Preparation for the Gospel 15.22.1–15.22.69
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 15, chapter 22
15.22.1Dindorf 2:378
“Εἰ ἔστιν ἀθάνατος ἕκαστος ἡμῶν, ἢ φθείρεται πᾶς, ἢ τὰ μὲν αὐτοῦ ἄπεισιν εἰς σκέδασιν καὶ φθορὰν, τὰ δὲ μένει εἰσαεὶ ἅπερ ἐστὶν, αὐτὸς ὧδʼ ἄν τις μάθοι κατὰ φύσιν ἐπισκοπούμενος.
“Ei estin athanatos hekastos hēmōn, ē phtheiretai pas, ē ta men autou apeisin eis skedasin kai phthoran, ta de menei eisaei haper estin, autos hōdʼ an tis mathoi kata physin episkopoumenos.
“Whether each of us is immortal, or perishes wholly, or some parts of him depart into scattering and destruction while others remain forever, which are himself, one might learn thus, examining according to nature.
Notes and citation
Summary: Plotinus raises the question whether the self is immortal.
- Plotinus, Enneads 4.7.1 (On the Immortality of the Soul). The digital text repeats several phrases; translated once.
Notes on the original text
- Digital text corrected (OCR slips and repeated phrase in the digital text; repeated phrase in the digital text): “Εέ έστιν ἀθάνατος ἕκαστος ἡμῶν, ἤ φθείρεται πᾶς, ἤ φθείφεται πᾶς, ἤ → “Εἰ ἔστιν ἀθάνατος ἕκαστος ἡμῶν, ἢ φθείρεται πᾶς, ἢ; τὰ δὲ μένει εἰσαεὶ ἅπεισιν εἰς σκέδασιν καὶ φθορὰν, τὰ δὲ μένει εἰσαεὶ ἅπερ → τὰ δὲ μένει εἰσαεὶ ἅπερ.
Extrabiblical texts: Plotinus, Enn. 4.7.1 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.1 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-1). (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.
15.22.2Dindorf 2:378
ἁπλοῦν μὲν δή τι οὐκ ἂν εἴη ἄνθρωπος, ἀλλʼ ἔστιν ἐν αὐτῷ ψυχὴ, ἔχει δὲ καὶ σῶμα· εἴτʼ οὖν ὡς ὄργανον ἡμῖν, εἴτε ἕτερον τρόπον προσηρτημένον, ἀλλʼ οὖν διῃρήσθω γε ταύτῃ, καὶ ἑκατέρου τὴν φύσιν τε καὶ οὐσίαν καταθεατέον.
haploun men dē ti ouk an eiē anthrōpos, allʼ estin en autǭ psychē, echei de kai sōma; eitʼ oun hōs organon hēmin, eite heteron tropon prosērtēmenon, allʼ oun dię̄rēsthō ge tautę̄, kai hekaterou tēn physin te kai ousian katatheateon.
Man would not be something simple, but there is a soul in him, and he has a body as well, whether as our instrument or attached in some other way; at any rate let him be divided thus, and let the nature and substance of each be examined.
Notes and citation
Summary: Plotinus: man consists of soul and body, which must be examined separately.
- Plotinus, Enneads 4.7.1.
Notes on the original text
- Digital text corrected (accent slips in the digital text; breathing slip in the digital text): τι οὺκ ἄν εἴη → τι οὐκ ἂν εἴη; ἐκατέρου → ἑκατέρου.
Extrabiblical texts: Plotinus, Enn. 4.7.1 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.2 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-2). (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.
15.22.3Dindorf 2:378
Τὸ μὲν δὴ σῶμα, καὶ αὐτὸ συγκείμενον, οὔτε παρὰ τοῦ λόγου δύναται μένειν, ἥ τε αἴσθησις ὁρᾷ λυόμενόν τε καὶ τηκόμενον καὶ παντοίους ὀλέθρους δεχόμενον, ἑκάστου γε τῶν ἐνόντων πρὸς τὸ αὑτοῦ φερομένου, φθείροντός τε ἄλλου ἕτερον καὶ μεταβάλλοντος εἰς ἄλλο καὶ ἀπολλύντος, καὶ μάλιστα ὅταν ψυχὴ ἡ φίλα ποιοῦσα μὴ παρῇ τοῖς ὄγκοις.
To men dē sōma, kai auto synkeimenon, oute para tou logou dynatai menein, hē te aisthēsis horą lyomenon te kai tēkomenon kai pantoious olethrous dechomenon, hekastou ge tōn enontōn pros to hautou pheromenou, phtheirontos te allou heteron kai metaballontos eis allo kai apollyntos, kai malista hotan psychē hē phila poiousa mē parę̄ tois onkois.
The body, being itself composite, cannot by reason remain; and perception sees it dissolving and wasting away and receiving every kind of destruction, each of the things in it moving to its own, one destroying another, changing into another and ruining it, especially when the soul that makes them friends is not present to the masses.
Notes and citation
Summary: The body, being composite, dissolves, especially without the soul.
- Plotinus, Enneads 4.7.1.
Extrabiblical texts: Plotinus, Enn. 4.7.1 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.3 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-3). (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.
15.22.4Dindorf 2:378
κἄν μονωθῇ δὲ ἕκαστον γινόμενον, ἓν οὐκ ἔστι, λύσιν δεχόμενον εἴς τε μορφὴν καὶ ὕλην, ἐξ ὧν ἀνάγκη καὶ τὰ ἁπλᾶ τῶν σωμάτων τὰς συστάσεις ἔχειν. Καὶ μέγεθος ἔχοντα, ἅτε σώματα ὄντα, τεμνόμενά τε καὶ εἰς μικρὰ θραυόμενα, καὶ ταύτῃ φθορὰν ἄν ὑπομένοι.
kan monōthę̄ de hekaston ginomenon, hen ouk esti, lysin dechomenon eis te morphēn kai hylēn, ex hōn anankē kai ta hapla tōn sōmatōn tas systaseis echein. Kai megethos echonta, hate sōmata onta, temnomena te kai eis mikra thrauomena, kai tautę̄ phthoran an hypomenoi.
And even if each is isolated as it comes to be, it is not one, admitting dissolution into shape and matter, of which even the simple bodies must have their constitution. And having magnitude, being bodies, being cut and broken into small pieces, in this way too they would undergo destruction.
Notes and citation
Summary: Even simple bodies are divisible and perishable.
- Plotinus, Enneads 4.7.1.
Notes on the original text
- Digital text corrected (breathing and accent slips in the digital text; breathing slip in the digital text; page subdivision letter leaked into the digital text): ἕν οὑκ ἔστι → ἓν οὐκ ἔστι; μορφὴν c καὶ ὕλην → μορφὴν καὶ ὕλην; ἀπλᾶ τῶν → ἁπλᾶ τῶν.
Extrabiblical texts: Plotinus, Enn. 4.7.1 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.4 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-4). (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.
15.22.5Dindorf 2:378–379
ὥστε εἰ μὲν μέρος ἡμῶν τοῦτο, οὐ τὸ πᾶν ἀθάνατοι, εἰ δʼ ὄργανον, ἔδει γε αὐτὸ εἰς χρόνον τινὰ δοθὲν τοιοῦτον τὴν φύσιν εἶναι. τὸ δὲ κυριώτατον καὶ αὐτὸς ὁ ἄνθρωπος εἴη ἂν ἢ κατὰ τὸ εἶδος ὡς πρὸς ὕλην τὸ σῶμα, ἢ κατὰ τὸ χρώμενον ὡς πρὸς ὄργανον. ἑκατέρως δὲ ἡ ψυχὴ αὐτός.”
hōste ei men meros hēmōn touto, ou to pan athanatoi, ei dʼ organon, edei ge auto eis chronon tina dothen toiouton tēn physin einai. to de kyriōtaton kai autos ho anthrōpos eiē an ē kata to eidos hōs pros hylēn to sōma, ē kata to chrōmenon hōs pros organon. hekaterōs de hē psychē autos.”
So if this is part of us, we are not wholly immortal; and if it is an instrument, it had to be of such a nature as given for a certain time. But the most sovereign part, the man himself, would be either as form in relation to the body as matter, or as user in relation to an instrument. In either case the soul is the man himself.”
Notes and citation
Summary: The soul, whether as form or as user of the body, is the true self.
- Plotinus, Enneads 4.7.1.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip and stray stop in the digital text; repeated phrase in the digital text; words run together in the digital text): ὥστε εἰμὲν μέρος → ὥστε εἰ μὲν μέρος; εἰ δʼ ἄργανον → εἰ δʼ ὄργανον; εἴη ἄη ἄν ἤ κατὰ τὸ εἶδος ὡς πρὸς ὕλην τὸς ὁ ἄνθρωπος εἴη ἄν ἤ κατὰ τὸ εἶδος ὡς πρὸς ὕλην τὸ σῶμα → εἴη ἂν ἢ κατὰ τὸ εἶδος ὡς πρὸς ὕλην τὸ σῶμα; ἐκατέρως δὲ ἡ ψυχὴ. αὐτός → ἑκατέρως δὲ ἡ ψυχὴ αὐτός.
Extrabiblical texts: Plotinus, Enn. 4.7.1 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.5 (Dindorf 2:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-5). (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.
15.22.6Dindorf 2:379
“ Τοῦτο οὖν τίνα φύσιν ἔχει; ἢ σῶμα μὲν ὂν πάντως ἀναλυτέον· σύνθετον γὰρ πᾶν γε σῶμα· εἰ δὲ μὴ σῶμα εἴη, ἀλλὰ φύσεως ἄλλης, κἀκείνην ἢ κατὰ τὸν αὐτὸν τρόπον, ἢ κατὰ ἄλλον σκεπτέον. πρῶτον δὲ σκεπτέον εἰς ὅ τι δεῖ τοῦτο τὸ σῶμα, ὃ λέγουσι ψυχὴν, ἀναλύειν.
“ Touto oun tina physin echei? ē sōma men on pantōs analyteon; syntheton gar pan ge sōma; ei de mē sōma eiē, alla physeōs allēs, kakeinēn ē kata ton auton tropon, ē kata allon skepteon. prōton de skepteon eis ho ti dei touto to sōma, ho legousi psychēn, analyein.
“What nature, then, does this have? If it is a body, it must be analyzed altogether, for every body is composite; but if it is not a body but of another nature, that too must be examined either in the same way or in another. First we must examine into what this body, which they call soul, must be analyzed.
Notes and citation
Summary: If the soul is a body, it must be analyzed into its components.
- Plotinus, Enneads 4.7.2.
Extrabiblical texts: Plotinus, Enn. 4.7.2 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.6 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-6). (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.
15.22.7Dindorf 2:379
ἐπεὶ γὰρ ζωὴ ψυχῇ πάρεστιν ἐξ ἀνάγκης, ἀνάγκη τοῦτο τὸ σῶμα τὴν ψυχὴν, εἰ μὲν ἐκ δύο σωμάτων ἢ πλειόνων εἴη, ἤτοι ἑκάτερον αὐτῶν, ἢ ἕκαστον ζωὴν σύμφυτον ἔχειν· ἢ τὸ μὲν ἔχειν, τὸ δὲ μὴ, ἢ μηδέτερον ἔχειν. εἰ μὲν δὴ ἐνὶ αὐτῶν προσείη τὸ ζῆν, αὐτὸ τοῦτο ἂν εἴη ψυχή.
epei gar zōē psychę̄ parestin ex anankēs, anankē touto to sōma tēn psychēn, ei men ek dyo sōmatōn ē pleionōn eiē, ētoi hekateron autōn, ē hekaston zōēn symphyton echein; ē to men echein, to de mē, ē mēdeteron echein. ei men dē eni autōn proseiē to zēn, auto touto an eiē psychē.
For since life is necessarily present to soul, this body, the soul, if it is made of two or more bodies, must have either both of them, or each, possess innate life; or one have it and the other not, or neither have it. If life belongs to one of them, that one would be the soul.
Notes and citation
Summary: If the soul is composed of bodies, life must belong to one of them.
- Plotinus, Enneads 4.7.2.
Extrabiblical texts: Plotinus, Enn. 4.7.2 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.7 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-7). (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.
15.22.8Dindorf 2:379
τί ἂν οὖν εἴη σῶμα, ζωὴν παρʼ αὑτοῦ ἔχον; πῦρ γὰρ καὶ ἀὴρ καὶ ὕδωρ καὶ γῆ ἄψυχα παρʼ αὑτῶν· καὶ ὅτῳ πάρεστι τούτων ψυχὴ, τοῦτο ἐπακτῷ κέχρηται ζωῇ, ἄλλα δὲ παρὰ ταῦτα σώματα οὐκ ἔστι. οἷς δὲ δοκεῖ εἶναι στοιχεῖα, τούτων ἕτερα σώματα, οὐ ψυχαὶ ἐλέχθησαν εἶναι, οὐδὲ ζωὴν ἔχοντα. εἰ δὲ μηδενὸς αὐτῶν ζωὴν ἔχοντος ἡ σύνοδος πεποίηκε ζωὴν, ἄτοπον.
ti an oun eiē sōma, zōēn parʼ hautou echon? pyr gar kai aēr kai hydōr kai gē apsycha parʼ hautōn; kai hotǭ paresti toutōn psychē, touto epaktǭ kechrētai zōę̄, alla de para tauta sōmata ouk esti. hois de dokei einai stoicheia, toutōn hetera sōmata, ou psychai elechthēsan einai, oude zōēn echonta. ei de mēdenos autōn zōēn echontos hē synodos pepoiēke zōēn, atopon.
What body, then, would have life from itself? For fire and air and water and earth are soulless of themselves; and whatever of these has soul present uses an imported life; and there are no other bodies besides these. Those who think there are elements other than these said they were bodies, not souls, nor having life. And if, none of them having life, their coming together has made life, that is absurd.
Notes and citation
Summary: None of the elements has life of itself; their combination cannot produce it.
- Plotinus, Enneads 4.7.2.
Extrabiblical texts: Plotinus, Enn. 4.7.2 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.8 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-8). (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.
15.22.9Dindorf 2:379
εἰ δὲ ἕκαστον ζωὴν ἔχει, καὶ ἓν ἀρκεῖ· μᾶλλον δὲ ἀδύνατον συμφόρησιν σωμάτων ζωὴν ἐργάζεσθαι καὶ νοῦν γεννᾶν τὰ ἀνόητα. καὶ δὴ καὶ οὐχ ὁπωσοῦν κραθέντα ταῦτα φήσουσι γενέσθαι. δεῖ ἄρα εἶναι τὸ τάξον καὶ τὸ τῆς κράσεως αἴτιον· ὥστε τοῦτο τάξιν ἂν ἔχοι ψυχῆς.
ei de hekaston zōēn echei, kai hen arkei; mallon de adynaton symphorēsin sōmatōn zōēn ergazesthai kai noun gennan ta anoēta. kai dē kai ouch hopōsoun krathenta tauta phēsousi genesthai. dei ara einai to taxon kai to tēs kraseōs aition; hōste touto taxin an echoi psychēs.
And if each has life, one suffices; or rather it is impossible for a heaping together of bodies to produce life, and for mindless things to beget mind. And indeed they will not say that these came about mixed in any random way. There must, then, be that which orders and causes the mixture; so that this would hold the rank of soul.
Notes and citation
Summary: The ordering cause of the mixture holds the rank of soul.
- Plotinus, Enneads 4.7.2.
Extrabiblical texts: Plotinus, Enn. 4.7.2 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.9 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-9). (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.
15.22.10Dindorf 2:379
οὐ γὰρ ὅτι σύνθετον, ἀλλʼ οὐδὲ ἁπλοῦν ἂν εἴη σῶμα ἐν τοῖς οὖσιν, ἄνευ ψυχῆς οὔσης ἐν τῷ παντὶ, εἴπερ λόγος προσελθὼν τῇ ὕλῃ σῶμα ποιεῖ, οὐδαμόθεν δʼ ἂν προσέλθοι λόγος ἢ παρὰ ψυχῆς.”
ou gar hoti syntheton, allʼ oude haploun an eiē sōma en tois ousin, aneu psychēs ousēs en tǭ panti, eiper logos proselthōn tę̄ hylę̄ sōma poiei, oudamothen dʼ an proselthoi logos ē para psychēs.”
For not only a composite body, but not even a simple body would exist among the things that are, if there were no soul in the universe, if indeed it is a rational principle coming to matter that makes body, and a rational principle could come from nowhere but from soul.”
Notes and citation
Summary: Without soul there would be no bodies at all, since form comes from soul.
- Plotinus, Enneads 4.7.2.
Extrabiblical texts: Plotinus, Enn. 4.7.2 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.10 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-10). (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.
15.22.11Dindorf 2:379–380
“Εἰ δέ τις μὴ οὕτως, ἀλλὰ ἀτόμους ἢ ἀμερῆ συνελθόντα ψυχὴν ποιεῖν λέγοι, τῇ ἐνώσει καὶ ὁμοιοπαθείᾳ ἐλέγχοιτʼ ἂν καὶ τῇ παραθέσει· μὴ διʼ ὅλου, οὐ γινομένου ἑνὸς, οὐδὲ συμπαθοῦς ἐξ ἀπαθῶν, καὶ μὴ ἑνοῦσθαι δυναμένων σωμάτων· ψυχὴ δὲ ἑαυτῇ συμπαθής· ἐκ δὲ ἀμερῶν σῶμα οὐδὲ μέγεθος ἂν γένοιτο.
“Ei de tis mē houtōs, alla atomous ē amerē synelthonta psychēn poiein legoi, tę̄ enōsei kai homoiopatheią elenchoitʼ an kai tę̄ parathesei; mē diʼ holou, ou ginomenou henos, oude sympathous ex apathōn, kai mē henousthai dynamenōn sōmatōn; psychē de heautę̄ sympathēs; ek de amerōn sōma oude megethos an genoito.
“But if someone says not so, but that atoms or partless things coming together make the soul, he would be refuted by its unity and sympathy, and by their juxtaposition: for one thing does not come to be from them, not being through and through, nor a sympathetic thing from impassible ones and bodies unable to be united; but the soul is in sympathy with itself; and from partless things neither a body nor magnitude could come to be.
Notes and citation
Summary: Atoms cannot form the unified, self-sympathetic soul.
- Plotinus, Enneads 4.7.3.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ὁμοιο- παθείᾳ → ὁμοιοπαθείᾳ.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.11 (Dindorf 2:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-11). (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.
15.22.12Dindorf 2:380
καὶ μὴν εἰ ἁπλοῦ ὄντος τοῦ σώματος, τὸ μὲν ὅσον ὑλικὸν παρʼ αὑτοῦ ζωὴν ἔχειν οὐ φήσουσιν· ὕλη γὰρ ἄποιον) τὸ δὲ κατὰ τὸ εἶδος τεταγμένον ἐπιφέρειν τὴν ζωήν· εἰ μὲν οὐσίαν φήσουσι τὸ εἶδος τοῦτο εἶναι, οὐ τὸ συναμφότερον, θάτερον δὲ τούτων ἔσται ἡ ψυχή· καὶ οὐκ ἔστʼ αὖ σῶμα, οὐ γὰρ ἐξ ὕλης καὶ αὐτὸ, ἢ πάλιν τὸν αὐτὸν τρόπον ἀναλύσομεν.
kai mēn ei haplou ontos tou sōmatos, to men hoson hylikon parʼ hautou zōēn echein ou phēsousin; hylē gar apoion) to de kata to eidos tetagmenon epipherein tēn zōēn; ei men ousian phēsousi to eidos touto einai, ou to synamphoteron, thateron de toutōn estai hē psychē; kai ouk estʼ au sōma, ou gar ex hylēs kai auto, ē palin ton auton tropon analysomen.
And indeed, if the body is simple, they will not say that its material part has life of itself (for matter is without quality), but that what is ordered according to the form brings life. If they say this form is a substance, not the compound, the soul will be one of these; and it is no longer body, for it too is not of matter, or else we shall analyze it again in the same way.
Notes and citation
Summary: If the form gives life, the soul is form, not body.
- Plotinus, Enneads 4.7.3.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): φήσου- σιν → φήσουσιν; τεταγμέ- νον → τεταγμένον; ἀναλύ- σομεν → ἀναλύσομεν.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.12 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-12). (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.
15.22.13Dindorf 2:380
εἰ δὲ πάθημα τῆς ὕλης, ἀλλʼ οὐκ οὐσίαν φήσουσιν εἶναι, ἀφʼ οὗ τὸ πάθημα καὶ ἡ ζωὴ εἰς τὴν ὕλην ἐλήλυθε λεκτέον αὐτοῖς. οὐ γὰρ δὴ ἡ ὕλη ἑαυτὴν μορφοῖ, οὐδὲ ἑαυτῇ ψυχὴν ἐντίθησι. δεῖ ἄρα τι εἶναι τὸ χορηγὸν ζωῆς, εἴτε τῇ ὕλῃ ἡ χορηγία, εἴθʼ ὁτῳοῦν τῶν σωμάτων, ἔξω ὂν καὶ ἐπέκεινα σωματικῆς φύσεως, ἐπεὶ οὐδʼ ἂν εἴη σῶμα οὐδὲν ψυχικῆς δυνάμεως οὐκ οὔσης.
ei de pathēma tēs hylēs, allʼ ouk ousian phēsousin einai, aphʼ hou to pathēma kai hē zōē eis tēn hylēn elēlythe lekteon autois. ou gar dē hē hylē heautēn morphoi, oude heautę̄ psychēn entithēsi. dei ara ti einai to chorēgon zōēs, eite tę̄ hylę̄ hē chorēgia, eithʼ hotǭoun tōn sōmatōn, exō on kai epekeina sōmatikēs physeōs, epei oudʼ an eiē sōma ouden psychikēs dynameōs ouk ousēs.
But if they say it is an affection of matter and not a substance, they must say from where the affection and the life came into matter. For matter does not shape itself, nor put soul into itself. There must, then, be something that supplies life, whether the supply is to matter or to any of the bodies, being outside and beyond bodily nature; since there would not be any body if there were no psychic power.
Notes and citation
Summary: Something beyond bodies must supply life to matter.
- Plotinus, Enneads 4.7.3.
Notes on the original text
- Digital text corrected (accent slip in the digital text; line-end hyphen left in the digital text): ἑαυ- τὴν → ἑαυτὴν; ὁτῳοὺν → ὁτῳοῦν; σωμα- τικῆς → σωματικῆς; ψυχι- κῆς → ψυχικῆς.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.13 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-13). (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.
15.22.14Dindorf 2:380
ῥεῖ γὰρ, καὶ ἐν φορᾷ αὐτοῦ ἡ φύσις, καὶ ἀπόλοιτʼ ἂν ὡς τάχιστα, εἰ πάντα σώματα εἴη, κἂν εἰ ὄνομα ἐνὶ αὐτῶν ψυχήν τις θεῖτο. τὰ αὐτὰ γὰρ ἂν πάθοι τοῖς ἄλλοις σώμασιν, ὕλης μιᾶς οὔσης αὐτοῖς. μᾶλλον δὲ οὐδʼ ἂν γένοιτο, ἀλλὰ στήσεται ἐν ὕλῃ τὰ πάντα, μὴ ὄντος τοῦ μορφοῦντος αὐτήν.
rhei gar, kai en phorą autou hē physis, kai apoloitʼ an hōs tachista, ei panta sōmata eiē, kan ei onoma eni autōn psychēn tis theito. ta auta gar an pathoi tois allois sōmasin, hylēs mias ousēs autois. mallon de oudʼ an genoito, alla stēsetai en hylę̄ ta panta, mē ontos tou morphountos autēn.
For it flows, and its nature is in motion, and it would perish very quickly if all things were bodies, even if one gave the name soul to one of them. For it would suffer the same as the other bodies, having one matter with them. Or rather it would not even come to be, but all things would stop in matter, there being nothing to shape it.
Notes and citation
Summary: If all were body, all would perish or never be formed.
- Plotinus, Enneads 4.7.3.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.14 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-14). (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.
15.22.15Dindorf 2:380
τάχα δʼ ἂν οὐδʼ ἂν ἡ ὕλη τὸ παράπαν εἴη. λυθήσεται δὲ καὶ τόδε τὸ ξύμπαν, εἴ τις αὐτὸ πιστεύσειε σώματος συνέρξει, διδοὺς αὐτῷ ψυχῆς τάξιν, μέχρι τῶν ὀνομάτων, ἀέρι καὶ πνεύματι σκεδαστοτάτῳ, καὶ τῷ ἐνὶ εἶναι ἔχοντι οὐ παρʼ αὑτοῦ. πῶς γὰρ τεμνομένων τῶν πάντων σωμάτων ᾡτινιοῦν τις ἀνατιθεὶς τόδε τὸ πᾶν οὐκ ἀνόητόν τε καὶ φερόμενον εἰκῆ ποιήσει;
tacha dʼ an oudʼ an hē hylē to parapan eiē. lythēsetai de kai tode to xympan, ei tis auto pisteuseie sōmatos synerxei, didous autǭ psychēs taxin, mechri tōn onomatōn, aeri kai pneumati skedastotatǭ, kai tǭ eni einai echonti ou parʼ hautou. pōs gar temnomenōn tōn pantōn sōmatōn hǭtinioun tis anatitheis tode to pan ouk anoēton te kai pheromenon eikē poiēsei?
And perhaps matter would not exist at all. And this universe too will be dissolved, if one entrusts it to the cohesion of a body, giving it the rank of soul in name only, to air and breath, most easily scattered, and having its unity not from itself. For how, when all bodies are divisible, will one who ascribes this universe to any one of them not make it mindless and carried at random?
Notes and citation
Summary: A bodily world-soul would leave the universe mindless and random.
- Plotinus, Enneads 4.7.3.
Notes on the original text
- Digital text corrected (Latin letter in the digital text; line-end hyphen left in the digital text): σκε- δαστοτάτῳ → σκεδαστοτάτῳ; τε καὶ gφερόμενον → τε καὶ φερόμενον.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.15 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-15). (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.
15.22.16Dindorf 2:380–381
τίς γὰρ τάξις ἐν πνεύματι δεομένῳ παρὰ ψυχῆς τάξεως, ἢ λόγος, ἢ νοῦς; ἀλλὰ ψυχῆς μὲν οὔσης ὑπουργὰ ταῦτα πάντα αὐτῇ εἰς σύστασιν καὶ ζῴου ἑκάστου, ἄλλης παρʼ ἄλλου δυνάμεως εἰς τὸ ὅλον συντελούσης, ταύτης δὲ μὴ παρούσης ἐν τοῖς ὅλοις οὐδὲν ἂν εἴη ταῦτα, οὐχ ὅτι ἐν τάξει.”
tis gar taxis en pneumati deomenǭ para psychēs taxeōs, ē logos, ē nous? alla psychēs men ousēs hypourga tauta panta autę̄ eis systasin kai zǭou hekastou, allēs parʼ allou dynameōs eis to holon syntelousēs, tautēs de mē parousēs en tois holois ouden an eiē tauta, ouch hoti en taxei.”
For what order is there in breath, which needs order from soul, or reason, or mind? But if there is soul, all these serve it for the constitution of the universe and of each living being, one power contributing from one thing and another from another to the whole; but if it were not present in the universe, these would be nothing, let alone in order.”
Notes and citation
Summary: Breath needs soul to order it; soul uses bodies, not the reverse.
- Plotinus, Enneads 4.7.3.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; words run together in the digital text): εἰς ρἰςσύστασιν → εἰς σύστασιν; ἄλληςπαρʼ → ἄλλης παρʼ.
Extrabiblical texts: Plotinus, Enn. 4.7.3 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.16 (Dindorf 2:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-16). (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.
15.22.17Dindorf 2:381
“Μαρτυροῦσι δὲ καὶ αὐτοὶ ὑπὸ τῆς ἀληθείας ἀγόμενοι ὡς δεῖ τι πρὸ τῶν σωμάτων εἶναι κρεῖττον αὐτῶν ψυχῆς εἶδος, ἔννουν τὸ πνεῦμα καὶ πῦρ νοερὸν τιθέμενοι, ὥσπερ ἄνευ πυρὸς ἢ πνεύματος οὐ δυναμένης τῆς κρείττονος μοίρας ἐν τοῖς οὖσιν εἶναι, τόπον δὲ ζητούσης εἰς τὸ ἱδρυθῆναι, δέον ζητεῖν ὅπου τὰ σώματα ἱδρύσουσιν, ὡς ἄρα δεῖ ταῦτα ἐν ψυχῆς δυνάμεσιν ἱδρῦσθαι.
“Martyrousi de kai autoi hypo tēs alētheias agomenoi hōs dei ti pro tōn sōmatōn einai kreitton autōn psychēs eidos, ennoun to pneuma kai pyr noeron tithemenoi, hōsper aneu pyros ē pneumatos ou dynamenēs tēs kreittonos moiras en tois ousin einai, topon de zētousēs eis to hidrythēnai, deon zētein hopou ta sōmata hidrysousin, hōs ara dei tauta en psychēs dynamesin hidrysthai.
“They themselves too, led by the truth, bear witness that there must be before bodies something better than them, a form of soul, when they posit breath as intelligent and fire as intellectual; as if the better part could not exist among the things that are without fire or breath, but seeks a place to be seated in; whereas they should seek where they will seat bodies, since these must be seated in the powers of soul.
Notes and citation
Summary: The Stoics themselves admit something higher in calling breath intelligent.
- Plotinus, Enneads 4.7.4.
Extrabiblical texts: Plotinus, Enn. 4.7.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.17 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-17). (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.
15.22.18Dindorf 2:381
εἰ δὲ μηδὲν παρὰ τὸ πνεῦμα τὴν ζωὴν καὶ τὴν ψυχὴν τίθενται, τὸ δὲ πολυθρύλητον αὐτοῖς πῶς ἔχει, εἰς ὃ καταφεύγουσιν, ἀναγκαζόμενοι τίθεσθαι ἄλλην παρὰ τὰ σώματα φύσιν δραστήριον; εἰ οὖν οὐ πᾶν μὲν πνεῦμα ψυχὴ, ὅτι μυρία πνεύματα ἄψυχα, τὸ δέ πως ἔχον πνεῦμα φήσουσι· τό πως ἔχον τοῦτο, καὶ ταύτην τὴν σχέσιν, ἢ τῶν ὄντων τι φήσουσιν, ἢ μηδέν.
ei de mēden para to pneuma tēn zōēn kai tēn psychēn tithentai, to de polythrylēton autois pōs echei, eis ho katapheugousin, anankazomenoi tithesthai allēn para ta sōmata physin drastērion? ei oun ou pan men pneuma psychē, hoti myria pneumata apsycha, to de pōs echon pneuma phēsousi; to pōs echon touto, kai tautēn tēn schesin, ē tōn ontōn ti phēsousin, ē mēden.
And if they posit life and soul as nothing besides breath, what about their much-talked-of “in a certain state,” to which they flee when forced to posit another active nature besides bodies? If, then, not all breath is soul, since there are countless soulless breaths, but they will say it is breath in a certain state: this “in a certain state” and this condition they will say is either something of the things that are, or nothing.
Notes and citation
Summary: The Stoic “breath in a certain state” is either something real or nothing.
- Plotinus, Enneads 4.7.4.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): φύ- σιν δραστήριον → φύσιν δραστήριον.
Extrabiblical texts: Plotinus, Enn. 4.7.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.18 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-18). (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.
15.22.19Dindorf 2:381
ἀλλʼ εἰ μὲν μηδὲν, πνεῦμα ἂν εἴη μόνον, τὸ δέ πως ἔχον ὄνομα· καὶ οὕτω συμβήσεται αὐτοῖς οὐδὲ ἄλλο οὐδὲν εἶναι λέγειν ἢ τὴν ὕλην· καὶ ψυχὴν καὶ θεὸν καὶ ὄνομα τὰ πάντα, ἐκεῖνο δὲ μόνον. εἰ δὲ τῶν ὄντων ἡ σχέσις, καὶ ἄλλο παρὰ τὸ ὑποκείμενον καὶ τὴν ὕλην, ἐν ὕλῃ μὲν, ἄυλον δὲ αὐτὸ τῷ μὴ πάλιν αὖ συγκεῖσθαι ἐξ ὕλης, λόγος ἂν εἴη τις, καὶ οὐ σῶμα, καὶ φύσις ἑτέρα
allʼ ei men mēden, pneuma an eiē monon, to de pōs echon onoma; kai houtō symbēsetai autois oude allo ouden einai legein ē tēn hylēn; kai psychēn kai theon kai onoma ta panta, ekeino de monon. ei de tōn ontōn hē schesis, kai allo para to hypokeimenon kai tēn hylēn, en hylę̄ men, aulon de auto tǭ mē palin au synkeisthai ex hylēs, logos an eiē tis, kai ou sōma, kai physis hetera
But if nothing, it would be only breath, and “in a certain state” a name; and so it will follow for them to say that nothing else exists but matter, and soul and God and all things are names, and that alone exists. But if the condition is among the things that are, and something besides the substrate and matter, in matter but itself immaterial by not again being composed of matter, it would be a rational principle, and not body, and another nature.
Notes and citation
Summary: If the “state” is real, it is an immaterial principle, not body.
- Plotinus, Enneads 4.7.4.
Extrabiblical texts: Plotinus, Enn. 4.7.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.19 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-19). (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.
15.22.20Dindorf 2:381–382
ἔτι δὲ καὶ ἐκ τῶνδε οὐχ ἧττον φαίνεται ἀδύνατον ὂν τὴν ψυχὴν εἶναι σῶμα ὁτιοῦν. ἢ γὰρ θερμόν ἐστιν ἢ ψυχρὸν, ἢ σκληρὸν ἢ μαλακὸν, ὑγρόν τε ἢ πεπηγὸς, μέλαν τε ἢ λευκὸν, καὶ πάντα ὅσα ποιότητες σωμάτων ἄλλαι ἐν ἄλλοις. καὶ εἰ μὲν θερμὸν, μόνον θερμανεῖ, ψυχρὸν δὲ μόνον ψύξει, καὶ κοῦφα ποιήσει τὸ κοῦφον προσγενόμενον καὶ παρὸν, καὶ βαρυνεῖ τὸ βαρὺ, καὶ μελανεῖ τὸ μέλαν, καὶ τὸ λευκὸν λευκὸν ποιήσει.
eti de kai ek tōnde ouch hētton phainetai adynaton on tēn psychēn einai sōma hotioun. ē gar thermon estin ē psychron, ē sklēron ē malakon, hygron te ē pepēgos, melan te ē leukon, kai panta hosa poiotētes sōmatōn allai en allois. kai ei men thermon, monon thermanei, psychron de monon psyxei, kai koupha poiēsei to kouphon prosgenomenon kai paron, kai barynei to bary, kai melanei to melan, kai to leukon leukon poiēsei.
Further, from the following it appears no less impossible that the soul is any body. For it is either hot or cold, or hard or soft, wet or solid, black or white, and all the qualities of bodies, different in different ones. And if it is hot, it will only heat; if cold, it will only cool; and the light, being added and present, will make things light, and the heavy heavy, and the black black, and the white will make white.
Notes and citation
Summary: A bodily soul would have one quality and produce only that.
- Plotinus, Enneads 4.7.4.
Notes on the original text
- Digital text corrected (accent slip in the digital text): μονον ψύξει → μόνον ψύξει; τὸ κουφον → τὸ κοῦφον.
Extrabiblical texts: Plotinus, Enn. 4.7.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.20 (Dindorf 2:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-20). (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.
15.22.21Dindorf 2:382
οὐ γὰρ πυρὸς τὸ ψύχειν, οὐδε τοῦ ψυχροῦ θερμὰ ποιεῖν. ἀλλʼ ἣ γε ψυχὴ καὶ ἐν ἄλλοις μὲν ζῴοις ἄλλα, τὰ δὲ ἄλλα ποιεῖ, καὶ ἐν τῷ δὲ αὐτῷ τὰ ἐναντία, τὰ μὲν πηγνῦσα, τὰ δὲ χέουσα, καὶ τὰ μὲν πυκνὰ, τὰ δὲ ἀραιὰ, μέλανα, λευκὰ, κοῦφα, βαρέα· καίτοι ἓν ἔδει ποιεῖν, κατὰ τὴν τοῦ σώματος ποιότητά τε τὴν ἂλλην καὶ χρόαν, νῦν δὲ πολλά.”
ou gar pyros to psychein, oude tou psychrou therma poiein. allʼ hē ge psychē kai en allois men zǭois alla, ta de alla poiei, kai en tǭ de autǭ ta enantia, ta men pēgnysa, ta de cheousa, kai ta men pykna, ta de araia, melana, leuka, koupha, barea; kaitoi hen edei poiein, kata tēn tou sōmatos poiotēta te tēn allēn kai chroan, nyn de polla.”
For it does not belong to fire to cool, nor to the cold to make warm. But the soul produces some things in some living beings and others in others, and opposites in the same one, solidifying some things and liquefying others, making some dense and others rare, black, white, light, heavy; and yet it should make one thing, according to the body’s quality and color; but as it is, it makes many.”
Notes and citation
Summary: The soul produces opposite effects, so it is not a body.
- Plotinus, Enneads 4.7.4.
Notes on the original text
- Digital text corrected (accent slip in the digital text; accent slips in the digital text): ἂλλοις μὲν ζῲοις ἂλλα, τὰ δὲ ἂλλα → ἄλλοις μὲν ζῴοις ἄλλα, τὰ δὲ ἄλλα; καίτοι ἓν ἐδει → καίτοι ἓν ἔδει.
Extrabiblical texts: Plotinus, Enn. 4.7.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.21 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-21). (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.
15.22.22Dindorf 2:382
“Τὰς δὲ δὴ κινήσεις πῶς διαφόρους, ἀλλʼ οὐ μίαν, μιᾶς οὒσης παντὸς σώματος κινήσεως; εἰ δὲ τῶν μὲν τοῦτο, ἀλλʼ οὐ σώματος ἡ προαίρεσις, οὐδέ οἱ λόγοι διάφοροί γε ὄντες, ἑνὸς ὄντος καὶ ἁπλοῦ τοῦ σώματος, καὶ οὐ μετὸν αὐτῷ τοιούτου γε λόγου, ἢ ὃσος δέδοται αὐτῷ παρὰ τοῦ ποιήσαντος θερμὸν αὐτὸ ἢ ψυχρὸν εἶναι.
“Tas de dē kinēseis pōs diaphorous, allʼ ou mian, mias ousēs pantos sōmatos kinēseōs? ei de tōn men touto, allʼ ou sōmatos hē proairesis, oude hoi logoi diaphoroi ge ontes, henos ontos kai haplou tou sōmatos, kai ou meton autǭ toioutou ge logou, ē hosos dedotai autǭ para tou poiēsantos thermon auto ē psychron einai.
“And how are the motions different, and not one, when the motion of every body is one? If they say some come from choice, others from principles, well; but choice does not belong to body, nor do the principles, which are different, when the body is one and simple, and has no share of such a principle except as much as was given it by him who made it to be hot or cold.
Notes and citation
Summary: The soul’s varied motions and choices cannot belong to a simple body.
- Plotinus, Enneads 4.7.5. The digital text repeats a phrase and has lost some words; translated by sense following Plotinus.
Notes on the original text
- Digital text corrected (broken word and accent slips in the digital text; repeated phrase in the digital text): οὐδὲ θῶς μὲν τοῦτο, ἀλλʼ οὐ σώματος ἡ προαίρεσις, οὐδέ → οὐδέ; διάφοροί γε ὂ ντες, ἑνὸς οντος → διάφοροί γε ὄντες, ἑνὸς ὄντος.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.22 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-22). (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.
15.22.23Dindorf 2:382
τὸ δὲ καὶ ἐν χρόνοις αὒξειν, καὶ μέχρι τοσούτου μέτρου, πόθεν ἂν τῷ σώματι αὐτῷ γένοιτο; ᾧ προσήκει μὲν αὒξεσθαι, αὐτῷ δὲ ἀμοίρῳ τοῦ αὒξειν εἶναι, ἢ ὃσον παραληφθείη ἂν ἐν ὓλης ὂγκῳ ὑπηρετοῦν τῷ διʼ αὐτοῦ τὴν αὒξην ἐργαζομένῳ· καὶ γὰρ εἰ ἡ ψυχὴ σῶμα οὖσα αὒξοι, ἀνάγκη καὶ αὐτὴν αὒξεσθαι. προσθήκη δηλονότι ὁμοίου σώματος. εἰ μέλλει εἰς ἴσον ἰέναι τῷ αὐξομένῳ ὑπʼ αὐτῆς. καὶ ἢ ψυχὴ ἒσται τὸ προστιθέμενον, ἢ ἂψυχον σῶμα.
to de kai en chronois auxein, kai mechri tosoutou metrou, pothen an tǭ sōmati autǭ genoito? hǭ prosēkei men auxesthai, autǭ de amoirǭ tou auxein einai, ē hoson paralēphtheiē an en hylēs onkǭ hypēretoun tǭ diʼ autou tēn auxēn ergazomenǭ; kai gar ei hē psychē sōma ousa auxoi, anankē kai autēn auxesthai. prosthēkē dēlonoti homoiou sōmatos. ei mellei eis ison ienai tǭ auxomenǭ hypʼ autēs. kai ē psychē estai to prostithemenon, ē apsychon sōma.
And growing at times, and up to such a measure, from where could this come to the body itself? To it belongs to be increased, but itself to have no share in causing increase, except as much as it might be taken up in the mass of matter, serving what produces growth through it. And if the soul, being a body, caused growth, it must itself grow too, clearly by addition of a like body, if it is to keep pace with what is grown by it. And what is added will be either soul or soulless body.
Notes and citation
Summary: If the soul were a body, it would have to grow by addition.
- Plotinus, Enneads 4.7.5.
Notes on the original text
- Digital text corrected (accent slips in the digital text): εἰ μέλλει εῖἰς ἲσον → εἰ μέλλει εἰς ἴσον.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.23 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-23). (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.
15.22.24Dindorf 2:382–383
καὶ εἰ μὲν ψυχὴ, πόθεν καὶ πῶς εἰσιούσης καὶ πῶς προστιθεμένης; εἰ δὲ ἂψυχον τὸ προστιθέμενον, πῶς τοῦτο ψυχώσεται καὶ τῷ πρόσθεν ὁμογνωμονήσει καὶ ἓν ἒσται καὶ τῶν αὐτῶν δοξῶν τῇ πρώτῳ μεταλήψεται; ἀλλʼ οὐχ ὣσπερ ξένη ψυχὴ αὓτη ἐν ἀγνοίᾳ ἒσται ὧν ἡ ἑτέρα οἶδε· καὶ ὣσπερ ὁ ἂλλος ὄγκος ἡμῶν τὸ μέν τι ἀπορρεύσεται αὐτοῦ, τὸ δέ τι προσελεύσεται, οὐδὲν δὲ ἔσται τὸ αὐτό;
kai ei men psychē, pothen kai pōs eisiousēs kai pōs prostithemenēs? ei de apsychon to prostithemenon, pōs touto psychōsetai kai tǭ prosthen homognōmonēsei kai hen estai kai tōn autōn doxōn tę̄ prōtǭ metalēpsetai? allʼ ouch hōsper xenē psychē hautē en agnoią estai hōn hē hetera oide; kai hōsper ho allos onkos hēmōn to men ti aporreusetai autou, to de ti proseleusetai, ouden de estai to auto?
And if soul, from where and how does it enter and how is it added? But if what is added is soulless, how will this be ensouled and agree with what was before and become one and share the same opinions as the first? Will not this soul, like a stranger, be ignorant of what the other knows? And, like the rest of our bulk, will not something flow away from it and something come to it, and nothing be the same?
Notes and citation
Summary: Added soul-stuff would be a stranger to the first and nothing would remain the same.
- Plotinus, Enneads 4.7.5.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ψυχὠσεται → ψυχώσεται; ἡ ἑτερα → ἡ ἑτέρα.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.24 (Dindorf 2:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-24). (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.
15.22.25Dindorf 2:383
πῶς οὑν ἡμῖν αἱ μνῆμαι; πῶς δὲ ἡ γνῶσις οἰκείων, οὐδέποτε τῇ αὐτῇ ψυχῇ χρωμένων; καὶ μὴν εἰ σῶμά ἐστι, φύσις δὲ σώματος μεριζόμενον εἰς πλείω, ἕκαστον μὴ τὸ αὐτὸ εἶναι τῶν μερῶν τῷ ὅλῳ· εἰ τοσόνδε μέγεθος ψυχὴ, ὃ ἂν ἔλαττον ᾖ, ψυχὴ οὐκ ἔσται, ὥσπερ πᾶν ποσὸν ἀφαιρέσει τοῦ εἶναι τὸ πρόσθεν ἠλλάξατο.
pōs houn hēmin hai mnēmai? pōs de hē gnōsis oikeiōn, oudepote tę̄ autę̄ psychę̄ chrōmenōn? kai mēn ei sōma esti, physis de sōmatos merizomenon eis pleiō, hekaston mē to auto einai tōn merōn tǭ holǭ; ei tosonde megethos psychē, ho an elatton ę̄, psychē ouk estai, hōsper pan poson aphairesei tou einai to prosthen ēllaxato.
How, then, do we have memories? How the recognition of familiar things, never using the same soul? And indeed if it is a body, and it is the nature of a body to be divided into several parts, each of the parts will not be the same as the whole; if the soul is of such a size, what is smaller will not be soul, just as every quantity by subtraction changes from what it was before.
Notes and citation
Summary: Memory requires a constant soul; a divisible soul would cease to be soul.
- Plotinus, Enneads 4.7.5.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; stray mark in the digital text): οὐδέ- ποτε → οὐδέποτε; μέ· γεθος → μέγεθος.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.25 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-25). (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.
15.22.26Dindorf 2:383
εἰ δέ τι τῶν μέγεθος ἐχόντων τὸν ὄγκον ἐλαττωθὲν τῇ ποιότητι ταὐτὸν μένοι, ᾗ μὲν σῶμα, ἕτερόν ἐστι, καὶ ᾗ ποσὸν, τῇ δὲ ποιότητι ἑτέρᾳ τῆς ποσότητος οὔσῃ τὸ ταὐτὸν ἀποσώζειν δύναται.
ei de ti tōn megethos echontōn ton onkon elattōthen tę̄ poiotēti tauton menoi, hę̄ men sōma, heteron esti, kai hę̄ poson, tę̄ de poiotēti heterą tēs posotētos ousę̄ to tauton aposōzein dynatai.
But if something having magnitude, reduced in bulk, remained the same in quality, as body and as quantity it is different, but by quality, which is other than quantity, it can preserve its sameness.
Notes and citation
Summary: Only quality, not quantity, can remain the same through reduction.
- Plotinus, Enneads 4.7.5.
Notes on the original text
- Digital text corrected (accent slips in the digital text): ᾐ μὲν σῶμα, ἕτερόν ἐστι, καὶ ἡ ποσὸν → ᾗ μὲν σῶμα, ἕτερόν ἐστι, καὶ ᾗ ποσὸν.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.26 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-26). (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.
15.22.27Dindorf 2:383
τί τοίνυν φήσουσιν οἶ τὴν ψυχὴν σῶμα εἶναι λέγοντες; πρῶτον μὲν περὶ ἑκάστου μέρους τῆς ψυχῆς τῆς ἐν τῷ αὐτῷ σώματι, πότερον ἕκαστον ψυχὴ, οἵα ἐστὶ καὶ ἡ ὅλη; καὶ πάλιν τοῦ μέρους τὸ μέρος;
ti toinyn phēsousin oi tēn psychēn sōma einai legontes? prōton men peri hekastou merous tēs psychēs tēs en tǭ autǭ sōmati, poteron hekaston psychē, hoia esti kai hē holē? kai palin tou merous to meros?
What, then, will those say who call the soul a body? First, about each part of the soul in the same body: is each a soul, such as the whole is? And again the part of the part?
Notes and citation
Summary: Is each part of a bodily soul itself a soul?
- Plotinus, Enneads 4.7.5.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): λέγον- τες → λέγοντες.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.27 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-27). (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.
15.22.28Dindorf 2:383
οὐδὲν ἄρα τὸ μέγεθος συνεβάλλετο τῇ οὐσίᾳ αὐτῆς· (καίτοι ἔδει γε, ποσοῦ τινος ὄντος) καὶ ὅλον πολλαχῆ, ὅπερ σώματι παρεῖναι ἀδύνατον, ἐν πλείοσι τὸ αὐτὸ ὅλον εἶναι, καὶ τὸ μέρος ὅπερ τὸ ὅλον ὑπάρχειν.
ouden ara to megethos syneballeto tę̄ ousią autēs; (kaitoi edei ge, posou tinos ontos) kai holon pollachē, hoper sōmati pareinai adynaton, en pleiosi to auto holon einai, kai to meros hoper to holon hyparchein.
Then magnitude contributed nothing to its substance (though it should have, if it were a quantity); and it is whole in many places, which cannot belong to a body, that the same whole be in many, and the part be what the whole is.
Notes and citation
Summary: If every part is soul, the soul is whole in many places, which no body can be.
- Plotinus, Enneads 4.7.5.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.28 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-28). (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.
15.22.29Dindorf 2:383
εἰ δὲ ἕκαστον τῶν μερῶν οὐ ψυχὴν φήσουσιν, ἐξ ἀψύχων ψυχὴ αὐτοῖς ὑπάρξει. καὶ προσέτι, εἰ ψυχῆς ἑκάστης τὸ μέγεθος ὡρισμένον ἔσται ἐφʼ ἑκάτερα, ἢ ἐπὶ τὸ ἔλαττόν γε, ἢ ἐπὶ τὸ μεῖζον, ψυχὴ οὐκ ἔσται.
ei de hekaston tōn merōn ou psychēn phēsousin, ex apsychōn psychē autois hyparxei. kai proseti, ei psychēs hekastēs to megethos hōrismenon estai ephʼ hekatera, ē epi to elatton ge, ē epi to meizon, psychē ouk estai.
But if they say each of the parts is not soul, soul will come to them from soulless things. And besides, if the magnitude of each soul is defined in either direction, whether smaller or larger, it will not be soul.
Notes and citation
Summary: If parts are not soul, soul comes from soulless parts.
- Plotinus, Enneads 4.7.5.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.29 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-29). (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.
15.22.30Dindorf 2:383–384
ὅταν τοίνυν ἐκ συνόδου μιᾶς καὶ ἑνὸς σπέρματος δίδυμα γένηται γεννήματα, ἢ καὶ, ὥσπερ ἐν τοῖς ἄλλοις ζῴοις, πλεῖστα, τοῦ σπέρματος εἰς πολλοὺς τόπους μεριζομένου, οὗ δὴ ὅλον ἕκαστόν ἐστι, πῶς οὐ διδάσκει τοῦτο τοὺς βουλομένους μανθάνειν ὡς ὅπου τὸ μέρος ταὐτόν ἐστι τῷ ὅλῳ, τοῦτο ἐν τῇ αὐτοῦ οὐσίᾳ τὸ ποσὸν εἶναι ὑπερβέβηκεν, ἄποσον δὲ αὐτὸ εἶναι ἐξ ἀνάγκης; οὕτω γὰρ ἂν μένοι τὸ αὐτὸ, τοῦ ποσοῦ κλεπτομένου, ἅτε μὴ μέλον αὐτῷ ποσότητος καὶ ὄγκου, ὡς ἂν τῆς οὐσίας αὐτοῦ ἕτερόν τι οὔσης. ἄποσον ἄρα ἡ ψυχὴ καὶ οἱ λόγοι.”
hotan toinyn ek synodou mias kai henos spermatos didyma genētai gennēmata, ē kai, hōsper en tois allois zǭois, pleista, tou spermatos eis pollous topous merizomenou, hou dē holon hekaston esti, pōs ou didaskei touto tous boulomenous manthanein hōs hopou to meros tauton esti tǭ holǭ, touto en tę̄ autou ousią to poson einai hyperbebēken, aposon de auto einai ex anankēs? houtō gar an menoi to auto, tou posou kleptomenou, hate mē melon autǭ posotētos kai onkou, hōs an tēs ousias autou heteron ti ousēs. aposon ara hē psychē kai hoi logoi.”
When, then, from one union and one seed twin offspring come to be, or even, as in other animals, very many, the seed being divided into many places, each of which is whole, how does this not teach those willing to learn that where the part is the same as the whole, this has in its own substance transcended being a quantity, and must be without quantity? For so it would remain the same while quantity is stolen from it, since quantity and bulk are no concern of it, its substance being something other. The soul, then, and the rational principles are without quantity.”
Notes and citation
Summary: Twins from one seed show the soul is not a quantity.
- Plotinus, Enneads 4.7.5.
Extrabiblical texts: Plotinus, Enn. 4.7.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.30 (Dindorf 2:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-30). (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.
15.22.31Dindorf 2:384
“ Ὅτι δὲ εἰ σῶμα εἴη ἡ ψυχὴ, οὔτε τὸ αἰσθάνεσθαι, οὔτε τὸ νοεῖν, οὔτε τὸ ἐπίστασθαι, οὔτε ἀρεταὶ οὔτε τι τῶν καλῶν ἔσται, ἐκ τῶνδε δῆλον. εἴ τι μέλλει αἰσθάνεσθαί τινος, ἓν αὐτὸ δεῖ εἶναι καὶ τῷ αὐτῷ παντὸς ἀντιλαμβάνεσθαι· καὶ εἰ διὰ πολλῶν αἰσθητηρίων πλείω τὰ εἰσιόντα εἴη, ἢ πολλαὶ περὶ ἓν ποιότητες, κἂν διʼ ἑνὸς ποικίλον, οἷον πρόσωπον.
“ Hoti de ei sōma eiē hē psychē, oute to aisthanesthai, oute to noein, oute to epistasthai, oute aretai oute ti tōn kalōn estai, ek tōnde dēlon. ei ti mellei aisthanesthai tinos, hen auto dei einai kai tǭ autǭ pantos antilambanesthai; kai ei dia pollōn aisthētēriōn pleiō ta eisionta eiē, ē pollai peri hen poiotētes, kan diʼ henos poikilon, hoion prosōpon.
“That if the soul were a body there would be neither perceiving nor thinking nor knowing, nor virtues nor anything noble, is clear from the following. If anything is to perceive something, it must itself be one and grasp everything by the same thing; and this whether many things enter through many organs of sense, or many qualities about one thing, or a varied thing through one, like a face.
Notes and citation
Summary: Perception requires a single, unified perceiver.
- Plotinus, Enneads 4.7.6.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; repeated syllables and words run together in the digital text): ἀρεταὶ ταὶ οὔτετιτῶν καλῶν ἔσται, ἐκ τῶνδεδῆλον → ἀρεταὶ οὔτε τι τῶν καλῶν ἔσται, ἐκ τῶνδε δῆλον; ἕν αὐτὸ δεῖ → ἓν αὐτὸ δεῖ.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.31 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-31). (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.
15.22.32Dindorf 2:384
οὐ γὰρ ἄλλο μὲν ῥινὸς, ἄλλο δὲ ὀφθαλμοῦ, ἀλλὰ ταυτὸν ὁμοῦ πάντων. καὶ εἰ τὸ μὲν διʼ ὀμμάτων, τὸ δὲ διʼ ἀκοῆς, ἕν τι δεῖ εἶναι εἰς ὃ ἄμφω· ἢ πῶς ἂν εἴποι ὅτι ἕτερα ταῦτα, μὴ εἰς τὸ αὐτὸ ὁμοῦ τῶν αἰσθημάτων ἐλθόντων; δεῖ τοίνυν τοῦτο ὥσπερ κέντρον εἶναι, γραμμὰς δὲ συμβαλλούσας ἐκ περιφερείας κύκλου, τὰς πανταχόθεν αἰσθήσεις πρὸς τοῦτο περαίνειν, καὶ τοιοῦτον τὸ ἀντιλαμβανόμενον εἶναι ἓν ὄντως.
ou gar allo men rhinos, allo de ophthalmou, alla tauton homou pantōn. kai ei to men diʼ ommatōn, to de diʼ akoēs, hen ti dei einai eis ho amphō; ē pōs an eipoi hoti hetera tauta, mē eis to auto homou tōn aisthēmatōn elthontōn? dei toinyn touto hōsper kentron einai, grammas de symballousas ek periphereias kyklou, tas pantachothen aisthēseis pros touto perainein, kai toiouton to antilambanomenon einai hen ontōs.
For it is not one thing for the nose and another for the eye, but the same of all together. And if one thing comes through the eyes and another through hearing, there must be one thing into which both come; or how could it say that these are different, if the perceptions did not come together into the same? This must be like a center, and the perceptions from every side must end at it like lines meeting from the circumference of a circle; and what grasps them must be such, truly one.
Notes and citation
Summary: The perceiver is like the center where all lines of sense meet.
- Plotinus, Enneads 4.7.6.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): ἔν τι δεῖ → ἕν τι δεῖ.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.32 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-32). (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.
15.22.33Dindorf 2:384
εἰ δὲ διεστὼς τοῦτο γένοιτο, καὶ οἷον γραμμῆς ἐπὶ ἄμφω τὰ πέρατα αἱ αἰσθήσεις προσβάλλοιεν, ἢ συνδραμεῖται εἰς ἓν καὶ τὸ αὐτὸ πάλιν, οἷον τὸ μέσον ἢ ἄλλο· τὸ δὲ ἄλλο ἑκάτερον ἑκατέρου αἴσθησιν ἔξει, ὥσπερ ἂν εἰ ἐγὼ μὲν ἄλλου, σὺ δὲ ἄλλου αἴσθοιο.
ei de diestōs touto genoito, kai hoion grammēs epi amphō ta perata hai aisthēseis prosballoien, ē syndrameitai eis hen kai to auto palin, hoion to meson ē allo; to de allo hekateron hekaterou aisthēsin exei, hōsper an ei egō men allou, sy de allou aisthoio.
But if this were extended, and the perceptions struck as it were at both ends of a line, either they will run together again into one and the same, like the middle, or else each will have a perception of each, as if I perceived one thing and you another.
Notes and citation
Summary: An extended perceiver would split perception between parts.
- Plotinus, Enneads 4.7.6.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): αἱ σίσθήσεις → αἱ αἰσθήσεις; εἰς ἕν καὶ τὸ αὐτὸ → εἰς ἓν καὶ τὸ αὐτὸ.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.33 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-33). (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.
15.22.34Dindorf 2:384
καὶ εἰ ἓν εἴη τὸ αἴσθημα, οἷον πρόσωπον, εἰς ἓν συναιρεθήσεται, ὅπερ καὶ φαίνεται· συναιρεῖται γὰρ καὶ ἐν αὐταῖς ταῖς κόραις· (ἢ πῶς ἂν τὰ μέγιστα διὰ ταύταιν ὁρῷτο;) ὥστε ἔτι μᾶλλον εἰς τὸ ἡγεμονοῦν ἰόντα οἷον ἀμερῆ νοήματα γίνεσθαι. καὶ ἔσται ἀμερὲς τοῦτο, ἢ μεγέθει ὄντι τούτῳ συμμερίζοιτο ἂν, ὥστε ἄλλον ἄλλου μέρους καὶ μηδένα ἡμῶν ὅλου τοῦ αἰσθητοῦ τὴν ἀντίληψιν ἴσχειν.
kai ei hen eiē to aisthēma, hoion prosōpon, eis hen synairethēsetai, hoper kai phainetai; synaireitai gar kai en autais tais korais; (ē pōs an ta megista dia tautain horǭto?) hōste eti mallon eis to hēgemonoun ionta hoion amerē noēmata ginesthai. kai estai ameres touto, ē megethei onti toutǭ symmerizoito an, hōste allon allou merous kai mēdena hēmōn holou tou aisthētou tēn antilēpsin ischein.
And if the object perceived is one, like a face, it will be gathered into one, as indeed appears; for it is gathered even in the pupils themselves (or how could the greatest things be seen through them?); so that, going still more to the ruling part, they become like partless thoughts. And this will be partless; or, being a magnitude, it would be divided with it, so that different ones would grasp different parts, and none of us would have the perception of the whole object.
Notes and citation
Summary: Perception is gathered into the partless ruling part.
- Plotinus, Enneads 4.7.6.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): καὶ εἰ ὲν εἴη → καὶ εἰ ἓν εἴη.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.34 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-34). (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.
15.22.35Dindorf 2:384–385
ἀλλὰ γὰρ ἕν ἐστι τὸ πᾶν· πῶς γὰρ ἂν καὶ διαιροῖτο; οὐ γὰρ δὴ τὸ ἴσον τῷ ἴσῳ ἐφαρμόσει, ὅτι οὐκ ἴσον τὸ ἡγεμονοῦν παντὶ αἰσθητῷ. κατὰ πηλίκα οὖν ἡ διαίρεσις; ἢ εἰς τοσαῦτα διαιρεθήσεται, καθʼ ὅσον ἂν ἀριθμοῦ ἔχῃ εἰς ποικιλίαν τὸ εἰσιὸν αἴσθημα;
alla gar hen esti to pan; pōs gar an kai diairoito? ou gar dē to ison tǭ isǭ epharmosei, hoti ouk ison to hēgemonoun panti aisthētǭ. kata pēlika oun hē diairesis? ē eis tosauta diairethēsetai, kathʼ hoson an arithmou echę̄ eis poikilian to eision aisthēma?
But the whole is one; for how could it be divided? For equal will not fit equal, since the ruling part is not equal to every object perceived. Into how many parts, then, the division? Will it be divided into as many as the number of the variety the entering perception has?
Notes and citation
Summary: The ruling part cannot be divided to match the perceived object.
- Plotinus, Enneads 4.7.6.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.35 (Dindorf 2:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-35). (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.
15.22.36Dindorf 2:385
καὶ ἕκαστον δὴ ἐκείνων τῶν μερῶν τῆς ψυχῆς ἄρα καὶ τοῖς μορίοις αὐτοῦ αἰσθήσεται. ἢ ἀναίσθητα τὰ μέρη τῶν μορίων ἔσται; ἀλλὰ ἀδύνατον. εἰ δὲ ὁτιοῦν παντὸς αἰσθήσεται, εἰς ἄπειρα διαιρεῖσθαι τοῦ μεγέθους πεφυκότος, ἀπείρους καὶ αἰσθήσεις καθʼ ἕκαστον αἰσθητὸν συμβήσεται γίγνεσθαι ἑκάστῳ, οἷον τοῦ αὐτοῦ ἀπείρους ἐν τῷ ἡγεμονοῦντι ἡμῶν εἰκόνας.
kai hekaston dē ekeinōn tōn merōn tēs psychēs ara kai tois moriois autou aisthēsetai. ē anaisthēta ta merē tōn moriōn estai? alla adynaton. ei de hotioun pantos aisthēsetai, eis apeira diaireisthai tou megethous pephykotos, apeirous kai aisthēseis kathʼ hekaston aisthēton symbēsetai gignesthai hekastǭ, hoion tou autou apeirous en tǭ hēgemonounti hēmōn eikonas.
And then each of those parts of the soul will perceive with its own portions too. Or will the parts of the portions be without perception? But that is impossible. And if any part whatever perceives the whole, since magnitude is by nature divisible to infinity, it will follow that infinite perceptions arise in each for each object perceived, as it were infinite images of the same thing in our ruling part.
Notes and citation
Summary: A divisible soul would multiply perceptions to infinity.
- Plotinus, Enneads 4.7.6.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.36 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-36). (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.
15.22.37Dindorf 2:385
καὶ μὴν σώματος ὄντος τοῦ αἰσθανομένου, οὐκ ἂν ἄλλῳ τρόπῳ γένοιτο τὸ αἰσθάνεσθαι ἢ οἷον ἐν κηρῷ ἐνσημανθεῖσαι ἀπὸ δακτυλίων σφραγῖδες, εἴτʼ οὖν εἰς αἷμα εἴτʼ οὖν εἰς ἀέρα τῶν αἰσθημάτων ἐνσημαινομένων. εἰ μὲν οὖν ὡς ἐν σώμασιν ὑγροῖς, ὅπερ καὶ εὔλογον, ὥσπερ εἰς ὕδωρ, συγχυθήσεται, καὶ οὐκ ἔσται μνήμη·
kai mēn sōmatos ontos tou aisthanomenou, ouk an allǭ tropǭ genoito to aisthanesthai ē hoion en kērǭ ensēmantheisai apo daktyliōn sphragides, eitʼ oun eis haima eitʼ oun eis aera tōn aisthēmatōn ensēmainomenōn. ei men oun hōs en sōmasin hygrois, hoper kai eulogon, hōsper eis hydōr, synchythēsetai, kai ouk estai mnēmē;
And indeed, if what perceives is a body, perceiving could come about in no other way than as seals from rings impressed on wax, the perceptions being impressed either on blood or on air. If, then, as in moist bodies, which is reasonable, as in water, they will be confused, and there will be no memory.
Notes and citation
Summary: Impressions on a bodily soul would be blurred, leaving no memory.
- Plotinus, Enneads 4.7.6.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.37 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-37). (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.
15.22.38Dindorf 2:385
εἰ δʼ ἐμμενοῦσιν οἶ τύποι, ἢ οὐκ ἔστιν ἄλλους ἐνσημαίνεσθαι ἐκείνων κατεχόντων, ὥστε ἄλλαι αἰσθήσεις οὐκ ἔσονται, ἢ γιγνομένων ἄλλων ἐκεῖνοι οἶ πρότερον ἀπολοῦνται, ὥστε οὐδὲν ἔσται τὸ μνημονεύειν. εἰ δέ ἐστι τὸ μνημονεύειν καὶ ἄλλων αἰσθάνεσθαι ἐπʼ ἄλλοις, οὐκ ἐμποδιζόντων τῶν πρόσθεν, ἀδύνατον τὴν ψυχὴν σῶμα εἶναι.”
ei dʼ emmenousin oi typoi, ē ouk estin allous ensēmainesthai ekeinōn katechontōn, hōste allai aisthēseis ouk esontai, ē gignomenōn allōn ekeinoi oi proteron apolountai, hōste ouden estai to mnēmoneuein. ei de esti to mnēmoneuein kai allōn aisthanesthai epʼ allois, ouk empodizontōn tōn prosthen, adynaton tēn psychēn sōma einai.”
But if the impressions remain, either others cannot be impressed while those occupy the place, so that there will be no other perceptions, or, when others come, those before will be destroyed, so that there will be no remembering. But if there is remembering and perceiving one thing after another without the earlier hindering, it is impossible for the soul to be a body.”
Notes and citation
Summary: Memory and new perception together prove the soul is not a body.
- Plotinus, Enneads 4.7.6.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἣ οὐκ ἔστιν → ἢ οὐκ ἔστιν.
Extrabiblical texts: Plotinus, Enn. 4.7.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.38 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-38). (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.
15.22.39Dindorf 2:385
“Ἴδοι δʼ ἄν τις καὶ ἐκ τῆς τοῦ ἀλγεῖν αἰσθήσεως τὸ αὐτὸ τοῦτο. ὅταν δάκτυλον λέγηται ἀλγεῖν ἄνθρωπος, ἡ μὲν ὀδύνη περὶ τὸν δάκτυλον δήπουθεν, ἡ δὲ αἴσθησις τοῦ ἀλγεῖν δῆλον ὅτι ὁμολογήσουσιν ὡς περὶ τὸ ἡγεμονοῦν γίγνεται. ἄλλου δὴ ὄντος τοῦ πονοῦντος μέρους, τοῦ πνεύματος τὸ ἡγεμονοῦν αἰσθάνεται, καὶ ὅλη ψυχὴ τὸ αὐτὸ πάσχει.
“Idoi dʼ an tis kai ek tēs tou algein aisthēseōs to auto touto. hotan daktylon legētai algein anthrōpos, hē men odynē peri ton daktylon dēpouthen, hē de aisthēsis tou algein dēlon hoti homologēsousin hōs peri to hēgemonoun gignetai. allou dē ontos tou ponountos merous, tou pneumatos to hēgemonoun aisthanetai, kai holē psychē to auto paschei.
“One might see the same thing also from the perception of pain. When a man is said to have a pain in his finger, the pain is about the finger, surely, but they will admit that the perception of the pain comes about at the ruling part. The part in pain being different, the ruling part of the breath perceives, and the whole soul has the same experience.
Notes and citation
Summary: Pain in the finger is perceived by the ruling part.
- Plotinus, Enneads 4.7.7.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἡγε- μονοῦν → ἡγεμονοῦν.
Extrabiblical texts: Plotinus, Enn. 4.7.7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.39 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-39). (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.
15.22.40Dindorf 2:385–386
πῶς οὖν τοῦτο συμβαίνει; διαδόσει, φήσουσι, παθόντος μὲν πρώτως τοῦ περὶ τὸν δάκτυλον ψυχικοῦ πνεύματος, μεταδόντος δὲ τῷ ἐφεξῆς, καὶ τούτου ἄλλῳ, ἕως οὗ πρὸς τὸ ἡγεμονοῦν ἀφίκοιτο.
pōs oun touto symbainei? diadosei, phēsousi, pathontos men prōtōs tou peri ton daktylon psychikou pneumatos, metadontos de tǭ ephexēs, kai toutou allǭ, heōs hou pros to hēgemonoun aphikoito.
How, then, does this happen? By transmission, they will say: the psychic breath about the finger being affected first, and passing it to the next, and this to another, until it reaches the ruling part.
Notes and citation
Summary: The Stoics explain this by transmission through the breath.
- Plotinus, Enneads 4.7.7.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text; line-end hyphen left in the digital text): ψυχι- κοῦ → ψυχικοῦ; τῷ ἐθεφῆς → τῷ ἐφεξῆς; τὸ ἠγεμονοῦν → τὸ ἡγεμονοῦν.
Extrabiblical texts: Plotinus, Enn. 4.7.7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.40 (Dindorf 2:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-40). (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.
15.22.41Dindorf 2:386
ἀνάγκη τοίνυν εἰ τὸ πρῶτον πόνου ᾔσθετο, ἄλλην τὴν αἴσθησιν τοῦ δευτέρου εἶναι, καὶ εἰ κατὰ διάδοσιν ἡ αἴσθησις, καὶ τοῦ τρίτου γε ἄλλην, καὶ πολλὰς αἰσθήσεις καὶ ἀπείρους τὴν περὶ ἑνὸς ἀλγήματος γίγνεσθαι, καὶ τούτων ἁπασῶν ὕστερον τὸ ἡγεμονοῦν αἰσθέσθαι, καὶ τῆς ἑαυτοῦ παρὰ ταύτας.
anankē toinyn ei to prōton ponou ę̄stheto, allēn tēn aisthēsin tou deuterou einai, kai ei kata diadosin hē aisthēsis, kai tou tritou ge allēn, kai pollas aisthēseis kai apeirous tēn peri henos algēmatos gignesthai, kai toutōn hapasōn hysteron to hēgemonoun aisthesthai, kai tēs heautou para tautas.
It is necessary, then, if the first part perceived the pain, that the perception of the second be different, and, if the perception comes by transmission, that of the third too be different, and that there be many and infinite perceptions of one pain, and that the ruling part perceive after all these, and its own besides these.
Notes and citation
Summary: Transmission would create many perceptions of one pain.
- Plotinus, Enneads 4.7.7.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and line-end hyphen in the digital text; accent slip in the digital text): ἀνάυ- κη → ἀνάγκη; πόνου ᾓσθετο → πόνου ᾔσθετο; ἁπαςῶν → ἁπασῶν; καὶ γῆς ἑαυτοῦ → καὶ τῆς ἑαυτοῦ.
Extrabiblical texts: Plotinus, Enn. 4.7.7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.41 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-41). (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.
15.22.42Dindorf 2:386
Τὸ δὲ ἀληθὲς, ἑκάστην ἐκείνων μὴ τοῦ ἐν τῷ δακτύλῳ ἀλγήματος· [ἀλλὰ τὴν μὲν ἐφεξῆς τῷ δακτύλῳ ὅτι ὁ ταρςὸς ἀλγεῖ, τὴν δὲ τρίτην, ὅτι ἄλλο τὸ πρὸς τὸ ἄνωθεν, καὶ πολλὰς εἶναι ἀλγηδόνας· τό τε ἡγεμονοῦν μὴ τοῦ πρὸς τῷ δακτύλῳ ἀλγήματος] αἰσθάνεσθαι, ἀλλὰ τοῦ πρὸς αὑτῷ, καὶ τοῦτο γινώσκειν μόνον, τὰ δʼ ἄλλα χαίρειν ἐᾶν, μὴ ἐπιστάμενον ὅτι ἀλγεῖ ὁ δάκτυλος.
To de alēthes, hekastēn ekeinōn mē tou en tǭ daktylǭ algēmatos; [alla tēn men ephexēs tǭ daktylǭ hoti ho tarsos algei, tēn de tritēn, hoti allo to pros to anōthen, kai pollas einai algēdonas; to te hēgemonoun mē tou pros tǭ daktylǭ algēmatos] aisthanesthai, alla tou pros hautǭ, kai touto ginōskein monon, ta dʼ alla chairein ean, mē epistamenon hoti algei ho daktylos.
But the truth is that each of those perceives not the pain in the finger, but the one next to itself, and that the ruling part knows only this, and lets the others go, not knowing that the finger is in pain.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The ruling part would know only the pain next to it, not the finger’s.
- Plotinus, Enneads 4.7.7. The editor deletes a passage (“but the one next to the finger that the instep hurts, and the third that another part further up does, and that there are many pains; and that the ruling part does not perceive the pain at the finger”).
Notes on the original text
- Digital text corrected (OCR slip; line-end hyphen left in the digital text): ἀληθὶς → ἀληθὲς; τῷ δακτύσῳ → τῷ δακτύλῳ; αἰσθάνε- σθαι → αἰσθάνεσθαι; ἡγεμο- νοῦν → ἡγεμονοῦν.
Extrabiblical texts: Plotinus, Enn. 4.7.7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.42 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-42). (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.
15.22.43Dindorf 2:386
εἰ τοίνυν κατὰ διάδοσιν τὴν αἴσθησιν ὄγκου ὄντος, ἄλλου παθόντος, ἄλλου γνῶσιν εἶναι. Παντὸς γὰρ μεγέθους, εἰ τὸ μὲν ἄλλο, τὸ δὲ ἄλλο ἐστὶ, δεῖ τοιοῦτον τίθεσθαι τὸ αἰσθανόμενον, οἶον πανταχοῦ αὐτὸ ἑαυτῷ τὸ αὐτὸ εἶναι. Τοῦτο δὲ ἄλλῳ τινὶ τῶν ὄντων ἢ σώματι ποιεῖν προσήκει.”
ei toinyn kata diadosin tēn aisthēsin onkou ontos, allou pathontos, allou gnōsin einai. Pantos gar megethous, ei to men allo, to de allo esti, dei toiouton tithesthai to aisthanomenon, oion pantachou auto heautǭ to auto einai. Touto de allǭ tini tōn ontōn ē sōmati poiein prosēkei.”
If, then, perception cannot come by transmission, nor, there being a bulk, can one part be affected and another know (for in every magnitude one part is one thing and another another), what perceives must be posited as such as to be everywhere the same with itself. To do this belongs to some other of the things that are rather than to body.”
Notes and citation
Summary: The perceiver must be everywhere identical with itself, which no body is.
- Plotinus, Enneads 4.7.7. The negative (“cannot”) is supplied by sense; the digital text has lost it and repeats a clause, translated once.
Notes on the original text
- Digital text corrected (OCR slip; repeated clause in the digital text): γνῶσιυ → γνῶσιν; γὸρ → γὰρ; ἄλλο ἐστὶ, δεῖ τοιοῦτον τίθεσθαι τὸ αἰσθανόμενον, ἄλλο ἐστὶ, δεῖ τοιοῦτον τὶθεσθαι τὸ αἰσθαόμενον → ἄλλο ἐστὶ, δεῖ τοιοῦτον τίθεσθαι τὸ αἰσθανόμενον; τὸ αἀτὸ εἶναι → τὸ αὐτὸ εἶναι; τῶν ὄωτων → τῶν ὄντων; προςήκει → προσήκει.
Extrabiblical texts: Plotinus, Enn. 4.7.7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.43 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-43). (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.
15.22.44Dindorf 2:386
“Ὅτι δὲ οὐδὲ νοεῖν οἶόν τε εἰ σῶμα ἡ ψυχὴ ὁτιοῦν εἴη δεικτέον ἐκ τῶνδε. Εἰ γὰρ τὸ αἰσθάνεσθαί ἐστι τὸ σώματι προσχρωμένην τὴν ψυχὴν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν, οὐκ ἄν εἴη καὶ τὸ νοεῖν τὸ διὰ σώματος καταλαμβάνειν, ἢ ταυτὸν ἔσται τῷ αἰσθάνεσθαι.
“Hoti de oude noein oion te ei sōma hē psychē hotioun eiē deikteon ek tōnde. Ei gar to aisthanesthai esti to sōmati proschrōmenēn tēn psychēn antilambanesthai tōn aisthētōn, ouk an eiē kai to noein to dia sōmatos katalambanein, ē tauton estai tǭ aisthanesthai.
“That it is not possible to think either, if the soul were any body, must be shown from this. If perceiving is the soul grasping perceptible things by using the body, thinking would not also be apprehending through the body, or it will be the same as perceiving.
Notes and citation
Summary: If the soul were a body, thinking would be the same as perceiving.
- Plotinus, Enneads 4.7.8. The digital text repeats a phrase; translated once.
Notes on the original text
- Digital text corrected (OCR slip; repeated phrase in the digital text): ἡ εψχὴ → ἡ ψυχὴ; ἀντισθαί ἐστι τὸ σώματι προσχρωμένην τὴν ψυχὴν ἀντιλαμβάνεσθαι → ἀντιλαμβάνεσθαι.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.44 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-44). (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.
15.22.45Dindorf 2:386–387
Εἰ οὖν τὸ νοεῖν ἐστι τὸ ἄνευ σώματος ἀντιλαμβάνεσθαι, πολὺ πρότερον δεῖ μὴ σῶμα αὖ τὸ νοῆσον εἶναι, ἐπεὶ αἰσθητῶν μὲν ἡ αἴσθησις, νοητῶν δὲ ἡ νόησις. Εἰ δὲ μὴ βούλονται, ἀλλʼ οὖν ἔσονταί γε καὶ νοητῶν τινῶν νοήσεις καὶ ἀμεγέθων ἀντιλήψεις.
Ei oun to noein esti to aneu sōmatos antilambanesthai, poly proteron dei mē sōma au to noēson einai, epei aisthētōn men hē aisthēsis, noētōn de hē noēsis. Ei de mē boulontai, allʼ oun esontai ge kai noētōn tinōn noēseis kai amegethōn antilēpseis.
If, then, thinking is apprehending without the body, much more must what thinks not be a body, since perception is of perceptible things and thinking of intelligible things. And if they do not wish this, still there will be thoughts of some intelligible things and apprehensions of things without magnitude.
Notes and citation
Summary: Thinking without the body requires an incorporeal thinker.
- Plotinus, Enneads 4.7.8.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.45 (Dindorf 2:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-45). (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.
15.22.46Dindorf 2:387
πῶς οὖν μέγεθος ὂν τὸ μὴ μέγεθος νοήσει καὶ τῷ μεριστῷ τὸ μὴ μεριστὸν νοήσει; ἢ μέρει τινὶ ἀμερεῖ αὐτοῦ; εἰ δὲ τοῦτο, οὐ σῶμα ἔσται τὸ νοῆσον. οὐ γὰρ δὴ τοῦ ὅλου χρεία πρὸς τὸ θιγεῖν· ἀρκεῖ γὰρ καὶ ἕν τι.
pōs oun megethos on to mē megethos noēsei kai tǭ meristǭ to mē meriston noēsei? ē merei tini amerei autou? ei de touto, ou sōma estai to noēson. ou gar dē tou holou chreia pros to thigein; arkei gar kai hen ti.
How, then, will what is a magnitude think what is not a magnitude, and think the undivided with the divided? Or with some partless part of itself? If so, what thinks will not be a body. For there is no need of the whole to touch; one thing is enough.
Notes and citation
Summary: The magnitudeless can be thought only by something partless.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text): καὶ τῶ μεριστῷ → καὶ τῷ μεριστῷ; καὶ ἴν τι → καὶ ἕν τι.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.46 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-46). (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.
15.22.47Dindorf 2:387
εἰ μὲν οὖν συγχωρήσονται τὰς πρώτας νοήσεις, ὅπερ ἀληθές ἐστι, εἶναι τῶν πάντη σώματος καθαρωτάτων, αὐτὸ ἑκάστου, ἀνάγκη καὶ τὸ νοοῦν σώματος καθαρὸν ὂν, ἢ γιγνόμενον, γινώσκειν. εἰ δὲ τῶν ἐν ὕλῃ εἰδῶν τὰς νοήσεις φήσουσιν εἷναι, ἀλλὰ χωριζομένων γε τῶν σωμάτων γίγνονται, τοῦ νοῦ χωρίζοντος.
ei men oun synchōrēsontai tas prōtas noēseis, hoper alēthes esti, einai tōn pantē sōmatos katharōtatōn, auto hekastou, anankē kai to nooun sōmatos katharon on, ē gignomenon, ginōskein. ei de tōn en hylę̄ eidōn tas noēseis phēsousin heinai, alla chōrizomenōn ge tōn sōmatōn gignontai, tou nou chōrizontos.
If, then, they grant that the first thoughts, which is true, are of things altogether purest of body, each itself by itself, what thinks must also know being pure of body or becoming so. But if they say the thoughts are of the forms in matter, still they come about when the forms are separated from the bodies, the mind separating them.
Notes and citation
Summary: Even forms in matter are thought by being separated from bodies.
- Plotinus, Enneads 4.7.8.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.47 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-47). (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.
15.22.48Dindorf 2:387
οὐ γὰρ δὴ μετὰ σαρκῶν, ἢ ὅλως ὕλης ὁ χωρισμὸς, κύκλου καὶ τριγώνου καὶ γραμμῆς καὶ σημείου. δεῖ ἄρα καὶ τὴν ψυχὴν σώματος αὐτὴν ἐν τῷ τοιούτῳ χωρίσαι. δεῖ ἄρα μηδὲ αὐτὴν σῶμα εἶναι. ἀμέγεθες δὲ οἶμαι καὶ τὸ καλὸν καὶ τὸ δίκαιον, καὶ ἡ τούτων ἄρα νόησις. ὥστε καὶ προσιόντα τῷ ἀμερεῖ αὐτῆς ὑποδέξεται καὶ ἐν αὐτῇ ἀμερῆ κείσεται.”
ou gar dē meta sarkōn, ē holōs hylēs ho chōrismos, kyklou kai trigōnou kai grammēs kai sēmeiou. dei ara kai tēn psychēn sōmatos autēn en tǭ toioutǭ chōrisai. dei ara mēde autēn sōma einai. amegethes de oimai kai to kalon kai to dikaion, kai hē toutōn ara noēsis. hōste kai prosionta tǭ amerei autēs hypodexetai kai en autę̄ amerē keisetai.”
For the separation of a circle and triangle and line and point is surely not made with flesh, or matter at all. The soul, then, must separate itself from body in such a case. It must, then, not itself be a body. Beauty and justice, I think, are without magnitude, and so is the thought of them. So that when they approach, it will receive them with its partless part, and they will lie in it as partless.”
Notes and citation
Summary: Thinking geometrical figures and justice requires an incorporeal soul.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (stray stop in the digital text): τριγώνου· καὶ → τριγώνου καὶ.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.48 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-48). (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.
15.22.49Dindorf 2:387
“Πῶς δʼ ἂν καὶ σώματος ὄντος τῆς ψυχῆς, ἀρεταὶ αὐτῆς σωφροσύνη καὶ δικαιοσύνη, ἀνδρεία τε καὶ ἄλλαι; πνεῦμά τι γὰρ, ἢ αἷμά τι, τὸ σωφρονεῖν εἴη ἢ δικαιότης, ἢ ἀνδρεία, εἰ μὴ ἄρα ἡ ἀνδρεία τὸ δυσπαθὲς τοῦ πνεύματος εἴη, καὶ ἡ σωφροσύνη, ἡ εὐκρασία, τὸ δὲ κάλλος εὐμορφία τις ἐν τύποις, καθʼ ἣν λέγομεν ἰδόντες ὡραίους καὶ καλοὺς τὰ σώματα.
“Pōs dʼ an kai sōmatos ontos tēs psychēs, aretai autēs sōphrosynē kai dikaiosynē, andreia te kai allai? pneuma ti gar, ē haima ti, to sōphronein eiē ē dikaiotēs, ē andreia, ei mē ara hē andreia to dyspathes tou pneumatos eiē, kai hē sōphrosynē, hē eukrasia, to de kallos eumorphia tis en typois, kathʼ hēn legomen idontes hōraious kai kalous ta sōmata.
“And how, if the soul were a body, would its virtues be, temperance and justice, courage and the others? For temperance or justice or courage would be some breath or some blood; unless perhaps courage were the breath’s resistance to being affected, and temperance its good blending, and beauty a certain shapeliness in the impressions, according to which we call people, on seeing them, comely and beautiful in body.
Notes and citation
Summary: Virtues cannot be states of breath or blood.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): σωφρο- νεῖν → σωφρονεῖν.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.49 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-49). (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.
15.22.50Dindorf 2:387–388
ἰσχυρῷ μὲν οὖν καὶ καλῷ ἐν τύποις πνεύματι εἷναι προσήκοι ἂν, σωφρονεῖν δὲ τί δεῖ πνεύματι; ἀλλʼ οὖν τοὐναντίον, ἐν περιπτύξεσι καὶ ἁφαῖς εὖ παθεῖν, ὅπου ἢ θερμανθήσεται, ἢ συμμέτρως ψύχεος ἱμερεῖ, ἢ μαλακοῖς τισι καὶ ἁπλοῖς καὶ λείοις πελάσει; τὸ δὲ κατʼ ἀξίαν νεῖμαι τί ἂν αὐτῷ μέλοι;
ischyrǭ men oun kai kalǭ en typois pneumati heinai prosēkoi an, sōphronein de ti dei pneumati? allʼ oun tounantion, en periptyxesi kai haphais eu pathein, hopou ē thermanthēsetai, ē symmetrōs psycheos himerei, ē malakois tisi kai haplois kai leiois pelasei? to de katʼ axian neimai ti an autǭ meloi?
It would befit breath, then, to be strong and beautiful in its impressions; but what need has breath to be temperate? Rather the opposite: to be well affected in embraces and touches, where it will be warmed, or long for moderate cool, or come near soft and simple and smooth things. But what would it care about distributing according to merit?
Notes and citation
Summary: Breath would seek pleasure, not temperance or justice.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; line-end hyphen left in the digital text): πνεύ- ματι εἷναι → πνεύματι εἷναι; πνεύ- ματι; ἀλλʼ → πνεύματι; ἀλλʼ; ψύχεος ἶμερεῖ → ψύχεος ἱμερεῖ.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.50 (Dindorf 2:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-50). (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.
15.22.51Dindorf 2:388
πότερον δὲ ἀιδίων ὄντων τῶν τῆς ἀρετῆς θεωρημάτων καὶ τῶν ἄλλων τῶν νοητῶν ἡ ψυχὴ ἐφάπτεται, ἢ γίνεταί τῳ ἡ ἀρετὴ καὶ ὠφελεῖ καὶ πάλιν φθείρεται; ἀλλὰ τίς ὁ ποιῶν καὶ πόθεν; οὕτω γὰρ ἂν ἐκεῖνο πάλιν μένοι. δεῖ ἄρα ἀιδίων εἶναι καὶ μενόντων, οἷα καὶ τὰ ἐν γεωμετρίᾳ. εἰ δὲ ἀϊδίων καὶ μενόντων, οὐ σωμάτων. καὶ δεῖ ἄρα καὶ ἐν ᾧ ἔσται, τοιοῦτον εἶναι· ἄρα μὴ σῶμα εἶναι. οὐ γὰρ μένει, ἀλλὰ ῥεῖ ἡ σώματος φύσις πᾶσα. ”
poteron de aidiōn ontōn tōn tēs aretēs theōrēmatōn kai tōn allōn tōn noētōn hē psychē ephaptetai, ē ginetai tǭ hē aretē kai ōphelei kai palin phtheiretai? alla tis ho poiōn kai pothen? houtō gar an ekeino palin menoi. dei ara aidiōn einai kai menontōn, hoia kai ta en geōmetrią. ei de aïdiōn kai menontōn, ou sōmatōn. kai dei ara kai en hǭ estai, toiouton einai; ara mē sōma einai. ou gar menei, alla rhei hē sōmatos physis pasa. ”
Does the soul lay hold of the objects of virtue’s contemplation and the other intelligibles as everlasting, or does virtue come to someone and benefit him and perish again? But who makes it, and from where? For so that would remain again. It must, then, be of everlasting and abiding things, like those in geometry. And if of everlasting and abiding things, not of bodies. And that in which it will be must also be such; so it must not be a body. For the whole nature of body does not abide, but flows.”
Notes and citation
Summary: Virtue concerns eternal things and must reside in something incorporeal.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): θεωρη- μάτων → θεωρημάτων.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.51 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-51). (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.
15.22.52Dindorf 2:388
“ Εἰ δὲ τὰς τῶν σωμάτων ποιήσεις ὁρῶντες θερμαινούσας καὶ ψυχούσας καὶ ὠθούσας καὶ βαρυνούσας ἐνταῦθα τάττουσι τὴν ψυχὴν, οἶον ἐν δραστηρίῳ τόπῳ ἱδρύοντες αὐτὴν, πρῶτον μὲν ἀγνοοῦσιν ὡς καὶ ταῦτα τὰ σώματα δυνάμεσι ταῖς ἐν αὐτοῖς ἀσωμάτοις ταῦτα ἐργάζεται· ἔπειτα ὅτι οὐ ταύτας τὰς δυνάμεις περὶ ψυχὴν εἶναι ἀξιοῦμεν, ἀλλὰ τὸ νοεῖν, τὸ αἰσθάνεσθαι, λογίζεσθαι, ἐπιθυμεῖν, ἐπιμελεῖσθαι ἐμφρόνως καὶ καλῶς ἅπαντα, ἄλλην οὐσίαν ζητεῖ.
“ Ei de tas tōn sōmatōn poiēseis horōntes thermainousas kai psychousas kai ōthousas kai barynousas entautha tattousi tēn psychēn, oion en drastēriǭ topǭ hidryontes autēn, prōton men agnoousin hōs kai tauta ta sōmata dynamesi tais en autois asōmatois tauta ergazetai; epeita hoti ou tautas tas dynameis peri psychēn einai axioumen, alla to noein, to aisthanesthai, logizesthai, epithymein, epimeleisthai emphronōs kai kalōs hapanta, allēn ousian zētei.
“But if, seeing the actions of bodies heating and cooling and pushing and weighing down, they place the soul here, as if seating it in an active place, first they do not know that these bodies too do this by the incorporeal powers in them; and second, that it is not these powers we think belong to the soul, but thinking, perceiving, reasoning, desiring, caring wisely and well for all things, which seeks another substance.
Notes and citation
Summary: Bodies act by incorporeal powers; the soul’s powers require another substance.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀγνο- οῦσιν → ἀγνοοῦσιν.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.52 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-52). (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.
15.22.53Dindorf 2:388
τὰς οὖν δυνάμεις τῶν ἀσωμάτων μεταβιβάσαντες εἰς τὰ σώματα οὐδεμίαν ἐκείνοις καταλείπουσιν. ὅτι δὲ καὶ τὰ σώματα ἀσωμάτοις δυνάμεσι δύναται ἃ δύναται ἐκ τῶνδε δῆλον. ὁμολογήσουσι γὰρ ἕτερον ποιότητα καὶ ποσότητα εἶναι, καὶ πᾶν σῶμα ποσὸν εἶναι, καὶ ἔτι οὐ πᾶν σῶμα ποσὸν εἶναι, ὥσπερ τὴν ὕλην. ταῦτα δὲ ὁμολογοῦντες τὴν ποιότητα ὁμολογήσουσιν ἕτερον οὖσαν ποσοῦ, ἕτερον σώματος εἷναι.
tas oun dynameis tōn asōmatōn metabibasantes eis ta sōmata oudemian ekeinois kataleipousin. hoti de kai ta sōmata asōmatois dynamesi dynatai ha dynatai ek tōnde dēlon. homologēsousi gar heteron poiotēta kai posotēta einai, kai pan sōma poson einai, kai eti ou pan sōma poson einai, hōsper tēn hylēn. tauta de homologountes tēn poiotēta homologēsousin heteron ousan posou, heteron sōmatos heinai.
So, transferring the powers of incorporeal things to bodies, they leave none to them. That bodies too can do what they do by incorporeal powers is clear from the following. They will admit that quality and quantity are different, and that every body is a quantity, and further that not every body is a quality, as matter is not. Admitting these things, they will admit that quality, being other than quantity, is other than body.
Notes and citation
Summary: Quality, being distinct from quantity, is distinct from body.
- Plotinus, Enneads 4.7.8. “Not every body is a quality” follows the sense; the digital text reads “not every body is a quantity.”
Notes on the original text
- Digital text corrected (accent slip in the digital text; line-end hyphen left in the digital text): ὁμο- λογήσουσι → ὁμολογήσουσι; καὶ πὰν σῶμα → καὶ πᾶν σῶμα; πο- σὸν εἶναι, ὥσπερ → ποσὸν εἶναι, ὥσπερ.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.53 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-53). (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.
15.22.54Dindorf 2:388–389
πῶς γὰρ μὴ ποσὸν οὖσα σῶμα ἔσται, εἴπερ πᾶν σῶμα ποσόν; καὶ μὴν, ὅπερ καὶ ἄνω που ἐλέγετο, εἰ πᾶν σῶμα μεριζόμενον καὶ πᾶς ἀφαιρεῖται ὅπερ ἦν, κερματιζομένου δὲ τοῦ σώματος ἐφʼ ἑκάστῳ μέρει ἡ αὐτὴ ὅλη ποιότης μένει, οἷον ἡ γλυκύτης ἡ τοῦ μέλιτος οὐδὲν ἔλαττον γλυκύτης ἐστὶν ἐφʼ ἑκάστῳ, οὐκ ἂν εἴη σῶμα γλυκύτης. ὁμοίως καὶ αἱ ἄλλαι.
pōs gar mē poson ousa sōma estai, eiper pan sōma poson? kai mēn, hoper kai anō pou elegeto, ei pan sōma merizomenon kai pas aphaireitai hoper ēn, kermatizomenou de tou sōmatos ephʼ hekastǭ merei hē autē holē poiotēs menei, hoion hē glykytēs hē tou melitos ouden elatton glykytēs estin ephʼ hekastǭ, ouk an eiē sōma glykytēs. homoiōs kai hai allai.
For how will it be a body, not being a quantity, if every body is a quantity? And indeed, as was said somewhere above, if every body when divided also loses what it was, while the body being cut into pieces the same whole quality remains in each part, as the sweetness of honey is no less sweetness in each, sweetness would not be a body. Likewise the others.
Notes and citation
Summary: Qualities remain whole in every part, so they are not bodies.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (accent slip in the digital text): εἰ πὰν σῶμα → εἰ πᾶν σῶμα.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.54 (Dindorf 2:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-54). (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.
15.22.55Dindorf 2:389
ἔπειτα εἰ σώματα ἦσαν αἶ δυνάμεις, ἀναγκαῖον ἦν τὰς μὲν ἰσχυρὰς τῶν δυνάμεων μεγάλους ὄγκους, τὰς δὲ ὀλίγον δρᾶν δυναμένας ὄγκους μικροὺς εἶναι. εἰ δὲ μεγάλων μὲν τῶν ὄγκων μικραὶ, οἱ δὲ μικρότατοι τῶν ὄγκων μεγίστας ἔχουσι τὰς δυνάμεις, ἄλλῳ τινὶ ἢ μεγέθει τὸ ποιεῖν ἀναθετέον· ἀμεγέθει ἄρα.
epeita ei sōmata ēsan ai dynameis, anankaion ēn tas men ischyras tōn dynameōn megalous onkous, tas de oligon dran dynamenas onkous mikrous einai. ei de megalōn men tōn onkōn mikrai, hoi de mikrotatoi tōn onkōn megistas echousi tas dynameis, allǭ tini ē megethei to poiein anatheteon; amegethei ara.
Then, if the powers were bodies, the strong powers would necessarily be great bulks, and those able to do little small bulks. But if great bulks have small powers, and the smallest bulks have the greatest powers, the acting must be attributed to something other than magnitude; therefore to the magnitudeless.
Notes and citation
Summary: Power does not follow bulk, so it is incorporeal.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (OCR slips): ὀλίγοι δὲ μικρότατοι τόν ὄγκων → οἱ δὲ μικρότατοι τῶν ὄγκων.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.55 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-55). (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.
15.22.56Dindorf 2:389
τὸ δὲ ὕλην μὲν τὴν αὐτὴν εἶναι σῶμα, ὥς φασιν, οὖσαν, διάφορα δὲ ποιεῖν ποιότητας προσλαβοῦσαν, πῶς οὐ δῆλον ποιεῖ τὰ προσγενόμενα λόγους αὐτοὺς καὶ ἀσωμάτους εἶναι; μηδʼ ὅτι πνεύματος ἢ αἵματος ἀποστάντων ἀποθνήσκει τὰ ζῷα λεγόντων. οὐ γὰρ ἔστιν ἄνευ τούτων εἶναι, οὐδʼ ἄνευ πολλῶν ἄλλων, ὧν οὐδὲ ἂν ἡ ψυχὴ εἴη. καὶ μὴν οὔτε πνεῦμα διὰ πάντων οὔτε αἷμα, ψυχὴ δέ.”
to de hylēn men tēn autēn einai sōma, hōs phasin, ousan, diaphora de poiein poiotētas proslabousan, pōs ou dēlon poiei ta prosgenomena logous autous kai asōmatous einai? mēdʼ hoti pneumatos ē haimatos apostantōn apothnēskei ta zǭa legontōn. ou gar estin aneu toutōn einai, oudʼ aneu pollōn allōn, hōn oude an hē psychē eiē. kai mēn oute pneuma dia pantōn oute haima, psychē de.”
And that matter is the same, being body, as they say, but makes different things when it has taken on qualities, how does it not make clear that what is added are rational principles and incorporeal? Let them not say that animals die when breath or blood departs. For it is not possible to be without these, nor without many other things, without which the soul would not be either. And yet neither breath nor blood pervades all things, but the soul does.”
Notes and citation
Summary: The qualities that diversify matter are incorporeal principles; the soul pervades all, as blood and breath do not.
- Plotinus, Enneads 4.7.8.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀπο- στάντων → ἀποστάντων.
Extrabiblical texts: Plotinus, Enn. 4.7.8 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.56 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-56). (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.
15.22.57Dindorf 2:389
“Ἔτι εἰ σῶμα οὖσα ἡ ψυχὴ διῆλθε διὰ παντὸς, κἂν κραθεῖσα εἴη, ὃν τρόπον τοῖς ἄλλοις σώμασιν ἡ κρᾶσις. εἰ δὲ ἡ τῶν σωμάτων κρᾶσις οὐδὲν ἐνεργείᾳ ἐᾷ εἶναι τῶν κραθέντων, οὐδʼ ἂν ἡ ψυχὴ ἔτι ἐνεργείᾳ ἐνείη τοῖς σώμασιν, ἀλλὰ δυνάμει μόνον, ἀπολέσασα τὸ εἶναι ψυχὴ, ὥσπερ εἰ γλυκὺ καὶ πικρὸν κραθείη, τὸ γλυκὺ οὐκ ἔστιν. οὐκ ἄρα ἔχομεν ψυχήν.
“Eti ei sōma ousa hē psychē diēlthe dia pantos, kan kratheisa eiē, hon tropon tois allois sōmasin hē krasis. ei de hē tōn sōmatōn krasis ouden energeią eą einai tōn krathentōn, oudʼ an hē psychē eti energeią eneiē tois sōmasin, alla dynamei monon, apolesasa to einai psychē, hōsper ei glyky kai pikron kratheiē, to glyky ouk estin. ouk ara echomen psychēn.
“Further, if the soul, being a body, passed through everything, it would be mixed, in the way mixture occurs with other bodies. And if the mixture of bodies allows none of those mixed to be in actuality, the soul too would no longer be in the bodies in actuality, but only potentially, having lost being soul; as when sweet and bitter are mixed, the sweet is not. So we have no soul.
Notes and citation
Summary: A bodily soul mixed through the body would cease to be soul.
- Plotinus, Enneads 4.7.8².
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): παν- τὸς → παντὸς.
Extrabiblical texts: Plotinus, Enn. 4.7.8² (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.57 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-57). (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.
15.22.58Dindorf 2:389–390
τὸ δὲ δὴ σῶμα ὂν σώματι κεκράσθαι ὅλον διʼ ὡς ὅπου ἂν ᾖ καὶ θάτερον, εἶναι ἴσον ὄγκον ἀμφοτέρων, καὶ τὸ πᾶν κατεχόντων, καὶ μηδεμίαν αὔξην γεγονέναι ἐπεμβληθέντος τοῦ ἑτέρου, οὐδὲν ἀπολείψει ὅ μὴ τέμῃ. οὐ γὰρ κατὰ μεγάλα μέρη παραλλὰξ ἡ κρᾶσις· (οὕτω γάρ φασι παράθεσιν ἔσεσθαι·) διεληλυθὸς δὲ διὰ παντὸς τὸ ἐπεμβληθὲν ἐπὶ σμικρότερον· ὅπερ ἀδύνατον, τὸ ἔλαττον ἴσον γενέσθαι τῷ μείζονι·) ἀλλʼ οὖν διεληλυθὸς πᾶν τέμνει κατὰ πᾶν.
to de dē sōma on sōmati kekrasthai holon diʼ hōs hopou an ę̄ kai thateron, einai ison onkon amphoterōn, kai to pan katechontōn, kai mēdemian auxēn gegonenai epemblēthentos tou heterou, ouden apoleipsei ho mē temę̄. ou gar kata megala merē parallax hē krasis; (houtō gar phasi parathesin esesthai;) dielēlythos de dia pantos to epemblēthen epi smikroteron; hoper adynaton, to elatton ison genesthai tǭ meizoni;) allʼ oun dielēlythos pan temnei kata pan.
And that a body should be mixed with a body whole through whole, so that wherever one is the other is, the bulk of both being equal, both occupying the whole, and no increase having come from the addition of the other, will leave nothing it does not cut. For the mixture is not by large parts side by side (for so, they say, there would be juxtaposition); but what is added has passed through the whole, even to the smaller (which is impossible, the smaller becoming equal to the greater); but having passed through, it cuts everything at every point.
Notes and citation
Summary: Total mixture of bodies would require cutting at every point.
- Plotinus, Enneads 4.7.8².
- “Whole through whole” supplies a word lost from the text (διʼ ὅλου).
Notes on the original text
- Digital text corrected (accent slip in the digital text): ὅπου ἂν ᾐ καὶ → ὅπου ἂν ᾖ καὶ; καὶ τὸ πάν κατεχόντων → καὶ τὸ πᾶν κατεχόντων.
Extrabiblical texts: Plotinus, Enn. 4.7.8² (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.58 (Dindorf 2:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-58). (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.
15.22.59Dindorf 2:390
ἀνάγκη τοίνυν εἰ καθʼ ὁτιοῦν σημεῖον, καὶ μὴ μεταξὺ σῶμα ἔσται· ὃ μὴ τέτμηται, εἰς σημεῖα τὴν διαίρεσιν τοῦ σώματος γεγονέναι, ὅπερ ἀδύνατον. εἰς δὲ ἄπειρον τῆς τομῆς οὔσης (ὃ γὰρ ἂν λάβῃς σῶμα διαίρετόν ἐστι) οὐ δυνάμει μόνον, ἐνεργείᾳ δὲ τὰ ἄπειρα ἔσται. οὐ τοίνυν ὅλον διʼ ὅλου χωρεῖν δυνατὸν τὸ σῶμα, ἡ δὲ ψυχὴ διʼ ὅλων· ἀσώματος ἄρα.”
anankē toinyn ei kathʼ hotioun sēmeion, kai mē metaxy sōma estai; ho mē tetmētai, eis sēmeia tēn diairesin tou sōmatos gegonenai, hoper adynaton. eis de apeiron tēs tomēs ousēs (ho gar an labę̄s sōma diaireton esti) ou dynamei monon, energeią de ta apeira estai. ou toinyn holon diʼ holou chōrein dynaton to sōma, hē de psychē diʼ holōn; asōmatos ara.”
It is necessary, then, if at any point whatever, and there is no body in between that has not been cut, that the division of the body has been into points, which is impossible. And the cutting being to infinity (for whatever body you take is divisible), the infinites will be not only potential but actual. So a body cannot pass whole through whole; but the soul passes through wholes; therefore it is incorporeal.”
Notes and citation
Summary: Total mixture is impossible for bodies; the soul, pervading all, is incorporeal.
- Plotinus, Enneads 4.7.8².
Extrabiblical texts: Plotinus, Enn. 4.7.8² (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.59 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-59). (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.
15.22.60Dindorf 2:390
“Τὸ δὲ καὶ φύσιν μὲν προτέραν τὸ αὐτὸ πνεῦμα λέγειν, ἐν δὲ ψυχρῷ γενομένην καὶ στομωθεῖσαν ψυχὴν γίνεσθαι, λεπτοτέραν ἐν ψυχρῷ γενομένην· ὃ δὴ καὶ αὐτὸ ἄτοπον· πολλὰ γὰρ ζῷα ἐν θερμῷ γίγνεται, καὶ ψυχὴν ἔχει οὐ ψυχθεῖσαν. ἀλλʼ οὖν φασί γε προτέραν φύσιν ψυχῆς εἶναι κατὰ συντυχίας τὰς ἔξω γιγνομένην.
“To de kai physin men proteran to auto pneuma legein, en de psychrǭ genomenēn kai stomōtheisan psychēn ginesthai, leptoteran en psychrǭ genomenēn; ho dē kai auto atopon; polla gar zǭa en thermǭ gignetai, kai psychēn echei ou psychtheisan. allʼ oun phasi ge proteran physin psychēs einai kata syntychias tas exō gignomenēn.
“And to say that the same breath is first nature, and becomes soul when it comes into the cold and is tempered, being made finer in the cold, this too is absurd; for many animals are born in heat and have a soul that has not been cooled. But they say that nature is prior to soul, coming about by external chances.
Notes and citation
Summary: The Stoic notion that soul is cooled nature is absurd.
- Plotinus, Enneads 4.7.8³.
Extrabiblical texts: Plotinus, Enn. 4.7.8³ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.60 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-60). (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.
15.22.61Dindorf 2:390
συμβαίνει οὖν αὐτοῖς τὸ χεῖρον πρῶτον ποιεῖν, καὶ πρὸ τούτου ἄλλο ἔλαττον, ἣν λέγουσιν ἔξιν. ὁ δὲ νοῦς ὕστατος, ἀπὸ τῆς ψυχῆς δηλονότι γενόμενος, ἢ εἰ πρὸ πάντων νοῦς, ἐφεξῆς ἔδει ψυχὴν ποιεῖν, εἶτα φύσιν· καὶ ἀεὶ τὸ ὕστερον χεῖρον, εἴπερ πέφυκεν.
symbainei oun autois to cheiron prōton poiein, kai pro toutou allo elatton, hēn legousin exin. ho de nous hystatos, apo tēs psychēs dēlonoti genomenos, ē ei pro pantōn nous, ephexēs edei psychēn poiein, eita physin; kai aei to hysteron cheiron, eiper pephyken.
It follows for them to make the worse first, and before this another lesser, which they call disposition. And mind is last, clearly coming from the soul; or if mind is before all, they should next have made soul, then nature; and always the later is worse, if indeed it is so by nature.
Notes and citation
Summary: The Stoics put the worse before the better, mind last.
- Plotinus, Enneads 4.7.8³.
Extrabiblical texts: Plotinus, Enn. 4.7.8³ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.61 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-61). (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.
15.22.62Dindorf 2:390
εἰ οὖν καὶ ὁ θεὸς αὐτοῖς κατὰ τὸν νοῦν ὕστερος καὶ γεννητὸς καὶ ἐπακτὸν τὸ νοεῖν ἔχων, ἐνδέχοιτο ἂν μηδὲ ψυχὴν μηδὲ νοῦν, μηδὲ θεὸν εἶναι· εἰ τὸ δυνάμει, μὴ ὄντος πρότερον τοῦ ἐνεργείᾳ καὶ νοῦ γένοιτο, οὐδὲ ἥξει εἰς ἐνέργειαν. τί γὰρ ἔσται τὸ ἄγον, μὴ ὄντος ἑτέρου παρʼ αὐτὸ προτέρου; εἰ δʼ ἑαυτὸ ἄξει εἰς ἐνέργειαν, ὅπερ ἄτοπον, ἀλλὰ βλέπον γε πρός τι ἄξει, ὃ οὐ δυνάμει, ἐνεργείᾳ δὲ ἔσται.
ei oun kai ho theos autois kata ton noun hysteros kai gennētos kai epakton to noein echōn, endechoito an mēde psychēn mēde noun, mēde theon einai; ei to dynamei, mē ontos proteron tou energeią kai nou genoito, oude hēxei eis energeian. ti gar estai to agon, mē ontos heterou parʼ auto proterou? ei dʼ heauto axei eis energeian, hoper atopon, alla blepon ge pros ti axei, ho ou dynamei, energeią de estai.
If, then, God too, for them, according to mind, is later and generated and has thinking imported, it would be possible that there be neither soul nor mind nor God; if what is potential, there being nothing actual and mind before, should come to be, it will not come to actuality. For what will bring it, there being nothing else prior besides it? And if it brings itself into actuality, which is absurd, it will at least bring itself looking to something that will be not potential but actual.
Notes and citation
Summary: If mind and God come last, nothing could bring potentiality into actuality.
- Plotinus, Enneads 4.7.8³.
Extrabiblical texts: Plotinus, Enn. 4.7.8³ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.62 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-62). (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.
15.22.63Dindorf 2:390–391
καίτοι τὸ ἀεὶ μένειν τὸ αὐτὸ, εἴπερ τὸ δυνάμει ἕξει, καθʼ ἑαυτὸ εἰς ἐνέργειαν ἥξει, καὶ τοῦτο κρεῖττον ἔσται τοῦ δυναμένου, οἷον ὀρεκτὸν ὄν ἐκείνου. πρότερον ἄρα τὸ κρεῖττον καὶ ἑτέραν φύσιν ἔχον σώματος καὶ ἐνεργείᾳ ὄν ἀεί· πρότερον ἄρα καὶ νοῦς καὶ ψυχὴ φύσεως. οὐκ ἄρα οὕτως ψυχὴ ὡς πνεῦμα, οὐδʼ ὡς σῶμα. ἀλλʼ ὅτι μὲν οὐ σῶμα λέγοιτʼ ἂν καὶ εἴρηται καὶ ἄλλοις ἕτερα, ἱκανὰ δὲ καὶ ταῦτα.”
kaitoi to aei menein to auto, eiper to dynamei hexei, kathʼ heauto eis energeian hēxei, kai touto kreitton estai tou dynamenou, hoion orekton on ekeinou. proteron ara to kreitton kai heteran physin echon sōmatos kai energeią on aei; proteron ara kai nous kai psychē physeōs. ouk ara houtōs psychē hōs pneuma, oudʼ hōs sōma. allʼ hoti men ou sōma legoitʼ an kai eirētai kai allois hetera, hikana de kai tauta.”
And yet, if what always remains the same holds the potential, it will come into actuality of itself, and this will be better than what is potential, as being its object of desire. The better, then, is prior, having a nature other than body and being always in actuality; so mind and soul are prior to nature. So the soul is not as breath, nor as body. But that it is not body could be said, and has been said by others in other ways; but these too are enough.”
Notes and citation
Summary: The actual is prior to the potential; mind and soul are prior to nature and are not body.
- Plotinus, Enneads 4.7.8³.
Extrabiblical texts: Plotinus, Enn. 4.7.8³ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.63 (Dindorf 2:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-63). (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.
15.22.64Dindorf 2:391
“ Ἐπεὶ δὲ καὶ ἄλλης φύσεως, δεῖ ζητεῖν τίς αὕτη. ἆρʼ οὖν ἕτερον μὲν σώματος, σώματος δέ τι, οἷον ἁρμονία; τοῦτο γὰρ ἁρμονίαν τῶν ἀμφὶ Πυθαγόραν λεγόντων ἕτερον τρόπον, ᾠήθησαν αὐτὸ τοιοῦτόν τι εἶναι οἷον καὶ ἡ περὶ χορδὰς ἁρμονία.
“ Epei de kai allēs physeōs, dei zētein tis hautē. arʼ oun heteron men sōmatos, sōmatos de ti, hoion harmonia? touto gar harmonian tōn amphi Pythagoran legontōn heteron tropon, ǭēthēsan auto toiouton ti einai hoion kai hē peri chordas harmonia.
“Since it is of another nature, we must seek what this is. Is it other than body, but something of body, like a harmony? For, since the followers of Pythagoras spoke of harmony in another sense, they thought it to be something such as the harmony of strings.
Notes and citation
Summary: Plotinus examines the view that the soul is a harmony of the body.
- Plotinus, Enneads 4.7.8⁴; compare Plato, Phaedo 85e–86d.
Notes on the original text
- Digital text corrected (OCR slip): Πυιθαγόραν → Πυθαγόραν.
Extrabiblical texts: Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads; quotation); Plato, Phaed. 85e–86d (Plato (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 15.22.64 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-64). (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.
15.22.65Dindorf 2:391
ὡς γὰρ ἐνταῦθα ἐντεταμένων τῶν χορδῶν ἐπιγίνεταί τι οἶον πάθημα ἐπʼ αὐταῖς, ὃ λέγεται ἁρμονία, τὸν αὐτὸν τρόπον καὶ τοῦ ἡμετέρου σώματος, ἐν κράσει ἀνομοίων γινομένων, τὴν ποιὰν κρᾶσιν ζωήν τε ἐργάζεσθαι καὶ ψυχὴν, οὖσαν τὸ ἐπὶ τῇ κράσει πάθημα. ὅτι δὲ ἀδύνατον, πολλὰ ἤδη πρὸς ταύτην τὴν δόξαν εἴρηται.
hōs gar entautha entetamenōn tōn chordōn epiginetai ti oion pathēma epʼ autais, ho legetai harmonia, ton auton tropon kai tou hēmeterou sōmatos, en krasei anomoiōn ginomenōn, tēn poian krasin zōēn te ergazesthai kai psychēn, ousan to epi tę̄ krasei pathēma. hoti de adynaton, polla ēdē pros tautēn tēn doxan eirētai.
For as there, when the strings are stretched, something like an affection supervenes on them, which is called harmony, in the same way, our body coming about in a mixture of unlike things, the particular mixture produces life and soul, being the affection consequent on the mixture. That this is impossible, much has already been said against this opinion.
Notes and citation
Summary: The harmony theory makes the soul an affection of bodily mixture.
- Plotinus, Enneads 4.7.8⁴.
Extrabiblical texts: Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.65 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-65). (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.
15.22.66Dindorf 2:391
καὶ γὰρ ὅτι τὸ μὲν πρότερον ἡ ψυχὴ, ἡ δʼ ἁρμονία ὕστερον, καὶ ὡς τὸ μὲν ἄρχει καὶ ἐπιστατεῖ τῷ σώματι καὶ μάχεται πολλαχῆ, ἁρμονία δὲ οὐκ ἂν οὖσα ταῦτα ποιοῖ· καὶ ὡς τὸ μὲν οὐσία, ἡ δὲ ἁρμονία οὐκ οὐσία· καὶ ὅτι ἡ κρᾶσις τῶν σωμάτων, ἐξ ὧν συνέσταμεν, ἐν λόγῳ οὖσα, ὑγίεια ἂν εἴη· καὶ ὅτι καθʼ ἕκαστον μέρος ἄλλως κραθὲν εἴη ἂν ψυχὴ ἑτέρα, ὥστε πολλὰς εἶναι· καὶ τόδε μέγιστον, ὡς ἀνάγκη πρὸ τῆς ψυχῆς ταύτης ἄλλην ψυχὴν εἶναι τὴν ποιοῦσαν τὴν ἁρμονίαν ταύτην, οἶον ἐπὶ τῶν ὀργάνων, τὸν μουσικὸν, τὸν ἐντιθέντα ταῖς χορδαῖς τὴν ἁρμονίαν, λόγον ἔχοντα παρʼ αὐτῷ, καθʼ ὃν ἁρμόσει.
kai gar hoti to men proteron hē psychē, hē dʼ harmonia hysteron, kai hōs to men archei kai epistatei tǭ sōmati kai machetai pollachē, harmonia de ouk an ousa tauta poioi; kai hōs to men ousia, hē de harmonia ouk ousia; kai hoti hē krasis tōn sōmatōn, ex hōn synestamen, en logǭ ousa, hygieia an eiē; kai hoti kathʼ hekaston meros allōs krathen eiē an psychē hetera, hōste pollas einai; kai tode megiston, hōs anankē pro tēs psychēs tautēs allēn psychēn einai tēn poiousan tēn harmonian tautēn, oion epi tōn organōn, ton mousikon, ton entithenta tais chordais tēn harmonian, logon echonta parʼ autǭ, kathʼ hon harmosei.
For that the soul is prior, and the harmony later; and that the one rules and presides over the body and fights it in many ways, while being a harmony it could not do this; and that the one is a substance and harmony not a substance; and that the mixture of the bodies of which we consist, being in proportion, would be health; and that each part, mixed differently, would be a different soul, so that there would be many; and, greatest, that there must be before this soul another soul that makes this harmony, as with instruments the musician, who puts harmony into the strings, having in himself the principle by which he will tune them.
Notes and citation
Summary: The soul rules the body, is a substance, and requires a prior soul to tune it, so it is not a harmony.
- Plotinus, Enneads 4.7.8⁴.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray stop in the digital text): ἡ ψυχἠ → ἡ ψυχὴ; οὐκ ἂν οὔσα → οὐκ ἂν οὖσα; καὶ τόδε μέγιστον. ὡς → καὶ τόδε μέγιστον, ὡς.
Extrabiblical texts: Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.66 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-66). (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.
15.22.67Dindorf 2:391–392
οὔτε γὰρ ἐκεῖ αἱ χορδαὶ παρʼ αὑτῶν οὔτʼ ἐνταῦθα τὰ σώματα ἑαυτὰ εἰς ἁρμονίαν ἄγειν δυνήσεται. ὅλως δὲ καὶ οὗτοι ἐξ ἀψύχου ἔμψυχα ποιοῦσι, καὶ τὰ ἐξ ἀτάκτων κατὰ συντυχίαν τεταγμένα καὶ τὴν τάξιν οὐκ ἐκ τῆς ψυχῆς, ἀλλʼ αὐτὴν ἐκ τῆς αὐτομάτου τάξεως τὴν ὑπόστασιν εἰληφέναι. τοῦτο δὲ οὔτε ἐν τοῖς κατὰ μέρος οὔτε ἐν τοῖς ἄλλοις δυνατὸν γενέσθαι. οὐκ ἄρα ἡ ψυχὴ ἁρμονία.”
oute gar ekei hai chordai parʼ hautōn outʼ entautha ta sōmata heauta eis harmonian agein dynēsetai. holōs de kai houtoi ex apsychou empsycha poiousi, kai ta ex ataktōn kata syntychian tetagmena kai tēn taxin ouk ek tēs psychēs, allʼ autēn ek tēs automatou taxeōs tēn hypostasin eilēphenai. touto de oute en tois kata meros oute en tois allois dynaton genesthai. ouk ara hē psychē harmonia.”
For neither there will the strings, nor here the bodies, be able to bring themselves into harmony of themselves. And in general these too make the ensouled from the soulless, and things ordered by chance from disordered things, and they hold that the order does not come from the soul, but that the soul has taken its existence from spontaneous order. But this cannot come about either in particular things or in others. So the soul is not a harmony.”
Notes and citation
Summary: Strings do not tune themselves; the soul is not a harmony.
- Plotinus, Enneads 4.7.8⁴.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong mark in the digital text): αὐτομά- του → αὐτομάτου; ἁρμονία." → ἁρμονία.”.
Extrabiblical texts: Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 15.22.67 (Dindorf 2:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-67). (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.
15.22.68Dindorf 2:392
Ταῦτα μὲν ἀπὸ τῶν Πλωτίνου πρὸς τὴν τῶν Στωϊκῶν περὶ ψυχῆς δόξαν, σωματικὴν φασκόντων αὐτὴν εἶναι. ἀλλʼ ἐπεὶ αὐταρκῶς τά τε πρὸς Ἀριστοτέλην καὶ τὸν Περίπατον, τά τε πρὸς τὴν τῶν Στωϊκῶν αἵρεσιν, ὡς ἐν ἐπιτομῇ παρατέθειμαι, ὥρα πάλιν ἐπανελθόντα τῶν γενναίων φιλοσόφων ὁμοῦ πάντων τὰς θαυμαστὰς ἐπισκέψασθαι φυσιολογίας, ὅτε μάλιστα κοινῶς πάντες Ἕλληνες θεοὺς ὁρατοὺς, ἥλιον καὶ σελήνην καὶ τοὺς λοιποὺς ἀστέρας, τά τε ἄλλα μέρη τοῦ κόσμου ἡγήσαντό τε καὶ ἐσέφθησαν, καὶ τάς γε μυθικὰς καὶ ληρώδεις αὐτῶν περὶ τῆς πολυθέου πλάνης διηγήσεις σεμνοτέραις δὴ καὶ φυσικαῖς ἀποδόσεσιν ἐπὶ τὰ στοιχεῖα καὶ τὰ τοῦ παντὸς κόσμου μόρια μετενηνόχασι.
Tauta men apo tōn Plōtinou pros tēn tōn Stōïkōn peri psychēs doxan, sōmatikēn phaskontōn autēn einai. allʼ epei autarkōs ta te pros Aristotelēn kai ton Peripaton, ta te pros tēn tōn Stōïkōn hairesin, hōs en epitomę̄ paratetheimai, hōra palin epanelthonta tōn gennaiōn philosophōn homou pantōn tas thaumastas episkepsasthai physiologias, hote malista koinōs pantes Hellēnes theous horatous, hēlion kai selēnēn kai tous loipous asteras, ta te alla merē tou kosmou hēgēsanto te kai esephthēsan, kai tas ge mythikas kai lērōdeis autōn peri tēs polytheou planēs diēgēseis semnoterais dē kai physikais apodosesin epi ta stoicheia kai ta tou pantos kosmou moria metenēnochasi.
These things from Plotinus against the opinion of the Stoics about the soul, who say that it is bodily. But since I have sufficiently set out, as in an epitome, what is said against Aristotle and the Peripatos and against the school of the Stoics, it is time to go back and examine the wonderful physical theories of all the noble philosophers together, especially since all the Greeks in common thought the visible gods, sun and moon and the other stars and the other parts of the world, to be gods and worshipped them, and transferred their mythical and nonsensical narratives about polytheistic error to the elements and the parts of the whole world by more solemn and physical interpretations.
Notes and citation
Summary: Eusebius ends with Plotinus and turns to the physical theories of all the philosophers about the heavenly bodies.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; repeated syllables in the digital text): Ἀριστοτέλην ἕλην καὶ → Ἀριστοτέλην καὶ; ὤρα πάλιν → ὥρα πάλιν.
Cite (SBL): Eusebius, Praep. ev. 15.22.68 (Dindorf 2:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-68). (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.
15.22.69Dindorf 2:392
διό μοι ἀναγκαῖον εἶναι δοκεῖ καὶ τὰς περὶ τῶνδε δόξας ὁμοῦ συναγαγεῖν, τάς τε διαστάσεις αὐτῶν καὶ τοῦ τύφου τὸ μάταιον ἐπιθεωρῆσαι. θήσω δὲ καὶ ταῦτα ἀπὸ τῆς Πλουτάρχου γραφῆς, ἐν ᾗ τὰς περὶ τούτων ἁπάντων ὁμοῦ τῶν τε πρεσβυτέρων καὶ νέων δόξας συναγαγὼν τοῦτον γράφει τὸν τρόπον “Περὶ ἡλίου.
dio moi anankaion einai dokei kai tas peri tōnde doxas homou synagagein, tas te diastaseis autōn kai tou typhou to mataion epitheōrēsai. thēsō de kai tauta apo tēs Ploutarchou graphēs, en hę̄ tas peri toutōn hapantōn homou tōn te presbyterōn kai neōn doxas synagagōn touton graphei ton tropon “Peri hēliou.
Therefore it seems to me necessary to gather the opinions about these together, and to view their disagreements and the vanity of their conceit. I shall set these out too from the work of Plutarch, in which, having gathered together the opinions of all, old and young, about all these, he writes in this way: “On the sun.
Notes and citation
Summary: Eusebius introduces Plutarch’s collection of opinions on the heavenly bodies.
- [Plutarch], Placita 2.20.
Cite (SBL): Eusebius, Praep. ev. 15.22.69 (Dindorf 2:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-69). (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.