Preparation for the Gospel 2.1.1–2.1.56
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 2, chapter 1
2.1.1Dindorf 1:54
‘‘Φασὶ τοίνυν Αἰγύπτιοι κατὰ τὴν ἐξ ἀρχῆς τῶν ὅλων γένεσιν πρώτους ἀνθρώπους γενέσθαι κατὰ τὴν Αἴγυπτον διά τε τὴν εὐκρασίαν τῆς χώρας καὶ διὰ τὴν φύσιν τοῦ Νείλου. τοῦτον γὰρ πολύγονον ὄντα καὶ τὰς τροφὰς αὐτοφυεῖς παρεχόμενον ῥᾳδίως ἐκτρέφειν τὰ ζωογονηθέντα. —
‘‘Phasi toinyn Aigyptioi kata tēn ex archēs tōn holōn genesin prōtous anthrōpous genesthai kata tēn Aigypton dia te tēn eukrasian tēs chōras kai dia tēn physin tou Neilou. touton gar polygonon onta kai tas trophas autophyeis parechomenon rhądiōs ektrephein ta zōogonēthenta. —
"The Egyptians say, then, that at the original generation of all things the first human beings came into being in Egypt, both because of the good climate of the country and because of the nature of the Nile. For it, being very fertile and providing food that grows of itself, easily nourished the living creatures it brought forth.
Notes and citation
Summary: Diodorus reports the Egyptian claim that the first humans arose in Egypt.
- Diodorus, Library 1.10–23, in extracts (2.1.1–2.1.24 and following).
Extrabiblical texts: Diodorus Siculus, 1.10.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.1 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-1). (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.
2.1.2Dindorf 1:54–55
τοὺς δὲ θεοὺς ἀνθρώπους μὲν ὑπάρξαι θνητοὺς, διὰ δὲ σύνεσιν καὶ κοινὴν ἀνθρώπων εὐεργεσίαν τυχεῖν τῆς ἀθανασίας, ὧν ἐνίους καὶ βασιλεῖς γενέσθαι. μεθερμηνευομένων δὲ αὐτῶν τινὰς μὲν ὁμωνύμους ὑπάρχειν τοῖς οὐρανίοις, τινὰς δὲ ἰδίαν ἐσχηκέναι προσηγορίαν, Ἥλιον τε καὶ Κρόνον ἔτι δὲ καὶ Δία τὸν ὑπό τινων Ἄμμωνα προσαγορευόμενον, πρὸς δὲ τούτοις Ἥραν καὶ Ἥφαιστον, ἔτι δὲ Ἑστίαν, καὶ τελευταῖον Ἑρμῆν.
tous de theous anthrōpous men hyparxai thnētous, dia de synesin kai koinēn anthrōpōn euergesian tychein tēs athanasias, hōn enious kai basileis genesthai. methermēneuomenōn de autōn tinas men homōnymous hyparchein tois ouraniois, tinas de idian eschēkenai prosēgorian, Hēlion te kai Kronon eti de kai Dia ton hypo tinōn Ammōna prosagoreuomenon, pros de toutois Hēran kai Hēphaiston, eti de Hestian, kai teleutaion Hermēn.
The gods, they say, were human beings and mortal, but obtained immortality because of their intelligence and their benefits to all mankind; and some of them were also kings. Of these, when their names are translated, some have the same names as the heavenly bodies, while others have had names of their own: Helios (the Sun), Cronus, and also Zeus, called Ammon by some, and besides these Hera and Hephaestus, Hestia, and finally Hermes.
Notes and citation
Summary: The Egyptian gods were mortal men made immortal for their benefits to mankind.
Notes on the original text
- Digital text corrected (breathing misread in digitization; repeated word in digitization): ὐπάρχειν → ὑπάρχειν; Κρόνον Κρόνον → Κρόνον.
Extrabiblical texts: Diodorus Siculus, 1.13.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.2 (Dindorf 1:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-2). (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.
2.1.3Dindorf 1:55
καὶ πρῶτον μὲν Ἥλιον βασιλεῦσαι τῶν κατʼ Αἴγυπτον, ὁμώνυμον ὄντα τῷ κατʼ οὐρανὸν ἄστρῳ. ἔνιοι δὲ τῶν ἱερέων φασὶ πρῶτον Ἥφαιστον βασιλεῦσαι, πυρὸς εὑρετὴν γενόμενον.
kai prōton men Hēlion basileusai tōn katʼ Aigypton, homōnymon onta tǭ katʼ ouranon astrǭ. enioi de tōn hiereōn phasi prōton Hēphaiston basileusai, pyros heuretēn genomenon.
And first Helios reigned over Egypt, having the same name as the star in heaven. But some of the priests say that Hephaestus reigned first, having been the discoverer of fire.
Notes and citation
Summary: Helios, or according to some Hephaestus, was the first king of Egypt.
Extrabiblical texts: Diodorus Siculus, 1.13.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.3 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-3). (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.
2.1.4Dindorf 1:55
μετὰ δὲ ταῦτα τὸν Κρόνον ἄρξαι, καὶ γήμαντα τὴν ἀδελφὴν Ῥέαν γεννῆσαι κατὰ μὲν τινὰς τὸν Ὄσιριν καὶ τὴν Ἰσιν, κατὰ δὲ τοὺς πλείστους Δία τε καὶ Ἥραν, οὓς διʼ ἀρετὴν βασιλεῦσαι τοῦ σύμπαντος κόσμου.
meta de tauta ton Kronon arxai, kai gēmanta tēn adelphēn Rhean gennēsai kata men tinas ton Osirin kai tēn Isin, kata de tous pleistous Dia te kai Hēran, hous diʼ aretēn basileusai tou sympantos kosmou.
After this Cronus ruled, and having married his sister Rhea he begot, according to some, Osiris and Isis, but according to most, Zeus and Hera, who because of their virtue reigned over the whole world.
Notes and citation
Summary: Cronus married Rhea and fathered Osiris and Isis, or Zeus and Hera.
Extrabiblical texts: Diodorus Siculus, 1.13.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.4 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-4). (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.
2.1.5Dindorf 1:55
ἐκ δὲ τούτων γενέσθαι πέντε θεοὺς, Ὄσιριν καὶ Ἴσιν καὶ Τυφῶνα, Ἀπόλλωνά τε καὶ Ἀφροδίτην. καὶ τὸν μὲν Ὄσιριν εἶναι τὸν Διόνυσον, τὴν δὲ Ἴσιν τὴν Δήμητρα. ταύτην δὲ γήμαντα τὸν Ὄσιριν καὶ τὴν βασιλείαν διαδεξάμενον πολλὰ πρᾶξαι πρὸς εὐεργεσίαν τοῦ κοινοῦ·
ek de toutōn genesthai pente theous, Osirin kai Isin kai Typhōna, Apollōna te kai Aphroditēn. kai ton men Osirin einai ton Dionyson, tēn de Isin tēn Dēmētra. tautēn de gēmanta ton Osirin kai tēn basileian diadexamenon polla praxai pros euergesian tou koinou;
From these were born five gods: Osiris, Isis, Typhon, Apollo, and Aphrodite. Osiris is Dionysus, and Isis is Demeter. Osiris married her, succeeded to the kingdom, and did many things for the benefit of the community.
Notes and citation
Summary: Osiris (Dionysus) married Isis (Demeter) and ruled for the common good.
Extrabiblical texts: Diodorus Siculus, 1.13.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.5 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-5). (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.
2.1.6Dindorf 1:55
κτίσαι τε πόλιν ἐν τῇ Θηβαίδι ἑκατόμπυλον, ἣν τινὰς μὲν Δῖός πόλιν, ἐνίους δὲ Θήβας προσειπεῖν. — ἱδρύσασθαι δὲ καὶ ἱερὸν τῶν γονέων, Δῖός τε καὶ Ἥρας, καὶ τῶν ἄλλων δὲ θεῶν ναοὺς χρυσοῦς, ὧν ἑκάστῳ τιμὰς ἀπονεῖμαι, καὶ καταστῆσαι τοὺς ἐπιμελομένους ἱερεῖς·
ktisai te polin en tę̄ Thēbaidi hekatompylon, hēn tinas men Dios polin, enious de Thēbas proseipein. — hidrysasthai de kai hieron tōn goneōn, Dios te kai Hēras, kai tōn allōn de theōn naous chrysous, hōn hekastǭ timas aponeimai, kai katastēsai tous epimelomenous hiereis;
He founded in the Thebaid a city with a hundred gates, which some called the City of Zeus and others Thebes. He also built a temple to his parents, Zeus and Hera, and golden shrines to the other gods, assigned honors to each of them, and appointed priests to care for them.
Notes and citation
Summary: Osiris founded Thebes and built temples to the gods.
Extrabiblical texts: Diodorus Siculus, 1.15.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.6 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-6). (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.
2.1.7Dindorf 1:55
εὑρετὴν δὲ γενέσθαι τὸν Ὄσιριν τῆς ἀμπέλου, πρῶτόν τε ψιλῷ χρήσασθαι, καὶ διδάξαι τοὺς ἄλλους ἀνθρώπους τὴν γεωργίαν.
heuretēn de genesthai ton Osirin tēs ampelou, prōton te psilǭ chrēsasthai, kai didaxai tous allous anthrōpous tēn geōrgian.
Osiris was the discoverer of the vine, was the first to make use of it, and taught the rest of mankind agriculture.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Osiris discovered the vine and taught agriculture.
- The digital text reads ψιλῷ ("bare"); this may mean bare (uncultivated) land or be a corruption of the reference to wine in Diodorus 1.15.8. Translated neutrally.
Extrabiblical texts: Diodorus Siculus, 1.15.8 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.7 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-7). (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.
2.1.8Dindorf 1:55–56
τιμᾶσθαι δὲ ὑπʼ αὐτοῦ μάλιστα πάντων τὸν Ἑρμῆν διαφόρῳ φύσει κεχορηγημένον πρὸς ἐπίνοιαν τῶν δυναμένων ὠφελῆσαι τὸν κοινὸν βίον. — εὑρετήν τε γὰρ αὐτὸν γενέσθαι τῶν γραμμάτων καὶ θυσίας θεῶν διατάξασθαι, λύραν τε εὑρεῖν, καὶ τοὺς Ἕλληνας διδάξαι τὴν περὶ τούτων ἑρμηνείαν· ἀφʼ οὗπερ αὐτὸν Ἑρμῆν ὀνομασθῆναι.
timasthai de hypʼ autou malista pantōn ton Hermēn diaphorǭ physei kechorēgēmenon pros epinoian tōn dynamenōn ōphelēsai ton koinon bion. — heuretēn te gar auton genesthai tōn grammatōn kai thysias theōn diataxasthai, lyran te heurein, kai tous Hellēnas didaxai tēn peri toutōn hermēneian; aphʼ houper auton Hermēn onomasthēnai.
Of all his followers he honored Hermes most, who was endowed with an extraordinary nature for devising things that could benefit the common life. For he was the discoverer of letters, arranged the sacrifices to the gods, invented the lyre, and taught the Greeks the art of interpretation (hermeneia) concerning these things; from which he was named Hermes.
Notes and citation
Summary: Hermes, honored by Osiris, invented letters, the lyre, and sacrificial rites.
Extrabiblical texts: Diodorus Siculus, 1.16.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.8 (Dindorf 1:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-8). (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.
2.1.9Dindorf 1:56
τοῦτον δὲ καὶ τῆς ἐλαίας τὸ φυτὸν εὑρεῖν. τὸν δὲ Ὄσιριν ἐπελθόντα πᾶσαν τὴν οἰκουμένην ἐπὶ μὲν Φοινίκης καταστῆσαι Βούσιριν, κατὰ δὲ τὴν Αἰθιοπίαν καὶ Λιβύην Ἀνταῖον. αὐτὸν δὲ ἐπιστρατεῦσαι μετὰ τοῦ ἀδελφοῦ τοῦ Ἀπόλλωνος, ὅν φασιν εὑρετὴν τοῦ φυτοῦ τῆς δάφνης γενέσθαι.
touton de kai tēs elaias to phyton heurein. ton de Osirin epelthonta pasan tēn oikoumenēn epi men Phoinikēs katastēsai Bousirin, kata de tēn Aithiopian kai Libyēn Antaion. auton de epistrateusai meta tou adelphou tou Apollōnos, hon phasin heuretēn tou phytou tēs daphnēs genesthai.
He also discovered the olive plant. Osiris, going through the whole inhabited world, set Busiris over Phoenicia and Antaeus over Ethiopia and Libya. He made his expedition with his brother Apollo, who, they say, was the discoverer of the laurel plant.
Notes and citation
Summary: Osiris traveled the world, appointing governors, accompanied by Apollo.
Extrabiblical texts: Diodorus Siculus, 1.17.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.9 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-9). (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.
2.1.10Dindorf 1:56
συστρατεῦσαι δὲ τῷ Ὀσίριδι τοὺς δύο υἱοὺς, Ἄνουβίν τε καὶ Μακεδόνα, παραλαβεῖν δὲ καὶ τὸν Πᾶνα διαφερόντως ὑπʼ Αἰγυπτίων τιμώμενον, οὗ καὶ ἐπώνυμον εἶναι τὴν Πανὸς πόλιν. ὄντι δὲ αὐτῷ περὶ τὴν Ταφόσιριν ἀχθῆναι τὸ τῶν Σατύρων γένος.
systrateusai de tǭ Osiridi tous dyo huious, Anoubin te kai Makedona, paralabein de kai ton Pana diapherontōs hypʼ Aigyptiōn timōmenon, hou kai epōnymon einai tēn Panos polin. onti de autǭ peri tēn Taphosirin achthēnai to tōn Satyrōn genos.
Osiris's two sons, Anubis and Macedon, went with him on the expedition, and he also took Pan, who is especially honored by the Egyptians; from him the city of Pan is named. While he was near Taphosiris, the race of Satyrs was brought to him.
Notes and citation
Summary: Anubis, Macedon, and Pan joined Osiris's expedition, and the Satyrs were brought to him.
Notes on the original text
- Digital text corrected (stray letter in digitization): συστρατεῦτσαι → συστρατεῦσαι.
Extrabiblical texts: Diodorus Siculus, 1.18.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.10 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-10). (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.
2.1.11Dindorf 1:56
φιλόμουσον δὲ ὄντα περιάγειν πλῆθος μουσουργῶν, ἐν οἷς παρθένους ἐννέα δυναμένας ᾄδειν καὶ τἄλλα πεπαιδευμένας, τὰς παρὰ τοῖς Ἕλλησιν ὀνομαζομένας Μούσας, ὧν ἡγεῖσθαι τὸν Ἀπόλλωνα.
philomouson de onta periagein plēthos mousourgōn, en hois parthenous ennea dynamenas ądein kai talla pepaideumenas, tas para tois Hellēsin onomazomenas Mousas, hōn hēgeisthai ton Apollōna.
Being a lover of music, he took with him a crowd of musicians, among them nine maidens able to sing and trained in other arts, those called the Muses among the Greeks, whose leader was Apollo.
Notes and citation
Summary: Osiris traveled with musicians, including the nine Muses led by Apollo.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): φιλό- μουσον → φιλόμουσον.
Extrabiblical texts: Diodorus Siculus, 1.18.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.11 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-11). (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.
2.1.12Dindorf 1:56
παντὸς δὲ ἔθνους ὡς θεὸν ἀποδεχομένου τὸν Ὄσιριν διὰ τὰς εὐεργεσίας πανταχοῦ μνημεῖα ἑαυτοῦ καταλιπεῖν,
pantos de ethnous hōs theon apodechomenou ton Osirin dia tas euergesias pantachou mnēmeia heautou katalipein,
Since every nation received Osiris as a god because of his benefits, he left memorials of himself everywhere,
Notes and citation
Summary: Every nation honored Osiris as a god.
Notes on the original text
- Digital text corrected (word split in digitization): ἀποδ ἐχομένου → ἀποδεχομένου.
Extrabiblical texts: Diodorus Siculus, 1.20.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.12 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-12). (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.
2.1.13Dindorf 1:56
κτίσαι δὲ καὶ πόλεις οὐκ ὀλίγας ἐν Ἰνδοῖς.
ktisai de kai poleis ouk oligas en Indois.
and he founded not a few cities among the Indians.
Notes and citation
Summary: Osiris founded cities in India.
Extrabiblical texts: Diodorus Siculus, 1.19.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.13 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-13). (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.
2.1.14Dindorf 1:56
ἐπελθεῖν δὲ καὶ τὰ ἄλλα τὰ κατὰ τὴν Φρυγίαν ἔθνη, καὶ περαιωθῆναι κατὰ τὸν Ἑλλήσποντον εἰς τὴν Εὐρώπην. καὶ Μακεδόνα μὲν τὸν υἱὸν ἀπολιπεῖν βασιλέα τῆς Μακεδονίας, Τριπτολέμῳ δὲ ἐπιτρέψαι τὰς κατὰ τὴν Ἀττικὴν γεωργίας.
epelthein de kai ta alla ta kata tēn Phrygian ethnē, kai peraiōthēnai kata ton Hellēsponton eis tēn Eurōpēn. kai Makedona men ton huion apolipein basilea tēs Makedonias, Triptolemǭ de epitrepsai tas kata tēn Attikēn geōrgias.
He went also through the other nations of Phrygia and crossed the Hellespont into Europe. He left his son Macedon as king of Macedonia, and entrusted the agriculture of Attica to Triptolemus.
Notes and citation
Summary: Osiris crossed into Europe, leaving Macedon as king and Triptolemus over Attica's farming.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ἀπολι- πεῖν → ἀπολιπεῖν.
Extrabiblical texts: Diodorus Siculus, 1.20.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.14 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-14). (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.
2.1.15Dindorf 1:56
καὶ μετὰ ταῦτα ἐξ ἀνθρώπων εἰς θεοὺς μεταστάντα τυχεῖν ὑπὸ Ἴσιδος καὶ Ἑρμοῦ ἱερόν καὶ τῶν ἄλλων τῶν ἐπιφανεστάτων ἐν θεοῖς τιμῶν. τούτους δὲ καὶ τελετὰς καταδεῖξαι καὶ πολλὰ περὶ αὐτοῦ μυστικῶς εἰσηγήσασθαι.
kai meta tauta ex anthrōpōn eis theous metastanta tychein hypo Isidos kai Hermou hieron kai tōn allōn tōn epiphanestatōn en theois timōn. toutous de kai teletas katadeixai kai polla peri autou mystikōs eisēgēsasthai.
And afterward, having passed from among men to the gods, he received from Isis and Hermes a sanctuary and the other most distinguished honors among the gods. They also instituted rites and introduced many mystical things concerning him.
Notes and citation
Summary: After death Osiris was deified, and Isis and Hermes established his rites.
Extrabiblical texts: Diodorus Siculus, 1.20.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.15 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-15). (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.
2.1.16Dindorf 1:56–57
ἀναιρεθῆναι δὲ αὐτὸν ὑπὸ Τυφῶνος τοῦ ἀδελφοῦ, πονηροῦ καὶ ἀσεβοῦς ὄντος· ὃν διελόντα τὸ σῶμα τοῦ φονευθέντος εἰς ἓξ καὶ εἴκοσι μέρη δοῦναι τῶν συνεπιτιθεμένων ἑκάστῳ μερίδα, βουλόμενον ἅπαντας μετασχεῖν τοῦ μύσους.
anairethēnai de auton hypo Typhōnos tou adelphou, ponērou kai asebous ontos; hon dielonta to sōma tou phoneuthentos eis hex kai eikosi merē dounai tōn synepitithemenōn hekastǭ merida, boulomenon hapantas metaschein tou mysous.
He was killed by his brother Typhon, who was wicked and impious; Typhon cut the body of the murdered man into twenty-six pieces and gave a portion to each of his fellow conspirators, wishing all to share in the pollution.
Notes and citation
Summary: Typhon murdered Osiris and divided his body among his accomplices.
Notes on the original text
- Digital text corrected (line-break hyphen and stray mark in digitization; line-break hyphen rejoined; punctuation misread in digitization): ὄντος ’ ὃν → ὄντος· ὃν; εἴ-· κοσι → εἴκοσι; Τυφῶ- νος → Τυφῶνος; με- ρίδα → μερίδα.
Extrabiblical texts: Diodorus Siculus, 1.21.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.16 (Dindorf 1:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-16). (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.
2.1.17Dindorf 1:57
τὴν δὲ Ἴσιν ἀδελφὴν οὖσαν Ὀσίριδος καὶ γυναῖκα μετελθεῖν τὸν φόνον, συναγωνιζομένου τοῦ παιδὸς αὐτῆς Ὤρου. ἀνελοῦσαν δὲ τὸν Τυφῶνα καὶ τοὺς συμπράξαντας παρὰ τὴν νῦν Ἀνταίου κώμην καλουμένην βασιλεῦσαι τῆς Αἰγύπτου.
tēn de Isin adelphēn ousan Osiridos kai gynaika metelthein ton phonon, synagōnizomenou tou paidos autēs Ōrou. anelousan de ton Typhōna kai tous sympraxantas para tēn nyn Antaiou kōmēn kaloumenēn basileusai tēs Aigyptou.
Isis, the sister and wife of Osiris, avenged the murder with the help of her son Horus; and having killed Typhon and his accomplices near the village now called the Village of Antaeus, she reigned over Egypt.
Notes and citation
Summary: Isis and Horus avenged Osiris and Isis became queen.
Notes on the original text
- Digital text corrected (digitization slips; line-break hyphen rejoined): βασιιʼ-εῦσαι τῆς Αἰγόπτου → βασιλεῦσαι τῆς Αἰγύπτου; καλου- μένην → καλουμένην.
Extrabiblical texts: Diodorus Siculus, 1.21.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.17 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-17). (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.
2.1.18Dindorf 1:57
εὑροῦσαν δὲ πάντα τὰ μέρη τοῦ σώματος πλὴν τῶν αἰδοίων τοῦ Ὀσίριδος ἑκάστῳ μέρει περιπλάσαι λέγουσιν αὐτὴν τύπον ἀνθρωποειδῆ, παραπλήσιον Ὀσίριδι τὸ μέγεθος ἐξ ἀρωμάτων καὶ κηροῦ, καὶ παραδοῦναι τοῖς ἱερεῦσι καθʼ ὅλης τῆς Αἰγύπτου τιμᾶν. καθιερῶσαι δὲ καὶ τῶν γινομένων παρʼ αὐτοῖς ζῴων ἓν ὁποῖον ἂν βουληθῶσιν.
heurousan de panta ta merē tou sōmatos plēn tōn aidoiōn tou Osiridos hekastǭ merei periplasai legousin autēn typon anthrōpoeidē, paraplēsion Osiridi to megethos ex arōmatōn kai kērou, kai paradounai tois hiereusi kathʼ holēs tēs Aigyptou timan. kathierōsai de kai tōn ginomenōn parʼ autois zǭōn hen hopoion an boulēthōsin.
Having found all the parts of the body except the private parts of Osiris, they say she molded around each part a human figure like Osiris in size, out of spices and wax, and gave it to the priests throughout all Egypt to honor; and that she consecrated to him whichever one of the animals among them they chose.
Notes and citation
Summary: Isis made human figures from each part of Osiris's body for the priests to honor.
Notes on the original text
- Digital text corrected (accent misread in digitization; repeated syllables and stray mark in digitization): τὸ μέγε- μέγεθός ^ → τὸ μέγεθος; τιμὰν → τιμᾶν.
Extrabiblical texts: Diodorus Siculus, 1.21.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.18 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-18). (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.
2.1.19Dindorf 1:57
τοὺς δὲ ταύρους τοὺς ἱεροὺς τόν τε ὀνομαζόμενον Ἄπιν καὶ τὸν Μνεῦιν Ὀσίριδι καθιερωθῆναι, καὶ τούτους σέβεσθαι καθάπερ θεοὺς κοινῇ καταδειχθῆναι πᾶσιν Αἰγυπτίοις. ταῦτα γὰρ τοῖς εὑροῦσι τὸν τοῦ σίτου καρπὸν συνεργῆσαι πρὸς τὸν σπόρον καὶ τὰς κοινὰς γεωργίας.
tous de taurous tous hierous ton te onomazomenon Apin kai ton Mneuin Osiridi kathierōthēnai, kai toutous sebesthai kathaper theous koinę̄ katadeichthēnai pasin Aigyptiois. tauta gar tois heurousi ton tou sitou karpon synergēsai pros ton sporon kai tas koinas geōrgias.
The sacred bulls, the one named Apis and Mnevis, were consecrated to Osiris, and it was ordained that all the Egyptians in common should reverence them as gods; for these animals had helped those who discovered the fruit of grain in sowing and in agriculture generally.
Notes and citation
Summary: The sacred bulls Apis and Mnevis were consecrated to Osiris.
Notes on the original text
- Digital text corrected (diacritic misread in digitization): κοινῆ̣ → κοινῇ.
Extrabiblical texts: Diodorus Siculus, 1.21.10 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.19 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-19). (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.
2.1.20Dindorf 1:57
ὀμόσαι δὲ τὴν Ἴσιν μηδενὸς ἀνδρὸς ἔτι συνουσίαν προσδέξασθαι μεταστᾶσαν δὲ καὶ αὐτὴν ἐξ ἀνθρώπων τυχεῖν ἀθανάτων τιμῶν καὶ ταφῆναι κατὰ τὴν Μέμφιν.
omosai de tēn Isin mēdenos andros eti synousian prosdexasthai metastasan de kai autēn ex anthrōpōn tychein athanatōn timōn kai taphēnai kata tēn Memphin.
Isis swore that she would accept no man's intercourse any longer; and when she too had passed from among men, she received immortal honors and was buried at Memphis.
Notes and citation
Summary: Isis vowed never to remarry, was deified, and was buried at Memphis.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined; repeated syllables in digitization): προσδἐξα- προσδέξασθαι → προσδέξασθαι; τυ- χεῖν → τυχεῖν; Μέμ- φιν → Μέμφιν.
Extrabiblical texts: Diodorus Siculus, 1.22.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.20 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-20). (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.
2.1.21Dindorf 1:57
τὰ μὲν οὖν ἀνευρεθέντα τοῦ Ὀσίριδος μέρη ταφῆς ἀξιωθῆναί φασι τὸν εἰρημένον τρόπον· τὸ δὲ αἰδοῖον ὑπὸ μὲν Τυφῶνος εἰς τὸν ποταμὸν ῥιφῆναι λέγουσιν, ὑπὸ δὲ τῆς Ἴσιδος οὐδὲν ἧττον τῶν ἄλλων ἀξιωθῆναι τιμῶν ἰσοθέων.
ta men oun aneurethenta tou Osiridos merē taphēs axiōthēnai phasi ton eirēmenon tropon; to de aidoion hypo men Typhōnos eis ton potamon rhiphēnai legousin, hypo de tēs Isidos ouden hētton tōn allōn axiōthēnai timōn isotheōn.
The parts of Osiris that were found, they say, were given burial in the way described. But the private part, they say, was thrown into the river by Typhon, yet was counted worthy by Isis of honors equal to the gods, no less than the other parts.
Notes and citation
Summary: Isis gave divine honors even to the lost private part of Osiris.
Notes on the original text
- Digital text corrected (accent misread in digitization; words joined and breathing misread in digitization): τοὐ Ὀσίριδος → τοῦ Ὀσίριδος; τῆςΊσιδος → τῆς Ἴσιδος.
Extrabiblical texts: Diodorus Siculus, 1.22.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.21 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-21). (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.
2.1.22Dindorf 1:57–58
ἔν τε γὰρ τοῖς ἱεροῖς εἴδωλον αὐτοῦ κατασκευάσασαν τιμὰς καταδεῖξαι καὶ τελετὰς καὶ τὰς θυσίας τὰς τῷ θεῷ τούτῳ γινομένας ἐντιμοτάτας ποιῆσαι. διὸ καὶ τοὺς Ἓλληνας ἐξ Αἰγύπτου παρειληφότας τὰ περὶ τοὺς ὀργιασμοὺς καὶ τὰς Διονυσιακὰς ἑορτὰς τιμᾶν τοῦτο τὸ μόριον ἐν τοῖς μυστηρίοις καὶ ταῖς τοῦ θεοῦ τούτου τελεταῖς τε καὶ θυσίαις, ὀνομάζοντας αὐτὸ φαλλόν.
en te gar tois hierois eidōlon autou kataskeuasasan timas katadeixai kai teletas kai tas thysias tas tǭ theǭ toutǭ ginomenas entimotatas poiēsai. dio kai tous Hellēnas ex Aigyptou pareilēphotas ta peri tous orgiasmous kai tas Dionysiakas heortas timan touto to morion en tois mystēriois kai tais tou theou toutou teletais te kai thysiais, onomazontas auto phallon.
For she made an image of it in the temples, instituted honors and rites, and made the sacrifices offered to this god most honored. Therefore the Greeks too, having received from Egypt the orgies and the Dionysiac festivals, honor this member in the mysteries and in the rites and sacrifices of this god, calling it the phallus.
Notes and citation
Summary: The phallic rites of the Greek Dionysiac mysteries came from Egypt.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): Αἰ- γύπτου → Αἰγύπτου.
Extrabiblical texts: Diodorus Siculus, 1.22.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.22 (Dindorf 1:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-22). (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.
2.1.23Dindorf 1:58
τοὺς δὲ λέγοντας ἐν Θήβαις ταῖς Βοιωτικαῖς γεγονέναι τὸν θεὸν ἐκ Σεμέλης καὶ Δῖός σχεδιάζειν. Ὀρφέα γὰρ εἰς Αἴγυπτον παραβαλόντα καὶ μετασχόντα τῆς τελετῆς καὶ τῶν Διονυσιακῶν μυστηρίων μεταλαβεῖν, τοῖς τε Καδμείοις φίλον ὄντα καὶ τετιμημένον ὑπʼ αὐτῶν μεταθεῖναι τοῦ θεοῦ τὴν γένεσιν ἐκείνοις χαριζόμενον, τοὺς δὲ ὄχλους τὰ μὲν διὰ τὴν ἄγνοιαν, τὰ δὲ διὰ τὸ βούλεσθαι τὸν θεὸν Ἕλληνα ὀνομάζεσθαι, προσδέξασθαι προσηνῶς τὰς τελετὰς καὶ τὰ μυστήρια.
tous de legontas en Thēbais tais Boiōtikais gegonenai ton theon ek Semelēs kai Dios schediazein. Orphea gar eis Aigypton parabalonta kai metaschonta tēs teletēs kai tōn Dionysiakōn mystēriōn metalabein, tois te Kadmeiois philon onta kai tetimēmenon hypʼ autōn metatheinai tou theou tēn genesin ekeinois charizomenon, tous de ochlous ta men dia tēn agnoian, ta de dia to boulesthai ton theon Hellēna onomazesthai, prosdexasthai prosēnōs tas teletas kai ta mystēria.
Those who say that the god was born at Thebes in Boeotia of Semele and Zeus are inventing. For Orpheus, having visited Egypt and shared in the initiation, received the Dionysiac mysteries; and being a friend of the Cadmeans and honored by them, he transferred the god's birth to them as a favor, while the multitudes, partly through ignorance and partly from wishing the god to be called a Greek, readily accepted the rites and the mysteries.
Notes and citation
Summary: Orpheus transferred the Egyptian birth story of Dionysus to Thebes to please the Cadmeans.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): χαριξόμενον → χαριζόμενον; ὀναμάξεσθαι → ὀνομάζεσθαι.
Extrabiblical texts: Diodorus Siculus, 1.23.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.23 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-23). (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.
2.1.24Dindorf 1:58
ἀφορμὰς δὲ ἔχειν τὸν Ὀρφέα πρὸς τὴν μετάθεσιν τῆς τοῦ θεοῦ γενέσεως καὶ τελετῆς τοιαύτας· Κάδμον ἐκ Θηβῶν ὄντα τῶν Αἰγυπτίων γεννῆσαι σὺν ἄλλοις τέκνοις καὶ Σεμέλην· ταύτην δὲ ὑφʼ ὅτου δήποτε φθαρεῖσαν ἔγκυον γενέσθαι, καὶ τεκεῖν ἑπτὰ μηνῶν διελθόντων βρέφος οἷόν περ οἱ κατʼ Αἴγυπτον τὸν Ὄσιριν γεγονέναι νομίζουσι·
aphormas de echein ton Orphea pros tēn metathesin tēs tou theou geneseōs kai teletēs toiautas; Kadmon ek Thēbōn onta tōn Aigyptiōn gennēsai syn allois teknois kai Semelēn; tautēn de hyphʼ hotou dēpote phthareisan enkyon genesthai, kai tekein hepta mēnōn dielthontōn brephos hoion per hoi katʼ Aigypton ton Osirin gegonenai nomizousi;
Orpheus had the following occasions for transferring the god's birth and rites: Cadmus, coming from Thebes in Egypt, begot Semele among other children. She, seduced by someone or other, became pregnant and at the end of seven months bore a child such as the Egyptians believe Osiris to have been;
Notes and citation
Summary: Semele, daughter of Cadmus, bore a child like Osiris, which gave Orpheus his occasion.
Extrabiblical texts: Diodorus Siculus, 1.23.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.24 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-24). (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.
2.1.25Dindorf 1:58
τὸν δὲ Κάδμον τελευτῆσαν τὸ βρέφος χρυσῶσαι, καὶ τὰς καθηκούσας αὐτῷ ποιήσασθαι θυσίας, ἀνάψαι δὲ καὶ τὴν γένεσιν εἰς Δία, σεμνύνοντα τὸν Ὄσιριν, καὶ τῆς φθαρείσης τὴν διαβολὴν ἀφαιρούμενον. διὸ καὶ παρὰ τοῖς Ἕλλησιν ἐκδοθῆναι λόγον ὡς ἡ Κάδμου θυγάτηρ Σεμέλη τέτοκεν ἐκ Δῖός Ὄσιριν.
ton de Kadmon teleutēsan to brephos chrysōsai, kai tas kathēkousas autǭ poiēsasthai thysias, anapsai de kai tēn genesin eis Dia, semnynonta ton Osirin, kai tēs phthareisēs tēn diabolēn aphairoumenon. dio kai para tois Hellēsin ekdothēnai logon hōs hē Kadmou thygatēr Semelē tetoken ek Dios Osirin.
When the child died, Cadmus gilded it and offered the appropriate sacrifices to it, and ascribed its birth to Zeus, thus glorifying Osiris and removing the reproach from his seduced daughter. Therefore the story was published among the Greeks that Semele the daughter of Cadmus bore Osiris by Zeus.
Notes and citation
Summary: Cadmus attributed Semele's child to Zeus, giving rise to the Greek story of Dionysus' birth.
Extrabiblical texts: Diodorus Siculus, 1.23.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.25 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-25). (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.
2.1.26Dindorf 1:58
ἔπειτα παρελθόντων τῶν μυθογράφων ἐμπλῆσαι τὸ θέατρον, καὶ τοῖς ἐπιγινομένοις ἰσχυρὰν πίστιν καὶ ἀμετάθετον γενέσθαι. καθόλου δέ φασι τοὺς Ἕλληνας ἐξιδιάζεσθαι τοὺς ἐπιφανεστάτους Αἰγυπτίων ἥρωάς τε καὶ θεούς.
epeita parelthontōn tōn mythographōn emplēsai to theatron, kai tois epiginomenois ischyran pistin kai ametatheton genesthai. katholou de phasi tous Hellēnas exidiazesthai tous epiphanestatous Aigyptiōn hērōas te kai theous.
Then, when the mythographers came on the scene, the story filled the theater and became a strong and unchangeable belief for later generations. In general, they say, the Greeks appropriate the most famous heroes and gods of the Egyptians.
Notes and citation
Summary: Poets spread the story, and the Greeks generally claimed Egyptian gods and heroes as their own.
Notes on the original text
- Digital text corrected (accent misread in digitization; digitization slip): Ἔλληνας → Ἕλληνας; ἐξιδιάξεσθαι → ἐξιδιάζεσθαι.
Extrabiblical texts: Diodorus Siculus, 1.23.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.26 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-26). (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.
2.1.27Dindorf 1:58–59
καὶ γὰρ Ἡρακλέα τὸ γένος Αἰγύπτιον ὄντα διʼ ἀνδρείαν ἐπελθεῖν πολλὴν τῆς οἰκουμένης. ἐξοικειοῦσθαι δὲ αὐτὸν τοὺς, καὶ μὴν ἕτερον ὄντα τοῦ ἐξ Ἀλκμήνης παρʼ Ἕλλησιν ὕστερόν ποτε γενομένου.
kai gar Hēraklea to genos Aigyption onta diʼ andreian epelthein pollēn tēs oikoumenēs. exoikeiousthai de auton tous, kai mēn heteron onta tou ex Alkmēnēs parʼ Hellēsin hysteron pote genomenou.
For Heracles, who was Egyptian by race, went through much of the inhabited world because of his courage; and the Greeks claim him as their own, though he was different from the son of Alcmene who was born among the Greeks at some later time.
Notes and citation
Summary: The original Heracles was Egyptian, distinct from the later Greek son of Alcmene.
- The digital text is defective (ἐξοικειοῦσθαι δὲ αὐτὸν τοὺς, καὶ μὴν); translated by sense.
Extrabiblical texts: Diodorus Siculus, 1.24.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.27 (Dindorf 1:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-27). (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.
2.1.28Dindorf 1:59
φασὶ δὲ καὶ τὸν Περσέα γενέσθαι κατὰ τὴν Αἴγυπτον, καὶ τῆς Ἴσιδος τὴν γένεσιν ὑπὸ τῶν Ἑλλήνων εἰς Ἄργος μεταφέρεσθαι. μυθολογούντων αὐτὴν εἶναι Ἰὼ, τὴν εἰς βοὸς τύπον μεταμορφωθεῖσαν. τὴν αὐτὴν δὲ τοὺς μὲν Ἴσιν, τοὺς δὲ Δήμητρα, τοὺς δὲ Θεσμοφόρον, ἄλλους δὲ Σελήνην, καὶ ἄλλους Ἥραν νομίζειν.
phasi de kai ton Persea genesthai kata tēn Aigypton, kai tēs Isidos tēn genesin hypo tōn Hellēnōn eis Argos metapheresthai. mythologountōn autēn einai Iō, tēn eis boos typon metamorphōtheisan. tēn autēn de tous men Isin, tous de Dēmētra, tous de Thesmophoron, allous de Selēnēn, kai allous Hēran nomizein.
They say that Perseus too was born in Egypt, and that the birth of Isis was transferred by the Greeks to Argos, where they tell the myth that she is Io, who was changed into the form of a cow. Some regard the same goddess as Isis, others as Demeter, others as Thesmophorus, others as Selene, and others as Hera.
Notes and citation
Summary: Perseus and Isis were Egyptian; the Greeks made Isis into Io and identified her with various goddesses.
Notes on the original text
- Digital text corrected (accent misread in digitization): Ἀργὸς → Ἄργος.
Extrabiblical texts: Diodorus Siculus, 1.24.8 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.28 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-28). (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.
2.1.29Dindorf 1:59
τὸν Ὄσιριν τοὺς μὲν Σάραπιν, τοὺς δὲ Διόνυσον, τοὺς δὲ Πλούτωνα, τοὺς δὲ Ἄμμωνα, τοὺς δὲ Δία, ἑτέρους δὲ Πάνα νομίζειν.
ton Osirin tous men Sarapin, tous de Dionyson, tous de Ploutōna, tous de Ammōna, tous de Dia, heterous de Pana nomizein.
Osiris some regard as Sarapis, others as Dionysus, others as Pluto, others as Ammon, others as Zeus, and others as Pan.
Notes and citation
Summary: Osiris was identified with various gods.
Extrabiblical texts: Diodorus Siculus, 1.25.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.29 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-29). (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.
2.1.30Dindorf 1:59
εὑρετὴν δὲ γενέσθαι τὴν Ἰσίν φασι φαρμάκων πολλῶν καὶ ἰατρικῆς ἐπιστήμης· εὑρεῖν δὲ καὶ τὸ τῆς ἀθανασίας φάρμακον, διʼ οὗ τὸν υἱὸν Ὦρον ὑπὸ τῶν Τιτάνων ἐπιβουλευθέντα, καὶ νεκρὸν εὑρεθέντα καθʼ ὕδατος, μὴ μόνον ἀναστῆσαι δοῦσαν τὴν ψυχὴν, ἀλλὰ καὶ τῆς ἀθανασίας ποιῆσαι μεταλαβεῖν.
heuretēn de genesthai tēn Isin phasi pharmakōn pollōn kai iatrikēs epistēmēs; heurein de kai to tēs athanasias pharmakon, diʼ hou ton huion Ōron hypo tōn Titanōn epibouleuthenta, kai nekron heurethenta kathʼ hydatos, mē monon anastēsai dousan tēn psychēn, alla kai tēs athanasias poiēsai metalabein.
They say that Isis was the discoverer of many medicines and of the science of healing; she also discovered the medicine of immortality, by which, when her son Horus had been plotted against by the Titans and found dead in the water, she not only raised him up by giving him his soul again, but also made him share in immortality.
Notes and citation
Summary: Isis discovered medicine and raised her son Horus from the dead with the drug of immortality.
Extrabiblical texts: Diodorus Siculus, 1.25.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.30 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-30). (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.
2.1.31Dindorf 1:59
τὸν δὲ Ὦρον ὕστατον ὄντα τῶν θεῶν βασιλεῦσαι τῆς Αἰγύπτου. μεθερμηνευόμενον δέ φασιν αὐτὸν εἶναι τὸν Ἀπόλλωνα, τήν τε ἰατρικὴν καὶ μαντικὴν ὑπὸ τῆς μητρὸς Ἴσιδος διδαχθέντα διὰ τῶν χρησμῶν καὶ θεραπειῶν εὐεργετεῖν.
ton de Ōron hystaton onta tōn theōn basileusai tēs Aigyptou. methermēneuomenon de phasin auton einai ton Apollōna, tēn te iatrikēn kai mantikēn hypo tēs mētros Isidos didachthenta dia tōn chrēsmōn kai therapeiōn euergetein.
Horus was the last of the gods to reign over Egypt. When translated, they say, he is Apollo; having been taught medicine and divination by his mother Isis, he benefits mankind through his oracles and healings.
Notes and citation
Summary: Horus, identified with Apollo, was the last god to reign over Egypt.
Notes on the original text
- Digital text corrected (word split and accent misread in digitization): θεραπειᾶ ν → θεραπειῶν.
Extrabiblical texts: Diodorus Siculus, 1.25.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.31 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-31). (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.
2.1.32Dindorf 1:59
συμφωνεῖται δὲ παρὰ τοῖς πλείστοις ὅτι τοῖς περὶ τὸν Δία καὶ τὸν Ὄσιριν θεοῖς κατὰ τὴν Ἴσιδος ἡλικίαν μεγαλόσωμοί τινες γίγαντες ἐπὶ τὸ τερατῶδες κοσμούμενοι πόλεμον ἤγειραν. νομοθετήσαι δὲ τοὺς Αἰγυπτίους γαμεῖν ἀδελφὰς, διὰ τὸ τὴν Ἶσιν τῷ Ὀσίριδι ἀδελφῷ ὄντι αὐτῆς γαμηθῆναι. ‟
symphōneitai de para tois pleistois hoti tois peri ton Dia kai ton Osirin theois kata tēn Isidos hēlikian megalosōmoi tines gigantes epi to teratōdes kosmoumenoi polemon ēgeiran. nomothetēsai de tous Aigyptious gamein adelphas, dia to tēn Isin tǭ Osiridi adelphǭ onti autēs gamēthēnai. ‟
It is agreed by most that in the time of Isis certain giants of huge body, monstrously arrayed, raised war against the gods around Zeus and Osiris. They say too that the Egyptians made it a law to marry sisters, because Isis was married to Osiris, who was her brother."
Notes and citation
Summary: Giants made war on the gods, and the Egyptians permitted marriage with sisters after the example of Isis and Osiris.
Notes on the original text
- Digital text corrected (breathing lost in digitization): Οσίριδι → Ὀσίριδι.
Extrabiblical texts: Diodorus Siculus, 1.26.6 (Diodorus Siculus, Library of History; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 2.1.32 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-32). (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.
2.1.33Dindorf 1:59–60
Καὶ ταῦτα μὲν περὶ τούτων ἱστοροῦσι. περὶ δὲ τῶν ἀφιερωμένων ζῴων κατʼ Αἴγυπτον τοιοῦτός τις παρʼ αὐτοῖς κατέχει λόγος ‘‘Τινὲς μέν φασι τοὺς ἐξ ἀρχῆς γενομένους θεοὺς, ὀλίγους ὄντας καὶ κατισχυομένους ὑπὸ τοῦ πλήθους καὶ τῆς ἀσεβείας τῶν γηγενῶν ἀνθρώπων, ὁμοιωθῆναί τισιν ἀλόγοις ζῴοις, καὶ οὕτως διαφυγεῖν· ἔπειτα χάριν ἀποδιδόντας τῆς σωτηρίας ἀφιερῶσαι τὰς φύσεις αὐτῶν τῶν ζῴων, οἷς ἀφωμοιώθησαν.
Kai tauta men peri toutōn historousi. peri de tōn aphierōmenōn zǭōn katʼ Aigypton toioutos tis parʼ autois katechei logos ‘‘Tines men phasi tous ex archēs genomenous theous, oligous ontas kai katischyomenous hypo tou plēthous kai tēs asebeias tōn gēgenōn anthrōpōn, homoiōthēnai tisin alogois zǭois, kai houtōs diaphygein; epeita charin apodidontas tēs sōtērias aphierōsai tas physeis autōn tōn zǭōn, hois aphōmoiōthēsan.
Such are their accounts of these things. Concerning the animals consecrated in Egypt, an account of this kind prevails among them: "Some say that the gods who were born in the beginning, being few and overpowered by the number and impiety of the earth-born men, made themselves like certain irrational animals and so escaped; and afterward, in gratitude for their safety, consecrated the kinds of those animals they had resembled.
Notes and citation
Summary: One explanation of Egyptian animal worship: the gods once escaped danger by taking animal forms.
- Diodorus, Library 1.86–89 (sections 2.1.33–45).
Notes on the original text
- Digital text corrected (stray letters in digitization): τὰς φύσεις σεῖς αὐτῶν → τὰς φύσεις αὐτῶν.
Extrabiblical texts: Diodorus Siculus, 1.86.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.33 (Dindorf 1:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-33). (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.
2.1.34Dindorf 1:60
οἱ δέ φασιν ἐν ταῖς πρὸς τοὺς πολεμίους συμβολαῖς κατασκευάσαντας εἰκόνας τῶν ζῴων ἃ νῦν τιμῶσι, φορεῖν ταύτας τοὺς ἡγεμόνας ἐπὶ τῆς κεφαλῆς, καὶ τοῦτο γνώρισμα τῆς ἀρχῆς ἔχειν· ἐν δὲ ταῖς κατὰ τῶν ἐχθρῶν νίκαις, ὡς ἂν αἴτια τὰ ζῷα γενόμενα, ὧν τὰς εἰκόνας ἔφερον, ἀποθεῶσαι.
hoi de phasin en tais pros tous polemious symbolais kataskeuasantas eikonas tōn zǭōn ha nyn timōsi, phorein tautas tous hēgemonas epi tēs kephalēs, kai touto gnōrisma tēs archēs echein; en de tais kata tōn echthrōn nikais, hōs an aitia ta zǭa genomena, hōn tas eikonas epheron, apotheōsai.
Others say that in their battles with enemies they made images of the animals they now honor, and the leaders wore these on their heads and had them as a mark of their command; and when they won victories over their enemies, they deified the animals whose images they wore, as having been the cause.
Notes and citation
Summary: Another explanation: animals worn as battle emblems were deified after victories.
Notes on the original text
- Digital text corrected (breathing misread in digitization; digitization slip): οἶ δέ → οἱ δέ; φῷα → ζῷα.
Extrabiblical texts: Diodorus Siculus, 1.86.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.34 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-34). (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.
2.1.35Dindorf 1:60
ἕτεροι δὲ τρίτην αἰτίαν φέρουσι, τῆς χρείας ἕνεκα τῶν ζῴων φάσκοντες αὐτὰ τετιμῆσθαι. τὴν μὲν γὰρ θήλειαν βοῦν τίκτειν καὶ ἀροῦν, τὰ δὲ πρόβατα τίκτειν καὶ σκέπην παρέχειν καὶ τὴν διὰ τοῦ γάλακτος καὶ τοῦ τυροῦ τροφὴν, τὸν δὲ κύνα συνθηρεύειν ἀνθρώποις καὶ φυλακτικὸν εἶναι· διόπερ τὸν θεὸν τὸν παρʼ αὐτοῖς καλούμενον Ἄνουβιν κυνὸς ἔχειν κεφαλήν· ἐμφαίνοντες ὅτι σωματοφύλαξ ἦν τῶν περὶ τὸν Ὄσιριν καὶ τὴν Ἰσιν.
heteroi de tritēn aitian pherousi, tēs chreias heneka tōn zǭōn phaskontes auta tetimēsthai. tēn men gar thēleian boun tiktein kai aroun, ta de probata tiktein kai skepēn parechein kai tēn dia tou galaktos kai tou tyrou trophēn, ton de kyna synthēreuein anthrōpois kai phylaktikon einai; dioper ton theon ton parʼ autois kaloumenon Anoubin kynos echein kephalēn; emphainontes hoti sōmatophylax ēn tōn peri ton Osirin kai tēn Isin.
Others give a third cause, saying that the animals were honored for their usefulness. For the cow bears calves and plows; sheep bear lambs and provide covering and food through their milk and cheese; and the dog hunts with men and keeps guard. Therefore the god whom they call Anubis has a dog's head, showing that he was the bodyguard of Osiris and Isis.
Notes and citation
Summary: A third explanation: animals were honored for their usefulness to people.
Extrabiblical texts: Diodorus Siculus, 1.87.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.35 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-35). (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.
2.1.36Dindorf 1:60
ἔνιοι δέ φασι Ἰσιδος προηγουμένους τοὺς κύνας καθʼ ὃν καιρὸν ἐζήτει τὸν Ὄσιριν τά τε θηρία καὶ τοὺς ἀπαντῶντας ἀπείργειν.
enioi de phasi Isidos proēgoumenous tous kynas kathʼ hon kairon ezētei ton Osirin ta te thēria kai tous apantōntas apeirgein.
Some say that when Isis was searching for Osiris, the dogs went before her and kept off the wild beasts and those who met her.
Notes and citation
Summary: Dogs were honored for guarding Isis in her search.
Extrabiblical texts: Diodorus Siculus, 1.87.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.36 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-36). (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.
2.1.37Dindorf 1:60
καὶ τὸν μὲν αἴλουρον πρὸς τὰς ἀσπίδας εὔθετον ὑπάρχειν καὶ τὰ ἄλλα δακετὰ τῶν ἑρπετῶν, τὸν δὲ ἰχνεύμονα τὰ τῶν κροκοδείλων ᾠὰ συντρίβειν, ἀναιρεῖν τε τοὺς κροκοδείλους πηλῷ κυλιόμενον καὶ ἐπιπηδῶντα κεχηνόσι τοῖς στόμασι, διαφαγόντα τε αὐτῶν τὰ ἐντὸς τῆς κοιλίας νεκροὺς ἀπεργάζεσθαι.
kai ton men ailouron pros tas aspidas eutheton hyparchein kai ta alla daketa tōn herpetōn, ton de ichneumona ta tōn krokodeilōn ǭa syntribein, anairein te tous krokodeilous pēlǭ kyliomenon kai epipēdōnta kechēnosi tois stomasi, diaphagonta te autōn ta entos tēs koilias nekrous apergazesthai.
The cat is useful against asps and the other biting reptiles; the ichneumon breaks the crocodiles' eggs and kills the crocodiles themselves, rolling itself in mud, leaping into their open mouths, and eating through their insides so that it leaves them dead.
Notes and citation
Summary: Cats and ichneumons were honored for destroying snakes and crocodiles.
Extrabiblical texts: Diodorus Siculus, 1.87.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.37 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-37). (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.
2.1.38Dindorf 1:60–61
τῶν δὲ ὀρνέων τὴν μὲν ἶβιν χρησίμην ὑπάρχειν πρός τε τοὺς ὄφεις καὶ τὰς ἀκρίδας καὶ τὰς κάμπας, τὸν δὲ ἱέρακα πρὸς τοὺς σκορπίους καὶ κεράστας, καὶ τὰ μικρὰ τῶν δακετῶν θηρίων, καὶ διὰ τὸ συμβάλλεσθαι ταῖς μαντείαις· τὸν δʼ ἀετὸν διὰ τὸ βασιλικὸν εἶναι.
tōn de orneōn tēn men ibin chrēsimēn hyparchein pros te tous opheis kai tas akridas kai tas kampas, ton de hieraka pros tous skorpious kai kerastas, kai ta mikra tōn daketōn thēriōn, kai dia to symballesthai tais manteiais; ton dʼ aeton dia to basilikon einai.
Of the birds, the ibis is useful against snakes, locusts, and caterpillars; the hawk against scorpions, horned serpents, and the small biting creatures, and because it contributes to divination; and the eagle because it is royal.
Notes and citation
Summary: The ibis, hawk, and eagle were honored for their usefulness and dignity.
Extrabiblical texts: Diodorus Siculus, 1.87.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.38 (Dindorf 1:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-38). (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.
2.1.39Dindorf 1:61
τὸν δὲ τράγον φασὶν ἀποτεθεῶσθαι, καθάπερ καὶ τοῖς Ἕλλησι τὸν Πρίαπον, διὰ τὸ γεννητικὸν μόριον· τὸ μὲν γὰρ ζῷον εἶναι τοῦτο κατωφερέστατον πρὸς τὰς συνουσίας, τὸ δὲ μόριον τοῦ σώματος τὸ τῆς γενέσεως αἴτιον τιμᾶσθαι προσηκόντως ὡς ἂν ἀρχέγονον τῆς τῶν ζῴων φύσεως. καθόλου δὲ τὸ αἰδοῖον οὐ τοὺς Αἰγυπτίους μόνον, ἀλλὰ καὶ τῶν ἄλλων οὐκ ὀλίγους καθιερωκέναι κατὰ τὰς τελετὰς, ὡς αἴτιον τῆς τῶν ζῴων γενέσεως·
ton de tragon phasin apotetheōsthai, kathaper kai tois Hellēsi ton Priapon, dia to gennētikon morion; to men gar zǭon einai touto katōpherestaton pros tas synousias, to de morion tou sōmatos to tēs geneseōs aition timasthai prosēkontōs hōs an archegonon tēs tōn zǭōn physeōs. katholou de to aidoion ou tous Aigyptious monon, alla kai tōn allōn ouk oligous kathierōkenai kata tas teletas, hōs aition tēs tōn zǭōn geneseōs;
The goat, they say, has been deified, as Priapus has among the Greeks, because of the generative member. For this animal is most inclined to intercourse, and the part of the body that is the cause of generation is fittingly honored as the origin of the nature of living things. In general, not only the Egyptians but not a few of other peoples have consecrated the private member in their rites, as the cause of the generation of living things;
Notes and citation
Summary: The goat and the phallus were worshipped as symbols of generation.
Extrabiblical texts: Diodorus Siculus, 1.88.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.39 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-39). (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.
2.1.40Dindorf 1:61
τούς τε ἱερεῖς τοὺς παραλαβόντας τὰς πατρικὰς ἱερωσύνας κατʼ Αἴγυπτον τούτῳ τῷ θεῷ μυεῖσθαι. καὶ τοὺς Πᾶνας δὲ καὶ τοὺς Σατύρους φασὶν ἕνεκα τῆς αὐτῆς αἰτίας τιμᾶσθαι παρὰ ἀνθρώποις· διὸ καὶ τὰς εἰκόνας αὐτῶν ἀνατιθέναι τοὺς πλείστους ἐν τοῖς ἱεροῖς ἐντεταμένας καὶ τῇ τοῦ τράγου φύσει παραπλησίας· τὸ γάρ τοι ζῷον τοῦτο παραδίδοσθαι πρὸς τὰς συνουσίας ὑπάρχειν ἐνεργότατον.
tous te hiereis tous paralabontas tas patrikas hierōsynas katʼ Aigypton toutǭ tǭ theǭ myeisthai. kai tous Panas de kai tous Satyrous phasin heneka tēs autēs aitias timasthai para anthrōpois; dio kai tas eikonas autōn anatithenai tous pleistous en tois hierois entetamenas kai tę̄ tou tragou physei paraplēsias; to gar toi zǭon touto paradidosthai pros tas synousias hyparchein energotaton.
and the priests in Egypt who have inherited their fathers' priesthoods are initiated first to this god. They say that the Pans and Satyrs too are honored among men for the same reason; therefore most people set up their images in the temples with the member erect and resembling the nature of the goat; for this animal is reported to be most active in intercourse.
Notes and citation
Summary: Hereditary priests were initiated to this god, and Pans and Satyrs were honored for the same reason.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): συνου- σίας → συνουσίας.
Extrabiblical texts: Diodorus Siculus, 1.88.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.40 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-40). (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.
2.1.41Dindorf 1:61
τοὺς δὲ ταύρους τοὺς ἱεροὺς τὸν Ἄπιν καὶ τὸν Μνεῦιν τιμᾶσθαι παραπλησίως τοῖς θεοῖς, ἅμα μὲν διὰ τὴν γεωργίαν, ἅμα δὲ καὶ διὰ τὸ τὴν εὕρεσιν τῶν καρπῶν αὐτοῖς ἀνατιθέναι.
tous de taurous tous hierous ton Apin kai ton Mneuin timasthai paraplēsiōs tois theois, hama men dia tēn geōrgian, hama de kai dia to tēn heuresin tōn karpōn autois anatithenai.
The sacred bulls, Apis and Mnevis, are honored like the gods, partly because of agriculture and partly because they ascribe to them the discovery of the fruits of the earth.
Notes and citation
Summary: The bulls Apis and Mnevis were honored for their role in agriculture.
Extrabiblical texts: Diodorus Siculus, 1.88.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.41 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-41). (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.
2.1.42Dindorf 1:61
τοὺς δὲ λύκους τιμᾶσθαι διὰ τὴν πρὸς τοὺς κύνας τῆς φύσεως ὁμοιότητα καὶ ἐπεὶ τὸ παλαιὸν, φασὶ, τῆς Ἴσιδος μετὰ τοῦ παιδὸς Ὤρου μελλούσης διαγωνίζεσθαι πρὸς Τυφῶνα, παραγενέσθαι βοηθὸν ἐξ Ἅιδου τὸν Ὄσιριν τῷ τέκνῳ καὶ τῇ γυναικὶ, λύκῳ τὴν ὄψιν ὁμοιωθέντα.
tous de lykous timasthai dia tēn pros tous kynas tēs physeōs homoiotēta kai epei to palaion, phasi, tēs Isidos meta tou paidos Ōrou mellousēs diagōnizesthai pros Typhōna, paragenesthai boēthon ex Haidou ton Osirin tǭ teknǭ kai tę̄ gynaiki, lykǭ tēn opsin homoiōthenta.
Wolves are honored because of the likeness of their nature to dogs, and because in ancient times, they say, when Isis with her son Horus was about to fight against Typhon, Osiris came from Hades to help his child and his wife, having taken the appearance of a wolf.
Notes and citation
Summary: Wolves were honored because Osiris was said to have come to help Isis in the form of a wolf.
Extrabiblical texts: Diodorus Siculus, 1.88.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.42 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-42). (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.
2.1.43Dindorf 1:61–62
ἕτεροι δὲ λέγουσιν Αἰθίοπας στρατεύσαντας ἐπὶ τὴν Αἴγυπτον ὑπὸ πλήθους λύκων διωχθῆναι· διὸ καὶ Λυκόπολιν κληθῆναι τὴν χώραν. τὸν δὲ κροκόδειλον σέβεσθαί φασι διὰ τὸ μὴ τολμᾶν διανήχεσθαι τὸν Νεῖλον τοὺς ἀπὸ τῆς Ἀραβίας καὶ Λιβύης λῃστὰς τῶν κροκοδείλων χάριν.
heteroi de legousin Aithiopas strateusantas epi tēn Aigypton hypo plēthous lykōn diōchthēnai; dio kai Lykopolin klēthēnai tēn chōran. ton de krokodeilon sebesthai phasi dia to mē tolman dianēchesthai ton Neilon tous apo tēs Arabias kai Libyēs lę̄stas tōn krokodeilōn charin.
Others say that when the Ethiopians marched against Egypt they were driven off by a multitude of wolves; and therefore the district was called Lycopolis. The crocodile, they say, is reverenced because the robbers from Arabia and Libya do not dare to swim across the Nile because of the crocodiles.
Notes and citation
Summary: Wolves were honored for repelling invaders; crocodiles for keeping robbers from crossing the Nile.
Notes on the original text
- Digital text corrected (digitization slip; word split and misread in digitization): Λυκοπολί τὴν → Λυκόπολιν; τόν κροκοδείλων → τῶν κροκοδείλων.
Extrabiblical texts: Diodorus Siculus, 1.88.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.43 (Dindorf 1:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-43). (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.
2.1.44Dindorf 1:62
φασὶ δέ τινα τῶν παρʼ αὐτοῖς βασιλέων διωκόμενον ὑπὸ τῶν ἰδίων κυνῶν καταφυγεῖν εἰς τὴν λίμνην, ἔπειτα ὑπὸ κροκοδείλου παραδόξως ἀναληφθέντα εἰς τὸ πέραν ἀπενεχθῆναι.
phasi de tina tōn parʼ autois basileōn diōkomenon hypo tōn idiōn kynōn kataphygein eis tēn limnēn, epeita hypo krokodeilou paradoxōs analēphthenta eis to peran apenechthēnai.
They say that one of their kings, pursued by his own dogs, fled into the lake, and then was miraculously taken up by a crocodile and carried to the other side.
Notes and citation
Summary: A king was said to have been saved by a crocodile.
Extrabiblical texts: Diodorus Siculus, 1.89.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.44 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-44). (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.
2.1.45Dindorf 1:62
αἰτίας δὲ καὶ ἄλλας φασί τινες τῆς τῶν ἀλόγων ζῴων τιμῆς. τοῦ γὰρ πλήθους τὸ παλαιὸν ἀφισταμένου τῶν βασιλέων, καὶ συμφρονοῦντος εἰς τὸ μηκέτι βασιλεύεσθαι, ἐπινοῆσαί τινα διάφορα σεβάσματα αὐτοῖς τῶν ζῴων παρασχεῖν, ὅπως ἑκάστων τὸ μὲν παρʼ αὐτοῖς τιμώμενον σεβομένων, τοῦ δὲ παρὰ τοῖς ἄλλοις ἀφιερωμένου καταφρονούντων, μηδέποτε ὁμονοῆσαι δύνωνται πάντες οἱ κατʼ Αἴγυπτον. —
aitias de kai allas phasi tines tēs tōn alogōn zǭōn timēs. tou gar plēthous to palaion aphistamenou tōn basileōn, kai symphronountos eis to mēketi basileuesthai, epinoēsai tina diaphora sebasmata autois tōn zǭōn paraschein, hopōs hekastōn to men parʼ autois timōmenon sebomenōn, tou de para tois allois aphierōmenou kataphronountōn, mēdepote homonoēsai dynōntai pantes hoi katʼ Aigypton. —
Some give still other causes for the honoring of irrational animals. For in ancient times, when the people were revolting from the kings and agreeing to be ruled by kings no longer, one king devised giving them different animals to worship, so that, as each group reverenced the animal honored among themselves and despised the one consecrated among the others, all the Egyptians might never be able to agree together.
Notes and citation
Summary: Another explanation: a king assigned different sacred animals to prevent the Egyptians from uniting against him.
Notes on the original text
- Digital text corrected (breathing misread in digitization): οἶ κατʼ → οἱ κατʼ.
Extrabiblical texts: Diodorus Siculus, 1.89.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.45 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-45). (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.
2.1.46Dindorf 1:62
ὅταν δὲ ἀποθάνῃ τι τῶν εἰρημένων ζῴων, σινδόνι καλύψαντες καὶ μετʼ οἰμωγῆς τὰ στήθη καταπληξάμενοι ἐν ἱεραῖς θήκαις θάπτουσιν. ὃς δʼ ἄν τι τούτων τῶν ζῴων ἑκὼν διαφθείρῃ, θανάτῳ περιπίπτει, πλὴν ἐὰν αἴλουρον ἢ τὴν ἶβιν ἀποκτείνῃ· ταῦτα δὲ ἐάν τε ἑκὼν ἐάν τε ἄκων ἀποκτείνῃ τις, πάντως θανάτῳ περιπίπτει. —
hotan de apothanę̄ ti tōn eirēmenōn zǭōn, sindoni kalypsantes kai metʼ oimōgēs ta stēthē kataplēxamenoi en hierais thēkais thaptousin. hos dʼ an ti toutōn tōn zǭōn hekōn diaphtheirę̄, thanatǭ peripiptei, plēn ean ailouron ē tēn ibin apokteinę̄; tauta de ean te hekōn ean te akōn apokteinę̄ tis, pantōs thanatǭ peripiptei. —
When one of these animals dies, they cover it with fine linen, beat their breasts with wailing, and bury it in sacred tombs. Whoever kills one of these animals deliberately incurs death; except that if anyone kills a cat or the ibis, whether deliberately or not, he certainly incurs death.
Notes and citation
Summary: Sacred animals were mourned and buried, and killing them was punished by death.
- Diodorus, Library 1.83–85 (sections 2.1.46–50).
Notes on the original text
- Digital text corrected (punctuation misread in digitization): ἀποκτείνῃ ’ ταῦτα → ἀποκτείνῃ· ταῦτα.
Extrabiblical texts: Diodorus Siculus, 1.83.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.46 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-46). (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.
2.1.47Dindorf 1:62
ἀλλὰ μὴν καὶ καθʼ ἣν ἂν οἰκίαν εὑρεθῇ κύων τετελευτηκὼς, ξυρῶνται πάντες ὅλον τὸ σῶμα καὶ ποιοῦνται πένθος· κἂν οἶνος, ἢ σῖτος, ἤ τι τῶν πρὸς τὸν βίον ἀναγκαίων τύχῃ κείμενον ἐν τῷ οἴκῳ, οὐκ ἂν ἔτι χρήσασθαι αὐτοῖς ὑπομείνειαν.
alla mēn kai kathʼ hēn an oikian heurethę̄ kyōn teteleutēkōs, xyrōntai pantes holon to sōma kai poiountai penthos; kan oinos, ē sitos, ē ti tōn pros ton bion anankaiōn tychę̄ keimenon en tǭ oikǭ, ouk an eti chrēsasthai autois hypomeineian.
Moreover, in whatever house a dead dog is found, all the household shave their whole body and go into mourning; and if wine or grain or any of the necessities of life happens to be stored in the house, they would not bear to use it any longer.
Notes and citation
Summary: A household mourned a dead dog and would not use the food stored in the house.
Extrabiblical texts: Diodorus Siculus, 1.84.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.47 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-47). (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.
2.1.48Dindorf 1:62–63
τρέφουσι δὲ τὸν Ἄπιν ἐν Μέμφει, καὶ τὸν Μνεῦιν ἐν Ἡλίου πόλει, καὶ τὸν τράγον ἐν Μένδητι, καὶ τὸν κροκόδειλον ἐν τῇ Μοιρίδος λίμνῃ, καὶ τὰ λοιπὰ θηρία ἐν ἱεροῖς περιβόλοις, σεμίδαλιν προσφέροντες, ἢ χόνδρον ἕψοντες ἐν γάλακτι, καὶ πέμματα παντοδαπὰ μέλιτι φύροντες καὶ κρέα χήνεια τὰ μὲν ἕψοντες, τὰ δὲ ὀπτῶντες.
trephousi de ton Apin en Memphei, kai ton Mneuin en Hēliou polei, kai ton tragon en Mendēti, kai ton krokodeilon en tę̄ Moiridos limnę̄, kai ta loipa thēria en hierois peribolois, semidalin prospherontes, ē chondron hepsontes en galakti, kai pemmata pantodapa meliti phyrontes kai krea chēneia ta men hepsontes, ta de optōntes.
They keep Apis in Memphis, Mnevis in Heliopolis, the goat in Mendes, the crocodile in the lake of Moeris, and the other animals in sacred enclosures, offering them fine flour, or groats boiled in milk, all kinds of cakes kneaded with honey, and goose meat, some boiled and some roasted.
Notes and citation
Summary: The sacred animals were kept in their own cities and fed with fine foods.
Extrabiblical texts: Diodorus Siculus, 1.84.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.48 (Dindorf 1:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-48). (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.
2.1.49Dindorf 1:63
τοῖς δε ὠμοφάγοις πολλὰ τῶν ὀρνέων παραβάλλουσι, καὶ θηλείας ἑκάστῳ τῶν ζῴων τὰς εὐειδεστάτας συντρέφουσιν, ἃς παλλακίδας προσαγορεύουσιν.
tois de ōmophagois polla tōn orneōn paraballousi, kai thēleias hekastǭ tōn zǭōn tas eueidestatas syntrephousin, has pallakidas prosagoreuousin.
To the flesh-eating ones they throw many birds, and for each of the animals they keep the most beautiful females, whom they call concubines.
Notes and citation
Summary: The sacred animals were given food and mates.
Extrabiblical texts: Diodorus Siculus, 1.84.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.49 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-49). (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.
2.1.50Dindorf 1:63
ὅταν δὲ ὁ Ἆπις τελευτήσας ταφῇ μεγαλοπρεπῶς, ζητοῦσιν ἕτερον ὅμοιον· ὅταν δὲ εὑρεθῇ, τὰ μὲν πλήθη τοῦ πένθους ἀπολύεται, ἄγεται δὲ ὁ μόσχος πρῶτον εἰς Νείλου πόλιν. καὶ τότε μόνον αἱ γυναῖκες αὐτὸν ὁρῶσι κατὰ πρόσωπον ἱστάμεναι, καὶ δεικνύουσιν ἀνασυράμεναι τὰ ἑαυτῶν γεννητικὰ μόρια, τὸν δὲ ἕτερον χρόνον ἅπαντα κεκωλυμένον ἐστὶν εἰς ὄψιν αὐτὰς ἔρχεσθαι τούτῳ τῷ θεῷ. φασὶ δὲ τὴν τοῦ Ὀσίριδος ψυχὴν εἰς τοῦτον μετὰ τὴν τελευτὴν μεταστῆναι.”
hotan de ho Apis teleutēsas taphę̄ megaloprepōs, zētousin heteron homoion; hotan de heurethę̄, ta men plēthē tou penthous apolyetai, agetai de ho moschos prōton eis Neilou polin. kai tote monon hai gynaikes auton horōsi kata prosōpon histamenai, kai deiknyousin anasyramenai ta heautōn gennētika moria, ton de heteron chronon hapanta kekōlymenon estin eis opsin autas erchesthai toutǭ tǭ theǭ. phasi de tēn tou Osiridos psychēn eis touton meta tēn teleutēn metastēnai.”
When Apis dies and has been buried magnificently, they seek another like him; and when he is found, the people are released from their mourning, and the calf is first taken to Nilopolis. Only then do the women see him, standing before him and showing him their private parts by lifting their garments; at all other times they are forbidden to come into the sight of this god. They say that the soul of Osiris passed into this bull after his death."
Notes and citation
Summary: A new Apis bull was sought after the old one died; women were permitted to see him only once.
Notes on the original text
- Digital text corrected (digitization slip): σἱ γυναῖκες → αἱ γυναῖκες.
Extrabiblical texts: Diodorus Siculus, 1.85.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.1.50 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-50). (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.
2.1.51Dindorf 1:63
Τοιαύτη καὶ ἡ Αἰγυπτίων ἀσχήμων ἀθεότης μᾶλλον ἢ θεολογία, πρὸς ἣν καὶ τὸ ἐνίστασθαι αἰσχρόν. ἧς καὶ εἰκότως καταπτύσαντες ἀνεχωρήσαμεν, λύτρωσιν καὶ ἐλευθερίαν τῶν τοσούτων κακῶν οὐδετέρως εὑράμενοι ἢ διὰ μόνης τῆς σωτηρίου καὶ εὐαγγελικῆς διδασκαλίας, τῆς τὰς διανοίας τυφλοῖς τὴν ἀνάβλεψιν εὐαγγελισαμένης.
Toiautē kai hē Aigyptiōn aschēmōn atheotēs mallon ē theologia, pros hēn kai to enistasthai aischron. hēs kai eikotōs kataptysantes anechōrēsamen, lytrōsin kai eleutherian tōn tosoutōn kakōn oudeterōs heuramenoi ē dia monēs tēs sōtēriou kai euangelikēs didaskalias, tēs tas dianoias typhlois tēn anablepsin euangelisamenēs.
Such is the shameful atheism, rather than theology, of the Egyptians, which it is disgraceful even to oppose. We have rightly spat upon it and withdrawn from it, having found redemption and freedom from such great evils in no other way than through the saving teaching of the gospel alone, which has announced to those blind in mind the recovery of sight.
Luke 4:18 (allusion, medium confidence)
Notes and citation
Summary: Eusebius calls Egyptian religion shameful atheism, from which the gospel alone has freed Christians.
- Allusion to Luke 4:18.
Cite (SBL): Eusebius, Praep. ev. 2.1.51 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-51). (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.
2.1.52Dindorf 1:63
τούτων δὲ αὐτῶν τὰς σεμνοτέρας δὴ θεωρίας τε καὶ φυσιολογίας μικρὸν ὕστερον ἐπισκεψόμεθα, ἐπὰν καὶ τὰ Ἑλληνικὰ διαλάβωμεν. οὕτω δῆτα ἀναμὶξ Αἰγυπτιακῆς ὁμοῦ καὶ Φοινικικῆς συνδραμούσης μυθολογίας κεκράτηκεν εἰκότως παρὰ τοῖς πλείστοις τῶν ἐθνῶν ἡ τῆς παλαιᾶς πλάνης δεισιδαιμονία.
toutōn de autōn tas semnoteras dē theōrias te kai physiologias mikron hysteron episkepsometha, epan kai ta Hellēnika dialabōmen. houtō dēta anamix Aigyptiakēs homou kai Phoinikikēs syndramousēs mythologias kekratēken eikotōs para tois pleistois tōn ethnōn hē tēs palaias planēs deisidaimonia.
Their more dignified theories and natural explanations we shall examine a little later, when we have also discussed the religion of the Greeks. So, as the Egyptian and Phoenician mythologies ran together in a mixture, the superstition of the ancient error naturally prevailed among most of the nations.
Notes and citation
Summary: Egyptian and Phoenician mythologies together spread ancient superstition among the nations.
Cite (SBL): Eusebius, Praep. ev. 2.1.52 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-52). (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.
2.1.53Dindorf 1:63
ἀλλὰ γὰρ λεκτέον καὶ τὰ Ἑλλήνων. τὰ μὲν δὴ σεμνὰ τῆς Αἰγυπτίων μυθολογίας τὸν προτεθέντα περιείληφε τρόπον, τὰ δὲ Ἑλληνικὰ ὅτι τούτων αὐτῶν ἀποσπάσματα καὶ παρακούσματα τυγχάνει προείρηται μὲν πολλάκις καὶ διὰ τῆς τῶν προτεθέντων συγγραφέων διαγνώσεως,
alla gar lekteon kai ta Hellēnōn. ta men dē semna tēs Aigyptiōn mythologias ton protethenta perieilēphe tropon, ta de Hellēnika hoti toutōn autōn apospasmata kai parakousmata tynchanei proeirētai men pollakis kai dia tēs tōn protethentōn syngrapheōn diagnōseōs,
But we must speak of the religion of the Greeks too. The dignified features of the Egyptian mythology are such as have been set out; that the Greek religion consists of fragments and misunderstandings of these very things has been said often before, and through the evidence of the writers already quoted;
Notes and citation
Summary: Greek religion is a collection of fragments and misunderstandings of Egyptian myth.
Cite (SBL): Eusebius, Praep. ev. 2.1.53 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-53). (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.
2.1.54Dindorf 1:63–64
οὐ μὴν ἀλλὰ καὶ ἐξ αὐτῆς τῆς Ἑλληνικῆς θεολογίας γένοιτʼ ἂν ἔκδηλον, ἐπαγομένων ἐν ταῖς οἰκείαις περὶ θεῶν ἀναγραφαῖς οἴκοθεν μὲν οὐδὲν, ταῖς δὲ τῶν ἔξωθεν περιπιπτόντων μυθολογίαις·
ou mēn alla kai ex autēs tēs Hellēnikēs theologias genoitʼ an ekdēlon, epagomenōn en tais oikeiais peri theōn anagraphais oikothen men ouden, tais de tōn exōthen peripiptontōn mythologiais;
but it would also become plain from the Greek theology itself, since in their own records about the gods they bring in nothing of their own, but fall in with the mythologies of foreigners.
Notes and citation
Summary: Greek records about the gods contain nothing original.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): γέ- νοιτ → γένοιτ.
Cite (SBL): Eusebius, Praep. ev. 2.1.54 (Dindorf 1:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-54). (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.
2.1.55Dindorf 1:64
ξοάνοις τε γὰρ τοῖς παραπλησίοις καὶ μυστηρίοις τοῖς αὐτοῖς ἀποδείκνυνται συγχρώμενοι, ὡς ἔνεστι μαθεῖν ἐκ τῆς περὶ τούτων ἱστορίας, ἣν ὁ τὰς βιβλιοθήκας ἐπὶ ταὐτὸν ὁμοῦ συναγαγὼν οὗ καὶ πρόσθεν ἐμνημόνευσα, κατὰ τὸ τρίτον καὶ τέταρτον τῆς δηλωθείσης αὐτοῦ πραγματείας ἱστορεῖ, τὴν τῆς ἱστορίας ἀρχὴν ἀπὸ τῶν Κάδμου χρόνων πεποιημένος.
xoanois te gar tois paraplēsiois kai mystēriois tois autois apodeiknyntai synchrōmenoi, hōs enesti mathein ek tēs peri toutōn historias, hēn ho tas bibliothēkas epi tauton homou synagagōn hou kai prosthen emnēmoneusa, kata to triton kai tetarton tēs dēlōtheisēs autou pragmateias historei, tēn tēs historias archēn apo tōn Kadmou chronōn pepoiēmenos.
For they are shown to use similar images and the same mysteries, as one may learn from the history of these matters which he records who gathered the libraries together into one, whom I mentioned before, in the third and fourth books of the work referred to, beginning his history from the times of Cadmus.
Notes and citation
Summary: Diodorus shows that the Greeks used the same images and mysteries, beginning his account with Cadmus.
Cite (SBL): Eusebius, Praep. ev. 2.1.55 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-55). (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.
2.1.56Dindorf 1:64
τὸν δὲ Κάδμον μετὰ Μωσέα γενέσθαι αἱ ἀκριβεῖς τῶν χρονογραφιῶν παριστῶσι διαδοχαὶ, ὡς κατὰ καιρὸν ἐπιδείξομεν. ὥστε καὶ τῶν Ἑλληνικῶν θεῶν ἀποδείκνυσθαι τὸν Μωσέα προτερεῖν, εἰ δὴ πρὸ Κάδμου μὲν οὗτος, οἱ δὲ θεοὶ νεώτεροι τῆς Κάδμου γεγονότες ἡλικίας ἀναφαίνονται. ἄκουε δʼ οὖν τῶν τοῦ συγγραφέως φωνῶν
ton de Kadmon meta Mōsea genesthai hai akribeis tōn chronographiōn paristōsi diadochai, hōs kata kairon epideixomen. hōste kai tōn Hellēnikōn theōn apodeiknysthai ton Mōsea proterein, ei dē pro Kadmou men houtos, hoi de theoi neōteroi tēs Kadmou gegonotes hēlikias anaphainontai. akoue dʼ oun tōn tou syngrapheōs phōnōn
That Cadmus lived after Moses the accurate successions of the chronologies establish, as we shall show at the proper time; so that Moses is shown to be earlier even than the Greek gods, if he lived before Cadmus and the gods appear to be younger than Cadmus's time. Listen, then, to the words of the historian:
Notes and citation
Summary: Since Cadmus lived after Moses, Moses is older than the Greek gods; Eusebius quotes Diodorus.
- Eusebius treats the chronology of Moses in Book 10.
Notes on the original text
- Digital text corrected (accent misread in digitization; breathing misread in digitization): οὕτος → οὗτος; οἶ δὲ θεοὶ → οἱ δὲ θεοὶ.
Cite (SBL): Eusebius, Praep. ev. 2.1.56 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-56). (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.