Tricennial Oration (In Praise of Constantine) 0.1–5.8
Greek text: Heikel, GCS 7 (Greek text: Ivar A. Heikel, Eusebius Werke 1 (GCS 7, 1902), 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: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Inscription
0.1Heikel
Ἀλλʼ οὐκ ἐγὼ μύθους, οὐκ ἀκοῆς θήραστρα, λόγων εὐγλωττίαν πλασάμενος πάρειμι κησήσων ὦτα φωνῇ Σειρήνων, οὐδὲ χρυσέοις δεπάεσσιν, ὡραίοις ἄνθεσι ῥημάτων φράσει κεκαλλιεπημένοις, ἡδονῆς φάρμακα τοῖς τῶνδε προπιοῦμαι φίλοις, σοφοῖς δὲ πειθόμενος παραγγέλλω τὰς λεωφόρους φεύγειν καὶ ἐκτρίπεσθαι, μηδὲ τῷ πλήθει συνωθεῖσθαι διακελεύομαι.
Allʼ ouk egō mythous, ouk akoēs thērastra, logōn euglōttian plasamenos pareimi kēsēsōn ōta phōnę̄ Seirēnōn, oude chryseois depaessin, hōraiois anthesi rhēmatōn phrasei kekalliepēmenois, hēdonēs pharmaka tois tōnde propioumai philois, sophois de peithomenos parangellō tas leōphorous pheugein kai ektripesthai, mēde tǭ plēthei synōtheisthai diakeleuomai.
But I do not come here having fashioned myths, snares for the ear, or eloquence of words, to charm your ears with the voice of the Sirens; nor shall I drink to the friends of this company drugs of pleasure from golden cups, words adorned with the flowers of beautiful phrasing. Rather, obeying the wise, I bid you flee and turn aside from the highways, and I urge you not to be swept along with the crowd.
Notes and citation
Summary: Eusebius disclaims flattering rhetoric and urges his hearers to leave the common path.
- 'Golden cups' (χρυσέοις δεπάεσσιν) is a Homeric phrase. 'The highways' (λεωφόρους) recalls the Pythagorean precept to avoid the common road.
Notes on the original text
- Digital text corrected (OCR slip (ξ for φ); line-end hyphenation rejoined): παρ- αγγέλλω → παραγγέλλω; λεωξόρους → λεωφόρους.
Cite (SBL): Eusebius, Laud. Const. 0.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/0-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/0-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
0.2Heikel
ἥκω δὴ βασιλικῶν ὕμνων καινοτέρας ᾠδῆς ἐν ὑμῖν ἀπαρξόμενος. μυρίων δʼ ἀμφὶ τὴν αὐτὴν ἐμοὶ σπευδόντων πορείαν, πάτον ἀνθρώπων ἀλεείνων αὐτὸς τὴν ἀτριβῆ βαδιοῦμαι, ἧς οὐ θέμις ἀνίπτοις ἐπιβαίνειν ποσίν. οἱ μέν γε δημώδεις μειρακίων τε σοφίσμασι πεπατημένους μετιόντες λόγους μούσάν τε ἡδεῖαν καὶ πάνδημον ἀσπαζόμενοι θνητὰς ἀκοὰς θνητοῖς διηγήμασι θελγόντων, ἡδονῇ τὸ κριτήριον ἀποδόντες· οἱ δʼ αὐτῆς μύσται τῆς καθόλου σοφίας, θείων ἐίων ἐν ἀγαθοῦ μοίρᾳ θέμενοι τὰς αὐτοῦ βασιλέως θεοπρεπεῖς ἀρετὰς φιλοθέους τε πράξεις τῶν ἀνθρωπίνων προὐτίμησάν τε καὶ εἵλοντο, δευτέροις ἀνυμνεῖν τὰ δεύτερα τῶν καλῶν παραχωρήσαντες.
hēkō dē basilikōn hymnōn kainoteras ǭdēs en hymin aparxomenos. myriōn dʼ amphi tēn autēn emoi speudontōn poreian, paton anthrōpōn aleeinōn autos tēn atribē badioumai, hēs ou themis aniptois epibainein posin. hoi men ge dēmōdeis meirakiōn te sophismasi pepatēmenous metiontes logous mousan te hēdeian kai pandēmon aspazomenoi thnētas akoas thnētois diēgēmasi thelgontōn, hēdonę̄ to kritērion apodontes; hoi dʼ autēs mystai tēs katholou sophias, theiōn eiōn en agathou moirą themenoi tas autou basileōs theoprepeis aretas philotheous te praxeis tōn anthrōpinōn proutimēsan te kai heilonto, deuterois anymnein ta deutera tōn kalōn parachōrēsantes.
I have come to begin among you a newer song of imperial hymns. While countless others hasten along the same road as I, I, "shunning the path of men," shall walk the untrodden way, on which it is not lawful to set unwashed feet. Some, pursuing popular speeches worn down by the sophistries of youths, and embracing a sweet and vulgar muse, charm mortal ears with mortal tales, giving the judgment to pleasure. But the initiates of wisdom itself, of wisdom as a whole, placing divine things in the portion of the good, have preferred and chosen to praise the godlike virtues of the emperor himself and his God-loving deeds above human ones, leaving it to others of second rank to hymn the second rank of good things.
Notes and citation
Summary: Unlike popular orators, Eusebius will praise the emperor's divine virtues rather than his human achievements.
- 'Shunning the path of men' is Homer, Il. 6.202. The text reads ἀπριβῆ and ἀνίπροτις, slips for ἀτριβῆ ('untrodden') and ἀνίπτοις ('unwashed'). θείων ἐίων is garbled; translated by sense.
Notes on the original text
- Digital text corrected (OCR garbled word; OCR slip; OCR slip (π for τ) and hyphenation rejoined; line-end hyphenation rejoined): μευρίων → μυρίων; σπευ- δόντων → σπευδόντων; ἀπριβῆ βα- διοῦμαι → ἀτριβῆ βαδιοῦμαι; ἀνίπροτις → ἀνίπτοις; καθ- όλου → καθόλου; παραχωρή- σαντες → παραχωρήσαντες.
Extrabiblical texts: Homer, Il. 6.202 (Homer, Iliad; quotation)
Cite (SBL): Eusebius, Laud. Const. 0.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/0-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/0-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
0.3Heikel
θείων γάρ τοι καὶ ἀνθρωπείων δορίας οὔσης καὶ ἐν Βασιλέως ψυχῇ, καὶ τῶν μὲν εἰς θεὸν τῶν δʼ εἰς ἀνθρώπους τεινόντων, τοῖς μὲν ἐκτὸς περιβόλων ἱερῶν ἑστῶσιν οἵπερ δὴ ἐπιτήδειοι τὰ ἀνθρώπεια διακονείσθων, σεμνὰ μὲν ὅμως καὶ ἡπερξυῆ βιωφελῆ τε καὶ ταῦτα· πάντα γὰρ τὰ βασιλέως καλά, πλὴν ἔτι λειπόμενα τῶν θειοτέρων.
theiōn gar toi kai anthrōpeiōn dorias ousēs kai en Basileōs psychę̄, kai tōn men eis theon tōn dʼ eis anthrōpous teinontōn, tois men ektos peribolōn hierōn hestōsin hoiper dē epitēdeioi ta anthrōpeia diakoneisthōn, semna men homōs kai hēperxyē biōphelē te kai tauta; panta gar ta basileōs kala, plēn eti leipomena tōn theioterōn.
For since there is a guard of both divine and human things in the emperor's soul, some reaching toward God and others toward human beings, let those standing outside the sacred precincts, who are suited for it, serve the human things: venerable, however, and admirable and useful for life these too; for all the emperor's deeds are noble, though still falling short of the more divine.
Notes and citation
Summary: Others may praise the emperor's human deeds, which are noble but lesser than his divine ones.
- δορίας is probably a slip for δορυφορίας ('guard'), and ἡπερξυῆ for ὑπερφυῆ ('admirable'); translated by sense.
Cite (SBL): Eusebius, Laud. Const. 0.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/0-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/0-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
0.4Heikel
οἱ δʼ ἀνακτόρων ἁγίων εἴσω ἀδύτων τε καὶ ἀβάτων μυχῶν ἐντὸς διαβεβηκότες, θύρας βεβήλοις ἀκοαῖς ἀποκλείσαντες, τὰς ἀπορρήτους βασιλέως μυήσεις τοῖς τούτων μύσταις διηγείσθων μόνοις, οἱ δὲ τὰ ὦτα νάμασιν εὐσεβείας καθηράμενοι ψυχῆς τε αὐτῆς μεταρσίῳ πτερῷ τὸ νοερὸν ἐπερείσαντες ἀμφὶ τὸν πάντων βασιλέα χορευόντων, σιγῇ τὰ θεῖα τελούμενοι.
hoi dʼ anaktorōn hagiōn eisō adytōn te kai abatōn mychōn entos diabebēkotes, thyras bebēlois akoais apokleisantes, tas aporrētous basileōs myēseis tois toutōn mystais diēgeisthōn monois, hoi de ta ōta namasin eusebeias kathēramenoi psychēs te autēs metarsiǭ pterǭ to noeron epereisantes amphi ton pantōn basilea choreuontōn, sigę̄ ta theia teloumenoi.
But let those who have passed within the holy shrines, into the inner sanctuaries and untrodden recesses, having shut the doors against profane ears, tell the secret mysteries of the emperor to his initiates alone, they who have cleansed their ears with streams of piety and have rested the mind of the soul itself on lofty wing, dancing around the King of all, celebrating divine things in silence.
Notes and citation
Summary: Those initiated into piety should speak of the emperor's hidden, sacred virtues to fellow initiates.
Notes on the original text
- Digital text corrected (OCR slip (ρ for τ); joined words separated): οἱδὲ → οἱ δὲ; πρερῷ → πτερῷ.
Cite (SBL): Eusebius, Laud. Const. 0.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/0-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/0-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
0.5Heikel
λογίων δὲ χρησμοί, οὐκ ἐκ μαντείας (μᾶλλον δὲ μανίας παράφρονος) φωτὸς δʼ ἐπιπνοίαις ἐνθέου προσπεφωνημένοι, τῶν τελετῶν ἡμῖν γενέσθωσαν διδάσκαλοι ἀμφὶ βασιλείας αὐτῆς ἀμφί τε βασιλέως τοῦ ἀνωτάτω δορυφορίας τε θείας ἀμφὶ τὸν πάντων βασιλέα τοῦ τε καθʼ ἡμᾶς βασιλικοῦ παραδείγματος καὶ τοῦ τὸ χάραγμα κεκιβδηλευμένου τῶν θʼ ἑκατέρῳ συνομαρτούντων τάγματι. οἷς δὴ τὰς θεοπρεπεῖς τελετὰς ἱεροφαντούμενοι ὧδέ πη θείων ὀργίων ἐφαψόμεθα.
logiōn de chrēsmoi, ouk ek manteias (mallon de manias paraphronos) phōtos dʼ epipnoiais entheou prospephōnēmenoi, tōn teletōn hēmin genesthōsan didaskaloi amphi basileias autēs amphi te basileōs tou anōtatō doryphorias te theias amphi ton pantōn basilea tou te kathʼ hēmas basilikou paradeigmatos kai tou to charagma kekibdēleumenou tōn thʼ hekaterǭ synomartountōn tagmati. hois dē tas theoprepeis teletas hierophantoumenoi hōde pē theiōn orgiōn ephapsometha.
Let the oracles of the sacred words, spoken not from divination (or rather from senseless madness) but by the inspirations of divine light, be our teachers of the rites: concerning kingship itself, and concerning the supreme King, and the divine guard about the King of all, and the royal pattern among us, and the one who has counterfeited the stamp, and the ranks that attend each of them. Being initiated by them into the godlike rites, we shall thus touch on the divine mysteries.
Notes and citation
Summary: Guided by Scripture, Eusebius will speak of kingship, the supreme King, the true earthly copy of his rule, and its counterfeit.
- 'The one who has counterfeited the stamp' is the false ruler, the tyrant, as opposed to the true image of divine monarchy. The text reads διδάσκλοι, a slip for διδάσκαλοι.
Notes on the original text
- Digital text corrected (OCR dropped letter): διδάσκλοι → διδάσκαλοι.
Topics: Scripture and canon
Cite (SBL): Eusebius, Laud. Const. 0.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/0-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/0-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 1
1.1Heikel
Πανήγυρις μὲν αὕτη βασιλέως μεγάλου. χαίρωμεν δʼ ἐν αὐτῇ θειάζοντες λόγων ἱερῶν παιδεύμασιν οἱ βασιλικοὶ παῖδες, ἐξάρχει δʼ ἡμῖν τῆς ἑορτῆς ὁ μέγας βασιλεύς. μέγαν δʼ ἐγὼ βασιλέα καλῶ τὸν ἀληθῶς μέγαν· τοῦτον δʼ εἶναί φημι (οὐ νεμεσσήσει δὲ παρὼν βασιλεύς, ἀλλὰ καὶ συνευφημήσει τῇ θεολογίᾳ) τὸν ἐπέκεινα τῶν ὅλων, τὸν πάντων ἀνώτατον, τὸν ὑπέρτατον, τὸν ὑπερμεγέθη, οὗ θρόνοι μὲν τῆς βασιλείας ἁψῖδες οὐράνιοι, γῆ δʼ ὑποπόδιον αὐτοῦ τῶν ποδῶν... εἴ τις ἐπαξίως νοῆσαι τοῦτον δύναιτο, φῶς δʼ ἀμφʼ αὐτὸν ἀπαστράπτον ἀρρήτοις ἀκτίνων μαρμαρυγαῖς παντί τῳ τῆς αὐτοῦ θεότητος ἀπείρηει τὴν θέαν.
Panēgyris men hautē basileōs megalou. chairōmen dʼ en autę̄ theiazontes logōn hierōn paideumasin hoi basilikoi paides, exarchei dʼ hēmin tēs heortēs ho megas basileus. megan dʼ egō basilea kalō ton alēthōs megan; touton dʼ einai phēmi (ou nemessēsei de parōn basileus, alla kai syneuphēmēsei tę̄ theologią) ton epekeina tōn holōn, ton pantōn anōtaton, ton hypertaton, ton hypermegethē, hou thronoi men tēs basileias hapsides ouranioi, gē dʼ hypopodion autou tōn podōn... ei tis epaxiōs noēsai touton dynaito, phōs dʼ amphʼ auton apastrapton arrētois aktinōn marmarygais panti tǭ tēs autou theotētos apeirēei tēn thean.
This is the festival of a great King. Let us, the King's children, rejoice in it, uttering divine things with the teachings of sacred words; and the great King leads our feast. By the great King I mean the one who is truly great; and this, I say (the emperor present will not take offence, but will join in praising the theology), is the one beyond the universe, the highest of all, the supreme, the exceedingly great, whose throne of kingship is the vault of heaven, and the earth the footstool of his feet ... if anyone could worthily conceive him; and light, flashing about him with ineffable gleams of rays, forbids the sight of his divinity to all.
Isa 66:1 (allusion, high confidence) · Matt 5:34–35 (echo, low confidence) · 1 Tim 6:16 (echo, medium confidence)
Notes and citation
Summary: The festival belongs to the great King, God, whose throne is heaven and whose light veils his divinity.
- 'Throne ... footstool' echoes Isa 66:1 (compare Matt 5:34–35). The digital text marks a break ('...') after 'feet'. 'Forbids' renders ἀπείρηει, a slip for ἀπείργει.
Notes on the original text
- Digital text corrected (OCR lost accent; OCR slip in iota subscript): χαιρωμεν → χαίρωμεν; τῂ θεολογίᾳ → τῇ θεολογίᾳ.
Cite (SBL): Eusebius, Laud. Const. 1.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
1.2Heikel
τοῦτον στρατιαὶ περιπολοῦσιν οὐράνιοι, δορυφοροῦσι δʼ ὑπερκόσμιοι δυνάμεις, τὸν αὐτῶν δεσπότην καὶ κύριον καὶ βασιλέα γνωρίζουσαι, ἀγγέλων τε ἄπειρα πλήθη θίασοί τε ἀρχαγγέλων καὶ πνευμάτων ἁγίων χοροὶ τῶν ἀμφʼ αὐτὸν μαρμαρυγῶν ὥσπερ ἐξ ἀενάων φωτὸς πηγῶν ἀρυτόμενοι καταυγάζονται. φῶτά τε πάντα καὶ φώτων ἀσωμάτων θεῖα καὶ νοερὰ γένη τὸν ἐπέκεινα χῶρον οὐρανοῦ λαχόντα τὸν μέγαν βασιλέα τοῖς ἀνωτάτω καὶ θεοπρεπέσιν ὕμνοις γεραίρουσιν, μέσος δʼ ἀμφιβέβληται μέγας οὐρανὸς περιπέτασμα κυάνεον τοὺς ἐκτὸς τῶν εἴσω βασιλικῶν οἴκων διεῖργον. ἀμφὶ δὲ τοῦτον ὡς ἐν βασιλείων προθύροις περιπολοῦσι δᾳδουχοῦντες ἥλιος καὶ σελήνη καὶ τὰ κατʼ οὐρανὸν φωσφόρα, τὸν ἐπέκεινα τῶν ὅλων βασιλέα τιμῶντες αὐτοῦ τε νεύματι καὶ λόγῳ τοῖς τὸν σκότιον ἔξω λαχοῦσιν οὐρανοῦ χῶρον φωτὸς ἀσβέστους ἐξάπτοντες λαμπάδας.
touton stratiai peripolousin ouranioi, doryphorousi dʼ hyperkosmioi dynameis, ton autōn despotēn kai kyrion kai basilea gnōrizousai, angelōn te apeira plēthē thiasoi te archangelōn kai pneumatōn hagiōn choroi tōn amphʼ auton marmarygōn hōsper ex aenaōn phōtos pēgōn arytomenoi kataugazontai. phōta te panta kai phōtōn asōmatōn theia kai noera genē ton epekeina chōron ouranou lachonta ton megan basilea tois anōtatō kai theoprepesin hymnois gerairousin, mesos dʼ amphibeblētai megas ouranos peripetasma kyaneon tous ektos tōn eisō basilikōn oikōn dieirgon. amphi de touton hōs en basileiōn prothyrois peripolousi dądouchountes hēlios kai selēnē kai ta katʼ ouranon phōsphora, ton epekeina tōn holōn basilea timōntes autou te neumati kai logǭ tois ton skotion exō lachousin ouranou chōron phōtos asbestous exaptontes lampadas.
Around him range the heavenly hosts; supramundane powers guard him as their master, Lord and King; and countless multitudes of angels, companies of archangels and choirs of holy spirits, drawing from the radiance around him as from ever-flowing springs of light, are illumined. All the lights, and the divine and intellectual kinds of incorporeal lights, which have their place in the region beyond heaven, honour the great King with the highest and most godly hymns. In the middle the great heaven is spread like a dark blue curtain, dividing those outside from those within the royal palace. Around it, as at the entrance of a palace, the sun and moon and the light-bearers of heaven range as torch-bearers, honouring the King beyond the universe, and by his nod and word kindling unquenchable lamps of light for those whose lot is the dark region outside heaven.
Notes and citation
Summary: Angels and heavenly lights honour God, and the sun, moon and stars serve as torch-bearers at the gate of his palace.
- The text reads θερπερπέσιν, a slip for θεοπρεπέσιν ('godly'), and ἀμφιβέβλται for ἀμφιβέβληται.
Notes on the original text
- Digital text corrected (OCR dropped letter; OCR garbled word): θερπερπέσιν → θεοπρεπέσιν; ἀμφιβέβλται → ἀμφιβέβληται.
Topics: Angels
Cite (SBL): Eusebius, Laud. Const. 1.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
1.3Heikel
τοῦτον ἡμῖν τὸν μέγαν βασιλέα Χριστὸν καὶ αὐτὸς ὁ καλλίνικος ἡμῶν βασιλεὺς ἀνυμνεῖ συνῃσθημένος εὖ μάλα τοῦ τῆς βασιλείας αἰτίου· τοῦτον φιλόθεοι καίσαρες πηγὴν ἁπάντων ἀγαθῶν εἶναι γνωρίζουσιν πατρόθεν τὸ μάθημα παρειληφότες· τοῦτον στρατοπέδων δῆμοι, λαοὶ παμπληθεῖς κατὰ χώρας καὶ κατὰ πόλεις, ἐθνῶν τε ἄρχοντες ἐκκλησιάζοντες εὐσεβοῦσιν ὑπὸ μεγάλῳ σωτῆρι διδασκάλῳ παιδευόμενοι, ἀλλὰ καὶ πᾶν ἀθρόως γένος ἀνθρώπων, ἔθνη παντοῖα, φυλαὶ καὶ γλὼσσαι, κοινῇ τε πάντες ὁμοῦ καὶ κατὰ μέρος, ταῖς γνώμαις διεστῶντες τὰ ἄλλα, κατὰ μόνην τήνδε συμφωνοῦσι τὴν ὁμολογίαν τὸν ἕνα καὶ μόνον λογισμοῖς ἐμφύτοις αὐτομαθέσι τε καὶ αὐτοδιδάκτοις ἐννοίαις θεοκλυτοῦντες.
touton hēmin ton megan basilea Christon kai autos ho kallinikos hēmōn basileus anymnei synę̄sthēmenos eu mala tou tēs basileias aitiou; touton philotheoi kaisares pēgēn hapantōn agathōn einai gnōrizousin patrothen to mathēma pareilēphotes; touton stratopedōn dēmoi, laoi pamplētheis kata chōras kai kata poleis, ethnōn te archontes ekklēsiazontes eusebousin hypo megalǭ sōtēri didaskalǭ paideuomenoi, alla kai pan athroōs genos anthrōpōn, ethnē pantoia, phylai kai glōssai, koinę̄ te pantes homou kai kata meros, tais gnōmais diestōntes ta alla, kata monēn tēnde symphōnousi tēn homologian ton hena kai monon logismois emphytois automathesi te kai autodidaktois ennoiais theoklytountes.
This great King, Christ, our victorious emperor himself also hymns, well aware of the cause of his kingship. Him the God-loving Caesars acknowledge as the source of all good things, having received the lesson from their father. Him the armies, the vast peoples in countries and cities, and the rulers of the nations, gathering in church, worship, taught by the great Saviour and teacher. Indeed the whole human race together, nations of every kind, tribes and tongues, all in common and each in part, though divided in their opinions on other things, agree in this one confession alone, calling on the one and only God by innate reasonings and self-taught, self-instructed notions.
Rev 7:9 (echo, low confidence)
Notes and citation
Summary: Constantine, his sons, his armies and peoples praise the great King, and all nations by natural reason confess one God.
- 'This great King, Christ' (τὸν μέγαν βασιλέα Χριστόν): the Greek may also mean 'this great King, [whom] the Christ-loving ... '; as printed, Christ is named as the great King. The text reads ἠμῖν for ἡμῖν, διδασκαάλῳ for διδασκάλῳ, παντοῖς for παντοῖα.
Notes on the original text
- Digital text corrected (OCR doubled letter; OCR dropped letter; OCR slip in breathing): ἠμῖν → ἡμῖν; διδασκαάλῳ → διδασκάλῳ; παντοῖς → παντοῖα.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 1.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
1.4Heikel
τί δʼ; οὐχὶ καὶ τὸ πᾶν τῆς γῆς στοιχεῖον αὐτὸν δεσπότην γνωρίζει τοῖς ἐξ αὐτῆς αναδιδομένοις βλαστήμασί τε καὶ ζώοις τὴν πρὸς τὸ νεῦμα τοῦ κρείττονος ὑποταγὴν ἐνδεικνυμένη; τοῦτον καὶ ποταμῶν ῥοαὶ πλημμυροῦσαι τοῖς νάμασι πηγῶν τε τῶν ἐξ αἰῶνος βυθῶν τʼ ἀπείρων ἀενάων πηγάζουσαι ῥύσεις τῆς ἀρρήτου θαυματουργίας ἐπιγράφονται τὸν αἴτιον· αὐτὸν καὶ θαλάττης ἄβυσσοι βένθεσιν ἀπείροις ἐγκεκλεισμέναι κυρτούμενά τε κύματα, μετέωρα εἰς ὕψος αἰρόμενα καὶ φόβον ἀπειλοῦντα τῇ γῇ, μέχρις αὐτῶν αἰγιαλῶν προϊόντα, πτήσσει νεύματι θείου νόμου πεπεδημένα· αὐτὸν καὶ χειμερίων ὄμβρων μεμετρημένα ῥεύματα, κτύποι τε βροντῶν καὶ ἀστραπῶν λαμπηδόνες, παλίνστροφοί τε ἀνέμων ῥιπαί, νεφῶν τε διαέριοι πορεῖαι τοῖς τὴν αὐτοῦ θέαν αὐτοπτεῖν ἀδυνάτοις προφαίνουσιν.
ti dʼ? ouchi kai to pan tēs gēs stoicheion auton despotēn gnōrizei tois ex autēs anadidomenois blastēmasi te kai zōois tēn pros to neuma tou kreittonos hypotagēn endeiknymenē? touton kai potamōn rhoai plēmmyrousai tois namasi pēgōn te tōn ex aiōnos bythōn tʼ apeirōn aenaōn pēgazousai rhyseis tēs arrētou thaumatourgias epigraphontai ton aition; auton kai thalattēs abyssoi benthesin apeirois enkekleismenai kyrtoumena te kymata, meteōra eis hypsos airomena kai phobon apeilounta tę̄ gę̄, mechris autōn aigialōn proïonta, ptēssei neumati theiou nomou pepedēmena; auton kai cheimeriōn ombrōn memetrēmena rheumata, ktypoi te brontōn kai astrapōn lampēdones, palinstrophoi te anemōn rhipai, nephōn te diaerioi poreiai tois tēn autou thean autoptein adynatois prophainousin.
What then? Does not the whole element of the earth acknowledge him as master, showing its subjection to the nod of the higher power by the plants and animals that spring from it? To him the streams of rivers flooding with their waters, and the ever-flowing currents of springs that well up from ages past and from boundless depths, ascribe the cause of their ineffable wonder-working. Before him the abysses of the sea, shut up in boundless depths, and the arching waves, lifted on high and threatening the land with fear, cower when they come up to the very shores, fettered by the nod of divine law. Him the measured streams of winter rains, the crashes of thunder and the flashes of lightning, the shifting gusts of winds and the airborne courses of the clouds reveal to those unable to see him with their own eyes.
Job 38:8–11 (echo, medium confidence) · Ps 104:9 (103:9 LXX) (echo, low confidence)
Notes and citation
Summary: Earth, rivers, sea and weather all show their subjection to God and reveal him to those who cannot see him.
- The sea restrained at its shore echoes Job 38:8–11 and Ps 104:9.
Notes on the original text
- Digital text corrected (OCR garbled word; OCR slip (χ for μ)): ἐγεεκλεισμέναι → ἐγκεκλεισμέναι; κύχατα → κύματα.
Cite (SBL): Eusebius, Laud. Const. 1.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
1.5Heikel
ἀλλὰ καὶ ὁ παμφαὴς ἥλιος τὸν μακρὸν αἰῶνα δολιχεύων μόνον αὐτὸν οἴδεν κύριον αὐτοῦ τε νεύματι δουλεύων οὔποτε βαίνειν ἐκτὸς ὅρων τολμᾷ· σελήνη τε ὑποχωροῦσα τὸ φέγγος ἡλίῳ χρόνων τε περιόδοις μειουμένη καὶ πάλιν αὐξομένη θεσμοῖς ὑποτάττεται θείοις· κάλλη τε οὐρανοῦ, χορείαις ἄστρων ἀποστίλβοντα βαίνοντά τε σὺν τάξει καὶ ἁρμονίᾳ καὶ τοὺς αὐτῶν ἀναμετρούμενα κύκλους, τὸν παντοίων δοτῆρα φώτων ἀνακηρύττουσιν· ὁμοῦ τε πάντες οὐράνιοι φωστῆρες, αὐτοῦ νεύματι καὶ λόγῳ μίαν συνταξάμενοι μελῳδίαν, μακρῶν αἰώνων κύκλοις δολιχὸν ἐξανύοντες δρόμον αἰθερίων σταδίων διιππεύουσιν ἀγῶναι· νυκτῶν τε καὶ ἡμερῶν ἀμοιβαῖαι κινδήσεις, ὡρῶν τε καὶ καιρῶν μεταβολαί, ῥυθμοί τε καὶ τάξεις τοῦ παντὸς τῆς ἀπειρομεγέθους δυνάμεως τὴν πολυποίκιλον σοφίαν γεραίρουσιν. αὐτῷ καὶ δυνάμεις ἀφανεῖς ἀμφὶ τὰ δʼ ἀέρος ἀνειμένα πεδία ποτώμεναι τὴν ὀφειλομένην καὶ πρέπουσαν θεολογίαν ἀναπέμπουσιν· τοῦτον δὴ τὸν μέγαν βασιλέα καὶ αὐτὸς ὁμοῦ πᾶς ἀνυμνεῖ κόσμος· τοῦτον ἄνωθεν οὐρανοὶ οὐρανίων τε ἁψίδων ὑπέρτεροι χοροὶ γεραίρουσιν· ὑμνοῦσι δʼ ὕμνοις ἀρρήτοις ἀγγέλων στρατιαί, πνεύματά τε νοεροῦ φωτὸς ἔκγονα τὸν σφῶν γεννήτορα θεολογοῦσιν· τοῦτον αἰῶνες ἄχρονοι πρὸ οὐρανοῦ τοῦδε καὶ πρὸ κόσμου ἄλλοι τε τούτων ἄπειροι αἰῶνες αἰώνων πρὸ πάσης τῆς τῶν ὁρατῶν ὑποστάσεως μόνον καὶ μέγαν δεσπότην καὶ κύριον ἐπιγράφονται.
alla kai ho pamphaēs hēlios ton makron aiōna dolicheuōn monon auton oiden kyrion autou te neumati douleuōn oupote bainein ektos horōn tolmą; selēnē te hypochōrousa to phengos hēliǭ chronōn te periodois meioumenē kai palin auxomenē thesmois hypotattetai theiois; kallē te ouranou, choreiais astrōn apostilbonta bainonta te syn taxei kai harmonią kai tous autōn anametroumena kyklous, ton pantoiōn dotēra phōtōn anakēryttousin; homou te pantes ouranioi phōstēres, autou neumati kai logǭ mian syntaxamenoi melǭdian, makrōn aiōnōn kyklois dolichon exanyontes dromon aitheriōn stadiōn diippeuousin agōnai; nyktōn te kai hēmerōn amoibaiai kindēseis, hōrōn te kai kairōn metabolai, rhythmoi te kai taxeis tou pantos tēs apeiromegethous dynameōs tēn polypoikilon sophian gerairousin. autǭ kai dynameis aphaneis amphi ta dʼ aeros aneimena pedia potōmenai tēn opheilomenēn kai prepousan theologian anapempousin; touton dē ton megan basilea kai autos homou pas anymnei kosmos; touton anōthen ouranoi ouraniōn te hapsidōn hyperteroi choroi gerairousin; hymnousi dʼ hymnois arrētois angelōn stratiai, pneumata te noerou phōtos ekgona ton sphōn gennētora theologousin; touton aiōnes achronoi pro ouranou toude kai pro kosmou alloi te toutōn apeiroi aiōnes aiōnōn pro pasēs tēs tōn horatōn hypostaseōs monon kai megan despotēn kai kyrion epigraphontai.
And the all-shining sun, running its long course through the ages, knows him alone as Lord, and, serving his nod, never dares to go beyond its bounds. The moon, yielding its light to the sun, waning and waxing again in periods of time, is subject to divine laws. The beauties of heaven, glittering with the dances of the stars, moving in order and harmony and measuring out their circles, proclaim the giver of every kind of light. All the heavenly luminaries together, by his nod and word forming one melody, completing their long course in circles of long ages, ride through the contests of the ethereal racecourses. The alternating movements of nights and days, the changes of hours and seasons, the rhythms and orders of the universe, honour the many-sided wisdom of his boundless power. To him the invisible powers that fly about the open plains of the air send up the due and fitting praise. This great King the whole world itself hymns together; him the heavens above, and the choirs higher than the heavenly vaults, honour; the armies of angels hymn him with ineffable hymns; spirits born of intellectual light praise in divine terms their begetter. Him the timeless ages before this heaven and before the world, and other boundless ages of ages besides these, before all the existence of things seen, acknowledge as sole and great Master and Lord.
Eph 3:10 (echo, low confidence) · Ps 148:1–6 (echo, medium confidence)
Notes and citation
Summary: Sun, moon, stars, seasons, invisible powers, angels and the ages before creation all praise God as sole Lord.
- 'The many-sided wisdom' recalls Eph 3:10. The text has several slips (οὐ ρανοῦ, κὰι, ἀγῶναι, κινδήσεις, τὰ δʼ ἀέρος); translated by sense.
Notes on the original text
- Digital text corrected (OCR slip in accent; split word rejoined): οὐ ρανοῦ → οὐρανοῦ; κὰι λόγῳ → καὶ λόγῳ.
Cite (SBL): Eusebius, Laud. Const. 1.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
1.6Heikel
τοῦτον καὶ αὐτὸς ἐπὶ πᾶσι καὶ πρὸ πάντων καὶ μετὰ πάντας ὁ προὼν αὐτοῦ μονογενὴς λόγος, ὁ δὴ μέγας ἀρχιερεὺς τοῦ μεγάλου θεοῦ, παντὸς χρόνου καὶ πάντων αἰώνων πρεσβύτατος, τῇ τοῦ πατρὸς καθωσιωμένος τιμῇ πρῶτος καὶ μόνος, τῆς πάντων ὐπεριλάσεκται σωτηρίας, πρωτείοις μὲν τῆς τῶν ὅλων ἀρχῆς δευτερείοις δὲ τῆς πατρικῆς βασιλείας ἐνδοξαζόμενος, ὅτι δὴ τὸ φῶς αὐτὸς ἦν τὸ ἐπέκεινα τῶν ὅλων ἀμφὶ τὸν πατέρα χορεῦον μεσιτεῦον τε καὶ διεῖργον τῆς τῶν γενητῶν οὐσίας τὴν ἄναρχον καὶ ἀγένητον ἰδέαν, ὃ δὴ καὶ ἄνωθεν ἐξ ἀλήκτου καὶ ἀνάρχου θεότητος ἀναβλυστάνον ἔξω πρόεισιν τὸν ὑπερουράνιον χῶρον τά τε εἴσω οὐρανοῦ πάντα κρείττοσιν ἢ καθʼ ἥλιον σοφίας καταλάμπον αὐγαῖς. αὐτὸς δʼ ἂν εἴη ὁ τοῦδε τοῦ σύμπαντος καθηγεμὼν κόσμου, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ὀρωμένοις τε καὶ ἀφανέσιν ἐπιπορευόμενος τοῦ θεοῦ λόγος, παρʼ οὗ καὶ διʼ οὗ τῆς ἀνωτάτω βασιλείας τὴν εἰκόνα φέρων ὁ τῷ θεῷ φίλος βασιλεὺς κατὰ μίμησιν τοῦ κρείττονος τῶν ἐπὶ γῆς ἁπάντων τοὺς οἴακας διακυβερνῶν ἰθύνει.
touton kai autos epi pasi kai pro pantōn kai meta pantas ho proōn autou monogenēs logos, ho dē megas archiereus tou megalou theou, pantos chronou kai pantōn aiōnōn presbytatos, tę̄ tou patros kathōsiōmenos timę̄ prōtos kai monos, tēs pantōn yperilasektai sōtērias, prōteiois men tēs tōn holōn archēs deutereiois de tēs patrikēs basileias endoxazomenos, hoti dē to phōs autos ēn to epekeina tōn holōn amphi ton patera choreuon mesiteuon te kai dieirgon tēs tōn genētōn ousias tēn anarchon kai agenēton idean, ho dē kai anōthen ex alēktou kai anarchou theotētos anablystanon exō proeisin ton hyperouranion chōron ta te eisō ouranou panta kreittosin ē kathʼ hēlion sophias katalampon augais. autos dʼ an eiē ho toude tou sympantos kathēgemōn kosmou, ho epi pantōn kai dia pantōn kai en pasin orōmenois te kai aphanesin epiporeuomenos tou theou logos, parʼ hou kai diʼ hou tēs anōtatō basileias tēn eikona pherōn ho tǭ theǭ philos basileus kata mimēsin tou kreittonos tōn epi gēs hapantōn tous oiakas diakybernōn ithynei.
Him too his pre-existent only-begotten Word, over all and before all and after all, the great High Priest of the great God, older than all time and all ages, consecrated first and alone to the Father's honour, propitiates for the salvation of all. He is glorified with the first rank in the rule of the universe, and with the second in the Father's kingdom, because he himself was the light beyond the universe, dancing around the Father, mediating and separating the unoriginated and unbegotten nature from the substance of things that have come into being. This light, welling up from above out of unending and unoriginated deity, goes forth outward and illumines the region above heaven and all within heaven with rays of wisdom brighter than the sun. He would be the leader of this whole universe, the Word of God who is over all and through all and in all things seen and unseen, moving through them; from him and through him the emperor dear to God, bearing the image of the supreme kingdom, steers and directs all things on earth in imitation of the higher.
Heb 4:14 (allusion, high confidence) · Eph 4:6 (allusion, high confidence) · Col 1:16–17 (echo, medium confidence)
Notes and citation
Summary: The only-begotten Word, High Priest and light of the Father, rules the universe, and the emperor governs the earth as his image.
- Eusebius ranks the Word 'second in the Father's kingdom' and places him between the unbegotten God and created things; translated as written. 'Great High Priest' echoes Heb 4:14; 'over all and through all and in all' Eph 4:6. The text reads ὐπεριλάσεκται (probably ὑπερ... ἱλάσκεται, 'propitiates for'), μεσιτεὐόν, διαδυβερνῶν; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip (δ for κ); OCR slip in accent; OCR slip in breathing): μεσιτεὐόν → μεσιτεῦον; διαδυβερνῶν → διακυβερνῶν; καὶ έν πᾶσιν → καὶ ἐν πᾶσιν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Laud. Const. 1.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/1-6
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 2
2.1Heikel
Ὁ μέν γε τοῦ θεοῦ μονογενὴς λόγος τῷ αὐτοῦ πατρὶ συμβασιλεύων ἐξ ἀνάρχων αἰώνων εἰς ἀπείρους καὶ ἀτελευτήτους αἰῶνας διαρκεῖ· ὁ δὲ τούτῳ φίλος, ταῖς ἄνωθεν βασιλικαῖς ἀπορροίαις χορηγούμενος τῷ τε τῆς θεικῆς ἐπηγορίας ἐπωνύμῳ δυναμούμενος, μακραῖς ἐτῶν περιόδοις τῶν ἐπὶ γῆς κρατεῖ.
Ho men ge tou theou monogenēs logos tǭ autou patri symbasileuōn ex anarchōn aiōnōn eis apeirous kai ateleutētous aiōnas diarkei; ho de toutǭ philos, tais anōthen basilikais aporroiais chorēgoumenos tǭ te tēs theikēs epēgorias epōnymǭ dynamoumenos, makrais etōn periodois tōn epi gēs kratei.
The only-begotten Word of God, reigning with his Father from ages without beginning, continues to ages without limit and without end. And the one dear to him, supplied with royal outflows from above and empowered by the name of the divine title, rules over things on earth for long periods of years.
Notes and citation
Summary: As the Word reigns eternally with the Father, the emperor, his friend, rules the earth for many years.
- 'The divine title': perhaps the name 'Augustus' or 'emperor', or the name of Christ; uncertain. The text reads αἰῶανας and διαρεκεῖ (διαρκεῖ).
Notes on the original text
- Digital text corrected (OCR inserted letters): αἰῶανας διαρεκεῖ → αἰῶνας διαρκεῖ.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 2.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/2-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
2.2Heikel
εἶθʼ ὁ μὲν τῶν ὅλων σωτὴρ τὸν σύμπαντα οὐρανόν τε καὶ κόσμον τήν τε ἀνωτάτω βασιλείαν εὐπρεπῆ τῷ αὐτοῦ πατρὶ παρασκευάζει· ὁ δὲ τούτῳ φίλος αὐτῷ τῷ μονογενεῖ καὶ σωτῆρι λόγῳ τῶν ἐπὶ γῆς τοὺς ὑποχειρίους προσάγων ἐπιτηδείους πρὸς τὴν αὐτοῦ βασιλείαν καθίστησιν.
eithʼ ho men tōn holōn sōtēr ton sympanta ouranon te kai kosmon tēn te anōtatō basileian euprepē tǭ autou patri paraskeuazei; ho de toutǭ philos autǭ tǭ monogenei kai sōtēri logǭ tōn epi gēs tous hypocheirious prosagōn epitēdeious pros tēn autou basileian kathistēsin.
Again, the Saviour of all prepares the whole heaven and world and the supreme kingdom fit for his Father; and the one dear to him, bringing his subjects on earth to the only-begotten and saving Word, makes them fit for his kingdom.
Notes and citation
Summary: As the Saviour prepares the world for the Father, the emperor brings his subjects to the Word.
- The digital text repeats a clause ('the whole heaven and world and the supreme kingdom'); the repetition is removed.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ); OCR slip (σ for δ); dittography in the digital text): εἶδʼ ὁ μὲν → εἶθʼ ὁ μὲν; τὸν σύμπαντα οὐρανόν τε καὶ κόσμον τὴν τε ἀνωτάτω βασιλείαν τὸν → τὸν; ἐπιτησείους → ἐπιτηδείους.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 2.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/2-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
2.3Heikel
καὶ ὁ μὲν κοινὸς τῶν ὅλων σωτὴρ τὰς ἀποστατικὰς δυνάμεις, ὅσαι ποτὲ ἀμφὶ τόνδε τὸν ὑπὲρ γῆς ἀέρα διιπτάμεναι ταῖς τῶν ἀνθρώπων ἐνέχριμπτον ψυχαῖς, ἀοράτῳ καὶ θεικῇ δυνάμει οἷα θῆρας ἀγρίους τῶν αὐτοῦ θρεμμάτων ποιμένος ἀγαθοῦ δίκην πορρωτάτω καθίστησιν· ὁ δὲ τούτῳ φίλος ἄνωθεν παρ᾿αὐτοῦ τοῖς κατʼ ἐχθρῶν κοσμούμενος τροπαίοις τοὺς ἐμφανεῖς τῆς ἀληθείας ἐχθροὺς νόμῳ πολέμου χειρούμενος σωφρονίζει.
kai ho men koinos tōn holōn sōtēr tas apostatikas dynameis, hosai pote amphi tonde ton hyper gēs aera diiptamenai tais tōn anthrōpōn enechrimpton psychais, aoratǭ kai theikę̄ dynamei hoia thēras agrious tōn autou thremmatōn poimenos agathou dikēn porrōtatō kathistēsin; ho de toutǭ philos anōthen par᾿autou tois katʼ echthrōn kosmoumenos tropaiois tous emphaneis tēs alētheias echthrous nomǭ polemou cheiroumenos sōphronizei.
The common Saviour of all, by invisible and divine power, like a good shepherd, drives far away from his flock, as wild beasts, the apostate powers that once flew about this air above the earth and attacked human souls. The one dear to him, adorned from above by him with trophies over his enemies, subdues and chastens by the law of war the visible enemies of the truth.
John 10:11 (allusion, medium confidence) · Eph 2:2 (echo, medium confidence)
Notes and citation
Summary: Christ drives away the demonic powers; the emperor defeats the visible enemies of truth.
- The 'good shepherd' recalls John 10:11; the powers of the air, Eph 2:2.
Notes on the original text
- Digital text corrected (OCR dropped iota subscript; OCR slip (μ for ν); OCR slip (φ for θ); OCR slip (φ for ψ)): φυχαῖς → ψυχαῖς; δυμάμει → δυνάμει; φρεμμάτων → θρεμμάτων; νόμω πολέμου → νόμῳ πολέμου.
Topics: Christology, The devil and demons
Cite (SBL): Eusebius, Laud. Const. 2.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/2-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
2.4Heikel
καὶ ὁ μὲν λόγος ὢν προκόσμιος καὶ σωτὴρ τῶν ὅλων λογικὰ καὶ σωτηριώδη σπέρματα τοῖς αὐτοῦ παραδιδοὺς θιασώταις λογικοὺς ἅμα καὶ τῆς τοῦ πατρὸς βασιλείας ἐπιστημονικοὺς ἀπεργάζεται· ὁ δὲ τούτῳ φίλος οἷά τις ὑποφήτης τοῦ θεοῦ λόγου πᾶν γένος ἀνθρώπινον ἐπὶ τὴν τοῦ κρείττονος ἀνακαλεῖται γνῶσιν, ταῖς πάντων ἀκοαῖς ἐμβοῶν μεγάλῃ τε φωνῇ τοῖς ἐπὶ γῆς ἅπασι τοὺς τῆς ἀληθοῦς εὐσεβείας ἀνακηρύττων νόμους.
kai ho men logos ōn prokosmios kai sōtēr tōn holōn logika kai sōtēriōdē spermata tois autou paradidous thiasōtais logikous hama kai tēs tou patros basileias epistēmonikous apergazetai; ho de toutǭ philos hoia tis hypophētēs tou theou logou pan genos anthrōpinon epi tēn tou kreittonos anakaleitai gnōsin, tais pantōn akoais emboōn megalę̄ te phōnę̄ tois epi gēs hapasi tous tēs alēthous eusebeias anakēryttōn nomous.
The Word, being before the world and Saviour of all, imparting rational and saving seeds to his followers, makes them rational and at the same time knowers of his Father's kingdom. The one dear to him, as an interpreter of the Word of God, calls the whole human race to the knowledge of the higher, crying out in the hearing of all and proclaiming with a loud voice to all on earth the laws of true godliness.
Notes and citation
Summary: The Word sows saving reason in his disciples; the emperor, as his interpreter, proclaims true godliness to all.
- The text reads γόλου, a slip for λόγου.
Notes on the original text
- Digital text corrected (OCR transposed letters): θεοῦ γόλου → θεοῦ λόγου.
Topics: Christology
Cite (SBL): Eusebius, Laud. Const. 2.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/2-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
2.5Heikel
καὶ ὁ μὲν τῶν ὅλων σωτὴρ τὰς οὐρανίους πύλας τῆς τοῦ πατρὸς βασιλείας τοῖς ἐνθένδε ἐκεῖσε μεθισταμένοις ἀναπεταννύσιν· ὁ δὲ ζήλῳ τοῦ κρείττονος πάντα ῥύπον ἀθέου πλάνης τῆς κατὰ γῆν βασιλείας ἀποκαθηράμενος χοροὺς ὁσίων καὶ εὐσεβῶν ἀνδρῶν εἴσω βασιλικῶν οἴκων εἰσκαλεῖται, αὔτανδρον τὸν σύμπαντα στόλον τῶν ὑπʼ αὐτῷ κυβερνωμένων διασώσασθαι προμηθούμενος. πανήγυρίν τε ταύτην μόνος οὗτος τῶν πώποτε τῆς Ῥωμαίων καθηγησαμένων βασιλείας, τριτταῖς ἤδη περιόδοις δεκάδων πρὸς τοῦ παμβασιλέως θεοῦ τιμηθείς, οὐ χθονίοις κατὰ τοὺς παλαιοὺς συντελεῖ πνεύμασιν, οὐδὲ λαοπλάνων φάσμασι δαιμόνων, οὐδʼ ἀπάταις καὶ λήροις ἀθέων ἀνδρῶν, αὐτῷ δὲ τὰ χαριστήρια τῷ τετιμηκότι, συνῃσθημένος τῶν εἰς αὐτὸν κεχορηγημένων ἀγαθῶν, ἀποδίδωσιν, οὐ κατὰ τοὺς παλαιοὺς αἵμασι καὶ λύθροις τοὺς βασιλικοὺς οἴκους μιαίνων, οὐδὲ καπνῷ καὶ πυρὶ ζώων τε ὁλοκαύτων θυσίαις χθονίους δαίμονας ἀπομειλισσόμενος, τὴν δʼ αὐτῷ τῷ βασιλεῖ τῶν ὅλων προσφιλῆ καὶ χαρίεσσαν θυσίαν, αὐτὴν δηλαδὴ τὴν αὐτοῦ βασιλικὴν ψυχὴν καὶ ηνὴς αὐτῷ μόνη, ἣν δὴ βασιλεὺς ὁ ἡμεδαπὸς καλλιερεῖν ἀπύροις καὶ ἀναίμοις τοῖς κατὰ διάνοιαν κεκαθαρμένοις λογισμοῖς δεδίδακται, ψυχῆς μὲν ἀδιαψεύστοις δόγμασι τὰ τῆς εὐσεβείας κρατύνων, λόγῳ δὲ μεγαλοπρεπεῖ γεραίρων τὴν θεολογίαν, πράξεσί τε βασιλικαῖς τὴν τοῦ κρείττονος ζηλῶν φιλανθρωπίαν, ὅλος τε ἀνακείμενος αὐτῷ καὶ μέγα δῶρον ἀνατιθεὶς αὐτὸς ἑαυτὸν οὗ πεπίστευται κόσμου τὸ ἀκροθίνιον· τοῦτο δὴ μέγιστον ἱερεῖον πρὸ τῶν ἁπάντων καλλιερεῖ βασιλεύς, θύει δʼ ἅτε ποιμὴν ἀγαθός οὐκ Ἀρνῶν πρωτογόνων ῥέζων κλειτὰς ἑκατόμβας, τῶν ὑπʼ αὐτῷ ποιμαινομένων λογικῶν θρεμμάτων τὰς ψυχὰς τῇ αὐτοῦ γνώσει καὶ εὐσεβείᾳ προσάγων.
kai ho men tōn holōn sōtēr tas ouranious pylas tēs tou patros basileias tois enthende ekeise methistamenois anapetannysin; ho de zēlǭ tou kreittonos panta rhypon atheou planēs tēs kata gēn basileias apokathēramenos chorous hosiōn kai eusebōn andrōn eisō basilikōn oikōn eiskaleitai, autandron ton sympanta stolon tōn hypʼ autǭ kybernōmenōn diasōsasthai promēthoumenos. panēgyrin te tautēn monos houtos tōn pōpote tēs Rhōmaiōn kathēgēsamenōn basileias, trittais ēdē periodois dekadōn pros tou pambasileōs theou timētheis, ou chthoniois kata tous palaious syntelei pneumasin, oude laoplanōn phasmasi daimonōn, oudʼ apatais kai lērois atheōn andrōn, autǭ de ta charistēria tǭ tetimēkoti, synę̄sthēmenos tōn eis auton kechorēgēmenōn agathōn, apodidōsin, ou kata tous palaious haimasi kai lythrois tous basilikous oikous miainōn, oude kapnǭ kai pyri zōōn te holokautōn thysiais chthonious daimonas apomeilissomenos, tēn dʼ autǭ tǭ basilei tōn holōn prosphilē kai chariessan thysian, autēn dēladē tēn autou basilikēn psychēn kai ēnēs autǭ monē, hēn dē basileus ho hēmedapos kallierein apyrois kai anaimois tois kata dianoian kekatharmenois logismois dedidaktai, psychēs men adiapseustois dogmasi ta tēs eusebeias kratynōn, logǭ de megaloprepei gerairōn tēn theologian, praxesi te basilikais tēn tou kreittonos zēlōn philanthrōpian, holos te anakeimenos autǭ kai mega dōron anatitheis autos heauton hou pepisteutai kosmou to akrothinion; touto dē megiston hiereion pro tōn hapantōn kallierei basileus, thyei dʼ hate poimēn agathos ouk Arnōn prōtogonōn rhezōn kleitas hekatombas, tōn hypʼ autǭ poimainomenōn logikōn thremmatōn tas psychas tę̄ autou gnōsei kai eusebeią prosagōn.
The Saviour of all opens wide the heavenly gates of his Father's kingdom to those who pass from here to there. The other, in zeal for the higher, having cleansed the earthly kingdom of all the filth of godless error, invites choirs of holy and pious men into the royal palace, taking care to save the whole fleet of those whom he steers, crew and all. He alone of all who have ever led the Roman Empire, honoured by God, the King of all, with three periods of ten years, celebrates this festival not, as the ancients did, to the spirits of the underworld, nor to apparitions of demons who lead the people astray, nor to the deceits and nonsense of godless men; but he renders his thanks to the One who honoured him, aware of the good things supplied to him. He does not, like the ancients, defile the royal palace with blood and gore, nor appease the demons of the underworld with smoke and fire and sacrifices of whole burnt animals, but offers to the King of all himself the sacrifice dear and pleasing to him alone, namely his own royal soul and a mind most fit for God. This is what our emperor has been taught to offer in sacrifice, with thoughts cleansed in mind, without fire and without blood: strengthening the doctrines of godliness by the unerring convictions of his soul, honouring theology with magnificent speech, emulating by royal deeds the love for humanity of the higher, wholly devoted to him, and dedicating himself as a great gift, the firstfruits of the world entrusted to him. This greatest sacrifice the emperor offers before all; and he sacrifices like a good shepherd, "not offering glorious hecatombs of firstling lambs," but bringing the souls of the rational flock he shepherds to the knowledge of God and godliness.
Rom 12:1 (echo, medium confidence) · John 10:11 (echo, low confidence)
Notes and citation
Summary: Celebrating thirty years of rule, Constantine offers God not blood sacrifices but his own soul and the souls of his subjects brought to true worship.
- The thirty years (tricennalia) date the speech to 335–336. 'Not offering glorious hecatombs of firstling lambs' adapts Homer, Il. 4.102. 'A mind most fit for God' renders the garbled καὶ ηνὴς (probably καὶ θεοπρεπεστάτην νοῦν or similar); translated by sense.
Notes on the original text
- Digital text corrected (OCR garbled word; OCR inserted letter; OCR letter-shape slip; OCR lost breathing): ἀναπετάννσιν → ἀναπεταννύσιν; περιόδιοις → περιόδοις; ἀπομειλισςόμενος → ἀπομειλισσόμενος; θυςίαν, αὐτὴν → θυσίαν, αὐτὴν; ολος τε → ὅλος τε.
Extrabiblical texts: Homer, Il. 4.102 (Homer, Iliad; quotation)
Topics: Rulers and the state, Paganism
Cite (SBL): Eusebius, Laud. Const. 2.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/2-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 3
3.1Heikel
Ὁ δὲ τῷ τοιῷδε χαίρων ἱερείῳ καὶ τὸ δῶρον ἀσμένως ἀσπαζόμενος τῆς τε σεμνῆς καὶ καλλιπρεποῦς θυσίας τὸν ἱεροφάντην ἀγάμενος προσθήκας αὐτῷ μακρῶν περιόδων τῆς βασιλείας προστίθησιν, ἀμοιβαίως ταῖς εἰς αὐτὸν ὁσίαις αὔξων τὰς εὐεργεσίας, παρέχει τε παντοίας ἑορτὰς ἐκτελεῖν σὺν πολλῇ ῥᾳστώνῃ τῆς μοναρχίας, ἐφʼ ἑκάστῃ περιόδῳ δεκαετοῦς πανηγύρεως ἕνα τινὰ τῶν αὐτοῦ παίδων ἐπὶ τὴν τοῦ βασιλικοῦ θρόνου κοινωνίαν προχειριζόμενος καὶ ὥσπερ εὐθαλεῖ καὶ ἀκμαίῳ φυτῷ χρόνων αὐξήσεις δωρούμενος.
Ho de tǭ toiǭde chairōn hiereiǭ kai to dōron asmenōs aspazomenos tēs te semnēs kai kalliprepous thysias ton hierophantēn agamenos prosthēkas autǭ makrōn periodōn tēs basileias prostithēsin, amoibaiōs tais eis auton hosiais auxōn tas euergesias, parechei te pantoias heortas ektelein syn pollę̄ rhąstōnę̄ tēs monarchias, ephʼ hekastę̄ periodǭ dekaetous panēgyreōs hena tina tōn autou paidōn epi tēn tou basilikou thronou koinōnian procheirizomenos kai hōsper euthalei kai akmaiǭ phytǭ chronōn auxēseis dōroumenos.
And he who rejoices in such a sacrifice, gladly welcoming the gift and admiring the priest of the venerable and beautiful sacrifice, adds to him long periods of reign, increasing his benefits in return for his acts of devotion toward him. He grants him to celebrate festivals of every kind with great ease of his sole rule, at each period of a ten-year festival advancing one of his sons to share the royal throne, and, as to a flourishing and vigorous plant, granting increases of time.
Notes and citation
Summary: God rewards Constantine with long rule, and at each decennial festival a son has been raised to share the throne.
Notes on the original text
- Digital text corrected (OCR letter-shape slip): θυςίας → θυσίας; εὐεργεςίας → εὐεργεσίας.
Cite (SBL): Eusebius, Laud. Const. 3.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
3.2Heikel
πρῶτόν γε τοῦ πατρὸς τὸν ὁμώνυμον κατὰ τὴν πρώτην τῆς βασιλικῆς περιόδου δεκάδα τοῦ βασιλικοῦ κοινωνὸν ἀπέφηνε κλήρου, δεύτερον δʼ ἐπὶ τῇ δευτέρᾳ δεκάδι τὸν ἐφεξῆς τῷ χρόνῳ, τὸν τρίτον ὡσαύτως ἐπὶ τῇ τρίτῃ τῆς μετὰ χεῖρας ἑορτῆς δεκάδι. ἤδη δὲ καὶ τετάρτης ἀνακυκλουμένης περιόδου, ὡς ἂν τῶν χρόνων εἰς μῆκος ἐκτεινομένων, συναύξων τὴν βασιλείαν ἀφθόνῳ κοινωνίᾳ τοῦ γένους καισάρων τε ἀναδείξεσι θείων προφητῶν ἀποπληροῖ θεσπίσματα, ἃ δὴ πάλαι καὶ πρόπαλαι ὧδέ πη ἐβόα· „καὶ διαλήψονται τὴν βασιλείαν ἅγιοι ὑψίστου.“
prōton ge tou patros ton homōnymon kata tēn prōtēn tēs basilikēs periodou dekada tou basilikou koinōnon apephēne klērou, deuteron dʼ epi tę̄ deuterą dekadi ton ephexēs tǭ chronǭ, ton triton hōsautōs epi tę̄ tritę̄ tēs meta cheiras heortēs dekadi. ēdē de kai tetartēs anakykloumenēs periodou, hōs an tōn chronōn eis mēkos ekteinomenōn, synauxōn tēn basileian aphthonǭ koinōnią tou genous kaisarōn te anadeixesi theiōn prophētōn apoplēroi thespismata, ha dē palai kai propalai hōde pē eboa; „kai dialēpsontai tēn basileian hagioi hypsistou.“
First, at the first decade of his reign, he made the son who bears his father's name a sharer of the royal inheritance; second, at the second decade, the next in age; the third likewise at the third decade of the festival now in hand. And now, as a fourth period comes round, as though time were stretching to length, enlarging the empire by the ungrudging partnership of his family and by the appointment of Caesars, he fulfils the oracles of the divine prophets, which long ago and from of old cried out thus: "And the saints of the Most High shall receive the kingdom."
Dan 7:18 (quotation, high confidence)
Notes and citation
Summary: Constantine's sons were made Caesars at successive decennials, fulfilling Daniel's prophecy that the saints would receive the kingdom.
- The quotation is Dan 7:18 (Theodotion's wording, διαλήψονται, 'shall receive'); Eusebius applies it to the Caesars. The fourth Caesar is probably Dalmatius, made Caesar in 335. The text reads ἑρτῆς for ἑορτῆς, καιςάρων for καισάρων.
Notes on the original text
- Digital text corrected (OCR dropped letter; OCR letter-shape slip; joined words separated): πρῶτόνγε → πρῶτόν γε; ἑρτῆς → ἑορτῆς; καιςάρων τε ἀναδείξεσι → καισάρων τε ἀναδείξεσι.
Topics: Scripture and canon, Eschatology
Cite (SBL): Eusebius, Laud. Const. 3.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
3.3Heikel
οὕτω δῆτα χρόνων ἅμα καὶ παίδων αὐξήσεις βασιλεῖ τῷ θεοφιλεστάτῳ θεὸς αὐτὸς ὁ παμβασιλεὺς δωρούμενος, ἀκμάζουσαν αὐτῷ καὶ νεαρὰν τὴν κατὰ τῶν ἐπὶ γῆς ἐθνῶν ἡγεμονίαν ὥσπερ ἄρτι φύειν ἀρχομένην καθίστησιν, αὐτός τε αὐτῷ συντελεῖ τὴν πανήγυριν, νικητὴν αὐτὸν καθιστὰς ἐχθρῶν ἁπάντων καὶ πολεμίων εὐσεβείας τε ἀληθοῦς ὑπόδειγμα τοῖς ἐπὶ γῆς ἅπασιν ἀποφαίνων.
houtō dēta chronōn hama kai paidōn auxēseis basilei tǭ theophilestatǭ theos autos ho pambasileus dōroumenos, akmazousan autǭ kai nearan tēn kata tōn epi gēs ethnōn hēgemonian hōsper arti phyein archomenēn kathistēsin, autos te autǭ syntelei tēn panēgyrin, nikētēn auton kathistas echthrōn hapantōn kai polemiōn eusebeias te alēthous hypodeigma tois epi gēs hapasin apophainōn.
Thus God himself, the King of all, granting to the emperor most dear to God increases both of years and of sons, makes his rule over the nations of the earth flourishing and fresh, as though it were just beginning to grow; and he himself celebrates the festival with him, making him victor over all his enemies and foes, and showing him to all on earth as a pattern of true godliness.
Notes and citation
Summary: God renews Constantine's rule, grants him victory, and makes him a model of piety.
Cite (SBL): Eusebius, Laud. Const. 3.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
3.4Heikel
ὁ δʼ, ὡς φῶς ἡλίου μαρμαρυγαῖς, ταῖς τῶν καιςάρων ἐπιλάμψεσι τοὺς πορρωτάτω τοῖς τόποις ἀπῳκισμένους ταῖς εἰς μακρὸν ἐξ αὐτοῦ παραπεμπομέναις ἀκτῖσι καταυγάζει, ὧδε μὲν ἡμῖν τοῖς τὴν ἑῴαν λαχοῦσι τὸν ἐπάξιον αὐτοῦ καρπόν, θάτερον δὲ τῶν παίδων θατέρῳ γένει τῶν ἀνθρώπων, καὶ πάλιν ἄλλον ἀλλαχόθι, λαμπτῆρας οἷα καὶ φωστῆρας τῶν ἐξ αὐτοῦ προχεομένων φώτων διενείματο· εἶθʼ ὑπὸ μίαν ζεύγλην βασιλικοῦ τεθρίππου τέτταρας ὑποζεύξας αὐτὸς αὐτῷ οἷά τινας πώλους τοὺς ἀνδρειοτάτους καίσαρας ἡνίαις τε αὐτοὺς ἐνθέου συμφωνίας τε καὶ ὁμονοίας ἁρμοσάμενος, ἄνωθεν ὑψηλῶς ἡνιοχῶν ἐλαύνει, ὁμοῦ τὴν σύμπασαν ὅσην ἥλιος ἐφορᾷ διϊππεύων, αὐτός τε τοῖς πᾶσιν ἐπιπαρὼν καὶ τὰ πάντα διασκοπούμενος.
ho dʼ, hōs phōs hēliou marmarygais, tais tōn kaisarōn epilampsesi tous porrōtatō tois topois apǭkismenous tais eis makron ex autou parapempomenais aktisi kataugazei, hōde men hēmin tois tēn heǭan lachousi ton epaxion autou karpon, thateron de tōn paidōn thaterǭ genei tōn anthrōpōn, kai palin allon allachothi, lamptēras hoia kai phōstēras tōn ex autou procheomenōn phōtōn dieneimato; eithʼ hypo mian zeuglēn basilikou tethrippou tettaras hypozeuxas autos autǭ hoia tinas pōlous tous andreiotatous kaisaras hēniais te autous entheou symphōnias te kai homonoias harmosamenos, anōthen hypsēlōs hēniochōn elaunei, homou tēn sympasan hosēn hēlios ephorą diïppeuōn, autos te tois pasin epiparōn kai ta panta diaskopoumenos.
And he, like the light of the sun with its gleams, illumines by the radiance of the Caesars those living farthest away, with rays sent far from himself. To us who dwell in the East he has assigned an offspring worthy of himself; another of his sons to another race of men; and again another elsewhere, distributing them like lamps and luminaries of the light that pours from him. Then, yoking under one yoke of the royal four-horse chariot the four most valiant Caesars, like colts, and harnessing them with the reins of divine harmony and concord, he drives from on high as charioteer, riding over the whole earth that the sun beholds, himself present to all and watching over all.
Notes and citation
Summary: Constantine distributes his Caesars to the regions of the empire and guides them all like a charioteer of four colts.
- The text has several letter slips (συμφωνίς, ἁρμοςάμενος, ἐπιπᾶρὼν); translated by sense.
Notes on the original text
- Digital text corrected (OCR dropped letters; OCR letter-shape slip; OCR slip in accent): συμφωνίς τε → συμφωνίας τε; ἁρμοςάμενος → ἁρμοσάμενος; ἐπιπᾶρὼν → ἐπιπαρὼν.
Cite (SBL): Eusebius, Laud. Const. 3.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
3.5Heikel
κἄπειτα τῆς οὐρανίου βασιλείας εἰκόνι κεκοσμημένος ἄνω βλέπων κατὰ τὴν ἀρχέτυπον ἰδέαν τοὺς κάτω διακυβερνῶν ἰθύνει, μονάρχου δυναστείας μιμήματι κραταιούμενος· τοῦτο γὰρ ἀνθρώπου φύσει τῶν ἐπὶ γῆς μόνῃ ὁ τῶν ἁπάντων δεδώρηται βασιλεύς. νόμος γὰρ οὗτος βασιλικῆς ἐξουσίας ὁ τὴν κατὰ πάντων μίαν ἀρχὴν ὁριζόμενος.
kapeita tēs ouraniou basileias eikoni kekosmēmenos anō blepōn kata tēn archetypon idean tous katō diakybernōn ithynei, monarchou dynasteias mimēmati krataioumenos; touto gar anthrōpou physei tōn epi gēs monę̄ ho tōn hapantōn dedōrētai basileus. nomos gar houtos basilikēs exousias ho tēn kata pantōn mian archēn horizomenos.
Then, adorned with the image of the heavenly kingdom, looking upward, he steers and directs those below according to the archetypal form, strengthened by the imitation of the monarch's sovereignty. For this the King of all has granted to human nature alone of things on earth. For this is the law of royal authority, which defines one rule over all.
Notes and citation
Summary: Constantine governs in imitation of the heavenly monarchy, the law of true kingship.
Notes on the original text
- Digital text corrected (OCR letter-shape slip; stray stop in the digital text): κεκοσμημένος. ἄνω → κεκοσμημένος ἄνω; ἐξουςίας → ἐξουσίας.
Cite (SBL): Eusebius, Laud. Const. 3.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
3.6Heikel
μοναρχία δὲ τῆς πάντων ὑπέρκειται συστάσεώς τε καὶ διοικήσεως· ἀναρχία γὰρ μᾶλλον καὶ στάσις ἡ ἐξ ἰσοτιμίας ἀντιπαρεξαγομένη πολυαρχία. διὸ δὴ εἷς θεὸς ἀλλʼ οὐ δύο οὐδὲ τρεῖς οὐδὲ ἔτι πλείονες· ἀκριβῶς γὰρ ἄθεον τὸ πολύθεον, εἷς βασιλεύς, καὶ ὁ τούτου λόγος καὶ νόμος βασιλικὸς εἷς, οὐ ῥήμασι καὶ συλλαβαῖς ἐκφωνούμενος οὐδʼ ἐν γραφαῖς καὶ στήλαις χρόνου μήκει δαπανώμενος, ζῶν δὲ καὶ ὑφεστὼς θεὸς λόγος, τοῖς ὑπʼ αὐτὸν καὶ μετʼ αὐτὸν ἅπασι τὴν τοῦ πατρὸς διαταττόμενος βασιλείαν. στρατιαὶ δὲ τοῦτον οὐράνιοι περιπολοῦσι, μυριάδες τε ἀγγέλων θεοῦ λειτουργῶν πλήθη τε στρατοπεδείας ὑπερκοσμίου τῶν τε εἴσω οὐρανοῦ πνευμάτων ἀφανῶν τῇ τοῦ παντὸς κόσμου τάξει διακονουμένων, ὧν πάντων ὁ βασιλικὸς καθηγεῖται λόγος οἷά τις μεγάλου βασιλέως ὕπαρχος. ἀρχιστράτηγον αὐτὸν καὶ ἀρχιερέα μέγαν προφήτην τε τοῦ πατρὸς καὶ μεγάλης βουλῆς ἄγγελον φωτός τε ἀπαύγασμα πατρικοῦ μονογενῆ τε υἱὸν καὶ τούτων ἕτερα μυρία θεσπίζουσιν ἀναφωνοῦσαι θεολόγων φωναί, ὃν δὴ ζῶντα λόγον καὶ νόμον καὶ σοφίαν ἀγαθοῦ τε πλήρωμα παντὸς ὁ γεννήσας ὑποστησάμενος, μεγίστων ἀγαθῶν δόμα τοῖς ὑπὸ τὴν βασιλείαν πᾶσιν ἐδωρήσατο. ὁ δὲ διήκων τὰ πάντα πάντη τε ἐπιπορευόμενος καὶ τάς τε τοῦ πατρὸς χάριτας ἀφθόνως ἐξαπλῶν εἰς πάντας μέχρι καὶ τῶν ἐπὶ γῆς λογικῶν τὸ τῆς βασιλικῆς δυναστείας ἐξέτεινεν μίμημα, θεϊκαῖς δυνάμεσι τὴν κατʼ εἰκόνα τὴν αὐτοῦ πεποιημένην ἀνθρώπου ψυχὴν κατακοσμήσας· ἔνθεν αὐτῇ καὶ τῶν ἄλλων ἀρετῶν ἡ κοινωνία θεϊκῆς ἐξ ἀπορροίας περίεστι. μόνος μὲν γὰρ σοφὸς ὁ καὶ θεὸς μόνος. ὁ δʼ αὐτὸς τὴν οὐσίαν ἀγαθὸς μόνος, ἰσχύι τε δυνατὸς αὐτὸς μόνος, καὶ γεννήτωρ μὲν αὐτῆς δικαιοσύνης, πατὴρ δὲ λόγου καὶ σοφίας, πηγή τε φωτὸς καὶ ζωῆς, ἀληθείας τε καὶ ἀρετῆς ταμίας, καὶ δὴ βασιλείας αὐτῆς ἀρχῆς τε πάσης καὶ ἐξουσίας καθηγεμών.
monarchia de tēs pantōn hyperkeitai systaseōs te kai dioikēseōs; anarchia gar mallon kai stasis hē ex isotimias antiparexagomenē polyarchia. dio dē heis theos allʼ ou dyo oude treis oude eti pleiones; akribōs gar atheon to polytheon, heis basileus, kai ho toutou logos kai nomos basilikos heis, ou rhēmasi kai syllabais ekphōnoumenos oudʼ en graphais kai stēlais chronou mēkei dapanōmenos, zōn de kai hyphestōs theos logos, tois hypʼ auton kai metʼ auton hapasi tēn tou patros diatattomenos basileian. stratiai de touton ouranioi peripolousi, myriades te angelōn theou leitourgōn plēthē te stratopedeias hyperkosmiou tōn te eisō ouranou pneumatōn aphanōn tę̄ tou pantos kosmou taxei diakonoumenōn, hōn pantōn ho basilikos kathēgeitai logos hoia tis megalou basileōs hyparchos. archistratēgon auton kai archierea megan prophētēn te tou patros kai megalēs boulēs angelon phōtos te apaugasma patrikou monogenē te huion kai toutōn hetera myria thespizousin anaphōnousai theologōn phōnai, hon dē zōnta logon kai nomon kai sophian agathou te plērōma pantos ho gennēsas hypostēsamenos, megistōn agathōn doma tois hypo tēn basileian pasin edōrēsato. ho de diēkōn ta panta pantē te epiporeuomenos kai tas te tou patros charitas aphthonōs exaplōn eis pantas mechri kai tōn epi gēs logikōn to tēs basilikēs dynasteias exeteinen mimēma, theïkais dynamesi tēn katʼ eikona tēn autou pepoiēmenēn anthrōpou psychēn katakosmēsas; enthen autę̄ kai tōn allōn aretōn hē koinōnia theïkēs ex aporroias periesti. monos men gar sophos ho kai theos monos. ho dʼ autos tēn ousian agathos monos, ischui te dynatos autos monos, kai gennētōr men autēs dikaiosynēs, patēr de logou kai sophias, pēgē te phōtos kai zōēs, alētheias te kai aretēs tamias, kai dē basileias autēs archēs te pasēs kai exousias kathēgemōn.
Monarchy is superior to every constitution and government; for rule by many, set up on the basis of equal honour, is rather anarchy and faction. Therefore there is one God, not two or three or still more; for strictly speaking polytheism is atheism. There is one King, and his Word and royal law is one, not uttered in words and syllables nor wasted by length of time in writings and inscriptions, but the living and subsisting God the Word, who administers the Father's kingdom for all under him and after him. Around him range the heavenly hosts, myriads of angels of God, ministers, multitudes of the supramundane army and of the invisible spirits within heaven who serve the order of the whole world; and the royal Word leads them all, as a kind of prefect of the great King. The voices of the theologians proclaim him Commander-in-chief and great High Priest, Prophet of the Father and Angel of great counsel, radiance of the Father's light and only-begotten Son, and countless other titles besides. The Father, having brought him into being as living Word and Law and Wisdom and fullness of every good, gave him as a gift of the greatest good things to all under his kingdom. And he, pervading all things, moving everywhere, and unfolding the Father's graces ungrudgingly to all, extended an imitation of the royal sovereignty even to the rational beings on earth, adorning with divine powers the human soul made after his image. From this the sharing of the other virtues too belongs to it, by a divine outflow. For he alone is wise, who alone is God; he alone is good in essence, he alone mighty in strength, begetter of righteousness itself, Father of Word and Wisdom, source of light and life, steward of truth and virtue, and leader of kingship itself and of all rule and authority.
Josh 5:14 (allusion, medium confidence) · Heb 4:14 (allusion, medium confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence) · Heb 1:3 (allusion, high confidence) · Gen 1:26–27 (allusion, medium confidence) · Rom 16:27 (echo, low confidence)
Notes and citation
Summary: As there is one God and one Word who governs his kingdom, so monarchy is the best rule; the Word bears many titles and has given humans a share in God's virtues.
- Titles: 'Commander-in-chief' (Josh 5:14); 'great High Priest' (Heb 4:14); 'Angel of great counsel' (Isa 9:6 LXX); 'radiance' (Heb 1:3). 'Having brought him into being' renders ὑποστησάμενος; Eusebius's language of the Father giving subsistence to the Word is translated as written. 'Made after his image' recalls Gen 1:26–27. 'One ruler' recalls Homer, Il. 2.204.
Notes on the original text
- Digital text corrected (OCR letter-shape slip; line-end hyphenation rejoined): ἀφα- νῶν → ἀφανῶν; ὑποστηςάμενος → ὑποστησάμενος; δικαιοςύνης → δικαιοσύνης.
Extrabiblical texts: Homer, Il. 2.204 (Homer, Iliad; echo)
Topics: Christology, Trinity, Rulers and the state
Cite (SBL): Eusebius, Laud. Const. 3.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/3-6
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 4
4.1Heikel
Ἀλλὰ ταῦτα πόθεν ἀνθρώποις εἰδέναι; τίς δʼ ἀκοῇ θνητῶν ταῦτα διηκονήσατο; πόθεν δὲ γλώττῃ σαρκὸς τὰ σαρκῶν ἀλλότρια καὶ σωμάτων ἀποφθέγγεσθαι; τίς τὸν ἀφανῆ βασιλέα διοπτεύσας ταύτας ἐν αὐτῷ κατεῖδεν δυνάμεις; αἰσθήσει μὲν γὰρ σωμάτων ἀδελφὰ στοιχεῖα τά τʼ ἐκ τούτων συγκρίματα καταλαμβάνεται, ἀλλʼ οὐδείς πω σωμάτων ὀφθαλμοῖς τὴν κατὰ πάντων ἀφανῆ βασιλείαν ὄψει παραλαβὼν ἐσεμνύνατο, οὐδὲ θνητὴ φύσις τὸ σοφίας κατενόησε κάλλος. τίς δὲ σαρκῶν αἰσθήσει τὸ δικαιοςύνης ἐνεῖδε πρόσωπον; ἐννόμου δʼ ἀρχῆς καὶ βασιλικῆς ἐξουςίας πόθεν ἀνθρώποις ὑπεισῆλθον ἔννοιαι; πόθεν αὐτοκρατορικὴ δύναμις τῷ σαρκὶ καὶ αἵματι πεπιλημένῳ; τίς δὲ τὰς ἀφανεῖς καὶ ἀσχηματίστους ἰδέας καὶ τὴν ἀσώματον καὶ ἀσχημάτιστον οὐσίαν τοῖς ἐπὶ γῆς ἐξηγόρευσεν;
Alla tauta pothen anthrōpois eidenai? tis dʼ akoę̄ thnētōn tauta diēkonēsato? pothen de glōttę̄ sarkos ta sarkōn allotria kai sōmatōn apophthengesthai? tis ton aphanē basilea diopteusas tautas en autǭ kateiden dynameis? aisthēsei men gar sōmatōn adelpha stoicheia ta tʼ ek toutōn synkrimata katalambanetai, allʼ oudeis pō sōmatōn ophthalmois tēn kata pantōn aphanē basileian opsei paralabōn esemnynato, oude thnētē physis to sophias katenoēse kallos. tis de sarkōn aisthēsei to dikaiosynēs eneide prosōpon? ennomou dʼ archēs kai basilikēs exousias pothen anthrōpois hypeisēlthon ennoiai? pothen autokratorikē dynamis tǭ sarki kai haimati pepilēmenǭ? tis de tas aphaneis kai aschēmatistous ideas kai tēn asōmaton kai aschēmatiston ousian tois epi gēs exēgoreusen?
But how can human beings know these things? Who has conveyed them to mortal hearing? How can a tongue of flesh utter things foreign to flesh and bodies? Who has seen the invisible King and beheld these powers in him? By sense are grasped the elements akin to bodies and the compounds made of them; but no one has ever boasted of having taken in with bodily eyes the invisible kingdom over all, nor has mortal nature perceived the beauty of wisdom. Who by the senses of the flesh has seen the face of righteousness? From where did notions of lawful rule and royal authority enter into human beings? From where came sovereign power to what is compacted of flesh and blood? Who declared to those on earth the invisible and formless ideas and the incorporeal and formless substance?
John 1:18 (echo, low confidence)
Notes and citation
Summary: Eusebius asks how humans, bound to the senses, could know of God's invisible kingdom and of true kingship.
- The text reads ἐὶ γῆς, a slip for ἐπὶ γῆς.
Notes on the original text
- Digital text corrected (OCR dropped letter; OCR letter-shape slip): ὑπειςῆλθον → ὑπεισῆλθον; τοῖς ἐὶ γῆς → τοῖς ἐπὶ γῆς.
Cite (SBL): Eusebius, Laud. Const. 4.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/4-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
4.2Heikel
ἀλλʼ ἦν ἄρα τούτων εἷς ἑρμηνεὺς ὁ διὰ πάντων ἥκων τοῦ θεοῦ λόγος, ὁ τῆς ἐν ἀνθρώποις λογικῆς καὶ νοερᾶς πατὴρ οὐσίας, μόνος μὲν τῆς τοῦ πατρὸς θεότητος ἐξημμένος, τοῖς δὲ σφετέροις ἐκγόνοις τὰς πατρικὰς ἀπορροίας ἐπάρδων. ἔνθεν ἅπασιν ἀνθρώποις Ἕλλησιν ὁμοῦ καὶ βαρβάροις οἱ κατὰ φύσιν αὐτομαθεῖς λογισμοί, ἔνθεν λόγου καὶ σοφίας ἔννοιαι, ἔνθεν φρονήσεως καὶ δικαιοσύνης σπέρματα, ἔνθεν αἱ τῶν τεχνῶν καταλήψεις, ἔνθεν ἀρετῆς ἐπιστήμη σοφίας τε φίλον ὄνομα καὶ σεμνὸς φιλοσόφου παιδείας ἔρως, ἔνθεν ἀγαθοῦ παντὸς καὶ καλοῦ γνῶσις, ἔνθεν αὐτοῦ φαντασία θεοῦ καὶ βίος θεοσεβείας ἐπάξιος, ἔνθεν ἀνθρώπῳ βασιλείας ἰσχὺς καὶ κράτος ἄμαχον τῶν ἐπὶ γῆς ἁπάντων. ὡς δὲ τὸν κατʼ εἰκόνα θεοῦ καὶ καθʼ ὁμοίωσιν ἐν ἀνθρώπου ψυχῇ χαρακτῆρα λόγος ὁ τῶν λογικῶν ὑφίστη πατὴρ βασιλικόν τε τουτοὶ τὸ ζῶον ἀπειργάζετο, μόνον τῶν ἐπὶ γῆς βασιλεύειν καὶ βασιλεύεσθαι τοῦτʼ εἰδέναι ἀναδείξας προμελετᾶν τε καὶ προδιδάσκεσθαι ἐνθένδε τῆς οὐρανίου βασιλείας τὴν ἐπηγγελμένην ἐλπίδα, διʼ ἣν καὶ ἀφῖκται, θνητοῖς τε εἰς ὁμιλίαν ἐλθεῖν αὐτὸς ὁ τῶν παίδων οὐκ ἀπώκνει πατήρ, τὰ δʼ αὐτοῦ γεωργῶν σπέρματα καὶ τὰς ἄνωθεν ἀνανεούμενος χορηγίας οὐρανίου μεθέξειν βασιλείας τοῖς πᾶσιν εὐηγγελίζετο, ἐκάλει τε καὶ παρεκάλει πρὸς τὴν ἄνω πορείαν εὐτρεπεῖς εἶναι τὴν ἐπάξιον τῆς κλήσεως στολὴν παρασκευασαμένους, ἐπλήρου τε ἀρρήτῳ δυνάμει τὴν σύμπασαν ὅσην ἥλιος ἐφορᾷ τοῦ κηρύγματος, τῷ τῆς κατὰ γῆς βασιλείας μιμήματι τὴν οὐράνιον ἐκτυπούμενος, ἐφʼ ἣν καὶ σπεύδειν τὸ πᾶν τῶν ἀνθρώπων παρορμᾷ γένος, ἀγαθὴν ἐλπίδα ταύτην προβεβλημένος.
allʼ ēn ara toutōn heis hermēneus ho dia pantōn hēkōn tou theou logos, ho tēs en anthrōpois logikēs kai noeras patēr ousias, monos men tēs tou patros theotētos exēmmenos, tois de spheterois ekgonois tas patrikas aporroias epardōn. enthen hapasin anthrōpois Hellēsin homou kai barbarois hoi kata physin automatheis logismoi, enthen logou kai sophias ennoiai, enthen phronēseōs kai dikaiosynēs spermata, enthen hai tōn technōn katalēpseis, enthen aretēs epistēmē sophias te philon onoma kai semnos philosophou paideias erōs, enthen agathou pantos kai kalou gnōsis, enthen autou phantasia theou kai bios theosebeias epaxios, enthen anthrōpǭ basileias ischys kai kratos amachon tōn epi gēs hapantōn. hōs de ton katʼ eikona theou kai kathʼ homoiōsin en anthrōpou psychę̄ charaktēra logos ho tōn logikōn hyphistē patēr basilikon te toutoi to zōon apeirgazeto, monon tōn epi gēs basileuein kai basileuesthai toutʼ eidenai anadeixas promeletan te kai prodidaskesthai enthende tēs ouraniou basileias tēn epēngelmenēn elpida, diʼ hēn kai aphiktai, thnētois te eis homilian elthein autos ho tōn paidōn ouk apōknei patēr, ta dʼ autou geōrgōn spermata kai tas anōthen ananeoumenos chorēgias ouraniou methexein basileias tois pasin euēngelizeto, ekalei te kai parekalei pros tēn anō poreian eutrepeis einai tēn epaxion tēs klēseōs stolēn paraskeuasamenous, eplērou te arrētǭ dynamei tēn sympasan hosēn hēlios ephorą tou kērygmatos, tǭ tēs kata gēs basileias mimēmati tēn ouranion ektypoumenos, ephʼ hēn kai speudein to pan tōn anthrōpōn parormą genos, agathēn elpida tautēn probeblēmenos.
There was, then, one interpreter of these things: the Word of God who reaches through all things, the father of the rational and intellectual substance in human beings, who alone depends on the Father's deity and pours the Father's outflows upon his own offspring. From him come to all people, Greeks and barbarians alike, the naturally self-taught reasonings; from him the notions of reason and wisdom; from him the seeds of prudence and justice; from him the grasp of the arts; from him the knowledge of virtue, the dear name of wisdom and the venerable love of philosophical learning; from him the knowledge of every good and noble thing; from him the very conception of God and a life worthy of godliness; from him comes to man the strength of kingship and invincible power over all things on earth. When the Word, the father of rational beings, had established in the human soul the stamp after the image and likeness of God, and made this creature royal, he showed it to be the only one on earth fit to rule and be ruled, and to practise and learn beforehand from here the promised hope of the heavenly kingdom, for the sake of which he also came. And the father of the children himself did not shrink from coming into fellowship with mortals; cultivating his own seeds and renewing the supplies from above, he proclaimed the good news to all that they would share in a heavenly kingdom, and called and urged them to be ready for the journey above, having prepared the garment worthy of the calling. With ineffable power he filled the whole earth that the sun beholds with his preaching, shaping the heavenly kingdom by the copy of the kingdom on earth, and he urges the whole human race to hasten toward it, holding out this good hope.
Gen 1:26 (allusion, high confidence) · Matt 22:11–12 (echo, low confidence) · Eph 4:1 (echo, low confidence)
Notes and citation
Summary: The Word of God is the source of all human reason, virtue and kingship; he made humans in God's image and came among them to call all to the heavenly kingdom.
- 'After the image and likeness' is Gen 1:26. 'The garment worthy of the calling' recalls Matt 22:11–12 and Eph 4:1. 'Depends on the Father's deity' renders ἐξημμένος; translated as written.
Notes on the original text
- Digital text corrected (OCR letter-shape slip; OCR misplaced accent): θέοτητος → θεότητος; φιλοςόφου → φιλοσόφου; φανταςία → φαντασία.
Topics: Christology, The image of God, Philosophy
Cite (SBL): Eusebius, Laud. Const. 4.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/4-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
Chapter 5
5.1Heikel
Ἧς ὁ μὲν τῷ θεῷ φίλος ἐντεῦθεν ἤδη μέθεξει, ταῖς ἐμφύτοις τῷ θεῷ κοσμηθεὶς ἀρεταῖς καὶ τὰς ἐκεῖθεν ἀπορροίας τῇ ψυχῇ καταδεδεγμένος, καὶ λογικὸς μὲν ἐκ τοῦ καθόλου γεγονὼς λόγου, σοφίας δὲ μετουσίᾳ σοφός, ἀγαθὸς δʼ ἀγαθοῦ κοινωνίᾳ, καὶ δίκαιος μετοχῇ δικαιοσύνης, σώφρων τε σωφροσύνης ἰδέᾳ, καὶ τῆς ἀνωτάτω μετασχὼν δυνάμεως ἀνδρεῖος.
Hēs ho men tǭ theǭ philos enteuthen ēdē methexei, tais emphytois tǭ theǭ kosmētheis aretais kai tas ekeithen aporroias tę̄ psychę̄ katadedegmenos, kai logikos men ek tou katholou gegonōs logou, sophias de metousią sophos, agathos dʼ agathou koinōnią, kai dikaios metochę̄ dikaiosynēs, sōphrōn te sōphrosynēs ideą, kai tēs anōtatō metaschōn dynameōs andreios.
In this kingdom the one dear to God already shares from here, adorned with the virtues natural to God and having received in his soul the outflows from there: rational, as having come from the universal Word; wise by participation in wisdom; good by fellowship with the good; just by sharing in justice; self-controlled by the form of self-control; and brave, having shared in the supreme power.
Notes and citation
Summary: The God-beloved emperor already shares in God's kingdom through the virtues he receives from above.
- The text reads μέθεξει for μεθέξει, δικαιοςύνης, σωφροςύνης.
Notes on the original text
- Digital text corrected (OCR letter-shape slips): δικαιοςύνης, σώφρων τε σωφροςύνης → δικαιοσύνης, σώφρων τε σωφροσύνης.
Topics: Ethics
Cite (SBL): Eusebius, Laud. Const. 5.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-1
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.2Heikel
ἀτὰρ δὴ καὶ βασιλεὺς ἀληθεῖ λόγῳ χρηματίσειεν ἂν οὗτος ὁ τῆς ἐπέκεινα βασιλείας τὸ μίμημα βασιλικαῖς ἀρεταῖς τῇ ψυχῇ μεμορφωμένος. ὁ δὲ τούτων ἀπεξενωμένος καὶ τὸν βασιλέα τῶν ὅλων ἀπαρνηθείς, μηδὲ τὸν ἐπουράνιον ψυχῶν ἐπιγραψάμενος πατέρα, μηδὲ τὸν πρέποντα βασιλεῖ κόσμον περιθέμενος, ἀμορφίαν δὲ καὶ αἶσχος ἀναλαβὼν τῇ ψυχῇ, καὶ θηρὸς μὲν ἀγρίου θυμὸν βασιλικῆς ἡμερότητος ἀντικαταλλαξάμενος, ἰὸν δὲ δυσαλθῆ κακίας ἀντʼ ἐλευθερίου διαθέσεως, μωρίαν δʼ ἀντὶ φρονήσεως, καὶ ἀντὶ λόγου καὶ σοφίας τὴν παντὸς δυσειδεστάτην ἀλογίαν, ἐξ ἧς ὥσπερ ἀπὸ πικροῦ πόματος τὰ λυμαντικὰ συνομαρτεῖ βλαστήματα, βίος ἄσωτος, πλεονεξίαι, μιαιφονίαι, θεομαχίαι, δυσσέβειαι· τούτοις ἐκδοθείς, κἂν νομίζηταί ποτε τυραννικῇ βίᾳ κρατεῖν, ἀλλʼ οὔποτʼ ἀληθεῖ λόγῳ χρηματίσει βασιλεὺς οὗτος.
atar dē kai basileus alēthei logǭ chrēmatiseien an houtos ho tēs epekeina basileias to mimēma basilikais aretais tę̄ psychę̄ memorphōmenos. ho de toutōn apexenōmenos kai ton basilea tōn holōn aparnētheis, mēde ton epouranion psychōn epigrapsamenos patera, mēde ton preponta basilei kosmon perithemenos, amorphian de kai aischos analabōn tę̄ psychę̄, kai thēros men agriou thymon basilikēs hēmerotētos antikatallaxamenos, ion de dysalthē kakias antʼ eleutheriou diatheseōs, mōrian dʼ anti phronēseōs, kai anti logou kai sophias tēn pantos dyseidestatēn alogian, ex hēs hōsper apo pikrou pomatos ta lymantika synomartei blastēmata, bios asōtos, pleonexiai, miaiphoniai, theomachiai, dyssebeiai; toutois ekdotheis, kan nomizētai pote tyrannikę̄ bią kratein, allʼ oupotʼ alēthei logǭ chrēmatisei basileus houtos.
Indeed he alone could truly be called an emperor who has shaped his soul with royal virtues into a copy of the kingdom beyond. But he who is estranged from these, who has denied the King of all, who has not acknowledged the heavenly Father of souls, nor put on the adornment fitting a king, but has taken on deformity and shame in his soul, exchanging royal gentleness for the rage of a wild beast, a liberal disposition for the incurable poison of wickedness, prudence for folly, and reason and wisdom for the most hideous unreason of all, from which, as from a bitter drink, the destructive shoots follow (a dissolute life, greed, bloodshed, war against God, impiety): such a man, given over to these, even if he is sometimes thought to rule by tyrannical force, will never truly be called an emperor.
Heb 12:15 (echo, low confidence)
Notes and citation
Summary: Only a ruler shaped by royal virtues is a true emperor; a vicious tyrant, however powerful, is not.
- The 'bitter' root recalls Heb 12:15 and Deut 29:18.
Notes on the original text
- Digital text corrected (OCR letter-shape slip; OCR lost accent): πρεποντα → πρέποντα; δυσςέβειαι → δυσσέβειαι.
Topics: Ethics
Cite (SBL): Eusebius, Laud. Const. 5.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-2
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.3Heikel
πῶς δʼ ἂν τὸ μίμημα τῆς μοναρχικῆς ἐξουσίας οἷός τε ἂν εἴη φέρειν ὁ μυρίας ἐψευδογραφημένας δαιμόνων εἰκόνας τῇ αὐτοῦ ψυχῇ τετυπωμένος; πῶς δʼ ἄρχων καὶ τῶν ὅλων κύριος ὁ μυρίους καθʼ ἑαυτοῦ πικροὺς δεσπότας ἐφειλκυσμένος, καὶ δοῦλος μὲν αἰσχρᾶς ἡδονῆς, δοῦλος δʼ ἀκολάστου γυναικομανίας, δοῦλος χρημάτων ἐξ ἀδίκου ποριζομένων, δοῦλος θυμοῦ καὶ ὀργῆς, δοῦλος φόβου καὶ δειμάτων, δοῦλος μιαιφόνων δαιμόνων, δοῦλος ψυχοφθόρων πνευμάτων;
pōs dʼ an to mimēma tēs monarchikēs exousias hoios te an eiē pherein ho myrias epseudographēmenas daimonōn eikonas tę̄ autou psychę̄ tetypōmenos? pōs dʼ archōn kai tōn holōn kyrios ho myrious kathʼ heautou pikrous despotas epheilkysmenos, kai doulos men aischras hēdonēs, doulos dʼ akolastou gynaikomanias, doulos chrēmatōn ex adikou porizomenōn, doulos thymou kai orgēs, doulos phobou kai deimatōn, doulos miaiphonōn daimonōn, doulos psychophthorōn pneumatōn?
How could he bear the copy of monarchical authority who has stamped on his soul countless falsely drawn images of demons? How could he be ruler and lord of all who has drawn upon himself countless bitter masters: a slave of shameful pleasure, a slave of licentious madness for women, a slave of money got by injustice, a slave of rage and anger, a slave of fear and terrors, a slave of bloodthirsty demons, a slave of soul-destroying spirits?
John 8:34 (echo, low confidence)
Notes and citation
Summary: A ruler enslaved to passions and demons cannot bear the image of divine monarchy.
Notes on the original text
- Digital text corrected (OCR letter-shape slip): ἐξουςίας → ἐξουσίας.
Topics: Ethics
Cite (SBL): Eusebius, Laud. Const. 5.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-3
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.4Heikel
διὸ δὴ μόνος ἡμῖν βασιλεὺς σὺν ἀληθείᾳ μάρτυρι κεκηρύχθω ὁ τῷ παμβασιλεῖ θεῷ φίλος, ὁ δὴ μόνος ἐλεύθερος μᾶλλον δὲ ὁ κύριος ἀληθῶς, καὶ χρημάτων μὲν ἀνώτερος, γυναικῶν δʼ ἐπιθυμίας κρείττων, νικητὴς δὲ ἡδονῶν καὶ τῶν κατὰ φύσιν, κρατῶν δὲ θυμοῦ καὶ ὀργῆς, ἀλλʼ οὐ κρατούμενος, αὐτοκράτωρ ἀληθῶς οὗτος, φερώνυμον τῇ πράξει φέρων τὴν ἐπηγορίαν· νικητὴς ἐτύμως ὁ τὴν νίκην τῶν καταπαλαιόντων θνητὸν γένος παθῶν ἀράμενος, ὁ πρὸς τὴν ἀρχέτυπον τοῦ μεγάλου βασιλέως ἀπεικονισμένος ἰδέαν καὶ ταῖς ἐξ αὐτῆς τῶν ἀρετῶν αὐγαῖς ὥσπερ ἐν κατόπτρῳ τῇ διανοίᾳ μορφωθείς, ἐξ αὐτῶν δὲ ἀποτελεσθεὶς σώφρων, ἀγαθός, δίκαιος, ἀνδρεῖος, εὐσεβής, φιλόθεος. ἀληθῶς δὴ καὶ μόνος φιλόσοφος βασιλεὺς οὗτος ὁ ἑαυτὸν εἰδὼς καὶ τὰς ἔξωθεν αὐτῷ μᾶλλον δʼ οὐρανόθεν ἐπαρδομένας παντὸς ἀγαθοῦ χορηγίας ἐξεπιστάμενος, ὁ τῆς μονάρχου δυναστείας τὸ σεβάσμιον πρόσρημα τῷ τῆς ἀμπεχόνης ἐξαιρέτῳ περιβλήματι διαφαίνων καὶ τὴν ἐμπρέπουσαν αὐτῷ βασιλικὴν ἁλουργίδα μόνος ἐπαξίως ἐμπεριειλημμένος.
dio dē monos hēmin basileus syn alētheią martyri kekērychthō ho tǭ pambasilei theǭ philos, ho dē monos eleutheros mallon de ho kyrios alēthōs, kai chrēmatōn men anōteros, gynaikōn dʼ epithymias kreittōn, nikētēs de hēdonōn kai tōn kata physin, kratōn de thymou kai orgēs, allʼ ou kratoumenos, autokratōr alēthōs houtos, pherōnymon tę̄ praxei pherōn tēn epēgorian; nikētēs etymōs ho tēn nikēn tōn katapalaiontōn thnēton genos pathōn aramenos, ho pros tēn archetypon tou megalou basileōs apeikonismenos idean kai tais ex autēs tōn aretōn augais hōsper en katoptrǭ tę̄ dianoią morphōtheis, ex autōn de apotelestheis sōphrōn, agathos, dikaios, andreios, eusebēs, philotheos. alēthōs dē kai monos philosophos basileus houtos ho heauton eidōs kai tas exōthen autǭ mallon dʼ ouranothen epardomenas pantos agathou chorēgias exepistamenos, ho tēs monarchou dynasteias to sebasmion prosrēma tǭ tēs ampechonēs exairetǭ periblēmati diaphainōn kai tēn emprepousan autǭ basilikēn halourgida monos epaxiōs emperieilēmmenos.
Therefore let him alone be proclaimed by us emperor, with truth as witness, who is dear to God the King of all: he who alone is free, or rather truly lord; above money, stronger than desire for women, conqueror of pleasures and of natural impulses, master of rage and anger and not mastered by them. He is truly autocrat, bearing by his conduct a title true to its name; truly victor, who has won the victory over the passions that overthrow the mortal race; he who has been fashioned after the archetypal form of the great King, and, shaped in mind as in a mirror by the rays of the virtues that come from it, has been made by them self-controlled, good, just, brave, pious, God-loving. Truly this emperor alone is a philosopher, who knows himself and understands the supplies of every good poured upon him from outside, or rather from heaven; who makes plain the venerable title of monarchical rule by the distinctive garment of his robe, and who alone worthily wears the royal purple that befits him.
Notes and citation
Summary: The true emperor masters his passions, mirrors God's virtues, and alone is a philosopher-king.
- 'Victor' (νικητής) plays on Constantine's title Victor.
Topics: Ethics
Cite (SBL): Eusebius, Laud. Const. 5.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-4
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.5Heikel
βασιλεὺς οὗτος ὁ νύκτωρ καὶ μεθʼ ἡμέραν τὸν ἐπουράνιον ἀνακαλούμενος πατέρα, ὁ τοῦτον ἐν ταῖς εὐχαῖς ἐπιβοώμενος, ὁ τῆς ἀνωτάτω βασιλείας ὀριγνώμενος. μὴ γὰρ τὰ παρόντα ἄξια τοῦ παμβασιλέως θεοῦ συνειδώς, τὰ θνητὰ καὶ ἐπίκηρα ποταμοῦ δίκην ῥέοντα καὶ ἀπολλύμενα, τὴν ἄφθαρτον καὶ ἀσώματον τοῦ θεοῦ βασιλείαν πουεῖ, κἀκείνης τυχεῖν εὔχεται, διὰ μεγαλόφρονα λογισμὸν ὑπὲρ τὴν οὐράνιον ἁφῖδα τὴν διάνοιαν μετεωρίσας καὶ τῶν ἐκεῖ φώτων ἄλεκτον πόθον ἐνεστερνισμένος, ὧν τῇ παραθέσει σκότους οὐδὲν διαφέρειν ἡγεῖται τὰ τοῦ παρόντος βίου τίμια· τήν τε γὰρ ἀνθρώπων άρχὴν θνητοῦ καὶ προσκαίρου βίου μικρὰν καὶ ὀλιγοχρόνιον ἐπισταςίαν οὖσαν ὁρᾷ, οὐ μακρῷ κρείττονα τῆς αἰπόλων ἢ ποιμένων ἢ βουκόλων ἀρχῆς (μᾶλλον δὲ καὶ ἐργωδεστέραν καὶ δυσκολωτέρων θρεμμάτων ἡγεῖται), τάς τε τῶν δήμων ἐκβοήσεις καὶ τὰς τῶν κολάκων φωνὰς πρὸς ὄχλου τίθεται μᾶλλον ἢ πρὸς ἡδονῆς, διὰ στερρὸν ἦθος καὶ γνηςίαν ψυχῆς παίδευσιν. 6 ἀλλὰ καὶ τὴν τῶν ὑπηκόων δορυφορίαν, μυριάδας στρατοπέδων, ὁπλιτῶν πεζῶν τε ὁμοῦ καὶ ἱππικῶν δοῦλα καὶ ὑπήκοα πλήθη οὐδαμῶς ὁρῶν καταπλήττεται, οὐδʼ ἐπὶ τῇ τούτων ἀρχῇ τυφοῦται, στρέφων εἰς αὐτὸν τὴν διάνοιαν τήν τε κοινὴν ἁπάντων φύσιν καὶ παρʼ ἑαυτῷ βλέπων. ἐσθῆτά γε μὴν χρυσοϋφῆ ποικίλοις ἄνθεσιν ἐξυφασμένην ἁλουργίδα τε βασιλικὴν σὺν αὐτῷ διαδήματι γελᾷ τοὺς πολλοὺς θεώμενος ἐκπεπληγμένους καὶ τὸ φάντασμα κομιδῇ νηπίων δίκην οἷόν τι μορμολύκειον θειάζοντας· οὐδαμῶς δʼ αὐτὸς τὰ ὅμοια πεπονθὼς τῇ ψυχῇ διʼ ἐπιστήμην τοῦ θείου περίβλημα σωφροσύνῃ καὶ δικαιοσύνῃ εὐσεβείᾳ τε καὶ ταῖς λοιπαῖς ἀρεταῖς πεποικιλμένον τὸν ἐπʼ ἀληθείας πρέποντα βασιλεῖ κόσμον περιτίθησιν.
basileus houtos ho nyktōr kai methʼ hēmeran ton epouranion anakaloumenos patera, ho touton en tais euchais epiboōmenos, ho tēs anōtatō basileias orignōmenos. mē gar ta paronta axia tou pambasileōs theou syneidōs, ta thnēta kai epikēra potamou dikēn rheonta kai apollymena, tēn aphtharton kai asōmaton tou theou basileian pouei, kakeinēs tychein euchetai, dia megalophrona logismon hyper tēn ouranion haphida tēn dianoian meteōrisas kai tōn ekei phōtōn alekton pothon enesternismenos, hōn tę̄ parathesei skotous ouden diapherein hēgeitai ta tou parontos biou timia; tēn te gar anthrōpōn archēn thnētou kai proskairou biou mikran kai oligochronion epistasian ousan horą, ou makrǭ kreittona tēs aipolōn ē poimenōn ē boukolōn archēs (mallon de kai ergōdesteran kai dyskolōterōn thremmatōn hēgeitai), tas te tōn dēmōn ekboēseis kai tas tōn kolakōn phōnas pros ochlou tithetai mallon ē pros hēdonēs, dia sterron ēthos kai gnēsian psychēs paideusin. 6 alla kai tēn tōn hypēkoōn doryphorian, myriadas stratopedōn, hoplitōn pezōn te homou kai hippikōn doula kai hypēkoa plēthē oudamōs horōn kataplēttetai, oudʼ epi tę̄ toutōn archę̄ typhoutai, strephōn eis auton tēn dianoian tēn te koinēn hapantōn physin kai parʼ heautǭ blepōn. esthēta ge mēn chrysoÿphē poikilois anthesin exyphasmenēn halourgida te basilikēn syn autǭ diadēmati gelą tous pollous theōmenos ekpeplēgmenous kai to phantasma komidę̄ nēpiōn dikēn hoion ti mormolykeion theiazontas; oudamōs dʼ autos ta homoia peponthōs tę̄ psychę̄ diʼ epistēmēn tou theiou periblēma sōphrosynę̄ kai dikaiosynę̄ eusebeią te kai tais loipais aretais pepoikilmenon ton epʼ alētheias preponta basilei kosmon peritithēsin.
He is emperor who night and day calls on the heavenly Father, who cries to him in his prayers, who yearns for the supreme kingdom. For, knowing that present things are unworthy of God the King of all, mortal and perishable, flowing and vanishing like a river, he longs for the incorruptible and incorporeal kingdom of God and prays to obtain it, having raised his mind by lofty reasoning above the vault of heaven and cherishing an ineffable longing for the lights there, compared with which he thinks the honours of the present life no different from darkness. For he sees rule over men as a small and short-lived oversight of a mortal and temporary life, not much better than the rule of goatherds or shepherds or cowherds (indeed he thinks it more laborious and over more troublesome flocks); and he regards the acclamations of the people and the voices of flatterers as more of a nuisance than a pleasure, because of his firm character and the genuine training of his soul. [6] Moreover, when he sees the guard of his subjects, the myriads of the armies, the slavish and obedient multitudes of heavy infantry and cavalry, he is not at all overawed, nor puffed up by his rule over them, but turns his thought to himself and sees in himself the common nature of all. He laughs at the gold-woven robe embroidered with varied flowers, the royal purple and the diadem itself, when he sees the many awestruck and treating the show as divine like little children with a bogey; he himself, feeling nothing of the sort in his soul through his knowledge of the divine, puts on the adornment that truly befits an emperor, a robe embroidered with self-control and justice and piety and the other virtues.
Notes and citation
Summary: Constantine prays for God's kingdom, values earthly rule little, is unmoved by armies and acclaim, and laughs at the trappings of power, wearing virtues instead.
- The printed numeral 6 marks section 5.6, which the staging did not separate; it is kept here as [6].
Cite (SBL): Eusebius, Laud. Const. 5.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-5
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.7Heikel
ἔτι μὴν πρὸς τούτοις τὰ τριπόθητα τοῖς πολλοῖς χρήματα, χρυσὸν λέγω καὶ ἄργυρον καὶ ὅσα λίθων θαυμάζεται γένη, λίθους ἀληθῶς ὑπάρχειν ἀνωφελεῖς καὶ ἄχρηστον ὕλην, οἷα τῇ φύσει ὄντα τυγχάνει τοιαῦτα καὶ ὄντα βλέπει, οὐδὲν πρὸς κακῶν ἀλέξημα οἷά τε ὄντα βοηθεῖν· τί γὰρ ταῦτα πρὸς νόσων ἀπαλλαγὴν ἢ θανάτου ἀποφυγὴν ἰσχύει; ὅμως δʼ οὖν, καίπερ ταῦτα εἰδώς, ἐπιστημόνως αὐτῶν τὴν χρῆσιν πρὸς εὐπρεπῆ τῶν ἀρχομένων κόσμον ἀπαθεῖ λογισμῷ διατίθεται, γελῶν τοὺς ταῦτα διὰ νηπιότητα φρενῶν ἐπτοημένους· κραιπάλης γε μὴν καὶ μέθης τῆς τε περιττῆς καρυκείας οἷα γαστριμάργοις οἰκείας ἀπέχεται, προςήκειν ἑτέροις ταῦτα ἀλλʼ οὐχ ἑαυτῷ ὑπολαμβάνων· ζημιοῦν γὰρ τὰ μεγάλα καὶ τὸ τῆς ψυχῆς νοερὸν ἀμαυροῦν τὰ τοιαῦτα πέπεισται.
eti mēn pros toutois ta tripothēta tois pollois chrēmata, chryson legō kai argyron kai hosa lithōn thaumazetai genē, lithous alēthōs hyparchein anōpheleis kai achrēston hylēn, hoia tę̄ physei onta tynchanei toiauta kai onta blepei, ouden pros kakōn alexēma hoia te onta boēthein; ti gar tauta pros nosōn apallagēn ē thanatou apophygēn ischyei? homōs dʼ oun, kaiper tauta eidōs, epistēmonōs autōn tēn chrēsin pros euprepē tōn archomenōn kosmon apathei logismǭ diatithetai, gelōn tous tauta dia nēpiotēta phrenōn eptoēmenous; kraipalēs ge mēn kai methēs tēs te perittēs karykeias hoia gastrimargois oikeias apechetai, prosēkein heterois tauta allʼ ouch heautǭ hypolambanōn; zēmioun gar ta megala kai to tēs psychēs noeron amauroun ta toiauta pepeistai.
Besides this, he sees that the riches most desired by the many, gold, I mean, and silver and the kinds of stones that are admired, are truly stones, useless and unprofitable matter, as they are by nature, and of no help as a remedy against evils; for what power have they to free from disease or to escape death? Nevertheless, though he knows this, he arranges their use with understanding and dispassionate reasoning for the fitting adornment of his subjects, laughing at those excited by them through childishness of mind. From carousing and drunkenness and excessive delicacies, such as suit gluttons, he abstains, supposing that these befit others but not himself; for he is convinced that such things harm what is great and darken the mind of the soul.
Notes and citation
Summary: Constantine regards gold and jewels as worthless though he uses them for state, and abstains from drunkenness and luxury.
- The text reads αὐτῦν for αὐτῶν, προςήκειν, νοςρόν (νοερόν).
Notes on the original text
- Digital text corrected (OCR slip): αὐτῦν → αὐτῶν; νοςρὸν → νοερὸν.
Topics: Ethics, Self-control in food and drink
Cite (SBL): Eusebius, Laud. Const. 5.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-7
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).
5.8Heikel
τούτων δὴ ἁπάντων ὁ τὰ θεῖα πεπαιδευμένος βασιλεὺς καὶ τὰ μεγάλα φρονῶν τοῦ παρόντος βίου τῶν κρειττόνων ἐφίεται, τὸν πατέρα καλῶν τὸν ἐπουράνιον καὶ τὴν ἐκείνου βασιλείαν ποθῶν, πάντα τε σὺν εὐσεβείᾳ πράττων καὶ τοῖς ὑπʼ αὐτὸν ἀρχομένοις ὡς ὑπὸ διδασκάλῳ παιδευομένοις ἀγαθῷ τὴν τοῦ μεγάλου βασιλέως θεογνωσίαν προβαλλόμενος.
toutōn dē hapantōn ho ta theia pepaideumenos basileus kai ta megala phronōn tou parontos biou tōn kreittonōn ephietai, ton patera kalōn ton epouranion kai tēn ekeinou basileian pothōn, panta te syn eusebeią prattōn kai tois hypʼ auton archomenois hōs hypo didaskalǭ paideuomenois agathǭ tēn tou megalou basileōs theognōsian proballomenos.
Above all these things, the emperor taught in divine things and high-minded strives for what is better than the present life, calling on the heavenly Father and longing for his kingdom, doing everything with piety, and setting before his subjects, as pupils of a good teacher, the knowledge of the great King.
Notes and citation
Summary: Taught by God, Constantine seeks the heavenly kingdom and teaches his subjects the knowledge of God.
Notes on the original text
- Digital text corrected (OCR letter-shape slip; OCR slip; OCR slip in breathing; stray digit inside word): ἕπάντων → ἁπάντων; πεπαιδετμένος → πεπαιδευμένος; εὐσεβε3ίᾳ → εὐσεβείᾳ; θεογνωςίαν → θεογνωσίαν.
Cite (SBL): Eusebius, Laud. Const. 5.8 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-laus-constantini/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-laus-constantini/5-8
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Translation: Translated by Claude from Heikel's Greek (GCS 7, 1902; noisy digital text, OCR slips corrected and logged); compared afterwards with the public-domain English of NPNF² 1 (Richardson, 1890).