Preparation for the Gospel 12.51.1–12.51.48
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 51
12.51.1Dindorf 2:141
Ἄγε δὴ, θεὸν εἴ ποτε παρακλητέον ἡμῖν, νῦν ἔστω τοῦτο οὕτω γενόμενον· ἐπί γε ἀπόδειξιν τὴν αὑτῶν, ὡς εἰσὶ, σπουδῇ πάσῃ παρακεκλήσθων· ἐχόμενοι δὲ ὥς τινος ἀσφαλοῦς πείσματος ἐπεισβαίνωμεν εἰς τὸν νῦν λόγον. καί μοι ἐλεγχομένῳ περὶ τὰ τοιαῦτα ἐρωτήσεσι τοιαῖσδε ἀσφαλέστατα ἀποκρίνεσθαι φαίνεται κατὰ τάδε.
Age dē, theon ei pote paraklēteon hēmin, nyn estō touto houtō genomenon; epi ge apodeixin tēn hautōn, hōs eisi, spoudę̄ pasę̄ parakeklēsthōn; echomenoi de hōs tinos asphalous peismatos epeisbainōmen eis ton nyn logon. kai moi elenchomenǭ peri ta toiauta erōtēsesi toiaisde asphalestata apokrinesthai phainetai kata tade.
“Come, then, if ever we must call upon God, let it be done now; let the gods be earnestly invoked for the demonstration of their own existence; and holding fast as to a secure cable, let us embark on the present argument. And when I am examined on such matters with such questions, it seems safest to answer as follows.
Notes and citation
Summary: Plato invokes God before proving the gods’ existence.
- Plato, Laws 10.893b; the quotation runs through 12.52.33 with omissions.
Notes on the original text
- Digital text corrected (iota subscript missing in the digital text): σπουδῇ πάση παρακεκλήσθων → σπουδῇ πάσῃ παρακεκλήσθων.
Extrabiblical texts: Plato, Leg. 893b (Plato (works); quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 12.51.1 (Dindorf 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-1). (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.
12.51.2Dindorf 2:141–142
ὦ ξένε, ὁπόταν φῇ τις, ἆρα ἕστηκε μὲν πάντα, κινεῖται δὲ οὐδὲν, ἢ τούτῳ πᾶν τοὐναντίον; ἢ τὰ μὲν αὐτῶν κινεῖται, τὰ δὲ μένει; Τὰ μὲν κινεῖταί που, φήσω, τὰ δὲ μένει. Μῶν οὖν οὐκ ἐν χώρᾳ τινὶ τά τε ἑστῶτα ἕστηκε καὶ τὰ κινούμενα κινεῖται; Πῶς γὰρ οὔ; Καὶ τὰ μέν γε ἐν μιᾷ ἕδρᾳ που τοῦτο ἂν δρῴη, τὰ δὲ ἐν πλείοσι.
ō xene, hopotan phę̄ tis, ara hestēke men panta, kineitai de ouden, ē toutǭ pan tounantion? ē ta men autōn kineitai, ta de menei? Ta men kineitai pou, phēsō, ta de menei. Mōn oun ouk en chōrą tini ta te hestōta hestēke kai ta kinoumena kineitai? Pōs gar ou? Kai ta men ge en mią hedrą pou touto an drǭē, ta de en pleiosi.
‘Stranger, when someone says, Do all things stand still and nothing move, or the very opposite; or do some of them move and others remain?’ — Some move, I shall say, and others remain. — ‘Do not the things standing stand, and the things moving move, in some place?’ — Of course. — ‘And some would do this in one location, others in several.’
Notes and citation
Summary: Some things move and some rest, in one place or several.
- Plato, Laws 10.893b–c.
Notes on the original text
- Digital text corrected (accent slip in the digital text; marginal speaker note leaked into the digital text): ὠ ξένε, ὁπόταν φῇ τις → ὦ ξένε, ὁπόταν φῇ τις; ἢ τούτῳ πὰν τοὐναντίον → ἢ τούτῳ πᾶν τοὐναντίον; τὰ κινούἌγε μένα κινεῖται → τὰ κινούμενα κινεῖται.
Extrabiblical texts: Plato, Leg. 893b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.2 (Dindorf 2:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-2). (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.
12.51.3Dindorf 2:142
Τὰ τὴν τῶν ἑστώτων ἐν μέσῳ λαμβάνοντα δύναμιν λέγεις, φήσομεν, ἐν ἐνὶ κινεῖσθαι, καθάπερ ἡ τῶν ἑστᾶναι λεγομένων κύκλων στρέφεται περιφορά; Ναί.”
Ta tēn tōn hestōtōn en mesǭ lambanonta dynamin legeis, phēsomen, en eni kineisthai, kathaper hē tōn hestanai legomenōn kyklōn strephetai periphora? Nai.”
‘You mean, we shall say, that things taking the power of the stationary in the centre move in one place, as the revolution of circles said to stand still turns?’ — Yes.”
Notes and citation
Summary: Rotation in place is one kind of motion.
- Plato, Laws 10.893c.
Extrabiblical texts: Plato, Leg. 893c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.3 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-3). (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.
12.51.4Dindorf 2:142
Καὶ ἐξῆς ἐπιλέγει “ Ἔτι δὴ καὶ τῇδε εἴπωμεν, καὶ ἀποκρινώμεθα πάλιν ἡμῖν αὐτοῖσιν. εἰ σταίη πως τὰ πάντα ὁμοῦ γενόμενα, καθάπερ πλεῖστοι τῶν τοιούτων τολμῶσι λέγειν, τίνα ἄρα ἐν αὐτοῖς ἀνάγκη πρώτην κίνησιν γενέσθαι τῶν εἰρημένων;
Kai exēs epilegei “ Eti dē kai tę̄de eipōmen, kai apokrinōmetha palin hēmin autoisin. ei staiē pōs ta panta homou genomena, kathaper pleistoi tōn toioutōn tolmōsi legein, tina ara en autois anankē prōtēn kinēsin genesthai tōn eirēmenōn?
And next he adds: “Let us speak in this way too, and answer ourselves again. If all things should somehow come together and stand still, as most of such people dare to say, which of the motions described must first arise in them?
Notes and citation
Summary: If all stood still, which motion would come first?
- Plato, Laws 10.895a.
Extrabiblical texts: Plato, Leg. 895a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.4 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-4). (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.
12.51.5Dindorf 2:142
Τὴν αὐτὴν ἑαυτὴν δήπου κινοῦσαν. ὑπʼ ἄλλου γὰρ οὐ μή ποτε ἔμπροσθεν μεταπέσῃ, μηδεμιᾶς γʼ ἐν αὐτοῖς οὔσης ἔμπροσθεν μεταπτώσεως.
Tēn autēn heautēn dēpou kinousan. hypʼ allou gar ou mē pote emprosthen metapesę̄, mēdemias gʼ en autois ousēs emprosthen metaptōseōs.
— Surely the one that moves itself. For it could never first be changed by another, since there was no prior change among them.
Notes and citation
Summary: Self-motion must come first.
- Plato, Laws 10.895a–b.
Extrabiblical texts: Plato, Leg. 895a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.5 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-5). (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.
12.51.6Dindorf 2:142
Ἀρχὴν ἄρα κινήσεων πασῶν καὶ πρώτην ἔν τε ἑστῶσι γενομένην καὶ ἐν κινουμένοις οὖσαν, τὴν ἑαυτὴν κινοῦσαν, φήσομεν ἀναγκαίως εἶναι πρεσβυτάτην καὶ κρατίστην μεταβολῶν πασῶν, τὴν δὲ ἀλλοιουμένην ὑφʼ ἑτέρου, κινοῦσαν δὲ ἕτερα, δευτέραν. Ἀληθέστατα λέγεις.
Archēn ara kinēseōn pasōn kai prōtēn en te hestōsi genomenēn kai en kinoumenois ousan, tēn heautēn kinousan, phēsomen anankaiōs einai presbytatēn kai kratistēn metabolōn pasōn, tēn de alloioumenēn hyphʼ heterou, kinousan de hetera, deuteran. Alēthestata legeis.
— We shall say, then, that the beginning of all motions, the first to arise among things at rest and present in things moving, the self-moving, is necessarily the oldest and mightiest of all changes, and that which is altered by another and moves others is second. — Most true.
Notes and citation
Summary: Self-motion is the oldest and mightiest change.
- Plato, Laws 10.895b.
Extrabiblical texts: Plato, Leg. 895b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.6 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-6). (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.
12.51.7Dindorf 2:142
Ὁπότε δὴ τοίνυν ἐνταῦθα ἐσμὲν τοῦ λόγου, τόδε ἀποκρινώμεθα. Τὸ ποῖον; Ἐὰν ἴδωμέν που ταύτην γενομένην ἐν τῷ γηίνῳ ἢ ἐνύδρῳ ἢ πυροειδεῖ, κεχωρισμένῳ ἢ καὶ ξυμμιγεῖ, τί ποτε φήσομεν ἐν τῷ τοιούτῳ πάθος ἐνεῖναι;
Hopote dē toinyn entautha esmen tou logou, tode apokrinōmetha. To poion? Ean idōmen pou tautēn genomenēn en tǭ gēinǭ ē enydrǭ ē pyroeidei, kechōrismenǭ ē kai xymmigei, ti pote phēsomen en tǭ toioutǭ pathos eneinai?
— Since, then, we are at this point of the argument, let us answer this. — What? — If we see this motion arising somewhere in what is earthy or watery or fiery, separate or mixed, what shall we say is the condition in such a thing?
Notes and citation
Summary: What do we call self-motion in a body?
- Plato, Laws 10.895b–c.
Notes on the original text
- Digital text corrected (breathing missing in the digital text): Εὰν ἴδωμέν που → Ἐὰν ἴδωμέν που.
Extrabiblical texts: Plato, Leg. 895b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.7 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-7). (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.
12.51.8Dindorf 2:142–143
Μῶν ἆρά με ἐρωτᾷς εἰ ζῆν αὐτὸ προσεροῦμεν, ὅταν αὐτὸ αὑτὸ κινῇ; Ναί. Ζῆν· πῶς γὰρ οὔ; Τί δὲ, ὅταν ψυχὴν ἔν τισι ὁρῶμεν, μῶν ἄλλο ἢ ταὐτὸν τούτῳ ζῆν ὁμολογητέον; Οὐκ ἄλλο. Ἔχε δὴ πρὸς Διός· ἆρʼ οὐκ ἂν ἐθέλοις περὶ ἕκαστον τρία νοεῖν;
Mōn ara me erōtąs ei zēn auto proseroumen, hotan auto hauto kinę̄? Nai. Zēn; pōs gar ou? Ti de, hotan psychēn en tisi horōmen, mōn allo ē tauton toutǭ zēn homologēteon? Ouk allo. Eche dē pros Dios; arʼ ouk an ethelois peri hekaston tria noein?
— Are you asking me whether we shall say it lives, when it moves itself? — Yes. — It lives; of course. — And when we see soul in things, must we not admit that this is life, nothing else? — Nothing else. — Stop, then, by Zeus: would you not be willing to think of three things about each thing?
Notes and citation
Summary: Self-motion is life, and life is soul.
- Plato, Laws 10.895c–d.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing and accent missing in the digital text; page subdivision letter leaked into the digital text): μῶν ἄλλο ἢ c ταὐτὸν → μῶν ἄλλο ἢ ταὐτὸν; Ἔχε δὴ πρὸς Δῖός → Ἔχε δὴ πρὸς Διός; περὶ εκαστον τρία → περὶ ἕκαστον τρία.
Extrabiblical texts: Plato, Leg. 895c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.8 (Dindorf 2:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-8). (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.
12.51.9Dindorf 2:143
Πῶς λέγεις; Ἓν μὲν τὴν οὐσίαν, ἓν δὲ τῆς οὐσίας τὸν λόγον, ἓν δὲ τὸ ὄνομα. καὶ δὴ καὶ ἐρωτήσεις εἶναι περὶ τὸ ὂν ἅπαν δύο. Πῶς; Τοτὲ μὲν ἡμῶν ἕκαστον τοὔνομα προτεινόμενον αὐτὸ τὸν λόγον ἀπαιτεῖν, τοτὲ δὲ τὸν λόγον αὐτὸν προτεινόμενον ἐρωτᾶν αὖ τοὔνομα. ἆρά γε τὸ τοιόνδε αὖ βουλόμεθα νῦν λέγειν;
Pōs legeis? Hen men tēn ousian, hen de tēs ousias ton logon, hen de to onoma. kai dē kai erōtēseis einai peri to on hapan dyo. Pōs? Tote men hēmōn hekaston tounoma proteinomenon auto ton logon apaitein, tote de ton logon auton proteinomenon erōtan au tounoma. ara ge to toionde au boulometha nyn legein?
— How do you mean? — One, the substance; one, the definition of the substance; one, the name. And indeed there are two questions about everything that is. — How? — Sometimes each of us, proposing the name, asks for the definition; sometimes, proposing the definition itself, asks in turn for the name. Do we wish now to say something of this kind?
Notes and citation
Summary: Each thing has substance, definition, and name.
- Plato, Laws 10.895d.
Notes on the original text
- Digital text corrected (breathing and accent slips in the digital text): ἕν δὲ τῆς οὐσίας τὸν λόγον, ἐν δὲ τὸ ὄνομα → ἓν δὲ τῆς οὐσίας τὸν λόγον, ἓν δὲ τὸ ὄνομα.
Extrabiblical texts: Plato, Leg. 895d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.9 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.10Dindorf 2:143
Τὸ ποῖον; Ἔστι που δίχα διαιρούμενον εἰς ἴσα μέρη ἐν ἄλλοισί τε καὶ ἐν ἀριθμῷ. τούτῳ δὴ τῷ κατʼ ἀριθμὸν ὄνομα μὲν ἄρτιον, λόγος δὲ ἀριθμὸς διαιρούμενος εἰς ἴσα δύο μέρη. Ναί.
To poion? Esti pou dicha diairoumenon eis isa merē en alloisi te kai en arithmǭ. toutǭ dē tǭ katʼ arithmon onoma men artion, logos de arithmos diairoumenos eis isa dyo merē. Nai.
— What kind? — There is something divided in two into equal parts, in other things and in number. Of this, in number, the name is “even,” and the definition “number divisible into two equal parts.” — Yes.
Notes and citation
Summary: Example: “even” and its definition.
- Plato, Laws 10.895e.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): Ἒστι που δίχα → Ἔστι που δίχα.
Extrabiblical texts: Plato, Leg. 895e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.10 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.11Dindorf 2:143
Τὸ τοιοῦτον φράζω. Μῶν οὖν οὐ ταὐτὸν ἑκατέρως προσαγορεύομεν, ἐάν τε τὸν λόγον ἐρωτώμενοι τοὔνομα ἀποδιδῶμεν, ἐάν τε τοὔνομα τὸν λόγον ἄρτιον ὀνόματι καὶ λόγῳ, δίχα διαιρούμενον ἀριθμὸν προσαγορεύοντες, ταὐτὸν ὄν; Παντάπασι μὲν οὖν.
To toiouton phrazō. Mōn oun ou tauton hekaterōs prosagoreuomen, ean te ton logon erōtōmenoi tounoma apodidōmen, ean te tounoma ton logon artion onomati kai logǭ, dicha diairoumenon arithmon prosagoreuontes, tauton on? Pantapasi men oun.
— This is the kind of thing I mean. Do we not name the same thing either way, whether, asked for the definition, we give the name, or, asked for the name, the definition, calling the same thing by name “even” and by definition “number divided in two”? — Certainly.
Notes and citation
Summary: Name and definition indicate the same thing.
- Plato, Laws 10.895e.
Extrabiblical texts: Plato, Leg. 895e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.11 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.12Dindorf 2:143–144
Ὦι δὴ ψυχὴ τοὔνομα, τίς τούτου λόγος; ἔχομεν ἄλλον πλὴν τὸν νῦν δὴ ῥηθέντα, τὴν δυναμένην αὐτὴν ἑαυτὴν κινεῖν κίνησιν; Τὸ ἑαυτὸ κινεῖν φὴς λόγον ἔχειν τὴν αὐτὴν οὐσίαν ἥνπερ τοὔνομα, ὃ δὴ πάντες ψυχὴν προσαγορεύομεν;
Ōi dē psychē tounoma, tis toutou logos? echomen allon plēn ton nyn dē rhēthenta, tēn dynamenēn autēn heautēn kinein kinēsin? To heauto kinein phēs logon echein tēn autēn ousian hēnper tounoma, ho dē pantes psychēn prosagoreuomen?
— Then of the thing whose name is soul, what is its definition? Have we any other than the one just stated, the motion able to move itself? — Do you say that self-motion has as definition the same substance which has the name we all call soul?
Notes and citation
Summary: Soul is defined as self-moving motion.
- Plato, Laws 10.895e–896a.
Extrabiblical texts: Plato, Leg. 895e–896a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.12 (Dindorf 2:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.13Dindorf 2:144
Φημί γε. εἰ δʼ ἔστι τοῦτο οὕτως ἔχον, ἆρʼ ἔτι ποθοῦμεν μὴ ἱκανῶς δεδεῖχθαι ψυχὴν ταὐτὸν ὂν καὶ τὴν πρώτην γένεσιν καὶ κίνησιν τῶν τε ὄντων καὶ γεγονότων καὶ ἐσομένων καὶ πάντων αὖ τῶν ἐναντίων τούτοις, ἐπειδή γε ἀνεφάνη μεταβολῆς τε καὶ κινήσεως ἁπάσης αἰτία ἅπασιν; Οὔκ, ἀλλὰ ἱκανώτατα δέδεικται ψυχὴ τῶν πάντων πρεσβυτάτη, γενομένη γε ἀρχὴ κινήσεως.
Phēmi ge. ei dʼ esti touto houtōs echon, arʼ eti pothoumen mē hikanōs dedeichthai psychēn tauton on kai tēn prōtēn genesin kai kinēsin tōn te ontōn kai gegonotōn kai esomenōn kai pantōn au tōn enantiōn toutois, epeidē ge anephanē metabolēs te kai kinēseōs hapasēs aitia hapasin? Ouk, alla hikanōtata dedeiktai psychē tōn pantōn presbytatē, genomenē ge archē kinēseōs.
— I do. And if this is so, do we still feel it has not been sufficiently shown that soul is the same as the first generation and motion of all things that are, have been, and will be, and of all their opposites, since it has appeared as the cause of all change and motion in all things? — No; it has been most sufficiently shown that soul is the oldest of all things, being the beginning of motion.
Notes and citation
Summary: Soul is the first motion and the oldest of all.
- Plato, Laws 10.896a–b.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Οὒκ, ἀλλὰ → Οὔκ, ἀλλὰ.
Extrabiblical texts: Plato, Leg. 896a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.13 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.14Dindorf 2:144
Ἆρʼ οὖν οὐχ ἡ διʼ ἕτερον ἐν ἄλλῳ γινομένη κίνησις, αὐτὸ δὲ ἐν αὑτῷ μηδέποτε παρέχουσα κινεῖσθαι μηδὲν, δευτέρα τε καὶ ὁπόσων ἀριθμῶν βούλοιτο ἄν τις ἀριθμεῖν αὐτὴν πολλοστὴν, τοσούτων, σώματος οὖσα ὄντως ἀψύχου μεταβολή. Ὀρθῶς.
Arʼ oun ouch hē diʼ heteron en allǭ ginomenē kinēsis, auto de en hautǭ mēdepote parechousa kineisthai mēden, deutera te kai hoposōn arithmōn bouloito an tis arithmein autēn pollostēn, tosoutōn, sōmatos ousa ontōs apsychou metabolē. Orthōs.
— Then is not the motion that arises in one thing through another, but never makes anything move in itself, second, and as many numbers down as one cares to count it, being a change of a body truly soulless? — Rightly.
Notes and citation
Summary: Motion caused by another is secondary, belonging to soulless body.
- Plato, Laws 10.896b.
Notes on the original text
- Digital text corrected (accent slip in the digital text): σώματος οὔσα ὄντως → σώματος οὖσα ὄντως.
Extrabiblical texts: Plato, Leg. 896b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.14 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.15Dindorf 2:144
Ὀρθῶς ἄρα καὶ κυρίως ἀληθέστατά τε καὶ τελεώτατα εἰρηκότες ἂν ἦμεν ψυχὴν μὲν προτέραν γεγονέναι σώματος, ἢ μὴ, σῶμα δὲ δεύτερόν τε καὶ ὕστερον ψυχῆς ἀρχούσης ἀρχόμενον κατὰ φύσιν. Ἀληθέστατα μὲν οὖν.
Orthōs ara kai kyriōs alēthestata te kai teleōtata eirēkotes an ēmen psychēn men proteran gegonenai sōmatos, ē mē, sōma de deuteron te kai hysteron psychēs archousēs archomenon kata physin. Alēthestata men oun.
— Then we would have spoken rightly, properly, most truly and completely in saying that soul came to be before body, and body second and later, being ruled by soul, the ruler, according to nature. — Most true.
Notes and citation
Summary: Soul rules; body is ruled.
- Plato, Laws 10.896b–c. The digital text inserts “or not” (ἢ μὴ), not in Plato; translated by sense.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ᾿Αληθέστατα μὲν οὖν → Ἀληθέστατα μὲν οὖν.
Extrabiblical texts: Plato, Leg. 896b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.15 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.16Dindorf 2:144
Μεμνήμεθά γε μὴν ὁμολογήσαντες ἐν τοῖς πρόσθεν ὡς εἰ ψυχὴ φανείη πρεσβυτέρα σώματος οὖσα, καὶ τὰ ψυχῆς τῶν τοῦ σώματος ἔσοιτο πρεσβύτερα. Πάνυ μὲν οὖν.
Memnēmetha ge mēn homologēsantes en tois prosthen hōs ei psychē phaneiē presbytera sōmatos ousa, kai ta psychēs tōn tou sōmatos esoito presbytera. Pany men oun.
— 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.
Notes and citation
Summary: The states of soul are older than those of body.
- Plato, Laws 10.896c (also quoted at 12.28.1).
Extrabiblical texts: Plato, Leg. 896c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.16 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.17Dindorf 2:144–145
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.
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.
— Then manners, characters, wishes, reasonings, true opinions, cares, and memories would have come before the length, breadth, depth, and strength of bodies, if soul is before body. — Necessarily.
Notes and citation
Summary: Mental states precede bodily properties.
- Plato, Laws 10.896c–d.
Notes on the original text
- Digital text corrected (stray mark in the digital text): εἴπερ καὶ ψυχὴ σώματος. ᾿Ανάγκη. → εἴπερ καὶ ψυχὴ σώματος. Ἀνάγκη..
Extrabiblical texts: Plato, Leg. 896c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.17 (Dindorf 2:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.18Dindorf 2:145
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; Πῶς γὰρ οὔ;
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? Pōs gar ou?
— 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? — How not?
Notes and citation
Summary: Soul is the cause of good and evil.
- Plato, Laws 10.896d.
Extrabiblical texts: Plato, Leg. 896d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.18 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.19Dindorf 2:145
Ψυχὴν δὴ διοικοῦσαν καὶ ἐνοικοῦσαν ἐν ἅπασι τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; Πλείους· ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι δυοῖν μέν γέ που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι.
Psychēn dē dioikousan kai enoikousan en hapasi tois pantē kinoumenois mōn ou kai ton ouranon anankē dioikein phanai? Ti mēn? Mian, ē pleious? Pleious; egō hyper sphōn apokrinoumai dyoin men ge pou elatton mēden tithōmen, tēs te euergetidos kai tēs tanantia dynamenēs exergazesthai.
— Must we not say, then, that soul, governing and dwelling in all things that move in every direction, governs the heaven too? — Certainly. — One soul, or more? — More, I will answer for you both; let us set down no fewer than two, one that does good and one able to work the opposite.
Notes and citation
Summary: At least two souls govern the heaven, good and evil.
- Plato, Laws 10.896d–e (compare 11.26.2).
Extrabiblical texts: Plato, Leg. 896d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.19 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.20Dindorf 2:145
Σφόδρα ὀρθῶς εἴρηκας. Εἶεν. ἄγει μὲν δὴ ψυχὴ πάντα τὰ κατʼ οὐρανὸν καὶ γῆν καὶ θάλατταν ταῖς αὑτῆς κινήσεσιν, αἷς ὀνόματά ἐστι βούλεσθαι, σκοπεῖσθαι, ἐπιμελεῖσθαι, βουλεύεσθαι, δοξάζειν ὀρθῶς, ἐψευσμένως, χαίρουσαν, λυπουμένην, θαρροῦσαν, φοβουμένην, μισοῦσαν, στέργουσαν, καὶ πάσαις ὅσαι τούτων ξυγγενεῖς ἢ πρωτουργοὶ κινήσεις τὰς δευτερουργοὺς αὖ παραλαμβάνουσαι κινήσεις σωμάτων ἄγουσι πάντα εἰς αὔξησιν καὶ φθίσιν καὶ διάκρισιν καὶ σύγκρισιν καὶ τούτοις ἑπομένας θερμότητας, ψύξεις, βαρύτητας, κουφότητας, σκληρὸν καὶ μαλακὸν, λευκὸν καὶ μέλαν, αὐστηρὸν καὶ γλυκὺ καὶ πικρὸν] καὶ πᾶσιν οἷς ψυχὴ χρωμένη, νοῦν μὲν προσλαμβάνουσα αἰεὶ θεῖον ὀρθῶς θεοῖς ὀρθὰ καὶ εὐδαίμονα παιδαγωγεῖ πάντα, ἀνοίᾳ δὲ ξυγγενομένη πάντα αὖ τἀναντία τούτοις ἀπεργάζεται.
Sphodra orthōs eirēkas. Eien. agei men dē psychē panta ta katʼ ouranon kai gēn kai thalattan tais hautēs kinēsesin, hais onomata esti boulesthai, skopeisthai, epimeleisthai, bouleuesthai, doxazein orthōs, epseusmenōs, chairousan, lypoumenēn, tharrousan, phoboumenēn, misousan, stergousan, kai pasais hosai toutōn xyngeneis ē prōtourgoi kinēseis tas deuterourgous au paralambanousai kinēseis sōmatōn agousi panta eis auxēsin kai phthisin kai diakrisin kai synkrisin kai toutois hepomenas thermotētas, psyxeis, barytētas, kouphotētas, sklēron kai malakon, leukon kai melan, austēron kai glyky kai pikron] kai pasin hois psychē chrōmenē, noun men proslambanousa aiei theion orthōs theois ortha kai eudaimona paidagōgei panta, anoią de xyngenomenē panta au tanantia toutois apergazetai.
— You have spoken very rightly. — Well, then. Soul leads all things in heaven and on earth and in the sea by its own motions, whose names are wishing, considering, caring, deliberating, opining rightly and falsely, rejoicing, grieving, being confident, fearing, hating, loving, and all the motions akin to these, or primary motions, which, taking over in turn the secondary motions of bodies, lead all things to growth and decay, separation and combination, and the heat and cold, heaviness and lightness, hard and soft, white and black, harsh and sweet and bitter that follow these; and with all these, soul, when it takes mind as its ally, rightly a god to gods, guides all things to what is right and happy; but when it consorts with folly, it works all the opposite.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Soul moves all things; with mind it leads to good, with folly to the opposite.
- Plato, Laws 10.896e–897b. A stray closing bracket after “bitter” in the digital text is ignored. “Rightly a god to gods” renders a phrase that is corrupt in the manuscripts of Plato; translated as printed.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): καὶ πᾶσιν οἶς ψυχὴ χρωμένη → καὶ πᾶσιν οἷς ψυχὴ χρωμένη.
Extrabiblical texts: Plato, Leg. 896e–897b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.20 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.21Dindorf 2:145–146
τιθῶμεν ταῦτα οὕτως ἔχειν; ἢ ἔτι διστάζομεν εἰ ἑτέρως πως ἔχει; Οὐδαμῶς. Πότερον οὖν δὴ ψυχῆς τὸ γένος ἐγκρατὲς οὐρανοῦ καὶ γῆς καὶ πάσης τῆς περιόδου γεγονέναι φῶμεν τὸ φρόνιμον καὶ ἀρετῆς πλῆρες, ἢ τὸ μηδέτερα κεκτημένον; βούλεσθε οὖν πρὸς ταῦτα ὧδε ἀποκρινώμεθα; Πῶς;
tithōmen tauta houtōs echein? ē eti distazomen ei heterōs pōs echei? Oudamōs. Poteron oun dē psychēs to genos enkrates ouranou kai gēs kai pasēs tēs periodou gegonenai phōmen to phronimon kai aretēs plēres, ē to mēdetera kektēmenon? boulesthe oun pros tauta hōde apokrinōmetha? Pōs?
Shall we set down that this is so? Or do we still doubt whether it is otherwise? — Not at all. — Shall we say, then, that the kind of soul that has become master of heaven and earth and the whole revolution is the wise and virtuous one, or the one that has neither? Do you wish us to answer this as follows? — How?
Notes and citation
Summary: Which soul rules the heavens, the wise or the foolish?
- Plato, Laws 10.897b–c.
Extrabiblical texts: Plato, Leg. 897b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.21 (Dindorf 2:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.22Dindorf 2:146
Εἰ μὲν, ὦ θαυμάσιε, φῶμεν, ἡ ξύμπασα οὐρανοῦ ὁδὸς ἅμα καὶ φορὰ καὶ τῶν ἐν αὐτῷ ὄντων ἀπάντων νοῦ κινήσει καὶ περιφορᾷ καὶ λογισμοῖς ὁμοίαν φύσιν ἔχει καὶ ξυγγενῶς ἔρχεται, δῆλον ὡς τὴν ἀρίστην ψυχὴν φατέον ἐπιμελεῖσθαι τοῦ κόσμου παντὸς καὶ ἄγειν αὐτὸν τὴν τοιαύτην ὁδὸν ἐκείνην. Ὀρθῶς.
Ei men, ō thaumasie, phōmen, hē xympasa ouranou hodos hama kai phora kai tōn en autǭ ontōn apantōn nou kinēsei kai periphorą kai logismois homoian physin echei kai xyngenōs erchetai, dēlon hōs tēn aristēn psychēn phateon epimeleisthai tou kosmou pantos kai agein auton tēn toiautēn hodon ekeinēn. Orthōs.
— If, my admirable friend, we say that the whole course and motion of heaven and of all that is in it has a nature like the motion, revolution, and reasonings of mind, and proceeds in a kindred way, clearly we must say that the best soul cares for the whole cosmos and leads it along that path. — Rightly.
Notes and citation
Summary: The orderly heavens show that the best soul governs them.
- Plato, Laws 10.897c.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Εἰ μὲν, ὢ θαυμάσιε → Εἰ μὲν, ὦ θαυμάσιε.
Extrabiblical texts: Plato, Leg. 897c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.22 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.23Dindorf 2:146
Εἰ δὲ μανικός τε καὶ ἀτάκτως ἔρχεται, τὴν κάκην. Καὶ ταῦτα ὀρθότατα. Τίνα οὖν δὴ νοῦ κίνησις φύσιν ἔχει; τοῦτο ἤδη χαλεπὸν, ὦ φίλοι, ἐρώτημα ἀποκρινόμενον εἰπεῖν ἐμφρόνως. διὸ δὴ καὶ ἐμὲ τῆς ἀποκρίσεως ὑμῖν δίκαιον τανῦν προσλαμβάνειν. Εὖ λέγεις.
Ei de manikos te kai ataktōs erchetai, tēn kakēn. Kai tauta orthotata. Tina oun dē nou kinēsis physin echei? touto ēdē chalepon, ō philoi, erōtēma apokrinomenon eipein emphronōs. dio dē kai eme tēs apokriseōs hymin dikaion tanyn proslambanein. Eu legeis.
— But if it proceeds madly and in disorder, the evil soul. — This too is most right. — What nature, then, has the motion of mind? This, my friends, is a hard question to answer wisely. So it is right that I should now join you in the answer. — Well said.
Notes and citation
Summary: The nature of mind’s motion is hard to state.
- Plato, Laws 10.897d.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Εὑ λέγεις. → Εὖ λέγεις..
Extrabiblical texts: Plato, Leg. 897d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.23 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.24Dindorf 2:146
Μὴ τοίνυν ἐξ ἐναντίας οἷον εἰς ἥλιον ἀποβλέποντες, νύκτα ἐν μεσημβρίᾳ ἐπαγόμενοι, ποιησώμεθα τὴν ἀπόκρισιν, ὡς νοῦν ποτὲ θνητοῖς ὄμμασιν ὀψόμενοί τε καὶ γνωσόμενοι ἱκανῶς· πρὸς δὲ εἰκόνα τοῦ ἐρωτωμένου βλέποντας ἀσφαλέστερον ὁρᾶν.
Mē toinyn ex enantias hoion eis hēlion apoblepontes, nykta en mesēmbrią epagomenoi, poiēsōmetha tēn apokrisin, hōs noun pote thnētois ommasin opsomenoi te kai gnōsomenoi hikanōs; pros de eikona tou erōtōmenou blepontas asphalesteron horan.
— Let us not, then, as though looking straight at the sun and bringing night on ourselves at midday, make our answer as if we would ever see mind with mortal eyes and know it sufficiently; it is safer to look at an image of what is asked.
Notes and citation
Summary: Mind must be seen in an image, as the sun cannot be gazed at.
- Plato, Laws 10.897d–e.
Extrabiblical texts: Plato, Leg. 897d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.24 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.25Dindorf 2:146–147
Πῶς λέγεις; Ἧι προσέοικε κινήσει νοῦς, τῶν δέκα κινήσεων τὴν εἰκόνα λάβωμεν, ἣν συναναμνησθεὶς ὑμῖν ἐγὼ κοινῇ τὴν ἀπόκρισιν ποιήσομαι. Κάλλιστα ἂν λέγοις. Μεμνήμεθα τοίνυν τοῦτό γε τοσοῦτον τῶν τότε, ὅτι τῶν ἁπάντων τὰ μὲν κινεῖσθαι, τὰ δὲ μένειν ἔθεμεν. Ναί.
Pōs legeis? Hēi proseoike kinēsei nous, tōn deka kinēseōn tēn eikona labōmen, hēn synanamnēstheis hymin egō koinę̄ tēn apokrisin poiēsomai. Kallista an legois. Memnēmetha toinyn touto ge tosouton tōn tote, hoti tōn hapantōn ta men kineisthai, ta de menein ethemen. Nai.
— How do you mean? — Let us take the image of that one of the ten motions which mind resembles; recalling it with you, I shall make the answer together. — You would speak most finely. — We remember, then, this much of what was said then, that of all things we set down some as moving and others as remaining. — Yes.
Notes and citation
Summary: Mind is like one of the ten kinds of motion.
- Plato, Laws 10.897e.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): Ἡι προσέοικε κινήσει νοῦς → Ἧι προσέοικε κινήσει νοῦς.
Extrabiblical texts: Plato, Leg. 897e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.25 (Dindorf 2:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.26Dindorf 2:147
Τῶν δʼ αὖ κινουμένων τὰ μὲν ἐν ἐνὶ τόπῳ κινεῖσθαι, τὰ δʼ ἐν πλείοσι φερόμενα. Ἔστι ταύτῃ. Τούτοιν δὴ τοῖν κινήσεοιν τὴν ἐν ἐνὶ φερομένην ἀεὶ περί γέ τι μέσον ἀνάγκη κινεῖσθαι τῶν ἐντόρνων οὐσῶν μίμημά τι κύκλων, εἶναί τε αὐτὴν τῇ τοῦ νοῦ περιόδῳ πάντως ὡς δυνατὸν οἰκειοτάτην τε καὶ ὁμοίαν.
Tōn dʼ au kinoumenōn ta men en eni topǭ kineisthai, ta dʼ en pleiosi pheromena. Esti tautę̄. Toutoin dē toin kinēseoin tēn en eni pheromenēn aei peri ge ti meson anankē kineisthai tōn entornōn ousōn mimēma ti kyklōn, einai te autēn tę̄ tou nou periodǭ pantōs hōs dynaton oikeiotatēn te kai homoian.
— And of the things moving, some move in one place, others travel in several. — It is so. — Of these two motions, the one travelling in one place must always move about some centre, an imitation of circles turned on a lathe, and be in every way as akin and as like as possible to the revolution of mind.
Notes and citation
Summary: Rotation in one place is most like mind.
- Plato, Laws 10.898a.
Extrabiblical texts: Plato, Leg. 898a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.26 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.27Dindorf 2:147
Πῶς λέγεις; Τὸ κατὰ ταὐτὰ δήπου καὶ ὡσαύτως καὶ ἐν τῷ αὐτῷ καὶ περὶ τὰ αὐτὰ καὶ πρὸς τὰ αὐτὰ καὶ ἕνα λόγον καὶ τάξιν μίαν ἄμφω κινεῖσθαι λέγοντες νοῦν τήν τε ἐν ἐνὶ φερομένην κίνησιν, σφαίρας ἐντόρνου ἀπεικασμένα φοραῖς, οὐκ ἄν ποτε φανεῖμεν φαῦλοι δημιουργοὶ λόγῳ καλῶν εἰκόνων.
Pōs legeis? To kata tauta dēpou kai hōsautōs kai en tǭ autǭ kai peri ta auta kai pros ta auta kai hena logon kai taxin mian amphō kineisthai legontes noun tēn te en eni pheromenēn kinēsin, sphairas entornou apeikasmena phorais, ouk an pote phaneimen phauloi dēmiourgoi logǭ kalōn eikonōn.
— How do you mean? — If we say that mind and the motion travelling in one place both move in the same way and manner, in the same place, about the same things, toward the same things, according to one principle and one order, likened to the movements of a sphere turned on a lathe, we would never appear poor craftsmen of fair images in speech.
Notes and citation
Summary: Mind moves like a perfect rotating sphere.
- Plato, Laws 10.898a–b.
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): φανεῖμεν φαῦλοι b δημιουργοὶ → φανεῖμεν φαῦλοι δημιουργοὶ.
Extrabiblical texts: Plato, Leg. 898a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.27 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.28Dindorf 2:147
Ὀρθότατα λέγεις. Οὐκοῦν αὕτη γε ἡ μηδέποτε ὡσαύτως μηδὲ κατὰ τὰ αὐτὰ μηδʼ ἐν ταὐτῷ μηδὲ περὶ ταὐτὰ μηδὲ πρὸς τὰ αὐτὰ μηδʼ ἐν ἐνὶ φερομένη μηδʼ ἐν κόσμῳ μηδʼ ἐν τάξει μηδʼ ἔν τινι λόγῳ κίνησις ἀνοίας ἂν αὖ πάσης εἴη ξυγγενής.
Orthotata legeis. Oukoun hautē ge hē mēdepote hōsautōs mēde kata ta auta mēdʼ en tautǭ mēde peri tauta mēde pros ta auta mēdʼ en eni pheromenē mēdʼ en kosmǭ mēdʼ en taxei mēdʼ en tini logǭ kinēsis anoias an au pasēs eiē xyngenēs.
— You speak most rightly. — Then the motion that is never in the same way, nor uniform, nor in the same place, nor about the same things, nor toward the same, nor in one, nor in order, nor in arrangement, nor in any principle, would be akin to all folly.
Notes and citation
Summary: Disorderly motion is akin to folly.
- Plato, Laws 10.898b.
Extrabiblical texts: Plato, Leg. 898b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.28 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.29Dindorf 2:147
Εἴη γὰρ ἂν ἀληθέστατα. Τανῦν δὴ χαλεπὸν οὐδὲν ἔτι διαρρήδην εἰπεῖν ὡς, ἐπειδὴ ψυχὴ μέν ἐστιν ἡ περιάγουσα ἡμῖν πάντα, τὴν δὲ οὐρανοῦ περιφορὰν ἐξ ἀνάγκης περιάγειν φατέον ἐπιμελουμένην καὶ κοσμοῦσαν ἤτοι τὴν ἀρίστην ψυχὴν ἢ τὴν ἐναντίαν.
Eiē gar an alēthestata. Tanyn dē chalepon ouden eti diarrēdēn eipein hōs, epeidē psychē men estin hē periagousa hēmin panta, tēn de ouranou periphoran ex anankēs periagein phateon epimeloumenēn kai kosmousan ētoi tēn aristēn psychēn ē tēn enantian.
— Most truly. — Now it is no longer hard to say expressly that, since soul is what drives all things round for us, we must say that the revolution of heaven is necessarily driven round, cared for, and ordered either by the best soul or by its opposite.
Notes and citation
Summary: Either the best soul or its opposite drives the heavens.
- Plato, Laws 10.898c.
Extrabiblical texts: Plato, Leg. 898c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.29 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.30Dindorf 2:147–148
Ὦ ξένε, ἀλλʼ ἐκ γε τῶν νῦν εἰρημένων ὅσιον ἄλλως λέγειν ἢ πᾶσαν ἀρετὴν ἔχουσαν ψυχὴν μίαν ἢ πλείους περιάγειν αὐτά. Κάλλιστα, ὦ Κλεινία, ὑπήκουσας τοῖς λόγοις. τόδε δὲ προσυπάκουσον ἔτι.
Ō xene, allʼ ek ge tōn nyn eirēmenōn hosion allōs legein ē pasan aretēn echousan psychēn mian ē pleious periagein auta. Kallista, ō Kleinia, hypēkousas tois logois. tode de prosypakouson eti.
— Stranger, from what has now been said it would not be holy to say otherwise than that one soul or more, possessing all virtue, drive them round. — You have listened to the arguments most finely, Clinias. Now listen to this further.
Notes and citation
Summary: Virtuous soul drives the heavens.
- Plato, Laws 10.898c.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Κάλλιστα, ὠ Κλεινία → Κάλλιστα, ὦ Κλεινία.
Extrabiblical texts: Plato, Leg. 898c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.30 (Dindorf 2:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.31Dindorf 2:148
Τὸ ποῖον; Ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα, εἴπερ ψυχὴ περιάγει πάντα, ἆρʼ οὐ καὶ ἓν ἕκαστον; Τί μήν; Περὶ ἑνὸς δὴ ποιησώμεθα λόγους, οἱ καὶ ἐπὶ πάντα ἁρμόττοντες ἡμῖν τὰ ἄστρα φανοῦνται.
To poion? Hēlion kai selēnēn kai ta alla astra, eiper psychē periagei panta, arʼ ou kai hen hekaston? Ti mēn? Peri henos dē poiēsōmetha logous, hoi kai epi panta harmottontes hēmin ta astra phanountai.
— What? — If soul drives all things round, does it not drive each one too, the sun and moon and the other stars? — Certainly. — Let us make our argument about one, which will appear to fit all the stars.
Notes and citation
Summary: Each star too is driven by soul.
- Plato, Laws 10.898d.
Extrabiblical texts: Plato, Leg. 898d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.31 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.32Dindorf 2:148
Τίνος; Ἡλίου πᾶς ἄνθρωπος σῶμα μὲν ὁρᾷ, ψυχὴν δὲ οὐδείς· οὐδὲ γὰρ ἄλλου σώματος οὐδενὸς οὔτε ζῶντος οὔτε ἀποθανόντος τῶν ζῴων οὐδενός, ἀλλὰ ἐλπὶς πολλὴ τὸ παράπαν τὸ γένος ἡμῖν τοῦτο ἀναίσθητον πάσαις ταῖς τοῦ σώματος αἰσθήσεσι περιπεφυκέναι, νοητὸν δὲ εἶναι. μόνῳ νῷ δὴ καὶ νοήματι λάβωμεν αὐτοῦ πέρι τὸ τοιόνδε.
Tinos? Hēliou pas anthrōpos sōma men horą, psychēn de oudeis; oude gar allou sōmatos oudenos oute zōntos oute apothanontos tōn zǭōn oudenos, alla elpis pollē to parapan to genos hēmin touto anaisthēton pasais tais tou sōmatos aisthēsesi peripephykenai, noēton de einai. monǭ nǭ dē kai noēmati labōmen autou peri to toionde.
— Which? — Of the sun every man sees the body, but no one the soul; nor that of any other body of any living creature, alive or dead; but there is much reason to hope that this kind is wholly imperceptible to all the bodily senses and perceptible to mind. Let us grasp by mind and thought alone something like this about it.
Notes and citation
Summary: The sun’s soul is seen only by the mind.
- Plato, Laws 10.898d–e. A stray bracket in the digital text is ignored.
Notes on the original text
- Digital text corrected (stray bracket in the digital text): τῶν ζῴων οὐδενός], ἀλλὰ → τῶν ζῴων οὐδενός, ἀλλὰ.
Extrabiblical texts: Plato, Leg. 898d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.32 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.33Dindorf 2:148
Ποῖον; Ἥλιον εἰ περιάγει ψυχὴ, τριῶν αὐτὴν ἓν λέγοντες δρᾶν σχεδὸν οὐκ ἀποτευξόμεθα. Τίνων;
Poion? Hēlion ei periagei psychē, triōn autēn hen legontes dran schedon ouk apoteuxometha. Tinōn?
— What? — If soul drives the sun round, we shall hardly fail if we say it does one of three things. — What?
Notes and citation
Summary: Three ways soul could move the sun.
- Plato, Laws 10.898e.
Notes on the original text
- Digital text corrected (OCR slip): τριῶν αὐτὴν ἴν λέγοντες → τριῶν αὐτὴν ἓν λέγοντες.
Extrabiblical texts: Plato, Leg. 898e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.33 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.34Dindorf 2:148–149
Ὡς ἢ ἐνοῦσα ἐντὸς τῷ περιφερεῖ τούτῳ φαινομένῳ σώματι πάντη διακομίζει τὸ τοιοῦτον, καθάπερ ἡμᾶς ἡ παρʼ ἡμῖν ψυχὴ πάντη περιφέρει· ἤ ποθεν ἔξωθεν σῶμα αὑτῇ πορισαμένη πυρὸς ἤ τινος ἀέρος, ὡς λόγος ἐστί τινων, ὠθεῖ βίᾳ σώματι σῶμα· ἢ τρίτον αὐτὴ ψιλὴ σώματος οὖσα, ἔχουσα δὲ δυνάμεις ἄλλας τινὰς ὑπερβαλλούσας, θαύματι ποδηγεῖ. Ναί. Τοῦτο μὲν ἀνάγκη, τούτων ἕν γέ τι δρῶσαν ψυχὴν πάντα διάγειν.”
Hōs ē enousa entos tǭ peripherei toutǭ phainomenǭ sōmati pantē diakomizei to toiouton, kathaper hēmas hē parʼ hēmin psychē pantē peripherei; ē pothen exōthen sōma hautę̄ porisamenē pyros ē tinos aeros, hōs logos esti tinōn, ōthei bią sōmati sōma; ē triton autē psilē sōmatos ousa, echousa de dynameis allas tinas hyperballousas, thaumati podēgei. Nai. Touto men anankē, toutōn hen ge ti drōsan psychēn panta diagein.”
— Either, being within this round visible body, it carries it everywhere, as the soul in us carries us about everywhere; or, providing itself from outside with a body of fire or some air, as some say, it pushes body by body with force; or third, being itself bare of body but having certain other surpassing powers, it guides it by wonder. — Yes. — This, then, is necessary: that soul drives all things doing one of these.”
Notes and citation
Summary: Soul moves the sun from within, by a body, or by bodiless power.
- Plato, Laws 10.898e–899a.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): καθάπερ ἡμὰς ἡ παρʼ ἡμῖν → καθάπερ ἡμᾶς ἡ παρʼ ἡμῖν; τούτων ἔν γέ τι δρῶσαν → τούτων ἕν γέ τι δρῶσαν.
Extrabiblical texts: Plato, Leg. 898e–899a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.34 (Dindorf 2:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.35Dindorf 2:149
Ταῦτα μὲν οὖν ἐν τῷ δεκάτῳ τῶν Νόμων εἴρηται τῷ φιλοσόφῳ. καὶ ἐν τῷ Φιλήβῳ δὲ ἐπάκουσον ὅπως τὴν αὐτὴν κατασκευάζει διάνοιαν “Πάντες γὰρ συμφωνοῦσιν οἱ σοφοὶ, ὄντως σεμνύνοντες, ὡς νοῦς ἐστι βασιλεὺς ἡμῖν οὐρανοῦ τε καὶ γῆς. καὶ ἴσως εὖ λέγουσι· διὰ μακροτέρων δʼ, εἰ βούλει, τὴν σκέψιν αὐτοῦ τοῦ γένους ποιησώμεθα.
Tauta men oun en tǭ dekatǭ tōn Nomōn eirētai tǭ philosophǭ. kai en tǭ Philēbǭ de epakouson hopōs tēn autēn kataskeuazei dianoian “Pantes gar symphōnousin hoi sophoi, ontōs semnynontes, hōs nous esti basileus hēmin ouranou te kai gēs. kai isōs eu legousi; dia makroterōn dʼ, ei boulei, tēn skepsin autou tou genous poiēsōmetha.
These things, then, are said by the philosopher in the tenth book of the Laws. Hear also how he establishes the same thought in the Philebus: “For all the wise agree, truly exalting themselves, that mind is our king of heaven and earth; and perhaps they are right. But if you wish, let us make the inquiry into this kind at greater length.
Notes and citation
Summary: Plato’s Philebus: the wise agree that mind is king of heaven and earth.
- Plato, Philebus 28c; the quotation runs through 12.51.48.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark and breathing slip in the digital text; word broken in the digital text): ῾Πάντες γὰρ συμφωνοῦσιν οἶ σοφοὶ → “Πάντες γὰρ συμφωνοῦσιν οἱ σοφοὶ; νοῦς ἐστι βασιλέʼ ὗς ἡμῖν → νοῦς ἐστι βασιλεὺς ἡμῖν; καὶ ἴσως εὑ λέγουσι → καὶ ἴσως εὖ λέγουσι.
Extrabiblical texts: Plato, Phileb. 28c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.35 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.36Dindorf 2:149
Λέγε ὅπως βούλει, μηδὲν μῆκος ὑπολογιζόμενος ἡμῖν, ὦ Σώκρατες, ὡς οὐκ ἀπεχθησόμενος. Καλῶς εἶπας. ἀρξώμεθα δέ πως ὧδε ἐπανερωτῶντες. Πῶς; Πότερον, ὦ Πρώταρχε, τὰ ξύμπαντα καὶ τόδε τὸ καλούμενον ὅλον ἐπιτροπεύειν φῶμεν τὴν τοῦ ἀλόγου καὶ εἰκῆ δύναμιν καὶ τὸ ὅπη ἔτυχεν, ἢ τἀναντία, καθάπερ οἱ πρόσθεν ἡμῶν ἔλεγον, νοῦν καὶ φρόνησίν τινα θαυμαστὴν συντάττουσαν διακυβερνᾶν;
Lege hopōs boulei, mēden mēkos hypologizomenos hēmin, ō Sōkrates, hōs ouk apechthēsomenos. Kalōs eipas. arxōmetha de pōs hōde epanerōtōntes. Pōs? Poteron, ō Prōtarche, ta xympanta kai tode to kaloumenon holon epitropeuein phōmen tēn tou alogou kai eikē dynamin kai to hopē etychen, ē tanantia, kathaper hoi prosthen hēmōn elegon, noun kai phronēsin tina thaumastēn syntattousan diakybernan?
— Speak as you wish, taking no account of length for us, Socrates, since you will not offend us. — Well said. Let us begin somehow thus, asking in turn. — How? — Protarchus, shall we say that all things and this so-called universe are governed by the power of the irrational and random and the merely chance, or the opposite, as those before us said, that mind and a wonderful wisdom order and steer them?
Notes and citation
Summary: Is the universe governed by chance or by mind?
- Plato, Philebus 28d.
Notes on the original text
- Digital text corrected (accent missing in the digital text; accent slip in the digital text; breathing slip in the digital text): Πότερον, ὢ Πρώταρχε → Πότερον, ὦ Πρώταρχε; καθάπερ οἶ πρόσθεν → καθάπερ οἱ πρόσθεν; συντάττουσαν διακυβερναν → συντάττουσαν διακυβερνᾶν.
Extrabiblical texts: Plato, Phileb. 28d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.36 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.37Dindorf 2:149
Οὐδὲν τῶν αὐτῶν, ὦ θαυμάσιε Σώκρατες· ὃ μὲν γὰρ δὴ σὺ λέγεις, νῦν οὐδʼ ὅσιον εἶναί μοι φαίνεται· τὸ δὲ νοῦν πάντα διακοσμεῖν αὐτὰ φάναι καὶ τῆς ὄψεως τοῦ κόσμου καὶ ἡλίου καὶ σελήνης καὶ ἄστρων καὶ πάσης τῆς περιφορᾶς ἄξιον, καὶ οὐκ ἄλλως ἔγωγʼ ἄν ποτε περὶ αὐτῶν εἴποιμι, οὐδʼ ἂν δόξαιμι.
Ouden tōn autōn, ō thaumasie Sōkrates; ho men gar dē sy legeis, nyn oudʼ hosion einai moi phainetai; to de noun panta diakosmein auta phanai kai tēs opseōs tou kosmou kai hēliou kai selēnēs kai astrōn kai pasēs tēs periphoras axion, kai ouk allōs egōgʼ an pote peri autōn eipoimi, oudʼ an doxaimi.
— Not at all the same, admirable Socrates; what you say now does not seem to me even holy; but to say that mind orders all things is worthy of the sight of the cosmos, sun, moon, stars, and the whole revolution, and I would never speak or think otherwise about them.
Notes and citation
Summary: It is impious to deny that mind orders the cosmos.
- Plato, Philebus 28e. A stray bracket in the digital text is ignored.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray bracket in the digital text): Οὐδὲν τῶν αὐτῶν, ὢ θαυμάσιε → Οὐδὲν τῶν αὐτῶν, ὦ θαυμάσιε; σὺ λέγεις, νῦν] οὐδʼ → σὺ λέγεις, νῦν οὐδʼ.
Extrabiblical texts: Plato, Phileb. 28e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.37 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-37). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.38Dindorf 2:149–150
Βούλει δή τι καὶ ἡμεῖς τοῖς ἔμπροσθεν ὁμολογούμενον ξυμφήσωμεν, ὡς ταῦθʼ οὕτως ἔχει; καὶ μὴ μόνον οἰώμεθα δεῖν τὰ ἀλλότρια ἄνευ κινδύνου λέγειν, ἀλλὰ καὶ συγκινδυνεύωμεν καὶ μετέχωμεν τοῦ ψόγου, ὅταν ἀνὴρ δεινὸς φῇ ταῦτα μὴ οὕτως, ἀλλʼ ἀτάκτως ἔχειν; Πῶς γὰρ οὐκ ἂν βουλοίμην; Ἴθι δὴ, τὸν ἐπιόντα περὶ τούτων λόγον νῦν ἡμῖν ἄθρει.
Boulei dē ti kai hēmeis tois emprosthen homologoumenon xymphēsōmen, hōs tauthʼ houtōs echei? kai mē monon oiōmetha dein ta allotria aneu kindynou legein, alla kai synkindyneuōmen kai metechōmen tou psogou, hotan anēr deinos phę̄ tauta mē houtōs, allʼ ataktōs echein? Pōs gar ouk an bouloimēn? Ithi dē, ton epionta peri toutōn logon nyn hēmin athrei.
— Do you wish, then, that we too agree with those before us that this is so, and not think we should only repeat others’ views without risk, but share the risk and the blame, when a clever man says these things are not so but disordered? — How could I not wish it? — Come, then, look at the argument that now confronts us about these things.
Notes and citation
Summary: Socrates and Protarchus accept the risk of affirming providence.
- Plato, Philebus 28e–29a.
Notes on the original text
- Digital text corrected (accent slip and words run together in the digital text; accent slip in the digital text): Πῶς γὰρ οὐκ ἄν βουλοίμην → Πῶς γὰρ οὐκ ἂν βουλοίμην; λὀγον νῦν ἡμῖνἄθρει → λόγον νῦν ἡμῖν ἄθρει.
Extrabiblical texts: Plato, Phileb. 28e–29a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.38 (Dindorf 2:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-38). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.39Dindorf 2:150
Λέγε μόνον. Τὰ περὶ τὴν τῶν σωμάτων φύσιν ἁπάντων τῶν ζῴων, πῦρ καὶ ὕδωρ καὶ πνεῦμα, καθορῶμέν που, καὶ γῆν, καθάπερ οἱ χειμαζόμενοί φασιν, ἐνόντα ἐν τῇ συστάσει; Καὶ μάλα. Χειμαζόμεθα γὰρ ὄντως ὑπὸ ἀπορίας ἐν τοῖς νῦν λόγοις. Φέρε δὴ περὶ ἑκάστου τῶν παρʼ ἡμῖν λάβε τὸ τοιόνδε.
Lege monon. Ta peri tēn tōn sōmatōn physin hapantōn tōn zǭōn, pyr kai hydōr kai pneuma, kathorōmen pou, kai gēn, kathaper hoi cheimazomenoi phasin, enonta en tę̄ systasei? Kai mala. Cheimazometha gar ontōs hypo aporias en tois nyn logois. Phere dē peri hekastou tōn parʼ hēmin labe to toionde.
— Just tell it. — We see, I suppose, that the things concerning the nature of the bodies of all living creatures, fire, water, and breath, and earth too, as storm-tossed sailors say, are present in their composition? — Certainly. — For we are truly storm-tossed by perplexity in the present arguments. — Come, then, take something like this about each of the things in us.
Notes and citation
Summary: Living bodies are made of the elements.
- Plato, Philebus 29a–b.
Notes on the original text
- Digital text corrected (OCR slip; OCR, capitalization, and breathing slips in the digital text; words run together and capitalization slip in the digital text): δέγε μόνον. → Λέγε μόνον.; ἁπάντων τῶν Ξᾠων → ἁπάντων τῶν ζῴων; Καὶ γῆν, κθάπερ οἰ χειμαζόμενοί → καὶ γῆν, καθάπερ οἱ χειμαζόμενοί; τῶν παρʼἡμῖν λάβε τὸ Τοιόνδε → τῶν παρʼ ἡμῖν λάβε τὸ τοιόνδε.
Extrabiblical texts: Plato, Phileb. 29a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.39 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-39). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.40Dindorf 2:150
Ποῖον; Ὅτι σμικρόν τε τούτων ἕκαστον παρʼ ἡμῖν ἔνεστι καὶ φαῦλον καὶ οὐδαμῆ οὐδαμῶς εἰλικρινὲς ὂν καὶ τὴν δύναμιν οὐκ ἀξίαν τῆς φύσεως ἔχον. ἐν ἐνὶ δὲ λαβὼν περὶ πάντων νόει ταὐτόν. Οἶον πῦρ ἔστι μέν που παρʼ ἡμῖν, ἔστι δʼ ἐν τῷ παντί.
Poion? Hoti smikron te toutōn hekaston parʼ hēmin enesti kai phaulon kai oudamē oudamōs eilikrines on kai tēn dynamin ouk axian tēs physeōs echon. en eni de labōn peri pantōn noei tauton. Oion pyr esti men pou parʼ hēmin, esti dʼ en tǭ panti.
— What? — That each of these is present in us small and poor and in no way pure, and having a power unworthy of its nature. Take it in one case and understand the same of all. For instance, there is fire in us, and there is fire in the universe.
Notes and citation
Summary: The elements in us are small and impure compared with those in the universe.
- Plato, Philebus 29b.
Notes on the original text
- Digital text corrected (accent slips in the digital text; words run together and accent slip in the digital text; words run together and breathing slip in the digital text): τούτων ἕκαστον παρʼἡμῖν ἕνεστι → τούτων ἕκαστον παρʼ ἡμῖν ἔνεστι; εἰλικρινές ὄν → εἰλικρινὲς ὂν; ἔστι μέν που παρʼἡμῖν, ἔστι δʼἐν τῷ παντἰ → ἔστι μέν που παρʼ ἡμῖν, ἔστι δʼ ἐν τῷ παντί.
Extrabiblical texts: Plato, Phileb. 29b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.40 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-40). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.41Dindorf 2:150
Τί μήν; Οὐκοῦν σμικρὸν μέν τι τὸ παρʼ ἡμῖν καὶ ἀσθενὲς καὶ φαῦλον, τὸ δʼ ἐν τῷ παντὶ πλήθει τε θαυμαστὸν καὶ κάλλει καὶ πάσῃ δυνάμει τῇ περὶ τὸ πῦρ οὔσῃ. Καὶ μάλα ἀληθὲς ὃ λέγεις. Τί δέ; τρέφεται καὶ γίνεται ἐκ τούτου καὶ ἄρχεται τὸ τοῦ παντὸς πῦρ ὑπὸ τοῦ παρʼ ἡμῖν πυρὸς, ἢ τοὐναντίον ὑπʼ ἐκείνου τό τε ἐμὸν καὶ τὸ σὸν καὶ τὸ τῶν ἄλλων ζῴων ἅπαντʼ ἴσχει ταῦτα; Τοῦτο μὲν οὐδὲ ἀποκρίσεως ἄξιον ἐρωτᾷς.
Ti mēn? Oukoun smikron men ti to parʼ hēmin kai asthenes kai phaulon, to dʼ en tǭ panti plēthei te thaumaston kai kallei kai pasę̄ dynamei tę̄ peri to pyr ousę̄. Kai mala alēthes ho legeis. Ti de? trephetai kai ginetai ek toutou kai archetai to tou pantos pyr hypo tou parʼ hēmin pyros, ē tounantion hypʼ ekeinou to te emon kai to son kai to tōn allōn zǭōn hapantʼ ischei tauta? Touto men oude apokriseōs axion erōtąs.
— Certainly. — Is not the fire in us small, weak, and poor, while that in the universe is wonderful in quantity, beauty, and every power that belongs to fire? — What you say is very true. — Well, is the fire of the universe nourished, generated, and ruled by the fire in us, or, on the contrary, do mine and yours and that of the other creatures have all these things from that? — That question is not even worth answering.
Notes and citation
Summary: Our fire derives from the fire of the universe, not the reverse.
- Plato, Philebus 29c.
Notes on the original text
- Digital text corrected (OCR slips and words run together in the digital text; accent slip in the digital text; words run together and OCR slips in the digital text): Οὐκοῦν σμικρὸν μέν τι τὸ παρʼἡμῖν καὶ ἀσθενὲς Καὶ φαῦλον, τὸ δʼἐν τῷ παντὶ πλήθει τε θαυμαστὸν καὶ καἀλλει καὶ πάςῃ → Οὐκοῦν σμικρὸν μέν τι τὸ παρʼ ἡμῖν καὶ ἀσθενὲς καὶ φαῦλον, τὸ δʼ ἐν τῷ παντὶ πλήθει τε θαυμαστὸν καὶ κάλλει καὶ πάσῃ; ἀληθὲς ὅ λέγεις → ἀληθὲς ὃ λέγεις; ἄρχεται τὸ τοῦ παντὸς πῦρ ὐπὸ τοῦ παρʼἡμῖν πυρὸς, ἤ τοὐναντίον ὑπʼἐκείνου τό τε ἐμὸν καὶ τὸ σὸν καὶ τὸ τῶν ἄλλων ξᾠων ἅπαντʼἴσχει → ἄρχεται τὸ τοῦ παντὸς πῦρ ὑπὸ τοῦ παρʼ ἡμῖν πυρὸς, ἢ τοὐναντίον ὑπʼ ἐκείνου τό τε ἐμὸν καὶ τὸ σὸν καὶ τὸ τῶν ἄλλων ζῴων ἅπαντʼ ἴσχει.
Extrabiblical texts: Plato, Phileb. 29c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.41 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-41). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.42Dindorf 2:150–151
Ὀρθῶς. Ταῦτα γὰρ ἐρεῖς, οἶμαι, περί τε τῆς ἐν τοῖς ζῴοις γῆς τῆς ἐνθάδε καὶ τῆς ἐν τῷ παντὶ, καὶ τῶν ἄλλων δὴ ὅσων ἠρώτησα ὀλίγον ἔμπροσθεν, οὕτως ἀποκρινῇ. Τίς γὰρ ἀποκρινόμενος ἄλλως ὑγιαίνων ἄν ποτε φανείη;
Orthōs. Tauta gar ereis, oimai, peri te tēs en tois zǭois gēs tēs enthade kai tēs en tǭ panti, kai tōn allōn dē hosōn ērōtēsa oligon emprosthen, houtōs apokrinę̄. Tis gar apokrinomenos allōs hygiainōn an pote phaneiē?
— Rightly. For you will say the same, I think, about the earth here in living creatures and that in the universe, and you will answer so about all the other things I asked a little before. — For who answering otherwise would ever appear sane?
Notes and citation
Summary: The same holds for earth and the other elements.
- Plato, Philebus 29c–d.
Extrabiblical texts: Plato, Phileb. 29c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.42 (Dindorf 2:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-42). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.43Dindorf 2:151
Σχεδὸν οὐδʼ ὁστισοῦν. ἀλλὰ τὸ μετὰ τοῦτο ἑξῆς ἕπου. πάντα γὰρ ταῦτα ἡμεῖς τὰ νῦν δὴ λεχθέντα ἆρʼ οὐκ εἰς ἓν συγκείμενα ἰδόντες ἐπωνομάσαμεν σῶμα; Τί μήν; Ταὐτὸν δὴ λάβε καὶ περὶ τοῦδε ὃν κόσμον λέγομεν· διὰ τὸν αὐτὸν γὰρ τρόπον ἂν εἴη που σῶμα, σύνθετον ὂν ἐκ τῶν αὐτῶν. Ὀρθότατα λέγεις.
Schedon oudʼ hostisoun. alla to meta touto hexēs hepou. panta gar tauta hēmeis ta nyn dē lechthenta arʼ ouk eis hen synkeimena idontes epōnomasamen sōma? Ti mēn? Tauton dē labe kai peri toude hon kosmon legomen; dia ton auton gar tropon an eiē pou sōma, syntheton on ek tōn autōn. Orthotata legeis.
— Hardly anyone. But follow what comes next. All these things just mentioned, seeing them put together into one, did we not name body? — Certainly. — Take the same about this which we call cosmos; for in the same way it would be a body, being composed of the same things. — You speak most rightly.
Notes and citation
Summary: The cosmos too is a body made of the elements.
- Plato, Philebus 29d–e.
Extrabiblical texts: Plato, Phileb. 29d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.43 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-43). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.44Dindorf 2:151
Πότερον οὖν ἐκ τούτου τοῦ σώματος ὅλως τὸ παρʼ ἡμῖν σῶμα, ἢ ἐκ τοῦ παρʼ ἡμῖν τοῦτο τρέφεταί τε καὶ ὅσα νῦν δὴ περὶ αὐτῶν ἐπείπομεν εἴληφέ τε καὶ ἔχει; Καὶ τοῦθʼ ἕτερον, ὦ Σώκρατες, οὐκ ἄξιον ἐρωτήσεως. Τί δέ; ἀ όδε τρα ἄξιον ἐρωτήσεως; ἢ πῶς ἐρεῖς,.
Poteron oun ek toutou tou sōmatos holōs to parʼ hēmin sōma, ē ek tou parʼ hēmin touto trephetai te kai hosa nyn dē peri autōn epeipomen eilēphe te kai echei? Kai touthʼ heteron, ō Sōkrates, ouk axion erōtēseōs. Ti de? a ode tra axion erōtēseōs? ē pōs ereis,.
— Is our body, then, wholly nourished from this body, or this one from ours, and has received and holds all that we just said about them? — This too, Socrates, is not worth asking. — Well, is this worth asking? Or how will you say?
Notes and citation
Summary: Our body derives from the body of the cosmos.
- Plato, Philebus 29e–30a. The words before “worth asking” are garbled in the digital text; translated by sense.
Notes on the original text
- Digital text corrected (accent slips in the digital text): Καὶ τοῦθʼ ἕτερον, ὠ Σώκρατες, οὐκ ἄξιον ἐρωτησεως → Καὶ τοῦθʼ ἕτερον, ὦ Σώκρατες, οὐκ ἄξιον ἐρωτήσεως.
Extrabiblical texts: Plato, Phileb. 29e–30a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.44 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-44). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.45Dindorf 2:151
Λέγε τὸ ποῖον. Τὸ παρʼ ἡμῖν σῶμα ἆρʼ οὐ ψυχὴν φήσομεν ἔχειν; Δῆλον ὅτι φήσομεν. Πόθεν, ὦ φίλε Πρώταρχε, λαβὸν, εἴπερ μὴ τό γε τοῦ παντὸς σῶμα ἔμψυχον ὂν ἐτύγχανε, ταὐτά γε ἔχον τούτῳ καὶ ἔτι πάντη καλλίονα; Δῆλον ὡς οὐδαμόθεν ἄλλοθεν, ὦ Σώκρατες.
Lege to poion. To parʼ hēmin sōma arʼ ou psychēn phēsomen echein? Dēlon hoti phēsomen. Pothen, ō phile Prōtarche, labon, eiper mē to ge tou pantos sōma empsychon on etynchane, tauta ge echon toutǭ kai eti pantē kalliona? Dēlon hōs oudamothen allothen, ō Sōkrates.
— Tell me what. — Shall we not say that our body has a soul? — Clearly we shall. — From where, dear Protarchus, did it get it, unless the body of the universe were ensouled, having the same things as this and still more beautiful in every way? — Clearly from nowhere else, Socrates.
Notes and citation
Summary: Our soul must come from the soul of the universe.
- Plato, Philebus 30a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Πόθεν, ὠ φίλε Πρώταρχε → Πόθεν, ὦ φίλε Πρώταρχε.
Extrabiblical texts: Plato, Phileb. 30a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.45 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-45). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.46Dindorf 2:151–152
Οὐ γάρ που δοκοῦμέν γε, ὦ Πρώταρχε, τὰ τέτταρα ἐκεῖνα, πέρας καὶ ἄπειρον καὶ κοινὸν καὶ τὸ τῆς αἰτίας γένος ἐν ἅπασι τέταρτον ἐνὸν, τοῦτʼ ἐν μὲν τοῖς παρʼ ἡμῖν ψυχήν τε παρέχον καὶ σωμασκίαν ἐμποιοῦν καὶ πταίσαντος σώματος ἰατρικὴν καὶ ἐν ἄλλοις ἄλλα συντιθὲν καὶ ἀσκούμενον πᾶσαν καὶ παντοίαν σοφίαν ἐπικαλεῖσθαι, τῶν δὲ αὐτῶν τούτων ὄντων ἐν ὅλῳ τε οὐρανῷ καὶ κατὰ μεγάλα μέρη, καὶ προσέτι καλῶν καὶ εἰλικρινῶν, ἐν τούτοις δὲ οὐκ ἄρα μεμηχανῆσθαι τὴν τῶν καλλίστων καὶ τιμιωτάτων φύσιν. Ἀλλʼ οὐδαμῶς τοῦτό γʼ ἂν λόγον ἔχοι.
Ou gar pou dokoumen ge, ō Prōtarche, ta tettara ekeina, peras kai apeiron kai koinon kai to tēs aitias genos en hapasi tetarton enon, toutʼ en men tois parʼ hēmin psychēn te parechon kai sōmaskian empoioun kai ptaisantos sōmatos iatrikēn kai en allois alla syntithen kai askoumenon pasan kai pantoian sophian epikaleisthai, tōn de autōn toutōn ontōn en holǭ te ouranǭ kai kata megala merē, kai proseti kalōn kai eilikrinōn, en toutois de ouk ara memēchanēsthai tēn tōn kallistōn kai timiōtatōn physin. Allʼ oudamōs touto gʼ an logon echoi.
— For surely we do not think, Protarchus, that of those four, limit, the unlimited, the mixture, and the kind of the cause present in all as a fourth, this last, which in things among us provides soul and produces bodily training and medicine when the body stumbles, and in other things puts together other things and repairs them, is called all and every wisdom, while, these same things being in the whole heaven and in its great parts, and moreover beautiful and pure, it did not after all contrive in them the nature of the most beautiful and precious things. — That would make no sense at all.
Notes and citation
Summary: The cause that is wisdom in us must be wisdom in the universe.
- Plato, Philebus 30a–b.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Οὐ γάρ που δοκοῦμέν γε, ὠ Πρώταρχε → Οὐ γάρ που δοκοῦμέν γε, ὦ Πρώταρχε.
Extrabiblical texts: Plato, Phileb. 30a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.46 (Dindorf 2:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-46). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.47Dindorf 2:152
Οὐκοῦν εἰ μὴ τοῦτο, μετʼ ἐκείνου τοῦ λόγου ἂν ἑπόμενοι βέλτιον λέγοιμεν, ὡς ἔστιν, ἃ πολλάκις εἰρήκαμεν, ἄπειρόν τε ἐν τῷ παντὶ πολὺ καὶ πέρας ἱκανὸν, καί τις ἐπʼ αὐτοῖς αἰτία οὐ φαύλη, κοσμοῦσά τε καὶ συντάττουσα ἐνιαυτοὺς καὶ ὥρας καὶ μῆνας, σοφία καὶ νοῦς λεγομένη δικαιότατα. Δικαιότατα δῆτα.
Oukoun ei mē touto, metʼ ekeinou tou logou an hepomenoi beltion legoimen, hōs estin, ha pollakis eirēkamen, apeiron te en tǭ panti poly kai peras hikanon, kai tis epʼ autois aitia ou phaulē, kosmousa te kai syntattousa eniautous kai hōras kai mēnas, sophia kai nous legomenē dikaiotata. Dikaiotata dēta.
— Then if not this, we would do better to follow that account and say that there is, as we have often said, much unlimited in the universe and sufficient limit, and over them a cause of no mean sort, ordering and arranging years and seasons and months, most justly called wisdom and mind. — Most justly indeed.
Notes and citation
Summary: A cause called wisdom and mind orders the seasons.
- Plato, Philebus 30c.
Extrabiblical texts: Plato, Phileb. 30c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.47 (Dindorf 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-47). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.51.48Dindorf 2:152
Σοφία μὴν καὶ νοῦς ἄνευ ψυχῆς οὐκ ἄν ποτε γενοίσθην. Οὐ γὰρ οὖν. Οὐκοῦν ἐν μὲν τῇ τοῦ Διὸς ἐρεῖς φύσει βασιλικὴν μὲν ψυχὴν, βασιλικὸν δὲ νοῦν ἐγγίνεσθαι διὰ τὴν τῆς αἰτίας δύναμιν, ἐν δὲ ἄλλοις ἄλλα καλὰ, καθότι φίλον ἑκάστοις λέγεσθαι.”
Sophia mēn kai nous aneu psychēs ouk an pote genoisthēn. Ou gar oun. Oukoun en men tę̄ tou Dios ereis physei basilikēn men psychēn, basilikon de noun enginesthai dia tēn tēs aitias dynamin, en de allois alla kala, kathoti philon hekastois legesthai.”
— But wisdom and mind could never come to be without soul. — No indeed. — Then you will say that in the nature of Zeus a royal soul and a royal mind come to be through the power of the cause, and in others other fine things, as each likes to be called.”
Notes and citation
Summary: A royal soul and mind are in Zeus.
- Plato, Philebus 30c–d.
Notes on the original text
- Digital text corrected (accent slips in the digital text): ἐν μὲν τῇ τοῦ Δῖός ἐρεῖς → ἐν μὲν τῇ τοῦ Διὸς ἐρεῖς.
Extrabiblical texts: Plato, Phileb. 30c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.51.48 (Dindorf 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-48). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-51-48) · Report an error
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.