Preparation for the Gospel 12.6.1–12.17.3
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 6
12.6.1Dindorf 2:84
“Ἄκουε δὴ, φασὶ, μάλα καλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγῷμαι, ἐγὼ δὲ λόγον· ὡς ἀληθῆ γὰρ ὄντα σοι λέξω ἃ μέλλω λέγειν.”
“Akoue dē, phasi, mala kalou logou, hon sy men hēgēsę̄ mython, hōs egǭmai, egō de logon; hōs alēthē gar onta soi lexō ha mellō legein.”
“Listen, then, as they say, to a very fine account, which you will think a myth, I suppose, but I an account; for I shall tell you what I am going to tell as true.”
Notes and citation
Summary: Plato’s Gorgias: Socrates tells a true account of judgment.
- Plato, Gorgias 523a.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): “ Ἂκουε δὴ → “Ἄκουε δὴ; λἐγειν → λέγειν.
Extrabiblical texts: Plato, Gorg. 523a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.1 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-1). (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.
12.6.2Dindorf 2:84–85
Καὶ μετʼ ὀλίγα “Τὸν μὲν δικαίως τὸν βίον διελθόντα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ, εἰς μακάρων νήσους ἀπιόντα οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν, τὸν δὲ ἀδίκως καὶ ἀθέως εἰς τὸ τῆς τίσεως τε καὶ δίκης δεσμωτήριον, ὃ δὴ Τάρταρον καλοῦσιν, ἰέναι.”
Kai metʼ oliga “Ton men dikaiōs ton bion dielthonta kai hosiōs, epeidan teleutēsę̄, eis makarōn nēsous apionta oikein en pasę̄ eudaimonią ektos kakōn, ton de adikōs kai atheōs eis to tēs tiseōs te kai dikēs desmōtērion, ho dē Tartaron kalousin, ienai.”
And after a little: “That the one who has passed his life justly and piously, when he dies, goes to the Islands of the Blessed and lives in all happiness apart from evils; but the one who lived unjustly and godlessly goes to the prison of retribution and justice, which they call Tartarus.”
Notes and citation
Summary: The just go to the Islands of the Blessed, the unjust to Tartarus.
- Plato, Gorgias 523a–b.
Notes on the original text
- Digital text corrected (OCR slip; opening quotation mark missing in the digital text): μετʼ ὀλίγα Τὸν μὲν → μετʼ ὀλίγα “Τὸν μὲν; δεσμτήριον → δεσμωτήριον.
Extrabiblical texts: Plato, Gorg. 523a–b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.2 (Dindorf 2:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-2). (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.
12.6.3Dindorf 2:85
Καὶ αὖθις μετʼ ὀλίγα “Ἔπειτα γυμνοὺς κριτέον ἁπάντων τούτων· τεθνεῶτας γὰρ δεῖ κρίνεσθαι. καὶ τὸν κριτὴν δεῖ γυμνὸν εἶναι, τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔρημον πάντων τῶν συγγενῶν καὶ καταλιπόντα ἐπὶ γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δὴ δικαία ἡ κρί- σις ᾖ. ”
Kai authis metʼ oliga “Epeita gymnous kriteon hapantōn toutōn; tethneōtas gar dei krinesthai. kai ton kritēn dei gymnon einai, tethneōta, autę̄ tę̄ psychę̄ autēn tēn psychēn theōrounta exaiphnēs apothanontos hekastou, erēmon pantōn tōn syngenōn kai kataliponta epi gēs panta ekeinon ton kosmon, hina dē dikaia hē kri- sis ę̄. ”
And again after a little: “Next, they must be judged stripped of all these things; for they must be judged when dead. And the judge too must be naked, dead, beholding with his very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that adornment, so that the judgment may be just.”
Notes and citation
Summary: The dead are judged stripped of everything, by a judge who sees the soul itself.
- Plato, Gorgias 523e.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): “ Ἒπειτα γυμνοὺς → “Ἔπειτα γυμνοὺς; τῶν σνγγενῶν → τῶν συγγενῶν.
Extrabiblical texts: Plato, Gorg. 523e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.3 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-3). (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.
12.6.4Dindorf 2:85
Καὶ ἐξῆς ἐπιφέρει “ Ταῦτά ἐστιν, ὦ Καλλίκλεις, ἃ ἐγὼ ἀκηκοὼς πιστεύω ἀληθῆ εἶναι· καὶ ἐκ τούτων τῶν λόγων τοιόνδε λογίζομαι συμβαίνειν· ὁ θάνατος τυγχάνει ὢν, ὡς ἐμοὶ δοκεῖ, οὐδὲν ἄλλο ἢ δυοῖν πραγμάτοιν διάλυσις, τῆς ψυχῆς καὶ τοῦ σώματος, ἀπʼ ἀλλήλοιν.
Kai exēs epipherei “ Tauta estin, ō Kallikleis, ha egō akēkoōs pisteuō alēthē einai; kai ek toutōn tōn logōn toionde logizomai symbainein; ho thanatos tynchanei ōn, hōs emoi dokei, ouden allo ē dyoin pragmatoin dialysis, tēs psychēs kai tou sōmatos, apʼ allēloin.
And next he adds: “These are the things, Callicles, which I have heard and believe to be true; and from these accounts I reason that something like this follows: death, as it seems to me, is nothing other than the separation of two things, the soul and the body, from each other.
Notes and citation
Summary: Death is the separation of soul and body.
- Plato, Gorgias 524a–b; the quotation runs through 12.6.14.
Extrabiblical texts: Plato, Gorg. 524a–b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.4 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-4). (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.
12.6.5Dindorf 2:85
ἐπειδὰν δὲ διαλυθῆτον, οὐδὲν ἧττον ἑκάτερον αὐτοῖν ἔχει τὴν ἕξιν τὴν αὑτοῦ, ἥνπερ καὶ ὅτε ἔζη ὁ ἄνθρωπος, τό τε σῶμα τὴν φύσιν τὴν αὑτοῦ, καὶ τὰ θεραπεύματα καὶ τὰ παθήματα, ἔνδηλα πάντα· οἷον, εἴ τινος ἦν μέγα τὸ σῶμα φύσει ἢ τροφῇ ἢ ἀμφότερα ζῶντος, τούτου καὶ ἐπειδὰν ἀποθάνῃ ὁ νεκρὸς μέγας· καὶ εἰ παχὺς, παχὺς καὶ ἀποθανόντος, καὶ τἄλλα οὕτως.
epeidan de dialythēton, ouden hētton hekateron autoin echei tēn hexin tēn hautou, hēnper kai hote ezē ho anthrōpos, to te sōma tēn physin tēn hautou, kai ta therapeumata kai ta pathēmata, endēla panta; hoion, ei tinos ēn mega to sōma physei ē trophę̄ ē amphotera zōntos, toutou kai epeidan apothanę̄ ho nekros megas; kai ei pachys, pachys kai apothanontos, kai talla houtōs.
And when they have been separated, each of them keeps no less its own condition, which it had when the man was alive: the body its own nature, and its treatment and its experiences, all plain to see. For instance, if anyone’s body was large by nature or nurture or both while alive, his corpse too is large when he dies; and if fat, fat also when dead; and so with the rest.
Notes and citation
Summary: The body after death keeps the marks of life.
- Plato, Gorgias 524b–c.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): τὴν ἔξιν τὴν αὑτοῦ → τὴν ἕξιν τὴν αὑτοῦ.
Extrabiblical texts: Plato, Gorg. 524b–c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.5 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-5). (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.
12.6.6Dindorf 2:85
καὶ εἰ αὖ ἐπετήδευε κομᾶν, κομήτης τούτου καὶ ὁ νεκρός· ἢ μαστιγίας εἴ τις ἦν, καὶ ἴχνη εἶχε τῶν πληγῶν οὐλὰς ἐν τῷ σώματι, ἢ ὑπὸ μαστίγων, ἢ ἄλλων τραυμάτων ζῶν, καὶ τεθνεῶτος τὸ σῶμα ἔστιν ἰδεῖν ταῦτα ἔχον· ἢ κατεαγότα εἴ του ἦν μέλη ἢ διεστραμμένα ζῶντος, καὶ τεθνεῶτος.
kai ei au epetēdeue koman, komētēs toutou kai ho nekros; ē mastigias ei tis ēn, kai ichnē eiche tōn plēgōn oulas en tǭ sōmati, ē hypo mastigōn, ē allōn traumatōn zōn, kai tethneōtos to sōma estin idein tauta echon; ē kateagota ei tou ēn melē ē diestrammena zōntos, kai tethneōtos.
And again, if he wore his hair long, his corpse too has long hair; or if anyone was a scoundrel deserving the whip and had traces of blows, scars on his body from whips or other wounds while alive, his body can be seen to have these when dead too; or if anyone’s limbs were broken or twisted while alive, so too when dead.
Notes and citation
Summary: Scars and injuries remain on the dead body.
- Plato, Gorgias 524c.
Notes on the original text
- Digital text corrected (accent slip in the digital text): οὐλὰς ἐν τῷ σώματι, ἣ ὑπὸ μαστίγων → οὐλὰς ἐν τῷ σώματι, ἢ ὑπὸ μαστίγων.
Extrabiblical texts: Plato, Gorg. 524c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.6 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-6). (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.
12.6.7Dindorf 2:85–86
καὶ ἑνὶ λόγῳ, οἶος εἶναι παρεσκεύαστο τὸ σῶμα ζῶν, ἔνδηλα ταῦτα καὶ τελευτήσαντος ἦν πάντα, ἢ τὰ πολλὰ ἐπί τινα χρόνον. ταὐτὸν δή μοι δοκεῖ τοῦτʼ ἄρα καὶ περὶ τὴν ψυχὴν εἶναι, ὦ Καλλίκλεις· ἔνδηλα πάντα ἐστὶν ἐν τῇ ψυχῇ, ἐπειδὰν γυμνωθῇ τοῦ σώματος, τά τε τῆς φύσεως καὶ τὰ παθήματα τὰ διὰ τὴν ἐπιτήδευσιν ἑκάστου πράγματος, ἣν ἔσχεν ἐν τῇ ψυχῇ ἄνθρωπος.
kai heni logǭ, oios einai pareskeuasto to sōma zōn, endēla tauta kai teleutēsantos ēn panta, ē ta polla epi tina chronon. tauton dē moi dokei toutʼ ara kai peri tēn psychēn einai, ō Kallikleis; endēla panta estin en tę̄ psychę̄, epeidan gymnōthę̄ tou sōmatos, ta te tēs physeōs kai ta pathēmata ta dia tēn epitēdeusin hekastou pragmatos, hēn eschen en tę̄ psychę̄ anthrōpos.
And in a word, whatever the body had been made while alive, these things were plain to see also when dead, all or most of them for some time. The same, then, seems to me true of the soul, Callicles: all things are plain to see in the soul when it is stripped of the body, both its natural features and the experiences that the man had in his soul from his pursuit of each thing.
Notes and citation
Summary: So too the soul after death bears the marks of its life.
- Plato, Gorgias 524c–d.
Notes on the original text
- Digital text corrected (Greek letter misread as digit in the digital text; OCR slip): εἶναι, (6 Καλλίκλεις· → εἶναι, ὦ Καλλίκλεις·; ἣν ἔσχεν ἐν τι) ψυχῇ → ἣν ἔσχεν ἐν τῇ ψυχῇ.
Extrabiblical texts: Plato, Gorg. 524c–d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.7 (Dindorf 2:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-7). (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.
12.6.8Dindorf 2:86
ἐπειδὰν οὖν ἀφίκωνται παρὰ τὸν δικαστὴν, οἱ μὲν ἐκ τῆς Ἀσίας παρὰ τὸν Ραδάμανθυν, ὁ Ῥαδάμανθυς ἐκείνους ἐπιστήσας θεᾶται ἑκάστου ψυχὴν, οὐκ εἰδὼς ὅτου ἐστὶν, ἀλλὰ πολλάκις τοῦ μεγάλου βασιλέως ἐπιλαβόμενος, ἢ ἄλλου ὁτουοῦν βασιλέως ἢ δυνάστου, κατεῖδεν οὐδὲν ὑγιὲς ὃν τῆς ψυχῆς, ἀλλὰ διαμεμαστιγωμένην καὶ οὐλῶν μεστὴν ὑπὸ ἐπιορκιῶν καὶ ἀδικίας, ἃ ἑκάστη ἡ πρᾶξις αὐτοῦ ἐξωμόρξατο εἰς τὴν ψυχὴν, καὶ πάντα σκολιὰ ὑπὸ ψεύδους καὶ ἀλαζονείας καὶ οὐδὲν εὐθὺ διὰ τὸ ἄνευ ἀληθείας τετράφθαι· καὶ ὑπὸ ἐξουσίας καὶ τρυφῆς καὶ ὕβρεως καὶ ἀκρατείας τῶν πράξεων ἀσυμμετρίας τε καὶ αἰσχρότητος γέμουσαν τὴν ψυχὴν εἶδεν· ἰδὼν δὲ ἀτίμως αὐτὴν ἀπέπεμψεν εὐθὺ τῆς φρουρᾶς, οἷ μέλλει ἐλθοῦσα ἀνατλῆναι τὰ προσήκοντα πάθη.
epeidan oun aphikōntai para ton dikastēn, hoi men ek tēs Asias para ton Radamanthyn, ho Rhadamanthys ekeinous epistēsas theatai hekastou psychēn, ouk eidōs hotou estin, alla pollakis tou megalou basileōs epilabomenos, ē allou hotououn basileōs ē dynastou, kateiden ouden hygies hon tēs psychēs, alla diamemastigōmenēn kai oulōn mestēn hypo epiorkiōn kai adikias, ha hekastē hē praxis autou exōmorxato eis tēn psychēn, kai panta skolia hypo pseudous kai alazoneias kai ouden euthy dia to aneu alētheias tetraphthai; kai hypo exousias kai tryphēs kai hybreōs kai akrateias tōn praxeōn asymmetrias te kai aischrotētos gemousan tēn psychēn eiden; idōn de atimōs autēn apepempsen euthy tēs phrouras, hoi mellei elthousa anatlēnai ta prosēkonta pathē.
When, then, they come to the judge, those from Asia to Rhadamanthys, Rhadamanthys makes them stand and beholds the soul of each, not knowing whose it is; but often, taking hold of the Great King, or some other king or potentate, he sees nothing sound in the soul, but it scourged all over and full of scars from perjuries and injustice, which each of his acts stamped on his soul, and everything crooked from falsehood and boastfulness, and nothing straight, because it was reared without truth; and he saw the soul full of disproportion and ugliness from licence, luxury, insolence, and incontinence in its acts; and seeing it he sent it away in dishonour straight to the prison, where it is to go and endure the sufferings it deserves.
Notes and citation
Summary: Rhadamanthys sees the scars of injustice on a king’s soul and sends it to punishment.
- Plato, Gorgias 524e–525a.
Notes on the original text
- Digital text corrected (OCR slip; accent slips in the digital text): ὁ Παδάμαθυς ἐκείνους → ὁ Ῥαδάμανθυς ἐκείνους; εὐθὺ τῆς φρουρὰς, οἱ μέλλει → εὐθὺ τῆς φρουρᾶς, οἷ μέλλει.
Extrabiblical texts: Plato, Gorg. 524e–525a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.8 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-8). (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.
12.6.9Dindorf 2:86
προσήκει δὲ παντὶ τῷ ἐν τιμωρίᾳ ὄντι ὑπὸ ἄλλου ὀρθῶς τιμωρουμένῳ ἢ βελτίονι γίγνεσθαι καὶ ὀνίνασθαι, ἢ παράδειγμα τοῖς ἄλλοις γίγνεσθαι, ἵνα ἄλλοι ὁρῶντες πάσχοντα ἃ ἂν πάσχῃ φοβούμενοι βελτίους γίγνωνται.
prosēkei de panti tǭ en timōrią onti hypo allou orthōs timōroumenǭ ē beltioni gignesthai kai oninasthai, ē paradeigma tois allois gignesthai, hina alloi horōntes paschonta ha an paschę̄ phoboumenoi beltious gignōntai.
It is fitting for everyone under punishment, rightly punished by another, either to become better and be benefited, or to become an example to others, so that others, seeing him suffer what he suffers, may in fear become better.
Notes and citation
Summary: Punishment either reforms or serves as an example.
- Plato, Gorgias 525b.
Notes on the original text
- Digital text corrected (OCR slips): βελτόυς γίνωνται → βελτίους γίγνωνται.
Extrabiblical texts: Plato, Gorg. 525b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.9 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-9). (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.
12.6.10Dindorf 2:86
εἰσὶ δὲ οἱ μὲν ὠφελούμενοί τε καὶ δίκην διδόντες ὑπὸ θεῶν τε καὶ ἀνθρώπων οὗτοι οἳ ἂν ἰάσιμα ἁμαρτήματα ἁμάρτωσιν, ὅμως δὲ διʼ ἀλγηδόνων καὶ ὀδυνῶν γίγνεται αὐτοῖς ἡ ὠφέλεια καὶ ἐνθάδε καὶ ἐν Ἅιδου· οὐδὲ γὰρ οἷόν τε ἄλλως ἀπαλλάττεσθαι.
eisi de hoi men ōpheloumenoi te kai dikēn didontes hypo theōn te kai anthrōpōn houtoi hoi an iasima hamartēmata hamartōsin, homōs de diʼ algēdonōn kai odynōn gignetai autois hē ōpheleia kai enthade kai en Haidou; oude gar hoion te allōs apallattesthai.
Those who are benefited and pay the penalty from gods and men are those who have committed curable sins; yet the benefit comes to them through pains and anguish both here and in Hades; for it is not possible to be released from injustice otherwise.
Notes and citation
Summary: Curable sinners are healed through suffering.
- Plato, Gorgias 525b.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): εἰσὶ δὲ οἶ μὲν ὠφελούμενοί → εἰσὶ δὲ οἱ μὲν ὠφελούμενοί; καὶ ἐν Ἃιδου → καὶ ἐν Ἅιδου.
Extrabiblical texts: Plato, Gorg. 525b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.10 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-10). (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.
12.6.11Dindorf 2:86–87
οἳ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδὲν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ ἐν Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα.
hoi dʼ an ta eschata adikēsōsi kai dia ta toiauta adikēmata aniatoi genōntai, ek toutōn ta paradeigmata gignetai, kai houtoi autoi men ouketi oninantai ouden, hate aniatoi ontes, alloi de oninantai hoi toutous horōntes dia tas hamartias ta megista kai odynērotata kai phoberōtata pathē paschontas ton aei chronon, atechnōs paradeigmata anērtēmenous ekei en Haidou en tǭ desmōtēriǭ, tois aei tōn adikōn aphiknoumenois theamata kai nouthetēmata.
But those who have committed the utmost injustices and through such injustices become incurable, from these the examples are made; and they themselves are no longer benefited at all, being incurable, but others are benefited who see them, because of their sins, suffering the greatest, most painful, and most fearful sufferings for all time, hung up simply as examples there in the prison in Hades, sights and warnings for the unjust who keep arriving.
Notes and citation
Summary: The incurable suffer forever as examples to others.
- Plato, Gorgias 525c.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): ὀνίνανται οἶ τούτους → ὀνίνανται οἱ τούτους.
Extrabiblical texts: Plato, Gorg. 525c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.11 (Dindorf 2:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-11). (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.
12.6.12Dindorf 2:87
ὧν ἐγώ φημι ἕνα καὶ Ἀρχέλαον ἔσεσθαι εἰ ἀληθῆ λέγει Πῶλος, καὶ ἄλλος ὅστις ἂν τοιοῦτος τύραννος ᾖ. οἶμαι δὲ καὶ τοὺς πολλοὺς εἶναι τούτων τῶν παραδειγμάτων ἐκ τυράννων καὶ βασιλέων καὶ δυναστῶν καὶ τὰ τῶν πόλεων πραξάντων γεγονότας· οὗτοι γὰρ διὰ τὴν ἐξουσίαν μέγιστα καὶ ἀνοσιώτατα ἁμαρτήματα ἁμαρτάνουσι.
hōn egō phēmi hena kai Archelaon esesthai ei alēthē legei Pōlos, kai allos hostis an toioutos tyrannos ę̄. oimai de kai tous pollous einai toutōn tōn paradeigmatōn ek tyrannōn kai basileōn kai dynastōn kai ta tōn poleōn praxantōn gegonotas; houtoi gar dia tēn exousian megista kai anosiōtata hamartēmata hamartanousi.
Of these I say Archelaus too will be one, if Polus speaks the truth, and any other such tyrant. And I think most of these examples have come from tyrants, kings, potentates, and those who have managed the affairs of cities; for these, because of their power, commit the greatest and most unholy sins.
Notes and citation
Summary: Most of the incurable are tyrants and rulers.
- Plato, Gorgias 525d.
Notes on the original text
- Digital text corrected (OCR slip): ὧν ἐγώ φημι ἴνα καὶ → ὧν ἐγώ φημι ἕνα καὶ; τοιοπῦτος → τοιοῦτος.
Extrabiblical texts: Plato, Gorg. 525d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.12 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-12). (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.
12.6.13Dindorf 2:87
μαρτυρεῖ δὲ τούτοις καὶ Ὅμηρος. βασιλέας γὰρ καὶ δυνάστας ἐκεῖνος πεποίηκε τοὺς ἐν Ἅιδου τὸν ἀεὶ χρόνον τιμωρουμένους, Τάνταλον καὶ Σίσυφον καὶ Τιτυόν. Θερσίτην δὲ, καὶ εἴ τις ἄλλος πονηρὸς ἦν ἰδιώτης, οὐδεὶς πεποίηκε μεγάλαις τιμωρίαις συνεχόμενον ὡς ἀνίατον· οὐ γὰρ, οἶμαι, ἐξῆν αὐτῷ· διὸ καὶ εὐδαιμονέστερος ἦν ἢ οἷς ἐξῆν.
martyrei de toutois kai Homēros. basileas gar kai dynastas ekeinos pepoiēke tous en Haidou ton aei chronon timōroumenous, Tantalon kai Sisyphon kai Tityon. Thersitēn de, kai ei tis allos ponēros ēn idiōtēs, oudeis pepoiēke megalais timōriais synechomenon hōs aniaton; ou gar, oimai, exēn autǭ; dio kai eudaimonesteros ēn ē hois exēn.
Homer too bears witness to this. For he has made kings and potentates those punished in Hades for all time, Tantalus, Sisyphus, and Tityus; but Thersites, or any other wicked private man, no one has made bound by great punishments as incurable; for, I think, he did not have the power; and so he was happier than those who had it.
Notes and citation
Summary: Homer’s eternally punished are kings, not commoners.
- Plato, Gorgias 525d–e, alluding to Homer, Odyssey 11.576–600.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): καὶ Ὃμηρος. → καὶ Ὅμηρος.; ἢ οἶς ἐξῆν → ἢ οἷς ἐξῆν.
Extrabiblical texts: Plato, Gorg. 525d–e (Plato (works); quotation); Homer, Od. 11.576–600 (Homer, Odyssey; allusion)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.13 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-13). (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.
12.6.14Dindorf 2:87
ἀλλὰ γὰρ, ὦ Καλλίκλεις, ἐκ τῶν δυναμένων εἰσὶ καὶ οἱ σφόδρα πονηροὶ γιγνόμενοι ἄνθρωποι· οὐδὲ μὴν κωλύει καὶ ἐν τούτοις ἀγαθοὺς ἄνδρας ἐγγίγνεσθαι· καὶ σφόδρα γε ἄξιον ἄγασθαι τῶν γιγνομένων. χαλεπὸν γὰρ, ὦ Καλλίκλεις, καὶ πολλοῦ ἐπαίνου ἄξιον, ἐν μεγάλῃ ἐξουσίᾳ γενόμενον τοῦ ἀδικεῖν δικαίως διαβιῶναι· ὀλίγοι δὲ γίγνονται οἱ τοιοῦτοι· ἐπεὶ καὶ ἐνθάδε καὶ ἄλλοθι γεγόνασιν, οἶμαι δὲ ἔσονται καὶ ἄλλοι ἀγαθοὶ ταύτην τὴν ἀρετὴν τοῦ δικαίως διαχειρίζειν ἃ ἄν τις ἐπιτρέπῃ.
alla gar, ō Kallikleis, ek tōn dynamenōn eisi kai hoi sphodra ponēroi gignomenoi anthrōpoi; oude mēn kōlyei kai en toutois agathous andras engignesthai; kai sphodra ge axion agasthai tōn gignomenōn. chalepon gar, ō Kallikleis, kai pollou epainou axion, en megalę̄ exousią genomenon tou adikein dikaiōs diabiōnai; oligoi de gignontai hoi toioutoi; epei kai enthade kai allothi gegonasin, oimai de esontai kai alloi agathoi tautēn tēn aretēn tou dikaiōs diacheirizein ha an tis epitrepę̄.
But indeed, Callicles, it is from the powerful that the very wicked men come; yet nothing prevents good men from arising among them too, and those who do are very much to be admired. For it is hard, Callicles, and worthy of much praise, to live justly when one has great licence to do wrong; and few become such. For both here and elsewhere there have been, and I think there will be, other good men in this virtue of administering justly what is entrusted to them.
Notes and citation
Summary: Good rulers are rare and admirable.
- Plato, Gorgias 526a.
Extrabiblical texts: Plato, Gorg. 526a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.6.14 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-14). (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.
12.6.15Dindorf 2:87–88
εἰς δὲ καὶ πάνυ ἐλλόγιμος γέγονε καὶ εἰς τοὺς ἄλλους Ἕλληνας, Ἀριστείδης ὁ Λυσιμάχου. οἱ δὲ πολλοὶ, ὦ ἄριστε, κακοὶ γίνονται. τῶν δὲ δικα- στῶν, ὅπερ ἔλεγον, ἐπειδὰν ὁ Ῥαδάμανθυς ἐκεῖνος τοιοῦτόν τινα λάβῃ, ἄλλο μὲν περὶ αὐτοῦ οὐκ οἶδεν οὐδὲν, οὔθʼ ὅστις οὔθʼ ὧν τινῶν, ὅτι δὲ πονηρός τις· καὶ τοῦτο κατιδὼν ἀπέπεμψεν εἰς Τάρταρον, ἐπισημηνάμενος ἐάν τε ἰάσιμος ἐάν τε ἀνίατος δοκῇ εἶναι.
eis de kai pany ellogimos gegone kai eis tous allous Hellēnas, Aristeidēs ho Lysimachou. hoi de polloi, ō ariste, kakoi ginontai. tōn de dika- stōn, hoper elegon, epeidan ho Rhadamanthys ekeinos toiouton tina labę̄, allo men peri autou ouk oiden ouden, outhʼ hostis outhʼ hōn tinōn, hoti de ponēros tis; kai touto katidōn apepempsen eis Tartaron, episēmēnamenos ean te iasimos ean te aniatos dokę̄ einai.
And one became very famous among the other Greeks too, Aristides son of Lysimachus. But most, my good man, become bad. Of the judges, as I was saying, when that Rhadamanthys takes such a one, he knows nothing else about him, neither who he is nor of what family, but that he is a wicked man; and seeing this he sends him to Tartarus, marking him as seeming curable or incurable.
Notes and citation
Summary: Rhadamanthys sends the wicked to Tartarus, marked curable or incurable.
- Plato, Gorgias 526b.
Notes on the original text
- Digital text corrected (Greek letter misread as digits in the digital text; breathing slip in the digital text; breathing slips in the digital text): καὶ εἰς τοὺς ἂλλους Ἓλληνας → καὶ εἰς τοὺς ἄλλους Ἕλληνας; οἱ δὲ πολλοὶ, 09 ἄριστε → οἱ δὲ πολλοὶ, ὦ ἄριστε; ὅπερ ἒλεγον → ὅπερ ἔλεγον.
Extrabiblical texts: Plato, Gorg. 526b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.15 (Dindorf 2:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-15). (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.
12.6.16Dindorf 2:88
ὁ δὲ ἐκεῖσε ἀφικόμενος τὰ προσήκοντα πάσχει. ἐνίοτε δὲ ἄλλην εἰσιδὼν ὁσίως βεβιωκυῖαν καὶ μετʼ ἀληθείας ἀνδρὸς ἰδιώτου ἢ ἄλλου τινὸς ψυχὴν, μά- λιστα μὲν, ὡς ἐγώ φημι, ὦ Καλλίκλεις, φιλοσόφου τὰ αὑτοῦ πράξαντος καὶ οὐ πολυπραγμονήσαντος ἐν τῷ βίῳ, ἠγάσθη τε καὶ εἰς μακάρων νήσους ἀπέπεμψε.
ho de ekeise aphikomenos ta prosēkonta paschei. eniote de allēn eisidōn hosiōs bebiōkuian kai metʼ alētheias andros idiōtou ē allou tinos psychēn, ma- lista men, hōs egō phēmi, ō Kallikleis, philosophou ta hautou praxantos kai ou polypragmonēsantos en tǭ biǭ, ēgasthē te kai eis makarōn nēsous apepempse.
And he, arriving there, suffers what is fitting. But sometimes, seeing another soul that has lived piously and with truth, the soul of a private man or another, especially, I say, Callicles, that of a philosopher who did his own business and was not a busybody in life, he admires it and sends it to the Islands of the Blessed.
Notes and citation
Summary: The pious philosopher’s soul is sent to the Islands of the Blessed.
- Plato, Gorgias 526c.
Notes on the original text
- Digital text corrected (stray word and parenthesis in the digital text): πολυπραγμονήσαντος ὃς ἐν τῷ βίῳ) → πολυπραγμονήσαντος ἐν τῷ βίῳ,.
Extrabiblical texts: Plato, Gorg. 526c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.16 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-16). (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.
12.6.17Dindorf 2:88
ταὐτὰ δὲ ταῦτα καὶ ὁ Αἰακός· ἑκάτερος δὲ τούτων ῥάβδον ἔχων δικάζει. ὁ δὲ Μίνως ἐπισκοπῶν κάθηται μόνος, ἔχων χρύσεον σκῆπτρον, ὥς φησιν Ὀδυσσεὺς ὁ Ὁμήρου ἰδεῖν αὐτὸν, χρύσεον σκῆπτρον ἔχοντα, θεμιστεύοντα νέκυσσιν.
tauta de tauta kai ho Aiakos; hekateros de toutōn rhabdon echōn dikazei. ho de Minōs episkopōn kathētai monos, echōn chryseon skēptron, hōs phēsin Odysseus ho Homērou idein auton, chryseon skēptron echonta, themisteuonta nekyssin.
And Aeacus does the same; each of them judges holding a staff. But Minos sits alone overseeing, holding a golden sceptre, as Homer’s Odysseus says he saw him, ‘holding a golden sceptre, giving judgment to the dead.’
Notes and citation
Summary: Aeacus, Rhadamanthys, and Minos judge the dead.
- Plato, Gorgias 526c–d, quoting Homer, Odyssey 11.569.
Extrabiblical texts: Plato, Gorg. 526c–d (Plato (works); quotation); Homer, Od. 11.569 (Homer, Odyssey; quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.17 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-17). (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.
12.6.18Dindorf 2:88
ἐγὼ μὲν οὖν, ὦ Καλλίκλεις, ὑπὸ τούτων τῶν λόγων πέπεισμαι, καὶ σκοπῶ ὅπως ἀποφανοῦμαι τῷ κριτῇ ὡς ὑγιεστάτην τὴν ψυχήν. χαίρειν οὖν ἐάσας τὰς τιμὰς τῶν πολλῶν ἀνθρώπων, τὴν ἀλήθειαν ἀσκῶν, πειράσομαι τῷ ὄντι, ὡς ἂν δύνωμαι, βέλτιστος ὢν καὶ ζῆν καὶ ἐπειδὰν ἀποθνήσκω ἀποθνήσκειν.
egō men oun, ō Kallikleis, hypo toutōn tōn logōn pepeismai, kai skopō hopōs apophanoumai tǭ kritę̄ hōs hygiestatēn tēn psychēn. chairein oun easas tas timas tōn pollōn anthrōpōn, tēn alētheian askōn, peirasomai tǭ onti, hōs an dynōmai, beltistos ōn kai zēn kai epeidan apothnēskō apothnēskein.
I, then, Callicles, am persuaded by these accounts, and consider how I shall show my soul to the judge as healthy as possible. So, bidding farewell to the honours of the many and practising the truth, I shall try in reality to live, as best I can, as the best man, and when I die, to die so.
Notes and citation
Summary: Socrates resolves to present a healthy soul to the judge.
- Plato, Gorgias 526d.
Extrabiblical texts: Plato, Gorg. 526d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.18 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-18). (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.
12.6.19Dindorf 2:88
παρακαλῶ δὲ καὶ τοὺς ἄλλους πάντας ἀνθρώπους, καθʼ ὅσον δύναμαι· καὶ δὴ καὶ σὲ ἀντιπαρακαλῶ ἐπὶ τοῦτον τὸν βίον καὶ τὸν ἀγῶνα τοῦτον, ὃν ἐγώ φημι ἀντὶ πάντων τῶν ἐνθάδε ἀγώνων εἶναι
parakalō de kai tous allous pantas anthrōpous, kathʼ hoson dynamai; kai dē kai se antiparakalō epi touton ton bion kai ton agōna touton, hon egō phēmi anti pantōn tōn enthade agōnōn einai
And I call on all other men too, as far as I can; and indeed I call you in turn to this life and this contest, which I say is worth all the contests here;
Notes and citation
Summary: Socrates calls all to this contest.
- Plato, Gorgias 526e.
Extrabiblical texts: Plato, Gorg. 526e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.6.19 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-19). (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.
12.6.20Dindorf 2:88–89
καὶ ὀνειδίζω σε, ὅτι οὐχ οἷός τε εἶ σαυτῷ βοηθῆσαι, ὅταν ἡ δίκη σοι ᾖ καὶ ἡ κρίσις, ἣν νῦν ἐγὼ ἔλεγον, ἀλλὰ ἐλθὼν παρὰ τὸν δικαστὴν ἐκεῖνον, τὸν τῆς Αἰγίνης υἱὸν, ἐπειδάν σου ἐπιλαβόμενος ἐκεῖνος ἄγῃ, χασμήσῃ καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐν- θάδε καὶ σὺ ἐκεῖ, καί σε ἴσως τυπτήσει τις καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ.”
kai oneidizō se, hoti ouch hoios te ei sautǭ boēthēsai, hotan hē dikē soi ę̄ kai hē krisis, hēn nyn egō elegon, alla elthōn para ton dikastēn ekeinon, ton tēs Aiginēs huion, epeidan sou epilabomenos ekeinos agę̄, chasmēsę̄ kai ilingiaseis ouden hētton ē egō en- thade kai sy ekei, kai se isōs typtēsei tis kai epi korrēs atimōs kai pantōs propēlakiei.”
and I reproach you, that you will not be able to help yourself when the trial and judgment I was speaking of come upon you; but, coming before that judge, the son of Aegina, when he takes hold of you and leads you off, you will gape and grow dizzy there no less than I here, and perhaps someone will even strike you dishonourably on the cheek and treat you with every contempt.”
Notes and citation
Summary: Callicles will be helpless before the judge.
- Plato, Gorgias 526e–527a.
Notes on the original text
- Digital text corrected (stray word in the digital text): τυπτήσει εἰ τις καὶ → τυπτήσει τις καὶ.
Extrabiblical texts: Plato, Gorg. 526e–527a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.20 (Dindorf 2:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-20). (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.
12.6.21Dindorf 2:89
Τάχα δʼ οὖν ταυτὶ μῦθός σοι δοκεῖ λέγεσθαι ὥσπερ ὑπὸ γραὸς, καὶ καταφρονεῖς αὐτῶν. καὶ οὐδέν γʼ ἂν ἦν θαυμαστὸν καταφρονεῖν τούτων, εἴ πη ζητοῦντες εἴχομεν αὐτῶν βελτίω καὶ ἀληθέστερα εὑρεῖν.
Tacha dʼ oun tauti mythos soi dokei legesthai hōsper hypo graos, kai kataphroneis autōn. kai ouden gʼ an ēn thaumaston kataphronein toutōn, ei pē zētountes eichomen autōn beltiō kai alēthestera heurein.
“Perhaps, then, this seems to you a myth told as by an old woman, and you despise it. And it would be no wonder to despise it, if by searching we could find something better and truer than it.
Notes and citation
Summary: This may seem an old wives’ tale, but nothing better has been found.
- Plato, Gorgias 527a.
Extrabiblical texts: Plato, Gorg. 527a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.6.21 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-21). (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.
12.6.22Dindorf 2:89
νῦν δὲ ὁρᾷς ὅτι τρεῖς ὄντες ὑμεῖς, οἵπερ σοφώτατοί ἐστε τῶν νῦν Ἑλλήνων, σύ τε καὶ Πόλος καὶ Γοργίας, οὐκ ἔχετε ἀποδεῖξαι ὡς δεῖ ἄλλον τινὰ βίον ζῆν ἢ τοῦτον ὅσπερ καὶ ἐκεῖσε φαίνεται συμ- φέρων, ἀλλʼ ἐν τοσούτοις λόγοις, τῶν ἄλλων ἐλεγ- χομένων, μόνος οὗτος ἠρεμεῖ ὁ λόγος, ὡς εὐλαβη- τέον ἐστὶ τὸ ἀδικεῖν μᾶλλον ἢ τὸ ἀδικεῖσθαι, καὶ παντὸς μᾶλλον ἀνδρὶ μελετητέον οὐ τὸ δοκεῖν εἶναι ἀγαθὸν, ἀλλὰ τὸ ἀγαθὸν εἶναι, καὶ ἰδίᾳ καὶ δημοσίᾳ.”
nyn de horąs hoti treis ontes hymeis, hoiper sophōtatoi este tōn nyn Hellēnōn, sy te kai Polos kai Gorgias, ouk echete apodeixai hōs dei allon tina bion zēn ē touton hosper kai ekeise phainetai sym- pherōn, allʼ en tosoutois logois, tōn allōn eleg- chomenōn, monos houtos ēremei ho logos, hōs eulabē- teon esti to adikein mallon ē to adikeisthai, kai pantos mallon andri meletēteon ou to dokein einai agathon, alla to agathon einai, kai idią kai dēmosią.”
But as it is, you see that you three, who are the wisest of the Greeks today, you, Polus, and Gorgias, cannot show that one should live any other life than this, which appears profitable there too; but among so many arguments, while the others are refuted, this argument alone stands firm: that one must beware of doing wrong more than of being wronged, and that above all a man must practise not seeming to be good but being good, both in private and in public.”
Notes and citation
Summary: One must fear doing wrong more than suffering it, and be good rather than seem so.
- Plato, Gorgias 527a–b.
Extrabiblical texts: Plato, Gorg. 527a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.6.22 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-22). (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.
12.6.23Dindorf 2:89
Ὁ μὲν δὴ Πλάτων τὸν Αἰακὸν καὶ τὸν Μίνω καὶ τὸν Ῥαδάμανθυν ὑπέθετο τῶν τετελευτηκότων δικαστὰς ἔσεσθαι, ὁ δὲ θεῖος λόγος μαρτύρεται πάντας δεῖν παραστήσεσθαι τῷ βήματι τοῦ θεοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπρα- ξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.
Ho men dē Platōn ton Aiakon kai ton Minō kai ton Rhadamanthyn hypetheto tōn teteleutēkotōn dikastas esesthai, ho de theios logos martyretai pantas dein parastēsesthai tǭ bēmati tou theou, hina komisētai hekastos ta dia tou sōmatos pros ha epra- xen, eite agathon eite phaulon.
Plato supposed Aeacus, Minos, and Rhadamanthys would be the judges of the dead; but the divine word testifies that all must stand before the judgment seat of God, so that each may receive what he did through the body, whether good or bad.
2 Cor 5:10 (quotation, high confidence) · Rom 14:10 (allusion, medium confidence)
Notes and citation
Summary: Scripture: all will stand before God’s judgment seat.
- Rom 14:10; 2 Cor 5:10.
Notes on the original text
- Digital text corrected (OCR and accent slips in the digital text; accent slip in the digital text; stray mark in the digital text): Ὁ μὲν δὴ Πλάτωνʼ τὸν Αἰακὸν → Ὁ μὲν δὴ Πλάτων τὸν Αἰακὸν; Ῥαδὰμανθυν → Ῥαδάμανθυν; ἔνα κομίσηται ἕκαστος τὰ διὰ τοὺ σώματος → ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος.
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.23 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-23). (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.
12.6.24Dindorf 2:89–90
καὶ πάλιν “ἐν ἡμέρᾳ (φησὶν) ὅταν κρίνῃ ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· τοῖς μὲν καθʼ ὑπομονὴν ἔργου αὐτοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι ζωὴν αἰώνιον, τοῖς δʼ ἐξ ἐριθείας καὶ ἀπιστοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργὴ θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακὸν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· οὐ γάρ ἐστι διαστολή.”
kai palin “en hēmerą (phēsin) hotan krinę̄ ho theos ta krypta tōn anthrōpōn, hos apodōsei hekastǭ kata ta erga autou; tois men kathʼ hypomonēn ergou autou doxan kai timēn kai aphtharsian zētousi zōēn aiōnion, tois dʼ ex eritheias kai apistousi tę̄ alētheią, peithomenois de tę̄ adikią, thymos kai orgē thlipsis kai stenochōria epi pasan psychēn anthrōpou tou katergazomenou to kakon, Ioudaiou te prōton kai Hellēnos; ou gar esti diastolē.”
And again: “In the day,” it says, “when God judges the secrets of men, who will render to each according to his works: to those who by patience in good work seek glory and honour and incorruption, eternal life; but to those who are contentious and disobey the truth but obey unrighteousness, wrath and anger, tribulation and distress on every soul of man who does evil, of the Jew first and also of the Greek; for there is no distinction.”
Rom 2:16 (quotation, high confidence) · Rom 2:6 (quotation, high confidence) · Rom 2:7 (quotation, high confidence) · Rom 2:8 (quotation, high confidence) · Rom 2:9 (quotation, high confidence) · Rom 3:22 (allusion, medium confidence)
Notes and citation
Summary: Paul on God’s impartial judgment of all.
- Rom 2:16, 6–9 (combined); “there is no distinction” from Rom 3:22.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; opening parenthesis missing in the digital text): “ ἐν ἡμέρᾳ φησὶν) → “ἐν ἡμέρᾳ (φησὶν); καὶ Ἓλληνος → καὶ Ἕλληνος.
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.6.24 (Dindorf 2:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-24). (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.
Preparation 12, chapter 7
12.7.1Dindorf 2:90
“ Εὐλαβοῦ μέντοι μή ποτε ἐκπέσῃ ταῦτα εἰς ἀνθρώπους ἀπαιδεύτους· σχεδὸν γὰρ, ὡς ἐμοὶ δοκεῖ, οὐκ ἔστι τούτων πρὸς τοὺς πολλοὺς καταγελαστότερα ἀκούσματα, οὐδʼ αὖ πρὸς τοὺς εὐφυεῖς θαυμαστότερά τε καὶ ἐνθουσιαστικώτερα. πολλάκις δὲ λεγόμενα καὶ ἀεὶ ἀκουόμενα καὶ πολλὰ ἔτη μόγις, ὥσπερ χρυσὸς, ἐκκαθαίρεται μετὰ πολλῆς πραγματείας.”
“ Eulabou mentoi mē pote ekpesę̄ tauta eis anthrōpous apaideutous; schedon gar, hōs emoi dokei, ouk esti toutōn pros tous pollous katagelastotera akousmata, oudʼ au pros tous euphyeis thaumastotera te kai enthousiastikōtera. pollakis de legomena kai aei akouomena kai polla etē mogis, hōsper chrysos, ekkathairetai meta pollēs pragmateias.”
“Take care, however, that these things never fall among uneducated men; for there are hardly, I think, any teachings more ridiculous to the many than these, nor again more wonderful and inspiring to the well-endowed. And being often spoken and always heard, for many years, they are scarcely purified, like gold, with much labour.”
Notes and citation
Summary: Plato: high teachings must be kept from the uneducated.
- Plato, Second Letter 314a (a letter whose authenticity is doubted).
Extrabiblical texts: Plato, Ep. 2.314a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.7.1 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-7-1). (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.
Preparation 12, chapter 8
12.8.1Dindorf 2:90
Καὶ παρʼ ἡμῖν ὁ σωτήριος λόγος φησὶ “ μὴ δῶτε τὸ ἅγιον τοῖς κυσὶ, μηδὲ βάλλητε τοὺς μαρ- γαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων.” καὶ “ ὁ ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστί. ” “ Καὶ δὴ καὶ ἑνὸς ἀνδρὸς, ὁπόταν καλοὶ ἐν ψυχῇ λόγοι ἐνόντες μηδὲν ποιῶσι πλέον, ἀλλὰ δὴ τούτοις πᾶν τοὐναντίον. ταύτας πάσας ἀμαθίας τὰς πλημμελεστάτας ἔγωγʼ ἂν θείην πόλεως τε καὶ ἑνὸς ἑκάστου τῶν πολιτῶν, ἀλλʼ οὐ τὰς τῶν δημιουργῶν, εἰ ἄρα μου καταμανθάνετε, ὦ ξένοι, ὃ λέγω. Μανθάνομέν γε, ὦ φίλε, καὶ συγχωροῦμεν ἃ λέγεις.
Kai parʼ hēmin ho sōtērios logos phēsi “ mē dōte to hagion tois kysi, mēde ballēte tous mar- garitas hymōn emprosthen tōn choirōn.” kai “ ho psychikos gar anthrōpos ou dechetai ta tou pneumatos tou theou; mōria gar autǭ esti. ” “ Kai dē kai henos andros, hopotan kaloi en psychę̄ logoi enontes mēden poiōsi pleon, alla dē toutois pan tounantion. tautas pasas amathias tas plēmmelestatas egōgʼ an theiēn poleōs te kai henos hekastou tōn politōn, allʼ ou tas tōn dēmiourgōn, ei ara mou katamanthanete, ō xenoi, ho legō. Manthanomen ge, ō phile, kai synchōroumen ha legeis.
And among us the saving Word says, “Do not give what is holy to the dogs, nor cast your pearls before swine.” And: “For the natural man does not receive the things of the Spirit of God, for they are foolishness to him.” [Plato:] “And indeed in one man, when fine reasonings in the soul accomplish nothing more, but rather the very opposite of them: all these I would set down as the most discordant ignorance, both of a city and of each one of the citizens, and not that of the craftsmen, if you understand what I mean, strangers. — We understand, friend, and agree with what you say.
Matt 7:6 (quotation, high confidence) · 1 Cor 2:14 (quotation, high confidence)
Notes and citation
Summary: Christ and Paul on keeping holy things from the unworthy; Plato on ignorance that disobeys reason.
- Matt 7:6; 1 Cor 2:14. The Plato quotation (Laws 3.689b–c) begins without its heading in the text; Eusebius’s chapter break has fallen in the wrong place.
Notes on the original text
- Digital text corrected (words run together in the digital text): ἐν ψυχῇλόγοι → ἐν ψυχῇ λόγοι.
Extrabiblical texts: Plato, Leg. 689b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.8.1 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-1). (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.
12.8.2Dindorf 2:90
Τοῦτο μὲν τοίνυν οὕτω κείσθω δεδογμένον καὶ λεγόμενον, ὡς τοῖς ταῦτα ἀμαθαίνουσι τῶν πο- λιτῶν οὐδὲν ἐπιτρεπτέον ἀρχῆς ἐχόμενον καὶ λεγόμενον] καὶ ὡς ἀμαθέσιν ὀνειδιστέον, ἂν καὶ πάνυ λογιστικοί τε ὦσι καὶ πάντα τὰ κομψὰ καὶ ὅσα πρὸς τάχος τῆς ψυχῆς πεφυκότα διαπεπονημένοι ἅπαντα, τοὺς δὲ τοὐναντίον ἔχοντας τούτοις ὡς σοφούς τε προσρητέον, ἂν καὶ τὸ λεγόμενον μήτε γράμματα μήτε νεῖν ἐπιστῶνται, καὶ τὰς ἀρχὰς δοτέον ὡς ἔμφροσι.
Touto men toinyn houtō keisthō dedogmenon kai legomenon, hōs tois tauta amathainousi tōn po- litōn ouden epitrepteon archēs echomenon kai legomenon] kai hōs amathesin oneidisteon, an kai pany logistikoi te ōsi kai panta ta kompsa kai hosa pros tachos tēs psychēs pephykota diapeponēmenoi hapanta, tous de tounantion echontas toutois hōs sophous te prosrēteon, an kai to legomenon mēte grammata mēte nein epistōntai, kai tas archas doteon hōs emphrosi.
Let this, then, be laid down as resolved and declared: that to citizens who are ignorant in these matters nothing that pertains to rule must be entrusted, and they must be reproached as ignorant, even if they are very skilled at calculation and have worked through all refinements and all that makes for quickness of soul; while those of the opposite condition must be addressed as wise, even if, as the saying goes, they know neither letters nor how to swim, and the offices must be given to them as men of sense.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Only those whose reason governs them should rule, whatever their learning.
- Plato, Laws 3.689c–d. The editor brackets a repeated “and declared,” marking it for deletion; it is left out.
Extrabiblical texts: Plato, Leg. 689c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.8.2 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-2). (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.
12.8.3Dindorf 2:90–91
πῶς γὰρ ἂν, ὦ φίλοι, ἄνευ συμφωνίας γένοιτʼ ἂν φρονήσεως καὶ τὸ σμικρότατον εἶδος; οὐκ ἔστιν. ἀλλʼ ἡ καλλίστη καὶ μεγίστη τῶν ξυμφωνιῶν μεγίστη δι- καιότατα λέγοιτʼ ἂν σοφία, ἧς ὁ μὲν κατὰ λόγον ζῶν μέτοχος, ὁ δὲ ἀπολειπόμενος οἰκοφθόρος καὶ περὶ πόλιν οὐδαμῆ σωτὴρ, ἀλλὰ πᾶν τοὐναντίον ἀμαθαίνων εἰς ταῦτα ἑκάστοτε φανεῖται.”
pōs gar an, ō philoi, aneu symphōnias genoitʼ an phronēseōs kai to smikrotaton eidos? ouk estin. allʼ hē kallistē kai megistē tōn xymphōniōn megistē di- kaiotata legoitʼ an sophia, hēs ho men kata logon zōn metochos, ho de apoleipomenos oikophthoros kai peri polin oudamē sōtēr, alla pan tounantion amathainōn eis tauta hekastote phaneitai.”
For how, friends, could there be even the smallest form of wisdom without harmony? There cannot. But the finest and greatest of harmonies would most justly be called the greatest wisdom; of which the one who lives according to reason partakes, while the one who falls short of it is a destroyer of his house and in no way a saviour of the city, but will always be shown ignorant in the very opposite way in these matters.”
Notes and citation
Summary: Wisdom is the harmony of reason and life.
- Plato, Laws 3.689d–e.
Notes on the original text
- Digital text corrected (accent slip in the digital text): πῶς γὰρ ἂν, ὠ φίλοι → πῶς γὰρ ἂν, ὦ φίλοι.
Extrabiblical texts: Plato, Leg. 689d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.8.3 (Dindorf 2:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-3). (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.
12.8.4Dindorf 2:91
Ταῦτα μέν μοι ἀπὸ τῶν Νόμων κείσθω. ὁ δʼ αὐτὸς καὶ ἐν Πολιτικῷ περὶ τοῦ μὴ πάνυ τι περὶ τὰ ὀνόματα καὶ τὰς λέξεις σπουδάζειν τάδε φησί “Καλῶς, ὦ Σώκρατες· κἂν διαφυλάξῃς τὸ μὴ σπουδάζειν ἐπὶ τοῖς ὀνόμασι, πλουσιώτερος εἰς τὸ γῆρας ἀναφανήσῃ φρονήσεως.”
Tauta men moi apo tōn Nomōn keisthō. ho dʼ autos kai en Politikǭ peri tou mē pany ti peri ta onomata kai tas lexeis spoudazein tade phēsi “Kalōs, ō Sōkrates; kan diaphylaxę̄s to mē spoudazein epi tois onomasi, plousiōteros eis to gēras anaphanēsę̄ phronēseōs.”
Let these passages from the Laws be set down here. And the same author in the Statesman says this about not being very much concerned with names and words: “Well said, Socrates; and if you keep from being serious about names, you will appear richer in wisdom in your old age.”
Notes and citation
Summary: Plato’s Statesman: do not fuss over names.
- Plato, Statesman 261e.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καὶ τἀς λέξεις → καὶ τὰς λέξεις.
Extrabiblical texts: Plato, Pol. 261e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.8.4 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-4). (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.
Preparation 12, chapter 9
12.9.1Dindorf 2:91
Τῆς παρʼ Ἑβραίοις γραφῆς πρῶτον εἰσαγούσης Μωσέα παραιτούμενον τὴν τοῦ λαοῦ προστασίαν διʼ ὧν πρὸς τὸν χρηματίζοντα ἔφησε “ δέομαι, κύριε, προχείρισαι ἄλλον τὸν δυνάμενον, ὃν ἀποστελεῖς, ” κἄπειτα τὸν Σαοὺλ κρυπταζόμενον πρὸς τὸ μὴ ἀνα- δέξασθαι τὴν βασιλείαν, καὶ τὸν προφήτην Ἰερεμίαν ὑποπαραιτούμενον, ἐπάκουσον ὅπως καὶ ὁ Πλάτων τὸ εὔλογον τῆς παραιτήσεως συνίστησι, λέγων οὕτως
Tēs parʼ Hebraiois graphēs prōton eisagousēs Mōsea paraitoumenon tēn tou laou prostasian diʼ hōn pros ton chrēmatizonta ephēse “ deomai, kyrie, procheirisai allon ton dynamenon, hon aposteleis, ” kapeita ton Saoul kryptazomenon pros to mē ana- dexasthai tēn basileian, kai ton prophētēn Ieremian hypoparaitoumenon, epakouson hopōs kai ho Platōn to eulogon tēs paraitēseōs synistēsi, legōn houtōs
The Scripture of the Hebrews first presents Moses declining the leadership of the people, when he said to the one who gave the oracle, “I beg you, Lord, appoint another who is able, whom you will send”; and then Saul hiding so as not to accept the kingdom; and the prophet Jeremiah partly declining. Hear how Plato too establishes the reasonableness of declining, speaking thus:
Exod 4:13 (quotation, high confidence) · 1 Sam 10:22 (allusion, high confidence) · Jer 1:6 (allusion, high confidence)
Notes and citation
Summary: Moses, Saul, and Jeremiah declined office; Plato explains why.
- Exod 4:13; 1 Sam 10:22; Jer 1:6.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): πρῶτον εἰσαγούσης Μωσἐα → πρῶτον εἰσαγούσης Μωσέα; καὶ ὁ Πλάτωνʼ τὸ εὔλογον → καὶ ὁ Πλάτων τὸ εὔλογον.
Cite (SBL): Eusebius, Praep. ev. 12.9.1 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-1). (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.
12.9.2Dindorf 2:91
“ Οὐκοῦν, ὦ Θρασύμαχε, τοῦτο ἤδη δῆλον, ὅτι οὐδεμία τέχνη οὐδὲ ἀρχὴ τὸ αὑτῇ ὠφέλιμον παρασκευάζει, ἀλλʼ, ὅπερ πάλαι ἐλέγομεν, τὸ τῷ ἀρχομένῳ καὶ παρασκευάζει καὶ ἐπιτάττει, τὸ ἐκείνου συμφέρον ἐλάττονος ὄντος σκοποῦσα, ἀλλʼ οὐ τὸ τοῦ κρείττονος.
“ Oukoun, ō Thrasymache, touto ēdē dēlon, hoti oudemia technē oude archē to hautę̄ ōphelimon paraskeuazei, allʼ, hoper palai elegomen, to tǭ archomenǭ kai paraskeuazei kai epitattei, to ekeinou sympheron elattonos ontos skopousa, allʼ ou to tou kreittonos.
“Is this, then, now clear, Thrasymachus, that no art or rule provides what is beneficial to itself, but, as we were saying long ago, provides and commands what benefits the one ruled, looking to his advantage, who is the weaker, and not that of the stronger?
Notes and citation
Summary: Plato’s Republic: true rule serves the ruled.
- Plato, Republic 1.346e.
Extrabiblical texts: Plato, Resp. 346e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.9.2 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-2). (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.
12.9.3Dindorf 2:91–92
διὰ δὴ ταῦτα ἔγωγε, ὦ φίλε Θρασύμαχε, καὶ ἄρτι ἔλεγον μηδένα ἐθέλειν ἑκόντα ἄρχειν καὶ τὰ ἀλλότρια κακὰ μεταχειρίζεσθαι ἐπανορθοῦντα, ἀλλὰ μισθὸν αἰτεῖν, ὅτι ὁ μέλλων καλῶς τῇ τέχνῃ πράξειν οὐδέποθʼ ἑαυτῷ τὸ βέλτιστον πράττει οὐδʼ ἐπιτάττει κατὰ τέχνην ἐπιτάττων, ἀλλὰ τῷ ἀρχομένῳ. ὧν δὴ ἕνεκα, ὡς ἔοικε, μισθὸν δεῖ ὑπάρχειν τοῖς μέλλουσιν ἐθελήσειν ἄρχειν, ἢ ἀργύριον ἢ τιμὴν, ἢ ζημίαν, ἐὰν μὴ ἄρχῃ.”
dia dē tauta egōge, ō phile Thrasymache, kai arti elegon mēdena ethelein hekonta archein kai ta allotria kaka metacheirizesthai epanorthounta, alla misthon aitein, hoti ho mellōn kalōs tę̄ technę̄ praxein oudepothʼ heautǭ to beltiston prattei oudʼ epitattei kata technēn epitattōn, alla tǭ archomenǭ. hōn dē heneka, hōs eoike, misthon dei hyparchein tois mellousin ethelēsein archein, ē argyrion ē timēn, ē zēmian, ean mē archę̄.”
For this reason, my dear Thrasymachus, I said just now that no one willingly chooses to rule and take in hand the troubles of others to set them right, but asks for pay; because one who is to practise his art well never does what is best for himself, nor commands it when he commands according to his art, but what is best for the one ruled. For this reason, it seems, there must be pay for those who are to be willing to rule, either money or honour, or a penalty if one does not rule.”
Notes and citation
Summary: No one willingly rules; rulers need reward or the threat of penalty.
- Plato, Republic 1.346e–347a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἔγωγε, ὢ φίλε Θρασύμαχε → ἔγωγε, ὦ φίλε Θρασύμαχε.
Extrabiblical texts: Plato, Resp. 346e–347a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.9.3 (Dindorf 2:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-3). (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.
Preparation 12, chapter 10
12.10.1Dindorf 2:92
Τῶν παρʼ Ἑβραίοις λογίων τοὺς παρʼ αὐτοῖς προφήτας καὶ δικαίους ἄνδρας ὕβρεις ἐσχάτας καὶ προπηλακισμοὺς πάντα τε κίνδυνον εὐθαρσῶς ὑπομεῖναι διδασκόντων, τὰ συνῳδὰ τῆς Πλάτωνος καὶ περὶ τούτου δόξης μάθοις ἂν ἀπὸ τῶνδε αὐτοῦ τῶν φωνῶν, ἃς ἐν τῷ δευτέρῳ τέθειται τῆς Πολιτείας
Tōn parʼ Hebraiois logiōn tous parʼ autois prophētas kai dikaious andras hybreis eschatas kai propēlakismous panta te kindynon eutharsōs hypomeinai didaskontōn, ta synǭda tēs Platōnos kai peri toutou doxēs mathois an apo tōnde autou tōn phōnōn, has en tǭ deuterǭ tetheitai tēs Politeias
The oracles of the Hebrews teach that their prophets and righteous men endured the utmost insults and abuse and every danger courageously; and you may learn what agrees with this in Plato’s opinion too from these words of his, which he sets down in the second book of the Republic:
Notes and citation
Summary: Hebrew righteous men endured suffering; Plato describes the same.
Topics: Persecution
Cite (SBL): Eusebius, Praep. ev. 12.10.1 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-1). (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.
12.10.2Dindorf 2:92
“ Τὸν δʼ οὖν τοιοῦτον θέντες τὸν δίκαιον αὖ παρʼ αὐτὸν ἱστῶμεν τῷ λόγῳ, ἄνδρα ἁπλοῦν καὶ γενναῖον, κατʼ Αἰσχύλον οὐ δοκεῖν, ἀλλʼ εἷναι ἀγαθὸν ἐθέλοντα. ἀφαιρετέον δὲ τὸ δοκεῖν. εἰ γὰρ δόξει δίκαιος εἶναι, ἔσονται αὐτῷ τιμαὶ καὶ δωρεαὶ δοκοῦντι τοιούτῳ εἶναι. ἄδηλον οὖν εἴτε τοῦ δικαίου εἴτε τῶν δωρεῶν τε καὶ τιμῶν ἕνεκα τοιοῦτος εἴη.
“ Ton dʼ oun toiouton thentes ton dikaion au parʼ auton histōmen tǭ logǭ, andra haploun kai gennaion, katʼ Aischylon ou dokein, allʼ heinai agathon ethelonta. aphaireteon de to dokein. ei gar doxei dikaios einai, esontai autǭ timai kai dōreai dokounti toioutǭ einai. adēlon oun eite tou dikaiou eite tōn dōreōn te kai timōn heneka toioutos eiē.
“Having set up such a one, let us in turn set beside him in our argument the just man, a man simple and noble, wishing, as Aeschylus says, not to seem but to be good. We must take away the seeming. For if he seems just, he will have honours and gifts for seeming such; it will then be unclear whether he is such for justice’s sake or for the gifts and honours.
Notes and citation
Summary: Plato’s just man must be good without seeming so.
- Plato, Republic 2.361b–c, alluding to Aeschylus, Seven against Thebes 592.
Notes on the original text
- Digital text corrected (accent slips in the digital text; breathing slip in the digital text): ἄνδρα ἀπλοῦν → ἄνδρα ἁπλοῦν; δοκοῦντι τοιούτω εἷναι → δοκοῦντι τοιούτῳ εἶναι.
Extrabiblical texts: Plato, Resp. 361b–c (Plato (works); quotation); Aeschylus, Sept. 592 (Aeschylus (plays and fragments); allusion)
Cite (SBL): Eusebius, Praep. ev. 12.10.2 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-2). (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.
12.10.3Dindorf 2:92
γυμνωτέος δὴ πάντων πλὴν δικαιοσύνης, καὶ ποιητέος ἐναντίως διακείμενος τῷ προτέρῳ· μηδὲν γὰρ ἀδικῶν δόξαν ἐχέτω τῆς μεγίστης ἀδικίας, ἵνα βεβασανισμένος ᾖ εἰς δικαιοσύνην, τῷ μὴ τέγγεσθαι ὑπὸ κακοδοξίας καὶ τῶν ἀπʼ αὐτῆς γιγνομένων· ἀλλʼ ἔστω ἀμετάστατος μέχρι θανάτου, δοκῶν μὲν εἶναι ἄδικος διὰ βίου, ὢν δὲ δίκαιος. ”
gymnōteos dē pantōn plēn dikaiosynēs, kai poiēteos enantiōs diakeimenos tǭ proterǭ; mēden gar adikōn doxan echetō tēs megistēs adikias, hina bebasanismenos ę̄ eis dikaiosynēn, tǭ mē tengesthai hypo kakodoxias kai tōn apʼ autēs gignomenōn; allʼ estō ametastatos mechri thanatou, dokōn men einai adikos dia biou, ōn de dikaios. ”
He must be stripped of everything but justice, and made the opposite of the former man: doing no wrong, let him have the reputation of the greatest wrongdoing, so that he may be tested for justice by not being softened by ill repute and its consequences; but let him remain unmoved until death, seeming unjust throughout life but being just.”
Notes and citation
Summary: The just man must be thought unjust all his life yet remain just.
- Plato, Republic 2.361c–d.
Extrabiblical texts: Plato, Resp. 361c–d (Plato (works); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Praep. ev. 12.10.3 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-3). (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.
12.10.4Dindorf 2:92–93
Καὶ μετὰ βραχέα ἐπιλέγει “Λεκτέον οὖν· καὶ δὴ, κἂν ἀγροικοτέρως λέγηται, μὴ ἐμὲ οἴου λέγειν, ὦ Σώκρατες, ἀλλὰ τοὺς ἐπαινοῦντας πρὸ δικαιοσύνης ἀδικίαν. ἐροῦσι δὲ τάδε, ὅτι οὕτω διακείμενος ὁ δίκαιος μαστιγώσεται, στρεβλώσεται, δεδήσεται, ἐκκοπήσεται τὼ ὀφθαλμὼ, τε- λευτῶν πάντα κακὰ παθὼν ἀνασκινδυλευθήσεται, καὶ γνώσεται ὅτι οὐκ εἶναι δίκαιον, ἀλλὰ δοκεῖν δεῖ ἐθέλειν.”
Kai meta brachea epilegei “Lekteon oun; kai dē, kan agroikoterōs legētai, mē eme oiou legein, ō Sōkrates, alla tous epainountas pro dikaiosynēs adikian. erousi de tade, hoti houtō diakeimenos ho dikaios mastigōsetai, streblōsetai, dedēsetai, ekkopēsetai tō ophthalmō, te- leutōn panta kaka pathōn anaskindyleuthēsetai, kai gnōsetai hoti ouk einai dikaion, alla dokein dei ethelein.”
And after a little he adds: “It must be said, then; and if it is said rather crudely, do not think it is I who say it, Socrates, but those who praise injustice above justice. They will say this: that the just man so placed will be scourged, racked, bound, have his eyes burned out, and at last, having suffered every evil, will be impaled, and will learn that one should wish not to be just but to seem so.”
Notes and citation
Summary: The just man will be scourged, bound, blinded, and impaled.
- Plato, Republic 2.361e–362a. Christian writers often read this passage as foreshadowing the sufferings of Christ and the martyrs.
Extrabiblical texts: Plato, Resp. 361e–362a (Plato (works); quotation)
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Praep. ev. 12.10.4 (Dindorf 2:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-4). (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.
12.10.5Dindorf 2:93
Ταῦτα λόγοις ὁ Πλάτων· ἔργοις δὲ πολὺ πρότερον οἱ παρʼ Ἑβραίοις δίκαιοι καὶ προφῆται μνημονεύονται τὰ εἰρημένα πάντα πεπονθέναι, οἵ γε δικαιότατοι ὄντες ὡς ἀδικώτατοι “ ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς καὶ αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ἐν ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπη- λαίοις καὶ ταῖς ὀπαῖς τῆς γῆς, ὧν οὐκ ἦν ἄξιος ὁ κόσμος.”
Tauta logois ho Platōn; ergois de poly proteron hoi parʼ Hebraiois dikaioi kai prophētai mnēmoneuontai ta eirēmena panta peponthenai, hoi ge dikaiotatoi ontes hōs adikōtatoi “ elithasthēsan, epristhēsan, en phonǭ machairas apethanon, periēlthon en mēlōtais kai aigeiois dermasin, hysteroumenoi, thlibomenoi, kakouchoumenoi, en erēmiais planōmenoi kai oresi kai spē- laiois kai tais opais tēs gēs, hōn ouk ēn axios ho kosmos.”
So Plato in words; but in deeds, long before, the righteous men and prophets among the Hebrews are recorded to have suffered all these things, who, being most righteous, were treated as most unrighteous: “they were stoned, they were sawn asunder, they died by the sword, they went about in sheepskins and goatskins, destitute, afflicted, ill-treated, wandering in deserts and mountains and caves and the holes of the earth, of whom the world was not worthy.”
Heb 11:37 (quotation, high confidence) · Heb 11:38 (quotation, high confidence)
Notes and citation
Summary: The Hebrew righteous suffered all this in fact, as Hebrews 11 records.
- Heb 11:37–38.
Notes on the original text
- Digital text corrected (stray mark and breathing slip in the digital text): Ταῦτα λόγοις ὁ Πλάτωνʼ· ἔργοις δὲ πολὺ πρότερον οἶ παρʼ → Ταῦτα λόγοις ὁ Πλάτων· ἔργοις δὲ πολὺ πρότερον οἱ παρʼ.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Praep. ev. 12.10.5 (Dindorf 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-5). (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.
12.10.6Dindorf 2:93
καὶ οἱ ἀπόστολοι δὲ τοῦ σωτῆρος ἡμῶν τὴν ἀνωτάτω δικαιοσύνην τε καὶ εὐσέβειαν μετιόντες, δόξαν δὲ ἀδικίας παρὰ τοῖς πολλοῖς περιβαλλόμενοι, ὁποῖα ἔπασχον αὐτῶν πάρεστιν ἐπακοῦσαι λεγόντων “ θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. ” καὶ “ μέχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν.”
kai hoi apostoloi de tou sōtēros hēmōn tēn anōtatō dikaiosynēn te kai eusebeian metiontes, doxan de adikias para tois pollois periballomenoi, hopoia epaschon autōn parestin epakousai legontōn “ theatron egenēthēmen tǭ kosmǭ kai angelois kai anthrōpois. ” kai “ mechri tēs arti hōras kai peinōmen kai dipsōmen kai gymnēteuomen kai kolaphizometha kai astatoumen; loidoroumenoi eulogoumen, diōkomenoi anechometha, dysphēmoumenoi parakaloumen; hōs perikatharmata tou kosmou egenēthēmen.”
And the apostles of our Saviour, pursuing the highest righteousness and piety but clothed with a reputation for unrighteousness among the many, what they suffered we may hear from their own words: “We have become a spectacle to the world, both to angels and to men”; and, “To this very hour we both hunger and thirst, and are naked and buffeted and homeless; being reviled we bless, being persecuted we endure, being slandered we entreat; we have become as the refuse of the world.”
1 Cor 4:9 (quotation, high confidence) · 1 Cor 4:11 (quotation, high confidence) · 1 Cor 4:12 (quotation, high confidence) · 1 Cor 4:13 (quotation, high confidence)
Notes and citation
Summary: The apostles suffered as Paul describes.
- 1 Cor 4:9, 11–13.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): καὶ οἶ ἀπόστολοι δὲ → καὶ οἱ ἀπόστολοι δὲ.
Topics: Persecution
Cite (SBL): Eusebius, Praep. ev. 12.10.6 (Dindorf 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-6). (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.
12.10.7Dindorf 2:93–94
ἀλλὰ καὶ εἰσέτι δεῦρο οἱ γενναῖοι τοῦ σωτῆρος ἡμῶν μάρτυρες καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης οὐ τὸ δοκεῖν, ἀλλὰ τὸ εἶναι δίκαιοί τε καὶ εὐσεβεῖς ἀσκοῦντες ὅσα δὴ κατέλεξεν ὁ Πλάτων πεπόνθασιν· ἐπεὶ καὶ ἐμα- στιγώθησαν, δεσμά τε καὶ στρέβλας ὑπέμειναν, καὶ μὴν καὶ ἐξεκόπησαν τὼ ὀφθαλμὼ, καὶ τέλος πάντα τὰ δεινὰ παθόντες ἀνεσκινδυλεύθησαν. ὧν οὐδένα παρʼ Ἕλλησιν ἐπιζητήσας ὅμοιον ἂν εὕροις, ὡς εἰκότως τινὰ φάναι τὸν φιλόσοφον οὐδὲν ἕτερον ἢ θεσπίσαι διὰ τούτων περὶ τῶν παρʼ ἡμῖν διαπρεπόντων ἐν εὐσεβείᾳ καὶ ἀληθεῖ δικαιοσύνῃ.
alla kai eiseti deuro hoi gennaioi tou sōtēros hēmōn martyres kathʼ holēs tēs anthrōpōn oikoumenēs ou to dokein, alla to einai dikaioi te kai eusebeis askountes hosa dē katelexen ho Platōn peponthasin; epei kai ema- stigōthēsan, desma te kai streblas hypemeinan, kai mēn kai exekopēsan tō ophthalmō, kai telos panta ta deina pathontes aneskindyleuthēsan. hōn oudena parʼ Hellēsin epizētēsas homoion an heurois, hōs eikotōs tina phanai ton philosophon ouden heteron ē thespisai dia toutōn peri tōn parʼ hēmin diaprepontōn en eusebeią kai alēthei dikaiosynę̄.
And even to this day the noble martyrs of our Saviour throughout the whole inhabited world, practising not seeming but being righteous and pious, have suffered all that Plato listed; for they were scourged, endured chains and racks, and indeed had their eyes put out, and at last, having suffered every terror, were impaled. You would seek in vain among the Greeks for anyone like them, so that one might reasonably say that the philosopher was doing nothing else than prophesying through these words about those among us who excel in piety and true righteousness.
Notes and citation
Summary: Christian martyrs fulfilled Plato’s description of the suffering just man.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; stray mark in the digital text): ἀλλὰ καὶ εἰσέτι δεῦρο οἶ γενναῖοι → ἀλλὰ καὶ εἰσέτι δεῦρο οἱ γενναῖοι; κατέλεξεν ὁ Πλάτωνʼ πεπόνθασιν → κατέλεξεν ὁ Πλάτων πεπόνθασιν; παρʼ Ἓλλησιν ἐπιζητήσας → παρʼ Ἕλλησιν ἐπιζητήσας; οὐδὲν ἓτερον ἢ θεσπίσαι → οὐδὲν ἕτερον ἢ θεσπίσαι.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Praep. ev. 12.10.7 (Dindorf 2:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-7). (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.
Preparation 12, chapter 11
12.11.1Dindorf 2:94
Μώσεως κατά τινας ἀπορρήτους λόγους ἐν ἀρχῇ τῆς τοῦ κόσμου συστάσεως θεοῦ τινα παράδει- σον γεγονέναι φάντος, κἀν τούτῳ τὸν ἄνθρωπον ἠπατῆσθαι διὰ τῆς γυναικὸς πρὸς τοῦ ὄφεως, ἄντικρυς μονονουχὶ τὰ ῥήματα μεταποιήσας ὁ Πλάτων ἐπάκουσον οἷα ἐν Συμποσίῳ καὶ αὐτὸς ἀλληγορῶν τέθεικεν, ἀντὶ μὲν τοῦ παραδείσου τοῦ θεοῦ κῆπον Διὸς ὀνομάσας, ἀντὶ δὲ τοῦ ὄφεως καὶ τῆς πρὸς αὐ- τοῦ γενομένης ἀπάτης Πενίαν ἐπιβουλεύουσαν ὑπο- θέμενος, ἀντὶ δὲ τοῦ πρώτου ἀνδρὸς, ὃν ἡ τοῦ θεοῦ μῆτίς τε καὶ πρόνοια υἱὸν ὥσπερ ἀρτιγενῆ προυβέβλητο, υἱὸν Μήτιδος Πόρον ἀποκαλέσας, ἀντὶ δὲ τοῦ φάναι, ὁπηνίκα συνίστατο ὅδε ὁ κόσμος, ὅτε ἐγένετο ἡ Ἀφροδίτη, εἰπὼν, οὕτω τὸν κόσμον ἀλληγορήσας τοῦ περὶ αὐτὸν κάλλους ἕνεκα. λέγει δʼ οὖν αὐτοῖς ῥήμασι τάδε
Mōseōs kata tinas aporrētous logous en archę̄ tēs tou kosmou systaseōs theou tina paradei- son gegonenai phantos, kan toutǭ ton anthrōpon ēpatēsthai dia tēs gynaikos pros tou opheōs, antikrys mononouchi ta rhēmata metapoiēsas ho Platōn epakouson hoia en Symposiǭ kai autos allēgorōn tetheiken, anti men tou paradeisou tou theou kēpon Dios onomasas, anti de tou opheōs kai tēs pros au- tou genomenēs apatēs Penian epibouleuousan hypo- themenos, anti de tou prōtou andros, hon hē tou theou mētis te kai pronoia huion hōsper artigenē proubeblēto, huion Mētidos Poron apokalesas, anti de tou phanai, hopēnika synistato hode ho kosmos, hote egeneto hē Aphroditē, eipōn, houtō ton kosmon allēgorēsas tou peri auton kallous heneka. legei dʼ oun autois rhēmasi tade
Moses, for certain secret reasons, said that at the beginning of the world’s constitution a paradise of God came to be, and that in it man was deceived through the woman by the serpent. Hear how Plato, all but openly reworking the words, set down something allegorical himself in the Symposium: instead of the paradise of God he named the garden of Zeus; instead of the serpent and the deception it caused he introduced Poverty plotting; instead of the first man, whom God’s counsel and providence had brought forth as a newborn son, he called Resource, son of Counsel; and instead of saying “when this world was being constituted,” he said “when Aphrodite was born,” so allegorizing the world for the sake of its beauty. He says in these very words:
Gen 2:8 (allusion, high confidence) · Gen 3:1 (allusion, high confidence)
Notes and citation
Summary: Plato’s myth of Resource and Poverty reworks the story of Eden.
- Gen 2:8–3:6.
Notes on the original text
- Digital text corrected (accent slips in the digital text; breathing and accent slips in the digital text; breathing slip in the digital text; stray mark and breathing slip in the digital text): ἂντικρυς μονονουχὶ → ἄντικρυς μονονουχὶ; ὁ Πλάτωνʼ ἐπάκουσον οἶα → ὁ Πλάτων ἐπάκουσον οἷα; κῆπον Δῖός ὀνομάσας → κῆπον Διὸς ὀνομάσας; υἱὸν ὃσπερ ἀρτιγενῆ → υἱὸν ὥσπερ ἀρτιγενῆ.
Cite (SBL): Eusebius, Praep. ev. 12.11.1 (Dindorf 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-1). (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.
12.11.2Dindorf 2:94
“Ὅτε ἐγένετο ἡ Ἀφροδίτη, εἱστιῶντο οἱ θεοὶ, οἵ τε ἄλλοι καὶ ὁ τῆς Μήτιδος υἱὸς Πόρος. ἐπειδὴ δὲ ἐδείπνησαν, προσαιτήσουσα, οἷα δὴ εὐωχίας οὔσης, ἀφίκετο ἡ Πενία, καὶ ἦν περὶ τὰς θύρας. ὁ οὖν Πόρος μεθυσθεὶς τοῦ νέκταρος, οἶνος γὰρ οὔπω ἦν, εἰς τὸν τοῦ Διὸς κῆπον εἰσελθὼν βεβαρημένος εὕδεν. ἡ οὖν Πενία ἐπιβουλεύουσα διὰ τὴν αὐτῆς ἀπορίαν παιδίον ποιήσασθαι ἐκ τοῦ Πόρου κατακλίνεταί τε παρʼ αὐτῷ καὶ ἐκύησε τὸν Ἔρωτα. ” Τοιαῦτα μὲν δή τινα καὶ ἐν τούτοις ὁ Πλάτων ἐμφερῶς Μωσεῖ ὑπῃνίξατο.
“Hote egeneto hē Aphroditē, heistiōnto hoi theoi, hoi te alloi kai ho tēs Mētidos huios Poros. epeidē de edeipnēsan, prosaitēsousa, hoia dē euōchias ousēs, aphiketo hē Penia, kai ēn peri tas thyras. ho oun Poros methystheis tou nektaros, oinos gar oupō ēn, eis ton tou Dios kēpon eiselthōn bebarēmenos heuden. hē oun Penia epibouleuousa dia tēn autēs aporian paidion poiēsasthai ek tou Porou kataklinetai te parʼ autǭ kai ekyēse ton Erōta. ” Toiauta men dē tina kai en toutois ho Platōn empherōs Mōsei hypę̄nixato.
“When Aphrodite was born, the gods held a feast, among them Resource, the son of Counsel. When they had dined, Poverty came to beg, as there was feasting, and was at the doors. Resource, then, drunk with nectar (for there was no wine yet), went into the garden of Zeus and, weighed down, fell asleep. Poverty, then, plotting because of her own lack to have a child by Resource, lay down beside him and conceived Love.” Such things Plato too hinted at in these words, in a way like Moses.
Notes and citation
Summary: Plato’s myth of Resource, Poverty, and the garden of Zeus.
- Plato, Symposium 203b–c.
Notes on the original text
- Digital text corrected (accent slips in the digital text; breathing slip in the digital text; stray mark in the digital text): “ Ὃτε ἐγένετο → “Ὅτε ἐγένετο; εἱστιῶντο οἶ θεοὶ → εἱστιῶντο οἱ θεοὶ; εἰς τὸν τοῦ Δῖός κῆπον → εἰς τὸν τοῦ Διὸς κῆπον; ἐν τούτοις ὁ Πλάτωνʼ ἐμφερῶς → ἐν τούτοις ὁ Πλάτων ἐμφερῶς.
Extrabiblical texts: Plato, Symp. 203b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.11.2 (Dindorf 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-2). (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.
Preparation 12, chapter 12
12.12.1Dindorf 2:94–95
Πάλιν εἰρηκότος Μώσεως “τῷ δὲ Ἀδὰμ οὐκ ἦν βοηθὸς ὅμοιος αὐτῷ. καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδὰμ, καὶ ὕπνωσε, καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἀνεπλήρωσε σάρκα ἀντʼ αὐτῆς. καὶ ᾠκοδόμησε κύριος ὁ θεὸς τὴν πλευρὰν, ἣν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ, εἰς γυναῖκα, ” μὴ συνεὶς ὁ Πλάτων οἵᾳ εἴρηται διανοίᾳ δῆλος μέν ἐστιν οὐκ ἀγνοήσας τὸν λόγον, Ἀριστοφάνει δʼ αὐτὸν, οἷα κωμῳδῷ χλευ- άζειν εἰωθότι καὶ τὰ σεμνὰ τῶν πραγμάτων, ἀνατίθησιν, ἐν Συμποσίῳ τάδε λέγοντα αὐτὸν εἰσάγων
Palin eirēkotos Mōseōs “tǭ de Adam ouk ēn boēthos homoios autǭ. kai epebalen ho theos ekstasin epi ton Adam, kai hypnōse, kai elabe mian tōn pleurōn autou, kai aneplērōse sarka antʼ autēs. kai ǭkodomēse kyrios ho theos tēn pleuran, hēn elaben apo tou Adam, eis gynaika, ” mē syneis ho Platōn hoią eirētai dianoią dēlos men estin ouk agnoēsas ton logon, Aristophanei dʼ auton, hoia kōmǭdǭ chleu- azein eiōthoti kai ta semna tōn pragmatōn, anatithēsin, en Symposiǭ tade legonta auton eisagōn
Again, Moses said: “But for Adam there was found no helper like himself. And God cast a trance upon Adam, and he slept; and he took one of his ribs and filled up flesh in its place. And the Lord God built the rib which he took from Adam into a woman.” Plato, not understanding the sense in which this was said, clearly was not ignorant of the account, but attributes it to Aristophanes, as a comic poet accustomed to mock even solemn things, bringing him in in the Symposium saying this:
Gen 2:20 (quotation, high confidence) · Gen 2:21 (quotation, high confidence) · Gen 2:22 (quotation, high confidence)
Notes and citation
Summary: Plato knew the story of Eve’s creation and put a parody of it in Aristophanes’ mouth.
- Gen 2:20–22, following the Septuagint.
Notes on the original text
- Digital text corrected (accent slip and letter lost in the digital text; breathing slip, page letter, and stray mark in the digital text; stray mark in the digital text): Πἀλιν εἰρηκότος Μώσεως “ῷ δὲ Ἀδὰμ → Πάλιν εἰρηκότος Μώσεως “τῷ δὲ Ἀδὰμ; ἒκστασιν c ἐπὶ τὸν ‘ Αδὰμ → ἔκστασιν ἐπὶ τὸν Ἀδὰμ; μὴ συνεὶς ὁ Πλάτωνʼ → μὴ συνεὶς ὁ Πλάτων.
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 12.12.1 (Dindorf 2:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-1). (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.
12.12.2Dindorf 2:95
“Δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ παθήματα αὐτῆς. ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ ἡ αὐτὴ ἦν ἥπερ νῦν, ἀλλὰ ἄλλη. πρῶτον μὲν γὰρ τρία ἦν τὰ γένη τῶν ἀνθρώπων, οὐχ ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ, ἀλλὰ καὶ τρίτον προσῆν κοινὸν ἀμφοτέρων τούτων, οὗ νῦν ὄνομα λοιπὸν, αὐτὸ δὲ ἠφάνισται· ἀνδρόγυνον γὰρ τότε μὲν ἦν καὶ εἶδος καὶ ὄνομα ἐξ ἀμφοτέρων κοινὸν, τοῦ τε ἄρρενος καὶ τοῦ θήλεος.”
“Dei de prōton hymas mathein tēn anthrōpinēn physin kai ta pathēmata autēs. hē gar palai hēmōn physis ouch hē autē ēn hēper nyn, alla allē. prōton men gar tria ēn ta genē tōn anthrōpōn, ouch hōsper nyn dyo, arren kai thēly, alla kai triton prosēn koinon amphoterōn toutōn, hou nyn onoma loipon, auto de ēphanistai; androgynon gar tote men ēn kai eidos kai onoma ex amphoterōn koinon, tou te arrenos kai tou thēleos.”
“First you must learn human nature and what befell it. For our nature of old was not the same as now, but different. First, there were three kinds of human beings, not two as now, male and female, but there was also a third, common to both of these, whose name remains, though it has vanished itself; for there was then an androgynous kind, in form and in name common to both, male and female.”
Notes and citation
Summary: Aristophanes’ myth of the original androgynous humans.
- Plato, Symposium 189d–e.
Notes on the original text
- Digital text corrected (accent slip in the digital text; opening quotation mark missing in the digital text): οὑ νῦν ὄνομα λοιπὸν → οὗ νῦν ὄνομα λοιπὸν; Δεῖ δὲ πρῶτον ὑμᾶς → “Δεῖ δὲ πρῶτον ὑμᾶς.
Extrabiblical texts: Plato, Symp. 189d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.12.2 (Dindorf 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-2). (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.
12.12.3Dindorf 2:95
Εἶθʼ ἐξῆς διασύρας τὰ αὐτῷ συνήθη ἐπιφέρει λέγων “ Ταῦτʼ εἰπὼν ὁ παρʼ αὐτῷ Ζεὺς ἔτεμνε τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα τέμνοντες καὶ μέλλοντες ταριχεύειν, ἢ ὥσπερ οἱ τὰ ᾠὰ ταῖς θριξίν. ὅντινα δὲ τέμοι, τὸν Ἀπόλλωνα ἐκέλευε τό τε πρόσω- πον μεταστρέφειν καὶ τὸ τοῦ αὐχένος ἥμισυ πρὸς τὴν τομὴν, ἵνα θεώμενος τὴν αὑτοῦ τμῆσιν κοσμιώτερος εἴη ὁ ἄνθρωπος, καὶ τὰ ἄλλα ἰᾶσθαι ἐκέ- λευεν.
Eithʼ exēs diasyras ta autǭ synēthē epipherei legōn “ Tautʼ eipōn ho parʼ autǭ Zeus etemne tous anthrōpous dicha, hōsper hoi ta oa temnontes kai mellontes taricheuein, ē hōsper hoi ta ǭa tais thrixin. hontina de temoi, ton Apollōna ekeleue to te prosō- pon metastrephein kai to tou auchenos hēmisy pros tēn tomēn, hina theōmenos tēn hautou tmēsin kosmiōteros eiē ho anthrōpos, kai ta alla iasthai eke- leuen.
Then next, mocking in his usual way, he adds: “Having said this, Zeus,” in his account, “cut the human beings in two, as people cut sorb-apples to pickle them, or eggs with hairs. And whomever he cut, he bade Apollo turn the face and half the neck toward the cut, so that the human being, seeing his own cutting, might be more orderly; and he bade him heal the rest.
Notes and citation
Summary: In the myth Zeus cut the original humans in two.
- Plato, Symposium 190d–e.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip and OCR slip in the digital text (ὄα, sorb-apples)): ὥσπερ οἶ τὰ ὦτα τέμνοντες → ὥσπερ οἱ τὰ ὄα τέμνοντες; ἔνα θεώμενος → ἵνα θεώμενος.
Extrabiblical texts: Plato, Symp. 190d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.12.3 (Dindorf 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-3). (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.
Preparation 12, chapter 13
12.13.1Dindorf 2:95–96
Μώσεως τὸν πρῶτον τῶν γηγενῶν βίον ὑπογράψαντος ἐν παραδείσῳ θεοῦ γεγονέναι, θεόν τε αὐτῶν ἡγεῖσθαι ἐν ἀχρημάτῳ καὶ ἀκτήμονι διαγωγῇ, ἄσπαρτά τε αὐτοῖς καὶ ἀνήροτα πάντα φύεσθαι, γυμνούς τε εἶναι τῆς μετὰ ταῦτα περιβολῆς, ἐπάκουσον τοῦ φιλοσόφου μονονουχὶ αὐτὰ δὴ ταῦτα Ἑλληνικῇ τῇ φωνῇ διερμηνεύοντος. λέγει δʼ οὖν
Mōseōs ton prōton tōn gēgenōn bion hypograpsantos en paradeisǭ theou gegonenai, theon te autōn hēgeisthai en achrēmatǭ kai aktēmoni diagōgę̄, asparta te autois kai anērota panta phyesthai, gymnous te einai tēs meta tauta peribolēs, epakouson tou philosophou mononouchi auta dē tauta Hellēnikę̄ tę̄ phōnę̄ diermēneuontos. legei dʼ oun
Moses described the first life of the earth-born as having been in the paradise of God, with God leading them in a life without money or possessions, everything growing for them unsown and unploughed, and they naked of the covering that came later. Hear the philosopher interpreting almost these very things in the Greek tongue. He says:
Gen 2:8 (allusion, high confidence) · Gen 2:25 (allusion, high confidence)
Notes and citation
Summary: Plato’s age of Cronus echoes Moses’ paradise.
- Gen 2:8–25.
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): Ἑλληνικῇ b τῇ φωνῇ → Ἑλληνικῇ τῇ φωνῇ.
Cite (SBL): Eusebius, Praep. ev. 12.13.1 (Dindorf 2:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-1). (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.
12.13.2Dindorf 2:96
“ Θεὸς ἔνεμεν αὐτοὺς αὐτὸς ἐπιστατῶν, καθά- περ νῦν ἄνθρωποι, ζῷον ὂν ἕτερον θειότερον, ἄλλα γένη φαυλότερα αὐτῶν νομεύουσι. νέμοντος δʼ ἐκείνου πολιτεῖαί τε οὐκ ἦσαν οὐδὲ κτήσεις γυναικῶν καὶ παίδων· ἐκ γῆς γὰρ ἀνεβιώσκοντο πάντες, οὐδὲν μεμνημένοι τῶν πρόσθεν· ἀλλὰ τὰ μὲν τοιαῦτα ἀπῆν πάντα, καρποὺς δὲ ἀφθόνους εἶχον ἀπό τε δένδρων δρῶν καὶ πολλῆς ὕλης, οὐχ ὑπὸ γεωργίας φυομένους, ἀλλʼ αὐτομάτης ἀναδιδούσης τῆς γῆς. γυμνοὶ δὲ καὶ ἄστρωτοι, θυραυλοῦντες τὰ πολλὰ ἐνέμοντο. τὸ γὰρ τῶν ὡρῶν αὐτοῖς ἄλυπον ἐκέκρατο, μαλακὰς δὲ εὐνὰς εἶχον, ἀναφυομένης ἐκ γῆς πόας ἀφθόνου. τὸν δὴ βίον, ὦ Σώκρατες, ἀκούεις μὲν τὸν τῶν ἐπὶ Κρόνου· τόνδε δʼ, ὡς λόγος ἐπὶ Διὸς εἶναι, τὸν νῦν, παρὼν αὐτὸς ᾔσθησαι.
“ Theos enemen autous autos epistatōn, katha- per nyn anthrōpoi, zǭon on heteron theioteron, alla genē phaulotera autōn nomeuousi. nemontos dʼ ekeinou politeiai te ouk ēsan oude ktēseis gynaikōn kai paidōn; ek gēs gar anebiōskonto pantes, ouden memnēmenoi tōn prosthen; alla ta men toiauta apēn panta, karpous de aphthonous eichon apo te dendrōn drōn kai pollēs hylēs, ouch hypo geōrgias phyomenous, allʼ automatēs anadidousēs tēs gēs. gymnoi de kai astrōtoi, thyraulountes ta polla enemonto. to gar tōn hōrōn autois alypon ekekrato, malakas de eunas eichon, anaphyomenēs ek gēs poas aphthonou. ton dē bion, ō Sōkrates, akoueis men ton tōn epi Kronou; tonde dʼ, hōs logos epi Dios einai, ton nyn, parōn autos ę̄sthēsai.
“God himself shepherded them, presiding over them, as now men, being a different and more divine living creature, shepherd other kinds lower than themselves. And while he shepherded them there were no constitutions, nor possession of wives and children; for all came back to life out of the earth, remembering nothing of what went before. All such things were absent; but they had abundant fruits from oaks and much other woodland, not growing by farming, but the earth yielding them of itself. Naked and without bedding, they mostly lived in the open; for the seasons were tempered for them without pain, and they had soft beds from the abundant grass springing from the earth. This life, Socrates, you hear of as the life under Cronus; this present one, said to be under Zeus, you have experienced yourself.”
Notes and citation
Summary: Plato: in the age of Cronus God shepherded men, who lived naked amid plenty.
- Plato, Statesman 271e–272b.
Notes on the original text
- Digital text corrected (accent slip in the digital text; accent slips in the digital text; stray parenthesis in the digital text): τῶν πρόσθεν·) → τῶν πρόσθεν·; τὸν δὴ βίον, ὠ Σώκρατες → τὸν δὴ βίον, ὦ Σώκρατες; ἐπὶ Δῖός εἶναι → ἐπὶ Διὸς εἶναι.
Extrabiblical texts: Plato, Pol. 271e–272b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.13.2 (Dindorf 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-2). (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.
Preparation 12, chapter 14
12.14.1Dindorf 2:96
Πάλιν Μώσεως ἀναγράψαντος ὅτι ἦν ὁ ὄφις φρονιμώτερος πάντων τῶν θηρίων, οἷά τε εἶπεν ὁ ὄφις τῇ γυναικὶ καὶ ἡ γυνὴ τῷ ὄφει, καὶ τὰς ὁμιλίας τοῦ ὄφεως ἐκθεμένου, ὁ Πλάτων οἷα γράφει ἐπά- κουσον
Palin Mōseōs anagrapsantos hoti ēn ho ophis phronimōteros pantōn tōn thēriōn, hoia te eipen ho ophis tę̄ gynaiki kai hē gynē tǭ ophei, kai tas homilias tou opheōs ekthemenou, ho Platōn hoia graphei epa- kouson
Again, Moses recorded that the serpent was wiser than all the beasts, and what the serpent said to the woman and the woman to the serpent, setting out the serpent’s conversations. Hear what Plato writes:
Gen 3:1 (allusion, high confidence)
Notes and citation
Summary: Moses records the serpent speaking; Plato speaks of talking with beasts.
- Gen 3:1–5.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark and breathing slip in the digital text): Πἀλιν Μώσεως → Πάλιν Μώσεως; ὁ Πλάτωνʼ οἶα γράφει → ὁ Πλάτων οἷα γράφει.
Cite (SBL): Eusebius, Praep. ev. 12.14.1 (Dindorf 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-1). (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.
12.14.2Dindorf 2:96–97
“Εἰ μὲν τοίνυν οἱ τρόφιμοι τοῦ Κρόνου, πα- ρούσης αὐτοῖς οὕτω πολλῆς σχολῆς καὶ δυνάμεως πρὸς τὸ μὴ μόνον ἀνθρώποις, ἀλλὰ καὶ θηρίοις διὰ λόγων δύνασθαι ξυγγίνεσθαι, κατεχρῶντο τούτοις σύμπασιν ἐπὶ φιλοσοφίαν, μετά τε θηρίων καὶ μετʼ ἀλλήλων ὁμιλοῦντες, καὶ πυνθανόμενοι παρὰ πάσης φύσεως εἴ τινά τις ἰδίαν δύναμιν ἔχουσα ᾔσθετό τι διάφορον τῶν ἄλλων εἰς ξυναγυρμὸν φρονήσεως, εὔ- κριτον ὅτι τῶν νῦν οἱ τότε μυρίως πρὸς εὐδαιμονίαν διέφερον.
“Ei men toinyn hoi trophimoi tou Kronou, pa- rousēs autois houtō pollēs scholēs kai dynameōs pros to mē monon anthrōpois, alla kai thēriois dia logōn dynasthai xynginesthai, katechrōnto toutois sympasin epi philosophian, meta te thēriōn kai metʼ allēlōn homilountes, kai pynthanomenoi para pasēs physeōs ei tina tis idian dynamin echousa ę̄stheto ti diaphoron tōn allōn eis xynagyrmon phronēseōs, eu- kriton hoti tōn nyn hoi tote myriōs pros eudaimonian diepheron.
“If, then, the nurslings of Cronus, having so much leisure and the ability to converse through speech not only with men but also with beasts, used all these for philosophy, conversing with beasts and with one another, and inquiring of every nature whether any, having some power of its own, perceived something different from the rest toward gathering wisdom, it is easy to judge that those of that time were ten thousand times happier than those of today.
Notes and citation
Summary: Plato: the men of Cronus could converse with beasts.
- Plato, Statesman 272b–c.
Notes on the original text
- Digital text corrected (Latin letter in the digital text; stray mark in the digital text): “Eí μὲν τοίνυν → “Εἰ μὲν τοίνυν; ἀλλʼ ’ καὶ θηρίοις → ἀλλὰ καὶ θηρίοις.
Extrabiblical texts: Plato, Pol. 272b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.14.2 (Dindorf 2:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-2). (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.
12.14.3Dindorf 2:97
εἰ δʼ ἐμπιπλάμενοι σίτων ἄδην καὶ πότων διελέγοντο πρὸς ἀλλήλους καὶ τὰ θηρία μύθους, οἷοι δὴ καὶ τανῦν περὶ αὐτῶν λέγονται, καὶ τοῦθʼ, οὕτως γε κατʼ ἐμὴν δόξαν ἀποφήνασθαι, καὶ μάλα εὔκριτον. ὅμως δʼ οὖν ταῦτα μὲν ἀφῶμεν, ἕως ἂν ἡμῖν μηνυτής τις ἱκανὸς φανῇ, ποτέρως οἱ τότε τὰς ἐπιθυμίας εἶχον περί τε ἐπιστημῶν καὶ τῆς τῶν λόγων χρείας.”
ei dʼ empiplamenoi sitōn adēn kai potōn dielegonto pros allēlous kai ta thēria mythous, hoioi dē kai tanyn peri autōn legontai, kai touthʼ, houtōs ge katʼ emēn doxan apophēnasthai, kai mala eukriton. homōs dʼ oun tauta men aphōmen, heōs an hēmin mēnytēs tis hikanos phanę̄, poterōs hoi tote tas epithymias eichon peri te epistēmōn kai tēs tōn logōn chreias.”
But if, being filled to excess with food and drink, they told one another and the beasts such tales as are now told about them, this too, to declare my own opinion, is very easy to judge. Nevertheless let us leave these things, until some competent informer appears to tell us which way the men of that time had their desires concerning knowledge and the use of speech.”
Notes and citation
Summary: Whether they used this gift wisely is uncertain.
- Plato, Statesman 272c–d.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip and stray letter in the digital text): ἴως ἂν ἡμῖν → ἕως ἂν ἡμῖν; ποτέρως οἶ τότε τὰς ὁ ἐπιθυμίας → ποτέρως οἱ τότε τὰς ἐπιθυμίας.
Extrabiblical texts: Plato, Pol. 272c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.14.3 (Dindorf 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-3). (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.
Preparation 12, chapter 15
12.15.1Dindorf 2:97
Μώσης νομοθεσίαν ἀνθρώποις καταβεβλημένος ἐνόμισεν αὑτῷ δεῖν ἀρχαιολογίας ἐν τοῖς προοιμίοις· μνημονεύει δὲ τοῦ κατακλυσμοῦ καὶ τοῦ μετʼ αὐτὸν βίου τῶν ἀνθρώπων, ἔπειτα παλαιῶν ἀνδρῶν τῶν παρʼ Ἑβραίοις θεοφιλῶν, καὶ τῶν δὲ ἄλλως ἐν πλημμελείαις ἐξητασμένων τὴν πολιτείαν ὑφηγεῖται, κατάλληλον οἷς ἐνομοθέτει τὴν περὶ τούτων ἡγησάμενος ἱστορίαν ἔσεσθαι.
Mōsēs nomothesian anthrōpois katabeblēmenos enomisen hautǭ dein archaiologias en tois prooimiois; mnēmoneuei de tou kataklysmou kai tou metʼ auton biou tōn anthrōpōn, epeita palaiōn andrōn tōn parʼ Hebraiois theophilōn, kai tōn de allōs en plēmmeleiais exētasmenōn tēn politeian hyphēgeitai, katallēlon hois enomothetei tēn peri toutōn hēgēsamenos historian esesthai.
Moses, laying down legislation for men, thought he ought to include ancient history in his preface. He mentions the flood and the life of men after it, then describes the way of life of the ancient men among the Hebrews dear to God, and of those otherwise found in transgressions, thinking that the history of these would be appropriate to what he was legislating.
Gen 7:17 (allusion, medium confidence)
Notes and citation
Summary: Moses prefaced his laws with the history of the flood and the patriarchs.
- Gen 6–50.
Notes on the original text
- Digital text corrected (stray word in the digital text): παλαιῶν ἀνδρῶν δρῶν τῶν → παλαιῶν ἀνδρῶν τῶν.
Cite (SBL): Eusebius, Praep. ev. 12.15.1 (Dindorf 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-1). (abbreviation not yet checked)
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12.15.2Dindorf 2:97–98
καὶ ὁ Πλάτων δὲ ὡσαύτως, παρελθὼν ἐπὶ τὴν τῶν νόμων γραφὴν τὸν αὐτὸν τῷ Μωσεῖ ζηλοῖ τρόπον· ἐν προοιμίοις γοῦν τῶν Νόμων τῇ κατʼ αὐτὸν ἀρχαιολογίᾳ κέχρηται, κα- τακλυσμοῦ μνημονεύσας καὶ τοῦ μετὰ τὸν κατακλυσμὸν βίου· ἀρχόμενος γοῦν τοῦ τρίτου τῶν Νόμων ἐπάκουσον ἅ φησιν “Ἆρʼ οὖν οἱ παλαιοὶ λόγοι ὑμῖν ἀλήθειαν ἔχειν τινὰ δοκοῦσι; Ποῖοι δή; Τὸ πολλὰς ἀνθρώπων φθορὰς γεγονέναι κατακλυσμοῖς τε καὶ νόσοις καὶ ἄλλοις πολλοῖς, ἐν οἷς βραχύ τι τῶν ἀνθρώπων λείπεσθαι γένος. Πάνυ μὲν οὖν πιθανὸν τὸ τοιοῦτον πᾶν παντί.
kai ho Platōn de hōsautōs, parelthōn epi tēn tōn nomōn graphēn ton auton tǭ Mōsei zēloi tropon; en prooimiois goun tōn Nomōn tę̄ katʼ auton archaiologią kechrētai, ka- taklysmou mnēmoneusas kai tou meta ton kataklysmon biou; archomenos goun tou tritou tōn Nomōn epakouson ha phēsin “Arʼ oun hoi palaioi logoi hymin alētheian echein tina dokousi? Poioi dē? To pollas anthrōpōn phthoras gegonenai kataklysmois te kai nosois kai allois pollois, en hois brachy ti tōn anthrōpōn leipesthai genos. Pany men oun pithanon to toiouton pan panti.
And Plato likewise, coming to the writing of laws, emulates the same way as Moses: in the preface of the Laws he uses his own ancient history, mentioning a flood and the life after the flood. Hear what he says at the start of the third book of the Laws: “Do the ancient accounts seem to you to have some truth? — Which ones? — That there have been many destructions of men by floods and plagues and many other things, in which only a small part of the human race was left. — Everything of that sort is very credible to everyone.
Notes and citation
Summary: Plato’s Laws too begins its history with floods.
- Plato, Laws 3.677a.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): καὶ ὁ Πλάτωνʼ δὲ ὡσαύτως → καὶ ὁ Πλάτων δὲ ὡσαύτως; τῷ Μωρεῖ ζηλοῖ → τῷ Μωσεῖ ζηλοῖ; “‘ Αρʼ οὖν οἱ παλαιοὶ → “Ἆρʼ οὖν οἱ παλαιοὶ.
Extrabiblical texts: Plato, Leg. 677a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.15.2 (Dindorf 2:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-2). (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.
12.15.3Dindorf 2:98
Φέρε δὴ, νοήσωμεν μίαν τῶν πολλῶν ταύτην, τὴν τῷ κατακλυσμῷ γενομένην. Τὸ ποῖόν τι περὶ αὐτῆς διανοηθέντες; ῾Ως οἱ τότε περιφυγόντες τὴν φθορὰν σχεδὸν ὄρειοί τινες ἂν εἶεν νομεῖς, ἐν κορυφαῖς που σμικρὰ ζώπυρα τοῦ τῶν ἀνθρώπων διασεσωσμένα γένους. Δῆλον.
Phere dē, noēsōmen mian tōn pollōn tautēn, tēn tǭ kataklysmǭ genomenēn. To poion ti peri autēs dianoēthentes? ῾Ōs hoi tote periphygontes tēn phthoran schedon oreioi tines an eien nomeis, en koryphais pou smikra zōpyra tou tōn anthrōpōn diasesōsmena genous. Dēlon.
— Come, then, let us consider one of the many, the one that came by the flood. — Thinking what about it? — That those who then escaped the destruction would be some hill shepherds, small embers of the human race saved on mountain-tops. — Clearly.
Notes and citation
Summary: Survivors of the flood were mountain shepherds.
- Plato, Laws 3.677a–b.
Extrabiblical texts: Plato, Leg. 677a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.15.3 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-3). (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.
12.15.4Dindorf 2:98
Καὶ δὴ τοὺς τοιούτους γε ἀνάγκη που τῶν ἄλλων ἀπείρους εἶναι τεχνῶν καὶ τῶν ἐν τοῖς ἄστεσι πρὸς ἀλλήλους μηχανῶν εἴς τε πλεονεξίας καὶ φιλονεικίας, καὶ ὁπόσα ἄλλα κακουργήματα πρὸς ἀλλήλους ἐπινοοῦσιν. Εἰκὸς γοῦν. Θῶμεν δὴ τὰς ἐν τοῖς πεδίοις πόλεις καὶ πρὸς θαλάττῃ κατοικούσας ἄρδην ἐν τῷ τότε χρόνῳ διαφθείρεσθαι. Θῶμεν. Οὐκοῦν ὄργανά τε πάντα ἀπόλλυσθαι, καὶ εἴ τι τέχνης ἦν ἐχόμενον σπουδαίως εὑρημένον ἢ πολιτικῆς ἢ καὶ σοφίας τινὸς ἑτέρας, πάντα ἔρρειν ταῦτα ἐν τῷ τότε χρόνῳ φήσομεν.”
Kai dē tous toioutous ge anankē pou tōn allōn apeirous einai technōn kai tōn en tois astesi pros allēlous mēchanōn eis te pleonexias kai philoneikias, kai hoposa alla kakourgēmata pros allēlous epinoousin. Eikos goun. Thōmen dē tas en tois pediois poleis kai pros thalattę̄ katoikousas ardēn en tǭ tote chronǭ diaphtheiresthai. Thōmen. Oukoun organa te panta apollysthai, kai ei ti technēs ēn echomenon spoudaiōs heurēmenon ē politikēs ē kai sophias tinos heteras, panta errein tauta en tǭ tote chronǭ phēsomen.”
— And such men must have been inexperienced in the other arts, and in the devices that men in cities use against one another for greed and rivalry, and all the other wrongs they devise against each other. — Likely enough. — Let us suppose, then, that the cities in the plains and by the sea were utterly destroyed at that time. — Let us. — Then we shall say that all tools perished, and that whatever belonged to art, earnestly discovered, whether of statecraft or of some other wisdom, all these were lost at that time.”
Notes and citation
Summary: The flood destroyed the cities and the arts.
- Plato, Laws 3.677b–c.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): καὶ φιλονεικίας, 5 καὶ → καὶ φιλονεικίας, καὶ.
Extrabiblical texts: Plato, Leg. 677b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.15.4 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-4). (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.
12.15.5Dindorf 2:98
Καὶ μεθʼ ἕτερά φησιν “ Οὐκοῦν οὕτω δὴ λέγωμεν ἔχειν τότε, ὅτε ἐγένετο ἡ φθορὰ, τὰ περὶ τοὺς ἀνθρώπους πράγματα, μυρίαν μέν τινα φοβερὰν ἐρημίαν, γῆς δὲ ἀφθόνου πλῆθος πάμπολυ.”
Kai methʼ hetera phēsin “ Oukoun houtō dē legōmen echein tote, hote egeneto hē phthora, ta peri tous anthrōpous pragmata, myrian men tina phoberan erēmian, gēs de aphthonou plēthos pampoly.”
And after other things he says: “Let us say, then, that human affairs were thus at the time when the destruction happened: a vast and frightful desolation, but a great abundance of land.”
Notes and citation
Summary: After the flood the earth was desolate but abundant.
- Plato, Laws 3.677e.
Extrabiblical texts: Plato, Leg. 677e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.15.5 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-5). (abbreviation not yet checked)
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12.15.6Dindorf 2:98–99
Ταῦτα καὶ τοιαῦτα ἕτερα εἰπὼν ἐπεξέρχεται βίους τῶν μετὰ τὸν κατακλυσμὸν ἀνθρώπων, εἶθʼ, ὥσπερ Μωσῆς τὴν τῶν πάλαι θεοφιλῶν Ἑβραίων πολιτείαν ἐπισυνάπτει τῇ μετὰ τὸν κατακλυσμὸν ὑφηγήσει, καὶ ὁ Πλάτων ὁμοίως μετὰ τοὺς βίους τῶν μετὰ τὸν κατακλυσμὸν τὰ Ἑλληνικὰ πειρᾶται ἀρχαιολογεῖν, ὡς ἐκεῖνος τὰ Ἑβραίων, τῶν τε ἐπὶ Τροίας μνημονεύει, καὶ τῆς πρώτης ἐν Λακεδαίμονι πολιτείας, Περσῶν τε, καὶ τῶν παρὰ τούτοις εἴτʼ ὀρθῶς εἴτε καὶ μὴ βεβιωκότων· εἶτα μετὰ τὴν τούτων ἱστορίαν ἀπάρχεται τῆς τῶν νόμων διαθέσεως, κἀν τούτῳ Μωσεῖ κατακολουθήσας.
Tauta kai toiauta hetera eipōn epexerchetai bious tōn meta ton kataklysmon anthrōpōn, eithʼ, hōsper Mōsēs tēn tōn palai theophilōn Hebraiōn politeian episynaptei tę̄ meta ton kataklysmon hyphēgēsei, kai ho Platōn homoiōs meta tous bious tōn meta ton kataklysmon ta Hellēnika peiratai archaiologein, hōs ekeinos ta Hebraiōn, tōn te epi Troias mnēmoneuei, kai tēs prōtēs en Lakedaimoni politeias, Persōn te, kai tōn para toutois eitʼ orthōs eite kai mē bebiōkotōn; eita meta tēn toutōn historian aparchetai tēs tōn nomōn diatheseōs, kan toutǭ Mōsei katakolouthēsas.
Having said this and other such things, he goes through the lives of men after the flood; then, as Moses joins the way of life of the ancient Hebrews dear to God to his account after the flood, so Plato likewise after the lives of those after the flood tries to tell the ancient history of the Greeks, as Moses did that of the Hebrews: he mentions the Trojan War, the first constitution in Lacedaemon, the Persians, and those among them who lived rightly or not; then, after the history of these, he begins the arrangement of the laws, in this too following Moses.
Notes and citation
Summary: Plato follows Moses’ order: flood, early history, then laws.
- Plato, Laws 3.678–702 (summarized).
Extrabiblical texts: Plato, Leg. 678a–702e (Plato (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 12.15.6 (Dindorf 2:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-6). (abbreviation not yet checked)
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Preparation 12, chapter 16
12.16.1Dindorf 2:99
Μώσεως τὴν πᾶσαν αὐτοῦ νομοθεσίαν τήν τε κατʼ αὐτὸν πολιτείαν εὐσεβείας τοῦ τῶν ὅλων θεοῦ ἀναρτήσαντος, ἀπό τε τοῦ πάντων δημιουργοῦ τὴν καταρχὴν τῆς νομοθεσίας πεποιημένου, ἔπειτα τῶν θείων ἀγαθῶν ἐξέρχεσθαι τὰ ἀνθρώπινα διδάξαντος, τά τε θεῖα ἐπὶ τὸν πάντων ἡγεμόνα νοῦν, αὐτὸν δὴ τὸν τῶν ὅλων θεὸν, ἀναθέντος, θέα ὅπως καὶ ὁ φιλόσοφος τοῖς αὐτοῖς βαίνων ἴχνεσιν ἐπιμέμφεται μὲν τοῖς Κρητῶν καὶ Λακεδαιμονίων νομοθέ- ταις, τὸν δʼ ἀρέσκοντα Μωσεῖ νόμον ἐκδιδάσκει, λέγων οὕτως
Mōseōs tēn pasan autou nomothesian tēn te katʼ auton politeian eusebeias tou tōn holōn theou anartēsantos, apo te tou pantōn dēmiourgou tēn katarchēn tēs nomothesias pepoiēmenou, epeita tōn theiōn agathōn exerchesthai ta anthrōpina didaxantos, ta te theia epi ton pantōn hēgemona noun, auton dē ton tōn holōn theon, anathentos, thea hopōs kai ho philosophos tois autois bainōn ichnesin epimemphetai men tois Krētōn kai Lakedaimoniōn nomothe- tais, ton dʼ areskonta Mōsei nomon ekdidaskei, legōn houtōs
Moses made all his legislation and his constitution depend on piety toward the God of the universe, began his legislation from the Creator of all, taught that human goods proceed from divine goods, and referred the divine to the ruling Mind of all, the God of the universe himself. See how the philosopher, walking in the same footsteps, blames the lawgivers of the Cretans and Lacedaemonians and teaches the law that pleased Moses, saying thus:
Notes and citation
Summary: Like Moses, Plato makes divine goods the source of human goods.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Μώσεως τὴν πᾶσάν αὐτοῦ → Μώσεως τὴν πᾶσαν αὐτοῦ.
Cite (SBL): Eusebius, Praep. ev. 12.16.1 (Dindorf 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-1). (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.
12.16.2Dindorf 2:99
“ Πῆ δὴ οὖν σε ἔτʼ ἂν ἐβουλόμην διελόμενον λέγειν αὐτός τʼ ἀκούειν; βούλει σοι φράζω; Πάνυ μὲν οὖν, ὦ ξένε. Ἐχρῆν εἰπεῖν, ὅτι οἱ Κρητῶν νόμοι οὐκ εἰσὶ μάτην διαφερόντως ἐν πᾶσιν εὐδόκιμοι τοῖς Ἕλλησιν· ἔχουσι γὰρ ὀρθῶς τοὺς αὐτοῖς χρωμένους εὐδαίμονας ἀποτελοῦντες· ἅπαντα γὰρ τἀγαθὰ πορίζουσι.
“ Pē dē oun se etʼ an eboulomēn dielomenon legein autos tʼ akouein? boulei soi phrazō? Pany men oun, ō xene. Echrēn eipein, hoti hoi Krētōn nomoi ouk eisi matēn diapherontōs en pasin eudokimoi tois Hellēsin; echousi gar orthōs tous autois chrōmenous eudaimonas apotelountes; hapanta gar tagatha porizousi.
“How, then, would I have wished you to distinguish and speak, and myself to hear? Shall I tell you? — By all means, stranger. — You should have said: the laws of the Cretans are not in vain especially esteemed among all the Greeks; for they are right, making those who use them happy; for they provide all goods.
Notes and citation
Summary: Plato’s Laws: good laws provide all goods.
- Plato, Laws 1.631b; the quotation runs through 12.16.8.
Notes on the original text
- Digital text corrected (word lost in the digital text (so Plato)): Ἐχρῆν εἰπεῖν, οἷ Κρητῶν → Ἐχρῆν εἰπεῖν, ὅτι οἱ Κρητῶν.
Extrabiblical texts: Plato, Leg. 631b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.16.2 (Dindorf 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-2). (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.
12.16.3Dindorf 2:99–100
διττὰ δʼ ἀγαθά ἐστι, τὰ μὲν ἀνθρώπινα, τὰ δὲ θεῖα· ἥρτηται δὲ ἐκ τῶν θείων θάτερα· καὶ ἐὰν μὲν δέχηται τὰ μείζονα πόλις, κτᾶται καὶ τὰ ἐλάττονα· εἰ δὲ μὴ, στέρεται ἀμφοῖν. ἔστι δὲ τὰ μὲν ἐλάττονα ὧν ἡγεῖται ὑγίεια, κάλλος δὲ δεύτερον, τὸ δὲ τρίτον ἰσχὺς εἴς τε δρόμον καὶ εἰς τὰς ἄλλας πάσας κινήσεις τῷ σώματι, τέταρτον δὲ πλοῦτος οὐ τυφλὸς, ἀλλʼ ὀξὺ βλέπων, ἄνπερ ἅμʼ ἕπηται φρονήσει.
ditta dʼ agatha esti, ta men anthrōpina, ta de theia; hērtētai de ek tōn theiōn thatera; kai ean men dechētai ta meizona polis, ktatai kai ta elattona; ei de mē, steretai amphoin. esti de ta men elattona hōn hēgeitai hygieia, kallos de deuteron, to de triton ischys eis te dromon kai eis tas allas pasas kinēseis tǭ sōmati, tetarton de ploutos ou typhlos, allʼ oxy blepōn, anper hamʼ hepētai phronēsei.
And goods are twofold, some human, some divine; and the one kind depends on the divine; and if a city receives the greater, it gains the lesser too; if not, it is deprived of both. The lesser are those led by health; beauty is second; third, strength for running and all other motions of the body; fourth, wealth, not blind but sharp-sighted, if it follows wisdom.
Notes and citation
Summary: Human goods (health, beauty, strength, wealth) depend on divine goods.
- Plato, Laws 1.631b–c.
Notes on the original text
- Digital text corrected (spelling slip in the digital text): ὧν ἡγεῖται ὑγεία → ὧν ἡγεῖται ὑγίεια.
Extrabiblical texts: Plato, Leg. 631b–c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.16.3 (Dindorf 2:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-3). (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.
12.16.4Dindorf 2:100
ὃ δὴ πρῶτον αὖ τῶν θείων ἡγεμονοῦν ἐστιν ἀγαθῶν, ἡ φρόνησις, δεύτερον δὲ μετὰ νοῦν σώφρων ψυχῆς ἕξις, ἐκ δὲ τούτων μετὰ ἀνδρείας κραθέντων τρίτον ἂν εἴη δικαιοσύνη, τέταρτον δὲ ἀνδρεία. ταῦτα δὲ πάντα ἐκείνων ἔμπροσθεν τέτακται φύσει, καὶ δὴ καὶ τῷ νομοθέτῃ τακτέον οὕτω.
ho dē prōton au tōn theiōn hēgemonoun estin agathōn, hē phronēsis, deuteron de meta noun sōphrōn psychēs hexis, ek de toutōn meta andreias krathentōn triton an eiē dikaiosynē, tetarton de andreia. tauta de panta ekeinōn emprosthen tetaktai physei, kai dē kai tǭ nomothetę̄ takteon houtō.
And first, again, of the divine goods, the leader is wisdom; second, after mind, a temperate state of soul; from these mixed with courage, third would be justice; and fourth courage. All these are by nature ranked before those, and the lawgiver too must rank them so.
Notes and citation
Summary: The divine goods are wisdom, temperance, justice, and courage.
- Plato, Laws 1.631c–d.
Extrabiblical texts: Plato, Leg. 631c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.16.4 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-4). (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.
12.16.5Dindorf 2:100
μετὰ δὲ ταῦτα τὰς ἄλλας προστάξεις τοῖς πολίταις εἰς ταῦτα βλεπούσας αὐτοῖς εἶναι διακελευστέον, τούτων δὲ τὰ μὲν ἀνθρώπινα εἰς τὰ θεῖα, τὰ δὲ θεῖα εἰς τὸν ἡγεμόνα νοῦν σύμπαντα βλέπειν.
meta de tauta tas allas prostaxeis tois politais eis tauta blepousas autois einai diakeleusteon, toutōn de ta men anthrōpina eis ta theia, ta de theia eis ton hēgemona noun sympanta blepein.
After this he must bid the citizens that the other ordinances given them look to these, and of these the human to the divine, and the divine all to the ruling Mind.
Notes and citation
Summary: All must look to the divine, and the divine to the ruling Mind.
- Plato, Laws 1.631d.
Extrabiblical texts: Plato, Leg. 631d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.16.5 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-5). (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.
12.16.6Dindorf 2:100
περί τε γάμους ἀλλήλοις ἐπικοινουμένους, μετὰ δὲ ταῦτα ἐν ταῖς τῶν παίδων γεννήσεσι καὶ τροφαῖς, ὅσοι τε ἄρσενες καὶ ὅσαι θήλειαι, νέων τε ὄντων καὶ ἐπὶ τὸ πρεσβύτερον ἰόντων μέχρι γήρως, τιμῶντα ὀρθῶς ἐπιμελεῖσθαι δεῖ καὶ ἀτιμάζοντα, ἐν ἀπάσαις ταῖς τούτων ὁμιλίαις τάς τε λύπας αὐτῶν καὶ τὰς ἡδονὰς καὶ τὰς ἐπιθυμίας ξυμπάντων τε ἐρώτων τὰς σπουδὰς ἐπεσκεμμένον καὶ παραπεφυλαχότα ψέγειν τε ὀρθῶς καὶ ἐπαινεῖν διʼ αὐτῶν τῶν νόμων.”
peri te gamous allēlois epikoinoumenous, meta de tauta en tais tōn paidōn gennēsesi kai trophais, hosoi te arsenes kai hosai thēleiai, neōn te ontōn kai epi to presbyteron iontōn mechri gērōs, timōnta orthōs epimeleisthai dei kai atimazonta, en apasais tais toutōn homiliais tas te lypas autōn kai tas hēdonas kai tas epithymias xympantōn te erōtōn tas spoudas epeskemmenon kai parapephylachota psegein te orthōs kai epainein diʼ autōn tōn nomōn.”
And in their marriages with one another, and after that in the begetting and rearing of children, male and female, young and growing older up to old age, he must take care of them, honouring and dishonouring rightly; and in all their associations he must consider and watch their pains and pleasures and desires and the pursuits of all their loves, and blame and praise rightly through the laws themselves.
Notes and citation
Summary: The lawgiver must guide marriage, child-rearing, and desires by praise and blame.
- Plato, Laws 1.631d–632a.
Extrabiblical texts: Plato, Leg. 631d–632a (Plato (works); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 12.16.6 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-6). (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.
12.16.7Dindorf 2:100
Καὶ μετὰ βραχέα φησί “ Κατιδὼν δὲ ὁ θεὶς τοὺς νόμους πᾶσι τούτοις φύλακας ἐπιστήσει, τοὺς μὲν διὰ φρονήσεως, τοὺς δὲ διʼ ἀληθοῦς δόξης ἰόντας, ὅπως πάντα ταῦτα ξυνδήσας ὁ νοῦς ἑπόμενα σωφροσύνῃ καὶ δικαιοσύνῃ ἀποφήνῃ, ἀλλὰ μὴ πλούτῳ μηδὲ φιλοτιμίᾳ.
Kai meta brachea phēsi “ Katidōn de ho theis tous nomous pasi toutois phylakas epistēsei, tous men dia phronēseōs, tous de diʼ alēthous doxēs iontas, hopōs panta tauta xyndēsas ho nous hepomena sōphrosynę̄ kai dikaiosynę̄ apophēnę̄, alla mē ploutǭ mēde philotimią.
And after a little he says: “And having seen this, the one who laid down the laws will set guardians over all these, some proceeding by wisdom, others by true opinion, so that Mind, binding all these together, may show them following temperance and justice, not wealth or ambition.
Notes and citation
Summary: Guardians ensure all follows temperance and justice.
- Plato, Laws 1.632c.
Extrabiblical texts: Plato, Leg. 632c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.16.7 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-7). (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.
12.16.8Dindorf 2:100–101
οὕτως, ὦ ξένοι, ἔγωγε ἤθελον ἂν ὑμᾶς, καὶ ἔτι νῦν βούλομαι, διεξελθεῖν πῶς ἐν τοῖς τοῦ Διὸς λεγομένοις νόμοις, τοῖς τε τοῦ Πυθίου Ἀπόλλωνος, οὓς Μίνως τε καὶ Λυκοῦργος ἐθέτην, ἔνεστί τε πάντα ταῦτα, καὶ ὅπη τάξιν εἰληφότα διάδηλά ἐστι τῷ περὶ νόμων ἐμπείρῳ τέχνῃ τε καί τισιν ἔθεσι, τοῖς δὲ ἄλλοις ἡμῖν οὐδαμῶς ἐστι καταφανῆ.”
houtōs, ō xenoi, egōge ēthelon an hymas, kai eti nyn boulomai, diexelthein pōs en tois tou Dios legomenois nomois, tois te tou Pythiou Apollōnos, hous Minōs te kai Lykourgos ethetēn, enesti te panta tauta, kai hopē taxin eilēphota diadēla esti tǭ peri nomōn empeirǭ technę̄ te kai tisin ethesi, tois de allois hēmin oudamōs esti kataphanē.”
So, strangers, I would have wished you, and still wish now, to go through how in the laws said to be of Zeus and of Pythian Apollo, which Minos and Lycurgus laid down, all these things are present, and how, having taken their order, they are evident to one experienced in laws by art and certain habits, though to the rest of us they are in no way plain.”
Notes and citation
Summary: Plato asks how the laws of Minos and Lycurgus embody this order.
- Plato, Laws 1.632d.
Notes on the original text
- Digital text corrected (accent slip in the digital text; accent slips in the digital text): οὕτως, ὠ ξένοι → οὕτως, ὦ ξένοι; ἐν τοῖς τοῦ Δῖός λεγομένοις → ἐν τοῖς τοῦ Διὸς λεγομένοις.
Extrabiblical texts: Plato, Leg. 632d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.16.8 (Dindorf 2:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-8). (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.
12.16.9Dindorf 2:101
Καὶ παρʼ ἡμῖν δὲ εἴρηται “ζητεῖτε πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην, καὶ πάντα ταῦτα προστεθήσεται ὑμῖν.” ἀλλὰ καὶ Μώσης πολὺ πρότερον ἀπὸ τῆς περὶ θεοῦ διδασκαλίας τὴν ἀρχὴν πεποιημένος, ἐξῆς τε ἐφαρμόσας τὴν κατʼ αὐτὸν πολιτείαν καὶ τὰ περὶ συμβολαίων καὶ τὰ περὶ τοῦ κοινοῦ βίου νόμιμα, τοῖς πᾶσιν ἄρχοντας καὶ φύλακας καθίστησι τοὺς τῷ θεῷ ἱερωμένους, ὡς καὶ τὰ λόγια διδάσκει, ἄνδρας δικαίους, μισοῦντας ὑπερηφανίαν, τοὺς μὲν διὰ φρονήσεως, τοὺς δὲ διʼ ἀληθοῦς δόξης ἰόντας.
Kai parʼ hēmin de eirētai “zēteite prōton tēn basileian kai tēn dikaiosynēn, kai panta tauta prostethēsetai hymin.” alla kai Mōsēs poly proteron apo tēs peri theou didaskalias tēn archēn pepoiēmenos, exēs te epharmosas tēn katʼ auton politeian kai ta peri symbolaiōn kai ta peri tou koinou biou nomima, tois pasin archontas kai phylakas kathistēsi tous tǭ theǭ hierōmenous, hōs kai ta logia didaskei, andras dikaious, misountas hyperēphanian, tous men dia phronēseōs, tous de diʼ alēthous doxēs iontas.
And among us it is said: “Seek first the kingdom and its righteousness, and all these things shall be added to you.” And Moses too, much earlier, having made his beginning from the teaching about God, and next fitted his constitution and the laws on contracts and common life, sets over all rulers and guardians consecrated to God, as the oracles teach, righteous men, hating arrogance, some proceeding by wisdom and others by true opinion.
Matt 6:33 (quotation, high confidence) · Exod 18:21 (allusion, high confidence)
Notes and citation
Summary: Christ said to seek the kingdom first; Moses set righteous men as guardians.
- Matt 6:33; Exod 18:21.
Notes on the original text
- Digital text corrected (word broken in the digital text): καὶ τὴν δʼ ἴκα ἰὸς ύνην → καὶ τὴν δικαιοσύνην.
Cite (SBL): Eusebius, Praep. ev. 12.16.9 (Dindorf 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-9). (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.
Preparation 12, chapter 17
12.17.1Dindorf 2:101
“ Λέγω οὖν καί φημι τὸν ὁτιοῦν ἀγαθὸν ἄνδρα μέλλοντα ἔσεσθαι τοῦτʼ αὐτὸ ἐκ παίδων εὐ- θὺς μελετᾶν παίζοντά τε καὶ σπουδάζοντα ἐν τοῖς τοῦ πράγματος ἑκάστοις προσήκουσιν· οἶον τὸν μέλλοντα ἀγαθὸν ἔσεσθαι γεωργὸν ἤ τινα οἰκοδόμον, τὸν μὲν οἰκοδομοῦντά τι τῶν παιδικῶν οἰκοδομημάτων παίζειν χρὴ, τὸν δʼ αὖ γεωργοῦντα, καὶ ὄργανα ἑκατέρῳ σμικρὰ, τῶν ἀληθινῶν μιμήματα, παρασκευάζειν τὸν τρέφοντα αὐτῶν ἑκάτερον, καὶ δὴ καὶ τῶν μαθημάτων ὅσα ἀναγκαῖα προμεμαθηκέναι προμανθάνειν, οἷον τέκτονα μετρεῖν ἢ σταθμᾶσθαι, καὶ πολεμικὸν ἱππεύειν παίζοντα ἤ τι τῶν τοιούτων ἄλλο ποιοῦντα, καὶ πειρᾶσθαι διὰ τῶν παιδιῶν ἐκεῖσε τρέπειν τὰς ἡδονὰς καὶ ἐπιθυμίας τῶν παίδων, οἷ ἀφικομένους αὐτοὺς δεῖ τέλος ἔχειν.
“ Legō oun kai phēmi ton hotioun agathon andra mellonta esesthai toutʼ auto ek paidōn eu- thys meletan paizonta te kai spoudazonta en tois tou pragmatos hekastois prosēkousin; oion ton mellonta agathon esesthai geōrgon ē tina oikodomon, ton men oikodomounta ti tōn paidikōn oikodomēmatōn paizein chrē, ton dʼ au geōrgounta, kai organa hekaterǭ smikra, tōn alēthinōn mimēmata, paraskeuazein ton trephonta autōn hekateron, kai dē kai tōn mathēmatōn hosa anankaia promemathēkenai promanthanein, hoion tektona metrein ē stathmasthai, kai polemikon hippeuein paizonta ē ti tōn toioutōn allo poiounta, kai peirasthai dia tōn paidiōn ekeise trepein tas hēdonas kai epithymias tōn paidōn, hoi aphikomenous autous dei telos echein.
“I say, then, and declare that anyone who is to be a good man at anything must practise this very thing from childhood, in play and in earnest, in the things proper to the matter: for instance, one who is to be a good farmer or builder must play, the one at building some childish buildings, the other at farming; and the one who rears each must provide each with small tools, imitations of real ones; and must have them learn beforehand whatever studies must be learned beforehand, such as a carpenter measuring or using the rule, and a soldier riding in play or doing something else of the kind; and must try through their games to turn the children’s pleasures and desires to the end they must reach.
Notes and citation
Summary: Plato: children learn their future work through play.
- Plato, Laws 1.643b–c.
Notes on the original text
- Digital text corrected (word broken in the digital text): ὅσʼ ἁ ἀναγκαῖα → ὅσα ἀναγκαῖα.
Extrabiblical texts: Plato, Leg. 643b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.17.1 (Dindorf 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-1). (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.
12.17.2Dindorf 2:101–102
κεφάλαιον δὴ παιδείας λέγομεν τὴν ὀρθὴν τροφὴν, ἣ τοῦ παίζοντος τὴν ψυχὴν εἰς ἔρωτα ὅτι μάλιστα ἄξει τούτου, ὃ δεήσει γενόμενον ἄνδρα αὐτὸν τέλειον εἶναι τῆς τοῦ πράγματος ἀρετῆς.”
kephalaion dē paideias legomen tēn orthēn trophēn, hē tou paizontos tēn psychēn eis erōta hoti malista axei toutou, ho deēsei genomenon andra auton teleion einai tēs tou pragmatos aretēs.”
We say, then, that the sum of education is right nurture, which, as the child plays, will lead his soul most of all to love what he must be perfect in when he becomes a man, in the excellence of the matter.”
Notes and citation
Summary: Education is right nurture leading the child to love excellence.
- Plato, Laws 1.643c–d.
Notes on the original text
- Digital text corrected (accent slip in the digital text; marginal speaker note leaked into the digital text): τοῦ παίζονΛέω τος → τοῦ παίζοντος; τῆς τοῦ πράγματος ἀρετῃς → τῆς τοῦ πράγματος ἀρετῆς.
Extrabiblical texts: Plato, Leg. 643c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.17.2 (Dindorf 2:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-2). (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.
12.17.3Dindorf 2:102
Καὶ τοῦτο προλαβὼν Μωσῆς ἐνομοθέτησεν εἰπὼν “καὶ ἔσται τὰ ῥήματα ταῦτα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου, καὶ προβιβάσεις αὐτὰ τοῖς υἱοῖς σου.” ὃ δὴ καὶ πράττειν σύνηθες παισὶν Ἑβραίων, ἐξ ἁπαλῆς ἡλικίας τοὺς νέους ἅπαντας τοῖς τῆς θεοσεβείας παιδεύμασιν ἀνατρέφουσι· τοῦτο δὲ καὶ εἰς δεῦρο κατά τι πάτριον ἔθος παρὰ τῷ Ἰουδαίων ἔθνει σπουδάζεται.
Kai touto prolabōn Mōsēs enomothetēsen eipōn “kai estai ta rhēmata tauta, hosa egō entellomai soi sēmeron, en tę̄ kardią sou kai en tę̄ psychę̄ sou, kai probibaseis auta tois huiois sou.” ho dē kai prattein synēthes paisin Hebraiōn, ex hapalēs hēlikias tous neous hapantas tois tēs theosebeias paideumasin anatrephousi; touto de kai eis deuro kata ti patrion ethos para tǭ Ioudaiōn ethnei spoudazetai.
And Moses, anticipating this, legislated, saying: “And these words, which I command you today, shall be in your heart and in your soul, and you shall teach them to your sons.” And this the sons of the Hebrews are accustomed to do, rearing all the young from a tender age in the teachings of piety; and this is pursued even to this day by a kind of ancestral custom among the Jewish nation.
Deut 6:6 (quotation, high confidence) · Deut 6:7 (quotation, high confidence)
Notes and citation
Summary: Moses commanded teaching the law to children, as the Jews still do.
- Deut 6:6–7, following the Septuagint.
Cite (SBL): Eusebius, Praep. ev. 12.17.3 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-3). (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.