Τοὐναντίον. Τί οὖν; τρυφῶν δὴ καὶ ἀμελὴς ἀργός τε, ὃν ὁ ποιητὴς κηφῆσι κοθούροισι μάλιστα εἴκελον ἔφασκεν εἶναι, γίγνοιτʼ ἂν ὁ τοιοῦτος πᾶς ἡμῖν;

Ti de? ameleian te kai argian kai tryphēn eis aretēn psychēs thēsomen? ē pōs legeis? Kai pōs? Allʼ eis tounantion? Nai. Tanantia ara toutois eis tounantion? Tounantion. Ti oun? tryphōn dē kai amelēs argos te, hon ho poiētēs kēphēsi kothouroisi malista eikelon ephasken einai, gignoitʼ an ho toioutos pas hēmin?

— Well, shall we set down neglect, idleness, and luxury as virtue of soul? Or how do you say? — How could we? — But as its opposite? — Yes. — Then their opposites as the opposite? — The opposite. — What then? Will everyone luxurious, careless, and idle, whom the poet said is most like the stingless drones, be such a one to us?

Notes and citation

Summary: Idleness and neglect are vices, as of drones.

Plato, Laws 10.900e–901a, quoting Hesiod, Works and Days 304.

Extrabiblical texts: Plato, Leg. 900e–901a (Plato (works); quotation); Hesiod, Op. 304 (Hesiod, Works and Days; quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.8 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-8). (abbreviation not yet checked)

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12.52.9Dindorf 2:154–155

Ὀρθότατά γε εἰπών. Οὐκοῦν τόν γε θεὸν οὐ ῥητέον ἔχειν ἦθος τοιοῦτον ὅ γε αὐτὸς μισεῖ· τῷ δέ τι τοιοῦτον φθέγγεσθαι πειρωμένῳ οὐκ ἐπιτρεπτέον. Οὐ μὲν δή· πῶς γὰρ ἄν; Ὦι δὴ προσήκει μὲν πράττειν καὶ ἐπιμελεῖσθαι διαφερόντως τινὸς, ὁ δὲ τούτου τοῦ γένους τῶν μὲν μεγάλων ἐπιμελεῖται, τῶν σμικρῶν δὲ ἀμελεῖ· κατὰ τίνα οὖν ἐπαινοῦντες τὸν τοιοῦτον λόγον οὐκ ἂν παντάπασι πλημμελοῖμεν; σκοπῶμεν δὲ ὧδε. ἆρʼ οὐ κατὰ δύο εἴδη τὸ τοιοῦτον πράττει ὁ πράττων, εἴτε θεὸς εἴτε ἄνθρωπος; Ποίω δὴ λέγομεν;

Orthotata ge eipōn. Oukoun ton ge theon ou rhēteon echein ēthos toiouton ho ge autos misei; tǭ de ti toiouton phthengesthai peirōmenǭ ouk epitrepteon. Ou men dē; pōs gar an? Ōi dē prosēkei men prattein kai epimeleisthai diapherontōs tinos, ho de toutou tou genous tōn men megalōn epimeleitai, tōn smikrōn de amelei; kata tina oun epainountes ton toiouton logon ouk an pantapasi plēmmeloimen? skopōmen de hōde. arʼ ou kata dyo eidē to toiouton prattei ho prattōn, eite theos eite anthrōpos? Poiō dē legomen?

— Very rightly said. — Then we must not say that God has such a character as he himself hates; nor permit anyone who tries to utter such a thing. — No indeed; how could we? — The one whose part it is to act and care especially for something, but who of this kind cares for great things and neglects the small, on what ground could we praise such a one without utterly erring? Let us consider it thus: does not one who acts so act in one of two ways, whether god or man? — Which two do we mean?

Notes and citation

Summary: God cannot have the vice of neglect.

Plato, Laws 10.901a–b.

Notes on the original text

Digital text corrected (breathing and accent missing in the digital text): οὐκ επιτρεπτεον → οὐκ ἐπιτρεπτέον.

Extrabiblical texts: Plato, Leg. 901a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.9 (Dindorf 2:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-9). (abbreviation not yet checked)

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12.52.10Dindorf 2:155

Ἢ διαφέρον οὐδὲν οἰόμενος εἶναι τῷ ὅλῳ, ἀμελουμένων τῶν σμικρῶν, ἢ ῥᾳθυμίᾳ καὶ τρυφῇ, εἰ διαφέρει, ὁ δὲ ἀμελεῖ· ἢ ἔστιν ἄλλως πως γιγνομένη ἀμέλεια; οὐ γάρ που, ὅταν γε ἀδύνατον ᾖ τῶν πάντων ἐπιμελεῖσθαι, τότε ἀμέλεια ἔσται τῶν σμικρῶν ἢ μεγάλων μὴ ἐπιμελουμένῳ, ὧν ἂν δυνάμει θεὸς ἢ φαῦλός τις ὢν ἐλλιπὴς καὶ μὴ δυνατὸς ἐπιμελεῖσθαι γίγνηται. Πῶς γὰρ ἄν;

Ē diapheron ouden oiomenos einai tǭ holǭ, ameloumenōn tōn smikrōn, ē rhąthymią kai tryphę̄, ei diapherei, ho de amelei; ē estin allōs pōs gignomenē ameleia? ou gar pou, hotan ge adynaton ę̄ tōn pantōn epimeleisthai, tote ameleia estai tōn smikrōn ē megalōn mē epimeloumenǭ, hōn an dynamei theos ē phaulos tis ōn ellipēs kai mē dynatos epimeleisthai gignētai. Pōs gar an?

— Either thinking it makes no difference to the whole if the small things are neglected, or, if it does make a difference, neglecting through laziness and luxury; or is there some other way neglect arises? For surely, when it is impossible to care for all things, there will be no neglect of small or great in one who does not care for what, through weakness, god or some poor creature is deficient and unable to care for. — How could there be?

Notes and citation

Summary: Neglect arises from indifference or laziness, not from impossibility.

Plato, Laws 10.901b–c.

Notes on the original text

Digital text corrected (letter repeated in the digital text): γιγνομένηη ἀμέλεια → γιγνομένη ἀμέλεια.

Extrabiblical texts: Plato, Leg. 901b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.10 (Dindorf 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-10). (abbreviation not yet checked)

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12.52.11Dindorf 2:155

Νῦν δὴ δύο ὄντες τρισὶν ἡμῖν οὖσιν ἀποκρινάσθωσαν, οἱ θεοὺς μὲν ἀμφότεροι ὁμολογοῦντες εἶναι, παραιτητοὺς δὲ ἕτερος, ὁ δὲ ἀμελεῖς τῶν σμικρῶν. πρῶτον μὲν θεοὺς ἀμφότεροί φατε γινώσκειν, καὶ ὁρᾶν καὶ ἀκούειν πάντα, λαθεῖν δὲ αὐτοὺς οὐδὲν δυνατὸν εἶναι τῶν ὁπόσων εἰσὶν αἱ αἰσθήσεις τε καὶ ἐπιστῆμαι. ταύτῃ λέγετε ἔχειν ταῦτα, ἢ πῶς; Οὕτως.

Nyn dē dyo ontes trisin hēmin ousin apokrinasthōsan, hoi theous men amphoteroi homologountes einai, paraitētous de heteros, ho de ameleis tōn smikrōn. prōton men theous amphoteroi phate ginōskein, kai horan kai akouein panta, lathein de autous ouden dynaton einai tōn hoposōn eisin hai aisthēseis te kai epistēmai. tautę̄ legete echein tauta, ē pōs? Houtōs.

— Now, then, let the two answer us three, both agreeing that there are gods, but one saying they can be bought off, the other that they neglect small things. First, you both say that the gods know, see, and hear all things, and nothing of which there are senses and knowledge can escape them. Do you say it is so, or how? — So.

Notes and citation

Summary: The gods know, see, and hear all things.

Plato, Laws 10.901c–d.

Notes on the original text

Digital text corrected (breathing slip in the digital text): ἀποκρινάσθωσαν, οἶ θεοὺς → ἀποκρινάσθωσαν, οἱ θεοὺς; ὁπόσων εἰσὶν αἶ αἰσθήσεις → ὁπόσων εἰσὶν αἱ αἰσθήσεις.

Extrabiblical texts: Plato, Leg. 901c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.11 (Dindorf 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-11). (abbreviation not yet checked)

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12.52.12Dindorf 2:155–156

Τί δέ; δύνασθαι πάντα ὁπόσων αὖ δύναμίς ἐστι θνητοῖς τε καὶ ἀθανάτοις; Πῶς γὰρ οὐ συγχωρήσονται καὶ ταῦτα οὕτως ἔχειν; Καὶ μὴν ἀγαθούς τε καὶ ἀρίστους ὡμολογήκαμεν αὐτοὺς εἶναι, πέντε ὄντες. Σφόδρα γε. Ἆρʼ οὖν οὐ ῥᾳθυμίᾳ μὲν καὶ τρυφῇ ἀδύνατον αὐτοὺς ὁμολογεῖν πράττειν ὁτιοῦν τὸ παράπαν, ὄντας γε οἵους λέγομεν; δειλίας γὰρ ἔγγονος ἔν γε ἡμῖν ἀργία, ῥᾳθυμία δὲ ἀργίας καὶ τρυφῆς.

Ti de? dynasthai panta hoposōn au dynamis esti thnētois te kai athanatois? Pōs gar ou synchōrēsontai kai tauta houtōs echein? Kai mēn agathous te kai aristous hōmologēkamen autous einai, pente ontes. Sphodra ge. Arʼ oun ou rhąthymią men kai tryphę̄ adynaton autous homologein prattein hotioun to parapan, ontas ge hoious legomen? deilias gar engonos en ge hēmin argia, rhąthymia de argias kai tryphēs.

— Well, that they can do all things of which mortals and immortals have power? — How will they not agree that this too is so? — And indeed we five have agreed that they are good and best. — Certainly. — Then is it not impossible to admit that they do anything at all through laziness and luxury, being such as we say? For in us idleness is the offspring of cowardice, and laziness of idleness and luxury.

Notes and citation

Summary: The gods are all-powerful and good, and cannot be lazy.

Plato, Laws 10.901d–e.

Notes on the original text

Digital text corrected (breathing slip in the digital text): Ἄρʼ οὖν οὐ ῥᾳθυμίᾳ → Ἆρʼ οὖν οὐ ῥᾳθυμίᾳ.

Extrabiblical texts: Plato, Leg. 901d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.12 (Dindorf 2:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-12). (abbreviation not yet checked)

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12.52.13Dindorf 2:156

Ἀληθέστατα λέγεις. Ἀργίᾳ μὲν δὴ καὶ ῥᾳθυμίᾳ οὐδεὶς ἀμελεῖ θεῶν, οὐ γὰρ μέτεστιν αὐτῷ που δειλίας. Ὀρθότατα λέγεις. Οὐκοῦν τὸ λοιπὸν, εἴπερ ἀμελοῦσι τῶν σμικρῶν καὶ ὀλίγων τῶν περὶ τὸ πᾶν, ἢ γινώσκοντες ὡς τὸ παράπαν οὐδενὸς τῶν τοιούτων ἐπιμελεῖσθαι δεῖ, δρῷεν ἂν τοῦτο· ἢ τί τὸ λοιπὸν, πλὴν τὸ γινώσκειν τοὐναντίον; Οὐδέν.

Alēthestata legeis. Argią men dē kai rhąthymią oudeis amelei theōn, ou gar metestin autǭ pou deilias. Orthotata legeis. Oukoun to loipon, eiper amelousi tōn smikrōn kai oligōn tōn peri to pan, ē ginōskontes hōs to parapan oudenos tōn toioutōn epimeleisthai dei, drǭen an touto; ē ti to loipon, plēn to ginōskein tounantion? Ouden.

— Most true. — No god, then, neglects through idleness and laziness, for he has no share in cowardice. — Most rightly said. — The remaining possibility, then, if they neglect the small and few things of the universe, is that they do this either knowing that one should not care for any such thing at all; or what remains but knowing the opposite? — Nothing.

Notes and citation

Summary: Gods do not neglect through idleness.

Plato, Laws 10.901e–902a.

Notes on the original text

Digital text corrected (OCR slip): Ἀργέᾳ μὲν δὴ → Ἀργίᾳ μὲν δὴ.

Extrabiblical texts: Plato, Leg. 901e–902a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.13 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-13). (abbreviation not yet checked)

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12.52.14Dindorf 2:156

Πότερον οὖν, ὦ ἄριστε καὶ βέλτιστε, θῶμέν σε λέγοντα, ὡς ἀγνοοῦντάς τε καὶ δέον ἐπιμελεῖσθαι διʼ ἄγνοιαν ἀμελοῦντας, ἢ γινώσκοντας ὅτι δεῖ, καθάπερ οἱ φαυλότατοι τῶν ἀνθρώπων λέγονται ποιεῖν, εἰδότες ἄλλα εἶναι βέλτιον πράττειν ὧν δὴ πράττουσι διά τινας ἥττας ἡδονῶν ἢ λυπῶν οὐ ποιεῖν;

Poteron oun, ō ariste kai beltiste, thōmen se legonta, hōs agnoountas te kai deon epimeleisthai diʼ agnoian amelountas, ē ginōskontas hoti dei, kathaper hoi phaulotatoi tōn anthrōpōn legontai poiein, eidotes alla einai beltion prattein hōn dē prattousi dia tinas hēttas hēdonōn ē lypōn ou poiein?

— Shall we set you down, my excellent and best friend, as saying that they neglect through ignorance, not knowing it is necessary to care; or knowing that they must, as the worst of men are said to do, knowing other things to be better than what they do, yet not doing them through some defeat by pleasures or pains?

Notes and citation

Summary: Do the gods neglect through ignorance or weakness of will?

Plato, Laws 10.902a.

Notes on the original text

Digital text corrected (accent missing in the digital text; accent slip in the digital text): Πότερον οὖν, ὠ ἄριστε → Πότερον οὖν, ὦ ἄριστε; καθαπερ οἱ φαυλότατοι → καθάπερ οἱ φαυλότατοι.

Extrabiblical texts: Plato, Leg. 902a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.14 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-14). (abbreviation not yet checked)

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12.52.15Dindorf 2:156

Πῶς γὰρ ἄν; Οὐκοῦν δὴ τά γε ἀνθρώπινα πράγματα τῆς τε ἐμψύχου μετέχει φύσεως ἅμα καὶ θεοσεβέστατον αὐτό ἐστι πάντων ζῴων ἄνθρωπος. Ἔοικε γοῦν. Θεῶν γε μὴν κτήματά φαμεν εἶναι πάντα ὁπόσα θνητὰ ζῷα ἢ νοερὰ ὧνπερ καὶ τὸν οὐρανὸν ὅλον. Πῶς γὰρ οὔ;

Pōs gar an? Oukoun dē ta ge anthrōpina pragmata tēs te empsychou metechei physeōs hama kai theosebestaton auto esti pantōn zǭōn anthrōpos. Eoike goun. Theōn ge mēn ktēmata phamen einai panta hoposa thnēta zǭa ē noera hōnper kai ton ouranon holon. Pōs gar ou?

— How could they? — Then human affairs share in the ensouled nature, and man himself is the most god-fearing of all living creatures. — It seems so. — And we say that all mortal creatures are possessions of the gods, whose possession the whole heaven is too. — How not?

Notes and citation

Summary: Men are the most god-fearing creatures and possessions of the gods.

Plato, Laws 10.902b. A stray bracket in the digital text is ignored.

Notes on the original text

Digital text corrected (breathing missing in the digital text; stray bracket in the digital text): Εοικε γοῦν. → Ἔοικε γοῦν.; ἢ νοερὰ] ὧνπερ → ἢ νοερὰ ὧνπερ.

Extrabiblical texts: Plato, Leg. 902b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.15 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-15). (abbreviation not yet checked)

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12.52.16Dindorf 2:156–157

Ἤδη τοίνυν ἢ σμικρὰ ἢ μεγάλα τις φάτω ταῦτα εἶναι τοῖς θεοῖς· οὐδετέρως γὰρ τοῖς κεκτημένοις ἡμᾶς ἀμελεῖν ἂν εἴη προσῆκον, ἐπιμελεστάτοις γε οὖσι καὶ ἀρίστοις. σκοπῶμεν γὰρ καὶ τόδε ἔτι πρὸς τούτοις. Τὸ ποῖον; Τὸ περί τε αἰσθήσεως καὶ δυνάμεως, ἆρʼ οὐκ ἐναντίως ἀλλήλοιν πρὸς ῥᾳστώνην καὶ χαλεπότητά ἐστον πεφυκότε; Πῶς λέγεις;

Ēdē toinyn ē smikra ē megala tis phatō tauta einai tois theois; oudeterōs gar tois kektēmenois hēmas amelein an eiē prosēkon, epimelestatois ge ousi kai aristois. skopōmen gar kai tode eti pros toutois. To poion? To peri te aisthēseōs kai dynameōs, arʼ ouk enantiōs allēloin pros rhąstōnēn kai chalepotēta eston pephykote? Pōs legeis?

— Now let anyone say these things are small or great to the gods; in neither case would it be fitting for our owners to neglect us, since they are most careful and best. Let us consider this too besides. — What? — Concerning perception and power: are they not by nature opposite to each other in ease and difficulty? — How do you mean?

Notes and citation

Summary: Whether men are small or great, the gods would not neglect them.

Plato, Laws 10.902b–c.

Extrabiblical texts: Plato, Leg. 902b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.16 (Dindorf 2:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-16). (abbreviation not yet checked)

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12.52.17Dindorf 2:157

Ὁρᾶν μέν που καὶ ἀκούειν τὰ σμικρὰ χαλεπώτερον ἢ τὰ μεγάλα, φέρειν δὲ αὖ καὶ κρατεῖν καὶ ἐπιμελεῖσθαι τῶν σμικρῶν καὶ ὀλίγων παντὶ ῥᾷον ἢ τῶν ἐναντίων. Καὶ πολύ γε. Ἰατρῷ δὴ προστεταγμένον ὅλον τι θεραπεύειν βουλομένῳ καὶ δυναμένῳ, τῶν μὲν μεγάλων ἐπιμελὲς ἔσται, τῶν μορίων δὲ καὶ σμικρῶν ἀμελές· εἶθʼ ἕξει ποτὲ καλῶς αὐτῷ τὸ πᾶν; Οὐδαμῶς.

Horan men pou kai akouein ta smikra chalepōteron ē ta megala, pherein de au kai kratein kai epimeleisthai tōn smikrōn kai oligōn panti rhąon ē tōn enantiōn. Kai poly ge. Iatrǭ dē prostetagmenon holon ti therapeuein boulomenǭ kai dynamenǭ, tōn men megalōn epimeles estai, tōn moriōn de kai smikrōn ameles; eithʼ hexei pote kalōs autǭ to pan? Oudamōs.

— It is harder to see and hear small things than great; but to carry, master, and care for small and few things is easier for anyone than the opposite. — Much. — If a physician is charged with treating a whole, wishing and able to do so, and cares for the great parts but neglects the members and small ones, will the whole ever be well for him? — By no means.

Notes and citation

Summary: A physician must care for small parts too.

Plato, Laws 10.902c–d.

Notes on the original text

Digital text corrected (breathing and accent slips in the digital text): εἶθʼ ἔξει ποτὲ καλῶς αὐτῶ τὸ πὰν → εἶθʼ ἕξει ποτὲ καλῶς αὐτῷ τὸ πᾶν.

Extrabiblical texts: Plato, Leg. 902c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.17 (Dindorf 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-17). (abbreviation not yet checked)

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12.52.18Dindorf 2:157

Οὐ μὴν οὐδέ γε κυβερνήταις οὐδὲ στρατηγοῖς οὐδʼ οἰκονόμοις οὐδʼ αὖ τισι πολιτικοῖς οὐδὲ ἄλλῳ τῶν τοιούτων οὐδενὶ χωρὶς τῶν ὀλίγων ἢ σμικρῶν πολλὰ ἢ μεγάλα· οὐδὲ γὰρ ἄνευ τῶν σμικρῶν τοὺς μεγάλους φασὶν οἱ λιθολόγοι λίθους εὖ κεῖσθαι. Πῶς γὰρ ἄν;

Ou mēn oude ge kybernētais oude stratēgois oudʼ oikonomois oudʼ au tisi politikois oude allǭ tōn toioutōn oudeni chōris tōn oligōn ē smikrōn polla ē megala; oude gar aneu tōn smikrōn tous megalous phasin hoi lithologoi lithous eu keisthai. Pōs gar an?

— Nor for helmsmen, generals, household managers, statesmen, or anyone else of the kind, will the many or great go well without the few or small; for even stonemasons say the large stones do not lie well without the small. — How could they?

Notes and citation

Summary: Great things depend on small, as large stones on small.

Plato, Laws 10.902d–e.

Notes on the original text

Digital text corrected (OCR slip): ἢ σμιχρῶν πολλὰ → ἢ σμικρῶν πολλὰ.

Extrabiblical texts: Plato, Leg. 902d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.18 (Dindorf 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-18). (abbreviation not yet checked)

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12.52.19Dindorf 2:157–158

Μὴ τοίνυν τὸν θεὸν ἀξιώσωμέν ποτε θνητῶν δημιουργῶν φαυλότερον, οἱ τὰ προσήκοντα αὐτοῖς ἔργα, ὅσῳπερ ἂν ἀμείνους ὦσι, τόσῳ ἀκριβέστερα καὶ τελεώτερα μιᾷ τέχνῃ σμικρὰ καὶ μεγάλα ἀπεργάζονται· τὸν δὲ θεὸν ὄντα τε σοφώτατον βουλόμενόν τε ἐπιμελεῖσθαι καὶ δυνάμενον, ὧν μὲν ῥᾷον ἐπιμεληθῆναι, σμικρῶν ὄντων, μηδαμῆ ἐπιμελεῖσθαι, καθάπερ ἀργὸν ἢ δειλόν τινα διὰ πόνους ῥᾳθυμοῦντα, τῶν δὲ μεγάλων.

Mē toinyn ton theon axiōsōmen pote thnētōn dēmiourgōn phauloteron, hoi ta prosēkonta autois erga, hosǭper an ameinous ōsi, tosǭ akribestera kai teleōtera mią technę̄ smikra kai megala apergazontai; ton de theon onta te sophōtaton boulomenon te epimeleisthai kai dynamenon, hōn men rhąon epimelēthēnai, smikrōn ontōn, mēdamē epimeleisthai, kathaper argon ē deilon tina dia ponous rhąthymounta, tōn de megalōn.

— Let us never, then, think God worse than mortal craftsmen, who, the better they are, the more precisely and perfectly they finish by one art the works proper to them, small and great; and that God, being wisest and willing and able to care, would not care at all for those things which are easier to care for, being small, like someone idle or cowardly shirking through toil, but only for the great.

Notes and citation

Summary: God is not worse than a human craftsman who perfects small and great alike.

Plato, Laws 10.902e–903a.

Extrabiblical texts: Plato, Leg. 902e–903a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.19 (Dindorf 2:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-19). (abbreviation not yet checked)

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12.52.20Dindorf 2:158

Μηδαμῶς δόξαν τοιαύτην περὶ θεῶν, ὦ ξένε, ἀποδεχώμεθα· οὐδαμῆ γὰρ οὔτε ὅσιον οὔτʼ ἀληθὲς τὸ διανόημα διανοοίμεθʼ ἄν. Δοκοῦμεν δέ μοι νῦν ἤδη καὶ μεγάλα μετρίως διειλέχθαι τῷ φιλαιτίῳ τῆς ἀμελείας πέρι θεῶν. Ναί. Τῷ γε βιάζεσθαι τοῖς λόγοις ὁμολογεῖν αὐτὸν μὴ λέγειν ὀρθῶς. ἐπῳδῶν γε μὴν προσδεῖσθαί μοι δοκεῖ καὶ μύθων ἔτι τινῶν. Ποίων, ὦ ἀγαθέ;

Mēdamōs doxan toiautēn peri theōn, ō xene, apodechōmetha; oudamē gar oute hosion outʼ alēthes to dianoēma dianooimethʼ an. Dokoumen de moi nyn ēdē kai megala metriōs dieilechthai tǭ philaitiǭ tēs ameleias peri theōn. Nai. Tǭ ge biazesthai tois logois homologein auton mē legein orthōs. epǭdōn ge mēn prosdeisthai moi dokei kai mythōn eti tinōn. Poiōn, ō agathe?

— Let us by no means, stranger, accept such an opinion about the gods; for we would be thinking a thought in no way holy or true. — It seems to me that we have now argued sufficiently with the one who loves to accuse the gods of neglect. — Yes. — In forcing him by argument to agree that he does not speak rightly. Yet he seems to me still to need some charms of myth. — What kind, my good man?

Notes and citation

Summary: God’s neglect is refuted; a myth must now persuade.

Plato, Laws 10.903a–b.

Notes on the original text

Digital text corrected (Greek letter misread as Latin in the digital text; OCR slip; accent slip in the digital text): περὶ θεῶν, co ξένε → περὶ θεῶν, ὦ ξένε; προσδεῖσθαί μοι δοκεῖ κεῖ μύθων → προσδεῖσθαί μοι δοκεῖ καὶ μύθων; Ποίων, ὢ ἀγαθέ → Ποίων, ὦ ἀγαθέ.

Extrabiblical texts: Plato, Leg. 903a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.20 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-20). (abbreviation not yet checked)

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12.52.21Dindorf 2:158

Πείσωμεν τὸν νεανίαν τοῖς λόγοις ὡς τῷ τοῦ παντὸς ἐπιμελουμένῳ πρὸς τὴν σωτηρίαν καὶ ἀρετὴν τοῦ ὅλου πάντʼ ἐστὶ συντεταγμένα, ὧν καὶ τὸ μέρος εἰς δύναμιν ἕκαστον τὸ προσῆκον πάσχει καὶ ποιεῖ. τούτοις δέ εἰσιν ἄρχοντες προστεταγμένοι ἑκάστοις ἐπὶ τὸ σμικρότατον ἀεὶ πάθης καὶ πράξεως, εἰς μερισμὸν τὸν ἔσχατον τέλος ἀπειργασμένοι·

Peisōmen ton neanian tois logois hōs tǭ tou pantos epimeloumenǭ pros tēn sōtērian kai aretēn tou holou pantʼ esti syntetagmena, hōn kai to meros eis dynamin hekaston to prosēkon paschei kai poiei. toutois de eisin archontes prostetagmenoi hekastois epi to smikrotaton aei pathēs kai praxeōs, eis merismon ton eschaton telos apeirgasmenoi;

— Let us persuade the young man by argument that the one who cares for the universe has arranged all things for the preservation and virtue of the whole, each part of which, as far as it can, suffers and does what is fitting. Over these, rulers are appointed for each, down to the smallest degree of being acted on and acting, accomplishing the end down to the last division;

Notes and citation

Summary: All things are arranged for the good of the whole.

Plato, Laws 10.903b.

Notes on the original text

Digital text corrected (OCR slip): ἄρχοντες πρσστεταγμένοι → ἄρχοντες προστεταγμένοι.

Extrabiblical texts: Plato, Leg. 903b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.21 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-21). (abbreviation not yet checked)

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12.52.22Dindorf 2:158

ὧν ἓν καὶ τὸ σὸν, ὦ σχέτλιε, μόριον εἰς τὸ πᾶν ξυντείνει βλέπον ἀεὶ, καίπερ πάνσμικρον ὅν. σὲ δὲ λέληθε περὶ τοῦτο αὐτὸ ὡς γένεσις ἕνεκα ἐκείνου γίνεται πᾶσα, ὅπως ᾖ τῷ τοῦ παντὸς βίῳ ὑπάρχουσα εὐδαίμων οὐσία, οὐχ ἕνεκα σοῦ γινομένη, σὺ δʼ ἕνεκα ἐκείνου. πᾶς γὰρ ἰατρὸς καὶ πᾶς ἔντεχνος δημιουργὸς παντὸς μὲν ἕνεκα πάντα ἐργάζεται, πρὸς τὸ κοινῇ ξυντείνων βέλτιστον, μέρος μὴν ἕνεκα ὅλου καὶ οὐχὶ ὅλον μέρους ἕνεκα ἀπεργάζεται.

hōn hen kai to son, ō schetlie, morion eis to pan xynteinei blepon aei, kaiper pansmikron hon. se de lelēthe peri touto auto hōs genesis heneka ekeinou ginetai pasa, hopōs ę̄ tǭ tou pantos biǭ hyparchousa eudaimōn ousia, ouch heneka sou ginomenē, sy dʼ heneka ekeinou. pas gar iatros kai pas entechnos dēmiourgos pantos men heneka panta ergazetai, pros to koinę̄ xynteinōn beltiston, meros mēn heneka holou kai ouchi holon merous heneka apergazetai.

of which your part too, poor wretch, though very small, always contributes to and looks toward the whole. But it has escaped you about this very thing that all becoming takes place for the sake of that, so that a blessed being may belong to the life of the universe; it does not come about for your sake, but you for its sake. For every physician and every skilled craftsman does everything for the sake of the whole, aiming at the common best, and makes the part for the sake of the whole, not the whole for the sake of the part.

Notes and citation

Summary: The part exists for the whole, not the whole for the part.

Plato, Laws 10.903b–d.

Notes on the original text

Digital text corrected (accent slips and stray mark in the digital text): ὧν ἕν καὶ τὸ σὸν, ὠ σχέτλιε, μόριον ε̣ἰς τὸ πᾶν → ὧν ἓν καὶ τὸ σὸν, ὦ σχέτλιε, μόριον εἰς τὸ πᾶν.

Extrabiblical texts: Plato, Leg. 903b–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.22 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-22). (abbreviation not yet checked)

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12.52.23Dindorf 2:158–159

σὺ δὲ ἀγανακτεῖς ἀγνοῶν ὅπη τὸ περὶ σὲ ἄριστον τῷ παντὶ ξυμβαίνει καὶ σοὶ κατὰ δύναμιν τὴν τῆς κοινῆς γενέσεως. ἐπεὶ δὲ ἀεὶ ψυχὴ συντεταγμένη σώματι τοτὲ μὲν ἄλλῳ, τοτὲ δʼ ἄλλῳ, μεταβάλλει παντοίας μεταβολὰς, διʼ ἑαυτὴν ἢ διʼ ἑτέραν ψυχὴν, οὐδὲν ἄλλο ἔργον τῷ πεττευτῇ λείπεται πλὴν μετατιθέναι τὸ μὲν ἄμεινον γινόμενον ἦθος εἰς βελτίω τόπον, χεῖρον δὲ εἰς τὸν χείρονα, ἵνα τὸ πρέπον ἕκαστον τῆς μοίρας λαγχάνῃ.

sy de aganakteis agnoōn hopē to peri se ariston tǭ panti xymbainei kai soi kata dynamin tēn tēs koinēs geneseōs. epei de aei psychē syntetagmenē sōmati tote men allǭ, tote dʼ allǭ, metaballei pantoias metabolas, diʼ heautēn ē diʼ heteran psychēn, ouden allo ergon tǭ petteutę̄ leipetai plēn metatithenai to men ameinon ginomenon ēthos eis beltiō topon, cheiron de eis ton cheirona, hina to prepon hekaston tēs moiras lanchanę̄.

But you are vexed, not knowing how what is best for you turns out for the universe and for you according to the power of common becoming. And since soul, always joined to a body, now one, now another, undergoes every kind of change, through itself or through another soul, no other task is left for the draughts-player than to move the character that becomes better to a better place, and the worse to the worse, so that each may receive its fitting lot.

Notes and citation

Summary: God, like a draughts-player, moves better souls to better places and worse to worse.

Plato, Laws 10.903d.

Notes on the original text

Digital text corrected (OCR slip): ἔνα τὸ πρέπον → ἵνα τὸ πρέπον.

Extrabiblical texts: Plato, Leg. 903d (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 12.52.23 (Dindorf 2:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-23). (abbreviation not yet checked)

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12.52.24Dindorf 2:159

Πῇ λέγεις; Ἧιπερ ἂν ἔχοι λόγον ῥᾳστώνη ἐπιμελείας θεοῖς τῶν πάντων, ταύτῃ μοι δοκῶ φράζειν. εἰ μὲν γὰρ πρὸς τὸ ὅλον ἀεὶ βλέπων πλάττοι τις μετασχηματίζων τὰ πάντα, οἷον ἐκ πυρὸς ὕδωρ ἔμψυχον, καὶ μὴ πολλὰ ἐξ ἑνὸς, ἢ ἐκ πολλῶν ἕν, πρώτης ἢ δευτέρας ἢ καὶ τρίτης γενέσεως μετειληφότα, πλήθεσιν ἄπειρʼ ἂν εἴη τῆς μετατιθεμένης κοσμήσεως. νῦν δʼ ἐστὶ θαυμαστὴ ῥᾳστώνη τῷ τοῦ παντὸς ἐπιμελουμένῳ.

Pę̄ legeis? Hēiper an echoi logon rhąstōnē epimeleias theois tōn pantōn, tautę̄ moi dokō phrazein. ei men gar pros to holon aei blepōn plattoi tis metaschēmatizōn ta panta, hoion ek pyros hydōr empsychon, kai mē polla ex henos, ē ek pollōn hen, prōtēs ē deuteras ē kai tritēs geneseōs meteilēphota, plēthesin apeirʼ an eiē tēs metatithemenēs kosmēseōs. nyn dʼ esti thaumastē rhąstōnē tǭ tou pantos epimeloumenǭ.

— How do you mean? — In the way in which the gods’ ease of caring for all things would make sense, I think I am explaining. For if one were always to mould and reshape all things looking to the whole, as making ensouled water from fire, and not many from one or one from many, having shared in a first or second or even third generation, the rearranged order would be infinite in number. But as it is there is wonderful ease for the one who cares for the universe.

Notes and citation

Summary: The gods’ care of all is easy.

Plato, Laws 10.903e–904a. Part of the section is damaged in the digital text; translated by sense.

Notes on the original text

Digital text corrected (OCR slip; accent and breathing slips in the digital text; page subdivision letter leaked into the digital text): Πῆ λέγεις; Ἡιπερ ἂν → Πῇ λέγεις; Ἧιπερ ἂν; μετασχηματίζων c τὰ πάντα → μετασχηματίζων τὰ πάντα; καὶ μὴ ξέμπολλα ἐξ → καὶ μὴ πολλὰ ἐξ.

Extrabiblical texts: Plato, Leg. 903e–904a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.24 (Dindorf 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-24). (abbreviation not yet checked)

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12.52.25Dindorf 2:159

Πῶς αὖ λέγεις; Ὧδε. ἐπειδὴ κατεῖδεν ἡμῶν ὁ βασιλεὺς ἐμψύχους οὔσας τὰς πράξεις ἁπάσας καὶ πολλὴν μὲν ἀρετὴν ἐν αὐταῖς οὖσαν, πολλὴν δὲ κακίαν, ἀνώλεθρον δὲ ὂν γενόμενον, ἀλλʼ οὐκ αἰώνιον, ψυχὴν καὶ σῶμα, καθάπερ οἱ κατὰ νόμον ὄντες θεοί· γένεσις γὰρ οὐκ ἄν ποτε ἦν ζῴων ἀπολομένου τούτοιν θατέρου· καὶ τὸ μὲν ὠφελεῖν ἀεὶ πεφυκὸς ὂν ἀγαθὸν ψυχῆς διενοήθη, τὸ δὲ κακὸν βλάπτειν· ταῦτα πάντα ξυνιδὼν ἐμηχανήσατο ποῦ κείμενον ἕκαστον τῶν μερῶν νικῶσαν ἀρετὴν, ἡττωμένην δὲ κακίαν ἐν τῷ παντὶ παρέχοι μάλιστʼ ἂν καὶ ῥᾴστα καὶ ἄριστα.

Pōs au legeis? Hōde. epeidē kateiden hēmōn ho basileus empsychous ousas tas praxeis hapasas kai pollēn men aretēn en autais ousan, pollēn de kakian, anōlethron de on genomenon, allʼ ouk aiōnion, psychēn kai sōma, kathaper hoi kata nomon ontes theoi; genesis gar ouk an pote ēn zǭōn apolomenou toutoin thaterou; kai to men ōphelein aei pephykos on agathon psychēs dienoēthē, to de kakon blaptein; tauta panta xynidōn emēchanēsato pou keimenon hekaston tōn merōn nikōsan aretēn, hēttōmenēn de kakian en tǭ panti parechoi malistʼ an kai rhąsta kai arista.

— How again? — Thus. Since our king saw that all our actions are ensouled and that there is much virtue in them and much vice; and that soul and body, having come to be, are indestructible but not eternal, like the gods established by law (for there would never be generation of living things if either of these perished); and he considered that the good of soul by nature always benefits and the bad harms; seeing all this, he devised where each of the parts should be placed so as to make virtue victorious and vice defeated in the universe most fully, easily, and best.

Notes and citation

Summary: God arranged all so that virtue would prevail in the universe.

Plato, Laws 10.904a–b.

Notes on the original text

Digital text corrected (accent slip in the digital text; stray parenthesis in the digital text): Πὼς αὖ λέγεις → Πῶς αὖ λέγεις; τούτοιν θατέρου·) → τούτοιν θατέρου·.

Extrabiblical texts: Plato, Leg. 904a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.25 (Dindorf 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-25). (abbreviation not yet checked)

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12.52.26Dindorf 2:159–160

μεμηχάνηται δὴ πρὸς πᾶν τοῦτο τὸ ποῖόν τι γιγνόμενον ἀεὶ ποίαν ἔδραν δεῖ μεταλαμβάνον οἰκίζεσθαι καὶ τίνας ποτὲ τόπους· τῆς δὲ γενέσεως τοῦ ποίου τινὸς ἀφῆκε ταῖς βουλήσεσιν ἑκάστων ἡμῶν τὰς αἰτίας. ὅπη γὰρ ἂν ἐπιθυμῇ καὶ ὁποῖός τις ὢν τὴν ψυχὴν, ταύτῃ σχεδὸν ἑκάστοτε καὶ τοιοῦτος γίγνεται ἅπας ἡμῶν ὡς τὸ πολύ. Τὸ γοῦν εἰκός.

memēchanētai dē pros pan touto to poion ti gignomenon aei poian edran dei metalambanon oikizesthai kai tinas pote topous; tēs de geneseōs tou poiou tinos aphēke tais boulēsesin hekastōn hēmōn tas aitias. hopē gar an epithymę̄ kai hopoios tis ōn tēn psychēn, tautę̄ schedon hekastote kai toioutos gignetai hapas hēmōn hōs to poly. To goun eikos.

He has devised, then, for all this, what seat each must take and dwell in, and what places, as it becomes of what kind; but the causes of becoming of what kind he left to the wills of each of us. For as each of us desires and is in soul, so for the most part each time and of such a kind does each of us become. — That is likely.

Notes and citation

Summary: God left our character to our own wills.

Plato, Laws 10.904b–c.

Extrabiblical texts: Plato, Leg. 904b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.26 (Dindorf 2:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-26). (abbreviation not yet checked)

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12.52.27Dindorf 2:160

Μεταβάλλει μὲν τοίνυν πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς, ἐν αὐτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν· μεταβάλλοντα δὲ φέρεται κατὰ τὴν τῆς εἱμαρμένης τάξιν καὶ νόμον. Σμικρότερα μὲν τῶν ἠθῶν μεταβάλλοντα ἐλάττω κατὰ τὸ τῆς χώρας ἐπίπεδον μεταπορεύεται, πλείω δὲ καὶ ἀδικώτερα μεταπεσόντα εἰς βάθος τά τε κάτω λεγόμενα τῶν τόπων, ὅσα Ἅιδην τε καὶ τὰ τούτων ἐχόμενα τῶν ὀνομάτων ἐπονομάζοντες σφόδρα φοβοῦνται καὶ ὀνειροπολοῦσι ζῶντες διαλυθέντες τε τῶν σωμάτων. Μείζω δὴ ψυχὴ κακίας ἢ ἀρετῆς ὁπόταν μεταβάλλῃ διὰ τὴν αὑτῆς βούλησίν τε καὶ ὁμιλίαν γενομένη ἰσχυρὰν, ὁπόταν μὲν ἀρετῇ θείᾳ προσμέξασα γίνηται διαφερόντως τοιαῦτα, διαφέροντα καὶ μετέβαλε τόπον ἅγιον ὅλον, μετακομισθεῖσα εἰς ἀμείνω τινὰ τόπον ἕτερον· ὅταν δὲ τἀναντία, ἐπὶ τἀναντία μεθιδρύσατο τὸν αὑτῆς βίον.

Metaballei men toinyn panthʼ hosa metocha esti psychēs, en autois kektēmena tēn tēs metabolēs aitian; metaballonta de pheretai kata tēn tēs heimarmenēs taxin kai nomon. Smikrotera men tōn ēthōn metaballonta elattō kata to tēs chōras epipedon metaporeuetai, pleiō de kai adikōtera metapesonta eis bathos ta te katō legomena tōn topōn, hosa Haidēn te kai ta toutōn echomena tōn onomatōn eponomazontes sphodra phobountai kai oneiropolousi zōntes dialythentes te tōn sōmatōn. Meizō dē psychē kakias ē aretēs hopotan metaballę̄ dia tēn hautēs boulēsin te kai homilian genomenē ischyran, hopotan men aretę̄ theią prosmexasa ginētai diapherontōs toiauta, diapheronta kai metebale topon hagion holon, metakomistheisa eis ameinō tina topon heteron; hotan de tanantia, epi tanantia methidrysato ton hautēs bion.

— All things, then, that share in soul change, having the cause of change in themselves; and changing, they are carried according to the order and law of destiny. Those whose characters change less move less along the level of the earth; those that fall more and into greater injustice go into the depth and the regions called below, which, naming them Hades and the like, men greatly fear and dream of, living and released from their bodies. And when a soul undergoes a greater change of vice or virtue through its own will and strong association, when, mixing with divine virtue, it becomes such especially, it is especially moved to a place wholly holy, carried to some other better place; and when the opposite, it removes its life to the opposite.

Notes and citation

Summary: Souls rise or sink by their own choices to fitting places.

Plato, Laws 10.904c–e.

Notes on the original text

Digital text corrected (OCR slip; OCR slips in the digital text; breathing slip in the digital text; breathing slips in the digital text): πάνθʼ ὃσα μέτοχά → πάνθʼ ὅσα μέτοχά; μεταπεςόντα εἰς βάθος τά τε κάτω λεγόμενα τῶν όπων, ὃσα Ἃιδην → μεταπεσόντα εἰς βάθος τά τε κάτω λεγόμενα τῶν τόπων, ὅσα Ἅιδην; βούληςίν → βούλησίν; τόπον ἃγιον ὃλον → τόπον ἅγιον ὅλον; τόπον ἓτερον· ὃταν δὲ → τόπον ἕτερον· ὅταν δὲ.

Extrabiblical texts: Plato, Leg. 904c–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 12.52.27 (Dindorf 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-27). (abbreviation not yet checked)

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12.52.28Dindorf 2:160

αὕτη τοι δίκη ἐστὶ θεῶν οἳ Ὄλυμπον ἔχουσιν, ὦ παῖ καὶ νεανίσκε, ἀμελεῖσθαι δοκῶν ὑπὸ θεῶν· κακίω μὲν γινόμενον πρὸς τὰς κακίους ψυχὰς, ἀμείνω δὲ πρὸς τὰς ἀμείνους πορευόμενον ἔν τε ζωῇ καὶ ἐν πᾶσι θανάτοις πάσχειν τε ἃ προσῆκον δρᾶν ἐστι τοῖς προσφυέσι τοὺς προσφερεῖς καὶ ποιεῖν.

hautē toi dikē esti theōn hoi Olympon echousin, ō pai kai neaniske, ameleisthai dokōn hypo theōn; kakiō men ginomenon pros tas kakious psychas, ameinō de pros tas ameinous poreuomenon en te zōę̄ kai en pasi thanatois paschein te ha prosēkon dran esti tois prosphyesi tous prosphereis kai poiein.

‘This is the justice of the gods who hold Olympus,’ O child and young man, who think yourself neglected by the gods: that one who becomes worse goes to the worse souls, and one who becomes better to the better, and in life and in all deaths suffers and does what it is fitting for like to do to like.

Notes and citation

Summary: Divine justice: like goes to like, in life and after death.

Plato, Laws 10.904e–905a, quoting Homer, Odyssey 19.43.

Notes on the original text

Digital text corrected (OCR and accent slips in the digital text; breathing slip in the digital text; breathing slips in the digital text): αὓτη τοι δίκη ἐστὶ θεῶν οἳ Ὂλυμπον ἒχουσιν → αὕτη τοι δίκη ἐστὶ θεῶν οἳ Ὄλυμπον ἔχουσιν; ἒν τε ζωῇ → ἔν τε ζωῇ; ἃ προςῆκον δρὰν ἐστι τοῖς προσφυέσι τοῦς προσφερεὶς → ἃ προσῆκον δρᾶν ἐστι τοῖς προσφυέσι τοὺς προσφερεῖς.

Extrabiblical texts: Plato, Leg. 904e–905a (Plato (works); quotation); Homer, Od. 19.43 (Homer, Odyssey; quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 12.52.28 (Dindorf 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-28). (abbreviation not yet checked)

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12.52.29Dindorf 2:160–161

Ταύτης τῆς δίκης οὔτε σὺ μήποτε οὔτʼ ἄλλος ἀτυχὴς γενόμενος ἐπεύξεται περιγενέσθαι θεῶν, ἣν πασῶν δίκην [δικῶν] διαφερόντως ἔταξάν τε οἱ τάξαντες χρεών τε ἐξευλαβεῖσθαι τὸ παράπαν. Οὐ γὰρ ἀμεληθήσῃ ποτὲ ὑπʼ αὐτῆς, οὐχ οὕτω σμικρὸς ὢν δύσῃ κατὰ τὸ τῆς γῆς βάθος, οὐδʼ ὑψηλὸς γενόμενος εἰς τὸν οὐρανὸν ἀναπτήσῃ τίσεις δὲ αὐτῷ τὴν προσήκουσαν τιμωρίαν εἴτʼ ἐνθάδε μένων εἴτε καὶ ἐν Ἅιδου διαπορευθεὶς εἴτε καὶ τούτων εἰς ἁγιώτερον ἔτι διακομισθεὶς τόπον.

Tautēs tēs dikēs oute sy mēpote outʼ allos atychēs genomenos epeuxetai perigenesthai theōn, hēn pasōn dikēn [dikōn] diapherontōs etaxan te hoi taxantes chreōn te exeulabeisthai to parapan. Ou gar amelēthēsę̄ pote hypʼ autēs, ouch houtō smikros ōn dysę̄ kata to tēs gēs bathos, oudʼ hypsēlos genomenos eis ton ouranon anaptēsę̄ tiseis de autǭ tēn prosēkousan timōrian eitʼ enthade menōn eite kai en Haidou diaporeutheis eite kai toutōn eis hagiōteron eti diakomistheis topon.

From this justice neither you nor any other unfortunate will ever boast that he has escaped the gods, the justice which those who ordained it ordained above all others, and which one must beware of altogether. For you will never be neglected by it: not though you were so small as to sink into the depth of the earth, nor so high as to fly up to heaven; but you will pay it the fitting penalty, whether you stay here, or pass to Hades, or are carried to a place still more remote than these.

Textual problem in this passage: see the notes.

Notes and citation

Summary: No one escapes divine justice, in earth, heaven, or Hades.

Plato, Laws 10.905a. The editor brackets “of penalties” (δικῶν), marking it for deletion; it is left out. “More remote” renders ἁγιώτερον (“holier”) as printed; Plato’s text reads ἀγριώτερον (“wilder”).

Notes on the original text

Digital text corrected (OCR and breathing slips in the digital text; OCR slip; OCR slips and word repeated in the digital text; breathing and capitalization slips in the digital text; breathing slip in the digital text; breathing slips in the digital text): οὒτε σὺ μήποτε οὒτʼ ἂλλος → οὔτε σὺ μήποτε οὔτʼ ἄλλος; ἣν παςῶν δίκην → ἣν πασῶν δίκην; ἒταξάν τε → ἔταξάν τε; ἀμεληθήσῃ πατὲ ὑπʼ αὐτῆς. οὐχ οὓτω σμικρὸς ὢν δύσῃ δύσῃ → ἀμεληθήσῃ ποτὲ ὑπʼ αὐτῆς, οὐχ οὕτω σμικρὸς ὢν δύσῃ; τὴν προςήκουσαν τιμωρίαν εἲτ ᾿ ἐνθάδε → τὴν προσήκουσαν τιμωρίαν εἴτʼ ἐνθάδε; εἲτε καὶ ἐν Ἃιδου διαπορευθεὶς Εἲτε καὶ τούτων → εἴτε καὶ ἐν Ἅιδου διαπορευθεὶς εἴτε καὶ τούτων; ἒτι διακομισθεὶς → ἔτι διακομισθεὶς.

Extrabiblical texts: Plato, Leg. 905a (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 12.52.29 (Dindorf 2:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-29). (abbreviation not yet checked)

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12.52.30Dindorf 2:161

ὁ αὐτὸς δὲ λόγος σοι καὶ περὶ ἐκείνων ἂν εἴη τῶν οὓς σὺ κατιδὼν ἐκ σμικρῶν μεγάλους γεγονότας ἀνοσιουργήσαντας, ἤ τι τοιοῦτον πράξαντας, ᾠήθης ἐξ ἀθλίων εὐδαίμονας γεγονέναι, καὶ ὡς ἐν κατόπτροις αὐτῶν ταῖς πράξεσιν ἡγήσω καθεωρακέναι τὴν πάντων ἀμέλειαν θεῶν, οὐκ εἰδὼς αὐτῶν τὴν συντέλειαν, ὅπη ποτὲ τῷ παντὶ ξυμβάλλεται. γινώσκειν δὲ αὐτὴν, ὦ πάντων ἀνδρειότατε, πρὸς οὐδὲν δοκεῖς, ἥν τις μὴ γινώσκων οὐδʼ ἂν τύπον ἴδοι ποτὲ, οὐδὲ λόγον ξυμβάλλεσθαι περὶ βίου δυνατὸς ἂν γένοιτο εἰς εὐδαιμονίαν τε καὶ δυσδαίμονα τύχην.

ho autos de logos soi kai peri ekeinōn an eiē tōn hous sy katidōn ek smikrōn megalous gegonotas anosiourgēsantas, ē ti toiouton praxantas, ǭēthēs ex athliōn eudaimonas gegonenai, kai hōs en katoptrois autōn tais praxesin hēgēsō katheōrakenai tēn pantōn ameleian theōn, ouk eidōs autōn tēn synteleian, hopē pote tǭ panti xymballetai. ginōskein de autēn, ō pantōn andreiotate, pros ouden dokeis, hēn tis mē ginōskōn oudʼ an typon idoi pote, oude logon xymballesthai peri biou dynatos an genoito eis eudaimonian te kai dysdaimona tychēn.

The same account would apply for you to those whom you saw rise from small to great through unholy deeds or some such acts, and thought had become happy from wretched, and supposed you had seen in their deeds, as in mirrors, the neglect of all things by the gods, not knowing their contribution, how it contributes to the whole. And you think, bravest of men, that there is no need to know it; yet without knowing it one would never see even an outline, nor be able to give an account of life with regard to happiness and unhappy fortune.

Notes and citation

Summary: The prosperity of the wicked does not prove the gods’ neglect.

Plato, Laws 10.905b–c.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text): ὡς ἐν κατίπτροις → ὡς ἐν κατόπτροις; γινώσκειν δὲ αὐτὴν, ὠ πάντων → γινώσκειν δὲ αὐτὴν, ὦ πάντων.

Extrabiblical texts: Plato, Leg. 905b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.30 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-30). (abbreviation not yet checked)

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12.52.31Dindorf 2:161

ταῦτα εἰ μέν σε πείθει Κλεινίας ὅδε καὶ ξύμπασα ἡμῶν ἥδε ἡ γερουσία, περὶ θεῶν ὡς οὐκ οἶσθα ὅ τι λέγεις, καλῶς ἄν σοι θεὸς αὐτὸς ξυλλαμβάνοι· εἰ δʼ ἐπιδεὴς ἔτι λόγου ἂν εἴης, λεγόντων ἡμῶν πρὸς τὸν τρίτον ἐπάκουε, εἰ νοῦν καὶ ὁπωσοῦν ἔχεις.”

tauta ei men se peithei Kleinias hode kai xympasa hēmōn hēde hē gerousia, peri theōn hōs ouk oistha ho ti legeis, kalōs an soi theos autos xyllambanoi; ei dʼ epideēs eti logou an eiēs, legontōn hēmōn pros ton triton epakoue, ei noun kai hopōsoun echeis.”

If Clinias here and this whole council of elders persuade you of this, that you do not know what you are saying about the gods, God himself would kindly help you; but if you still need argument, listen as we speak to the third man, if you have any sense at all.”

Notes and citation

Summary: May God help the young man; the third argument follows.

Plato, Laws 10.905c–d.

Extrabiblical texts: Plato, Leg. 905c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.52.31 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-31). (abbreviation not yet checked)

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12.52.32Dindorf 2:161

Τούτων ὁ νοῦς, εἰ καὶ μὴ τὰ ῥήματα, ἐν τοῖς Ἑβραίων λογίοις προκαταβέβληται συντομώτατα καὶ διʼ ὀλίγων τῆς διανοίας περιεχομένης. τό τε γὰρ “οὐχ οὕτω σμικρὸς ὢν δύσῃ κατὰ τὸ τῆς γῆς βάθος, οὐδʼ ὑψηλὸς γενόμενος εἰς τὸν οὐρανὸν ἀναπτήσῃ ὅμοιον ἂν εἴη τῷ παρὰ τῷ Δαβὶδ τοῦτον ἔχοντι τὸν τρόπον “ ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν Ἀίδην, πάρει.

Toutōn ho nous, ei kai mē ta rhēmata, en tois Hebraiōn logiois prokatabeblētai syntomōtata kai diʼ oligōn tēs dianoias periechomenēs. to te gar “ouch houtō smikros ōn dysę̄ kata to tēs gēs bathos, oudʼ hypsēlos genomenos eis ton ouranon anaptēsę̄ homoion an eiē tǭ para tǭ Dabid touton echonti ton tropon “ pou poreuthō apo tou pneumatos sou, kai apo tou prosōpou sou pou phygō? ean anabō eis ton ouranon, sy ekei ei; ean katabō eis ton Aidēn, parei.

The sense of these things, if not the words, had been laid down beforehand in the oracles of the Hebrews, with the meaning contained very concisely and in few words. For “not though you were so small as to sink into the depth of the earth, nor so high as to fly up to heaven” would be like what David has in this way: “Where shall I go from your Spirit, and where shall I flee from your face? If I go up to heaven, you are there; if I go down to Hades, you are present.

Ps 139:7 (138:7 LXX) (quotation, high confidence) · Ps 139:8 (138:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 139 anticipated Plato on the inescapability of God.

Ps 139:7–8 (138:7–8 LXX).

Cite (SBL): Eusebius, Praep. ev. 12.52.32 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-32). (abbreviation not yet checked)

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12.52.33Dindorf 2:161–162

εἰ ἀναλάβοιμι πτέρυγας καὶ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει ” ἀλλὰ καὶ τὸ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ, καὶ ποίησιν χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. καὶ πάλιν ἐν τῷ Ἠσαίᾳ τὸ “ ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τίς κατέδειξε ταῦτα πάντα.” καὶ τὸ “ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται.” καὶ τὸ “τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης.” ἀλλὰ καὶ τὸ “ἐζήλωσα ἐπὶ τοῖς ἀνόμοις, εἰρήνην ἁμαρτωλῶν θεωρῶν” μεταπεφράσθαι μοι δοκεῖ ὑπὸ τοῦ Πλάτωνος διὰ τοῦ “ὁ αὐτὸς δὲ λόγος σοι καὶ περὶ ἐκείνων ἂν εἴη τῶν οὓς σὺ κατιδὼν ἐκ μικρῶν μεγάλους γεγονότας ἀνοσιουργήσαντας, ἤ τι τοιοῦτον πράξαντας, ᾠήθης ἐξ ἀθλίων εὐδαίμονας γεγονέναι.” καὶ τὰ ἄλλα δὲ ὅσα τούτοις ὁμοίως εἴρηται προύλαβε τὴν εἰς πλάτος ἐκτεθεῖσαν τοῦ Πλάτωνος ἑρμηνείαν ἐν τοῖς Ἑβραίων λόγοις. ἕκαστον δʼ οὖν αὐτῶν κατὰ μέρος εὕροις ἂν ἀκριβῶς ἐξετάζων τοῖς Ἑβραίων συμφερόμενον γράμμασι. Ἑβραίων δὲ εἶναι λόγους οὐ μόνον τὰ παρὰ Μωσεῖ λόγιά φημι, ἀλλὰ καὶ τὰ τῶν ἄλλων μετὰ Μωσέα θεοφιλῶν ἀνδρῶν, εἴτε προφητῶν εἴτε καὶ ἀποστόλων τοῦ σωτῆρος ἡμῶν, ὧν ἡ τῶν δογμάτων συμφωνία μιᾶς εἰκότως αὐτοὺς καὶ τῆς αὐτῆς προσηγορίας ἀξιώσειεν.

ei analaboimi pterygas kai kataskēnōsaimi eis ta eschata tēs thalassēs; kai gar ekei hē cheir sou hodēgēsei ” alla kai to hoi ouranoi diēgountai doxan theou, kai poiēsin cheirōn autou anangellei to stereōma. kai palin en tǭ Ēsaią to “ anablepsate eis hypsos tous ophthalmous hymōn, kai idete tis katedeixe tauta panta.” kai to “ek megethous kai kallonēs ktismatōn analogōs ho genesiourgos theōreitai.” kai to “ta gar aorata autou apo ktiseōs kosmou tois poiēmasi nooumena kathoratai, hē te aïdios autou dynamis kai theiotēs.” alla kai to “ezēlōsa epi tois anomois, eirēnēn hamartōlōn theōrōn” metapephrasthai moi dokei hypo tou Platōnos dia tou “ho autos de logos soi kai peri ekeinōn an eiē tōn hous sy katidōn ek mikrōn megalous gegonotas anosiourgēsantas, ē ti toiouton praxantas, ǭēthēs ex athliōn eudaimonas gegonenai.” kai ta alla de hosa toutois homoiōs eirētai proulabe tēn eis platos ektetheisan tou Platōnos hermēneian en tois Hebraiōn logois. hekaston dʼ oun autōn kata meros heurois an akribōs exetazōn tois Hebraiōn sympheromenon grammasi. Hebraiōn de einai logous ou monon ta para Mōsei logia phēmi, alla kai ta tōn allōn meta Mōsea theophilōn andrōn, eite prophētōn eite kai apostolōn tou sōtēros hēmōn, hōn hē tōn dogmatōn symphōnia mias eikotōs autous kai tēs autēs prosēgorias axiōseien.

If I take wings and dwell in the uttermost parts of the sea, even there your hand will lead me.” And also: “The heavens declare the glory of God, and the firmament proclaims the work of his hands.” And again in Isaiah: “Lift up your eyes on high, and see who has shown all these things.” And: “From the greatness and beauty of created things the Creator is correspondingly seen.” And: “For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity.” And “I was envious of the lawless, seeing the peace of sinners” seems to me to have been paraphrased by Plato in “The same account would apply for you to those whom you saw rise from small to great through unholy deeds or some such acts, and thought had become happy from wretched.” And the other things said like these anticipated Plato’s broad exposition in the words of the Hebrews. Examining each of them closely you would find it agreeing with the writings of the Hebrews. And by the words of the Hebrews I mean not only the oracles in Moses, but also those of the other men dear to God after Moses, whether prophets or apostles of our Saviour, whose agreement in doctrine would rightly deem them worthy of one and the same name.

Ps 139:9 (138:9 LXX) (quotation, high confidence) · Ps 139:10 (138:10 LXX) (quotation, high confidence) · Ps 19:1 (18:2 LXX) (quotation, high confidence) · Isa 40:26 (quotation, high confidence) · Rom 1:20 (quotation, high confidence) · Ps 73:3 (72:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Scripture anticipated all of Plato’s argument; Eusebius counts prophets and apostles alike as Hebrews.

Ps 139:9–10 (138:9–10 LXX); Ps 19:1 (18:2 LXX); Isa 40:26; Wisdom of Solomon 13:5; Rom 1:20; Ps 73:3 (72:3 LXX).

Notes on the original text

Digital text corrected (accent slip in the digital text; word split in the digital text): εἰρήνην ἁμαρτωλόν θεωρῶν → εἰρήνην ἁμαρτωλῶν θεωρῶν; καὶ καλλο- νῆς κτισμάτων → καὶ καλλονῆς κτισμάτων.

Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Plato, Leg. 905b (Plato (works); quotation)

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 12.52.33 (Dindorf 2:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-33). (abbreviation not yet checked)

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Preparation 13, chapter 0

13.0.1Dindorf 2:162–163

Ἐπειδὴ πέφηνεν ἐν τοῖς πρὸ τούτου συγγράμμασιν ἡ κατὰ Πλάτωνα φιλοσοφία κατὰ πλεῖστα Μωσέως καὶ τῶν παρʼ Ἑβραίοις ἱερῶν λόγων ἑρμηνείαν ὥσπερ ἐπὶ τὴν Ἑλλάδα φωνὴν περιέχουσα, ἔρχομαι νῦν ὁμοῦ καὶ τὰ λείποντα προσαποδοῦναι τῷ λόγῳ, καὶ τὰ τοῖς πρὸ ἡμῶν εἰς τοὺς τόπους εἰρημένα διελθεῖν, ὁμοῦ καὶ διαβολῆς εὐλόγου αἰτίαν ἀπολυσόμένος, εἰ δή τις ἡμῖν ἐπικαλῶν φαίη, τί δή ποτʼ οὖν, Μώσεως καὶ Πλάτωνος τὰ συνῳδὰ πεφιλοσοφηκότων, οὐχὶ τὰ Πλάτωνος, ἀλλὰ τὰ Μώσεως μέτιμεν, τοὔμπαλιν δέον, ὅτι δὴ πρὸς τοῖς ἴσοις δόγμασι προσήκων ἡμίν γένοιτʼ ἂν Ἕλλησιν οὖσιν ὁ Ἑλληνικὸς μᾶλλον ἢ ὁ βάρβαρος. ὀκνῶν δὲ ἀπαντήσαι πρὸς τοῦτο αἰδοῖ τῇ πρὸς τὸν φιλόσοφον, τοῦτον μὲν εἰς ὕστερόν ἀνατίθεμαι τὸν λόγον, τὰ δέ γε πρῶτά μοι λεχθέντα πρῶτα διασκέψομαι. λαβὼν οὖν ἀνάγνωθι ὁποίαν ἐπήγετο δόξαν ὁ Πλάτων περὶ τῶν Ἑλληνικῶν θεολόγων τε καὶ ποιητῶν, ὅπως τε πάσας τὰς πατρίους περὶ τῶν θεῶν ὑπολήψεις ἠθέτει καὶ τὴν ἐν αὐτοῖς ἀτοπίαν διήλεγχεν.

Epeidē pephēnen en tois pro toutou syngrammasin hē kata Platōna philosophia kata pleista Mōseōs kai tōn parʼ Hebraiois hierōn logōn hermēneian hōsper epi tēn Hellada phōnēn periechousa, erchomai nyn homou kai ta leiponta prosapodounai tǭ logǭ, kai ta tois pro hēmōn eis tous topous eirēmena dielthein, homou kai diabolēs eulogou aitian apolysomenos, ei dē tis hēmin epikalōn phaiē, ti dē potʼ oun, Mōseōs kai Platōnos ta synǭda pephilosophēkotōn, ouchi ta Platōnos, alla ta Mōseōs metimen, toumpalin deon, hoti dē pros tois isois dogmasi prosēkōn hēmin genoitʼ an Hellēsin ousin ho Hellēnikos mallon ē ho barbaros. oknōn de apantēsai pros touto aidoi tę̄ pros ton philosophon, touton men eis hysteron anatithemai ton logon, ta de ge prōta moi lechthenta prōta diaskepsomai. labōn oun anagnōthi hopoian epēgeto doxan ho Platōn peri tōn Hellēnikōn theologōn te kai poiētōn, hopōs te pasas tas patrious peri tōn theōn hypolēpseis ēthetei kai tēn en autois atopian diēlenchen.

Since it has been shown in the preceding books that the philosophy of Plato contains, in very many points, a rendering of Moses and of the sacred writings of the Hebrews into the Greek tongue, so to speak, I come now both to add what remains to the argument and to go through what our predecessors have said on these subjects, and at the same time to clear myself of a plausible charge, should anyone accuse us and say: Why, then, when Moses and Plato have taught philosophy in agreement, do we pursue the teachings of Moses and not those of Plato, when the reverse ought to be the case, since, the doctrines being equal, the Greek rather than the barbarian would be the fitting guide for us who are Greeks? But since I shrink from answering this, out of respect for the philosopher, I put off this discussion till later, and shall first examine the points I mentioned first. Take, then, and read what opinion Plato held of the Greek theologians and poets, and how he set aside all the ancestral notions about the gods and exposed the absurdity in them.

Notes and citation

Summary: Eusebius explains why he follows Moses rather than Plato, and first shows Plato’s rejection of the Greek theologians.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text; stray letter in the digital text; stray mark in the digital text): συγγράμμασια ἡ → συγγράμμασιν ἡ; ἀπολυσό- μένος → ἀπολυσόμένος; Πλάτωνʼ → Πλάτων.

Cite (SBL): Eusebius, Praep. ev. 13.0.1 (Dindorf 2:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-0-1). (abbreviation not yet checked)

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Preparation 13, chapter 1

13.1.1Dindorf 2:163

Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν τε καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθʼ ἡμᾶς, πιστευτέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὐσιν, ὡς ἔφασαν, σαφῶς δέ που τοὺς ἑαυτῶν προγόνους εἰδόσιν. ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν, ἀλλʼ ὡς οἰκεῖα φασκόντων ἀπαγγέλλειν ἑπομένους τῷ νόμῳ πιστευτέον.

Peri de tōn allōn daimonōn eipein te kai gnōnai tēn genesin meizon ē kathʼ hēmas, pisteuteon de tois eirēkosin emprosthen, ekgonois men theōn ousin, hōs ephasan, saphōs de pou tous heautōn progonous eidosin. adynaton oun theōn paisin apistein, kaiper aneu eikotōn kai anankaiōn apodeixeōn legousin, allʼ hōs oikeia phaskontōn apangellein hepomenous tǭ nomǭ pisteuteon.

“Concerning the other daimones, to tell and to know their origin is beyond us; we must believe those who have spoken of it before, who were, as they said, offspring of the gods, and surely, I suppose, knew their own ancestors well. It is impossible, then, to disbelieve the children of gods, even though they speak without probable or necessary proofs; but since they profess to report what concerns their own family, we must follow the law and believe them.

Notes and citation

Summary: Plato (Timaeus): we must believe the old poets about the gods’ origin, since they claim to be the gods’ offspring.

Plato, Timaeus 40d–e. “Daimones” here is the Greek term for lesser divine beings.

Extrabiblical texts: Plato, Tim. 40d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.1.1 (Dindorf 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-1). (abbreviation not yet checked)

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13.1.2Dindorf 2:163

οὕτως οὖν κατʼ ἐκείνους ἡμῖν ἡ γένεσις περὶ τούτων τῶν θεῶν ἐχέτω καὶ λεγέσθω. Γῆς τε καὶ Οὐρανοῦ παῖδες Ὠκεανός τε καὶ Τηθὺς ἐγενέσθην, τούτων δὲ Φόρκυς Κρόνος τε καὶ Ῥέα [καὶ ὅσοι μετὰ τούτων, ] ἐκ δὲ Κρόνου Ρέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους.

houtōs oun katʼ ekeinous hēmin hē genesis peri toutōn tōn theōn echetō kai legesthō. Gēs te kai Ouranou paides Ōkeanos te kai Tēthys egenesthēn, toutōn de Phorkys Kronos te kai Rhea [kai hosoi meta toutōn, ] ek de Kronou Reas Zeus Hēra te kai pantes hosous ismen adelphous legomenous autōn, eti te toutōn allous ekgonous.

Let the origin of these gods, then, be held and told by us as they tell it. Of Earth and Heaven were born Oceanus and Tethys; of these, Phorcys, Cronus and Rhea; and of Cronus and Rhea, Zeus and Hera and all whom we know as their reputed brothers and sisters, and further other offspring of these.”

Textual problem in this passage: see the notes.

Notes and citation

Summary: Plato’s summary of the poets’ genealogy of the gods.

Plato, Timaeus 40e–41a. The editor deletes “and all who came with them” after Rhea.

Notes on the original text

Digital text corrected (stray quotation mark (the closing mark already ends the quotation in sense)): ἐκγόνους.” → ἐκγόνους..

Extrabiblical texts: Plato, Tim. 40e–41a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.1.2 (Dindorf 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-2). (abbreviation not yet checked)

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13.1.3Dindorf 2:163–164

Διὰ τούτων πιστεύειν τοῖς περὶ θεῶν μύθοις καὶ αὐτοῖς δὲ τοῖς τῶν μύθων ποιηταῖς ὡς δὴ θεῶν ἐκγόνοις οὖσι παρακελευσάμενος, πρῶτα μὲν διὰ τοῦ φάναι ἐκγόνους εἶναι τῶν θεῶν τοὺς ποιητὰς χλευάζειν μοι δοκεῖ, ὡς καὶ τῶν θεῶν ἀνθρώπων γεγονότων καὶ τοῖς ἐκγόνοις ὁμοίων τὴν φύσιν.

Dia toutōn pisteuein tois peri theōn mythois kai autois de tois tōn mythōn poiētais hōs dē theōn ekgonois ousi parakeleusamenos, prōta men dia tou phanai ekgonous einai tōn theōn tous poiētas chleuazein moi dokei, hōs kai tōn theōn anthrōpōn gegonotōn kai tois ekgonois homoiōn tēn physin.

By these words he bids us believe the myths about the gods, and the very poets of the myths as being offspring of the gods. First, by saying that the poets are offspring of the gods, he seems to me to mock them, as though the gods too had been men and were like their offspring in nature.

Notes and citation

Summary: Eusebius: Plato mocks the poets by calling them children of gods.

Cite (SBL): Eusebius, Praep. ev. 13.1.3 (Dindorf 2:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-3). (abbreviation not yet checked)

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13.1.4Dindorf 2:164

διαβάλλει δʼ ἑξῆς ἄντικρυς τοὺς θεολόγους, οὓς ἐκγόνους ἔφησεν εἶναι θεῶν διʼ ὧν ἐπάγει φάσκων ‘καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσι” διʼ ὧν τε προστίθησι τὸ “ ὡς ἔφασαν.” παίζειν δʼ ἔοικε λέγων “ σαφῶς γέ που τοὺς ἑαυτῶν προγόνους εἰδόσι·” καὶ τὸ “ ἀδύνατον θεῶν παισὶν ἀπιστεῖν. καὶ τὸ παρὰ γνώμην δὲ ταῦτα λέγειν τῶν νόμων ἕνεκα διαρρήδην παρίστησιν, ὁμολογήσας ὅτι δέοι ἑπομένους τῷ νόμῳ πιστεύειν αὐτοῖς.

diaballei dʼ hexēs antikrys tous theologous, hous ekgonous ephēsen einai theōn diʼ hōn epagei phaskōn ‘kaiper aneu eikotōn kai anankaiōn apodeixeōn legousi” diʼ hōn te prostithēsi to “ hōs ephasan.” paizein dʼ eoike legōn “ saphōs ge pou tous heautōn progonous eidosi;” kai to “ adynaton theōn paisin apistein. kai to para gnōmēn de tauta legein tōn nomōn heneka diarrēdēn paristēsin, homologēsas hoti deoi hepomenous tǭ nomǭ pisteuein autois.

Next he openly discredits the theologians whom he called offspring of the gods, by what he adds, saying “although they speak without probable or necessary proofs,” and by what he inserts, “as they said.” He seems to be joking when he says, “surely, I suppose, they knew their own ancestors well,” and “it is impossible to disbelieve the children of gods.” And he makes it quite plain that he says these things against his own judgment for the sake of the laws, when he admits that one must follow the law and believe them.

Notes and citation

Summary: Plato’s irony shows he speaks against his own judgment, out of deference to the law.

Notes on the original text

Digital text corrected (letters run together in the digital text): σαφῶς γἐπου → σαφῶς γέ που.

Cite (SBL): Eusebius, Praep. ev. 13.1.4 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-4). (abbreviation not yet checked)

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13.1.5Dindorf 2:164

ὅτι δὲ ταῦτʼ ἐνόει ἐπάκουσον ὅπως γυμνῇ καὶ ἀκατακαλύπτῳ φωνῇ τοὺς δὴ θεολόγους ἅπαντας διαβάλλει, κόπτων ἐν ἐπινομίδι τούτοις τοῖς ῥήμασιν

hoti de tautʼ enoei epakouson hopōs gymnę̄ kai akatakalyptǭ phōnę̄ tous dē theologous hapantas diaballei, koptōn en epinomidi toutois tois rhēmasin

That this was his meaning, hear how with a bare and unveiled voice he discredits all the so-called theologians, striking at them in the Epinomis in these words:

Notes and citation

Summary: Eusebius introduces Plato’s Epinomis.

Cite (SBL): Eusebius, Praep. ev. 13.1.5 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-5). (abbreviation not yet checked)

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Preparation 13, chapter 2

13.2.1Dindorf 2:164

“ Θεογονίαν τοίνυν καὶ ζῳογονίαν ἀναγκαῖον, ὡς ἔοικεν, πρῶτόν μοι κακῶς ἀπεικασάντων τῶν ἔμπροσθεν, βέλτιον ἀπεικάσαι κατὰ τὸν ὕστερον λόγον, ἀναλαβόντα ὃν πρὸς τοὺς ἀσεβεῖς ἐπικεχείρηκα λόγον.”

“ Theogonian toinyn kai zǭogonian anankaion, hōs eoiken, prōton moi kakōs apeikasantōn tōn emprosthen, beltion apeikasai kata ton hysteron logon, analabonta hon pros tous asebeis epikecheirēka logon.”

“Theogony and zoogony, then, it seems, I must first set forth better, since those before us represented them badly, taking up again, in accordance with what was said later, the argument I attempted against the impious.”

Notes and citation

Summary: Plato (Epinomis) resolves to give a better account of the origin of the gods than earlier writers.

[Plato], Epinomis 980c–d.

Extrabiblical texts: Plato, Epin. 980c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.2.1 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-1). (abbreviation not yet checked)

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13.2.2Dindorf 2:164

Ὅτι δʼ εὐλόγως τὴν τῶν πρώτων θεολογίαν παραιτεῖται διδάσκει ἐν τῷ δευτέρῳ τῆς Πολιτείας, ἔνθα τὸν νοῦν ἐπιστῆσαι ἄξιον ὁπόσα καὶ οἷα περὶ τῶν αὐτῶν ποιητῶν τε καὶ θεολόγων τῶν γε ἐκ παλαιοῦ παραδεδομένων περὶ τῶν Ἑλληνικῶν θεῶν διέξεισιν, ὧδε ῥήμασιν αὐτοῖς φάσκων

Hoti dʼ eulogōs tēn tōn prōtōn theologian paraiteitai didaskei en tǭ deuterǭ tēs Politeias, entha ton noun epistēsai axion hoposa kai hoia peri tōn autōn poiētōn te kai theologōn tōn ge ek palaiou paradedomenōn peri tōn Hellēnikōn theōn diexeisin, hōde rhēmasin autois phaskōn

That he has good reason to reject the theology of the ancients he teaches in the second book of the Republic. There it is worth paying attention to how many and what kind of things he relates about these same poets and theologians, concerning the traditions handed down of old about the Greek gods. He speaks in these very words:

Notes and citation

Summary: Eusebius introduces Plato, Republic 2.

Cite (SBL): Eusebius, Praep. ev. 13.2.2 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-2). (abbreviation not yet checked)

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