Preparation for the Gospel 12.18.1–12.28.2
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 12, chapter 18
12.18.1Dindorf 2:102
“ Μὴ τοίνυν μηδὲ ὃ λέγομεν εἶναι παιδείαν ἀόριστον γένηται. νῦν γὰρ ὀνειδίζοντες ἐπαινοῦντές τε ἑκάστων τὰς τροφὰς λέγομεν ὡς τὸν μὲν πεπαιδευμένον ἡμῶν ὄντα τινὰ, τὸν δὲ ἀπαίδευτον, ἐνίοτε εἴς τε τὰς καπηλείας καὶ ναυκληρίας καὶ ἄλλων τινῶν τοιούτων μάλα πεπαιδευμένων σφόδρα ἀνθρώπων. οὐ γὰρ ταῦτα ἡγουμένων, ὡς ἔοικεν, εἶναι παιδείαν ὁ νῦν λόγος ἂν εἴη, τὴν δὲ πρὸς ἀρετὴν ἐκ παίδων παιδείαν, ποιοῦσαν ἐπιθυμητήν τε καὶ ἐραστὴν τοῦ πολίτην γενέσθαι τέλεον, ἄρχειν τε καὶ ἄρχεσθαι ἐπιστάμενον μετὰ δίκης.
“ Mē toinyn mēde ho legomen einai paideian aoriston genētai. nyn gar oneidizontes epainountes te hekastōn tas trophas legomen hōs ton men pepaideumenon hēmōn onta tina, ton de apaideuton, eniote eis te tas kapēleias kai nauklērias kai allōn tinōn toioutōn mala pepaideumenōn sphodra anthrōpōn. ou gar tauta hēgoumenōn, hōs eoiken, einai paideian ho nyn logos an eiē, tēn de pros aretēn ek paidōn paideian, poiousan epithymētēn te kai erastēn tou politēn genesthai teleon, archein te kai archesthai epistamenon meta dikēs.
“Let not, then, what we call education be left undefined. For now, in reproaching and praising the upbringing of each, we say that one of us is educated and another uneducated, sometimes even of men very highly educated in retail trade and shipping and other such things. But our present account would be of those who do not think these things education, but the education from childhood toward virtue, which makes one desire and love to become a perfect citizen, knowing how to rule and be ruled with justice.
Notes and citation
Summary: Plato: true education is training in virtue for citizenship.
- Plato, Laws 1.643d–e.
Extrabiblical texts: Plato, Leg. 643d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.18.1 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-1). (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.
12.18.2Dindorf 2:102
ταύτην τὴν τροφὴν ἀφο- ρισάμενος ὁ λόγος οὗτος, ὡς ἐμοὶ φαίνεται, νῦν βούλοιτʼ ἂν μόνην παιδείαν προσαγορεύειν, τὴν δὲ εἰς χρήματα τείνουσαν ἥ τινα πρὸς ἰσχὺν ἢ καὶ πρὸς ἄλλην τινὰ σοφίαν ἄνευ νοῦ καὶ δίκης βάναυσόν τε εἶναι καὶ ἀνελεύθερον, καὶ οὐκ ἀξίαν τὸ παράπαν παιδείαν καλεῖσθαι.
tautēn tēn trophēn apho- risamenos ho logos houtos, hōs emoi phainetai, nyn bouloitʼ an monēn paideian prosagoreuein, tēn de eis chrēmata teinousan hē tina pros ischyn ē kai pros allēn tina sophian aneu nou kai dikēs banauson te einai kai aneleutheron, kai ouk axian to parapan paideian kaleisthai.
Marking off this nurture, this account, as it seems to me, would now wish to call it alone education; while that which aims at money, or at strength, or at any other cleverness without mind and justice, is vulgar and illiberal and not at all worthy to be called education.
Notes and citation
Summary: Training for money or strength without justice is not education.
- Plato, Laws 1.643e–644a.
Extrabiblical texts: Plato, Leg. 643e–644a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.18.2 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-2). (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.
12.18.3Dindorf 2:102–103
ἡμεῖς δὲ μηδʼ ἐν ὀνόματι διαφερώμεθα αὐτοῖς, ἀλλʼ ὁ νῦν δὴ λόγος ἡμῖν ὁμολογη- θεὶς μενέτω, ὡς οἵ γε ὀρθῶς πεπαιδευμένοι σχεδὸν ἀγαθοὶ γίνονται, καὶ δεῖ δὴ τὴν παιδείαν μηδαμοῦ ἀτιμάζειν, ὡς πρῶτον τῶν καλλίστων τοῖς ἀρίστοις ἀνδράσι παραγιγνόμενον· καὶ εἴ ποτε ἐξέρχεται, δυνατὸν δέ ἐστιν ἐπανορθοῦσθαι, τοῦτο ἀεὶ δραστέον διὰ βίου παντὶ κατὰ δύναμιν.”
hēmeis de mēdʼ en onomati diapherōmetha autois, allʼ ho nyn dē logos hēmin homologē- theis menetō, hōs hoi ge orthōs pepaideumenoi schedon agathoi ginontai, kai dei dē tēn paideian mēdamou atimazein, hōs prōton tōn kallistōn tois aristois andrasi paragignomenon; kai ei pote exerchetai, dynaton de estin epanorthousthai, touto aei drasteon dia biou panti kata dynamin.”
But let us not quarrel with them over a name; let the account just agreed by us stand, that those rightly educated become, generally, good; and that education must never be despised, as being the first of the finest things that come to the best men; and if ever it goes astray and can be set right, this must always be done by everyone throughout life as far as he can.”
Notes and citation
Summary: Right education makes men good and must be pursued through life.
- Plato, Laws 1.644a–b.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): μηδʼ ἐν ὀνόματι διαφερώμεθα. αὐτοῖς, → μηδʼ ἐν ὀνόματι διαφερώμεθα αὐτοῖς,.
Extrabiblical texts: Plato, Leg. 644a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.18.3 (Dindorf 2:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-3). (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.
12.18.4Dindorf 2:103
Καὶ ἐν τῷ δευτέρῳ δὲ τῶν Νόμων ἐπιλέγει “Παιδείαν δὴ λέγω τὴν παραγινομένην πρῶτον παισὶν ἀρετὴν, ἡδονὴ δὲ καὶ φιλία καὶ λύπη καὶ μῖσος ἐὰν ὀρθῶς ἐν ψυχαῖς ἐγγίγνωνται μή πω δυναμένων λόγον λαμβάνειν, λαβόντων δὲ τὸν λόγον συμφωνήσωσι τῷ λόγῳ, ὀρθῶς εἰθίσθαι ὑπὸ τῶν προσηκόντων ἐθῶν· αὕτη ἔσθʼ ἡ συμφωνία ξύμπασα μὲν ἀρετὴ, τὸ δὲ περὶ τὰς ἡδονὰς καὶ λύπας τεθραμμένον αὐτῆς ὀρθῶς, ὥστε μισεῖν μὲν ἃ χρὴ μισεῖν εὐθὺς ἐξ ἀρχῆς μέχρι τέλους, στέργειν δὲ ἃ χρὴ στέργειν, τοῦτʼ αὐτὸ ἀποτεμὼν τῷ λόγῳ καὶ παιδείαν προσαγορεύων κατά γε τὴν ἐμὴν ὀρθῶς ἂν προσαγορεύοις.”
Kai en tǭ deuterǭ de tōn Nomōn epilegei “Paideian dē legō tēn paraginomenēn prōton paisin aretēn, hēdonē de kai philia kai lypē kai misos ean orthōs en psychais engignōntai mē pō dynamenōn logon lambanein, labontōn de ton logon symphōnēsōsi tǭ logǭ, orthōs eithisthai hypo tōn prosēkontōn ethōn; hautē esthʼ hē symphōnia xympasa men aretē, to de peri tas hēdonas kai lypas tethrammenon autēs orthōs, hōste misein men ha chrē misein euthys ex archēs mechri telous, stergein de ha chrē stergein, toutʼ auto apotemōn tǭ logǭ kai paideian prosagoreuōn kata ge tēn emēn orthōs an prosagoreuois.”
And in the second book of the Laws he adds: “I call education the virtue that first comes to children: if pleasure and love and pain and hatred arise rightly in their souls while they cannot yet grasp reason, and when they have grasped reason they agree with reason that they have been rightly trained by fitting habits; this agreement as a whole is virtue; but the part of it that is rightly trained concerning pleasures and pains, so as to hate what one must hate from the very beginning to the end, and to love what one must love, if you cut this off in your account and call it education, you would, in my view, be calling it rightly.”
Notes and citation
Summary: Education trains children to love and hate rightly.
- Plato, Laws 2.653b–c.
Notes on the original text
- Digital text corrected (no change): ἐπιλέγει “ Παιδείαν δὴ λέγω → ἐπιλέγει “Παιδείαν δὴ λέγω.
Extrabiblical texts: Plato, Leg. 653b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.18.4 (Dindorf 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-4). (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.
12.18.5Dindorf 2:103
Ταῦτα ὁ Πλάτων. προλαβὼν δὲ αὐτὸν ὁ Δαβὶδ ἐν ψαλμῳδίαις, μισεῖν ἃ δεῖ μισεῖν καὶ στέργειν διδάσκων ἃ δεῖ στέργειν, τάδε φησί “δεῦτε τέκνα ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. ἔκκλινον ἀπὸ κακοῦ, καὶ, ποίησον ἀγαθόν· ζήτησον εἰρήνην, καὶ δίωξον αὐτήν.”
Tauta ho Platōn. prolabōn de auton ho Dabid en psalmǭdiais, misein ha dei misein kai stergein didaskōn ha dei stergein, tade phēsi “deute tekna akousate mou, phobon kyriou didaxō hymas. tis estin anthrōpos ho thelōn zōēn, agapōn hēmeras idein agathas? pauson tēn glōssan sou apo kakou, kai cheilē sou tou mē lalēsai dolon. ekklinon apo kakou, kai, poiēson agathon; zētēson eirēnēn, kai diōxon autēn.”
So Plato. But David anticipated him in his psalms, teaching to hate what one must hate and to love what one must love. He says: “Come, children, listen to me; I will teach you the fear of the Lord. Who is the man who desires life, loving to see good days? Keep your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good; seek peace and pursue it.”
Ps 34:11 (33:12 LXX) (quotation, high confidence) · Ps 34:12 (33:13 LXX) (quotation, high confidence) · Ps 34:13 (33:14 LXX) (quotation, high confidence) · Ps 34:14 (33:15 LXX) (quotation, high confidence)
Notes and citation
Summary: David taught children the fear of the Lord.
- Ps 34:11–14 (33:12–15 LXX).
Notes on the original text
- Digital text corrected (stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ. προλαβὼν → Ταῦτα ὁ Πλάτων. προλαβὼν.
Cite (SBL): Eusebius, Praep. ev. 12.18.5 (Dindorf 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-5). (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.
12.18.6Dindorf 2:103–104
καὶ ὁ Σολομῶν ὁμοίως “ἀκούσατε” φησὶ “παῖδες παιδείαν πατρός. δῶρον γὰρ ἀγαθὸν δωροῦμαι ὑμῖν· τῶν ἐμῶν νόμων μὴ ἐπιλανθάνησθε.” καὶ πάλιν “ κτῆσαι σοφίαν, κτῆσαι σύνεσιν, μὴ ἐπιλάθῃ.” καὶ “ εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι, τὴν δὲ φρόνησιν γνώριμον περιποίησαι σεαυτῷ.” καὶ “ ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς, μηδὲ ζηλώσῃς ὁδοὺς παρανόμων. μυρία δʼ ἂν εὕροις ἄλλα τοιαῦτα ἐν τοῖς Ἑβραίων γράμμασι, παιδευτικὰ πρὸς εὐσεβείας καὶ ἀρετῆς ἀνάληψιν, νέοις ὁμοῦ καὶ τελείοις τὴν ἡλικίαν προσήκοντα.
kai ho Solomōn homoiōs “akousate” phēsi “paides paideian patros. dōron gar agathon dōroumai hymin; tōn emōn nomōn mē epilanthanēsthe.” kai palin “ ktēsai sophian, ktēsai synesin, mē epilathę̄.” kai “ eipon tēn sophian sēn adelphēn einai, tēn de phronēsin gnōrimon peripoiēsai seautǭ.” kai “ hodous asebōn mē epelthę̄s, mēde zēlōsę̄s hodous paranomōn. myria dʼ an heurois alla toiauta en tois Hebraiōn grammasi, paideutika pros eusebeias kai aretēs analēpsin, neois homou kai teleiois tēn hēlikian prosēkonta.
And Solomon likewise: “Hear, children,” he says, “the instruction of a father; for I give you a good gift; do not forget my laws.” And again: “Acquire wisdom, acquire understanding; do not forget.” And: “Say that wisdom is your sister, and make understanding your friend.” And: “Do not go on the ways of the ungodly, nor envy the ways of the lawless.” You would find countless other such things in the writings of the Hebrews, instructive toward taking up piety and virtue, fitting for young and grown alike.
Prov 4:1 (quotation, high confidence) · Prov 4:2 (quotation, high confidence) · Prov 4:5 (quotation, high confidence) · Prov 7:4 (quotation, high confidence) · Prov 4:14 (quotation, high confidence)
Notes and citation
Summary: Solomon’s Proverbs instruct children in wisdom.
- Prov 4:1–2, 5; 7:4; 4:14 (Septuagint).
Cite (SBL): Eusebius, Praep. ev. 12.18.6 (Dindorf 2:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-6). (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.
Preparation 12, chapter 19
12.19.1Dindorf 2:104
Τοῦ θείου χρησμοῦ φήσαντος Μωσεῖ “ ὅρα, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει” τοῦ τε ἱεροῦ λόγου σαφέστερον εἰπόντος οἵτινες ὑποδείγματι καὶ σκιᾷ ἐλάτρευον τῶν ἐπουρανίων”, εἰκόνα τε ἄντικρυς τῶν ἐν νοητοῖς θειοτέρων τὰ παρὰ Μωσεῖ σύμβολα περιέχειν διδάσκοντος, ἐπάκουσον ὅπως καὶ ὁ Πλάτων τὰ ὅμοια διερμηνεύει ἐν ἕκτῳ τῆς Πολιτείας ὧδε γράφων
Tou theiou chrēsmou phēsantos Mōsei “ hora, poiēseis panta kata ton typon ton deichthenta soi en tǭ orei” tou te hierou logou saphesteron eipontos hoitines hypodeigmati kai skią elatreuon tōn epouraniōn”, eikona te antikrys tōn en noētois theioterōn ta para Mōsei symbola periechein didaskontos, epakouson hopōs kai ho Platōn ta homoia diermēneuei en hektǭ tēs Politeias hōde graphōn
The divine oracle said to Moses, “See, you shall make all things according to the pattern shown you on the mountain,” and the sacred word said more clearly, “who serve a copy and shadow of the heavenly things,” teaching that the symbols in Moses contain an image of the more divine things in the intelligible realm. Hear how Plato too interprets the like in the sixth book of the Republic, writing thus:
Exod 25:40 (quotation, high confidence) · Heb 8:5 (quotation, high confidence)
Notes and citation
Summary: The tabernacle copied heavenly patterns; Plato says the like.
- Exod 25:40; Heb 8:5.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ἐπάκουσον ὅπως καὶ ὁ Πλάτωνʼ → ἐπάκουσον ὅπως καὶ ὁ Πλάτων.
Cite (SBL): Eusebius, Praep. ev. 12.19.1 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-1). (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.
12.19.2Dindorf 2:104
“ Θεῷ δὴ καὶ κόσμῳ ὅ γε φιλόσοφος ὁμιλῶν κόσμιός τε καὶ θεῖος εἰς τὸ δυνατὸν ἀνθρώπῳ γίγνεται· διαβολὴ δὲ ἐν πᾶσι πολλή.
“ Theǭ dē kai kosmǭ ho ge philosophos homilōn kosmios te kai theios eis to dynaton anthrōpǭ gignetai; diabolē de en pasi pollē.
“The philosopher, then, associating with what is divine and ordered, becomes ordered and divine as far as is possible for a man; but there is much slander everywhere.
Notes and citation
Summary: Plato: the philosopher becomes divine by communion with the divine.
- Plato, Republic 6.500c–d; the quotation runs through 12.19.9.
Extrabiblical texts: Plato, Resp. 500c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.2 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-2). (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.
12.19.3Dindorf 2:104
Παντάπασι μὲν οὖν. Ἂν οὖν τις, εἶπον, αὐτῷ ἀνάγκη γένηται, ἃ ἐκεῖ ὁρᾷ, μελετῆσαι εἰς ἀνθρώπων ἤθη καὶ ἰδίᾳ καὶ δημοσίᾳ τιθέναι, καὶ μὴ μόνον ἑαυτὸν πλάττειν, ἆρα κακὸν δημιουργὸν αὐτὸν οἴει γενήσεσθαι σωφροσύνης τε καὶ δικαιοσύνης καὶ ξυμπάσης τῆς δημοτικῆς ἀρετῆς; Ἥκιστά γε, ἦ δʼ ὅς.
Pantapasi men oun. An oun tis, eipon, autǭ anankē genētai, ha ekei horą, meletēsai eis anthrōpōn ēthē kai idią kai dēmosią tithenai, kai mē monon heauton plattein, ara kakon dēmiourgon auton oiei genēsesthai sōphrosynēs te kai dikaiosynēs kai xympasēs tēs dēmotikēs aretēs? Hēkista ge, ē dʼ hos.
— Certainly. — If, then, I said, some necessity comes upon him to practise putting what he sees there into the characters of men, in private and in public, and not to mould himself only, do you think he will be a bad craftsman of temperance and justice and all civic virtue? — Not at all, he said.
Notes and citation
Summary: The philosopher will shape others after the divine pattern.
- Plato, Republic 6.500d.
Extrabiblical texts: Plato, Resp. 500d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.3 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-3). (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.
12.19.4Dindorf 2:104
Ἀλλʼ ἐὰν δὴ αἴσθωνται οἱ πολλοὶ ὅτι ἀληθῆ περὶ αὐτοῦ λέγομεν, χαλεπανοῦσι δὴ τοῖς φιλοσόφοις καὶ ἀπιστήσουσιν ἡμῖν λέγουσιν ὡς οὐκ ἄν ποτε ἄλλως εὐδαιμονήσειε πόλις, εἰ μὴ αὐτὴν διαγράψειαν οἱ τῷ θείῳ παραδείγματι χρώμενοι ζωγράφοι;
Allʼ ean dē aisthōntai hoi polloi hoti alēthē peri autou legomen, chalepanousi dē tois philosophois kai apistēsousin hēmin legousin hōs ouk an pote allōs eudaimonēseie polis, ei mē autēn diagrapseian hoi tǭ theiǭ paradeigmati chrōmenoi zōgraphoi?
— But if the many perceive that we speak the truth about him, will they still be angry with the philosophers and disbelieve us when we say that a city could never be happy otherwise unless it were sketched by painters using the divine pattern?
Notes and citation
Summary: A city is happy only if drawn after the divine pattern.
- Plato, Republic 6.500d–e.
Extrabiblical texts: Plato, Resp. 500d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.4 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-4). (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.
12.19.5Dindorf 2:104–105
Οὐ χαλεπανοῦσιν, ἦ δʼ ὃς, ἐάν περ αἴσθωνται. Ἀλλὰ δὴ τίνα λέγεις τρόπον τῆς διαγραφῆς; Λαβόντες, ἦν δʼ ἐγὼ, ὥσπερ πίνακα πόλιν τε καὶ ἤθη ἀνθρώπων, πρῶτον μὲν καθαρὰν ποιήσειαν ἂν, ὃ οὐ πάνυ ῥᾴδιον.
Ou chalepanousin, ē dʼ hos, ean per aisthōntai. Alla dē tina legeis tropon tēs diagraphēs? Labontes, ēn dʼ egō, hōsper pinaka polin te kai ēthē anthrōpōn, prōton men katharan poiēseian an, ho ou pany rhądion.
— They will not be angry, he said, if they perceive it. But what manner of sketching do you mean? — Taking the city and the characters of men, I said, as a tablet, they would first make it clean, which is not at all easy.
Notes and citation
Summary: First the tablet must be wiped clean.
- Plato, Republic 6.501a.
Extrabiblical texts: Plato, Resp. 501a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.5 (Dindorf 2:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-5). (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.
12.19.6Dindorf 2:105
ἀλλʼ οὖν οἶσθʼ ὅτι τούτῳ ἂν εὐθὺς τῶν ἄλλων διενέγκαιεν, τῷ μήτε ἰδιώτου μήτε πόλεως ἐθελῆσαι ἂν ἅψασθαι, μηδὲ γράφειν νόμους, πρὶν παραλαβεῖν καθαρὰν, ἢ αὐτοὶ ποιήσαι.
allʼ oun oisthʼ hoti toutǭ an euthys tōn allōn dienenkaien, tǭ mēte idiōtou mēte poleōs ethelēsai an hapsasthai, mēde graphein nomous, prin paralabein katharan, ē autoi poiēsai.
But you know that in this they would at once differ from others: they would not be willing to touch either private man or city, nor to write laws, before receiving it clean or making it so themselves.
Notes and citation
Summary: They will not legislate until the city is clean.
- Plato, Republic 6.501a.
Notes on the original text
- Digital text corrected (iota subscript missing in the digital text): ὅτι τούτω ἂν εὐθὺς → ὅτι τούτῳ ἂν εὐθὺς.
Extrabiblical texts: Plato, Resp. 501a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.6 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-6). (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.
12.19.7Dindorf 2:105
Καὶ ὀρθῶς γε, ἔφη. Οὐκοῦν μετὰ ταῦτα οἴει ὑπογράψασθαι ἂν τὸ σχῆμα τῆς πολιτείας; Τί μήν;
Kai orthōs ge, ephē. Oukoun meta tauta oiei hypograpsasthai an to schēma tēs politeias? Ti mēn?
— And rightly, he said. — Then after this do you think they would sketch the outline of the constitution? — Of course.
Notes and citation
Summary: Then they sketch the constitution.
- Plato, Republic 6.501a.
Extrabiblical texts: Plato, Resp. 501a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.7 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-7). (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.
12.19.8Dindorf 2:105
Ἔπειτα, οἶμαι, ἀπεργαζόμενοι πυκνὰ ἂν ἑκατέρωσε ἀποβλέποιεν, πρός τε τὸ φύσει δίκαιον καὶ καλὸν καὶ σῶφρον καὶ πάντα τὰ τοιαῦτα, καὶ πρὸς ἐκεῖνο αὖ τὸ ἐν τοῖς ἀνθρώποις, ἐμποιοῖεν ξυμμιγνύντες τε καὶ κεραννύντες ἐκ τῶν ἐπιτηδευμάτων τὸ ἀνδρείκελον, ἀπʼ ἐκείνου τεκμαι- ρόμενοι, ὃ δὴ Ὅμηρος ἐκάλεσεν ἐν τοῖς ἀνθρώποις ἐγγιγνόμενον θεοειδές τε καὶ θεοείκελον.
Epeita, oimai, apergazomenoi pykna an hekaterōse apoblepoien, pros te to physei dikaion kai kalon kai sōphron kai panta ta toiauta, kai pros ekeino au to en tois anthrōpois, empoioien xymmignyntes te kai kerannyntes ek tōn epitēdeumatōn to andreikelon, apʼ ekeinou tekmai- romenoi, ho dē Homēros ekalesen en tois anthrōpois engignomenon theoeides te kai theoeikelon.
— Then, I think, as they work, they would often look in both directions, to what is by nature just and beautiful and temperate and all such things, and in turn to what is in men, and they would put in, mixing and blending from their pursuits, the likeness of man, judging from that which Homer called, when it appears in men, godlike and the image of God.
Notes and citation
Summary: They paint the human character after the divine, the “godlike” in Homer’s word.
- Plato, Republic 6.501b, alluding to Homer’s epithets θεοειδής and θεοείκελος (e.g. Iliad 1.131).
Extrabiblical texts: Plato, Resp. 501b (Plato (works); quotation); Homer, Il. 1.131 (Homer, Iliad; allusion)
Cite (SBL): Eusebius, Praep. ev. 12.19.8 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-8). (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.
12.19.9Dindorf 2:105
Ὀρθῶς, ἔφη. Καὶ τὸ μὲν ἂν, οἶμαι, ἐξαλείφοιεν, τὸ δὲ πάλιν ἐγγράφοιεν, ἕως ἂν ὅτι μάλιστα τὰ ἀνθρώπεια ἤθη εἰς ὅσον ἐνδέχεται θεοφιλῆ ποιήσειαν.
Orthōs, ephē. Kai to men an, oimai, exaleiphoien, to de palin engraphoien, heōs an hoti malista ta anthrōpeia ēthē eis hoson endechetai theophilē poiēseian.
— Rightly, he said. — And they would rub out one thing and paint in another again, until they made human characters dear to God as far as possible.”
Notes and citation
Summary: They work until human characters are dear to God.
- Plato, Republic 6.501b–c.
Notes on the original text
- Digital text corrected (OCR slip; stray full stop in the digital text): Ὀρθῶς. ἔφη. → Ὀρθῶς, ἔφη.; ἴως ἂν ὅτι μάλιστα → ἕως ἂν ὅτι μάλιστα.
Extrabiblical texts: Plato, Resp. 501b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.19.9 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-9). (abbreviation not yet checked)
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Preparation 12, chapter 20
12.20.1Dindorf 2:105
“ Δοκεῖ μοι τρίτον ἢ τέταρτον ὁ λόγος εἰς ταὐτὸν περιφερόμενος ἥκειν, ὡς ἄρα παιδεία μέν ἐσθʼ ἡ παίδων ὁλκή τε καὶ ἀγωγὴ πρὸς τὸν ὑπὸ τοῦ νόμου λόγον ὀρθὸν εἰρημένον καὶ τοῖς ἐπιεικεστάτοις καὶ πρεσβυτάτοις διʼ ἐμπειρίαν ξυνδεδογμένον ὡς ὄντως ὀρθός ἐστιν.
“ Dokei moi triton ē tetarton ho logos eis tauton peripheromenos hēkein, hōs ara paideia men esthʼ hē paidōn holkē te kai agōgē pros ton hypo tou nomou logon orthon eirēmenon kai tois epieikestatois kai presbytatois diʼ empeirian xyndedogmenon hōs ontōs orthos estin.
“The argument seems to me to have come round for the third or fourth time to the same point: that education is the drawing and leading of children toward the principle declared right by the law and agreed by the most reasonable and oldest, through experience, to be truly right.
Notes and citation
Summary: Plato: education draws children toward the right principle of the law.
- Plato, Laws 2.659d; the quotation runs through 12.20.3.
Extrabiblical texts: Plato, Leg. 659d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.20.1 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-1). (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.
12.20.2Dindorf 2:105–106
ἵνʼ οὖν ἡ ψυχὴ τοῦ παιδὸς μὴ ἐναντία χαίρειν καὶ λυπεῖσθαι ἐθίζηται τῷ νόμῳ καὶ τοῖς ὑπὸ τοῦ νόμου τεθειμένοις, ἀλλὰ ξυνέπηται χαίρουσά τε καὶ λυπουμένη τοῖς αὐτοῖς οἷσπερ ὁ γέρων, τούτων ἕνεκα, ἃς ᾠδὰς καλοῦμεν, ὄντως μὲν ἐπῳδαὶ ταῖς ψυχαῖς αὗται νῦν γεγονέναι, πρὸς τὴν τοιαύτην ἣν λέγομεν συμφωνίαν ἐσπουδασμέναι, διὰ δὲ τὸ σπουδὴν μὴ δύνασθαι φέρειν τὰς τῶν νέων ψυχὰς, παιδιαί τε καὶ ᾠδαὶ καλεῖσθαι καὶ πράττεσθαι, καθάπερ τοῖς κάμνουσί τε καὶ ἀσθενῶς ἔχουσι τὰ σώματα ἐν ἡδέσι τέ τισι σιτίοις καὶ πόμασι τὴν χρήστην πειρῶνται τροφὴν προσφέρειν οἶς μέλει τούτων, τὴν δὲ τῶν πονηρῶν ἐν ἀηδέσιν, ἵνα τὴν μὲν ἀσπάζωνται, τὴν δὲ μισεῖν ὀρθῶς ἐθίζωνται.
hinʼ oun hē psychē tou paidos mē enantia chairein kai lypeisthai ethizētai tǭ nomǭ kai tois hypo tou nomou tetheimenois, alla xynepētai chairousa te kai lypoumenē tois autois hoisper ho gerōn, toutōn heneka, has ǭdas kaloumen, ontōs men epǭdai tais psychais hautai nyn gegonenai, pros tēn toiautēn hēn legomen symphōnian espoudasmenai, dia de to spoudēn mē dynasthai pherein tas tōn neōn psychas, paidiai te kai ǭdai kaleisthai kai prattesthai, kathaper tois kamnousi te kai asthenōs echousi ta sōmata en hēdesi te tisi sitiois kai pomasi tēn chrēstēn peirōntai trophēn prospherein ois melei toutōn, tēn de tōn ponērōn en aēdesin, hina tēn men aspazōntai, tēn de misein orthōs ethizōntai.
So that the soul of the child may not be accustomed to feel joy and pain contrary to the law and those obedient to the law, but may follow, rejoicing and grieving at the same things as the old man, for this reason what we call songs have become in reality charms for souls, earnestly designed for such harmony as we speak of; but because the souls of the young cannot bear earnestness, they are called and practised as games and songs; just as for the sick and those weak in body, those who care for them try to give wholesome food in pleasant foods and drinks, and unwholesome in unpleasant, so that they may welcome the one and rightly learn to hate the other.
Notes and citation
Summary: Songs are charms that train children’s feelings, like medicine in pleasant food.
- Plato, Laws 2.659d–660a.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text; marginal speaker note leaked into the digital text; stray parenthesis in the digital text): τοῦ πατδὸς → τοῦ παιδὸς; ἐσπουδαΔοκεῖ σμἐναι → ἐσπουδασμέναι; φέρειν τἀς τῶν νέων → φέρειν τὰς τῶν νέων; καλεῖσθαι καὶ πράττεσθαι) → καλεῖσθαι καὶ πράττεσθαι,; ἔνα τὴν μὲν ἀσπάζωνται → ἵνα τὴν μὲν ἀσπάζωνται.
Extrabiblical texts: Plato, Leg. 659d–660a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.20.2 (Dindorf 2:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-2). (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.
12.20.3Dindorf 2:106
ταὐτὸν δὲ καὶ τὸν ποιητικὸν ὁ ὀρθὸς νομοθέτης ἐν τοῖς καλοῖς ῥήμασι καὶ ἐπαινετοῖς πείσει τε καὶ ἀναγκάσει μὴ πείθων, τὰ τῶν σωφρόνων τε καὶ ἀνδρείων καὶ πάντως ἀγαθῶν ἀνδρῶν ἔν τε ῥυθμοῖς σχήματα καὶ ἐν ἁρμονίαισι μέλη ποιοῦντα ὀρθῶς ποιεῖν.” Εἰκότως ἄρα καὶ παρʼ ἡμῖν τὰς ὑπὸ τῶν θείων προφητῶν πεποιημένας ᾠδὰς καὶ τοὺς εἰς θεὸν ὕμνους μελετᾶν οἱ παῖδες ἐθίζονται.
tauton de kai ton poiētikon ho orthos nomothetēs en tois kalois rhēmasi kai epainetois peisei te kai anankasei mē peithōn, ta tōn sōphronōn te kai andreiōn kai pantōs agathōn andrōn en te rhythmois schēmata kai en harmoniaisi melē poiounta orthōs poiein.” Eikotōs ara kai parʼ hēmin tas hypo tōn theiōn prophētōn pepoiēmenas ǭdas kai tous eis theon hymnous meletan hoi paides ethizontai.
In the same way the right lawgiver will persuade, and compel if he cannot persuade, the poet to compose rightly, in fine and praiseworthy words, the forms in rhythms and the tunes in harmonies of temperate, brave, and wholly good men.” With good reason, then, among us too children are trained to practise the songs composed by the divine prophets and the hymns to God.
Notes and citation
Summary: Poets must be made to praise good men; Christian children learn the Psalms.
- Plato, Laws 2.660a.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): μελετᾶν οἶ παῖδες → μελετᾶν οἱ παῖδες.
Extrabiblical texts: Plato, Leg. 660a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.20.3 (Dindorf 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-3). (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.
Preparation 12, chapter 21
12.21.1Dindorf 2:106
“Τοὺς ποιητὰς ἀναγκάζετε λέγειν ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος εὐδαίμων ἐστὶ μακάριος, ἐάν τε μέγας καὶ ἰσχυρὸς, ἐάν τε σμικρὸς καὶ ἀσθενὴς ᾖ, καὶ ἐὰν πλουτῇ καὶ μή· ἐὰν δὲ ἄρα πλουτῇ μὲν Κινύρα τε καὶ Μίδα μᾶλλον, ᾖ δὲ ἄδικος, ἄθλιός τέ ἐστι καὶ ἀνιαρῶς ζῇ.
“Tous poiētas anankazete legein hōs ho men agathos anēr sōphrōn ōn kai dikaios eudaimōn esti makarios, ean te megas kai ischyros, ean te smikros kai asthenēs ę̄, kai ean ploutę̄ kai mē; ean de ara ploutę̄ men Kinyra te kai Mida mallon, ę̄ de adikos, athlios te esti kai aniarōs zę̄.
“You compel the poets to say that the good man, being temperate and just, is happy and blessed, whether he is great and strong or small and weak, rich or not; but if he is richer than Cinyras and Midas but unjust, he is wretched and lives in misery.
Notes and citation
Summary: Plato: the just man is happy whatever his fortune; the unjust miserable however rich.
- Plato, Laws 2.660e; the quotation runs through 12.21.5.
Extrabiblical texts: Plato, Leg. 660e (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.1 (Dindorf 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-1). (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.
12.21.2Dindorf 2:106–107
καὶ οὔτʼ ἂν μνησαίμην, φησὶν ὑμῖν ὁ ποιητὴς, εἴπερ ὀρθῶς λέγει, οὔτʼ ἐν λόγῳ ἄνδρα τιθείμην, ὃς μὴ πάντα τὰ λεγόμενα καλὰ μετὰ δικαιοσύνης πράττοι καὶ κτῷτο, καὶ δὴ καὶ δηίων τοιοῦτος ὢν ὀρέγοιτʼ ἐγγύθεν ἱστάμενος· ἄδικος δὲ ὢν μήτε τολμῴη ὁρῶν φόνον αἱματόεντα μήτε νικῴη θέων Θρηίκιον Βορέην, μηδὲ ἄλλο αὐτῷ μηδὲν τῶν λεγομένων ἀγαθῶν γίγνοιτό ποτε· τὰ γὰρ ὑπὸ τῶν πολλῶν λεγόμενα ἀγαθὰ οὐκ ὀρθῶς λέγεται.
kai outʼ an mnēsaimēn, phēsin hymin ho poiētēs, eiper orthōs legei, outʼ en logǭ andra titheimēn, hos mē panta ta legomena kala meta dikaiosynēs prattoi kai ktǭto, kai dē kai dēiōn toioutos ōn oregoitʼ engythen histamenos; adikos de ōn mēte tolmǭē horōn phonon haimatoenta mēte nikǭē theōn Thrēikion Boreēn, mēde allo autǭ mēden tōn legomenōn agathōn gignoito pote; ta gar hypo tōn pollōn legomena agatha ouk orthōs legetai.
‘Nor would I mention,’ your poet says to you, if he speaks rightly, ‘nor hold of account a man’ who does not do and possess all the things called fine with justice; and indeed, being such, ‘might he reach for the foe, standing close’; but being unjust, ‘may he neither dare to look on bloody slaughter, nor outrun in racing the Thracian north wind,’ nor may any other of the so-called goods ever come to him. For the things called good by the many are not rightly called so.
Notes and citation
Summary: Plato reworks Tyrtaeus: without justice no good avails.
- Plato, Laws 2.660e–661a, adapting lines of Tyrtaeus (fragment 12).
Extrabiblical texts: Plato, Leg. 660e–661a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.2 (Dindorf 2:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-2). (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.
12.21.3Dindorf 2:107
λέγεται γὰρ ὡς ἄριστον μὲν ὑγιαίνειν, δεύτερον δὲ κάλλος, τρίτον δὲ πλοῦτος· μυρία δὲ ἄλλα ἀγαθὰ λέγεται· καὶ γὰρ ὀξὺ ὁρᾶν καὶ ἀκούειν καὶ πάντα ὅσα ἔχεται τῶν αἰσθήσεων εὐαισθήτως ἔχειν, ἔτι δὲ καὶ τὸ ποιεῖν τυραννοῦντα ὅ τι ἂν ἐπιθυμῇ, καὶ τὸ δὴ τέλος ἀπάσης μακαριότητος εἶναι τὸ πάντα ταῦτα κεκτημένον ἀθάνατον εἶναι γενόμενον ὅτι τάχιστα.
legetai gar hōs ariston men hygiainein, deuteron de kallos, triton de ploutos; myria de alla agatha legetai; kai gar oxy horan kai akouein kai panta hosa echetai tōn aisthēseōn euaisthētōs echein, eti de kai to poiein tyrannounta ho ti an epithymę̄, kai to dē telos apasēs makariotētos einai to panta tauta kektēmenon athanaton einai genomenon hoti tachista.
For it is said that the best is health, second beauty, third wealth; and countless other goods are named: to see and hear sharply and to have keen perception in all the senses, and further to do whatever one desires as a tyrant, and the end of all blessedness to be immortal as quickly as possible, having all these.
Notes and citation
Summary: The many count health, beauty, wealth, and power as goods.
- Plato, Laws 2.661a–b.
Extrabiblical texts: Plato, Leg. 661a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.3 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-3). (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.
12.21.4Dindorf 2:107
ὑμεῖς δὲ καὶ ἐγώ που τάδε λέγομεν, ὡς ταῦτά ἐστι ξύμπαντα δικαίοις μὲν καὶ ὁσίοις ἀνδράσιν ἄριστα κτήματα, ἀδίκοις δὲ κάκιστα ξύμπαντα, ἀρξάμενα ἀπὸ τῆς ὑγείας. καὶ δὴ καὶ τὸ ὁρᾶν καὶ τὸ ἀκούειν καὶ αἰσθάνεσθαι καὶ τὸ παράπαν ζῆν μέγιστον μὲν κακὸν τὸν ξύμπαντα χρόνον ἀθάνατον ὄντα καὶ κεκτημένον πάντα τὰ λεγόμενα ἀγαθὰ πλὴν δικαιοσύνης τε καὶ ἀρετῆς ἁπάσης, ἔλαττον δὲ, ἐὰν ὡς ὀλίγιστον ὁ τοιοῦτος χρόνον ἐπιζῴη.
hymeis de kai egō pou tade legomen, hōs tauta esti xympanta dikaiois men kai hosiois andrasin arista ktēmata, adikois de kakista xympanta, arxamena apo tēs hygeias. kai dē kai to horan kai to akouein kai aisthanesthai kai to parapan zēn megiston men kakon ton xympanta chronon athanaton onta kai kektēmenon panta ta legomena agatha plēn dikaiosynēs te kai aretēs hapasēs, elatton de, ean hōs oligiston ho toioutos chronon epizǭē.
But you and I say this: that all these are the best possessions for just and holy men, but the worst of all for the unjust, beginning with health; and indeed seeing and hearing and perceiving and living at all is the greatest evil for one who is immortal for all time and has all the so-called goods but justice and all virtue, and a lesser evil if such a man lives on as short a time as possible.
Notes and citation
Summary: Goods are good only for the just; for the unjust they are evils.
- Plato, Laws 2.661b–c.
Extrabiblical texts: Plato, Leg. 661b–c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.4 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-4). (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.
12.21.5Dindorf 2:107
ταῦτα δὴ λέγειν οἶμαι τοὺς παρʼ ὑμῖν ποιητὰς, ἅπερ ἐγὼ, πείσετε καὶ ἀναγκάσετε, καὶ ἔτι τούτοις ἑπομένους ῥυθμούς τε καὶ ἁρμονίας ἀποδόντας παιδεύειν οὕτω τοὺς νέους ὑμῶν. ἦ γὰρ ὁρᾶτε; ἐγὼ μὲν γὰρ λέγω σαφῶς τὰ μὲν κακὰ λεγόμενα ἀγαθὰ τοῖς ἀδίκοις εἶναι, τοῖς δὲ δικαίοις κακά· τὰ δὲ ἀγαθὰ τοῖς μὲν ἀγαθοῖς ὄντως ἀγαθὰ, τοῖς δὲ κακοῖς κακά. ὅπερ οὖν ἠρόμην, ἆρα ξυμφωνοῦμεν ἐγώ τε καὶ ὑμεῖς, ἢ πῶς; ”
tauta dē legein oimai tous parʼ hymin poiētas, haper egō, peisete kai anankasete, kai eti toutois hepomenous rhythmous te kai harmonias apodontas paideuein houtō tous neous hymōn. ē gar horate? egō men gar legō saphōs ta men kaka legomena agatha tois adikois einai, tois de dikaiois kaka; ta de agatha tois men agathois ontōs agatha, tois de kakois kaka. hoper oun ēromēn, ara xymphōnoumen egō te kai hymeis, ē pōs? ”
This, I think, you will persuade and compel your poets to say, as I do, and further to educate your young thus, giving rhythms and harmonies that follow these. For do you see? I say clearly that the so-called evils are goods for the unjust and evils for the just; and the goods are truly good for the good, but evil for the bad. What I asked, then: do you and I agree, or how?”
Notes and citation
Summary: Poets must teach that true good belongs only to the good.
- Plato, Laws 2.661c–d.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἡ γὰρ ὁρᾶτε; → ἦ γὰρ ὁρᾶτε;.
Extrabiblical texts: Plato, Leg. 661c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.5 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-5). (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.
12.21.6Dindorf 2:107–108
Οὐ πόρρω ταῦτα τυγχάνει τῶν τοῦ Δαβὶδ ψαλμῶν, οὓς προλαβὼν θείῳ πνεύματι συνέταξε διʼ ᾠδῶν καὶ ὕμνων τίς μὲν ὁ ἀληθῶς μακάριος, τίς δὲ ὁ τούτῳ ἐναντίος παιδεύσας. ἐντεῦθεν γοῦν αὐτῷ καὶ κατάρχεται ἡ βίβλος φήσαντι “ μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, ” καὶ τὰ ὅμοια. ἃ δὴ μεταβαλὼν ὁ Πλάτων φησὶ δεῖν τοὺς ποιητὰς λέγειν “ ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος εὐδαίμων ἐστὶ καὶ μακάριος· ἐὰν δὲ ἄρα ᾖ δὲ ἄδικος, ἄθλιός ἐστιν.” ὃ καὶ αὐτὸ πάλιν ὁ Δαβὶδ ὧδέ πως ἐξέδωκε διὰ τῶν ψαλμῶν εἰπὼν “ πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.’ καὶ πάλιν “ μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ.” ἐπιὼν δʼ ἂν εὕροις ἕκαστα τῶν εἰρημένων τῷ φιλοσόφῳ πρὸς λέξιν κείμενα διʼ ὅλης τῆς ἱερᾶς τῶν ψαλμῶν γραφῆς.
Ou porrō tauta tynchanei tōn tou Dabid psalmōn, hous prolabōn theiǭ pneumati synetaxe diʼ ǭdōn kai hymnōn tis men ho alēthōs makarios, tis de ho toutǭ enantios paideusas. enteuthen goun autǭ kai katarchetai hē biblos phēsanti “ makarios anēr hos ouk eporeuthē en boulę̄ asebōn, ” kai ta homoia. ha dē metabalōn ho Platōn phēsi dein tous poiētas legein “ hōs ho men agathos anēr sōphrōn ōn kai dikaios eudaimōn esti kai makarios; ean de ara ę̄ de adikos, athlios estin.” ho kai auto palin ho Dabid hōde pōs exedōke dia tōn psalmōn eipōn “ ploutos ean rheę̄, mē prostithesthe kardian.’ kai palin “ mē phobou hotan ploutēsę̄ anthrōpos, kai hotan plēthynthę̄ hē doxa tou oikou autou.” epiōn dʼ an heurois hekasta tōn eirēmenōn tǭ philosophǭ pros lexin keimena diʼ holēs tēs hieras tōn psalmōn graphēs.
These things are not far from the psalms of David, which he composed long before by the divine Spirit, teaching through songs and hymns who is truly blessed and who the opposite. Indeed his book begins with this, saying, “Blessed is the man who has not walked in the counsel of the ungodly,” and the like. Changing these, Plato says the poets must say “that the good man, being temperate and just, is happy and blessed; but if he is unjust, he is wretched.” And this again David set out thus in the psalms: “If riches flow in, set not your heart on them.” And again: “Do not fear when a man becomes rich, and when the glory of his house is increased.” Going through them, you would find each of the philosopher’s sayings set down almost word for word throughout the sacred writing of the psalms.
Ps 1:1 (quotation, high confidence) · Ps 62:10 (61:11 LXX) (quotation, high confidence) · Ps 49:16 (48:17 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalms already taught what Plato says of true blessedness.
- Ps 1:1; Ps 62:10 (61:11 LXX); Ps 49:16 (48:17 LXX).
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text; stray mark in the digital text; syllables repeated in the digital text; word garbled in the digital text): μεταβαλὼν ὁ Πλάτωνʼ → μεταβαλὼν ὁ Πλάτων; πάλιν λιν ὁ Δαβίδ → πάλιν ὁ Δαβὶδ; εὶπὼν → εἰπὼν; ἐπὶ ἐπὶλῆς δʼ ἂν εὕροις → ἐπιὼν δʼ ἂν εὕροις; τῆς ἱερὰς τῶν ψαλμῶν → τῆς ἱερᾶς τῶν ψαλμῶν.
Extrabiblical texts: Plato, Leg. 660e (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.21.6 (Dindorf 2:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-6). (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.
Preparation 12, chapter 22
12.22.1Dindorf 2:108
“ Νομοθετικὸν μὲν οὖν καὶ πολιτικὸν ὑπερβαλλόντως. ἀλλʼ ἕτερα φαῦλα ἂν εὕροις αὐτόθι· τοῦτο δʼ οὖν τὸ περὶ μουσικὴν ἀληθές τε καὶ ἄξιον ἐννοίας, ὅτι δυνατὸν ἄρα ἦν περὶ τῶν τοιούτων νομοθετεῖσθαι βεβαίως θαρροῦντα μέλη τὰ τὴν ὀρθότητα φύσει παρεχόμενα. τοῦτο δὲ θεοῦ ἢ θείου τινὸς ἀνδρὸς ἂν εἴη.”
“ Nomothetikon men oun kai politikon hyperballontōs. allʼ hetera phaula an heurois autothi; touto dʼ oun to peri mousikēn alēthes te kai axion ennoias, hoti dynaton ara ēn peri tōn toioutōn nomotheteisthai bebaiōs tharrounta melē ta tēn orthotēta physei parechomena. touto de theou ē theiou tinos andros an eiē.”
“Remarkably fit for lawgiving and statecraft. But you would find other bad things there; yet this about music is true and worth thinking on: that it was possible to legislate firmly about such things, and confidently to consecrate tunes that by nature have correctness. This would be the work of a god or some divine man.”
Notes and citation
Summary: Plato: fixing good music by law is the work of a god or divine man.
- Plato, Laws 2.657a.
Notes on the original text
- Digital text corrected (word split in the digital text): ὕπερ βαλλόντως → ὑπερβαλλόντως.
Extrabiblical texts: Plato, Leg. 657a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.22.1 (Dindorf 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.22.2Dindorf 2:108
Εἰκότως ἄρα καὶ παρʼ Ἑβραίοις νενομοθέτητο μηδὲ ἄλλους ὕμνους καὶ ᾠδὰς ἐν ταῖς θείαις διδασκαλίαις ἀποδέχεσθαι ἢ τὰς ὑπὸ τοῦ θείου πνεύματος διὰ τῶν θείων καὶ προφητικῶν ἀνδρῶν πεποιημένας, τά τε τούτοις κατάλληλα μέλη τῷ συνήθει παρʼ αὐτοῖς ᾀδόμενα τρόπῳ.
Eikotōs ara kai parʼ Hebraiois nenomothetēto mēde allous hymnous kai ǭdas en tais theiais didaskaliais apodechesthai ē tas hypo tou theiou pneumatos dia tōn theiōn kai prophētikōn andrōn pepoiēmenas, ta te toutois katallēla melē tǭ synēthei parʼ autois ądomena tropǭ.
With good reason, then, among the Hebrews it had been laid down by law to accept in the divine teachings no other hymns and songs than those composed by the divine Spirit through divine and prophetic men, and the tunes fitting these, sung in the manner customary among them.
Notes and citation
Summary: The Hebrews used only inspired songs in worship.
Notes on the original text
- Digital text corrected (OCR slip): Εἰκότων ἄρα → Εἰκότως ἄρα; διδασκαλίσις → διδασκαλίαις.
Cite (SBL): Eusebius, Praep. ev. 12.22.2 (Dindorf 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 23
12.23.1Dindorf 2:108–109
“ Συγχωρῶ γε τό γε τοσοῦτον καὶ ἐγὼ τοῖς πολλοῖς, δεῖν τὴν μουσικὴν ἡδονῇ κρίνεσθαι, μὴ μέντοι τῶν γε ἐπιτυχόντων, ἀλλὰ σχεδὸν ἐκείνην εἶναι μοῦσαν καλλίστην, ἥτις τοὺς βελτίστους καὶ ἱκανῶς πεπαιδευμένους τέρπει, μάλιστα δὲ ἥτις ἕνα τὸν ἀρετῇ τε καὶ παιδείᾳ διαφέροντα.
“ Synchōrō ge to ge tosouton kai egō tois pollois, dein tēn mousikēn hēdonę̄ krinesthai, mē mentoi tōn ge epitychontōn, alla schedon ekeinēn einai mousan kallistēn, hētis tous beltistous kai hikanōs pepaideumenous terpei, malista de hētis hena ton aretę̄ te kai paideią diapheronta.
“So much I too grant the many, that music must be judged by pleasure, yet not the pleasure of chance comers; but that is nearly the finest music which delights the best and adequately educated, and above all that which delights the one man who excels in virtue and education.
Notes and citation
Summary: Plato: music is judged by the pleasure of the best men.
- Plato, Laws 2.658e–659a; through 12.23.3.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; marginal speaker note leaked into the digital text): καὶ ἱκαΝομοθετικον νῶς → καὶ ἱκανῶς; ἥτις ἔνα τὸν ἀρετῇ → ἥτις ἕνα τὸν ἀρετῇ.
Extrabiblical texts: Plato, Leg. 658e–659a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.23.1 (Dindorf 2:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-1). (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.
12.23.2Dindorf 2:109
διὰ ταῦτα δὲ ἀρετῆς φαμὲν δεῖσθαι τοὺς τούτων κριτὰς, ὅτι τῆς τε ἄλλης μετόχους αὐτοὺς εἶναι δεῖ φρονήσεως καὶ δὴ καὶ τῆς ἀνδρείας.
dia tauta de aretēs phamen deisthai tous toutōn kritas, hoti tēs te allēs metochous autous einai dei phronēseōs kai dē kai tēs andreias.
For this reason we say the judges of these things need virtue, because they must share in wisdom and also in courage.
Notes and citation
Summary: Judges of music need wisdom and courage.
- Plato, Laws 2.659a.
Extrabiblical texts: Plato, Leg. 659a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.23.2 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-2). (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.
12.23.3Dindorf 2:109
οὔτε γὰρ παρὰ θεάτρου δεῖ τόν γε ἀληθῆ κριτὴν κρίνειν μανθάνοντα καὶ ἐκπληττόμενον ὑπὸ τοῦ θορύβου τῶν πολλῶν καὶ τῆς αὐτοῦ ἀπαιδευσίας, οὔτʼ αὖ γιγνώσκοντα διʼ ἀνανδρίαν καὶ δειλίαν ἐκ τοῦ αὐτοῦ στόματος, οὑπερ τοὺς θεοὺς ἐπεκαλέσατο, μέλλων κρίνειν, ἐκ τούτου ψευδόμενον ἀποφαίνεσθαι ῥᾳθύμως τὴν κρίσιν· οὐ γὰρ μαθητὴς, ἀλλὰ διδάσκαλος, ὥς γε τὸ δίκαιον, θεατῶν τῶν μᾶλλον ὁ κριτὴς καθίζει, καὶ ἐναντιωσόμενος τοῖς τὴν ἡδονὴν μὴ προσηκόντως μηδὲ ὀρθῶς ἀποδιδοῦσι θεαταῖς.”
oute gar para theatrou dei ton ge alēthē kritēn krinein manthanonta kai ekplēttomenon hypo tou thorybou tōn pollōn kai tēs autou apaideusias, outʼ au gignōskonta diʼ anandrian kai deilian ek tou autou stomatos, houper tous theous epekalesato, mellōn krinein, ek toutou pseudomenon apophainesthai rhąthymōs tēn krisin; ou gar mathētēs, alla didaskalos, hōs ge to dikaion, theatōn tōn mallon ho kritēs kathizei, kai enantiōsomenos tois tēn hēdonēn mē prosēkontōs mēde orthōs apodidousi theatais.”
For the true judge must not judge by learning from the theatre and being overwhelmed by the clamour of the many and his own lack of education; nor, knowing better, through cowardice and timidity, give judgment carelessly with the same mouth with which he invoked the gods when about to judge, lying; for the judge sits, as is just, not as a pupil but rather as a teacher of the spectators, and to oppose those who give the spectators pleasure unfittingly and wrongly.”
Notes and citation
Summary: The judge must teach the audience, not follow it.
- Plato, Laws 2.659a–b.
Notes on the original text
- Digital text corrected (OCR slip): ὀρθῶς ἀποδιδοῦσι δεαταῖς.“ → ὀρθῶς ἀποδιδοῦσι θεαταῖς.”.
Extrabiblical texts: Plato, Leg. 659a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.23.3 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-3). (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.
12.23.4Dindorf 2:109
Καὶ παρʼ Ἑβραίοις τὸ παλαιὸν οὐ τοῦ πλήθους ἦν τὸ κρίνειν τοὺς ἐκ θείου πνεύματος προφερομένους λόγους καὶ τὰς ἐνθέους ᾠδὰς, ἀλλʼ ἦσαν βραχεῖς καὶ σπάνιοι, μέτοχοι καὶ αὐτοὶ θείου πνεύματος διακριτικοῦ τῶν λεγομένων, οἶς καὶ μόνοις ἐξῆν ἐγκρίνειν καὶ ἀφιεροῦν τὰς προφητῶν βίβλους, τὰς δὲ τῶν μὴ τοιούτων ἀποδοκιμάζειν.
Kai parʼ Hebraiois to palaion ou tou plēthous ēn to krinein tous ek theiou pneumatos propheromenous logous kai tas entheous ǭdas, allʼ ēsan bracheis kai spanioi, metochoi kai autoi theiou pneumatos diakritikou tōn legomenōn, ois kai monois exēn enkrinein kai aphieroun tas prophētōn biblous, tas de tōn mē toioutōn apodokimazein.
And among the Hebrews of old, the judging of the words brought forth by the divine Spirit and the inspired songs belonged not to the multitude; but there were a few, and rare, sharers themselves of the divine Spirit that discerns what is said, to whom alone it was permitted to approve and consecrate the books of the prophets, and to reject those of others.
Notes and citation
Summary: Among the Hebrews a few inspired men judged which prophetic books were canonical.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καὶ τἀς ἐνθέους ᾠδὰς → καὶ τὰς ἐνθέους ᾠδὰς.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 12.23.4 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-4). (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.
Preparation 12, chapter 24
12.24.1Dindorf 2:109–110
“Καὶ ὅπερ ὁ λόγος ἐν ἀρχαῖς ἐβουλήθη, ὁ τὴν τῷ τοῦ Διονύσου χορῷ βοήθειαν ἐπιδεῖξαι καλῶς λεγομένην, εἰς δύναμιν εἴρηκε. σκοπώμεθα δὴ εἰ τοῦθʼ οὕτω γέγονε. θορυβώδης μέν που ὁ ξύλλογος ὁ τοιοῦτος ἐξ ἀνάγκης προιούσης τῆς πόσεως ἔτι μᾶλλον ἀεὶ ξυμβαίνει γενόμενος, ὅπερ ὑπεθέμεθα κατʼ ἀρχὰς ἀναγκαῖον εἶναι γίνεσθαι περὶ τῶν νῦν λεγομένων. Ἀνάγκη.
“Kai hoper ho logos en archais eboulēthē, ho tēn tǭ tou Dionysou chorǭ boētheian epideixai kalōs legomenēn, eis dynamin eirēke. skopōmetha dē ei touthʼ houtō gegone. thorybōdēs men pou ho xyllogos ho toioutos ex anankēs proiousēs tēs poseōs eti mallon aei xymbainei genomenos, hoper hypethemetha katʼ archas anankaion einai ginesthai peri tōn nyn legomenōn. Anankē.
“And what the argument wished at the beginning, to show that the aid to the chorus of Dionysus is well spoken of, it has said as far as it could. Let us consider whether this has come about so. Such a gathering necessarily becomes more and more tumultuous as the drinking goes on, which we supposed at the beginning must happen concerning what is now being said. — Necessarily.
Notes and citation
Summary: Plato’s Laws on drinking parties.
- Plato, Laws 2.671a; the quotation runs through 12.24.4.
Notes on the original text
- Digital text corrected (accent missing in the digital text): ἐπιδεῖξαι καλως λεγομένην → ἐπιδεῖξαι καλῶς λεγομένην.
Extrabiblical texts: Plato, Leg. 671a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.24.1 (Dindorf 2:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-1). (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.
12.24.2Dindorf 2:110
Πᾶς δέ γε αὐτὸς αὑτοῦ κουφότερος αἴρεται καὶ γέγηθέ τε καὶ παρρησίας ἐμπίμπλαται καὶ ἀνηκουστίας ἐν τῷ τοιούτῳ τῶν πέλας, ἄρχων δʼ ἱκανὸς ἀξιοῖ αὑτοῦ τε καὶ τῶν ἄλλων γεγονέναι. Τί μήν;
Pas de ge autos hautou kouphoteros airetai kai gegēthe te kai parrēsias empimplatai kai anēkoustias en tǭ toioutǭ tōn pelas, archōn dʼ hikanos axioi hautou te kai tōn allōn gegonenai. Ti mēn?
— Everyone is lifted up lighter than himself, rejoices, is filled with free speech and with not listening to his neighbours in such a state, and thinks himself fit to rule himself and others. — Certainly.
Notes and citation
Summary: Drink makes men boastful and unruly.
- Plato, Laws 2.671b.
Extrabiblical texts: Plato, Leg. 671b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.24.2 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-2). (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.
12.24.3Dindorf 2:110
Οὐκοῦν ἔφαμεν, ὅταν γίνηται ταῦτα, καθάπερ σίδηρον, τὰς ψυχὰς τῶν πινόντων διαπύρους γινομένας μαλακωτέρας γίνεσθαι καὶ νεωτέρας, ὥστʼ εὐαγώγους ξυμβαίνειν τῷ δυναμένῳ τε καὶ ἐπισταμένῳ παιδεύειν τε καὶ πλάττειν, καθάπερ ὅτʼ ἦσαν νέαι;
Oukoun ephamen, hotan ginētai tauta, kathaper sidēron, tas psychas tōn pinontōn diapyrous ginomenas malakōteras ginesthai kai neōteras, hōstʼ euagōgous xymbainein tǭ dynamenǭ te kai epistamenǭ paideuein te kai plattein, kathaper hotʼ ēsan neai?
— Did we not say that when this happens, the souls of the drinkers, like iron, becoming fiery, grow softer and younger, so that they become easily led by one able and knowing how to educate and mould them, as when they were young?
Notes and citation
Summary: Wine softens the soul like iron in fire.
- Plato, Laws 2.671b–c.
Notes on the original text
- Digital text corrected (breathing missing in the digital text): καὶ επισταμένῳ → καὶ ἐπισταμένῳ.
Extrabiblical texts: Plato, Leg. 671b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.24.3 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-3). (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.
12.24.4Dindorf 2:110
τοῦτον δὲ εἶναι τὸν πλάστην τὸν αὐτὸν, ὥσπερ τότε, τὸν ἀγαθὸν νομοθέτην, οὗ νόμους εἶναι δεῖ συμποτικοὺς, δυναμένους τὸν εὔελπιν καὶ θαρ- ραλέον ἐκεῖνον γινόμενον καὶ ἀναισχυντότερον τοῦ δέοντος, καὶ οὐ θέλοντα τάξιν καὶ τὸ κατὰ μέρος σιγῆς καὶ λόγου καὶ πόσεως καὶ μούσης ὑπομένειν, ἐθέλειν ποιεῖν πάντα τούτοις τἀναντία, καὶ εἰσιόντι τῷ μὴ καλῷ θάρρει τὸν κάλλιστον διαμαχόμενον φόβον εἰσπέμπειν οἵους τε εἶναι μετὰ δίκης, ὃν αἰδῶ τε καὶ αἰσχύνην θεῖον φόβον ὠνομάκαμεν. Ἔστι ταῦτα. Τούτων δέ γε τῶν νόμων εἶναι νομοφύλακας καὶ συνδημιουργοὺς αὐτοῖς τοὺς ἀθορύβους καὶ νήφοντας.”
touton de einai ton plastēn ton auton, hōsper tote, ton agathon nomothetēn, hou nomous einai dei sympotikous, dynamenous ton euelpin kai thar- raleon ekeinon ginomenon kai anaischyntoteron tou deontos, kai ou thelonta taxin kai to kata meros sigēs kai logou kai poseōs kai mousēs hypomenein, ethelein poiein panta toutois tanantia, kai eisionti tǭ mē kalǭ tharrei ton kalliston diamachomenon phobon eispempein hoious te einai meta dikēs, hon aidō te kai aischynēn theion phobon ōnomakamen. Esti tauta. Toutōn de ge tōn nomōn einai nomophylakas kai syndēmiourgous autois tous athorybous kai nēphontas.”
And that this moulder is the same as then, the good lawgiver, whose laws for drinking parties must be able to make the one who has become hopeful and bold, more shameless than he ought, and unwilling to keep order and his turn in silence and speech and drinking and music, willing to do the opposite of all these; and to send in against the shameful boldness, as it enters, the finest fear to fight it, with justice, which we have named reverence and shame, a divine fear. — That is so. — And that the guardians of these laws and their fellow-craftsmen should be the calm and sober.”
Notes and citation
Summary: Laws and sober guardians must control drinking parties.
- Plato, Laws 2.671c–d.
Notes on the original text
- Digital text corrected (accent slip in the digital text): νόμους εἷναι δεῖ → νόμους εἶναι δεῖ.
Extrabiblical texts: Plato, Leg. 671c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.24.4 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-4). (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.
12.24.5Dindorf 2:110
Εἰκότως τοιγαροῦν καὶ ἡμῖν αὐτοῖς ἐν τοῖς συμποσίοις ᾠδὰς καὶ ὕμνους εἰς θεὸν πεποιημένους ᾄδειν παραδέδοται, τοῦ προσήκοντος κόσμου τῶν παρʼ ἡμῖν φυλάκων ἐπιμελομένων.
Eikotōs toigaroun kai hēmin autois en tois symposiois ǭdas kai hymnous eis theon pepoiēmenous ądein paradedotai, tou prosēkontos kosmou tōn parʼ hēmin phylakōn epimelomenōn.
With good reason, then, it has been handed down to us too to sing at our banquets songs and hymns composed to God, with our guardians attending to the fitting order.
Notes and citation
Summary: Christians sing hymns at meals under the care of their overseers.
Cite (SBL): Eusebius, Praep. ev. 12.24.5 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-5). (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.
Preparation 12, chapter 25
12.25.1Dindorf 2:110–111
Εἰ μέν τις πόλις, ὡς οὔσης σπουδῆς, τῷ ἐπιτηδεύματι τῷ νῦν εἰρημένῳ χρήσεται μετὰ νόμων καὶ τάξεως, ὡς τοῦ σωφρονεῖν εἵνεκα μελέτη χρωμένη, καὶ τῶν ἄλλων ἡδονῶν μὴ ἀφέξεται ὡσαύτως καὶ κατὰ τὸν αὐτὸν λόγον, τοῦ κρατεῖν αὐτῶν ἕνεκα μηχανωμένη, τοῦτον μὲν τὸν τρόπον ἅπασι τούτοις χρηστέον· εἰ δʼ ὡς παιδιᾷ τε, καὶ ἐξέσται τῷ βουλομένῳ, καὶ ὅταν βούληται, καὶ μεθʼ ὧν ἂν βούληται, πίνειν μετʼ ἐπιτηδευμάτων ὡντινωνοῦν ἄλλων, οὐκ ἂν τιθείμην ταύτην τὴν ψῆφον, ὡς δεῖ ποτὲ μέθῃ χρῆσθαι ταύτην τὴν πόλιν ἢ τοῦτον τὸν ἄνδρα, ἀλλʼ ἔτι μᾶλλον τῆς Κρητῶν καὶ Λακεδαιμονίων χρείας προσθείμην ἂν τῷ Καρχηδονίων νόμῳ, μηδέποτε μηδένα ἐπὶ στρατοπέδου γεύεσθαι τούτου τοῦ πόματος, ἀλλʼ ὑδροποσίαις συγγίνεσθαι τοῦτον τὸν χρόνον ἅπαντα, καὶ κατὰ πόλιν μήτε δοῦλον μήτε δούλην γεύεσθαι μηδέποτε, μηδὲ ἄρχοντας τοῦτον τὸν ἐνιαυτὸν ὃν ἂν ἄρχωσι, μηδʼ αὖ κυβερνήτας μηδὲ δικαστὰς ἐνεργοὺς ὄντας οἴνου γεύεσθαι τὸ παράπαν, μηδὲ ὅστις βουλευσόμενος εἰς βουλὴν ἀξίαν τινὰ λόγου συνέρχεται, μηδέ γε μεθʼ ἡμέραν μηδένα τὸ παράπαν, εἰ μὴ σωμασκίας ἢ νόσων ἕνεκα, μηδʼ αὖ νύκτωρ, ὅταν ἐπινοῇ τις παῖδας ποιεῖσθαι ἀνὴρ ἢ καὶ γυνή. καὶ ἄλλα δὲ πάμπολλα ἄν τις λέγοι, ὡς τοῖς νοῦν τε καὶ νόμον ἔχουσιν ὀρθὸν οὐ ποτέος οἶνος, ὥστε κατὰ τὸν λόγον τοῦτον οὐδʼ ἀμπελώνων ἂν πολλῶν δέοι οὐδʼ ᾗτινι πόλει, τακτὰ δὲ τἄλλα ἂν εἴη γεωργήματα καὶ πᾶσα ἡ δίαιτα.”
Ei men tis polis, hōs ousēs spoudēs, tǭ epitēdeumati tǭ nyn eirēmenǭ chrēsetai meta nomōn kai taxeōs, hōs tou sōphronein heineka meletē chrōmenē, kai tōn allōn hēdonōn mē aphexetai hōsautōs kai kata ton auton logon, tou kratein autōn heneka mēchanōmenē, touton men ton tropon hapasi toutois chrēsteon; ei dʼ hōs paidią te, kai exestai tǭ boulomenǭ, kai hotan boulētai, kai methʼ hōn an boulētai, pinein metʼ epitēdeumatōn hōntinōnoun allōn, ouk an titheimēn tautēn tēn psēphon, hōs dei pote methę̄ chrēsthai tautēn tēn polin ē touton ton andra, allʼ eti mallon tēs Krētōn kai Lakedaimoniōn chreias prostheimēn an tǭ Karchēdoniōn nomǭ, mēdepote mēdena epi stratopedou geuesthai toutou tou pomatos, allʼ hydroposiais synginesthai touton ton chronon hapanta, kai kata polin mēte doulon mēte doulēn geuesthai mēdepote, mēde archontas touton ton eniauton hon an archōsi, mēdʼ au kybernētas mēde dikastas energous ontas oinou geuesthai to parapan, mēde hostis bouleusomenos eis boulēn axian tina logou synerchetai, mēde ge methʼ hēmeran mēdena to parapan, ei mē sōmaskias ē nosōn heneka, mēdʼ au nyktōr, hotan epinoę̄ tis paidas poieisthai anēr ē kai gynē. kai alla de pampolla an tis legoi, hōs tois noun te kai nomon echousin orthon ou poteos oinos, hōste kata ton logon touton oudʼ ampelōnōn an pollōn deoi oudʼ hę̄tini polei, takta de talla an eiē geōrgēmata kai pasa hē diaita.”
[Plato:] “If a city will use the practice just described seriously, with laws and order, using it as training for temperance, and will not abstain from other pleasures in the same way and on the same principle, but devise means to master them, then all these must be used in this way. But if it is used as play, and anyone who wishes may drink whenever he wishes, with whomever he wishes, along with any other pursuits, I would not cast my vote that this city or this man should ever use drunkenness; but I would go even further than the practice of the Cretans and Lacedaemonians, and add to the law of the Carthaginians: that no one ever taste this drink on campaign, but keep to water-drinking all that time; and in the city, that neither slave nor slave-woman ever taste it, nor magistrates in the year they hold office, nor helmsmen nor judges while on duty taste wine at all, nor anyone who goes to deliberate in any council worth mention; nor anyone at all by day, except for bodily training or illness; nor again by night, when a man or woman intends to beget children. And one could name very many other cases in which wine is not to be drunk by those who have sense and right law; so that by this account no city would need many vineyards, but the other crops and the whole way of life would be ordered.”
Notes and citation
Summary: Plato’s Laws severely restrict the drinking of wine.
- Plato, Laws 2.673e–674c. The opening words are introduced without a heading in the text.
Notes on the original text
- Digital text corrected (accent slip in the digital text; iota subscript missing in the digital text): τῷ βουλομένω, καὶ → τῷ βουλομένῳ, καὶ; μηδὲ δικαστάς ἐνεργοὺς → μηδὲ δικαστὰς ἐνεργοὺς.
Extrabiblical texts: Plato, Leg. 673e–674c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.25.1 (Dindorf 2:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-1). (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.
12.25.2Dindorf 2:111–112
Καὶ Μωσῆς δὲ προλαβὼν μὴ δεῖν τοὺς ἱερέας οἴνου ἀπογεύεσθαι κατὰ τὸν τῆς ἱερουργίας καιρὸν, νομοθετεῖ φάσκων “καὶ ἐλάλησε κύριος τῷ Ἀαρὼν, λέγων, οἶνον καὶ σίκερα οὐ πίεσθε σὺ καὶ οἱ υἱοί σου μετὰ σοῦ, ἡνίκα ἂν εἰσπορεύησθʼ εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ἢ προσπορευομένων ὑμῶν πρὸς τὸ θυσιαστήριον, καὶ οὐ μὴ ἀποθάνητε· νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν. ὁ δὲ αὐτὸς καὶ τοῖς εὐχὴν εὐχομένοις νομοθετεῖ λέγων “ ἀνὴρ ἢ γυνὴ, ὃς ἂν μεγάλως εὔξηται εὐχὴν, ἀφαγνίσασθαι ἁγνείαν κυρίῳ, ἀπὸ οἴνου καὶ σίκερα ἁγνισθήσεται ’ καὶ ὄξος ἐξ οἴνου, καὶ ὄξος ἐκ σίκερα οὐ πίεται. ’ ἀλλὰ καὶ Σολομῶν τοὺς ἄρχοντας καὶ τοὺς δικαστὰς εἴργει τῆς χρήσεως, λέγων “ μετὰ βουλῆς πάντα ποίει, μετὰ βουλῆς οἰνοπότει. οἱ δυνάσται θυμώδεις εἰσὶν, οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ τῶν πόνων. καὶ ὁ ἀπόστολος δὲ νόσων ἕνεκα ἐπιτρέπει Τιμοθέῳ λέγων “ ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας.”
Kai Mōsēs de prolabōn mē dein tous hiereas oinou apogeuesthai kata ton tēs hierourgias kairon, nomothetei phaskōn “kai elalēse kyrios tǭ Aarōn, legōn, oinon kai sikera ou piesthe sy kai hoi huioi sou meta sou, hēnika an eisporeuēsthʼ eis tēn skēnēn tou martyriou, ē prosporeuomenōn hymōn pros to thysiastērion, kai ou mē apothanēte; nomimon aiōnion eis tas geneas hymōn. ho de autos kai tois euchēn euchomenois nomothetei legōn “ anēr ē gynē, hos an megalōs euxētai euchēn, aphagnisasthai hagneian kyriǭ, apo oinou kai sikera hagnisthēsetai ’ kai oxos ex oinou, kai oxos ek sikera ou pietai. ’ alla kai Solomōn tous archontas kai tous dikastas eirgei tēs chrēseōs, legōn “ meta boulēs panta poiei, meta boulēs oinopotei. hoi dynastai thymōdeis eisin, oinon mē pinetōsan, hina mē piontes epilathōntai tēs sophias kai tōn ponōn. kai ho apostolos de nosōn heneka epitrepei Timotheǭ legōn “ oligǭ oinǭ chrō dia ton stomachon sou kai tas pyknas sou astheneias.”
And Moses, anticipating this, legislates that the priests must not taste wine during the time of their sacred service, saying: “And the Lord spoke to Aaron, saying, You and your sons with you shall not drink wine or strong drink when you go into the tent of witness, or when you approach the altar, and you shall not die; it is a perpetual statute for your generations.” And he also legislates for those who make a vow, saying: “A man or woman who makes a great vow, to consecrate himself in purity to the Lord, shall abstain from wine and strong drink, and shall not drink vinegar from wine or vinegar from strong drink.” And Solomon too keeps rulers and judges from its use, saying: “Do everything with counsel; drink wine with counsel. Rulers are prone to anger; let them not drink wine, lest when they drink they forget wisdom and their labours.” And the apostle permits it to Timothy for illness, saying, “Use a little wine for your stomach’s sake and your frequent illnesses.”
Lev 10:8 (quotation, high confidence) · Lev 10:9 (quotation, high confidence) · Num 6:2 (quotation, high confidence) · Num 6:3 (quotation, high confidence) · Prov 31:4 (quotation, medium confidence) · Prov 31:5 (quotation, medium confidence) · 1 Tim 5:23 (quotation, high confidence)
Notes and citation
Summary: Moses, Solomon, and Paul restrict wine as Plato does.
- Lev 10:8–9; Num 6:2–3; Prov 31:4–5 (Septuagint, with an added line); 1 Tim 5:23.
Notes on the original text
- Digital text corrected (OCR slip; accent slips and word split in the digital text; breathing slip in the digital text): σὺ καὶ οἷ υἱοί σου → σὺ καὶ οἱ υἱοί σου; τὴν σκη- νῆν του μαρτυρίου, ἡ προσπορευομένων → τὴν σκηνὴν τοῦ μαρτυρίου, ἢ προσπορευομένων; οἶ δυνάσται θυμώδεις → οἱ δυνάσται θυμώδεις; ἔνα μὴ πιόντες → ἵνα μὴ πιόντες.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.25.2 (Dindorf 2:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-2). (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.
Preparation 12, chapter 26
12.26.1Dindorf 2:112
“Εἰ τοίνυν ἄκροις εἰς φιλοσοφίαν πόλεως τις ἀνάγκη ἐπιμεληθῆναι ἢ γέγονεν ἐν τῷ ἀπείρῳ τῷ παρεληλυθότι χρόνῳ ἢ καὶ νῦν ἐστιν ἔν τινι βαρ- βαρικῷ τόπῳ, πόρρω που ἐκτὸς ὄντι τῆς ἡμετέρας ὄψεως, ἢ καὶ ἔπειτα γενήσεται, περὶ τούτου ἕτοιμοι τῷ λόγῳ διαμάχεσθαι, ὡς γέγονεν ἡ εἰρημένη πολιτεία, καὶ ἔστι, καὶ γενήσεταί γε, ὅταν αὐτὴ ἡ Μοῦσα πόλεως ἐγκρατὴς γένηται. οὐ γὰρ ἀδύνατος γενέσθαι, οὐδʼ ἡμεῖς ἀδύνατα λέγομεν.”
“Ei toinyn akrois eis philosophian poleōs tis anankē epimelēthēnai ē gegonen en tǭ apeirǭ tǭ parelēlythoti chronǭ ē kai nyn estin en tini bar- barikǭ topǭ, porrō pou ektos onti tēs hēmeteras opseōs, ē kai epeita genēsetai, peri toutou hetoimoi tǭ logǭ diamachesthai, hōs gegonen hē eirēmenē politeia, kai esti, kai genēsetai ge, hotan autē hē Mousa poleōs enkratēs genētai. ou gar adynatos genesthai, oudʼ hēmeis adynata legomen.”
“If, then, some necessity to take care of a city has come to those supreme in philosophy, either in the boundless time past, or now is in some barbarian place far outside our sight, or will be hereafter, we are ready to contend in argument that the constitution described has been, is, and will be, whenever this Muse becomes master of a city. For it is not impossible for it to come about, nor do we speak of impossibilities.”
Notes and citation
Summary: Plato: the ideal city has existed, perhaps in some barbarian land, and can exist.
- Plato, Republic 6.499c–d. Eusebius reads the “barbarian place” as the Hebrew commonwealth.
Notes on the original text
- Digital text corrected (no change): “ Εἰ τοίνυν ἄκροις → “Εἰ τοίνυν ἄκροις.
Extrabiblical texts: Plato, Resp. 499c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.26.1 (Dindorf 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 27
12.27.1Dindorf 2:112–113
“ Αὐτῷ δὲ πρὸς ἑαυτὸν πότερον ὡς πολεμίῳ πρὸς πολέμιον διανοητέον, ἢ πῶς ἔτι λέγομεν; Ω ξένε Ἀθηναῖε, οὐ γάρ οὐ ἐθέλοιμʼ ἂν προσαγορεύειν· δοκεῖς γάρ μοι τῆς θεοῦ ἐπωνυμίας ἄξιος εἶναι μᾶλλον ἐπονομάζεσθαι·) τὸν γὰρ λόγον ἐπʼ ἀρχὴν ὀρθῶς ἀναγαγὼν σαφέστερον ἐποίησας, ὥστε ῥᾷον ἀνευρήσεις ὅτι νῦν δὴ ὀρθῶς ὑφʼ ἡμῶν ἐρρέθη τὸ πολεμίους εἶναι πάντας πᾶσι δημοσίᾳ τε καὶ ἰδίᾳ ἑκάστους αὐτοὺς σφίσιν αὐτοῖς.
“ Autǭ de pros heauton poteron hōs polemiǭ pros polemion dianoēteon, ē pōs eti legomen? Ō xene Athēnaie, ou gar ou etheloimʼ an prosagoreuein; dokeis gar moi tēs theou epōnymias axios einai mallon eponomazesthai;) ton gar logon epʼ archēn orthōs anagagōn saphesteron epoiēsas, hōste rhąon aneurēseis hoti nyn dē orthōs hyphʼ hēmōn errethē to polemious einai pantas pasi dēmosią te kai idią hekastous autous sphisin autois.
“And is a man to think of himself in relation to himself as an enemy to an enemy, or how do we still say? — Athenian stranger (for I would not call you Attic; you seem to me worthy rather to be named after the goddess), by rightly taking the argument back to its beginning you have made it clearer, so that you will more easily find that we rightly said just now that all are enemies of all, publicly, and privately each to himself.
Notes and citation
Summary: Plato’s Laws: each man is at war with himself.
- Plato, Laws 1.626c–d; through 12.27.6. The parenthesis is damaged in the digital text (words lost); translated with the sense of Plato’s text.
Notes on the original text
- Digital text corrected (marginal speaker note leaked into the digital text): ἐποίηΕἰ σὰς → ἐποίησας.
Extrabiblical texts: Plato, Leg. 626c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.1 (Dindorf 2:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-1). (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.
12.27.2Dindorf 2:113
Πῶς εἴρηκας, ὦ θαυμάσιε; Κἀνταῦθα, ὦ ξένε, τὸ νικᾶν αὐτὸν ἑαυτὸν πασῶν νικῶν πρώτη τε καὶ ἀρίστη, τὸ δὲ ἡττᾶσθαι αὐτὸν ὑφʼ ἑαυτοῦ πάντων αἴσχιστόν τε ἅμα καὶ κάκιστον. ταῦτα γὰρ ὡς πολέμου ἐν ἑκάστοις ἡμῶν ὄντος πρὸς ἡμᾶς αὐτοὺς σημαίνει.”
Pōs eirēkas, ō thaumasie? Kantautha, ō xene, to nikan auton heauton pasōn nikōn prōtē te kai aristē, to de hēttasthai auton hyphʼ heautou pantōn aischiston te hama kai kakiston. tauta gar hōs polemou en hekastois hēmōn ontos pros hēmas autous sēmainei.”
— How do you mean, my admirable friend? — Here too, stranger, to conquer oneself is the first and best of all victories, and to be defeated by oneself the most shameful and worst of all. For these words signify that there is a war in each of us against ourselves.”
Notes and citation
Summary: Self-mastery is the first of victories.
- Plato, Laws 1.626e.
Notes on the original text
- Digital text corrected (accent slips in the digital text): Πῶς εἴρηκας, ὠ θαυμάσιε; Κἀνταῦθα, ὠ ξένε → Πῶς εἴρηκας, ὦ θαυμάσιε; Κἀνταῦθα, ὦ ξένε.
Extrabiblical texts: Plato, Leg. 626e (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.2 (Dindorf 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-2). (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.
12.27.3Dindorf 2:113
Καὶ μεθʼ ἕτερα τούτοις προστίθησι λέγων “Οὐκοῦν ἕνα μὲν ἡμῶν ἕκαστον αὐτὸν τιθῶμεν; Ναί. Δύο δὲ κεκτημένον ἐν αὑτῷ ξυμβούλω ἐναντίω τε καὶ ἄφρονε, ὣ προσαγορεύομεν ἡδονὴν καὶ λύπην; Ἐστι ταῦτα. Πρὸς δὲ τούτοιν ἀμφοῖν αὖ δόξας μελλόντων, οἶν κοινὸν μὲν ὄνομα ἐλπὶς, ἴδιον δὲ φόβος μὲν ἡ πρὸ λύπης ἐλπὶς, θάρρος δὲ ἡ πρὸ τοῦ ἐναντίου. ἐπὶ δὲ πᾶσι τούτοις λογισμὸς ὅ τί ποτʼ αὐτῶν ἄμεινον ἢ χεῖρον, ὃς γενόμενος δόγμα πόλεως κοινὸν νόμος ἐπωνόμασται.”
Kai methʼ hetera toutois prostithēsi legōn “Oukoun hena men hēmōn hekaston auton tithōmen? Nai. Dyo de kektēmenon en hautǭ xymboulō enantiō te kai aphrone, hō prosagoreuomen hēdonēn kai lypēn? Esti tauta. Pros de toutoin amphoin au doxas mellontōn, oin koinon men onoma elpis, idion de phobos men hē pro lypēs elpis, tharros de hē pro tou enantiou. epi de pasi toutois logismos ho ti potʼ autōn ameinon ē cheiron, hos genomenos dogma poleōs koinon nomos epōnomastai.”
And after other things he adds: “Shall we, then, set down each of us as one? — Yes. — But possessing within himself two counsellors, opposed and foolish, which we call pleasure and pain? — That is so. — And besides both of these, opinions about the future, whose common name is expectation; and in particular fear, the expectation before pain, and confidence, before the opposite. And over all these, reasoning about which of them is better or worse; which, when it becomes the common decree of a city, is named law.”
Notes and citation
Summary: Pleasure and pain are inner counsellors; reasoning judges between them.
- Plato, Laws 1.644c–d.
Notes on the original text
- Digital text corrected (breathing slip and missing quotation mark in the digital text): λέγων Οὐκοῦν ἔνα μὲν → λέγων “Οὐκοῦν ἕνα μὲν.
Extrabiblical texts: Plato, Leg. 644c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.3 (Dindorf 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-3). (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.
12.27.4Dindorf 2:113–114
Καὶ ἐξῆς φησιν “ Τόδε δʼ ἴσμεν, ὅτι ταῦτα τὰ πάθη ἐν ἡμῖν οἷον νεῦρα ἢ σμήρινθοί τινες ἐνοῦσαι σπῶσί τε ἡμᾶς καὶ ἀλλήλαις ἀνθέλκουσιν ἐναντίαι οὖσαι ἐπʼ ἐναντίας πράξεις, οὗ δὴ διωρισμένη ἀρετὴ καὶ κακία κεῖται. μιᾷ γάρ φησιν ὁ λόγος δεῖν τῶν ἕλξεων ξυνεπόμενον ἀεὶ καὶ μηδαμῆ ἀπολειπόμενον ἐκείνης ἀνθέλκειν τοῖς ἄλλοις νεύροις ἕκαστον, ταύτην δʼ εἶναι τὴν τοῦ λογισμοῦ ἀγωγὴν χρυσῆν καὶ ἱερὰν, τῆς πόλεως κοινὸν νόμον ἐπικαλουμένην, ἄλλας δὲ σκληρὰς καὶ σιδηρᾶς, τὴν δὲ μαλακὴν ἅτε χρυσῆν οὖσαν, τὰς δὲ ἄλλας παντοδαποῖς εἴδεσιν ὁμοίας· δεῖν δὲ τῇ καλλίστῃ ἀγωγῇ τοῦ νόμου ἀεὶ ξυλλαμβάνειν· ἅτε γὰρ τοῦ λογισμοῦ καλοῦ μὲν ὄντος, πράου τε καὶ οὐ βιαίου, δεῖσθαι ὑπηρετῶν αὐτοῦ τὴν ἀγωγὴν, ὅπως ἂν ἐν ἡμῖν τὸ χρυσοῦν γένος νικᾷ τὰ ἄλλα γένη. καὶ οὕτω δὴ περὶ θαυμάτων ὡς ὄντων ἡμῶν μῦθος ἀρετῆς σεσωσμένος ἂν εἴη, καὶ τὸ κρείττω ἑαυτοῦ καὶ ἥττω εἶναι τρόπον τινὰ φανερὸν ἂν γένοιτο μᾶλλον ὃ νοεῖ, καὶ ὅτι πόλιν καὶ ἰδιώτην, τὸν μὲν λόγον ἀληθῆ λαβόντα ἐν ἑαυτῷ περὶ τῶν ἕλξεων τούτῳ ἑπόμενον δεῖ ζῆν
Kai exēs phēsin “ Tode dʼ ismen, hoti tauta ta pathē en hēmin hoion neura ē smērinthoi tines enousai spōsi te hēmas kai allēlais anthelkousin enantiai ousai epʼ enantias praxeis, hou dē diōrismenē aretē kai kakia keitai. mią gar phēsin ho logos dein tōn helxeōn xynepomenon aei kai mēdamē apoleipomenon ekeinēs anthelkein tois allois neurois hekaston, tautēn dʼ einai tēn tou logismou agōgēn chrysēn kai hieran, tēs poleōs koinon nomon epikaloumenēn, allas de sklēras kai sidēras, tēn de malakēn hate chrysēn ousan, tas de allas pantodapois eidesin homoias; dein de tę̄ kallistę̄ agōgę̄ tou nomou aei xyllambanein; hate gar tou logismou kalou men ontos, praou te kai ou biaiou, deisthai hypēretōn autou tēn agōgēn, hopōs an en hēmin to chrysoun genos niką ta alla genē. kai houtō dē peri thaumatōn hōs ontōn hēmōn mythos aretēs sesōsmenos an eiē, kai to kreittō heautou kai hēttō einai tropon tina phaneron an genoito mallon ho noei, kai hoti polin kai idiōtēn, ton men logon alēthē labonta en heautǭ peri tōn helxeōn toutǭ hepomenon dei zēn
And next he says: “This we know, that these feelings within us, like sinews or cords, pull us and draw against one another, being opposite, toward opposite actions; and there lies the boundary of virtue and vice. For the argument says each must always follow one of the pulls and never let go of it, pulling against the other sinews; and this is the golden and sacred drawing of reasoning, called the common law of the city; the others are hard and iron, while this is soft, being golden, and the others are like all manner of forms. One must always assist the finest drawing, that of law; for since reasoning is fine, gentle and not violent, its drawing needs helpers, so that the golden kind in us may prevail over the other kinds. And so the myth of virtue, about our being puppets, would be preserved, and what it means to be stronger or weaker than oneself would become somehow clearer; and that a city and a private man must, the one taking within himself the true account of these pulls, live following it;
Notes and citation
Summary: Plato’s image of the soul as a puppet pulled by cords; the golden cord of reason must be followed.
- Plato, Laws 1.644e–645b. “About our being puppets” renders θαυμάτων (puppets, marvels); the sense is Plato’s.
Notes on the original text
- Digital text corrected (accent slip in the digital text): σπῶσί τε ἡμὰς → σπῶσί τε ἡμᾶς.
Extrabiblical texts: Plato, Leg. 644e–645b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.4 (Dindorf 2:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-4). (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.
12.27.5Dindorf 2:114
πόλιν δὲ ἢ παρὰ θεῶν τινὸς ἢ παρʼ αὐτοῦ τούτου γνόντος ταῦτα λόγον παραλαβοῦσαν, νόμον θεμένην, αὑτῇ τε ὁμιλεῖν καὶ ταῖς ἄλλαις πόλεσιν· οὕτω κακία δὴ καὶ ἀρετὴ σαφέστερον ἡμῖν διηρθρωμένον ἂν εἴη.”
polin de ē para theōn tinos ē parʼ autou toutou gnontos tauta logon paralabousan, nomon themenēn, hautę̄ te homilein kai tais allais polesin; houtō kakia dē kai aretē saphesteron hēmin diērthrōmenon an eiē.”
and a city, receiving an account from one of the gods or from one who knows these things, making it law, live with itself and with other cities. So vice and virtue would be more clearly distinguished for us.”
Notes and citation
Summary: A city must make reason its law.
- Plato, Laws 1.645b.
Extrabiblical texts: Plato, Leg. 645b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.5 (Dindorf 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-5). (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.
12.27.6Dindorf 2:114
Καὶ παρʼ ἡμῖν ὁ θεῖος τὰ ὅμοια διδάσκει λόγος φάσκων “ συνήδομαι δὲ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου.’ καὶ πάλιν “ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων, ἢ καὶ ἀπολογουμένων, ” ὅσα τε ἄλλα τούτοις παραπλήσια.
Kai parʼ hēmin ho theios ta homoia didaskei logos phaskōn “ synēdomai de tǭ nomǭ tou theou kata ton esō anthrōpon, blepō de heteron nomon en tois melesi mou antistrateuomenon tǭ nomǭ tou noos mou.’ kai palin “ metaxy allēlōn tōn logismōn katēgorountōn, ē kai apologoumenōn, ” hosa te alla toutois paraplēsia.
And among us the divine word teaches the like, saying: “I delight in the law of God according to the inner man, but I see another law in my members warring against the law of my mind.” And again: “their thoughts meanwhile accusing or else excusing one another,” and other such things.
Rom 7:22 (quotation, high confidence) · Rom 7:23 (quotation, high confidence) · Rom 2:15 (quotation, high confidence)
Notes and citation
Summary: Paul too describes the inner war.
- Rom 7:22–23; 2:15.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.27.6 (Dindorf 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-6). (abbreviation not yet checked)
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Preparation 12, chapter 28
12.28.1Dindorf 2:114–115
“ Μεμνήμεθά γε μὴν ὁμολογήσαντες ἐν τοῖς πρόσθεν ὡς εἰ ψυχὴ φανείη πρεσβυτέρα τοῦ σώματος οὖσα, καὶ τὰ ψυχῆς τῶν τοῦ σώματος ἔσοιτο πρεσβύτερα. Πάνυ μὲν οὖν. Τρόποι δὲ καὶ ἤθη καὶ βουλήσεις καὶ λογισμοὶ καὶ δόξαι ἀληθεῖς ἐπιμέλειαί τε καὶ μνῆμαι πρότερα μήκους σωμάτων καὶ πλάτους καὶ βάθους καὶ ῥώμης εἴη γεγονότα ἂν, εἴπερ καὶ ψυχὴ σώματος. Ἀνάγκη.
“ Memnēmetha ge mēn homologēsantes en tois prosthen hōs ei psychē phaneiē presbytera tou sōmatos ousa, kai ta psychēs tōn tou sōmatos esoito presbytera. Pany men oun. Tropoi de kai ēthē kai boulēseis kai logismoi kai doxai alētheis epimeleiai te kai mnēmai protera mēkous sōmatōn kai platous kai bathous kai rhōmēs eiē gegonota an, eiper kai psychē sōmatos. Anankē.
“We remember having agreed earlier that if soul were shown to be older than body, the things of soul would also be older than those of body. — Certainly. — Then manners, characters, wishes, reasonings, true opinions, cares, and memories would have come before length, breadth, depth, and strength of bodies, if soul is before body. — Necessarily.
Notes and citation
Summary: Plato: soul and its states are older than body.
- Plato, Laws 10.896c–d.
Extrabiblical texts: Plato, Leg. 896c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.28.1 (Dindorf 2:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-1). (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.
12.28.2Dindorf 2:115
Ἄρʼ οὖν τὸ μετὰ τοῦτο ὁμολογεῖν ἀναγκαῖον, τῶν τε ἀγαθῶν αἰτίαν εἶναι ψυχὴν καὶ τῶν κακῶν καὶ καλῶν καὶ αἰσχρῶν δικαίων τε καὶ ἀδίκων καὶ πάντων τῶν ἐναντίων, εἴπερ τῶν πάντων γε αὐτὴν θήσομεν αἰτίαν; ” Καὶ ταῦτα δὲ ἀπὸ τοῦ δεκάτου τῶν Νόμων προκείσθω. συνᾴδει δὲ αὐτοῖς ὁ Μώσης πολλάκις ἐν τοῖς νόμοις εἰπὼν “ καὶ ἐὰν ψυχὴ ἁμάρτῃ καὶ ποιήσῃ πλημμέλημα·” καὶ ὅσα τούτοις ἐμφερῶς εἴρηται παρʼ αὐτῷ.
Arʼ oun to meta touto homologein anankaion, tōn te agathōn aitian einai psychēn kai tōn kakōn kai kalōn kai aischrōn dikaiōn te kai adikōn kai pantōn tōn enantiōn, eiper tōn pantōn ge autēn thēsomen aitian? ” Kai tauta de apo tou dekatou tōn Nomōn prokeisthō. synądei de autois ho Mōsēs pollakis en tois nomois eipōn “ kai ean psychē hamartę̄ kai poiēsę̄ plēmmelēma;” kai hosa toutois empherōs eirētai parʼ autǭ.
— Must we not, then, agree next that soul is the cause of good and evil, fair and foul, just and unjust, and all opposites, if we are to make it the cause of all things?” Let these too be set down from the tenth book of the Laws. And Moses agrees with them, saying often in his laws, “And if a soul sins and commits a trespass,” and other things said by him in like manner.
Lev 5:15 (quotation, medium confidence)
Notes and citation
Summary: Soul is the cause of good and evil; Moses too speaks of the soul sinning.
- Plato, Laws 10.896d; Lev 5:15 and similar formulas (Septuagint).
Notes on the original text
- Digital text corrected (OCR slip; breathing and iota subscript slips in the digital text): προκείδθω → προκείσθω; παρʼ ἀυτῶ → παρʼ αὐτῷ.
Extrabiblical texts: Plato, Leg. 896d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.28.2 (Dindorf 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-2). (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.