Preparation for the Gospel 10.3.1–10.6.15
Greek text: Dindorf, Eusebii Opera 1 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 1–2 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: E. H. Gifford, Eusebii Pamphili Evangelicae Praeparationis libri XV (Oxford, 1903), vol. 3 (English).
Preparation 10, chapter 3
10.3.1Dindorf 1:534
“Τὰ Πλατώνεια ἑστιῶν ἡμὰς Λογγῖνος ‘Αθήνησι κέκληκεν ἄλλους τε πολλοὺς καὶ Νικαγόραν τὸν σοφιστὴν καὶ Μαΐωρα, Ἀπολλώνιόν τε τὸν γραμματικὸν, καὶ Δημήτριον τὸν γεωμέτρην, Προσήνην τε τὸν περιπατητικὸν καὶ τὸν Στωϊκὸν Καλλιέτην.
“Ta Platōneia hestiōn hēmas Longinos ‘Athēnēsi keklēken allous te pollous kai Nikagoran ton sophistēn kai Maïōra, Apollōnion te ton grammatikon, kai Dēmētrion ton geōmetrēn, Prosēnēn te ton peripatētikon kai ton Stōïkon Kallietēn.
“Longinus, celebrating Plato’s birthday feast at Athens, invited many others and among them Nicagoras the sophist, Maior, Apollonius the grammarian, Demetrius the geometer, Prosenes the Peripatetic, and Calliëtes the Stoic.
Notes and citation
Summary: Porphyry: Longinus’s guests at the feast for Plato’s birthday.
- Porphyry, Philological Lecture, Book 1 (fragment preserved only here); quotation runs through 10.3.25.
Notes on the original text
- Digital text corrected (OCR slip): γραμματκὸν → γραμματικὸν; Καλλιἐτην → Καλλιέτην.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.1 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.2Dindorf 1:534
μεθʼ ὧν ἕβδομος αὐτὸς κατακλινεὶς, τοῦ δείπνου προκόπτοντος, καί τινος ζητήσεως περὶ Ἐφόρου ἐν τοῖς ἄλλοις γενομένης, Ἀκούσωμεν, ἔφη, τίς ὁ περὶ Ἐφόρου θόρυβος. ἦσαν δʼ οἱ ζητοῦντες Καύστριός τε καὶ Μάξιμος· ὁ μὲν γὰρ αὐτὸν καὶ Θεοπόμπου προυτίθει, ὁ δὲ Καύστριος κλέπτην ἀπεκάλει.
methʼ hōn hebdomos autos kataklineis, tou deipnou prokoptontos, kai tinos zētēseōs peri Ephorou en tois allois genomenēs, Akousōmen, ephē, tis ho peri Ephorou thorybos. ēsan dʼ hoi zētountes Kaustrios te kai Maximos; ho men gar auton kai Theopompou proutithei, ho de Kaustrios kleptēn apekalei.
He himself reclined with them as the seventh. As the dinner went on, and a question about Ephorus arose among the others, he said, ‘Let us hear what this uproar about Ephorus is.’ Those disputing were Caystrius and Maximus: the one preferred him even to Theopompus, while Caystrius called him a thief.
Notes and citation
Summary: A dispute arises at dinner over whether Ephorus was a plagiarist.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip; word split and misread in the digital text): ζήτης ἕως → ζητήσεως; ἴφη → ἔφη.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.2 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.3Dindorf 1:534
καὶ τί γὰρ Ἐφόρου ἴδιον, ἔφη, ἐκ τῶν Δαιμάχου καὶ Καλλισθένους καὶ Ἀναξιμένους αὐταῖς λέξεσιν ἔστιν ὅτε τρισχιλίους ὅλους μετατιθέντος στίχους;
kai ti gar Ephorou idion, ephē, ek tōn Daimachou kai Kallisthenous kai Anaximenous autais lexesin estin hote trischilious holous metatithentos stichous?
‘For what is Ephorus’s own,’ he said, ‘when at times he transfers from the works of Daimachus, Callisthenes, and Anaximenes as many as three thousand whole lines in the very same words?’
Notes and citation
Summary: Ephorus copied thousands of lines from others.
- Porphyry, Philological Lecture 1.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.3 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.4Dindorf 1:534–535
πρὸς ὃν ὁ γραμματικὸς Ἀπολλώνιος ἔφη, οὐ γὰρ ἔγνως ὅτι καὶ τὸν Θεόπομπον, ὃν σὺ προτιμᾷς, κατείληφε τουτὶ τὸ πάθος, ἐν μὲν τῇ ἑνδεκάτῃ τῶν Περὶ Φιλίππου ἐκ τοῦ Ἰσοκράτους Ἀρεοπαγιτικοῦ μεταγράφαντα αὐτοῖς ὀνόμασιν ἐκεῖνα, ὅτι τῶν ἀγαθῶν καὶ τῶν κακῶν οὐδὲν αὐτὸ καθʼ αὑτὸ παραγίνεται τοῖς ἀνθρώποις, καὶ τὰ ἐξῆς.
pros hon ho grammatikos Apollōnios ephē, ou gar egnōs hoti kai ton Theopompon, hon sy protimąs, kateilēphe touti to pathos, en men tę̄ hendekatę̄ tōn Peri Philippou ek tou Isokratous Areopagitikou metagraphanta autois onomasin ekeina, hoti tōn agathōn kai tōn kakōn ouden auto kathʼ hauto paraginetai tois anthrōpois, kai ta exēs.
Apollonius the grammarian answered him: ‘Do you not know that Theopompus too, whom you prefer, has been seized by this same failing? In the eleventh book of his Histories of Philip he copied word for word from Isocrates’ Areopagiticus the passage that “of good things and bad, none comes to people by itself,” and what follows.
Notes and citation
Summary: Theopompus copied Isocrates.
- Porphyry, Philological Lecture 1. The phrase is from Isocrates, Areopagiticus 4.
Notes on the original text
- Digital text corrected (OCR slip): Φιλίπποτυ → Φιλίππου.
Extrabiblical texts: Isocrates, Areop. 4 (Isocrates (orations); quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.4 (Dindorf 1:534–535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.5Dindorf 1:535
καίτοι ὑπερφρονεῖ τὸν Ἰσοκράτην καὶ νενικῆσθαι ὑφʼ ἑαυτοῦ λέγει κατὰ τὸν ἐπὶ Μαυσωλῷ ἀγῶνα τὸν διδάσκαλον. πραγμάτων δʼ ὑφαίρεσιν πεποίηται, μεταθεὶς τὰ ἐπʼ ἄλλων ἄλλοις, ἵνα καὶ ψεύστης ἁλῷ τοῦτον τὸν τρόπον.
kaitoi hyperphronei ton Isokratēn kai nenikēsthai hyphʼ heautou legei kata ton epi Mausōlǭ agōna ton didaskalon. pragmatōn dʼ hyphairesin pepoiētai, metatheis ta epʼ allōn allois, hina kai pseustēs halǭ touton ton tropon.
And yet he looks down on Isocrates, and says that his teacher was beaten by him in the contest over Mausolus. He has also made off with incidents, transferring what belongs to some people to others, so that he is caught as a liar too in this way.
Notes and citation
Summary: Theopompus despised Isocrates yet stole from him, and moved stories from one person to another.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (stray mark in the digital text; words run together in the digital text): Ἰσοκράτην ^ καὶ → Ἰσοκράτην καὶ; ἐπὶΜαυσωλῷ → ἐπὶ Μαυσωλῷ; τὰἐπ ἄλλων → τὰ ἐπʼ ἄλλων.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.5 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.6Dindorf 1:535
Ανδρω- νος γὰρ ἐν τῷ Τρίποδι περὶ Πυθαγόρου τοῦ φιλο- ψ́φου τὰ περὶ τὰς προρρήσεις ἱστορηκότος, εἰπόντος ’s ὡς διψήσας ποτὲ ἐν Μεταποντίῳ καὶ ἔκ τινος ψἐατος ἀνιμήσας καὶ πιὼν προεῖπεν Λς εἰς τρίτην ἡμ́ραν ἔσοιτο σεισμὸς, καὶ ἕτερά τινα τούτοις ἐπα- γα· ὼν ἐπιλέγει,
Andrō- nos gar en tǭ Tripodi peri Pythagorou tou philo- psphou ta peri tas prorrēseis historēkotos, eipontos ’s hōs dipsēsas pote en Metapontiǭ kai ek tinos pseatos animēsas kai piōn proeipen Ls eis tritēn hēmran esoito seismos, kai hetera tina toutois epa- ga; ōn epilegei,
For Andron, in his Tripod, had told the story of the predictions of Pythagoras the philosopher, saying that once, being thirsty at Metapontum, he drew water from a well, drank, and foretold that in three days there would be an earthquake; and after adding some other things to these, he goes on:
Notes and citation
Summary: Andron told of Pythagoras predicting an earthquake.
- Porphyry, Philological Lecture 1. The digital text of this section is badly garbled; translated by sense.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.6 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.7Dindorf 1:535
ταῦτʼ οὖν τοῦ Ἀνδρῶνος περὶ Πυtαγόρου ἱστορηκότος πάντα ὑφείλετο Θεόπομπος. εἰ μψ περὶ Πυθαγόρου λέγων, τάχα ἂν καὶ ἕτεροι ἠπίσΜντο. περὶ αὐτοῦ, καὶ ἔλε· γον, ταῦτα καὶ αὐτὸς εἰπών νῦν δὲ τὴν κλοπὴν δήλην πεποίηκεν ἡ τοῦ ὀνόμαψι; μετάθεσις. τοῖς μὲν γὰρ πράγμασι κἐχρη- τᾶι τοῖς αὐτοῖς, ἕτερον δʼ ὄνομα μετενήνοχε ’ Φερε- κύδην yco τὸν Σύριον πεποίηκε ταῦτα προλέγοντα.
tautʼ oun tou Andrōnos peri Pytagorou historēkotos panta hypheileto Theopompos. ei mps peri Pythagorou legōn, tacha an kai heteroi ēpisMnto. peri autou, kai ele; gon, tauta kai autos eipōn nyn de tēn klopēn dēlēn pepoiēken hē tou onomapsi? metathesis. tois men gar pragmasi kechrē- tai tois autois, heteron dʼ onoma metenēnoche ’ Phere- kydēn yco ton Syrion pepoiēke tauta prolegonta.
‘Now all this that Andron had related about Pythagoras, Theopompus stole. Had he told it of Pythagoras, others too might perhaps have known about him and said so, and he would have been saying it as they did; but as it is, the change of name has made the theft plain. He has used the same incidents but substituted another name: he has made Pherecydes of Syros the one who foretold these things.
Notes and citation
Summary: Theopompus stole Andron’s Pythagoras story and gave it to Pherecydes.
- Porphyry, Philological Lecture 1. The digital text is badly garbled; translated by sense.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.7 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.8Dindorf 1:535
οὐ μόνον δὲ τούτῳ τῷ ὀνόματι ἀποκρύπτει τὴν κλοπὴν, ἀλλὰ καὶ τόπων μεταθέσει. τό τε γὰρ περὶ τῆς πρ, ρρήσεως τοῦ σεισμοῦ ἐν Μεταποντίῳ ὑπʼ Άνδρωιος ῥηθὲν ἐν Συρίᾳ εἰρῆσθαί φησιν ὁ Θεό- πομπος, τό τε περὶ τὸ πλοῖον οὐκ ἀπὸ Μεγάρων τῆς Σικελίας, ἀπὸ δὲ Σάμου φησὶ θεωρηθῆναι· καὶ τὴν Συβάρεας ἅλωσιν ἐπὶ τὴν Μεσσήνης μετέθηκεν.
ou monon de toutǭ tǭ onomati apokryptei tēn klopēn, alla kai topōn metathesei. to te gar peri tēs pr, rrēseōs tou seismou en Metapontiǭ hypʼ Andrōios rhēthen en Syrią eirēsthai phēsin ho Theo- pompos, to te peri to ploion ouk apo Megarōn tēs Sikelias, apo de Samou phēsi theōrēthēnai; kai tēn Sybareas halōsin epi tēn Messēnēs metethēken.
He hides the theft not only by this change of name but also by changing the places. For the prediction of the earthquake, which Andron said was made at Metapontum, Theopompus says was made in Syria; the story of the ship he says was seen not from Megara in Sicily but from Samos; and he transferred the capture of Sybaris to that of Messene.
Notes and citation
Summary: Theopompus also changed the places in the stories.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip): μόγον → μόνον.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.8 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.9Dindorf 1:535
ἵνα δοκῇ τι λέγειν περιττὸν, καὶ τοῦ ξένου προστέθεικε τοὔνομα, Περίλαον αὐτὸν καλεῖσθαι λέγων. κἀγὼ, φησὶν ὁ Νικαγόρας, τοῖς Eλληνικοῖς ἐντυγχάνων αὐτοῦ τε καὶ τοῦ Ξενοφῶντος πολλὰ τοῦ Ξενοφῶντος αὐτὸν μετατιθέντα κατείληφα, καὶ τὸ δεινὸν, ὅτι ἐπὶ τὸ χεῖρον.
hina dokę̄ ti legein peritton, kai tou xenou prostetheike tounoma, Perilaon auton kaleisthai legōn. kagō, phēsin ho Nikagoras, tois Ellēnikois entynchanōn autou te kai tou Xenophōntos polla tou Xenophōntos auton metatithenta kateilēpha, kai to deinon, hoti epi to cheiron.
And so as to seem to say something extra, he has added the name of the host as well, saying he was called Perilaus.’ ‘And I,’ says Nicagoras, ‘reading his Hellenica and Xenophon’s, have found him transferring much from Xenophon, and, what is shocking, for the worse.
Notes and citation
Summary: Nicagoras: Theopompus copied Xenophon, and spoiled him.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (garbled words in the digital text; word repeated across a line in the digital text): διʼ τι δοκῇ → δοκῇ τι; λέ- λέγων → λέγων.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.9 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.10Dindorf 1:535–536
τὰ γοῦν περὶ τῆς Φαρ- ναβάζου πρὸς Ἀγησίλαον συνόδου διʼ Απολλοφ ἄνους τοῦ Κυζικηνοῦ, καὶ τὰς ἀμφοῖν πρὸς ἀλλήλους ἐν- σπόνδους διαλέξεις, ἃς ἐν τῇ τετάρτῃ Ξενοφῶν ἀνέ- γραψε πάνυ χαριέντως καὶ πρεπόντως ἀμφοῖν, εἰς τὴν ἐνδεκάτην τῶν Ἑλληνικῶν μεταθεὶς ὁ Θεόπομ- πος ἀργά τε καὶ ἀκίνητα πεποίηκε καὶ ἄπρακτα.
ta goun peri tēs Phar- nabazou pros Agēsilaon synodou diʼ Apolloph anous tou Kyzikēnou, kai tas amphoin pros allēlous en- spondous dialexeis, has en tę̄ tetartę̄ Xenophōn ane- grapse pany charientōs kai prepontōs amphoin, eis tēn endekatēn tōn Hellēnikōn metatheis ho Theopom- pos arga te kai akinēta pepoiēke kai aprakta.
At any rate the account of Pharnabazus’s meeting with Agesilaus through Apollophanes of Cyzicus, and the conversations of the two with each other under truce, which Xenophon wrote in his fourth book very gracefully and fittingly for both, Theopompus transferred into the eleventh book of his Hellenica and made them sluggish, lifeless, and ineffective.
Notes and citation
Summary: Theopompus spoiled Xenophon’s account of Pharnabazus and Agesilaus.
- Porphyry, Philological Lecture 1; the scene is Xenophon, Hellenica 4.1.29–40.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.10 (Dindorf 1:535–536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.11Dindorf 1:536
λόγου γὰρ δύναμιν καὶ διὰ τὴν κλοπὴν ἐξεργα- σίαν ἐμβάλλειν καὶ ἐπιδείκνυσθαι σπουδάζων βραδὺί καὶ μέλλων καὶ ἀναβαλλομένῳ ἐοικὼς φαίνεται, κμ· τὸ ἔμψυχον καὶ ἐνεργὸν τὸ Ξενοφῶντος διαφθείρων.
logou gar dynamin kai dia tēn klopēn exerga- sian emballein kai epideiknysthai spoudazōn bradui kai mellōn kai anaballomenǭ eoikōs phainetai, km; to empsychon kai energon to Xenophōntos diaphtheirōn.
For, eager because of the theft to put in rhetorical force and elaboration and to show off, he appears slow, hesitating, and like a man who keeps putting things off, and he ruins the life and vigour of Xenophon.’
Notes and citation
Summary: Theopompus’s elaboration destroyed Xenophon’s vigour.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip): ἐπιδείνυσθαι → ἐπιδείκνυσθαι; διαφθείρω7. → διαφθείρων..
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.11 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.12Dindorf 1:536
’ Ταῦτʼ εἰπόντος τοῦ Νικαγόρου ὁ Ἀπολ ώ- ὤνιος, Καὶ τί θαυμάζομεν, ἔφη, εἰ Θεοπόμπου καὶ Ἐφόρου τὸ τῆς κλοπῆς πάθος ἥψατο, ἀργοτέρῳ οὕ- τὼς ἀνδρῶν, ὅπου γε καὶ Μένανδρος τῆς ἀρρωστίας ταύτης ἐπλήσθη, ὃν ἠρέμα μὲν ἤλεγξε διὰ τι ἄγαν αὐτὸν φιλεῖν Ἀριστοφάνης ὁ γραμματικὸς ἐν ταῖς παραλλήλοις αὐτοῦ τε καὶ ἀφʼ ὧν ἔκλεψεν ἐκλογαῖς; Λατῖνος δὲ ἓξ βιβλίοις, ἃ ἐπέγραψε Περὶ τῶν οὐκ ἰδίων Μενάνδρου, τὸ πλῆθος αὐτοῦ ’τον κλοπῶν ἐξέφηνε·
’ Tautʼ eipontos tou Nikagorou ho Apol ō- ōnios, Kai ti thaumazomen, ephē, ei Theopompou kai Ephorou to tēs klopēs pathos hēpsato, argoterǭ hou- tōs andrōn, hopou ge kai Menandros tēs arrōstias tautēs eplēsthē, hon ērema men ēlenxe dia ti agan auton philein Aristophanēs ho grammatikos en tais parallēlois autou te kai aphʼ hōn eklepsen eklogais? Latinos de hex bibliois, ha epegrapse Peri tōn ouk idiōn Menandrou, to plēthos autou ’ton klopōn exephēne;
When Nicagoras had said this, Apollonius said: ‘And why are we surprised if the failing of theft has touched Theopompus and Ephorus, men so sluggish, when even Menander was infected with this disease? Aristophanes the grammarian exposed him gently, because he was so fond of him, in his Parallels of Menander and of those from whom he stole; and Latinus, in six books entitled On What Is Not Menander’s Own, revealed the great number of his thefts,
Notes and citation
Summary: Even Menander was exposed as a plagiarist by Aristophanes of Byzantium and Latinus.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip): ἀρροστίας → ἀρρωστίας; αλογαῖς → ἐκλογαῖς.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.12 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.13Dindorf 1:536
καθάπερ ὁ Ἀλεξανδρεὺς Φλόστρατος Περὶ τῆς τοῦ Σοφοκλέους κλοπῆς πραγματείαν κα- τεβάλετο. Καικίλιος δὲ, ὥς τι μέγα πεφωρακὼς, ὅλον δρᾶμα ἐξ ἀρχῆς εἰς τέλος Ἀντιφάνους, tov Οἰω- οἰωνιστήν, μεταγράψαι φησὶ τὸν Μένανδρον εἰς τὸν Δεισιδαίμονα.
kathaper ho Alexandreus Phlostratos Peri tēs tou Sophokleous klopēs pragmateian ka- tebaleto. Kaikilios de, hōs ti mega pephōrakōs, holon drama ex archēs eis telos Antiphanous, tov Oiō- oiōnistēn, metagrapsai phēsi ton Menandron eis ton Deisidaimona.
just as Philostratus of Alexandria composed a treatise On the Theft of Sophocles. And Caecilius, as if he had detected something great, says that Menander copied a whole play of Antiphanes, The Augur, from beginning to end into his Superstitious Man.
Notes and citation
Summary: Others exposed Sophocles and Menander.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip): Sλον δρᾶμα → ὅλον δρᾶμα.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.13 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.14Dindorf 1:536
ἐπεὶ δὲ τοὺς κλέπτας ἔδοξεν, οὐκ οἶδʼ ὅπως, ὑμῖν, φησὶν, εἰς τὸ μέσον ἀγαγεῖν, μηνύω καὐτὸς Ὑπερείδην τὸν καλὸν πολλὰ παρὰ Δη- μοσθένους κεκλοφότα ἔν τε τῷ πρὸς Διώγδαν λόγῳ κἀν τῷ περὶ τῶν Εὐβούλου δωρεῶν.
epei de tous kleptas edoxen, ouk oidʼ hopōs, hymin, phēsin, eis to meson agagein, mēnyō kautos Hypereidēn ton kalon polla para Dē- mosthenous keklophota en te tǭ pros Diōgdan logǭ kan tǭ peri tōn Euboulou dōreōn.
But since you have decided, I do not know why, to bring the thieves into the open,’ he says, ‘I too inform against the fine Hyperides as having stolen much from Demosthenes, both in the speech against Diondas and in the one about the gifts to Eubulus.
Notes and citation
Summary: Hyperides borrowed much from Demosthenes.
- Porphyry, Philological Lecture 1.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.14 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.15Dindorf 1:536–537
καὶ ὅτι μὲν ὁ ἕτερος παρὰ τοῦ ἑτέρου μετέθηκε πρόδηλον· συγχρο- νούντων δʼ αὐτῶν, ἡμῶν μὲν ἂν εἴη ἔργον, φησὶν, co Ἀπολλώνιε, ἐκ τῶν χρόνων ἀνιχνεῦσαι τὸν κλέ- πτήνʼ. ἐγὼ δὲ ὑποπτεύω μὲν τὸν ὑφῃρημένον εἶναι τὸν Ὑπερείδην· ἀδήλου δὲ ὄντος ὁπότερος ἄγαμαι μὲν Δημοσθένην, εἰ λαβὼν παρὰ Ὑπερείδου πρὸς δέον διώρθωσε· μέμφομαι δὲ τὸν Ὑπερείδην, εἰ λαβὼν παρὰ Δημοσθένους πρὸς τὸ χεῖρον διέστρεψε.’’
kai hoti men ho heteros para tou heterou metethēke prodēlon; synchro- nountōn dʼ autōn, hēmōn men an eiē ergon, phēsin, co Apollōnie, ek tōn chronōn anichneusai ton kle- ptēnʼ. egō de hypopteuō men ton hyphę̄rēmenon einai ton Hypereidēn; adēlou de ontos hopoteros agamai men Dēmosthenēn, ei labōn para Hypereidou pros deon diōrthōse; memphomai de ton Hypereidēn, ei labōn para Dēmosthenous pros to cheiron diestrepse.’’
That one transferred from the other is obvious; but since they were contemporaries, it would be our task, Apollonius,’ he says, ‘to track down the thief from the dates. I suspect that the one who took is Hyperides; but since it is uncertain which, I admire Demosthenes if he took from Hyperides and corrected it as he should, and I blame Hyperides if he took from Demosthenes and twisted it for the worse.’”
Notes and citation
Summary: Who borrowed from whom, Hyperides or Demosthenes, is uncertain.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip): ἔρλον → ἔργον.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.15 (Dindorf 1:536–537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.16Dindorf 1:537
Καὶ μετὰ βραχέα φησί “ Καὶ τί ὑμῖν λέγω ὡς τὰ Βαρβαρικὰ νόμιμα Ἑλλανίκου ἐκ τῶν Ἡροδότου καὶ Δαμάστου συνῆκται; ἢ ὡς Ἡρόδοτος ἐν τῇ δευτέρᾳ πολλὰ Ἑκαταίου τοῦ Μιλησίου κατὰ λέξιν μετήνεγκεν ἐκ τῆς Περιηγήσεως, βραχέα παραποιήσας, τὰ τοῦ φοίνικος ὀρνέου καὶ περὶ τοῦ ποταμίου ἵππου καὶ τῆς θήρας τῶν κροκοδείλων;
Kai meta brachea phēsi “ Kai ti hymin legō hōs ta Barbarika nomima Hellanikou ek tōn Hērodotou kai Damastou synēktai? ē hōs Hērodotos en tę̄ deuterą polla Hekataiou tou Milēsiou kata lexin metēnenken ek tēs Periēgēseōs, brachea parapoiēsas, ta tou phoinikos orneou kai peri tou potamiou hippou kai tēs thēras tōn krokodeilōn?
And shortly after he says: “And why tell you that Hellanicus’s Barbarian Customs is compiled from Herodotus and Damastes? Or that Herodotus in his second book transferred much from the Tour of the World of Hecataeus of Miletus word for word, with slight alterations: the account of the phoenix bird, of the river horse, and of the hunting of crocodiles?
Notes and citation
Summary: Hellanicus copied Herodotus; Herodotus copied Hecataeus.
- Porphyry, Philological Lecture 1. Herodotus, Histories 2.68–73.
Notes on the original text
- Digital text corrected (OCR slip): Προδότου → Ἡροδότου; τᾶν κροκοδείλων;; → τῶν κροκοδείλων;.
Extrabiblical texts: Herodotus, Hist. 2.68–73 (Herodotus, Histories; allusion); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.16 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.17Dindorf 1:537
ἢ ὡς τὰ περὶ βασάνων εἰρημένα παρʼ Ἰσαίῳ ἐν τῷ περὶ τοῦ Κύλωνος κλήρου καὶ παρὰ Ἰσοκράτει ἐν τῷ Τραπεζιτικῷ κεῖται καὶ παρὰ τῷ Δημοσθένει ἐν τῷ κατὰ Ὀνήτορος ἐξούλης σχεδὸν διὰ τῶν αὐτῶν εἴρηται; ἢ ὡς Δείναρχος ἐν τῷ πρώτῳ κατὰ Κλεομέδοντος αἰκίας πολλὰ μετενήνοχεν αὐτοῖς ὀνόμασιν ἐκ τοῦ Δημοσθένους κατὰ Κόνωνος αἰκίας;
ē hōs ta peri basanōn eirēmena parʼ Isaiǭ en tǭ peri tou Kylōnos klērou kai para Isokratei en tǭ Trapezitikǭ keitai kai para tǭ Dēmosthenei en tǭ kata Onētoros exoulēs schedon dia tōn autōn eirētai? ē hōs Deinarchos en tǭ prōtǭ kata Kleomedontos aikias polla metenēnochen autois onomasin ek tou Dēmosthenous kata Konōnos aikias?
Or that what is said about examination under torture by Isaeus in the speech on the estate of Cylon also stands in Isocrates’ Trapeziticus and is said in almost the same words by Demosthenes in the speech against Onetor for ejectment? Or that Dinarchus in his first speech against Cleomedon for assault has transferred much in the same words from Demosthenes’ speech against Conon for assault?
Notes and citation
Summary: Orators repeated one another’s arguments and words.
- Porphyry, Philological Lecture 1.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.17 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.18Dindorf 1:537
ἢ Ἡσιόδου οὐ μὲν γάρ τι γυναικὸς ἀνὴρ ληίζετʼ ἄμεινον τῆς ἀγαθῆς, τῆς δʼ αὖτε κακῆς οὐ ῥίγιον ἄλλο, ταύτην τὴν διάνοιαν Σιμωνίδης ἐν τῷ ἑνδεκάτῳ μετηνεγκε λαβὼν οὕτως γυναικὸς οὐδὲν χρῆμʼ ἀνὴρ ληίζεται ἄμεινον ἐσθλῆς, οὐδὲ ῥίγιον κακῆς. Εὐριπίδης δὲ ἐν Μελανίππῃ τῇ δεσμώτιδι τῆς μὲν κακῆς κάκιον οὐδὲν γίνεται γυναικὸς, ἐσθλῆς δʼ οὐδὲν εἰς ὑπερβολὴν πέφυκʼ ἄμεινον· διαφέρουσι δʼ αἱ φύσεις.
ē Hēsiodou ou men gar ti gynaikos anēr lēizetʼ ameinon tēs agathēs, tēs dʼ aute kakēs ou rhigion allo, tautēn tēn dianoian Simōnidēs en tǭ hendekatǭ metēnenke labōn houtōs gynaikos ouden chrēmʼ anēr lēizetai ameinon esthlēs, oude rhigion kakēs. Euripidēs de en Melanippę̄ tę̄ desmōtidi tēs men kakēs kakion ouden ginetai gynaikos, esthlēs dʼ ouden eis hyperbolēn pephykʼ ameinon; diapherousi dʼ hai physeis.
Or that Hesiod’s ‘For a man wins no prize better than a good wife, and none more chilling than a bad one’—this thought Simonides took over in his eleventh book thus: ‘A man wins nothing better than a good wife, nor more chilling than a bad one’; and Euripides in Melanippe in Chains: ‘Nothing is worse than a bad wife, and nothing by nature better beyond measure than a good one; their natures differ.’
Notes and citation
Summary: Simonides and Euripides took over Hesiod’s saying about good and bad wives.
- Porphyry, Philological Lecture 1. Hesiod, Works and Days 702–703; Simonides (Semonides), fragment; Euripides, Melanippe Desmotis, fragment.
Extrabiblical texts: Hesiod, Op. 702–703 (Hesiod, Works and Days; quotation); Euripides, Melanippe Desmotis frag. (Euripides (plays and fragments); quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 10.3.18 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.19Dindorf 1:537–538
τοῦ δὲ Εὐριπίδου εἰπόντος γυναῖκές ἐσμεν ἀθλιώτατον φυτόν, Θεοδέκτης ἐν Ἀλκμαίωνί φησι σαφὴς μὲν ἐν βροτοῖσιν ὑμνεῖται λόγος, ὡς οὐδέν ἐστιν ἀθλιώτερον φυτὸν γυναικὸς. οὕτος οὐ μόνον τὴν ἐπιβολὴν ἐκεῖθεν εἴληφεν, ἀλλὰ καὶ ταῖς λέξεσιν αὐταῖς συγκέχρηται· καὶ ἠθέλησεν αὐτὸ πανούργως παροιμιακὸν μᾶλλον εἶναι καὶ ὡς ὑπὸ πολλῶν λεγομένῳ συγκεχρῆσθαι ἢ δοκεῖν εἰλη- φέναι παρὰ τοῦ γεγεννηκότος.
tou de Euripidou eipontos gynaikes esmen athliōtaton phyton, Theodektēs en Alkmaiōni phēsi saphēs men en brotoisin hymneitai logos, hōs ouden estin athliōteron phyton gynaikos. houtos ou monon tēn epibolēn ekeithen eilēphen, alla kai tais lexesin autais synkechrētai; kai ēthelēsen auto panourgōs paroimiakon mallon einai kai hōs hypo pollōn legomenǭ synkechrēsthai ē dokein eilē- phenai para tou gegennēkotos.
And when Euripides had said, ‘We women are a most wretched growth,’ Theodectes says in his Alcmaeon: ‘A clear saying is sung among mortals, that no growth is more wretched than a woman.’ He has not only taken the idea from there but has used the very words; and he cunningly wanted it to seem rather a proverb, and to be using a saying of many, than to seem to have taken it from its author.
Notes and citation
Summary: Theodectes borrowed a line of Euripides and passed it off as a proverb.
- Porphyry, Philological Lecture 1. Euripides, Medea 231; Theodectes, Alcmaeon, fragment.
Extrabiblical texts: Euripides, Med. 231 (Euripides (plays and fragments); quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.19 (Dindorf 1:537–538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.20Dindorf 1:538
ὁ δʼ Ἀντίμαχος τὰ Ὀμήρου κλέπτων παραδιορθοῖ. Ὁμήρου γὰρ εἰπόντος Ἴδεώ θʼ ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν Ἀντίμαχος λέγει Ἴδεώ θʼ ὃς κάρτιστος ἐπιχθονίων ἤν ἀνδρῶν. καὶ Λυκόφρων ἐπαινεῖ τὴν μετάθεσιν, ὡς διʼ αὐτῆς ἐστηριγμένου τοῦ στίχου.
ho dʼ Antimachos ta Omērou kleptōn paradiorthoi. Homērou gar eipontos Ideō thʼ hos kartistos epichthoniōn genetʼ andrōn Antimachos legei Ideō thʼ hos kartistos epichthoniōn ēn andrōn. kai Lykophrōn epainei tēn metathesin, hōs diʼ autēs estērigmenou tou stichou.
And Antimachus, when he steals from Homer, alters him. For when Homer said, ‘And Idas, who was the strongest of men upon the earth,’ Antimachus says, ‘And Idas, who was strongest of men upon the earth.’ And Lycophron praises the change, as though the line were made firmer by it.
Notes and citation
Summary: Antimachus stole and altered Homer’s lines.
- Porphyry, Philological Lecture 1. Homer, Iliad 9.558; the two lines differ only in the verb (γένετʼ / ἦν).
Notes on the original text
- Digital text corrected (OCR slip): εἰ- πρντος → εἰπόντος.
Extrabiblical texts: Homer, Il. 9.558 (Homer, Iliad; quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.20 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.21Dindorf 1:538
τὸ γὰρ τὸν δʼ ἀπαμειβόμενος προσέφη κρείων Διομήδης σιγῶ, Ὀμήρου κωμῳδηθέντος ὑπὸ Κρατίνου διὰ τὸ πλεονάσαι ἐν τῷ τὸν δʼ ἀπαμειβόμενος, ὅπερ οὕτω πεπατημένον οὐκ ὤκνησεν Ἀντίμαχος με- ταθεῖναι.
to gar ton dʼ apameibomenos prosephē kreiōn Diomēdēs sigō, Omērou kōmǭdēthentos hypo Kratinou dia to pleonasai en tǭ ton dʼ apameibomenos, hoper houtō pepatēmenon ouk ōknēsen Antimachos me- tatheinai.
For I say nothing of ‘And answering him spoke mighty Diomedes,’ since Homer was mocked by Cratinus for overusing ‘and answering him’; a phrase so trodden down Antimachus did not hesitate to take over.
Notes and citation
Summary: Antimachus even took Homer’s overused formulas.
- Porphyry, Philological Lecture 1. Homer’s formula, e.g. Iliad 9.696; the digital text of the end of the section is garbled.
Notes on the original text
- Digital text corrected (OCR slip): ἀπα|“ειβόμενο, → ἀπαμειβόμενος,.
Extrabiblical texts: Homer, Il. 9.696 (Homer, Iliad; quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.21 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.22Dindorf 1:538
τοῦ δὲ λαῶν οἶσιν ἄνασσε, πατὴρ δʼ ὣς ἤπιος ἦεν, Ὁμηρικοῦ ὄντος, καὶ πάλιν ἀλλαχοῦ που λεγομένου, οἱ δʼ ἐπεὶ ἀμφοτέρωθεν ἐκαρτύναντο φάλαγγας, ὁ Ἀντίμαχος μεταθεὶς ἡμιστίχια πεποίηκε λαῶν οἷσιν ἄνασσον ἐκαρτύνοντο φάλαγγας.
tou de laōn oisin anasse, patēr dʼ hōs ēpios ēen, Homērikou ontos, kai palin allachou pou legomenou, hoi dʼ epei amphoterōthen ekartynanto phalangas, ho Antimachos metatheis hēmistichia pepoiēke laōn hoisin anasson ekartynonto phalangas.
And since ‘over the peoples whom he ruled, and he was gentle as a father’ is Homeric, and elsewhere it is said, ‘And when on both sides they had strengthened their ranks,’ Antimachus has transposed the half-lines and made ‘over the peoples whom they ruled they strengthened their ranks.’
Notes and citation
Summary: Antimachus stitched together half-lines of Homer.
- Porphyry, Philological Lecture 1. Homer, Odyssey 2.234 and Iliad 16.563.
Extrabiblical texts: Homer, Od. 2.234 (Homer, Odyssey; quotation); Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.22 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.23Dindorf 1:538–539
ἀλλʼ ἵνα μὴ καὶ αὐτὸς κλοπῆς ἄλλους αἰτιώμενος κλέπτης ἀλῶ, τοὺς πραγματευσαμένους τὰ περὶ τούτων μηνύσω. Λυσιμάχου μέν ἐστι δύο Περὶ τῆς Ἐφόρου κλοπῆς, Ἀλκαῖος δὲ, ὁ τῶν λοιδόρων ἰάμ- βῶν καὶ ἐπιγραμμάτων ποιητὴς, παρῴδηκε ‘Εφόρου κλοπὰς ἐξελέγχων, Πολλίωνος δὲ ἐπιστολὴ πρὸς Σωτηρίδαν Περὶ τῆς Κτησίου κλοπῆς, τοῦ δʼ αὐτοῦ καὶ Περὶ τῆς Προδότου κλοπῆς ἐστι βιβλίον, καὶ ἐν τῷ ἐπιγραφομένῳ Ἰχνευταί πολλὰ περὶ Θεοπόμπου λέγεται, Ἀρητάδου τέ ἐστι Περὶ συνεμπτώσεως πραγματεία, ἐξ ὧν τοιαῦτα πολλὰ ἔστι γνῶναι.”
allʼ hina mē kai autos klopēs allous aitiōmenos kleptēs alō, tous pragmateusamenous ta peri toutōn mēnysō. Lysimachou men esti dyo Peri tēs Ephorou klopēs, Alkaios de, ho tōn loidorōn iam- bōn kai epigrammatōn poiētēs, parǭdēke ‘Ephorou klopas exelenchōn, Polliōnos de epistolē pros Sōtēridan Peri tēs Ktēsiou klopēs, tou dʼ autou kai Peri tēs Prodotou klopēs esti biblion, kai en tǭ epigraphomenǭ Ichneutai polla peri Theopompou legetai, Arētadou te esti Peri synemptōseōs pragmateia, ex hōn toiauta polla esti gnōnai.”
But so that I too, while accusing others of theft, may not be caught as a thief, I shall name those who have written on these matters. Lysimachus has two books On the Theft of Ephorus; Alcaeus, the poet of abusive iambics and epigrams, wrote parodies exposing the thefts of Ephorus; there is a letter of Pollio to Soteridas On the Theft of Ctesias, and by the same author a book On the Theft of Herodotus; and in the work entitled The Trackers much is said about Theopompus; and there is a treatise by Aretades On Coincidence, from which one can learn many such things.”
Notes and citation
Summary: Porphyry names earlier writers who exposed plagiarism.
- Porphyry, Philological Lecture 1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; syllable repeated across a line in the digital text): ἔνα μὴ → ἵνα μὴ; τού- τούτων → τούτων; προγματεία, ἐξ ὣν → πραγματεία, ἐξ ὧν.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.23 (Dindorf 1:538–539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.24Dindorf 1:539
Καὶ μεθʼ ἕτερα “Καὶ ὁ Προσήνης, Τοὺς μὲν ἄλλους, ἔφη, κλέπτας ἐφωράσατε· ὅτι δὲ καὶ αὐτὸς οὗτος ὁ ἥρως Πλάτων, οὗ τὴν ἐπώνυμον ἑορτὴν σήμερον πανηγυρίζομεν, πολλοῖς καταχρῆται τῶν πρὸ αὐτοῦ, αἰδοῦμαι γὰρ τῷ τῆς κλοπῆς ὀνόματι ἐπὶ τούτου χρῆσθαι, οὐκέτι κατειλήφατε.
Kai methʼ hetera “Kai ho Prosēnēs, Tous men allous, ephē, kleptas ephōrasate; hoti de kai autos houtos ho hērōs Platōn, hou tēn epōnymon heortēn sēmeron panēgyrizomen, pollois katachrētai tōn pro autou, aidoumai gar tǭ tēs klopēs onomati epi toutou chrēsthai, ouketi kateilēphate.
And after other things: “And Prosenes said, ‘You have caught the others as thieves; but that this very hero Plato, whose festival named after him we are celebrating today, makes free use of many of those before him (for I am ashamed to use the word theft of him), you have not yet discovered.’
Notes and citation
Summary: Prosenes charges that even Plato borrowed from his predecessors.
- Porphyry, Philological Lecture 1.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.24 (Dindorf 1:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.25Dindorf 1:539
τί λέγεις; ἔφη ὁ Καλλιέτης. οὐ λέγω μόνον, φησὶν, ἀλλὰ καὶ τὴν πίστιν τῷ λόγῳ παρέχω. σπάνια δὲ τὰ τῶν πρὸ τοῦ Πλάτωνος γεγονότων βιβλία, ἐπεὶ ἴσως πλείους ἄν τις ἐφώρασε τοῦ φιλοσόφου κλοπάς. ἐγὼ δʼ οὖν, ᾗ κατὰ τύχην περιπέπτωκα, Πρωταγόρου τὸν Περὶ τοῦ ὄντος ἀναγινώσκων λόγον, πρὸς τοὺς ἓν τὸ ὂν εἰσάγοντας τοιαύταις αὐτὸν εὑρίσκω χρώμενον ἀπαντήσεσιν· ἐσπούδασα γὰρ αὐταῖς λέξεσι τὰ ῥηθέντα μνημονεύειν.” Καὶ ταῦτʼ εἰπὼν διὰ πλειόνων τίθησι τὰς ἀποδείξεις.
ti legeis? ephē ho Kallietēs. ou legō monon, phēsin, alla kai tēn pistin tǭ logǭ parechō. spania de ta tōn pro tou Platōnos gegonotōn biblia, epei isōs pleious an tis ephōrase tou philosophou klopas. egō dʼ oun, hę̄ kata tychēn peripeptōka, Prōtagorou ton Peri tou ontos anaginōskōn logon, pros tous hen to on eisagontas toiautais auton heuriskō chrōmenon apantēsesin; espoudasa gar autais lexesi ta rhēthenta mnēmoneuein.” Kai tautʼ eipōn dia pleionōn tithēsi tas apodeixeis.
‘What do you mean?’ said Calliëtes. ‘I not only say it,’ he said, ‘but also give proof of my statement. The books of those who lived before Plato are rare; otherwise perhaps one might have detected more thefts of the philosopher. I at any rate, by chance, reading Protagoras’s discourse On Being, find him using answers of this kind against those who hold that being is one; for I took care to remember what was said in the very words.’” And having said this, he sets out the proofs at greater length.
Notes and citation
Summary: Prosenes claims Plato used Protagoras’s arguments against those who held being is one.
- Porphyry, Philological Lecture 1.
Extrabiblical texts: Porphyry, Philol. Lect. (Porphyry, Philological Lecture; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.3.25 (Dindorf 1:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.3.26Dindorf 1:539–540
ἀλλʼ ὁποῖος μὲν τῶν Ἑλληνικῶν συγγραφέων ὁ τρόπος, ὅτι τε οὐδὲ τοῦ καθʼ ἑαυτῶν ἐφείσαντο ἐλέγχου, ἀρκεῖν ἀπὸ μυρίων ἡγοῦμαι τὰ εἰρημένα. ἔτι δὲ εἰς προπαρασκευὴν τῆς ἀπὸ τῶν Ἑβραϊκῶν λόγων ἐπιρρυείσης εἰς Ἕλληνας ὠφελείας εὖ μοι δοκεῖ καὶ ἀναγκαίως καθόλου πᾶσαν ἀποδεῖξαι τὴν βοωμένην Ἑλλήνων παιδείαν τε καὶ φιλοσοφίαν, τά τε πρῶτα αὐτῶν μαθήματα, καὶ τὰ σεμνὰ τῆς λογικῆς ἐπιστήμης ἀπὸ βαρβάρων αὐτοῖς συμπεφορημένα, ὡς ἂν μηκέθʼ ἡμῖν ἐπιμέμφοιτό τις αὐτῶν, ὅτι δὴ τὴν παρὰ τοῖς βαρβάροις εὐσέβειάν τε καὶ φιλοσο- φίαν τῶν παρʼ αὐτοῖς σεμνῶν προτετιμήκαμεν.
allʼ hopoios men tōn Hellēnikōn syngrapheōn ho tropos, hoti te oude tou kathʼ heautōn epheisanto elenchou, arkein apo myriōn hēgoumai ta eirēmena. eti de eis proparaskeuēn tēs apo tōn Hebraïkōn logōn epirryeisēs eis Hellēnas ōpheleias eu moi dokei kai anankaiōs katholou pasan apodeixai tēn boōmenēn Hellēnōn paideian te kai philosophian, ta te prōta autōn mathēmata, kai ta semna tēs logikēs epistēmēs apo barbarōn autois sympephorēmena, hōs an mēkethʼ hēmin epimemphoito tis autōn, hoti dē tēn para tois barbarois eusebeian te kai philoso- phian tōn parʼ autois semnōn protetimēkamen.
But as to the character of the Greek writers, and that they did not spare even the exposure of themselves, I think what has been said, out of countless examples, is enough. Further, as a preparation for showing the benefit that flowed from the Hebrew writings to the Greeks, it seems to me good and necessary to show in general that the whole of the Greeks’ much-vaunted education and philosophy, both their first branches of learning and the august parts of logical science, was collected by them from barbarians, so that none of them may any longer blame us because we have preferred the piety and philosophy of the barbarians to the august things of their own.
Notes and citation
Summary: Eusebius concludes that Greek learning as a whole came from barbarians.
Notes on the original text
- Digital text corrected (OCR slip; syllable repeated across a line in the digital text): συγγραξέων → συγγραφέων; εἰρημένα. μένα. → εἰρημένα..
Cite (SBL): Eusebius, Praep. ev. 10.3.26 (Dindorf 1:539–540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 10, chapter 4
10.4.1Dindorf 1:540
Ὅτι μὴ ἄνευ λόγου σώφρονος δεύτερα θέ- θέμενοι τὰ τῆς Ἑλλήνων φιλοσοφίας τὴν παρʼ Εβραί- ὄις θεολογίαν προτετιμήκαμεν γνοίης ἂν, μαθὼν ὡς καὶ αὐτῶν Ελλήνων οἱ δὴ μάλιστα ὀρθότερον φιλο- σοφίας ἁψάμενοι, καί τι πλέον καὶ μεῖζον τῆς παν- δήμου περὶ θεῶν ἀκοῆς διανοηθέντες, οὐδέτερα τῶν παρὰ τοῖς Ἑβραίοις προκεκυρωμένων ἐφεῦρον ἀληθῆ δόγματα.
Hoti mē aneu logou sōphronos deutera the- themenoi ta tēs Hellēnōn philosophias tēn parʼ Ebrai- ois theologian protetimēkamen gnoiēs an, mathōn hōs kai autōn Ellēnōn hoi dē malista orthoteron philo- sophias hapsamenoi, kai ti pleon kai meizon tēs pan- dēmou peri theōn akoēs dianoēthentes, oudetera tōn para tois Hebraiois prokekyrōmenōn epheuron alēthē dogmata.
That it was not without sound reason that we put the teachings of Greek philosophy second and preferred the theology of the Hebrews, you may learn from this: even those of the Greeks themselves who took up philosophy most correctly, and thought out something more and greater than the common talk about the gods, found no true doctrines other than those already ratified among the Hebrews.
Notes and citation
Summary: The best Greek philosophers found no truths not already held by the Hebrews.
Cite (SBL): Eusebius, Praep. ev. 10.4.1 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.2Dindorf 1:540
οἱ μὲν γὰρ ἀλληνάλλως ποικίλαις ψευ- δοδοξίαις ἀπαχθέντες εἰς βυθὸν ἀδολεσχίας περιε- τράπησαν, οἱ δέ γε ποσῶς εὐγνώμονι λογισμῷ κεχρη- μένοι, ἐν οἷς τῆς τἀληθοῦς ἐφήψαντο καταλήψεως, ἐν τούτοις τῆς Ἑβραίων κοινωνοὶ πεφήνασι διδασκα- λίας.
hoi men gar allēnallōs poikilais pseu- dodoxiais apachthentes eis bython adoleschias perie- trapēsan, hoi de ge posōs eugnōmoni logismǭ kechrē- menoi, en hois tēs talēthous ephēpsanto katalēpseōs, en toutois tēs Hebraiōn koinōnoi pephēnasi didaska- lias.
For some of them, carried away this way and that by various false opinions, were turned aside into an abyss of idle chatter; while others, who used reasoning that was in some measure fair-minded, have shown themselves sharers in the teaching of the Hebrews in those points in which they grasped the truth.
Notes and citation
Summary: Where Greek philosophers reached the truth, they shared Hebrew teaching.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): οἶ μὲν γὰρ → οἱ μὲν γὰρ.
Cite (SBL): Eusebius, Praep. ev. 10.4.2 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.3Dindorf 1:540
εἰκὸς γοῦν πολυμαθεῖς γεγονότας τά τε τῶν ἐθνῶν νόμιμά τε καὶ μαθήματα περιεργότερον ἐξητακότας, καὶ τὴν τῶν δηλουμένων μὴ ἀγνοῆσαι φιλοσοφίαν, νεωτέρους μὲν τῷ χρόνῳ, ὡς ἔπος εἰ- πεῖν, ἁπάντων οὐχ Ἐβραίων μόνον, οὐδέ γε Φοινί- κῶν καὶ Αἰγυπτίων, ἀλλὰ καὶ αὐτῶν τῶν παλαιῶν Ἑλλήνων φύντας.
eikos goun polymatheis gegonotas ta te tōn ethnōn nomima te kai mathēmata periergoteron exētakotas, kai tēn tōn dēloumenōn mē agnoēsai philosophian, neōterous men tǭ chronǭ, hōs epos ei- pein, hapantōn ouch Ebraiōn monon, oude ge Phoini- kōn kai Aigyptiōn, alla kai autōn tōn palaiōn Hellēnōn phyntas.
It is likely, at any rate, that men who had become very learned and had examined the customs and learning of the nations with great curiosity were not ignorant of the philosophy of the people in question either, since they were born later in time, so to speak, than everyone: not only than the Hebrews, nor only than the Phoenicians and Egyptians, but even than the ancient Greeks themselves.
Notes and citation
Summary: The Greek philosophers were later than the Hebrews and other ancient peoples and likely knew their philosophy.
Notes on the original text
- Digital text corrected (stray mark in the digital text): γεγονότας ^ τά → γεγονότας τά; φιλοσοφίαν ^ νεωτέρους → φιλοσοφίαν, νεωτέρους; Αἰγυπτίων ^ ἀλλὰ → Αἰγυπτίων, ἀλλὰ.
Cite (SBL): Eusebius, Praep. ev. 10.4.3 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.4Dindorf 1:540
οἶς τὰ μὲν ἐκ Φοινίκης Κάδμος ὁ Ἀγήνορος, τὰ δʼ ἐξ Αἰγύπτου περὶ θεῶν, ἢ καί ποθεν ἄλλοθεν, μυστήρια καὶ τελετὰς, ξοάνων τε ἱδρύσεις, καὶ ὕμνους, ᾠδάς τε καὶ ἐπῳδὰς, ἤτοι Θρᾴκιος Ὀρφεὺς, ἢ καί τις ἕτερος ‘ ἢ βάρβα- ρος, τῆς πλάνης ἀρχηγοὶ γενόμενοι, συνεστήσαντο· τούτων γὰρ οὐδένας καὶ αὐτοὶ ἂν ὁμολογήσαιεν Ελ- ληνες παλαιοτέρους εἰδέναι.
ois ta men ek Phoinikēs Kadmos ho Agēnoros, ta dʼ ex Aigyptou peri theōn, ē kai pothen allothen, mystēria kai teletas, xoanōn te hidryseis, kai hymnous, ǭdas te kai epǭdas, ētoi Thrąkios Orpheus, ē kai tis heteros ‘ ē barba- ros, tēs planēs archēgoi genomenoi, synestēsanto; toutōn gar oudenas kai autoi an homologēsaien El- lēnes palaioterous eidenai.
For those ancients, Cadmus son of Agenor had brought some things from Phoenicia, and others about the gods came from Egypt or from somewhere else: mysteries and rites, the setting up of carved images, hymns, odes and incantations, established by the Thracian Orpheus or by some other, Greek or barbarian, who became leaders of the error. For the Greeks themselves would admit that they know of no one older than these.
Notes and citation
Summary: The earliest Greek religion was brought from Phoenicia and Egypt by Cadmus, Orpheus, and others.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): Ἀγήνορος ^ τὰ → Ἀγήνορος, τὰ; ἄλλοθεν ^ μυστήρια → ἄλλοθεν, μυστήρια; συνεστήωχντο → συνεστήσαντο.
Cite (SBL): Eusebius, Praep. ev. 10.4.4 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.5Dindorf 1:540–541
πρῶτον γοῦν ἁπάν- τῶν Ὀρφέα, εἶτα δὲ Λίνον, κἄπειτα Μουσαῖον, ἀμφὶ τὰ Τρωϊκὰ γενομένους ἢ μικρῷ πρόσθεν ἠκμακέναι φασίν. ἀλλὰ κατά γε τούτους πλέον οὐδὲν τῆς Φοι- νίκων καὶ Αἰγυπτίων πολυπλανοῦς θεολογίας παρὰ τοῖς Ἕλλησιν ἐπολιτεύετο.
prōton goun hapan- tōn Orphea, eita de Linon, kapeita Mousaion, amphi ta Trōïka genomenous ē mikrǭ prosthen ēkmakenai phasin. alla kata ge toutous pleon ouden tēs Phoi- nikōn kai Aigyptiōn polyplanous theologias para tois Hellēsin epoliteueto.
They say, at any rate, that first of all Orpheus, then Linus, and then Musaeus flourished, around the time of the Trojan War or a little before. But in their time nothing more than the error-filled theology of the Phoenicians and Egyptians was current among the Greeks.
Notes and citation
Summary: Orpheus, Linus, and Musaeus brought only Phoenician and Egyptian theology.
Cite (SBL): Eusebius, Praep. ev. 10.4.5 (Dindorf 1:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.6Dindorf 1:541
καὶ δὴ καὶ ἐν τοῖς λοιποῖς ἔθνεσι, κατὰ πάσας χώρας τε καὶ πόλεις, ἔν τε ἱεροῖς καὶ μυστηρίοις, αὐτὰ δὴ ταῦτα καὶ ὅσα τούτοις ὅμοια παρεφυλάττετο. πολὺς γοῦν παρὰ τοῖς πᾶσιν ὁ προδηλωθεὶς περὶ θεῶν ἐκράτει λόγος· νεῴ τε περικαλλεῖς, παντοίοις ἀγάλμασι καὶ ἀναθήμασι κεκοσμημένοι, παρὰ τοῖς πᾶσιν ἐξήσκηντο· ἀτὰρ δὴ καὶ ξόανα παντοίας ὕλης εἰς πᾶσαν θνητῶν ζῴων ἰδέαν τετυπωμένα φιλοκάλως ἐξείργαστο.
kai dē kai en tois loipois ethnesi, kata pasas chōras te kai poleis, en te hierois kai mystēriois, auta dē tauta kai hosa toutois homoia parephylatteto. polys goun para tois pasin ho prodēlōtheis peri theōn ekratei logos; neǭ te perikalleis, pantoiois agalmasi kai anathēmasi kekosmēmenoi, para tois pasin exēskēnto; atar dē kai xoana pantoias hylēs eis pasan thnētōn zǭōn idean tetypōmena philokalōs exeirgasto.
And among the other nations too, in all lands and cities, in temples and mysteries, these very things and others like them were kept up. The account of the gods described earlier prevailed widely among all; very beautiful temples, adorned with all kinds of statues and offerings, were built among all; and images of every material, shaped into every form of mortal creature, were lovingly made.
Notes and citation
Summary: Polytheistic worship with temples and images prevailed everywhere.
Notes on the original text
- Digital text corrected (OCR slip): ἴν τε ἱεροῖς → ἔν τε ἱεροῖς.
Cite (SBL): Eusebius, Praep. ev. 10.4.6 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.7Dindorf 1:541
καὶ μὴν καὶ μαντείων πλείστη τις ἦν καὶ ἄφθονος παρὰ τοῖς πᾶσι περιουσία. σεμνός γε μήν τις καὶ μέγας θεὸς παρὰ τοῖς Ἕλλησι διαφερόντως τὸ τηνικάδε μάλιστα ἦν ἀκμάζων, ὁ Πύθιος καὶ ὁ Κλάριος καὶ ὁ Δωδωναῖος· εἶτα δὲ Ἀμφιάρεως καὶ Ἀμφίλοχος, καὶ ἐπὶ τούτοις μυρίος ἄλλος ἐπιρρέων χρησμῳδῶν μᾶλλον ἢ ποιητῶν τε καὶ ῥαψῳδῶν ὄχλος.
kai mēn kai manteiōn pleistē tis ēn kai aphthonos para tois pasi periousia. semnos ge mēn tis kai megas theos para tois Hellēsi diapherontōs to tēnikade malista ēn akmazōn, ho Pythios kai ho Klarios kai ho Dōdōnaios; eita de Amphiareōs kai Amphilochos, kai epi toutois myrios allos epirreōn chrēsmǭdōn mallon ē poiētōn te kai rhapsǭdōn ochlos.
And there was among all a very great and abundant wealth of oracles. Among the Greeks especially, a revered and great god was then at the height of his power: the Pythian, the Clarian, and the Dodonaean; then Amphiaraus and Amphilochus; and besides these a countless crowd flowing in, of oracle-singers rather than poets and rhapsodes.
Notes and citation
Summary: Oracles abounded among the Greeks.
Cite (SBL): Eusebius, Praep. ev. 10.4.7 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.8Dindorf 1:541
ὧν μακροῖς ποθʼ ὕστερον χρόνοις Ἕλληνας παρελθοῦσα φιλοσοφία, μηδὲν τῶν αὐτῇ προσηκόντων παρὰ τοῖς προπάτορσιν εὑροῦσα, τὰ μὲν σεμνὰ καὶ παλαιὰ τῆς πατρόθεν εἰς αὐτοὺς ἡκούσης θεολογίας, αὐτά τε τὰ θαυμαστὰ καὶ παρὰ πᾶσι βοώμενα, θεῖά τε καὶ χρηστήρια, ἔργῳ περιττὰ καὶ ἀνωφελῆ κατελάμβανε.
hōn makrois pothʼ hysteron chronois Hellēnas parelthousa philosophia, mēden tōn autę̄ prosēkontōn para tois propatorsin heurousa, ta men semna kai palaia tēs patrothen eis autous hēkousēs theologias, auta te ta thaumasta kai para pasi boōmena, theia te kai chrēstēria, ergǭ peritta kai anōphelē katelambane.
Long ages after these, when philosophy came among the Greeks, it found among their forefathers nothing that belonged to it, and recognized that the august and ancient parts of the theology that had come down to them from their fathers, and the very marvels that were famous among all, the divine shrines and oracles, were in fact superfluous and useless.
Notes and citation
Summary: Later Greek philosophy found the ancestral religion and oracles useless.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ὣν μακροῖς → ὧν μακροῖς.
Cite (SBL): Eusebius, Praep. ev. 10.4.8 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.9Dindorf 1:541
διὸ ταῦτα μὲν εἰς δεύτερον ἀνεβάλλετο, ὡς ἂν οὐδὲν αὐτῇ πρὸς τὴν τῶν ἀναγκαίων καὶ ἀληθῶν εὕρεσιν λυσιτελεῖν δυνάμενα, τὰ δὲ ὀθνεῖα λοιπὸν καὶ βάρβαρα, οἶά τις γυμνὴ καὶ οἰκείων πτωχεύουσα λόγων τε καὶ μαθημάτων, περιῄει διερευνωμένη, τά τε χρήσιμα πανταχόθεν ἑαυτῇ πορίζουσα συνάγουσά τε καὶ ἐρανιζομένη, ὅ τι ποτὲ παρʼ ἑκάστοις εὕροι τῶν ἐθνῶν.
dio tauta men eis deuteron aneballeto, hōs an ouden autę̄ pros tēn tōn anankaiōn kai alēthōn heuresin lysitelein dynamena, ta de othneia loipon kai barbara, oia tis gymnē kai oikeiōn ptōcheuousa logōn te kai mathēmatōn, perię̄ei diereunōmenē, ta te chrēsima pantachothen heautę̄ porizousa synagousa te kai eranizomenē, ho ti pote parʼ hekastois heuroi tōn ethnōn.
Therefore it put these things in second place, as able to contribute nothing to its discovery of what is necessary and true; and for the rest, like someone naked and beggared of discourses and learning of her own, she went about searching out foreign and barbarian things, procuring for herself what was useful from every side, collecting and gathering contributions of whatever she might find among each of the nations.
Notes and citation
Summary: Philosophy, poor at home, gathered its learning from the barbarian nations.
Cite (SBL): Eusebius, Praep. ev. 10.4.9 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.10Dindorf 1:541–542
οὐ γὰρ οὖν μόνα τὰ τῆς ἀληθοῦς θεολογίας λείποντα κατεμάνθανε τοῖς Ἕλλησιν, ἀλλὰ καὶ τῶν ἄλ- λῶν τεχνῶν τε καὶ ἐπιστημῶν τὰς βιωφελεστάτας. συνομολογοῦσί γε τοι Ἕλληνες αὐτοὶ, μετά γε Ὀρφέα Λίνον τε καὶ Μουσαῖον, οἳ δὴ πάντων μάλιστα θεολόγων παλαιότατοί τε καὶ πρῶτοι κατῆρξαν αὐτοῖς τῆς πολυθέου πλάνης, τοὺς ἑπτὰ παρʼ αὐτοῖς ἄνδρας ἐπὶ σοφίᾳ θαυμασθῆναι, οὓς δὴ καὶ ἐπονομάσαι σοφούς. ἀμφὶ Κῦρον δὲ οἵδε τὸν Περσῶν ἤκμασαν βασιλέα.
ou gar oun mona ta tēs alēthous theologias leiponta katemanthane tois Hellēsin, alla kai tōn al- lōn technōn te kai epistēmōn tas biōphelestatas. synomologousi ge toi Hellēnes autoi, meta ge Orphea Linon te kai Mousaion, hoi dē pantōn malista theologōn palaiotatoi te kai prōtoi katērxan autois tēs polytheou planēs, tous hepta parʼ autois andras epi sophią thaumasthēnai, hous dē kai eponomasai sophous. amphi Kyron de hoide ton Persōn ēkmasan basilea.
For she learned that the Greeks lacked not only true theology but also the most useful of the other arts and sciences. The Greeks themselves agree that after Orpheus, Linus, and Musaeus, who were the most ancient of all their theologians and first led them into the error of many gods, the seven men among them were admired for wisdom, whom they also named Sages. These flourished about the time of Cyrus king of the Persians.
Notes and citation
Summary: The Seven Sages, after Orpheus and his followers, flourished in the time of Cyrus.
Cite (SBL): Eusebius, Praep. ev. 10.4.10 (Dindorf 1:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.11Dindorf 1:542
οὗτος δʼ ἦν ὁ χρόνος, ἐν ᾧ τῶν παρʼ Ἑβραίοις προφητῶν οἱ πάντων ὕστατοι προεφήτευον, τῶν μὲν Τρωϊκῶν ὕστερον ἔτεσι πλέον ἢ ἑξακοσίοις, τῆς δὲ Μώσεως ἡλικίας οὐκ ἔλαττον ἢ χιλίοις πεντακοσίοις γενόμενοι. τοῦτο δέ σοι τὰς τῶν χρόνων ἀναγραφὰς μικρὸν ὕστερον διιόντι καταφανὲς ἔσται.
houtos dʼ ēn ho chronos, en hǭ tōn parʼ Hebraiois prophētōn hoi pantōn hystatoi proephēteuon, tōn men Trōïkōn hysteron etesi pleon ē hexakosiois, tēs de Mōseōs hēlikias ouk elatton ē chiliois pentakosiois genomenoi. touto de soi tas tōn chronōn anagraphas mikron hysteron diionti kataphanes estai.
This was the time when the last of all the prophets among the Hebrews were prophesying: more than six hundred years after the Trojan War, and not less than fifteen hundred after the age of Moses. This will be clear to you when you go through the chronological records a little later.
Notes and citation
Summary: The Seven Sages lived in the time of the last Hebrew prophets, long after Moses.
Cite (SBL): Eusebius, Praep. ev. 10.4.11 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.12Dindorf 1:542
ἐνταῦθά που νέοι τῷ χρόνῳ οἱ ἑπτὰ γενόμενοι σοφοὶ ἐπὶ κατορθώσει μνημονεύονται ἀγωγῆς τῆς ἠθικωτέρας, ὧν πλέον οὐδὲν τῶν βοωμένων ἀποφθεγμάτων μνημονεύεται. ὀψὲ δέ τι, καὶ μᾶλλον τοῖς χρόνοις ὑποβεβηκότες, οἱ παρʼ Ἕλλησι φιλόσοφοι διαπρέψαι μνημονεύονται.
entautha pou neoi tǭ chronǭ hoi hepta genomenoi sophoi epi katorthōsei mnēmoneuontai agōgēs tēs ēthikōteras, hōn pleon ouden tōn boōmenōn apophthegmatōn mnēmoneuetai. opse de ti, kai mallon tois chronois hypobebēkotes, hoi parʼ Hellēsi philosophoi diaprepsai mnēmoneuontai.
About then the Seven Sages, recent in time, are remembered for their success in a more ethical way of life; nothing more of theirs is remembered than their celebrated sayings. Only late, and lower down in time, are the philosophers among the Greeks remembered as having become distinguished.
Notes and citation
Summary: The Seven Sages left only sayings; the philosophers came later still.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): νέοι τῷ χρόνῳ οἶ ἑπτὰ → νέοι τῷ χρόνῳ οἱ ἑπτὰ.
Cite (SBL): Eusebius, Praep. ev. 10.4.12 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.13Dindorf 1:542
ὣν Πυθαγόρας πρῶτος Φερεκύδου γνώριμος, τὸ “φιλοσοφίανʼ’ ἀνευρὼν ὄνομα, ὡς μέν τινες, Σάμιος, ὡς δʼ ἕτεροί φασι, Τυρρηνὸς ἦν· τινὲς δʼ αὐτὸν Σύριον ἢ Τύριον εἶναι λέγουσιν· ὥστε σε βάρβαρον, ἀλλʼ οὐχ Ἕλληνα γεγονέναι ὁμολογεῖν τὸν πρῶτον τῶν φιλοσόφων, ἀνὰ στόμα πάντων Ἑλλήνων ᾀδόμενον.
hōn Pythagoras prōtos Pherekydou gnōrimos, to “philosophianʼ’ aneurōn onoma, hōs men tines, Samios, hōs dʼ heteroi phasi, Tyrrēnos ēn; tines dʼ auton Syrion ē Tyrion einai legousin; hōste se barbaron, allʼ ouch Hellēna gegonenai homologein ton prōton tōn philosophōn, ana stoma pantōn Hellēnōn ądomenon.
Of these Pythagoras, a pupil of Pherecydes, who invented the name “philosophy,” was first. According to some he was a Samian, but others say he was a Tyrrhenian, and some say he was a Syrian or a Tyrian; so that you must admit that the first of the philosophers, praised on the lips of all the Greeks, was a barbarian and not a Greek.
Notes and citation
Summary: Pythagoras, first of the philosophers, was by some accounts a barbarian.
Cite (SBL): Eusebius, Praep. ev. 10.4.13 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.14Dindorf 1:542
καὶ τὸν Φερεκύδην δὲ Σύριον ἀναγράφουσιν, ᾧ μαθητεῦσαι τὸν Πυθαγόραν φασίν. οὐ μόνῳ δὲ τούτῳ συγγενέσθαι ὁ Πυθαγόρας λέγεται, διατρῖψαι δὲ καὶ παρὰ τοῖς Περσῶν μάγοις, καὶ τοῖς Αἰγυπτίων δὲ προφήταις μαθητεῦσαι, καθʼ ὃν χρόνον Ἑβραίων οἱ μὲν ἐπʼ Αἰγύπτου, οἱ δʼ ἐπὶ Βαβυλῶνος φαίνονται τὴν μετοικίαν πεποιημένοι.
kai ton Pherekydēn de Syrion anagraphousin, hǭ mathēteusai ton Pythagoran phasin. ou monǭ de toutǭ syngenesthai ho Pythagoras legetai, diatripsai de kai para tois Persōn magois, kai tois Aigyptiōn de prophētais mathēteusai, kathʼ hon chronon Hebraiōn hoi men epʼ Aigyptou, hoi dʼ epi Babylōnos phainontai tēn metoikian pepoiēmenoi.
They also record that Pherecydes, whose pupil they say Pythagoras was, was a Syrian. And Pythagoras is said to have associated not with him alone but also to have spent time with the Magi of the Persians and to have been a pupil of the prophets of the Egyptians, at the time when some of the Hebrews are seen to have migrated into Egypt and others to Babylon.
Notes and citation
Summary: Pythagoras studied with Persian Magi and Egyptian prophets during the Hebrew exile.
Cite (SBL): Eusebius, Praep. ev. 10.4.14 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.15Dindorf 1:542–543
ἀλλὰ γὰρ ὁ δηλούμενος τὰ παρʼ ἑκάστοις σοφὰ πολυπραγμονῶν ἐπῆλθε Βαβυλῶνα καὶ Αἴγυπτον καὶ πᾶσαν τὴν Περσῶν, τοῖς τε μάγοις καὶ τοῖς ἱερεῦσι μαθητευόμενος· ἀκηκοέναι τε πρὸς τούτοις Βραχμάνων ἱστόρηται· ᾿Ινδῶν δέ εἰσιν οὗτοι φιλόσοφοι· καὶ παρʼ ὧν μὲν ἀστρολογίαν, παρʼ ὣν δὲ γεωμετρίαν, ἀριθμητικήν τε παρʼ ἑτέρων καὶ μουσικὴν, καὶ ἄλλα παρʼ ἄλλων συλλεξάμενος, μόνον παρὰ τῶν σοφῶν Ἑλλήνων ἔσχεν οὐδὲν, πενίᾳ σοφίας καὶ ἀπορίᾳ συνοικούντων·
alla gar ho dēloumenos ta parʼ hekastois sopha polypragmonōn epēlthe Babylōna kai Aigypton kai pasan tēn Persōn, tois te magois kai tois hiereusi mathēteuomenos; akēkoenai te pros toutois Brachmanōn historētai; ᾿Indōn de eisin houtoi philosophoi; kai parʼ hōn men astrologian, parʼ hōn de geōmetrian, arithmētikēn te parʼ heterōn kai mousikēn, kai alla parʼ allōn syllexamenos, monon para tōn sophōn Hellēnōn eschen ouden, penią sophias kai aporią synoikountōn;
Indeed, this man, busily seeking out the wisdom of each people, visited Babylon, Egypt, and all Persia, becoming a pupil of the Magi and the priests; and besides these he is reported to have heard the Brahmans (these are philosophers of the Indians). And having gathered astrology from some, geometry from others, arithmetic and music from others, and other things from others, from the wise men of the Greeks alone he got nothing, since they lived with poverty and lack of wisdom.
Notes and citation
Summary: Pythagoras learned from every people except the Greeks.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray mark in the digital text): φιλόσοφοι·) → φιλόσοφοι·; ἀστρολογέαν → ἀστρολογίαν; ούδὲν, πενέᾳ → οὐδὲν, πενίᾳ.
Cite (SBL): Eusebius, Praep. ev. 10.4.15 (Dindorf 1:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.16Dindorf 1:543
ἔμπαλιν δʼ οὖν τῶν ἔξωθεν αὐτῷ πεπορισμένων αἴτιος αὐτὸς τῆς μαθήσεως κατέστη τοῖς Ἕλλησιν.
empalin dʼ oun tōn exōthen autǭ peporismenōn aitios autos tēs mathēseōs katestē tois Hellēsin.
On the contrary, he himself became for the Greeks the cause of their learning what he had procured from outside.
Notes and citation
Summary: Pythagoras taught the Greeks what he had learned abroad.
Cite (SBL): Eusebius, Praep. ev. 10.4.16 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.17Dindorf 1:543
Ὁ μὲν οὖν Πυθαγόρας τοιοῦτος. πρώτη δʼ ἐκ τῆς τούτου διαδοχῆς ἡ κληθεῖσα Ἰταλικὴ φιλοσοφία συνέστη, τῆς ἐπωνυμίας ἐκ τῆς κατὰ Ἰταλίαν διατριβῆς ἀξιωθεῖσα· μεθʼ ἣν ἡ ἀπὸ Θαλοῦ τοῦ τῶν ἑπτὰ σοφῶν ἑνὸς Ἰωνικὴ προσαγορευθεῖσα· κἄπειτα ἡ Ἐλεατικὴ, Ξενοφάνην τὸν Κολοφώνιον πατέρα ἐπιγραψαμένη.
Ho men oun Pythagoras toioutos. prōtē dʼ ek tēs toutou diadochēs hē klētheisa Italikē philosophia synestē, tēs epōnymias ek tēs kata Italian diatribēs axiōtheisa; methʼ hēn hē apo Thalou tou tōn hepta sophōn henos Iōnikē prosagoreutheisa; kapeita hē Eleatikē, Xenophanēn ton Kolophōnion patera epigrapsamenē.
Such, then, was Pythagoras. The first philosophy formed from his succession was the one called Italian, which got its name from his teaching in Italy; after it came the one called Ionian, from Thales, one of the Seven Sages; and then the Eleatic, which claimed Xenophanes of Colophon as its father.
Notes and citation
Summary: The Italian, Ionian, and Eleatic schools arose in turn.
Cite (SBL): Eusebius, Praep. ev. 10.4.17 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.18Dindorf 1:543
ἀλλὰ καὶ ὁ Θαλῆς, ὥς τινες ἱστοροῦσι, Φοῖνιξ ἦν, ὡς δέ τινες ὑπειλήφασι, Μιλήσιος· Αἰγυπτίων δὲ καὶ οὗτος λέγεται τοῖς προφήταις συμβεβληκέναι.
alla kai ho Thalēs, hōs tines historousi, Phoinix ēn, hōs de tines hypeilēphasi, Milēsios; Aigyptiōn de kai houtos legetai tois prophētais symbeblēkenai.
But Thales too, as some relate, was a Phoenician, though some have supposed him a Milesian; and he too is said to have consulted the prophets of the Egyptians.
Notes and citation
Summary: Thales was by some accounts a Phoenician and learned from Egyptians.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Φοῖνιξ ἢν → Φοῖνιξ ἦν.
Cite (SBL): Eusebius, Praep. ev. 10.4.18 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.19Dindorf 1:543
Σόλωνα δὲ καὶ αὐτὸν τῶν ἑπτὰ σοφῶν, ὃν δὴ καὶ λόγος Ἀθηναίοις νομοθετῆσαι, Αἰγυπτίοις ὁμοίως φησὶν ὁ Πλάτων προσεσχηκέναι, ὁπηνίκα πάλιν ᾤκουν Ἑβραῖοι τὴν Αἴγυπτον. εἰσάγει γοῦν αὐτὸν ἐν Τιμαίῳ πρὸς τοῦ βαρβάρου παιδευόμενον, ἐν οἷς φησιν ὁ Αἰγύπτιος πρὸς αὐτὸν “ὦ Σόλων, Σόλων Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ἑλλήνων οὐδὲ εἶς, οὐδέ ἐστι παρʼ ὑμῖν χρόνῳ πολιὸν μάθημα.’’
Solōna de kai auton tōn hepta sophōn, hon dē kai logos Athēnaiois nomothetēsai, Aigyptiois homoiōs phēsin ho Platōn proseschēkenai, hopēnika palin ǭkoun Hebraioi tēn Aigypton. eisagei goun auton en Timaiǭ pros tou barbarou paideuomenon, en hois phēsin ho Aigyptios pros auton “ō Solōn, Solōn Hellēnes aei paides este, gerōn de Hellēnōn oude eis, oude esti parʼ hymin chronǭ polion mathēma.’’
And Solon, also one of the Seven Sages, who is said to have given the Athenians their laws, likewise attended the Egyptians, Plato says, at the time when the Hebrews were again living in Egypt. At any rate he brings him in, in the Timaeus, being taught by the barbarian, where the Egyptian says to him: “O Solon, Solon, you Greeks are always children, and there is not one old man among the Greeks, nor is there among you any learning grey with age.”
Notes and citation
Summary: Plato shows Solon being taught by an Egyptian priest.
- Plato, Timaeus 22b.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ὁ Πλάτωνʼ προσεσχηκέναι → ὁ Πλάτων προσεσχηκέναι.
Extrabiblical texts: Plato, Tim. 22b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.4.19 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.20Dindorf 1:543–544
καὶ οὗτος δὲ ὁ Πλάτων τοῖς ἐν Ἰταλίᾳ Πυθαγορείοις σχολάσας οὐ μόνῃ τῇ παρὰ τούτοις ἠρκέσθη διατριβῇ, λέγεται δὲ ἀπᾶραι εἰς Αἴγυπτον καὶ τῇ τούτων φιλοσοφίᾳ πλεῖστον ἀναθεῖναι χρόνον. τοῦτό τοι καὶ αὐτὸς τοῖς βαρβάροις πολλαχοῦ τῶν ἰδίων λόγων μαρτυρεῖ, εὖ μοι δοκεῖ ποιῶν, καὶ τὰ κάλλιστα ἐμπορεύεσθαι εἰς φιλοσοφίαν παρὰ τῶν βαρβάρων εὐγνωμόνως οὐκ ἀπαρνούμενος.
kai houtos de ho Platōn tois en Italią Pythagoreiois scholasas ou monę̄ tę̄ para toutois ērkesthē diatribę̄, legetai de aparai eis Aigypton kai tę̄ toutōn philosophią pleiston anatheinai chronon. touto toi kai autos tois barbarois pollachou tōn idiōn logōn martyrei, eu moi dokei poiōn, kai ta kallista emporeuesthai eis philosophian para tōn barbarōn eugnōmonōs ouk aparnoumenos.
And this Plato himself, after studying with the Pythagoreans in Italy, was not content with their teaching alone, but is said to have sailed to Egypt and devoted a very long time to their philosophy. He himself bears witness to the barbarians in many places of his own works, rightly in my view, and fairly does not deny that the finest contributions to philosophy were imported from the barbarians.
Notes and citation
Summary: Plato studied in Egypt and acknowledges his debt to the barbarians.
Notes on the original text
- Digital text corrected (stray mark in the digital text): οὗτος δὲ ὁ Πλάτωνʼ → οὗτος δὲ ὁ Πλάτων.
Cite (SBL): Eusebius, Praep. ev. 10.4.20 (Dindorf 1:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.21Dindorf 1:544
ἀκοῦσαι δʼ οὑν αὐτοῦ πολλαχοῦ μὲν πάρεστιν, οὐ μὴν ἀλλὰ καὶ ἐν Ἐπινομίδι, Σύρων ὁμοῦ καὶ Αἰγυπτίων ὧδέ πη μνημονεύοντος “ Τούτου δὲ αἴτιος ὁ πρῶτος ταῦτα κατιδὼν, βάρβαρος ὤν. παλαιὸς γὰρ δὴ τόπος ἔθρεψε τοὺς πρώτους ταῦτα ἐννοήσαντας διὰ τὸ κάλλος τῆς θερινῆς ὥρας, ἣν Αἴγυπτός τε Συρία θʼ ἱκανῶς κέκτηται. ὅθεν καὶ πανταχόσε καὶ δεῦρο ἐξήκει, βεβασανισμένα χρόνῳ μυριετεῖ τε καὶ ἀπείρῳ.
akousai dʼ houn autou pollachou men parestin, ou mēn alla kai en Epinomidi, Syrōn homou kai Aigyptiōn hōde pē mnēmoneuontos “ Toutou de aitios ho prōtos tauta katidōn, barbaros ōn. palaios gar dē topos ethrepse tous prōtous tauta ennoēsantas dia to kallos tēs therinēs hōras, hēn Aigyptos te Syria thʼ hikanōs kektētai. hothen kai pantachose kai deuro exēkei, bebasanismena chronǭ myrietei te kai apeirǭ.
You can hear him in many places, and especially in the Epinomis, where he mentions the Syrians and Egyptians together in some such way as this: “The cause of this is that the first who observed these things was a barbarian. For an ancient region nurtured the first who considered these matters, because of the beauty of the summer season, which Egypt and Syria have in abundance. From there it has spread everywhere and to us, tested by time over ten thousand years and more.
Notes and citation
Summary: Plato’s Epinomis credits Egypt and Syria with first observing the heavens.
- Plato, Epinomis 986e–987e (Eusebius abridges).
Notes on the original text
- Digital text corrected (OCR slip): βεβασανισένα → βεβασανισμένα.
Extrabiblical texts: Plato, Epin. 987a–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.4.21 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.22Dindorf 1:544
Καὶ ὑποβὰς ἐξῆς ἐπιλέγει “Λάβωμεν δὴ ὡς ὅ τι περ Ἕλληνες βαρβάρων παραλάβωσι, κάλλιον τοῦτο εἰς τέλος ἀπεργάζονται.”
Kai hypobas exēs epilegei “Labōmen dē hōs ho ti per Hellēnes barbarōn paralabōsi, kallion touto eis telos apergazontai.”
And a little lower down he adds next: “Let us take it that whatever Greeks receive from barbarians, they finally work it up into something finer.”
Notes and citation
Summary: Plato: the Greeks improve what they receive from barbarians.
- Plato, Epinomis 987d.
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): ἐπιλέγει Λάβωμεν → ἐπιλέγει “Λάβωμεν.
Extrabiblical texts: Plato, Epin. 987d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.4.22 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.23Dindorf 1:544
Ταῦτα ὁ Πλάτων. καὶ Δημόκριτος δὲ ἔτι πρότερον τοὺς Βαβυλωνίων λόγους ἠθικοὺς πεποιῆσθαι λέγεται. καί που σεμνυνόμενος περὶ ἑαυτοῦ φησιν “ Ἐγὼ δὲ τῶν κατʼ ἐμαυτὸν ἀνθρώπων πλείστην γῆν ἐπεπλανησάμην, ἱστορέων τὰ μήκιστα, καὶ ἀέρας τε καὶ γαίας πλείστας εἶδον, καὶ λογίων ἀνδρῶν πλείστων ἐπήκουσα, καὶ γραμμέων συνθέσιος μετʼ ἀποδείξεως οὐδείς κώ με παρήλλαξεν, οὔτε Αἰγυπτίων οἶ καλεόμενοι Ἀρπεδνονάπται, οἶς ἐπὶ πᾶσιν ἐπʼ ἔτεα ὀγδώκοντα ἐπὶ ξένης ἐγενήθην.’’
Tauta ho Platōn. kai Dēmokritos de eti proteron tous Babylōniōn logous ēthikous pepoiēsthai legetai. kai pou semnynomenos peri heautou phēsin “ Egō de tōn katʼ emauton anthrōpōn pleistēn gēn epeplanēsamēn, historeōn ta mēkista, kai aeras te kai gaias pleistas eidon, kai logiōn andrōn pleistōn epēkousa, kai grammeōn synthesios metʼ apodeixeōs oudeis kō me parēllaxen, oute Aigyptiōn oi kaleomenoi Arpednonaptai, ois epi pasin epʼ etea ogdōkonta epi xenēs egenēthēn.’’
So Plato. And Democritus, still earlier, is said to have made the moral sayings of the Babylonians his own. And somewhere, boasting about himself, he says: “Of the men of my time I wandered over the most land, investigating the most distant things; I saw the most climates and countries, and heard the most learned men; and in the composition of lines with demonstration no one ever surpassed me, not even the so-called rope-stretchers of the Egyptians, with all of whom I spent eighty years abroad.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Democritus boasts of his travels and learning from Babylonians and Egyptians.
- Democritus, fragment 299 (Diels–Kranz B 299). “Rope-stretchers” (Harpedonaptae) were Egyptian land surveyors. “Eighty years” is so in the text; the figure is often emended (e.g. to five).
Notes on the original text
- Digital text corrected (stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ. → Ταῦτα ὁ Πλάτων..
Extrabiblical texts: Democritus, frag. B 299 (Democritus (fragments); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.4.23 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.24Dindorf 1:544
Ἐπῆλθε γὰρ καὶ οὗτος Βαβυλῶνά τε καὶ τὴν Πέρσιδα καὶ Αἴγυπτον, τοῖς τε Αἰγυπτίοις καὶ τοῖς ἱερεῦσι μαθητεύων.
Epēlthe gar kai houtos Babylōna te kai tēn Persida kai Aigypton, tois te Aigyptiois kai tois hiereusi mathēteuōn.
For he too visited Babylon, Persia, and Egypt, becoming a pupil of the Egyptians and the priests.
Notes and citation
Summary: Democritus studied in Babylon, Persia, and Egypt.
Cite (SBL): Eusebius, Praep. ev. 10.4.24 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.25Dindorf 1:544–545
τί δʼ εἴ σοι καταλέγοιμι Ἡράκλειτον καὶ τοὺς ἄλλους Ἑλλήνων, διʼ ὧν ἀπελέγχεται ἡ παρʼ Ἕλλησι πολιτεία τὸν μακρὸν αἰῶνα πτωχεύουσα καὶ γυμνὴ παντὸς μαθήματος ἀπολειφθεῖσα;
ti dʼ ei soi katalegoimi Hērakleiton kai tous allous Hellēnōn, diʼ hōn apelenchetai hē parʼ Hellēsi politeia ton makron aiōna ptōcheuousa kai gymnē pantos mathēmatos apoleiphtheisa?
Why should I list for you Heraclitus and the other Greeks, by whom the Greek commonwealth is shown to have been beggared for a long age and left bare of all learning?
Notes and citation
Summary: Other Greek thinkers confirm the poverty of Greek learning.
Cite (SBL): Eusebius, Praep. ev. 10.4.25 (Dindorf 1:544–545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.26Dindorf 1:545
ἱεροῖς μὲν οὖν θεῶν, ἀγάλμασί τε καὶ ἀφιδρύμασι, μαντείαις τε καὶ χρησμοῖς, καὶ τῷ πολλῷ τύφῳ τῶν λαοπλάνων δαιμόνων ἐκαλλωπίζετο, σοφίας δὲ ἀληθοῦς καὶ μαθήματος βιωφελοῦς εἰς τὸ παντελὲς ἐχήρευεν.
hierois men oun theōn, agalmasi te kai aphidrymasi, manteiais te kai chrēsmois, kai tǭ pollǭ typhǭ tōn laoplanōn daimonōn ekallōpizeto, sophias de alēthous kai mathēmatos biōphelous eis to panteles echēreuen.
It adorned itself with temples of gods, statues and shrines, divinations and oracles, and the great pomp of the people-deceiving demons, but it was utterly bereft of true wisdom and of learning useful for life.
Notes and citation
Summary: Greece had temples and oracles but no true wisdom.
Cite (SBL): Eusebius, Praep. ev. 10.4.26 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.27Dindorf 1:545
οὐδέ τι πρὸς ἀγαθῶν λόγων εὕρεσιν αὐτοῖς τὰ ἄχρηστα χρηστήρια συνεβάλλετο, ἀλλʼ οὐδʼ αὐτὸς ὁ θαυμαστὸς Πύθιος εἰς φιλοσοφίαν αὐτοὺς τοπαράπαν ὠφέλει, οὐδέ τις ἄλλος θεῶν αὐτοῖς εἰς ἀναγκαίου τινὸς ἐπιτήδευσιν συνήργει· ἀλώμενοι δὲ ὧδε κἀκεῖσε καὶ τὸν βίον ἅπαντα περιτρέχοντες ἀλλοτρίοις πτίλοις σφᾶς αὐτοὺς ἐφαίδρυνον κατὰ τὸν μῦθον, ὥστε αὐτοῖς ἤδη τὴν πᾶσαν φιλοσοφίαν ἐξ ἐράνου συστῆναι.
oude ti pros agathōn logōn heuresin autois ta achrēsta chrēstēria syneballeto, allʼ oudʼ autos ho thaumastos Pythios eis philosophian autous toparapan ōphelei, oude tis allos theōn autois eis anankaiou tinos epitēdeusin synērgei; alōmenoi de hōde kakeise kai ton bion hapanta peritrechontes allotriois ptilois sphas autous ephaidrynon kata ton mython, hōste autois ēdē tēn pasan philosophian ex eranou systēnai.
Nor did their useless oracles contribute anything to the discovery of good teachings; not even the wonderful Pythian himself helped them toward philosophy at all, nor did any other of the gods assist them in the pursuit of anything necessary. Wandering here and there, running around all their life, they decked themselves out in borrowed feathers, as in the fable, so that their whole philosophy was put together from contributions.
Notes and citation
Summary: The gods gave the Greeks nothing; their philosophy was borrowed feathers.
- The borrowed feathers recall Aesop’s fable of the jackdaw.
Extrabiblical texts: Aesop, jackdaw (Aesop, Fables; allusion)
Cite (SBL): Eusebius, Praep. ev. 10.4.27 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.28Dindorf 1:545
ἄλλα γὰρ παρʼ ἄλλων ἀποματτόμενοι μαθήματα γεωμετρίαν μὲν παρʼ Αἰγυπτίων ἔσχον, ἀστρολογίαν δὲ παρὰ Χαλδαίων, καὶ αὖ πάλιν ἕτερα παρʼ ἑτέρων· οὐδὲν δὲ παρά τισιν ἄλλοις οἷόν τινες αὐτῶν τὸ παρʼ Ἑβραίοις ἀγαθὸν εὕροντο.
alla gar parʼ allōn apomattomenoi mathēmata geōmetrian men parʼ Aigyptiōn eschon, astrologian de para Chaldaiōn, kai au palin hetera parʼ heterōn; ouden de para tisin allois hoion tines autōn to parʼ Hebraiois agathon heuronto.
For they copied different branches of learning from different peoples: geometry they got from the Egyptians, astrology from the Chaldeans, and others again from others. But from no others did they find any such good as some of them found among the Hebrews.
Notes and citation
Summary: The Greeks borrowed sciences from many peoples, but the greatest good from the Hebrews.
Cite (SBL): Eusebius, Praep. ev. 10.4.28 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.29Dindorf 1:545
τοῦτο δὲ ἦν ἡ τοῦ τῶν ὅλων θεοῦ γνῶσις καὶ ἡ τῶν οἰκείων θεῶν κατάγνωσις, ἣν μικρὸν ὅσον ὁ λόγος προιὼν ἐπιδείξει.
touto de ēn hē tou tōn holōn theou gnōsis kai hē tōn oikeiōn theōn katagnōsis, hēn mikron hoson ho logos proiōn epideixei.
This was the knowledge of the God of the universe and the condemnation of their own gods, which our discourse will show a little further on.
Notes and citation
Summary: From the Hebrews they learned of the one God and against their own gods.
Cite (SBL): Eusebius, Praep. ev. 10.4.29 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.30Dindorf 1:545
τοσοῦτον δὲ ἐπὶ τοῦ παρόντος τοὺς ἐντυγχάνοντας ἐπισημαίνεται, ὡς οὐ μόνης ἐστέρηντο τῆς ἀληθοῦς θεολογίας οἱ παλαιοὶ τῶν Ἑλλήνων, ἀλλὰ καὶ τῶν φιλοσοφίᾳ λυσιτελούντων μαθημάτων, καὶ οὐδὲ μόνων τούτων, ἀλλὰ καὶ τῶν κοινῶν καὶ πολιτικῶν ἐπιτηδευμάτων.
tosouton de epi tou parontos tous entynchanontas episēmainetai, hōs ou monēs esterēnto tēs alēthous theologias hoi palaioi tōn Hellēnōn, alla kai tōn philosophią lysitelountōn mathēmatōn, kai oude monōn toutōn, alla kai tōn koinōn kai politikōn epitēdeumatōn.
For the present it points out to readers only this much: that the ancient Greeks lacked not only true theology but also the learning useful for philosophy, and not only that, but even the common pursuits of civic life.
Notes and citation
Summary: The ancient Greeks lacked theology, learning, and even common arts.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): τοσοῦητον → τοσοῦτον; ἐστέρηντο τῆς ἀληθοῦς θεολογίας οἶ παλαιοὶ → ἐστέρηντο τῆς ἀληθοῦς θεολογίας οἱ παλαιοὶ.
Cite (SBL): Eusebius, Praep. ev. 10.4.30 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.31Dindorf 1:545–546
ἡγοῦμαι δέ μοι τήνδε συμβαλεῖσθαι τὴν σημείωσιν εἰς ἀπόδειξιν τοῦ προκειμένου σκοποῦ, εἰ δὴ πρόκειται τὸν ἀπολογισμὸν ὑποσχεῖν τοῦ μὴ ἀλόγως ἡμᾶς τὴν παρʼ Ἑβραίοις θεολογίαν καὶ τὴν, ὡς ἂν αὐτοὶ φαῖεν, βάρβαρον τῆς Ἑλληνικῆς προτετιμηκέναι φιλοσοφίας.
hēgoumai de moi tēnde symbaleisthai tēn sēmeiōsin eis apodeixin tou prokeimenou skopou, ei dē prokeitai ton apologismon hyposchein tou mē alogōs hēmas tēn parʼ Hebraiois theologian kai tēn, hōs an autoi phaien, barbaron tēs Hellēnikēs protetimēkenai philosophias.
I think this observation will contribute to proving the aim before us, since our task is to give an account showing that it was not without reason that we preferred the theology of the Hebrews, the barbarian one, as they would call it, to Greek philosophy.
Notes and citation
Summary: This supports the defence of preferring Hebrew theology.
Cite (SBL): Eusebius, Praep. ev. 10.4.31 (Dindorf 1:545–546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.32Dindorf 1:546
εἰ γοῦν ὀφθεῖεν αὐτοὶ πολὺ πρότερον τὰ πάντα παρὰ βαρβάρων ἐσκευωρημένοι, μηδὲν δὲ μηδʼ ὅλως παρὰ τῶν οἰκείων θεῶν εἰς φιλοσοφίαν ὠφελημένοι, ἀλλὰ καὶ τοῖς θεοῖς αὐτῶν ἐνδίκως ἐπιμεμψάμενοι, καί τινες διὰ ταῦτα ἀθεότητα μᾶλλον τῆς τῶν θεῶν θεραπείας προτετιμηκότες, τί χρὴ λοιπὸν ἡμᾶς ἐπιμέμφεσθαι, οὐχὶ δὲ ἀποδέχεσθαι καὶ ἐπαινεῖν, ὅτι τὸ κρεῖττον ἀγαπήσαντες, μᾶλλον δὲ τὸ μόνον ἀληθὲς εὑρόντες καὶ ἀπειληφότες τοῦ ψεύδους ἀνεχωρήσαμεν, οὔτε εἰς ἄθεον λογισμὸν τοῖς σοφοῖς Ἑλλήνων ὁμοίως περιτραπέντες, οὔτε πάλιν τοῖς θαυμαστοῖς παραπλησίως φιλοσόφοις ἀναμὶξ τὴν πλάνην τὴν πολύθεον τῇ γνώσει τοῦ ἐπὶ πάντων θεοῦ φύραντες, οὐδέ γε τὸ ψεῦδος ἅμα τῷ ἀληθεῖ συγχέαντες;
ei goun ophtheien autoi poly proteron ta panta para barbarōn eskeuōrēmenoi, mēden de mēdʼ holōs para tōn oikeiōn theōn eis philosophian ōphelēmenoi, alla kai tois theois autōn endikōs epimempsamenoi, kai tines dia tauta atheotēta mallon tēs tōn theōn therapeias protetimēkotes, ti chrē loipon hēmas epimemphesthai, ouchi de apodechesthai kai epainein, hoti to kreitton agapēsantes, mallon de to monon alēthes heurontes kai apeilēphotes tou pseudous anechōrēsamen, oute eis atheon logismon tois sophois Hellēnōn homoiōs peritrapentes, oute palin tois thaumastois paraplēsiōs philosophois anamix tēn planēn tēn polytheon tę̄ gnōsei tou epi pantōn theou phyrantes, oude ge to pseudos hama tǭ alēthei syncheantes?
If, then, they are seen to have long ago pilfered everything from barbarians, and to have received no help whatever toward philosophy from their own gods, but even to have justly blamed their gods, and some on this account to have preferred atheism to the worship of the gods, why should anyone still blame us? Should they not rather accept and praise us, because, loving what is better, or rather having found and received what alone is true, we withdrew from falsehood, neither turned aside into godless reasoning like the wise men of the Greeks, nor, like the admired philosophers, kneading together the error of many gods with the knowledge of the God over all, nor mixing falsehood with truth?
Notes and citation
Summary: Christians should be praised for leaving falsehood without falling into atheism or mixing truth with polytheism.
Notes on the original text
- Digital text corrected (OCR slip): ἀμαμὶξ → ἀναμὶξ.
Cite (SBL): Eusebius, Praep. ev. 10.4.32 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.4.33Dindorf 1:546
ἀλλὰ μήπω ταῦτα, ἐκεῖνα δέ μοι πρῶτον δίελθε, διʼ ὧν Ἕλληνες τὰ πάντα σεσυληκέναι βαρβάρους, οὐ μόνα τὰ φιλόσοφα μαθήματα, ἀλλὰ καὶ τὰς κοινὰς καὶ βιωφελεῖς εὑρέσεις ἀπελέγχονται.
alla mēpō tauta, ekeina de moi prōton dielthe, diʼ hōn Hellēnes ta panta sesylēkenai barbarous, ou mona ta philosopha mathēmata, alla kai tas koinas kai biōpheleis heureseis apelenchontai.
But not yet for this; first go through for me those things by which the Greeks are proved to have plundered everything from the barbarians, not only the philosophical sciences but also the common inventions useful for life.
Notes and citation
Summary: Eusebius turns to proofs that the Greeks took even the common arts from barbarians.
Cite (SBL): Eusebius, Praep. ev. 10.4.33 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 10, chapter 5
10.5.1Dindorf 1:546
Πρῶτος τοιγαροῦν ὁ τὰ κοινὰ γράμματα, αὐτὰ δὴ τὰ πρῶτα τῆς γραμματικῆς στοιχεῖα, Ἕλλησιν εἰσηγησάμενος Κάδμος, τὸ γένος Φοῖνιξ ἦν, ὅθεν καὶ Φοινικήια τὰ γράμματά τινες τῶν παλαιῶν ἐπικεκλήκασιν.
Prōtos toigaroun ho ta koina grammata, auta dē ta prōta tēs grammatikēs stoicheia, Hellēsin eisēgēsamenos Kadmos, to genos Phoinix ēn, hothen kai Phoinikēia ta grammata tines tōn palaiōn epikeklēkasin.
First, then, the one who introduced to the Greeks the common letters, the very first elements of grammar, Cadmus, was a Phoenician by birth; for which reason some of the ancients have called the letters Phoenician.
Notes and citation
Summary: Cadmus the Phoenician brought the alphabet to the Greeks.
Notes on the original text
- Digital text corrected (accent slip in the digital text): τῶν παλαιόν ἐπικεκλήκασιν → τῶν παλαιῶν ἐπικεκλήκασιν.
Cite (SBL): Eusebius, Praep. ev. 10.5.1 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.2Dindorf 1:546
εἰσὶ δὲ οἳ Σύρους γράμματα ἐπινοῆσαι πρώτους λέγουσι. Σύροι δʼ ἂν εἶεν καὶ Ἑβραῖοι τὴν γείτονα Φοινίκης καὶ αὐτὴν τὸ μὲν παλαιὸν Φοινίκην, μετέπειτα δὲ Ἰουδαίαν, καθʼ ἡμᾶς δὲ Παλαιστίνην ὀνομαζομένην, οἰκήσαντες, ὧν καὶ μάλιστα οὐκ ἀλλοτρία φαίνεται ἡ τῶν Ἑλληνικῶν γραμμάτων φωνή.
eisi de hoi Syrous grammata epinoēsai prōtous legousi. Syroi dʼ an eien kai Hebraioi tēn geitona Phoinikēs kai autēn to men palaion Phoinikēn, metepeita de Ioudaian, kathʼ hēmas de Palaistinēn onomazomenēn, oikēsantes, hōn kai malista ouk allotria phainetai hē tōn Hellēnikōn grammatōn phōnē.
Some say that the Syrians were the first to invent letters. The Hebrews too would be Syrians, since they inhabited the land next to Phoenicia, which was itself anciently called Phoenicia, later Judea, and in our day Palestine; and the sound of the Greek letters appears especially close to theirs.
Notes and citation
Summary: The Hebrews, as Syrians, may be the inventors of letters.
Cite (SBL): Eusebius, Praep. ev. 10.5.2 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.3Dindorf 1:546–547
ἕκαστον γοῦν τῶν στοιχείων παρʼ αὐτοῖς κατά τινος σημαντικῆς διανοίας τὴν προσηγορίαν φέρει, ὅπερ οὐκ ἔνεστιν εὑρεῖν παρὰ τοῖς Ἕλλησι· διὸ καὶ μάλιστα μὴ ὄντα ἴδια Ἑλλήνων ὁμολογεῖται.
hekaston goun tōn stoicheiōn parʼ autois kata tinos sēmantikēs dianoias tēn prosēgorian pherei, hoper ouk enestin heurein para tois Hellēsi; dio kai malista mē onta idia Hellēnōn homologeitai.
Each of the letters among them, at any rate, bears its name according to some meaningful sense, which cannot be found among the Greeks; for this reason above all it is admitted that they are not the Greeks’ own.
Notes and citation
Summary: Hebrew letter names have meanings; Greek ones do not.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἕκαστον γοῦν τόν στοιχείων → ἕκαστον γοῦν τῶν στοιχείων.
Cite (SBL): Eusebius, Praep. ev. 10.5.3 (Dindorf 1:546–547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.4Dindorf 1:547
ἔστι δὲ τὰ πάντα παρʼ Ἑβραίοις στοιχεῖα δύο καὶ εἴκοσιν, ὧν τὸ μὲν πρῶτόν ἐστιν Ἄλφʼ, ὃ μεταληφθὲν εἰς τὴν Ἑλλάδα φωνὴν λέγοιτʼ ἂν μάθησις· τὸ δὲ δεύτερον Βὴθ, ὃ μεθερμηνεύεται οἴκου· τὸ τρίτον Γίμελ, ὅ ἐστι πλήρωσις· τὸ τέταρτον Δὲλθ, ὃ σημαίνει δέλτων· τὸ πέμπτον Ἡ, ὅ ἐστιν αὕτη. ὁμοῦ δὲ τὰ πάντα ἀπαρτίζει τοιαύτην τινὰ διάνοιαν, μάθησις οἴκου, πλήρωσις δέλτων αὕτη.
esti de ta panta parʼ Hebraiois stoicheia dyo kai eikosin, hōn to men prōton estin Alphʼ, ho metalēphthen eis tēn Hellada phōnēn legoitʼ an mathēsis; to de deuteron Bēth, ho methermēneuetai oikou; to triton Gimel, ho esti plērōsis; to tetarton Delth, ho sēmainei deltōn; to pempton Hē, ho estin hautē. homou de ta panta apartizei toiautēn tina dianoian, mathēsis oikou, plērōsis deltōn hautē.
Among the Hebrews there are twenty-two letters in all. The first of them is Alph, which translated into Greek would be “learning”; the second Beth, which means “of a house”; the third Gimel, which is “fullness”; the fourth Delth, which means “of tablets”; the fifth He, which is “this.” Together they complete some such sense as this: “The learning of a house, the fullness of tablets, this.”
Notes and citation
Summary: The first five Hebrew letter names form a sentence.
- Eusebius follows an ancient tradition of reading the Hebrew letter names as a continuous text (compare the acrostic of Lamentations).
Notes on the original text
- Digital text corrected (syllables repeated across a line in the digital text): μεταληφθὲν φθὲν → μεταληφθὲν.
Cite (SBL): Eusebius, Praep. ev. 10.5.4 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.5Dindorf 1:547
εἶτα μετὰ ταῦτά ἐστι στοιχεῖον ἕκτον, λεγόμενον παρʼ αὐτοῖς Οὐαῦ, ὅ ἐστιν ἐν αὐτῇ· ἔπειτα Ζαΐ, ὅ ἐστι ζῇ· μεθʼ ὃ Ἦθʼ, ὅ ἐστιν ὁ ζῶν, ἔν ᾖ τὸ ὅλον, ἐν αὐτῇ ζῇ ὁ ζῶν.
eita meta tauta esti stoicheion hekton, legomenon parʼ autois Ouau, ho estin en autę̄; epeita Zaï, ho esti zę̄; methʼ ho Ēthʼ, ho estin ho zōn, en ę̄ to holon, en autę̄ zę̄ ho zōn.
Then after these comes the sixth letter, called among them Vau, which is “in it”; then Zai, which is “lives”; after it Heth, which is “the living one.” The whole means: “In it lives the living one.”
Notes and citation
Summary: The next letters read “in it lives the living one.”
Cite (SBL): Eusebius, Praep. ev. 10.5.5 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.6Dindorf 1:547
μετὰ ταῦτα στοιχεῖον ἔνατον τὸ Τὴθ, ὅ ἐστι καλή· ἔπειτα Ἰὼθ, ὃ ἑρμηνεύεται ἀρχή· ὁμοῦ τὰ δύο καλὴ ἀρχή. ἐπὶ τούτοις Χὰφ, ὅ ἐστιν ὅμως· ἔπειτα Λὰβδ, ὅ ἐστι μάθε· τὸ ὅλον ὅμως μάθε.
meta tauta stoicheion enaton to Tēth, ho esti kalē; epeita Iōth, ho hermēneuetai archē; homou ta dyo kalē archē. epi toutois Chaph, ho estin homōs; epeita Labd, ho esti mathe; to holon homōs mathe.
After these the ninth letter is Teth, which is “good”; then Ioth, which is translated “beginning”: the two together, “a good beginning.” Next comes Chaph, which is “nevertheless”; then Labd, which is “learn”: the whole, “nevertheless learn.”
Notes and citation
Summary: The next letters read “a good beginning; nevertheless learn.”
Cite (SBL): Eusebius, Praep. ev. 10.5.6 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.7Dindorf 1:547
μετὰ ταῦτα τρισκαιδέκατον στοιχεῖόν ἐστι τὸ Μήμʼ, ὅ ἐστιν ἐξ αὐτῶν· ἔπειτα Νοῦν, ὅ ἐστιν αἰωνία. εἶτα Σὰμχ, ὃ ἑρμηνεύεται βοήθεια, ἔν ᾖ τὸ λεγόμενον, ἐξ αὐτῶν αἰωνία βοήθεια.
meta tauta triskaidekaton stoicheion esti to Mēmʼ, ho estin ex autōn; epeita Noun, ho estin aiōnia. eita Samch, ho hermēneuetai boētheia, en ę̄ to legomenon, ex autōn aiōnia boētheia.
After these the thirteenth letter is Mem, which is “from them”; then Nun, which is “everlasting”; then Samch, which is translated “help”: in which it is said, “from them everlasting help.”
Notes and citation
Summary: The next letters read “from them everlasting help.”
Cite (SBL): Eusebius, Praep. ev. 10.5.7 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.8Dindorf 1:547
ἐπὶ τούτοις τὸ Ἄϊν, ὁ μεταληφθὲν σημαίνει πηγὴν, ἢ ὀφθαλμόν· ἔπειτα τὸ Φῆ στόμα. εἶθʼ ἐξῆς τὸ Σάδη δικαιοσύνη· ὧν ἡ διάνοιά ἐστι, πηγὴ, ἢ καὶ ὀφθαλμὸς, καὶ στόμα δικαιοσύνης.
epi toutois to Aïn, ho metalēphthen sēmainei pēgēn, ē ophthalmon; epeita to Phē stoma. eithʼ exēs to Sadē dikaiosynē; hōn hē dianoia esti, pēgē, ē kai ophthalmos, kai stoma dikaiosynēs.
Next comes Ain, which translated means “fountain” or “eye”; then Phe, “mouth”; then next Sade, “righteousness”: the sense of these is “a fountain, or an eye, and mouth of righteousness.”
Notes and citation
Summary: The next letters read “fountain, or eye, and mouth of righteousness.”
Cite (SBL): Eusebius, Praep. ev. 10.5.8 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.9Dindorf 1:547
μετὰ ταῦτα στοιχεῖόν ἐστι Κὼφ, ὃ ἑρμηνεύεται κλῆσις· ἔπειτα Ρὴς, ὅ ἐστι κεφαλή. καὶ μετὰ ταῦτα Σὲν, ὅπερ ἐστὶν ὀδόντες· ἐπὶ πάσι τὸ κβʼ στοιχεῖον καλεῖται παρʼ αὐτοῖς ὃ δηλοῖ σημεῖα. ἔχοι δʼ ἂν ἡ διάνοια, κλῆσις κεφαλῆς καὶ ὀδόντων σημεῖα.
meta tauta stoicheion esti Kōph, ho hermēneuetai klēsis; epeita Rēs, ho esti kephalē. kai meta tauta Sen, hoper estin odontes; epi pasi to kbʼ stoicheion kaleitai parʼ autois ho dēloi sēmeia. echoi dʼ an hē dianoia, klēsis kephalēs kai odontōn sēmeia.
After these the letter is Coph, which is translated “calling”; then Res, which is “head”; and after these Sen, which is “teeth”; and last of all the twenty-second letter is called among them [Thau], which means “signs.” The sense would be: “the calling of the head, and signs of the teeth.”
Notes and citation
Summary: The last letters read “the calling of the head, and signs of the teeth.”
- The name of the twenty-second letter (Thau) has dropped out of the printed text; it is supplied in brackets.
Cite (SBL): Eusebius, Praep. ev. 10.5.9 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.10Dindorf 1:547–548
καὶ παρὰ μὲν Ἑβραίοις τοιάδε τίς ἐστιν ἡ τῶν στοιχείων μετάφρασις καὶ ἑρμηνεία, λόγου διάνοιαν ἀπαρτίζουσα τῇ τῶν στοι- χείων μαθήσει τε καὶ ἐπαγγελίᾳ προσήκουσαν. τὸ ὅμοιον δʼ οὐκ ἂν εὕροις παρʼ Ἕλλησιν, ὅθεν, ὡς ἔφην, ὁμολογεῖν ἀνάγκη μὴ ὄντα οἰκεῖα Ἑλλήνων, παραπεποιημένα δὲ ἄντικρυς ἀπὸ τῆς βαρβάρου φωνῆς.
kai para men Hebraiois toiade tis estin hē tōn stoicheiōn metaphrasis kai hermēneia, logou dianoian apartizousa tę̄ tōn stoi- cheiōn mathēsei te kai epangelią prosēkousan. to homoion dʼ ouk an heurois parʼ Hellēsin, hothen, hōs ephēn, homologein anankē mē onta oikeia Hellēnōn, parapepoiēmena de antikrys apo tēs barbarou phōnēs.
Among the Hebrews, then, such is the translation and interpretation of the letters, completing a meaningful sentence suited to learning the letters and to what they profess. You would not find the like among the Greeks; hence, as I said, it must be admitted that they are not the Greeks’ own, but plainly adapted from the barbarian tongue.
Notes and citation
Summary: The Greek letters are adapted from the Hebrew.
Cite (SBL): Eusebius, Praep. ev. 10.5.10 (Dindorf 1:547–548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.11Dindorf 1:548
καὶ ἐξ αὐτῆς δὲ ἐλέγχεται τῆς καθʼ ἕκαστον στοιχεῖον ἐπωνυμίας. τί γὰρ τοῦ Ἄλφʼ τὸ Ἄλφα διενήνοχεν; ἢ τοῦ Βὴθ τὸ Βῆτα; ἢ τοῦ Γάμμα τὸ Γίμελ; ἢ τοῦ Δὲλθ τὸ Δέλτα; ἢ τοῦ Η τὸ Ε; ἢ τοῦ Ζαῒ τὸ Ζῆτα; ἢ τοῦ Τὴθ τὸ Θῆτα; καὶ ὅσα τούτοις παραπλήσια.
kai ex autēs de elenchetai tēs kathʼ hekaston stoicheion epōnymias. ti gar tou Alphʼ to Alpha dienēnochen? ē tou Bēth to Bēta? ē tou Gamma to Gimel? ē tou Delth to Delta? ē tou Ē to E? ē tou Zaï to Zēta? ē tou Tēth to Thēta? kai hosa toutois paraplēsia.
This is proved also from the very name of each letter. For how does Alpha differ from Alph? Or Beta from Beth? Or Gimel from Gamma? Or Delta from Delth? Or E from He? Or Zeta from Zai? Or Theta from Teth? And so with the others like them.
Notes and citation
Summary: The Greek letter names are plainly the Hebrew ones.
Cite (SBL): Eusebius, Praep. ev. 10.5.11 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.5.12Dindorf 1:548
ὥστε ἀναμφίλεκτον εἶναι τὸ μὴ Ἑλλήνων οἰκείας εἶναι τὰς τοιάσδε φωνάς· Ἑβραίων ἄρα παρʼ οἷς καὶ σημαῖνόν τι ἕκαστον αὐτῶν ἀποδείκνυται. παρὰ δὲ τούτοις πρώτοις ἀρξάμενα προῆλθεν εἴς τε ἄλλους καὶ δὴ καὶ Ἕλληνας. ταῦτα μὲν οὑν μοι περὶ τῶν πρώτων στοιχείων εἰρήσθω. τῆς δʼ αὐτῆς ἡμῖν ὑποθέσεως ἐφαψάμενος καὶ ὁ Κλήμης ἐπάκουσον ἅ φησιν·
hōste anamphilekton einai to mē Hellēnōn oikeias einai tas toiasde phōnas; Hebraiōn ara parʼ hois kai sēmainon ti hekaston autōn apodeiknytai. para de toutois prōtois arxamena proēlthen eis te allous kai dē kai Hellēnas. tauta men houn moi peri tōn prōtōn stoicheiōn eirēsthō. tēs dʼ autēs hēmin hypotheseōs ephapsamenos kai ho Klēmēs epakouson ha phēsin;
So it is beyond dispute that such names are not the Greeks’ own; they are therefore the Hebrews’, among whom each of them is shown to mean something. Beginning first among them, they passed on to others and so to the Greeks. Let this be what I say about the first letters. Now hear what Clement too says, touching on the same subject as we:
Notes and citation
Summary: The letters began with the Hebrews and passed to the Greeks; Clement is introduced.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): Ἑβραίων ἄρα 5 παρʼ → Ἑβραίων ἄρα παρʼ.
Cite (SBL): Eusebius, Praep. ev. 10.5.12 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 10, chapter 6
10.6.1Dindorf 1:548
‘‘Ἰατρικὴν δὲ Απιν Αἰγύπτιον, μετὰ δὲ ταῦτα Ἀσκληπιὸν αὐξῆσαι τὴν τέχνην ἱστοροῦσιν. Ἄτλας δὲ ὁ Λίβυς πρῶτος ναῦν ἐναυπηγήσατο καὶ τὴν θάλασσαν ἔπλευσε.
‘‘Iatrikēn de Apin Aigyption, meta de tauta Asklēpion auxēsai tēn technēn historousin. Atlas de ho Libys prōtos naun enaupēgēsato kai tēn thalassan epleuse.
“They relate that Apis, an Egyptian, invented medicine, and that afterwards Asclepius advanced the art. Atlas the Libyan was the first to build a ship and sail the sea.
Notes and citation
Summary: Clement: medicine came from Egypt; Atlas built the first ship.
- Clement of Alexandria, Miscellanies 1.16.75; the quotation runs through 10.6.14.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.75 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.1 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.2Dindorf 1:548
καὶ ἀστρολογίαν δὲ πρῶτοι εἰς ἀνθρώπους ἐξήνεγκαν Αἰγύπτιοι, ὁμοίως δὲ καὶ Χαλδαῖοι. εἰσὶ δὲ οἱ Κᾶρας τὴν διʼ ἀστέρων πρόγνωσιν ἐπινενοηκέναι λέγουσι. πτήσεις δὲ ὀρνίθων παρεφύλαξαν πρῶτοι Φρύγες.
kai astrologian de prōtoi eis anthrōpous exēnenkan Aigyptioi, homoiōs de kai Chaldaioi. eisi de hoi Karas tēn diʼ asterōn prognōsin epinenoēkenai legousi. ptēseis de ornithōn parephylaxan prōtoi Phryges.
The Egyptians were the first to bring astrology to mankind, and likewise the Chaldeans. Some say the Carians invented foretelling by the stars. The Phrygians were the first to observe the flights of birds.
Notes and citation
Summary: Astrology and augury came from barbarians.
- Clement, Miscellanies 1.16.74.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.74 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.2 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.3Dindorf 1:548
καὶ θυτικὴν ἠκρίβωσαν Τοῦσκοι, Ἰταλίας γείτονες. Ἴσαυροι δὲ καὶ Ἄραβες ἐξεπόνησαν τὴν οἰωνιστικὴν, ὥσπερ ἀμέλει. Τελμησεῖς τὴν διʼ ὀνείρων μαντικήν.
kai thytikēn ēkribōsan Touskoi, Italias geitones. Isauroi de kai Arabes exeponēsan tēn oiōnistikēn, hōsper amelei. Telmēseis tēn diʼ oneirōn mantikēn.
The Tuscans, neighbours of Italy, perfected the art of sacrifice; the Isaurians and Arabs worked out augury, just as the Telmessians did divination by dreams.
Notes and citation
Summary: Sacrificial and dream divination came from barbarians.
- Clement, Miscellanies 1.16.74.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.74 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.3 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.4Dindorf 1:548–549
Τυρρηναῖοι δὲ σάλπιγγα ἐπενόησαν καὶ Φρύγες αὐλόν· Φρύγες γὰρ ἤστην Ὄλυμπός τε καὶ Μαρσύας. λύχνους τε αὖ καίειν πρῶτοι κατέδειξαν Αἰγύπτιοι, καὶ τὸν ἐνιαυτὸν εἰς ιβʼ μῆνας διεῖλον καὶ ἐν ἱεροῖς γυναιξὶ μίσγεσθαι ἐκώλυσαν, μηδὲ εἰς ἱερὰ εἰσιέναι ἀπὸ γυναικῶν ἀλούτους ἐνομοθέτησαν.
Tyrrēnaioi de salpinga epenoēsan kai Phryges aulon; Phryges gar ēstēn Olympos te kai Marsyas. lychnous te au kaiein prōtoi katedeixan Aigyptioi, kai ton eniauton eis ibʼ mēnas dieilon kai en hierois gynaixi misgesthai ekōlysan, mēde eis hiera eisienai apo gynaikōn aloutous enomothetēsan.
The Tyrrhenians invented the trumpet and the Phrygians the flute; for Olympus and Marsyas were both Phrygians. The Egyptians were the first to show how to burn lamps; they divided the year into twelve months, forbade intercourse with women in temples, and laid down by law that no one should enter temples after being with women without washing.
Notes and citation
Summary: Musical instruments, lamps, the calendar, and temple purity came from barbarians.
- Clement, Miscellanies 1.16.74.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.74 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.4 (Dindorf 1:548–549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.5Dindorf 1:549
γεωμετρίας τε αὖ εὑρεταὶ οὗτοι γεγόνασι. Κέλμις τε καὶ Δαμναμενεὺς οἶ τῶν Ἰδαίων Δάκτυλοι πρῶτοι ἐν Κύπρῳ σίδηρον εὗρον. Δέλας δὲ ἄλλος Ἰδαῖος εὗρε χαλκοῦ κρᾶσιν, ὡς δὲ Ἡσίοδος, Σκύθης.
geōmetrias te au heuretai houtoi gegonasi. Kelmis te kai Damnameneus oi tōn Idaiōn Daktyloi prōtoi en Kyprǭ sidēron heuron. Delas de allos Idaios heure chalkou krasin, hōs de Hēsiodos, Skythēs.
They also became the inventors of geometry. Celmis and Damnameneus, the Idaean Dactyls, first discovered iron in Cyprus. Delas, another Idaean, discovered the alloying of bronze, though according to Hesiod it was a Scythian.
Notes and citation
Summary: Geometry and metalworking came from barbarians.
- Clement, Miscellanies 1.16.75. Hesiod’s statement is a lost fragment.
Notes on the original text
- Digital text corrected (OCR slip): εὑρεταὶ οἷ αὐτʼ οἱ γεγόνασι → εὑρεταὶ οὗτοι γεγόνασι.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.75 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.5 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.6Dindorf 1:549
ναὶ μὴν Θρᾷκες πρῶτοι τὴν καλουμένην ἅρπην εὗρον, ἔστι δὲ μάχαιρα καμπύλη, καὶ πρῶτοι πέλταις ἐπὶ τῶν ἵππων ἐχρήσαντο. ὁμοίως δὲ καὶ Ἰλλυριοὶ τὴν καλουμένην πέλτην ἐξεῦρον. ἔτι φασὶ Τουσκανοὺς τὴν πλαστικὴν ἐπινοησαι· Ἵτανόν τε, Σαυνίτης οὗτος ἦν, πρῶτον θυρεὸν κατασκευάσαι.
nai mēn Thrąkes prōtoi tēn kaloumenēn harpēn heuron, esti de machaira kampylē, kai prōtoi peltais epi tōn hippōn echrēsanto. homoiōs de kai Illyrioi tēn kaloumenēn peltēn exeuron. eti phasi Touskanous tēn plastikēn epinoēsai; Hitanon te, Saunitēs houtos ēn, prōton thyreon kataskeuasai.
Indeed the Thracians first invented the so-called harpe, which is a curved sword, and were the first to use light shields on horseback. Likewise the Illyrians invented the so-called pelte. They say further that the Tuscans invented modelling, and that Itanus, who was a Samnite, first made the oblong shield.
Notes and citation
Summary: Weapons and modelling were barbarian inventions.
- Clement, Miscellanies 1.16.75.
Notes on the original text
- Digital text corrected (word repeated across a line in the digital text): ἐξευρον. εὗρον. → ἐξεῦρον..
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.75 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.6 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.7Dindorf 1:549
Κάδμος γὰρ ὁ Φοῖνιξ λιθοτομίαν τε ἐξεῦρε καὶ μέταλλα χρυσοῦ τὰ περὶ τὸ Πάγγαιον ὅρος ἐπενόησεν. ἤδη δὲ καὶ ἄλλο ἔθνος Καππαδόκαι πρῶτοι εὗρον τὴν νάβλαν καλουμένην, ὃν τρόπον καὶ τὸ δίχορδον Ἀσσύριοι.
Kadmos gar ho Phoinix lithotomian te exeure kai metalla chrysou ta peri to Pangaion horos epenoēsen. ēdē de kai allo ethnos Kappadokai prōtoi heuron tēn nablan kaloumenēn, hon tropon kai to dichordon Assyrioi.
For Cadmus the Phoenician invented stone-cutting and discovered the gold mines around Mount Pangaeum. And now another nation, the Cappadocians, first invented the so-called nabla, just as the Assyrians did the two-stringed instrument.
Notes and citation
Summary: Stone-cutting, mining, and instruments came from barbarians.
- Clement, Miscellanies 1.16.75–76.
Notes on the original text
- Digital text corrected (OCR slip): Καππαδόκιι → Καππαδόκαι; κοὶ τὸ δίχορδον → καὶ τὸ δίχορδον.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.75–76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.7 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.8Dindorf 1:549
Καρχηδόνιοι δὲ πρῶτοι τετρήρη κατεσκεύασαν, ἐναυπήγησε δʼ αὐτὴν όσπορος αὐτόχθων. Μήδειά τε, ἡ Αἰήτου ἡ Κολχὶς πρώτη τριχῶν βαφὴν ἐπενόησε.
Karchēdonioi de prōtoi tetrērē kateskeuasan, enaupēgēse dʼ autēn osporos autochthōn. Mēdeia te, hē Aiētou hē Kolchis prōtē trichōn baphēn epenoēse.
The Carthaginians first built the four-banked ship; it was built by [B]osporus, a native. Medea the Colchian, daughter of Aeetes, first invented hair dyeing.
Notes and citation
Summary: The quadrireme and hair dye were barbarian inventions.
- Clement, Miscellanies 1.16.76. The shipbuilder’s name is damaged in the digital text (‘όσπορος’); Clement’s text reads Bosporus.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.8 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-8). (abbreviation not yet checked)
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10.6.9Dindorf 1:549
ἀλλὰ καὶ Νώροπες (ἔθνος δʼ ἐστὶ Παιονικὸν, νῦν δὲ Νωρικὸν καλοῦνται) κατειργάσαντο χαλκὸν καὶ σίδηρον ἐκάθηραν πρῶτοι. Ἄμυκός τε ὁ Βεβρύκων βασιλεὺς ἱμάντας πυκτικοὺς εὗρε.
alla kai Nōropes (ethnos dʼ esti Paionikon, nyn de Nōrikon kalountai) kateirgasanto chalkon kai sidēron ekathēran prōtoi. Amykos te ho Bebrykōn basileus himantas pyktikous heure.
Moreover the Noropes (a Paeonian nation, now called Norican) worked copper and were the first to refine iron. Amycus king of the Bebryces invented boxing thongs.
Notes and citation
Summary: Metal refining and boxing gloves came from barbarians.
- Clement, Miscellanies 1.16.76.
Notes on the original text
- Digital text corrected (opening parenthesis missing in the digital text): Νώροπες ἔθνος → Νώροπες (ἔθνος.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.9 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.10Dindorf 1:549
περί τε μουσικὴν Ὄλυμπος ὁ Μυσὸς τὴν Λύδιον ἁρμονίαν ἐφιλοτέχνησεν· οἵ τε Τρωγλοδύται καλούμενοι σαμβύκην εὗρον, ὄργανον μουσικόν.
peri te mousikēn Olympos ho Mysos tēn Lydion harmonian ephilotechnēsen; hoi te Trōglodytai kaloumenoi sambykēn heuron, organon mousikon.
In music, Olympus the Mysian elaborated the Lydian mode; and the so-called Troglodytes invented the sambuca, a musical instrument.
Notes and citation
Summary: Musical modes and instruments came from barbarians.
- Clement, Miscellanies 1.16.76.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.10 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.11Dindorf 1:549–550
φασὶ δὲ καὶ τὴν πλαγίαν σύριγγα Σάτυρον εὑρεῖν τὸν Φρύγα· τρίχορδον δὲ ὁμοίως καὶ τὴν διάτονον ἁρμονίαν Ὕαγνιν τὸν καὶ αὐτὸν Φρύγα· κρούματα δὲ Ὄλυμπον ὁμοίως τὸν Φρύγα, καθάπερ Φρύγιον ἁρμονίαν καὶ μιξοφρύγιον καὶ μιξολύδιον Μαρσύαν τῆς αὐτῆς ὄντα τοῖς προειρημένοις χώρας· καὶ τὴν Δώριον Θάμυριν ἐπινοῆσαι τὸν Θρᾷκα.
phasi de kai tēn plagian syringa Satyron heurein ton Phryga; trichordon de homoiōs kai tēn diatonon harmonian Hyagnin ton kai auton Phryga; kroumata de Olympon homoiōs ton Phryga, kathaper Phrygion harmonian kai mixophrygion kai mixolydion Marsyan tēs autēs onta tois proeirēmenois chōras; kai tēn Dōrion Thamyrin epinoēsai ton Thrąka.
They say too that Satyrus the Phrygian invented the transverse pipe; that Hyagnis, also a Phrygian, likewise invented the three-stringed instrument and the diatonic mode; that Olympus, likewise a Phrygian, invented instrumental pieces, just as Marsyas, of the same country as those already named, invented the Phrygian, the Mixophrygian, and the Mixolydian modes; and that Thamyris the Thracian invented the Dorian.
Notes and citation
Summary: Phrygians and Thracians invented instruments and modes.
- Clement, Miscellanies 1.16.76.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.11 (Dindorf 1:549–550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.12Dindorf 1:550
Πέρσας τε πρώτους ἀκηκόαμεν ἀπήνην καὶ κλίνην καὶ ὑποπόδιον ἐργάσασθαι τούς τε Σιδωνίους τρίκροτον ναῦν κατασκευάσαι. Σικελοί τε οἱ πρὸς τῇ Ἰταλίᾳ πρῶτοι φόρμιγγα εὗρον οὐ πολὺ τῆς κιθάρας λειπομένην καὶ κρόταλα ἐπενόησαν.
Persas te prōtous akēkoamen apēnēn kai klinēn kai hypopodion ergasasthai tous te Sidōnious trikroton naun kataskeuasai. Sikeloi te hoi pros tę̄ Italią prōtoi phorminga heuron ou poly tēs kitharas leipomenēn kai krotala epenoēsan.
We have heard that the Persians first made the carriage, the couch, and the footstool, and that the Sidonians built the trireme. The Sicels near Italy first invented the phorminx, not much inferior to the cithara, and devised castanets.
Notes and citation
Summary: Furniture, ships, and instruments were barbarian inventions.
- Clement, Miscellanies 1.16.76.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.12 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.13Dindorf 1:550
ἐπί τε Σεμιράμεως βασιλίδος Ἀσσυρίων τὰ βύσσινα ἱμάτια εὑρῆσθαι ἱστοροῦσι. καὶ πρώτην ἐπιστολὰς συντάξαι Ἄτοσσαν, τὴν Περσῶν βασιλεύσασαν, φησὶν Ἑλλάνικος.
epi te Semirameōs basilidos Assyriōn ta byssina himatia heurēsthai historousi. kai prōtēn epistolas syntaxai Atossan, tēn Persōn basileusasan, phēsin Hellanikos.
They relate that garments of fine linen were invented in the time of Semiramis, queen of the Assyrians. And Hellanicus says that Atossa, who reigned over the Persians, was the first to compose letters.
Notes and citation
Summary: Fine linen and letter-writing came from Assyria and Persia.
- Clement, Miscellanies 1.16.76.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.76 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.13 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.14Dindorf 1:550
Σκάμμων μὲν οὖν ὁ Μιτυληναῖος καὶ Θεόφραστος ὁ Ἐρέσιος Κύδιππός τε ὁ Μαντινεὺς, ἔτι τε Ἀντιφάνης καὶ Ἀριστόδημος καὶ Ἀριστοτέλης, πρὸς τούτοις δὲ Φιλοστέφανος, ἀλλὰ καὶ Στράτων ὁ περιπατητικὸς ἐν τοῖς Περὶ εὑρημάτων ταῦτα ἱστόρησαν παρεθέμην δὲ αὐτῶν ὀλίγα εἰς σύστασιν τῆς παρὰ βαρβάροις εὑρετικῆς καὶ βιωφελοῦς φύσεως, παρʼ ὧν Ἕλληνες τὰ ἐπιτηδεύματα ὠφέληνται.’’
Skammōn men oun ho Mitylēnaios kai Theophrastos ho Eresios Kydippos te ho Mantineus, eti te Antiphanēs kai Aristodēmos kai Aristotelēs, pros toutois de Philostephanos, alla kai Stratōn ho peripatētikos en tois Peri heurēmatōn tauta historēsan parethemēn de autōn oliga eis systasin tēs para barbarois heuretikēs kai biōphelous physeōs, parʼ hōn Hellēnes ta epitēdeumata ōphelēntai.’’
Scamon of Mitylene, Theophrastus of Eresus, Cydippus of Mantinea, and also Antiphanes, Aristodemus, and Aristotle, and besides these Philostephanus, and Strato the Peripatetic too, recorded these things in their works On Inventions. I have set out a few of them to establish the inventive and useful nature of the barbarians, from whom the Greeks have profited in their pursuits.”
Notes and citation
Summary: Clement names his sources on inventions.
- Clement, Miscellanies 1.16.77.
Notes on the original text
- Digital text corrected (word omitted in the digital text (so Clement)): παρʼ Ἕλληνες → παρʼ ὧν Ἕλληνες.
Extrabiblical texts: Clement of Alexandria, Strom. 1.16.77 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.6.14 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
10.6.15Dindorf 1:550
Ταῦτα ῥήμασιν αὐτοῖς ὁ Κλήμης ἐν Στρωματεῦσι. τοῖς δʼ εἰρημένοις δοκῶ μοι εὖ ἔχειν ἐπισυνάψαι καὶ τὰ ἀπὸ τῆς Ἰωσήπου τοῦ Ἑβραίου γραφῆς, ἣν Περὶ τῆς Ἰουδαίων ἀρχαιότητος ἐν δυσὶν ἐπραγματεύσατο βιβλίοις, περὶ τοῦ νέους γεγονέναι τοὺς Ἕλληνας, καὶ παρὰ βαρβάρων ὠφελῆσθαι, διάφωνά τε ἑαυτοῖς γεγραφέναι συμβαλεῖται γοῦν καὶ ταῦτα εἰς τὴν τῶν εἰρημένων ἀκριβῆ καὶ βεβαίαν πίστωσιν. ἄκουε τοίνυν οἶα καὶ οὗτος γράφει πρὸς λέξιν
Tauta rhēmasin autois ho Klēmēs en Strōmateusi. tois dʼ eirēmenois dokō moi eu echein episynapsai kai ta apo tēs Iōsēpou tou Hebraiou graphēs, hēn Peri tēs Ioudaiōn archaiotētos en dysin epragmateusato bibliois, peri tou neous gegonenai tous Hellēnas, kai para barbarōn ōphelēsthai, diaphōna te heautois gegraphenai symbaleitai goun kai tauta eis tēn tōn eirēmenōn akribē kai bebaian pistōsin. akoue toinyn oia kai houtos graphei pros lexin
So Clement, word for word, in his Miscellanies. To what has been said I think it well to add also the passages from the writing of Josephus the Hebrew, which he composed in two books On the Antiquity of the Jews, about the Greeks being recent, having profited from barbarians, and having written things inconsistent with one another; for these too will contribute to an accurate and secure confirmation of what has been said. Hear, then, what he too writes, word for word:
Notes and citation
Summary: Eusebius introduces Josephus, Against Apion.
- Josephus’s work On the Antiquity of the Jews is the treatise usually called Against Apion.
Cite (SBL): Eusebius, Praep. ev. 10.6.15 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.