Preparation for the Gospel 4.10.1–4.15.9
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 4, chapter 10
4.10.1Dindorf 1:174
Φέρε δὲ τοῦ αὐτοῦ τὰς ἐναντίας τούτοις φωνὰς συγκρίνωμεν, ἃς τέθειται ἐν οἷς ἐπέγραψε " Περὶ τῆς τῶν ἐμψύχων ἀποχῆς. " ἔνθα δὴ ὀρθῷ λογισμῷ κινούμενος πρῶτον ἁπάντων ὁμολογεῖ μὴ δεῖν τὸ καθόλου μηδὲν μήτε θυμιᾶν μήτε θύειν τῷ ἐπὶ πᾶσι θεῷ, ἀλλὰ μηδὲ ταῖς μετʼ αὐτὸν θείαις καὶ οὐρανίαις δυνάμεσιν.
Phere de tou autou tas enantias toutois phōnas synkrinōmen, has tetheitai en hois epegrapse " Peri tēs tōn empsychōn apochēs. " entha dē orthǭ logismǭ kinoumenos prōton hapantōn homologei mē dein to katholou mēden mēte thymian mēte thyein tǭ epi pasi theǭ, alla mēde tais metʼ auton theiais kai ouraniais dynamesin.
Come, let us compare with these the contrary words of the same writer, which he has set down in the work he entitled On Abstinence from Animal Food. There, moved by right reasoning, he first of all admits that one must not burn incense or sacrifice anything at all to the God over all, nor even to the divine and heavenly powers after him.
Notes and citation
Summary: In On Abstinence Porphyry says nothing should be sacrificed to the supreme God or the heavenly powers.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): φω- νὰς → φωνὰς; κα- θόλου → καθόλου.
Cite (SBL): Eusebius, Praep. ev. 4.10.1 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.2Dindorf 1:174
εἶτα δὲ ἐπεξιὼν τὰς τῶν πολλῶν ὑπολήψεις ἀνασκευάζει, μὴ χρῆναι φάσκων θεοὺς ὑπολαμβάνειν τοὺς ταῖς διὰ ζῴων θυσίαις χαίροντας. εἶναι γάρ φησι πάντων ἀδικώτατον τὸ ζῳοθυτεῖν, καὶ ἀνόσιον καὶ μυσαρὸν καὶ βλαβερὸν, καὶ διὰ τοῦτο μηδὲ θεοῖς προσφιλές. ταῦτα δὲ λέγων δῆλος ἂν εἴη τὸν ἑαυτοῦ θεὸν ἀπελέγχων· προστάττειν γὰρ ἀρτίως ἔφησε τὸν χρησμὸν μὴ μόνον τοῖς ὑποχθονίοις καὶ ἐπιχθονίοις θεοῖς, ἀλλὰ καὶ τοῖς ἀερίοις οὐρανίοις τε καὶ αἰθερίοις ζῳοθυτεῖν.
eita de epexiōn tas tōn pollōn hypolēpseis anaskeuazei, mē chrēnai phaskōn theous hypolambanein tous tais dia zǭōn thysiais chairontas. einai gar phēsi pantōn adikōtaton to zǭothytein, kai anosion kai mysaron kai blaberon, kai dia touto mēde theois prosphiles. tauta de legōn dēlos an eiē ton heautou theon apelenchōn; prostattein gar artiōs ephēse ton chrēsmon mē monon tois hypochthoniois kai epichthoniois theois, alla kai tois aeriois ouraniois te kai aitheriois zǭothytein.
Then, going on, he refutes the beliefs of the many, saying that one must not suppose those who delight in animal sacrifices to be gods. For he says that to sacrifice animals is the most unjust of all things, unholy, abominable, and harmful, and therefore not pleasing to gods. In saying this he would plainly refute his own god; for he said just now that the oracle commanded animal sacrifice not only to the subterranean and earthly gods, but also to those of the air, heaven, and ether.
Notes and citation
Summary: Porphyry's condemnation of animal sacrifice contradicts the oracle he himself recorded.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ὑπο- λήψεις → ὑπολήψεις; ὑπο- λαμβάνειν → ὑπολαμβάνειν.
Cite (SBL): Eusebius, Praep. ev. 4.10.2 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.3Dindorf 1:174
καὶ ὁ μὲν Ἀπόλλων τοιαῦτα· ὁ δὲ τὸν Θεόφραστον μαρτυρόμενος θεοῖς μὲν οὔ φησιν ἁρμόζειν τὴν διὰ ζῴων θυσίαν, δαίμοσι δὲ μόνοις· ὥστε κατὰ τὸν αὐτοῦ καὶ Θεοφράστου λόγον δαίμονα εἶναι, ἀλλʼ οὐ θεὸν τὸν Ἀπόλλωνα, οὐ μὴν ἀλλὰ καὶ πάντας τοὺς παρὰ πᾶσι τοῖς ἔθνεσι νενομισμένους θεοὺς, οἶς τὰς διὰ ζῴων θυσίας πανδημὶ πάντες ἄρχοντές τε καὶ ἀρχόμενοι κατά τε πόλεις καὶ χώρας ἐκτελοῦσι· τούτους γὰρ οὐκ ἄλλο τι τυγχάνειν ἡγεῖσθαι χρὴ κατὰ τοὺς εἰρημένους ἢ δαίμονας.
kai ho men Apollōn toiauta; ho de ton Theophraston martyromenos theois men ou phēsin harmozein tēn dia zǭōn thysian, daimosi de monois; hōste kata ton autou kai Theophrastou logon daimona einai, allʼ ou theon ton Apollōna, ou mēn alla kai pantas tous para pasi tois ethnesi nenomismenous theous, ois tas dia zǭōn thysias pandēmi pantes archontes te kai archomenoi kata te poleis kai chōras ektelousi; toutous gar ouk allo ti tynchanein hēgeisthai chrē kata tous eirēmenous ē daimonas.
So says Apollo; but Porphyry, calling Theophrastus to witness, says that animal sacrifice befits not gods but demons only. So, according to his and Theophrastus's account, Apollo is a demon and not a god, and so are all those considered gods among all the nations, to whom all, rulers and ruled alike, in cities and countries, perform animal sacrifices; for according to the writers mentioned these must be thought nothing other than demons.
Notes and citation
Summary: By Porphyry's own reasoning, Apollo and all gods receiving sacrifice are demons.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): τοι- αῦτα → τοιαῦτα.
Cite (SBL): Eusebius, Praep. ev. 4.10.3 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.4Dindorf 1:174–175
εἰ δὲ ἀγαθοὺς εἶναί φασιν αὐτοὺς, καὶ πῶς, εἴπερ ἀνόσιος ἦν καὶ μυσαρὰ καὶ ἐπιβλαβὴς ἡ διʼ αἱμάτων θυσία, ἀγαθοὶ ἂν εἶεν οἱ τοῖς τοιοῖσδε χαίροντες; εἰ δὲ καὶ μὴ μόναις ταῖς τοιαύταις δὴ θυσίαις, καθʼ ὑπερβολὴν δὲ ὠμότητος καὶ ἀπανθρωπίας φανεῖεν ἀνδροκτασίαις καὶ ἀνθρωποθυσίαις ἡδόμενοι, πῶς οὐκ ἄντικρυς εἶεν ἂν μιαιφόνοι, καὶ πάσης ὠμότητος καὶ ἀπανθρωπίας οἰκεῖοι, καὶ οὐδὲν ἄλλο ἢ πονηροὶ δαίμονες;
ei de agathous einai phasin autous, kai pōs, eiper anosios ēn kai mysara kai epiblabēs hē diʼ haimatōn thysia, agathoi an eien hoi tois toioisde chairontes? ei de kai mē monais tais toiautais dē thysiais, kathʼ hyperbolēn de ōmotētos kai apanthrōpias phaneien androktasiais kai anthrōpothysiais hēdomenoi, pōs ouk antikrys eien an miaiphonoi, kai pasēs ōmotētos kai apanthrōpias oikeioi, kai ouden allo ē ponēroi daimones?
But if they say they are good, how, if sacrifice by blood was unholy, abominable, and harmful, could those who delight in such things be good? And if they should appear to delight not only in such sacrifices, but, through excess of cruelty and inhumanity, in the slaughter and sacrifice of men, how would they not plainly be bloodthirsty, akin to all cruelty and inhumanity, and nothing else than wicked demons?
Notes and citation
Summary: Beings who delight in blood and human sacrifice cannot be good.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ἀνό- σιος → ἀνόσιος.
Cite (SBL): Eusebius, Praep. ev. 4.10.4 (Dindorf 1:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.5Dindorf 1:175
τούτων δὲ ἡμῖν τὴν ἀπόδειξιν εἰληφότων οἶμαι τῆς ἡμετέρας ἐκ τῶν δηλουμένων ἀναχωρήσεως τὸ εὔλογον ἀποδεδόσθαι. μὴ γὰρ εἶναι ὅσιον μηδʼ εὐσεβὲς, μὴ ὅτι τὴν τοῦ θεοῦ σεβασμίαν προσηγορίαν καὶ τὴν ἀνωτάτω τιμὴν ἐπὶ τὰ πονηρὰ πνεύματα καταβάλλειν, ἀλλὰ μηδὲ τοῦ παρʼ ἀνθρώποις τὴν βασίλειον ἐπιειμένου ἀξίαν λῃσταῖς καὶ τοιχωρύχοις περιτιθέναι.
toutōn de hēmin tēn apodeixin eilēphotōn oimai tēs hēmeteras ek tōn dēloumenōn anachōrēseōs to eulogon apodedosthai. mē gar einai hosion mēdʼ eusebes, mē hoti tēn tou theou sebasmian prosēgorian kai tēn anōtatō timēn epi ta ponēra pneumata kataballein, alla mēde tou parʼ anthrōpois tēn basileion epieimenou axian lę̄stais kai toichōrychois peritithenai.
When we have received the proof of these things, I think the reasonableness of our withdrawal from the beings described will have been shown. For it is neither holy nor pious to bring down the reverend name of God and the highest honor to wicked spirits; it would not even be so to confer on robbers and housebreakers the title of one invested with royal dignity among men.
Notes and citation
Summary: It is impious to give God's name to evil spirits, as it would be wrong to call robbers kings.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ἀναχω- ρήσεως → ἀναχωρήσεως; τοιχωρύ- χοις → τοιχωρύχοις.
Cite (SBL): Eusebius, Praep. ev. 4.10.5 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.6Dindorf 1:175
ὅθεν ἡμεῖς μόνον τὸν ἐπὶ πάντων σέβειν δεδιδαγμένοι θεὸν, τιμᾶν τε κατὰ τὸ προσῆκον καὶ τὰς ἀμφʼ αὐτὸν θεοφιλεῖς τε καὶ μακαρίας δυνάμεις, οὐδὲν μὲν γεῶδες καὶ νεκρὸν, οὐδὲ λύθρους καὶ αἵματα, οὐδέ τι τῆς φθαρτῆς καὶ ὑλικῆς οὐσίας ἐπαγόμεθα· νῷ δὲ πάσης κεκαθαρμένῳ κακίας καὶ σώματι τὸν ἐξ ἁγνείας καὶ σωφροσύνης κόσμον πάσης λαμπρότερον ὄντα στολῆς περιβεβλημένῳ, δόγμασί τε ὀρθοῖς καὶ θεοπρεπέσι, καὶ ἐπὶ πᾶσι τούτοις διαθέσει γνησίᾳ τὴν ὑπὸ τοῦ σωτῆρος ἡμῶν παραδοθεῖσαν εὐσέβειαν μέχρι καὶ θανάτου φυλάττειν εὐχόμεθα.
hothen hēmeis monon ton epi pantōn sebein dedidagmenoi theon, timan te kata to prosēkon kai tas amphʼ auton theophileis te kai makarias dynameis, ouden men geōdes kai nekron, oude lythrous kai haimata, oude ti tēs phthartēs kai hylikēs ousias epagometha; nǭ de pasēs kekatharmenǭ kakias kai sōmati ton ex hagneias kai sōphrosynēs kosmon pasēs lamproteron onta stolēs peribeblēmenǭ, dogmasi te orthois kai theoprepesi, kai epi pasi toutois diathesei gnēsią tēn hypo tou sōtēros hēmōn paradotheisan eusebeian mechri kai thanatou phylattein euchometha.
Therefore we, taught to worship only the God over all and to honor fittingly the God-loving and blessed powers around him, bring nothing earthly and dead, no gore and blood, nothing of perishable and material substance; but with a mind purified of all vice, and a body clothed with the adornment of purity and self-control, brighter than any robe, with right doctrines worthy of God, and above all with a genuine disposition, we pray to keep even to death the piety handed down by our Savior.
Notes and citation
Summary: Christians worship the one God with pure minds, bodies, and doctrines, not with blood, and keep their faith even to death.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ὑλι- κῆς → ὑλικῆς; περιβεβλη- μένῳ → περιβεβλημένῳ.
Topics: Martyrdom
Cite (SBL): Eusebius, Praep. ev. 4.10.6 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.10.7Dindorf 1:175
ἀλλὰ γὰρ τούτων ἡμῖν προδιηρθρωμένων ὥρα καὶ ἐπὶ τὰς ἀποδείξεις τῶν εἰρημένων χωρεῖν. πρῶτα δὲ πάντων διελθεῖν εὔλογον διʼ ὧν ὁ προειρημένος συγγραφεὺς ἐν οἷς ἐπέγραψε Περὶ τῆς τῶν ἐμψύχων ἀποχῆς" μὴ χρῆναί φησι μήτε τῷ ἐπὶ πάντων θεῷ μήτε ταῖς μετʼ αὐτὸν θείαις δυνάμεσι γεῶδες μηδὲν μήτε θυμιᾶν μήτε θύειν· ἀλλότρια γὰρ τὰ τοιαῦτα ἢ κατὰ τὴν πρέπουσαν εὐσέβειαν.
alla gar toutōn hēmin prodiērthrōmenōn hōra kai epi tas apodeixeis tōn eirēmenōn chōrein. prōta de pantōn dielthein eulogon diʼ hōn ho proeirēmenos syngrapheus en hois epegrapse Peri tēs tōn empsychōn apochēs" mē chrēnai phēsi mēte tǭ epi pantōn theǭ mēte tais metʼ auton theiais dynamesi geōdes mēden mēte thymian mēte thyein; allotria gar ta toiauta ē kata tēn prepousan eusebeian.
But having set out these things first, it is time to proceed to the proofs of what has been said. First of all it is reasonable to go through the passages in which the writer mentioned, in the work he entitled On Abstinence from Animal Food, says that one must neither burn incense nor sacrifice anything earthly to the God over all or to the divine powers after him; for such things are foreign to fitting piety.
Notes and citation
Summary: Eusebius introduces Porphyry's statements against material offerings to God.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): προ- διηρθρωμένων → προδιηρθρωμένων; εἰρη- μένων → εἰρημένων; ἀλλό- τρια → ἀλλότρια.
Cite (SBL): Eusebius, Praep. ev. 4.10.7 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 4, chapter 11
4.11.1Dindorf 1:175–176
" Θεῷ μὲν τῷ ἐπὶ πᾶσιν, ὥς τις ἀνὴρ σοφὸς ἔφη, μηδὲν τῶν αἰσθητῶν μήτε θυμιῶντες μήτʼ ἐπονομάζοντες· οὐδὲν γὰρ ἔνυλον ὃ μὴ τῷ ἀύλῳ εὐθύς ἐστιν ἀκάθαρτον. διὸ οὐδὲ λόγος τούτῳ ὁ κατὰ φωνὴν οἰκεῖος, οὐδʼ ὁ ἔνδον, ὅταν πάθει ψυχῆς ᾖ μεμολυσμένος· διὰ δὲ σιγῆς καθαρᾶς καὶ τῶν περὶ αὐτοῦ καθαρῶν ἐννοιῶν θρησκεύομεν αὐτόν. δεῖ ἄρα συναφθέντας καὶ ὁμοιωθέντας αὐτῷ τὴν αὑτῶν ἀναγωγὴν θυσίαν ἱερὰν προσάγειν τῷ θεῷ, τὴν αὐτὴν δὲ καὶ ὕμνον οὖσαν καὶ ἡμῶν σωτηρίαν. ἐν ἀπαθείᾳ ἄρα τῆς ψυχῆς, τοῦ δὲ θεοῦ θεωρίᾳ ἡ θυσία αὕτη τελεῖται.”
" Theǭ men tǭ epi pasin, hōs tis anēr sophos ephē, mēden tōn aisthētōn mēte thymiōntes mētʼ eponomazontes; ouden gar enylon ho mē tǭ aulǭ euthys estin akatharton. dio oude logos toutǭ ho kata phōnēn oikeios, oudʼ ho endon, hotan pathei psychēs ę̄ memolysmenos; dia de sigēs katharas kai tōn peri autou katharōn ennoiōn thrēskeuomen auton. dei ara synaphthentas kai homoiōthentas autǭ tēn hautōn anagōgēn thysian hieran prosagein tǭ theǭ, tēn autēn de kai hymnon ousan kai hēmōn sōtērian. en apatheią ara tēs psychēs, tou de theou theōrią hē thysia hautē teleitai.”
"To the God over all, as a wise man said, we neither burn nor name anything perceptible; for there is nothing material that is not at once impure to the immaterial. Therefore not even speech uttered by the voice is fitting for him, nor inner speech when it is defiled by passion of the soul; but we worship him in pure silence and with pure thoughts about him. We must, then, united with him and made like him, offer our own elevation as a holy sacrifice to God, which is also our hymn and our salvation. This sacrifice, then, is performed in the impassibility of the soul and in the contemplation of God."
Notes and citation
Summary: Porphyry says the supreme God is worshipped only by pure silence and contemplation.
- Porphyry, On Abstinence 2.34.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): φω- νὴν → φωνὴν.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 4.11.1 (Dindorf 1:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 4, chapter 12
4.12.1Dindorf 1:176
“Τοῖς δὲ αὐτοῦ ἐκγόνοις, νοητοῖς δὲ θεοῖς, ἤδη καὶ τὴν ἐκ τοῦ λόγου ὑμνῳδίαν προσθετέον. ἀπαρχὴ γὰρ ἑκάστῳ ὧν δέδωκεν ἡ θυσία, καὶ διʼ ὧν ἡμῶν τρέφει καὶ εἰς τὸ εἶναι συνέχει τὴν οὐσίαν. ὡς οὖν γεωργὸς δραγμάτων ἀπάρχεται καὶ τῶν ἀκροδρύων, οὕτως ἡμεῖς ἀπαρξώμεθα αὐτοῖς ἐννοιῶν τῶν περὶ αὐτῶν καλῶν, εὐχαριστοῦντες ὧν ἡμῖν δεδώκασι τὴν θεωρίαν, καὶ ὅτι ἡμᾶς διὰ τῆς αὐτῶν θέας ἀληθινῶς τρέφουσι, συνόντες καὶ φαινόμενοι καὶ τῇ ἡμετέρᾳ σωτηρίᾳ ἐπιλάμποντες.” Ταῦτα μὲν οὖν οὗτος. ἀδελφὰ δὲ αὐτῷ καὶ συγγενῆ περὶ τοῦ πρώτου καὶ μεγάλου θεοῦ ἐν τῷ Περὶ θυσιῶν ὁ παρὰ τοῖς πολλοῖς ᾀδόμενος αὐτὸς ἐκεῖνος ὁ Τυανεὺς Ἀπολλώνιος γράφειν τοιάδε λέγεται
“Tois de autou ekgonois, noētois de theois, ēdē kai tēn ek tou logou hymnǭdian prostheteon. aparchē gar hekastǭ hōn dedōken hē thysia, kai diʼ hōn hēmōn trephei kai eis to einai synechei tēn ousian. hōs oun geōrgos dragmatōn aparchetai kai tōn akrodryōn, houtōs hēmeis aparxōmetha autois ennoiōn tōn peri autōn kalōn, eucharistountes hōn hēmin dedōkasi tēn theōrian, kai hoti hēmas dia tēs autōn theas alēthinōs trephousi, synontes kai phainomenoi kai tę̄ hēmeterą sōtērią epilampontes.” Tauta men oun houtos. adelpha de autǭ kai syngenē peri tou prōtou kai megalou theou en tǭ Peri thysiōn ho para tois pollois ądomenos autos ekeinos ho Tyaneus Apollōnios graphein toiade legetai
"To his offspring, the intelligible gods, we must now add hymns in words. For the sacrifice is a first-fruit of what each has given, through which he nourishes our being and holds it in existence. As a farmer offers first-fruits of his sheaves and tree fruits, so let us offer to them first-fruits of good thoughts about them, giving thanks for the contemplation they have given us, and because they truly nourish us by the sight of themselves, being with us, appearing, and shining on our salvation." So says this writer. And akin to him are the words about the first and great God that Apollonius of Tyana himself, celebrated by the many, is said to write in his work On Sacrifices, as follows:
Notes and citation
Summary: Porphyry says the intelligible gods are honored with hymns and good thoughts; Eusebius introduces Apollonius of Tyana.
- Porphyry, On Abstinence 2.34.
Notes on the original text
- Digital text corrected (digitization slip; words joined in digitization): νοητοῖς δὲθεοῖς → νοητοῖς δὲ θεοῖς; διʼ ὡς ἡμῶν → διʼ ὧν ἡμῶν.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.12.1 (Dindorf 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 4, chapter 13
4.13.1Dindorf 1:176–177
“Οὕτως τοίνυν μάλιστα ἄν τις, οἶμαι, τὴν προσήκουσαν ἐπιμέλειαν ποιοῖτο τοῦ θείου, τυγχάνοι τε αὐτόθεν ἵλεώ τε καὶ εὐμενοῦς αὐτοῦ παρʼ ὅντινα οὖν μόνος ἀνθρώπων, εἰ θεῷ μὲν, ὃν δὴ πρῶτον ἔφαμεν, ἑνί τε ὄντι κεχωρισμένῳ πάντων, μεθʼ ὃν γνωρίζεσθαι τοὺς λοιποὺς ἀναγκαῖον, μὴ θύοι τι τὴν ἀρχὴν, μήτε ἀνάπτοι πῦρ, μήτε καθόλου τι τῶν αἰσθητῶν ἐπονομάζοι· (δεῖται γὰρ οὐδενὸς οὐδὲ παρὰ τῶν κρειττόνων ἤπερ ἡμεῖς, οὐδʼ ἔστιν ὃ τὴν ἀρχὴν ἀνίησι γῆ φυτὸν, ἢ τρέφει ζῷον, ἢ ἀὴρ, ᾧ μὴ πρόσεστί γέ τι μίασμα·) μόνῳ δὲ χρῷτο πρὸς αὐτὸν ἀεὶ τῷ κρείττονι λόγῳ, λέγω δὲ τῷ μὴ διὰ στόματος ἰόντι, καὶ παρὰ τοῦ καλλίστου τῶν ὄντων διὰ τοῦ καλλίστου τῶν ἐν ἡμῖν αἰτοίη τἀγαθά· νοῦς δέ ἐστιν οὗτος, ὀργάνου μὴ δεόμενος. οὐκοῦν κατὰ ταῦτα οὐδαμῶς τῷ μεγάλῳ καὶ ἐπὶ πάντων θεῷ θυτέον." Τούτων δὲ ὧδε ἐχόντων θέα δὴ λοιπὸν ὁποῖα περὶ τοῦ ζῳοθυτεῖν ὁ πρότερος ἱστορεῖ συγγραφεὺς, μάρτυρα τοῦ λόγου τὸν Θεόφραστον ἀνακαλούμενος·
“Houtōs toinyn malista an tis, oimai, tēn prosēkousan epimeleian poioito tou theiou, tynchanoi te autothen hileō te kai eumenous autou parʼ hontina oun monos anthrōpōn, ei theǭ men, hon dē prōton ephamen, heni te onti kechōrismenǭ pantōn, methʼ hon gnōrizesthai tous loipous anankaion, mē thyoi ti tēn archēn, mēte anaptoi pyr, mēte katholou ti tōn aisthētōn eponomazoi; (deitai gar oudenos oude para tōn kreittonōn ēper hēmeis, oudʼ estin ho tēn archēn aniēsi gē phyton, ē trephei zǭon, ē aēr, hǭ mē prosesti ge ti miasma;) monǭ de chrǭto pros auton aei tǭ kreittoni logǭ, legō de tǭ mē dia stomatos ionti, kai para tou kallistou tōn ontōn dia tou kallistou tōn en hēmin aitoiē tagatha; nous de estin houtos, organou mē deomenos. oukoun kata tauta oudamōs tǭ megalǭ kai epi pantōn theǭ thyteon." Toutōn de hōde echontōn thea dē loipon hopoia peri tou zǭothytein ho proteros historei syngrapheus, martyra tou logou ton Theophraston anakaloumenos;
"In this way, I think, one would best pay fitting attention to the divine and obtain its favor and kindness above all other men: if to God, whom we called first, who is one and separate from all, after whom the others must be recognized, he should sacrifice nothing at all, nor kindle fire, nor name anything perceptible at all (for he needs nothing even from those greater than we are, and there is no plant that the earth sends up, nor animal that it or the air nourishes, which has not some defilement); but should always use toward him only the higher speech, I mean that which does not pass through the mouth, and should ask good things from the most beautiful of beings through the most beautiful thing in us, which is mind, needing no instrument. So according to this no sacrifice must be offered to the great God over all." This being so, see now what the former writer records about animal sacrifice, calling Theophrastus as witness to the account:
Notes and citation
Summary: Apollonius of Tyana says the supreme God should receive no sacrifice, only silent prayer of the mind.
- Apollonius of Tyana, On Sacrifices (a fragment preserved by Eusebius).
Notes on the original text
- Digital text corrected (accent misread in digitization; breathing lost in digitization; line-break hyphen rejoined; repeated letters in digitization): ἵλεῶώ → ἵλεώ; οὑτος → οὗτος; ούδαμῶς → οὐδαμῶς; πρόσ- εστί → πρόσεστί; καλλί- στου → καλλίστου.
Extrabiblical texts: Apollonius of Tyana, Apollonius Tyan. (Apollonius of Tyana, On Sacrifices; quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 4.13.1 (Dindorf 1:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 4, chapter 14
4.14.1Dindorf 1:177
‘‘Πόρρω δὲ τῶν περὶ τὰς θυσίας ἀπαρχῶν τοῖς ἀνθρώποις προιουσῶν παρανομίας ἡ τῶν δεινοτάτων θυμάτων παράληψις ἐπεισήχθη ὠμότητος πλήρης, ὡς δοκεῖν τὰς πρόσθεν λεχθείσας καθʼ ἡμῶν ἀρὰς νῦν τέλος εἰληφέναι, σφαξάντων τῶν ἀνθρώπων καὶ τοὺς βωμοὺς αἱμαξάντων, ἀφʼ οὗ λιμῶν τε καὶ πολέμων πειραθέντες αἱμάτων ἥψαντο. τοιγαροῦν τὸ δαιμόνιον, ὥς φησιν ὁ Θεόφραστος, τούτων ἑκατέρων νεμεσῆσαν, ἐπιθεῖναι τὴν πρέπουσαν ἔοικε τιμωρίαν· καθὸ οἱ μὲν ἄθεοι γεγόνασι τῶν ἀνθρώπων, οἱ δὲ κακόφρονες μᾶλλον ἢ κακόθεοι λεχθέντες ἂν ἐν δίκῃ, διὰ τὸ φαύλους καὶ μηδὲν ἡμῶν βελτίους ἡγεῖσθαι τὴν φύσιν εἶναι τοὺς θεούς. οὕτως οἱ μὲν ἄθυτοι φαίνονται γενέσθαι τινὲς, οἱ δὲ κακόθυτοι καὶ παρανόμων ἁψάμενοι θυμάτων. "
‘‘Porrō de tōn peri tas thysias aparchōn tois anthrōpois proiousōn paranomias hē tōn deinotatōn thymatōn paralēpsis epeisēchthē ōmotētos plērēs, hōs dokein tas prosthen lechtheisas kathʼ hēmōn aras nyn telos eilēphenai, sphaxantōn tōn anthrōpōn kai tous bōmous haimaxantōn, aphʼ hou limōn te kai polemōn peirathentes haimatōn hēpsanto. toigaroun to daimonion, hōs phēsin ho Theophrastos, toutōn hekaterōn nemesēsan, epitheinai tēn prepousan eoike timōrian; katho hoi men atheoi gegonasi tōn anthrōpōn, hoi de kakophrones mallon ē kakotheoi lechthentes an en dikę̄, dia to phaulous kai mēden hēmōn beltious hēgeisthai tēn physin einai tous theous. houtōs hoi men athytoi phainontai genesthai tines, hoi de kakothytoi kai paranomōn hapsamenoi thymatōn. "
"But as men advanced far from the first-fruits in sacrifices into lawlessness, the adoption of the most dreadful offerings, full of cruelty, was brought in, so that the curses spoken of before against us seem now to have been fulfilled, when men slaughtered victims and bloodied the altars, from the time when, having experienced famines and wars, they touched blood. Therefore the divine power, as Theophrastus says, indignant at both, seems to have inflicted the fitting punishment; so that some men have become atheists, and others might justly be called evil-minded rather than worshippers of evil gods, because they think the gods are wicked by nature and no better than we are. Thus some appear to have become men who offer no sacrifice, and others men who sacrifice wrongly and touch unlawful victims."
Notes and citation
Summary: Porphyry, after Theophrastus, says animal sacrifice arose from famine and war and brought divine punishment.
- Porphyry, On Abstinence 2.7 (compare 1.9.11).
Notes on the original text
- Digital text corrected (breathing misread in digitization; line-break hyphen rejoined): ἐκατέρων → ἑκατέρων; οἶ μὲν ἄθεοι → οἱ μὲν ἄθεοι; οἶ δὲ κακόφρονες → οἱ δὲ κακόφρονες; δεινο- τάτων → δεινοτάτων.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.1 (Dindorf 1:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.14.2Dindorf 1:177
Πάλιν δὲ ὁ αὐτὸς προστίθησι καὶ ταῦτα Ὧν δὴ τοῦτον ἐχόντων τὸν τρόπον, εἰκότως ὁ Θεόφραστος ἀπαγορεύει μὴ θύειν τὰ ἔμψυχα τοὺς τῷ ὄντι εὐσεβεῖν ἐθέλοντας, χρώμενος καὶ τοιαύταις ἄλλαις αἰτίαις."
Palin de ho autos prostithēsi kai tauta Hōn dē touton echontōn ton tropon, eikotōs ho Theophrastos apagoreuei mē thyein ta empsycha tous tǭ onti eusebein ethelontas, chrōmenos kai toiautais allais aitiais."
Again the same writer adds this: "These things being so, Theophrastus rightly forbids those who wish to be truly pious to sacrifice living creatures, using also such other reasons as these."
Notes and citation
Summary: Theophrastus forbade sacrificing living creatures.
- Porphyry, On Abstinence 2.11.
Notes on the original text
- Digital text corrected (accent lost in digitization): Ὡν δὴ → Ὧν δὴ.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.2 (Dindorf 1:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.14.3Dindorf 1:177–178
Καὶ ἐπιλέγει " Καὶ μὴν θύειν δεῖ ἐκεῖνα ἃ θύοντες οὐδένα πημανοῦμεν· οὐδὲν γὰρ ὡς τὸ θῦμα ἀβλαβὲς εἶναι χρή πάβι. ΐί λίγοι τις ότι ονχ ήττον των καρ- πών καϊ τά ζώα ημϊν εις χρήΰιν ό θεός δέδωκεν, άλλʼ ονν γε έπιθνομένων των ζώων φέρει τινά βλά- βην αντοίς, ίίτε της ψνχής νοαφιζομένων. ου τέον ονν ταύταʼ ή, γαρ θυσία οαία τις έΰτι κατά τον- νομα οβίος δΐ ουδείς os ek twn αλλότριων άποδίδωαι χάριτας, καν καρπούς λάβη, καν φυτά μή έθέλον- (ΐ τος. πώς γαρ όΰιον αδικούμενων των αφαιρεθέντων; ει δε ούδϊ καρπών ό άψάμενος αλλότριων όαίως θύει, τά γε_τούτων τιμιώτερα παντελώς ονχ οΰιον άφαιρονμένονς τινών θύειν· το γαρ δεινό ν οντω γί- νεται μείζον, ή ψνχή δε πολλω τιμιώτερον τών έκ γης φνομένων, ην άφαιρεϊσθαι Ονοντα ζώα ον προα- ήκεν."
Kai epilegei " Kai mēn thyein dei ekeina ha thyontes oudena pēmanoumen; ouden gar hōs to thyma ablabes einai chrē pabi. ïi ligoi tis oti onch ētton tōn kar- pōn kaï ta zōa ēmïn eis chrēÿin o theos dedōken, allʼ onn ge epithnomenōn tōn zōōn pherei tina bla- bēn antois, iite tēs psnchēs noaphizomenōn. ou teon onn tautaʼ ē, gar thysia oaia tis eÿti kata ton- noma obios dï oudeis os ek twn allotriōn apodidōai charitas, kan karpous labē, kan phyta mē ethelon- (ï tos. pōs gar oÿion adikoumenōn tōn aphairethentōn? ei de oudï karpōn o apsamenos allotriōn oaiōs thyei, ta ge_toutōn timiōtera pantelōs onch oÿion aphaironmenons tinōn thyein; to gar deino n ontō gi- netai meizon, ē psnchē de pollō timiōteron tōn ek gēs phnomenōn, ēn aphaireïsthai Ononta zōa on proa- ēken."
And he adds: "We must sacrifice those things by sacrificing which we shall harm no one; for nothing ought to be so harmless as a sacrifice. But if someone says that God has given us animals for our use no less than fruits, yet in sacrificing animals one does them some harm, since they are deprived of their soul. These, then, must not be sacrificed. For sacrifice (thysia) is, as the name shows, something holy (hosia); and no one is holy who repays favors out of what belongs to others, whether he takes fruits or plants without the owner's will. For how is it holy when those deprived are wronged? And if one who takes another's fruits does not sacrifice holily, it is altogether unholy to sacrifice things more precious than these, taking them from someone; for so the outrage becomes greater. And the soul is far more precious than what grows from the earth, and it is not fitting to take it away by sacrificing animals."
Textual problem in this passage: see the notes.
Notes and citation
Summary: Porphyry argues that sacrifice must harm no one, and that taking an animal's life is a worse wrong than taking another's fruit.
- Porphyry, On Abstinence 2.12. The digital text of this section and of 4.14.4–5 is badly garbled (Greek printed in a corrupted encoding); the translation follows the sense of Porphyry's text, and no corrections are logged.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.3 (Dindorf 1:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.14.4Dindorf 1:178
Καϊ έπιλέγει “Ἀφεκτέον άρα τών ζώων έν ταΐς θυσίαις.” Καὶ πάλιν φησὶ “Τό τοίννν μη όαιον μήτʼ ενδάπανον ον ϋντέον.” Καϊ εξής ζο
Kaï epilegei “Aphekteon ara tōn zōōn en taïs thysiais.” Kai palin phēsi “To toinnn mē oaion mētʼ endapanon on ÿnteon.” Kaï exēs zo
And he adds: "We must, then, abstain from animals in sacrifices." And again he says: "What is unholy, then, or costly, must not be sacrificed." And next:
Notes and citation
Summary: Porphyry concludes that animals, being unholy offerings, must not be sacrificed.
- Porphyry, On Abstinence 2.12–13. The digital text is garbled; translated by sense.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.4 (Dindorf 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-4). (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.
4.14.5Dindorf 1:178–179
“Ωστε καὶ τών ζώων εΐ άπαρκτέον, αυτά &εοΐς τούτων τινός εʼνεκα δντέονʼ καϊ gar a onomen, τούτων τινός e'neka 9nomen. ar' onn τιμής ήγήσαιτʼ αν τις τνγχάνειν ημών, ηεός, όταν άδικονντες en- ns dia τής απαρχής φαινώμεθα, ή μάλλον άτιμίαν οΐήβαιτʼ άν τό τοιούτο δραν; έν τωδέ γε ύειν άναι- ρονντες τά μηδέν άδικονντα τών ζώων άδικήσειν ομολογονμενʼ ώΰτε τιμής μίν εʼνεκα ον 9ντέον τών λοιπών ζώων ονδένʼ ον μην ονδΐ τών ενεργεβιών χάριν αύτοϊς άποδιδόντας. ό γαρ την δικαίαν άμοι- β ην τής ενεργεσίας καϊ τής ενποιίας τό αντάξιον άποδιδονς ουκ έκ τον κακώς τινάς δράν οφείλει ταύτα παρέχειν. οὐδὲν γὰρ μᾶλλον ἀμείβεσθαι δόξει ἢ κἂν εἰ τὰ τοῦ πέλας ἀρπάσας τις στεφανοίη τινὰς, ὡς χάριν ἀποδιδοὺς καὶ τιμήν.
“Ōste kai tōn zōōn eï aparkteon, auta &eoïs toutōn tinos eʼneka dnteonʼ kaï gar a onomen, toutōn tinos e'neka 9nomen. ar' onn timēs ēgēsaitʼ an tis tnnchanein ēmōn, ēeos, otan adikonntes en- ns dia tēs aparchēs phainōmetha, ē mallon atimian oïēbaitʼ an to toiouto dran? en tōde ge yein anai- ronntes ta mēden adikonnta tōn zōōn adikēsein omologonmenʼ ōÿte timēs min eʼneka on 9nteon tōn loipōn zōōn ondenʼ on mēn ondï tōn energebiōn charin autoïs apodidontas. o gar tēn dikaian amoi- b ēn tēs energesias kaï tēs enpoiias to antaxion apodidons ouk ek ton kakōs tinas dran opheilei tauta parechein. ouden gar mallon ameibesthai doxei ē kan ei ta tou pelas arpasas tis stephanoiē tinas, hōs charin apodidous kai timēn.
"So, even if we must offer first-fruits of animals, we must sacrifice them to the gods for one of these reasons; for we sacrifice for one of these reasons. Would anyone think, then, that God receives honor from us when we are seen to do wrong in our first-fruits, or rather that he would consider such an act a dishonor? In this very thing, by killing in sacrifice animals that do no wrong, we admit that we do wrong; so for the sake of honor none of the other animals must be sacrificed. Nor indeed in repaying benefits to them; for one who repays a just return for a benefit and the worth of a kindness ought not to provide it from wronging others. He will seem no more to repay a favor than if someone should seize his neighbor's goods and crown others with them, as if repaying a favor and honor.
Notes and citation
Summary: Animal sacrifice cannot honor God or repay his benefits, since it is itself a wrong.
- Porphyry, On Abstinence 2.24. The first part of this section is garbled in the digital text; translated by sense.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.5 (Dindorf 1:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-5). (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.
4.14.6Dindorf 1:179
ἀλλʼ οὐδὲ χάριν τινὸς ἕνεκα τῶν ἀγαθῶν. ὁ γὰρ ἀδίκῳ πράξει τὸ παθεῖν εὖ θηρεύων ὕποπτός ἐστι μηδὲ εὖ παθὼν χάριν ἕξειν. ὥστε οὐδὲ ἐλπιζομένης εὐεργεσίας θυτέον ἐστὶ τοῖς θεοῖς τὰ ζῷα. καὶ γὰρ δὴ τῶν μὲν ἀνθρώπων λάθοι τις ἂν ἴσως τινὰ τοῦτο πράττων, τὸν δὲ θεὸν ἀμήχανον καὶ λαθεῖν. εἰ τοίνυν θυτέον μὲν τούτων τινὸς ἕνεκα, οὐδενὸς δὲ τούτων χάριν αὐτὸ πρακτέον, δῆλον ὡς οὐ θυτέον ἐστὶ τὰ ζῷα τὸ παράπαν τοῖς θεοῖς."
allʼ oude charin tinos heneka tōn agathōn. ho gar adikǭ praxei to pathein eu thēreuōn hypoptos esti mēde eu pathōn charin hexein. hōste oude elpizomenēs euergesias thyteon esti tois theois ta zǭa. kai gar dē tōn men anthrōpōn lathoi tis an isōs tina touto prattōn, ton de theon amēchanon kai lathein. ei toinyn thyteon men toutōn tinos heneka, oudenos de toutōn charin auto prakteon, dēlon hōs ou thyteon esti ta zǭa to parapan tois theois."
Nor for the sake of some good things. For he who hunts for good treatment by an unjust act is suspected of being ungrateful even when he is well treated. So animals must not be sacrificed to the gods even in hope of benefit. For one might perhaps escape the notice of men in doing this, but it is impossible to escape the notice of God. If, then, one must sacrifice for one of these reasons, but none of them should lead us to do it, it is plain that animals must not be sacrificed to the gods at all."
Notes and citation
Summary: Animal sacrifice is wrong for any purpose: honor, thanksgiving, or hope of benefit.
Notes on the original text
- Digital text corrected (accent misread in digitization; line-break hyphen rejoined): εὑ θηρεύων → εὖ θηρεύων; ἀμήχα- νον → ἀμήχανον.
Cite (SBL): Eusebius, Praep. ev. 4.14.6 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-6). (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.
4.14.7Dindorf 1:179
Καὶ πάλιν ἐπιλέγει Τοῖς μὲν γὰρ ἥ τε φύσις καὶ πᾶσα τῶν ἀνθρώπων ἡ τῆς ψυχῆς αἴσθησις δρωμένοις συνηρέσκετο, ταύρων δʼ ἀκράτοισι φόνοις οὐ δεύετο βωμὸς, ἄλλα μύσος τοῦτʼ ἔσκεν ἐν ἀνθρώποισι μέγιστον, θυμὸν ἀπορραίσαντας ἐέδμεναι ἤια γυῖα.’ Καὶ μεθʼ ἕτερα
Kai palin epilegei Tois men gar hē te physis kai pasa tōn anthrōpōn hē tēs psychēs aisthēsis drōmenois synēresketo, taurōn dʼ akratoisi phonois ou deueto bōmos, alla mysos toutʼ esken en anthrōpoisi megiston, thymon aporraisantas eedmenai ēia guia.’ Kai methʼ hetera
And again he adds: "For with these [the first offerings] both nature and every sense of the human soul were pleased: 'And the altar was not drenched with the unmixed blood of bulls, but this was the greatest abomination among men, to tear out the life and eat the goodly limbs.'" And after other matters:
Notes and citation
Summary: Porphyry quotes Empedocles on the primitive age without blood sacrifice.
- Porphyry, On Abstinence 2.20–21, quoting Empedocles, frag. 128 (Diels–Kranz).
Extrabiblical texts: Empedocles, frag. 128 (Empedocles (fragments); quotation); Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.7 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-7). (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.
4.14.8Dindorf 1:179
“Ὅταν γε νέος θεοὺς χαίρειν πολυτελείαις γνῷ, καὶ, ὥς φασι, ταῖς τῶν βοῶν καὶ ἄλλων ζώων θοίναις, πότʼ ἂν ἑκὼν σωφρονήσειε; πῶς δὲ κεχαρισμένα θύειν ἡγούμενος τοῖς θεοῖς ταῦτα οὐκ ἐξεῖναι ἀδικεῖν οἰήσεται αὐτῷ μέλλοντι διὰ τῶν θυσιῶν ἐξωνεῖσθαι τὴν ἁμαρτίαν; πεισθεὶς δὲ ὅτι τούτων χρείαν οὐκ ἔχουσιν οἱ θεοὶ, εἰς δὲ τὸ ἦθος ἀποβλέπουσι τῶν προσιόντων, μεγίστην θυσίαν λαμβάνοντες τὴν ὀρθὴν περὶ αὐτῶν τε καὶ τῶν πραγμάτων διάληψιν, πῶς οὐ σώφρων καὶ δίκαιος καὶ ὅσιος ἔσεται;
“Hotan ge neos theous chairein polyteleiais gnǭ, kai, hōs phasi, tais tōn boōn kai allōn zōōn thoinais, potʼ an hekōn sōphronēseie? pōs de kecharismena thyein hēgoumenos tois theois tauta ouk exeinai adikein oiēsetai autǭ mellonti dia tōn thysiōn exōneisthai tēn hamartian? peistheis de hoti toutōn chreian ouk echousin hoi theoi, eis de to ēthos apoblepousi tōn prosiontōn, megistēn thysian lambanontes tēn orthēn peri autōn te kai tōn pragmatōn dialēpsin, pōs ou sōphrōn kai dikaios kai hosios esetai?
"When a young man learns that the gods delight in extravagance and, as they say, in feasts of oxen and other animals, when would he willingly be sober? And thinking that he sacrifices things pleasing to the gods, how will he not think himself free to do wrong, since he will buy off his sin through sacrifices? But if he is persuaded that the gods have no need of these things, but look to the character of those who approach them, receiving as the greatest sacrifice right understanding about themselves and about things, how will he not be self-controlled, just, and holy?
Notes and citation
Summary: Belief that gods want costly sacrifices corrupts, while knowing they seek character produces virtue.
- Porphyry, On Abstinence 2.60.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ὀρ- θὴν → ὀρθὴν.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 4.14.8 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-8). (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.
4.14.9Dindorf 1:179–180
θεοῖς δὲ ἀρίστη μὲν ἀπαρχὴ νοῦς καθαρὸς καὶ ψυχὴ ἀπαθής· οἰκεῖον δὲ καὶ τὸ μετρίων μὲν ἀπάρχεσθαι τῶν ἄλλων, μὴ παρέργως δὲ, ἀλλὰ σὺν πάσῃ προθυμίᾳ. ἐοικέναι γὰρ δεῖ τὰς τιμὰς ταῖς ἐπὶ τῶν ἀγαθῶν προεδρίαις ὑπαναστάσεσί τε καὶ κατακλίσεσιν, οὐ συντάξεων δόσεσι.
theois de aristē men aparchē nous katharos kai psychē apathēs; oikeion de kai to metriōn men aparchesthai tōn allōn, mē parergōs de, alla syn pasę̄ prothymią. eoikenai gar dei tas timas tais epi tōn agathōn proedriais hypanastasesi te kai kataklisesin, ou syntaxeōn dosesi.
To the gods the best first-fruit is a pure mind and a soul free from passion; but it is fitting also to offer moderate first-fruits of other things, not carelessly but with all eagerness. For honors should be like the seats of precedence, the rising up and making room for good men, not like the payment of taxes."
Notes and citation
Summary: The best offering to the gods is a pure mind; other offerings should be modest and sincere.
- Porphyry, On Abstinence 2.61.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined; stray letters in digitization): κατʼ κατακλίσεσιν, ἐς ἱν, οὐ → κατακλίσεσιν, οὐ; ἀπα- θής → ἀπαθής.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.14.9 (Dindorf 1:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-9). (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.
4.14.10Dindorf 1:180
Σαφῶς δὴ διὰ τούτων κατὰ τοὺς Ἕλληνας καὶ τοὺς τούτων φιλοσόφους ὡμολογήθη ὅτι οὐδὲν ἔμψυχον τυθείη ἂν εὐλόγως τοῖς θεοῖς· ἀνόσιον γὰρ καὶ ἄδικον καὶ ἐπιβλαβὲς εἶναι τὸ πρᾶγμα, οὐκ ἀλλότριόν τε μύσους. οὐκ ἦν ἄρα θεὸς, οὐδέ τις ἀψευδὴς καὶ ἀγαθὸς δαίμων, ὁ τὰς διʼ αἱμάτων λοιβάς τε καὶ κνίσας μικρῷ πρόσθεν εἰσπραττόμενος χρησμῳδός· οὐδʼ ἐκεῖνοι πάντες οἷς ὁ χρησμὸς θύειν ζῷα παρεκελεύσατο. πλάνον ἄρα καὶ ἀπατεῶνα καὶ πονηρὸν ἄντικρυς δαίμονα χρὴ φάναι τὸν καταψευσάμενον, καὶ θεοὺς τοὺς μὴ ὄντας ἀνειπόντα, καὶ προστάξαντα μὴ μόνον τοῖς χθονίοις καὶ καταχθονίοις, ἀλλὰ καὶ τοῖς οὐρανίοις καὶ αἰθερίοις καὶ ἀστραίοις ζῳοθυτεῖν. τίνας οὖν εἰ μὴ θεοὺς τοὺς εἰρημένους ἅπαντας προσήκοι ἂν ὑπολαμβάνειν αὐτὸς πάλιν ὁ συγγραφεὺς διηγήσεται διὰ τούτων
Saphōs dē dia toutōn kata tous Hellēnas kai tous toutōn philosophous hōmologēthē hoti ouden empsychon tytheiē an eulogōs tois theois; anosion gar kai adikon kai epiblabes einai to pragma, ouk allotrion te mysous. ouk ēn ara theos, oude tis apseudēs kai agathos daimōn, ho tas diʼ haimatōn loibas te kai knisas mikrǭ prosthen eisprattomenos chrēsmǭdos; oudʼ ekeinoi pantes hois ho chrēsmos thyein zǭa parekeleusato. planon ara kai apateōna kai ponēron antikrys daimona chrē phanai ton katapseusamenon, kai theous tous mē ontas aneiponta, kai prostaxanta mē monon tois chthoniois kai katachthoniois, alla kai tois ouraniois kai aitheriois kai astraiois zǭothytein. tinas oun ei mē theous tous eirēmenous hapantas prosēkoi an hypolambanein autos palin ho syngrapheus diēgēsetai dia toutōn
Clearly, then, it has been admitted by these words, according to the Greeks and their philosophers, that no living thing could reasonably be sacrificed to the gods; for the thing is unholy, unjust, harmful, and not free from pollution. So he was no god, nor any truthful and good demon, the oracle-giver who a little before was exacting libations of blood and savor of fat; nor were all those to whom the oracle commanded animals to be sacrificed. We must, then, call the one who lied a deceiver, a cheat, and plainly a wicked demon, who proclaimed as gods beings that are not, and commanded animal sacrifice not only to the earthly and subterranean but also to the heavenly, ethereal, and starry gods. Whom, then, if not gods, one should take all those mentioned to be, the writer himself will relate in the following:
Notes and citation
Summary: Porphyry's own principles prove that the oracle-giver who demanded animal sacrifice was a lying demon.
Notes on the original text
- Digital text corrected (accent misread in digitization; line-break hyphen rejoined; repeated syllable in digitization): χρησμῳδός· δός· → χρησμῳδός·; οἶς ὁ χρησμὸς → οἷς ὁ χρησμὸς; ἀλ- λότριόν → ἀλλότριόν; ἀψευ- δὴς → ἀψευδὴς; προσ- τάξαντα → προστάξαντα.
Cite (SBL): Eusebius, Praep. ev. 4.14.10 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-10). (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.
Preparation 4, chapter 15
4.15.1Dindorf 1:180
“Οἶδε δὲ ὁ τῆς εὐσεβείας φροντίζων ὡς θεοῖς μὲν οὐ θύεται ἔμψυχον οὐδὲν, δαίμοσιν δὲ, ἀλλʼ ἤτοι ἀγαθοῖς, ἢ καὶ φαύλοις· καὶ τίνων ἐστὶ τὸ θύειν τούτοις καὶ τῶν ἄχρι τινὸς αὐτῶν δεομένων.”
“Oide de ho tēs eusebeias phrontizōn hōs theois men ou thyetai empsychon ouden, daimosin de, allʼ ētoi agathois, ē kai phaulois; kai tinōn esti to thyein toutois kai tōn achri tinos autōn deomenōn.”
"He who cares for piety knows that no living thing is sacrificed to gods, but to demons, either good or bad; and he knows whose part it is to sacrifice to these, and to what extent they need it."
Notes and citation
Summary: Porphyry says that living sacrifices are offered to demons, not to gods.
- Porphyry, On Abstinence 2.36.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.15.1 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-1). (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.
4.15.2Dindorf 1:180
Καὶ αὖθις ἐξῆς φησιν “Ὅτι δὲ οὐ θεοῖς, ἀλλὰ δαίμοσι τὰς θυσίας τὰς διὰ τῶν αἱμάτων προσῆγον οἱ τὰς ἐν τῷ παντὶ δυνάμεις καταμαθόντες, καὶ τοῦτο πεπίστωται παρʼ αὐτῶν τῶν θεολόγων· καὶ μὴν ὅτι τούτων οἱ μὲν κακοποιοὶ, οἱ δὲ ἀγαθοὶ οὐκ ἐνοχλήσουσιν ἡμῖν."
Kai authis exēs phēsin “Hoti de ou theois, alla daimosi tas thysias tas dia tōn haimatōn prosēgon hoi tas en tǭ panti dynameis katamathontes, kai touto pepistōtai parʼ autōn tōn theologōn; kai mēn hoti toutōn hoi men kakopoioi, hoi de agathoi ouk enochlēsousin hēmin."
And next again he says: "That those who understood the powers in the universe offered sacrifices of blood not to gods but to demons has been confirmed by the theologians themselves; and also that of these some are evil-doers, while the good will not trouble us."
Notes and citation
Summary: Porphyry says the theologians themselves confirm that blood sacrifices go to demons, some of them evil.
- Porphyry, On Abstinence 2.36. The sentence is compressed in the digital text; translated by sense.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined; stray letter in digitization): ἡμῖνμ. → ἡμῖν.; δυ- νάμεις → δυνάμεις.
Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)
Cite (SBL): Eusebius, Praep. ev. 4.15.2 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.15.3Dindorf 1:180–181
Ταῦτα μὲν ὁ δεδηλωμένος. ἐπεὶ δὲ τῶν δαιμόνων μόνων ἔφησε τοὺς μὲν ἀγαθοὺς, τοὺς δὲ φαύλους εἶναι, φέρε πῶς ἴδωμεν ὅτι οὐδὲ ἀγαθοὶ δαίμονες, φαῦλοι δὲ οἱ νενομισμένοι αὐτῶν θεοὶ πάντες ἁλίσκονται; λάβοις δʼ ἂν καὶ τούτου τὴν ἀπόδειξιν ὧδε.
Tauta men ho dedēlōmenos. epei de tōn daimonōn monōn ephēse tous men agathous, tous de phaulous einai, phere pōs idōmen hoti oude agathoi daimones, phauloi de hoi nenomismenoi autōn theoi pantes haliskontai? labois dʼ an kai toutou tēn apodeixin hōde.
So says the writer mentioned. And since he said that of the demons alone some are good and some bad, come, let us see how all those considered gods by them are convicted of being not good demons but bad ones. You may take the proof of this as follows.
Notes and citation
Summary: Eusebius will show that all the pagan gods are bad demons.
Notes on the original text
- Digital text corrected (breathing misread in digitization): οἶ νενομισμένοι → οἱ νενομισμένοι; ἀλίσκονται → ἁλίσκονται.
Cite (SBL): Eusebius, Praep. ev. 4.15.3 (Dindorf 1:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.15.4Dindorf 1:181
τὸ ἀγαθὸν ὠφελεῖ, βλάπτει δὲ τὸ ἐναντίον. εἰ δὲ φανεῖεν οἱ κατὰ πάντα τόπον ἀνηγορευμένοι εἴτε θεοὶ εἴτε δαίμονες, αὐτοὶ δὴ οἱ παρὰ πᾶσιν αὐτοῖς βεβοημένοι καὶ πρὸς τῶν ἐθνῶν ἁπάντων προσκυνούμενοι, ὅ τε Κρόνος καὶ ὁ Ζεὺς, Ἥρα τε καὶ Ἀθηνᾶ καὶ οἱ παραπλήσιοι, αἵ τε ἀφανεῖς δυνάμεις καὶ οἱ δαίμονες οἱ διὰ τῶν ξοάνων ἐνεργοῦντες, οὐ μόνον ζῴων ἀλόγων σφαγαῖς καὶ θυσίαις, ἀλλὰ καὶ ἀνδροκτασίαις καὶ ἀνθρωποθυσίαις χαίροντες, καὶ ταύτῃ τὰς ψυχὰς τῶν ἀθλίων ἀνθρώπων λυμαινόμενοι, τίνα χείρονα ταύτης βλάβην ἐπινοήσειας;
to agathon ōphelei, blaptei de to enantion. ei de phaneien hoi kata panta topon anēgoreumenoi eite theoi eite daimones, autoi dē hoi para pasin autois beboēmenoi kai pros tōn ethnōn hapantōn proskynoumenoi, ho te Kronos kai ho Zeus, Hēra te kai Athēna kai hoi paraplēsioi, hai te aphaneis dynameis kai hoi daimones hoi dia tōn xoanōn energountes, ou monon zǭōn alogōn sphagais kai thysiais, alla kai androktasiais kai anthrōpothysiais chairontes, kai tautę̄ tas psychas tōn athliōn anthrōpōn lymainomenoi, tina cheirona tautēs blabēn epinoēseias?
The good benefits, and its opposite harms. If, then, those proclaimed everywhere, whether gods or demons, the very ones celebrated by all and worshipped by all the nations, Cronus and Zeus, Hera and Athena and the like, and the invisible powers and demons working through the images, should be shown to delight not only in the slaughter and sacrifice of irrational animals but also in the killing and sacrifice of men, and in this way to ruin the souls of wretched men, what harm could you conceive worse than this?
Notes and citation
Summary: Gods who delight in human sacrifice do the worst harm and so are evil.
Notes on the original text
- Digital text corrected (breathing misread in digitization; line-break hyphen rejoined): οἶ κατὰ πάντα → οἱ κατὰ πάντα; καὶ οἶ παραπλήσιοι → καὶ οἱ παραπλήσιοι; βεβοη- μένοι → βεβοημένοι.
Cite (SBL): Eusebius, Praep. ev. 4.15.4 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
4.15.5Dindorf 1:181
εἰ γὰρ ἡ διὰ ζῴων ἀλόγων θυσία ἐπάρατος καὶ κακόθυτος πρὸς τῶν φιλοσόφων ἐλέχθη, μυσαρά τε καὶ ἄδικος καὶ ἀνόσιος καὶ οὐκ ἀβλαβὴς τοῖς θύουσι, καὶ διά γε ταῦτα πάντα θεῶν ἀναξία, τί χρὴ νομίζειν τὴν διʼ ἀνθρώπων σφαγῆς; ἢ παντὸς αὕτη γένοιτʼ ἂν ἀσεβεστάτη καὶ ἀνοσιωτάτη; πῶς οὖν ἀγαθοῖς δαίμοσιν, οὐχὶ δὲ τοῖς παμμιάροις καὶ πανωλέθροις πνεύμασιν εἰκότως ἂν λεχθείη προσφιλής;
ei gar hē dia zǭōn alogōn thysia eparatos kai kakothytos pros tōn philosophōn elechthē, mysara te kai adikos kai anosios kai ouk ablabēs tois thyousi, kai dia ge tauta panta theōn anaxia, ti chrē nomizein tēn diʼ anthrōpōn sphagēs? ē pantos hautē genoitʼ an asebestatē kai anosiōtatē? pōs oun agathois daimosin, ouchi de tois pammiarois kai panōlethrois pneumasin eikotōs an lechtheiē prosphilēs?
For if the sacrifice of irrational animals was called by the philosophers accursed and wrongly offered, abominable, unjust, unholy, and not harmless to those who sacrifice, and for all these reasons unworthy of gods, what should one think of sacrifice by the slaughter of men? Would not this be the most impious and unholy of all? How, then, could it reasonably be called dear to good demons, and not to utterly abominable and destructive spirits?
Notes and citation
Summary: If animal sacrifice is unworthy of gods, human sacrifice can please only destructive spirits.
Notes on the original text
- Digital text corrected (punctuation misread in digitization; words joined in digitization): πάνταθεῶν → πάντα θεῶν; προσφιλής,. → προσφιλής;.
Cite (SBL): Eusebius, Praep. ev. 4.15.5 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-5). (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.
4.15.6Dindorf 1:181
φέρε οὖν ἐλέγξωμεν καὶ ἀποδείξωμεν ὁπόσον ἡ τῆς πολυθέου πλάνης λύμη τοῦ βίου τῶν ἀνθρώπων πρὸ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας ἐκράτει. λελύσθαι γὰρ αὐτὴν καὶ καθῃρῆσθαι οὐκ ἄλλοτε ἢ κατὰ τοὺς Ἀδριανοῦ χρόνους, φωτὸς δίκην ἤδη διαλαμπούσης ἐπὶ πάντα τόπον τῆς τοῦ Χριστοῦ διδασκαλίας.
phere oun elenxōmen kai apodeixōmen hoposon hē tēs polytheou planēs lymē tou biou tōn anthrōpōn pro tēs tou sōtēros hēmōn euangelikēs didaskalias ekratei. lelysthai gar autēn kai kathę̄rēsthai ouk allote ē kata tous Adrianou chronous, phōtos dikēn ēdē dialampousēs epi panta topon tēs tou Christou didaskalias.
Come, then, let us prove and show how great a hold the ruin of polytheistic error had on human life before the gospel teaching of our Savior. For, as will be shown, it was dissolved and overthrown not at any other time than in the times of Hadrian, when the teaching of Christ was already shining out like light in every place.
Notes and citation
Summary: Human sacrifice prevailed until Hadrian's time, when Christ's teaching had spread everywhere.
- Compare 4.16.7, where Pallas dates the abolition of human sacrifice to Hadrian.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ἀπο- δείξωμεν → ἀποδείξωμεν.
Cite (SBL): Eusebius, Praep. ev. 4.15.6 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-6). (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.
4.15.7Dindorf 1:181–182
οἷς οὐχ ἡμεῖς, ἀλλʼ αὐτῶν πάλιν τῶν μὴ τὰ ἡμέτερα φρονούντων μαρτυρήσουσιν αἱ φωναὶ διαρρήδην, τῶν πρὸ τούτου χρόνων τοσαύτην κατηγοροῦσαι μοχθηρίαν ὥστε ἤδη τοὺς δεισιδαίμονας πέρα καὶ τῶν τῆς φύσεως ὅρων χωρεῖν, ὑπὸ τῶν ὀλεθρίων πνευμάτων ἐξοιστρουμένους καὶ δαιμονῶντας ἄντικρυς, ὡς καὶ τοῖς τῶν φιλτάτων αἵμασι καὶ ἄλλαις μυρίαις ἀνθρωποθυσίαις ἱλεοῦσθαι νομίζειν τὰς μιαιφόνους δυνάμεις.
hois ouch hēmeis, allʼ autōn palin tōn mē ta hēmetera phronountōn martyrēsousin hai phōnai diarrēdēn, tōn pro toutou chronōn tosautēn katēgorousai mochthērian hōste ēdē tous deisidaimonas pera kai tōn tēs physeōs horōn chōrein, hypo tōn olethriōn pneumatōn exoistroumenous kai daimonōntas antikrys, hōs kai tois tōn philtatōn haimasi kai allais myriais anthrōpothysiais hileousthai nomizein tas miaiphonous dynameis.
To these things, not we, but the words of those who do not share our views will again plainly testify, accusing the times before this of such wickedness that the superstitious went beyond even the bounds of nature, maddened and plainly possessed by the destructive spirits, so as to think that the bloodthirsty powers were appeased by the blood of those dearest to them and by countless other human sacrifices.
Notes and citation
Summary: Pagan writers themselves testify that people sacrificed even their loved ones to appease the demons.
Notes on the original text
- Digital text corrected (accent misread in digitization; breathing misread in digitization; line-break hyphen rejoined; stray letters in digitization): οἶς οὐχ → οἷς οὐχ; αἶ φωναὶ → αἱ φωναὶ; δυνάμεις. μεὶς. → δυνάμεις.; φύ- σεως → φύσεως; ἀνθρω- ποθυσίαις → ἀνθρωποθυσίαις.
Cite (SBL): Eusebius, Praep. ev. 4.15.7 (Dindorf 1:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-7). (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.
4.15.8Dindorf 1:182
καί τις πατὴρ τὸν μονογενῆ παῖδα καὶ μήτηρ τὴν ἀγαπητὴν θυγατέρα προσέθυσεν τῷ δαίμονι, καὶ κατέσφαττον οἱ φίλτατοι ὥς τι τῶν ἀλόγων καὶ ἀλλοτρίων θρεμμάτων τοὺς προσήκοντας, ἔθυόν τε τοῖς δὴ θεοῖς κατὰ πόλεις καὶ χώρας τοὺς συνοίκους καὶ πολίτας, τὴν φιλάνθρωπον καὶ συμπαθῆ φύσιν ἐπὶ τὸ ἀνηλεὲς καὶ ἀπάνθρωπον ἀκονήσαντες, καὶ τὸν μανιώδη καὶ δαιμονιακὸν ὡς ἀληθῶς ἐπιδεικνύμενοι τρόπον.
kai tis patēr ton monogenē paida kai mētēr tēn agapētēn thygatera prosethysen tǭ daimoni, kai katesphatton hoi philtatoi hōs ti tōn alogōn kai allotriōn thremmatōn tous prosēkontas, ethyon te tois dē theois kata poleis kai chōras tous synoikous kai politas, tēn philanthrōpon kai sympathē physin epi to anēlees kai apanthrōpon akonēsantes, kai ton maniōdē kai daimoniakon hōs alēthōs epideiknymenoi tropon.
A father would sacrifice his only son, and a mother her beloved daughter, to the demon; those dearest slaughtered their kin as if they were irrational animals belonging to others; and they sacrificed to their so-called gods, in cities and countries, their neighbors and fellow citizens, whetting their humane and compassionate nature to mercilessness and inhumanity, and showing a truly mad and demonic character.
Notes and citation
Summary: Parents sacrificed their children and cities their citizens to the demons.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): μή- τηρ → μήτηρ.
Cite (SBL): Eusebius, Praep. ev. 4.15.8 (Dindorf 1:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-8). (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.
4.15.9Dindorf 1:182
εὕροις δʼ ἂν οὖν πάσαν ἐξετάζων Ἑλληνικήν τε καὶ βάρβαρον ἱστορίαν, ὅπως οἱ μὲν υἱεῖς, οἱ δὲ θυγατέρας, οἱ δὲ καὶ σφᾶς αὐτοὺς τῶν δαιμόνων καθιέρουν θυσίαις. ἐγὼ δέ σοι καὶ τούτων τὸν καὶ πρότερον παρίστημι μάρτυρα ἐν τοῖς αὐτοῖς, ἐν οἷς τὴν τῶν ἀλόγων θρεμμάτων θυσίαν ὡς ἀνοσίαν καὶ ἀδικωτάτην ἀπηγόρευσε, ταῦτα φάσκοντα πρὸς ῥῆμα
heurois dʼ an oun pasan exetazōn Hellēnikēn te kai barbaron historian, hopōs hoi men huieis, hoi de thygateras, hoi de kai sphas autous tōn daimonōn kathieroun thysiais. egō de soi kai toutōn ton kai proteron paristēmi martyra en tois autois, en hois tēn tōn alogōn thremmatōn thysian hōs anosian kai adikōtatēn apēgoreuse, tauta phaskonta pros rhēma
You would find, if you examined all Greek and barbarian history, how some consecrated sons, others daughters, and others even themselves in sacrifices to the demons. I bring before you as witness of these things the same writer as before, in the same work in which he forbade the sacrifice of irrational animals as unholy and most unjust, saying this word for word:
Notes and citation
Summary: Eusebius introduces Porphyry's own evidence of human sacrifice.
Notes on the original text
- Digital text corrected (breathing misread in digitization): οἶ δὲ θυγατέρας → οἱ δὲ θυγατέρας.
Cite (SBL): Eusebius, Praep. ev. 4.15.9 (Dindorf 1:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-9). (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.