Preparation for the Gospel 13.17.1–13.20.7

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 50 passages

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 13, chapter 17

13.17.1Dindorf 2:234–235

“Περὶ δὲ τῆς κατὰ Πλάτωνα ψυχῆς, ἥν φησιν ἐξ ἀπαθοῦς καὶ παθητῆς οὐσίας συστῆναι ὑπὸ τοῦ θεοῦ, ὡς ἐκ λευκοῦ καὶ μέλανος τῶν μέσων τι χρωμάτων, ἐκεῖνα ἔχομεν εἰπεῖν, ὅτι ἀνάγκη χρόνῳ διαστάσεως αὐτῶν γιγνομένης ἀφανισθῆναι αὐτὴν, ὡς τὴν τοῦ μέσου χρώματος σύστασιν, ἐπὶ τὰ οἰκεία ἑκάστου ἐξ ὧν συνέστη ἐν χρόνῳ φύσει χωριζομένου. εἰ δὲ τοῦτο, φθαρτὴν ἀποφανοῦμεν, ἀλλʼ οὐκ ἀθάνατον τὴν ψυχήν.

“Peri de tēs kata Platōna psychēs, hēn phēsin ex apathous kai pathētēs ousias systēnai hypo tou theou, hōs ek leukou kai melanos tōn mesōn ti chrōmatōn, ekeina echomen eipein, hoti anankē chronǭ diastaseōs autōn gignomenēs aphanisthēnai autēn, hōs tēn tou mesou chrōmatos systasin, epi ta oikeia hekastou ex hōn synestē en chronǭ physei chōrizomenou. ei de touto, phthartēn apophanoumen, allʼ ouk athanaton tēn psychēn.

“Concerning the soul according to Plato, which he says was composed by God of impassible and passible being, as one of the intermediate colors is from white and black, we have this to say: that, as these separate in time, it must necessarily disappear, as the composition of the intermediate color does, each part from which it was composed separating in time by nature into its own. If so, we shall declare the soul perishable and not immortal.

Notes and citation

Summary: Severus: a soul mixed of passible and impassible being would dissolve like a mixed color.

Severus the Platonist, On the Soul (fragment; known only from Eusebius).

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.1 (Dindorf 2:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-1). (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.

13.17.2Dindorf 2:235

εἰ γὰρ τοῦτο ὁμολογεῖται, μηδὲν τῶν ἐν τῇ φύσει ὄντων ἄνευ τοῦ ἐναντίου εἶναι, τά τε ἐν τῷ κόσμῳ ἐκ τῆς τῶν ἐναντίων φύσεως ὑπὸ τοῦ θεοῦ κεκοσμῆσθαι, φιλίαν αὐτοῖς καὶ κοινωνίαν ἐμποιήσαντος αὐτοῦ, οἶον τῷ ξηρῷ πρὸς τὸ ὑγρὸν, καὶ τῷ θερμῷ πρὸς τὸ ψυχρὸν, τῷ τε βαρεῖ πρὸς τὸ κοῦφον, λευκῷ τε πρὸς τὸ μέλαν, γλυκεῖ τε πρὸς τὸ πικρὸν, σκληρῷ τε πρὸς τὸ μαλακὸν, καὶ πᾶσι τοῖς τοιούτοις μίαν ἄλλην πάντων κοινωνίαν, τῇ τε ἀπαθεῖ οὐσίᾳ πρὸς τὴν παθητὴν, τὰ δὲ κραθέντα καὶ μιχθέντα χωρισμὸν τὸν ἀπʼ ἀλλήλων ἐν χρόνῳ φύσει ἐπιδέχεται, ἡ δὲ ψυχὴ ἐξ ἀπαθοῦς καὶ παθητῆς οὐσίας γεγονέναι ὑποκείσεται, ἀνάγκη ὡς τὸ μέσον χρῶμα οὕτω καὶ ταύτην ἐν χρόνῳ φύσει ἀφανισθῆναι, τῶν ἐν τῇ συστάσει αὐτῆς ἐναντίων ἐπὶ τὴν οἰκείαν φύσιν ἐπειγομένων.

ei gar touto homologeitai, mēden tōn en tę̄ physei ontōn aneu tou enantiou einai, ta te en tǭ kosmǭ ek tēs tōn enantiōn physeōs hypo tou theou kekosmēsthai, philian autois kai koinōnian empoiēsantos autou, oion tǭ xērǭ pros to hygron, kai tǭ thermǭ pros to psychron, tǭ te barei pros to kouphon, leukǭ te pros to melan, glykei te pros to pikron, sklērǭ te pros to malakon, kai pasi tois toioutois mian allēn pantōn koinōnian, tę̄ te apathei ousią pros tēn pathētēn, ta de krathenta kai michthenta chōrismon ton apʼ allēlōn en chronǭ physei epidechetai, hē de psychē ex apathous kai pathētēs ousias gegonenai hypokeisetai, anankē hōs to meson chrōma houtō kai tautēn en chronǭ physei aphanisthēnai, tōn en tę̄ systasei autēs enantiōn epi tēn oikeian physin epeigomenōn.

For if it is agreed that nothing in nature exists without its opposite, and that the things in the world have been ordered by God out of the nature of opposites, he having put friendship and fellowship into them, as the dry toward the wet, the hot toward the cold, the heavy toward the light, white toward black, sweet toward bitter, hard toward soft, and in all such things one other fellowship of all, impassible being toward passible; and if things blended and mixed admit by nature of separation from one another in time, and the soul shall be supposed to have come from impassible and passible being, then, like the intermediate color, it too must by nature disappear in time, as the opposites in its composition press toward their own nature.

Notes and citation

Summary: Mixed opposites separate in time; so would a composite soul.

Severus the Platonist, On the Soul.

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.2 (Dindorf 2:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-2). (abbreviation not yet checked)

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13.17.3Dindorf 2:235

ἢ γὰρ οὐχ ὁρῶμεν καὶ τὸ φύσει βαρὺ, κἂν ὑφʼ ἥμων ἤ τινος ἔξωθεν φυσικῆς προσγενομένης αὐτῷ κουφότητος ἄνω φέρηται, ὡς αὐτὸ ὁμοίως ἐπὶ τὴν οἰκείαν φύσιν κάτω βιάζεται; ὁμοίως δὲ καὶ τὸ φύσει κοῦφον κατὰ τὰς ὁμοίας ἕξωθεν αἰτίας κάτω φερόμενον, ὡς αὐτὸ ὁμοίως ἐπὶ τὰ ἄνω βιάζεται; τὰ γὰρ ἐκ δύο τινῶν ἀλλήλοις ἐναντίων εἰς ταὐτὸν συναχθέντα ἀδύνατον ἐν τῷ αὐτῷ ἀεὶ εἶναι, μὴ τρίτου τινὸς τῆς τῶν ὄντων οὐσίας ἀεὶ ἐνόντος αὐτοῖς.

ē gar ouch horōmen kai to physei bary, kan hyphʼ hēmōn ē tinos exōthen physikēs prosgenomenēs autǭ kouphotētos anō pherētai, hōs auto homoiōs epi tēn oikeian physin katō biazetai? homoiōs de kai to physei kouphon kata tas homoias hexōthen aitias katō pheromenon, hōs auto homoiōs epi ta anō biazetai? ta gar ek dyo tinōn allēlois enantiōn eis tauton synachthenta adynaton en tǭ autǭ aei einai, mē tritou tinos tēs tōn ontōn ousias aei enontos autois.

For do we not see that what is heavy by nature, even if it is carried upward by us or by some natural lightness added to it from outside, likewise forces its way down toward its own nature? And likewise what is light by nature, carried down by similar external causes, forces its way upward? For things brought together into one from two opposites cannot remain always in the same state, unless some third thing of the being of existing things is always present in them.

Notes and citation

Summary: Composite opposites cannot remain together without a third binding principle.

Severus the Platonist, On the Soul.

Notes on the original text

Digital text corrected (accent slip in the digital text): ἡ γὰρ οὐχ ὁρῶμεν → ἢ γὰρ οὐχ ὁρῶμεν.

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.3 (Dindorf 2:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-3). (abbreviation not yet checked)

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13.17.4Dindorf 2:235–236

ἀλλὰ γὰρ οὐκ ἔστι ψυχὴ τρίτον τι πρᾶγμα ἐκ δύο ἐναντίων ἀλλήλοις σύνθετον, ἁπλοῦν δὲ καὶ τῇ αὐτῇ φύσει ἀπαθὲς καὶ ἀσώματον· ὅθεν Πλάτων καὶ οἱ μετʼ αὐτοῦ ἀθάνατον αὐτὴν ἔφασαν εἶναι.

alla gar ouk esti psychē triton ti pragma ek dyo enantiōn allēlois syntheton, haploun de kai tę̄ autę̄ physei apathes kai asōmaton; hothen Platōn kai hoi metʼ autou athanaton autēn ephasan einai.

But the soul is not some third thing compounded of two opposites; it is simple, and by its very nature impassible and incorporeal. Hence Plato and those after him said that it is immortal.

Notes and citation

Summary: The soul is simple and incorporeal, and so immortal.

Severus the Platonist, On the Soul.

Notes on the original text

Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.4 (Dindorf 2:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-4). (abbreviation not yet checked)

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13.17.5Dindorf 2:236

ἐπειδὴ δὲ τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος κοινός ἐστι πάντων λόγος γεγονέναι, τὰ δʼ ἐν ἡμῖν ἄνευ σώματος ἑκουσίως καὶ ἀκουσίως γιγνόμενα πάθη τῆς ψυχῆς εἶναι λέγεται, οἶ μὲν πολλοὶ τούτῳ τεκμαιρόμενοι παθητὴν εἶναι τὴν οὐσίαν αὐτῆς, θνητὴν αὐτὴν εἶναι λέγουσι καὶ σωματοειδῆ, ἀλλʼ οὐκ ἀσώματον.

epeidē de ton anthrōpon ek psychēs kai sōmatos koinos esti pantōn logos gegonenai, ta dʼ en hēmin aneu sōmatos hekousiōs kai akousiōs gignomena pathē tēs psychēs einai legetai, oi men polloi toutǭ tekmairomenoi pathētēn einai tēn ousian autēs, thnētēn autēn einai legousi kai sōmatoeidē, allʼ ouk asōmaton.

But since it is the common account of all that man is made of soul and body, and the affections that happen in us, willingly and unwillingly, without the body are said to belong to the soul, the many, judging by this that its essence is passible, say that it is mortal and bodily, and not incorporeal.

Notes and citation

Summary: Many conclude from the soul’s affections that it is mortal and bodily.

Severus the Platonist, On the Soul.

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.5 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-5). (abbreviation not yet checked)

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13.17.6Dindorf 2:236

ὁ δὲ Πλάτων τῷ φύσει αὐτῆς ἀπαθεῖ προσηναγκάσθη τὴν παθητὴν οὐσίαν προσυφᾶναι. ὅτι δὲ μηδετέρως ἔχει, ἐξ ὧν ἑκάτεροι εἰρήκασι, Πλάτων τε καὶ οἶ ἄλλοι, πειρασόμεθα τῷ λόγῳ, τὰς ἐν ἡμῖν ἐνεργούσας δυνάμεις παραθέντες, προσβιβάσαι.”

ho de Platōn tǭ physei autēs apathei prosēnankasthē tēn pathētēn ousian prosyphanai. hoti de mēdeterōs echei, ex hōn hekateroi eirēkasi, Platōn te kai oi alloi, peirasometha tǭ logǭ, tas en hēmin energousas dynameis parathentes, prosbibasai.”

But Plato was compelled to weave passible being into the soul, which is impassible by nature. That it is neither the one nor the other, as each party has said, Plato and the others, we shall try to show by argument, setting out the powers at work in us.”

Notes and citation

Summary: Severus will show that the soul is neither passible nor compounded.

Severus the Platonist, On the Soul.

Notes on the original text

Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Severus (Severus the Platonist, On the Soul; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.17.6 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-6). (abbreviation not yet checked)

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13.17.7Dindorf 2:236

Ταῦτά μοι ἀπὸ τῶν Σεβήρου τοῦ Πλατωνικοῦ Περὶ ψυχῆς προκείσθω. σκέψαι δὲ πρὸς τοῖς εἰρημένοις καὶ τόδε περὶ τῆς οὐρανοῦ καὶ τῶν ἐν αὐτῷ φωστήρων ἀρχῆς.

Tauta moi apo tōn Sebērou tou Platōnikou Peri psychēs prokeisthō. skepsai de pros tois eirēmenois kai tode peri tēs ouranou kai tōn en autǭ phōstērōn archēs.

Let these words from Severus the Platonist’s On the Soul be set out by me. And besides what has been said, consider this also, concerning the origin of heaven and of the luminaries in it.

Notes and citation

Summary: Eusebius ends the quotation from Severus and turns to Plato on the heavens.

Cite (SBL): Eusebius, Praep. ev. 13.17.7 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-7). (abbreviation not yet checked)

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Preparation 13, chapter 18

13.18.1Dindorf 2:236

Συμφώνως Ἑβραίοις καὶ τὸν περὶ οὐρανοῦ καὶ τῶν ἐν αὐτῷ φαινομένων ἀποδοὺς λόγον, καθʼ ὃν γεννητὰ εἶναι πρὸς τοῦ τῶν ὅλων αἰτίου πεποιημένα μετέχειν τε τῆς σωματικῆς καὶ φθαρτῆς οὐσίας συνέστη, οὐκέθʼ ὁμοίως Ἑβραίοις σέβειν αὐτὰ νομοθετεῖ καὶ θεοὺς ἡγεῖσθαι, ὧδε φάσκων ἐν Ἑπινομίδι

Symphōnōs Hebraiois kai ton peri ouranou kai tōn en autǭ phainomenōn apodous logon, kathʼ hon gennēta einai pros tou tōn holōn aitiou pepoiēmena metechein te tēs sōmatikēs kai phthartēs ousias synestē, oukethʼ homoiōs Hebraiois sebein auta nomothetei kai theous hēgeisthai, hōde phaskōn en Hepinomidi

Having given, in agreement with the Hebrews, the account of heaven and the things that appear in it, according to which they are generated, made by the cause of the universe, and partake of bodily and perishable substance, he no longer, like the Hebrews, legislates that they are to be worshipped and held to be gods, saying thus in the Epinomis:

Notes and citation

Summary: Plato agrees that the heavens were made, but unlike the Hebrews he calls them gods.

Cite (SBL): Eusebius, Praep. ev. 13.18.1 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-1). (abbreviation not yet checked)

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13.18.2Dindorf 2:236

“ Τίνα δὴ καὶ σεμνύνων ποτὲ λέγω θεὸν, ὦ Μέγιλλε καὶ Κλεινία; σχεδὸν οὐρανὸν, ὃν καὶ δικαιότατον, ὡς ξύμπαντες ἄλλοι δαίμονες ἅμα καὶ θεοὶ, τιμᾶν τε καὶ εὔχεσθαι διαφερόντως αὐτῷ· τὸ δὲ καὶ τῶν ἄλλων αἴτιον ἀγαθῶν πάντων ἡμῖν αὐτὸν γεγονέναι πάντες ἂν ὁμολογοῖμεν.”

“ Tina dē kai semnynōn pote legō theon, ō Megille kai Kleinia? schedon ouranon, hon kai dikaiotaton, hōs xympantes alloi daimones hama kai theoi, timan te kai euchesthai diapherontōs autǭ; to de kai tōn allōn aition agathōn pantōn hēmin auton gegonenai pantes an homologoimen.”

“Whom, then, do I mean when I speak with such reverence of a god, Megillus and Clinias? Heaven, I suppose, which it is most just that we, like all the other daimones and gods, should honor and pray to above all; and that it has been the cause of all other good things to us, we would all agree.”

Notes and citation

Summary: Plato (Epinomis) calls heaven a god to be worshipped.

[Plato], Epinomis 977a.

Extrabiblical texts: Plato, Epin. 977a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.2 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-2). (abbreviation not yet checked)

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13.18.3Dindorf 2:236–237

Εἶθʼ ὑποβὰς ἐν τῷ αὐτῷ προστίθησι ταῦτα “Θεοὺς δὲ δὴ τοὺς ὁρατοὺς, μεγίστους καὶ τιμιωτάτους καὶ ὀξύτατον ὁρῶντας πάντη, τοὺς πρώτους τὴν τῶν ἄστρων φύσιν λεκτέον, καὶ ὅσα μετὰ τούτων αἰσθανόμεθα γεγονότα, μετὰ δὲ τούτους καὶ ὑπὸ τούτοις ἑξῆς δαίμονας, ἀέριον δὲ γένος, ἔχον ἔδραν τρίτην καὶ μέσην, τῆς ἑρμηνείας αἴτιον, εὐχαῖς τιμᾶν μάλα χρεὼν χάριν τῆς εὐφήμου διαπορείας.”

Eithʼ hypobas en tǭ autǭ prostithēsi tauta “Theous de dē tous horatous, megistous kai timiōtatous kai oxytaton horōntas pantē, tous prōtous tēn tōn astrōn physin lekteon, kai hosa meta toutōn aisthanometha gegonota, meta de toutous kai hypo toutois hexēs daimonas, aerion de genos, echon edran tritēn kai mesēn, tēs hermēneias aition, euchais timan mala chreōn charin tēs euphēmou diaporeias.”

Then further on in the same work he adds this: “And as visible gods, the greatest, most honored, and sharpest-sighted everywhere, we must name first the nature of the stars, and all that we perceive came into being with them; and after these and under them in order the daimones, an airy race, holding the third and middle seat, the cause of interpretation, whom we ought greatly to honor with prayers for the sake of their auspicious passage.”

Notes and citation

Summary: Plato names the stars as the chief visible gods, with the airy daimones below them.

[Plato], Epinomis 984d–985b.

Extrabiblical texts: Plato, Epin. 984d–985b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.3 (Dindorf 2:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-3). (abbreviation not yet checked)

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13.18.4Dindorf 2:237

Διὰ τούτων θεοὺς εἰπὼν εἰναι τοὺς δηλωθέντας περὶ τῆς πρώτης αὐτῶν συστάσεως φυσιολογῶν ἐν Τιμαίῳ τάδε διεξέρχεται “Ὅ τι πῦρ πρὸς τὸν ἀέρα, τοῦτο ἀὴρ πρὸς ὕδωρ, καὶ ὅ τι ἀὴρ πρὸς ὕδωρ, τοῦτο ὕδωρ πρὸς τὴν γῆν, ξυνέδησε καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν. καὶ διὰ ταῦτα ἔκ τε δὴ τούτων τοιούτων καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγενήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὥστʼ εἰς ταὐτὸν αὑτῷ ξυνελθὸν ἄλυτον ὑπὸ τῶν ἄλλων πλὴν ὑπὸ τοῦ ξυνδήσαντος γενέσθαι.”

Dia toutōn theous eipōn einai tous dēlōthentas peri tēs prōtēs autōn systaseōs physiologōn en Timaiǭ tade diexerchetai “Ho ti pyr pros ton aera, touto aēr pros hydōr, kai ho ti aēr pros hydōr, touto hydōr pros tēn gēn, xynedēse kai xynestēsato ouranon horaton kai hapton. kai dia tauta ek te dē toutōn toioutōn kai ton arithmon tettarōn to tou kosmou sōma egenēthē diʼ analogias homologēsan, philian te eschen ek toutōn, hōstʼ eis tauton hautǭ xynelthon alyton hypo tōn allōn plēn hypo tou xyndēsantos genesthai.”

Having said in these words that the beings described are gods, he goes through the following in the Timaeus, explaining the nature of their first composition: “As fire is to air, so air is to water, and as air is to water, so water is to earth; and so he bound together and constructed a heaven visible and tangible. And for these reasons, out of these elements, such as they are and four in number, the body of the world was made, harmonized by proportion, and it has friendship from them, so that, having come together into one with itself, it became indissoluble by any other than him who bound it together.”

Notes and citation

Summary: Plato (Timaeus) on the world-body bound together from the four elements.

Plato, Timaeus 32b–c.

Notes on the original text

Digital text corrected (repeated syllables in the digital text; stray mark in the digital text): Ὅ τι πυρʼ πρὸς → Ὅ τι πῦρ πρὸς; διʼ ἀναλογίας λογίας ὁμολογῆσαν → διʼ ἀναλογίας ὁμολογῆσαν.

Extrabiblical texts: Plato, Tim. 32b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.4 (Dindorf 2:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-4). (abbreviation not yet checked)

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13.18.5Dindorf 2:237

Εἶτʼ ἐπιλέγει “Ψυχὴν δʼ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινε καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψε, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησε.”

Eitʼ epilegei “Psychēn dʼ eis to meson autou theis dia pantos te eteine kai eti exōthen to sōma autę̄ periekalypse, kai kyklǭ dē kyklon strephomenon ouranon hena monon erēmon katestēse.”

Then he adds: “And having set the soul in the middle of it, he stretched it through the whole and further wrapped the body round with it from outside; and he established one heaven alone, solitary, a circle turning in a circle.”

Notes and citation

Summary: Plato: the world-soul is stretched through the heaven.

Plato, Timaeus 34b.

Extrabiblical texts: Plato, Tim. 34b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.5 (Dindorf 2:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-5). (abbreviation not yet checked)

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13.18.6Dindorf 2:237–238

Καὶ πάλιν ὑποβὰς ἐπιφέρει λέγων “Ἐξ οὖν λόγου καὶ διανοίας θεοῦ τοιαύτης πρὸς χρόνου γένεσιν, ἵνα γενηθῇ χρόνος, ἥλιος καὶ σελήνη, καὶ πέντε ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλάνητες, εἰς διορισμὸν καὶ φυλακὴν ἀριθμῶν χρόνου γέγονε· σώματα δὲ αὐτῶν ἑκάστων ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφορὰς, ἃς ἡ θατέρου περίοδος ᾔει.”

Kai palin hypobas epipherei legōn “Ex oun logou kai dianoias theou toiautēs pros chronou genesin, hina genēthę̄ chronos, hēlios kai selēnē, kai pente alla astra, epiklēn echonta planētes, eis diorismon kai phylakēn arithmōn chronou gegone; sōmata de autōn hekastōn poiēsas ho theos ethēken eis tas periphoras, has hē thaterou periodos ę̄ei.”

And again, further on, he adds: “From such reasoning and design of God for the generation of time, so that time might be generated, the sun and moon and five other stars, which have the name of planets, came into being for the distinguishing and guarding of the numbers of time; and God, having made bodies for each of them, set them in the orbits in which the circuit of the other was moving.”

Notes and citation

Summary: Plato: sun, moon, and planets were made to mark time.

Plato, Timaeus 38c.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text; repeated syllables in the digital text): ἔνα γενηθῇ χρόνος → ἵνα γενηθῇ χρόνος; πλάνητες, τες, εἰς → πλάνητες, εἰς; χρόνου γἐγονε → χρόνου γέγονε.

Extrabiblical texts: Plato, Tim. 38c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.6 (Dindorf 2:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-6). (abbreviation not yet checked)

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13.18.7Dindorf 2:238

Καὶ ἐπιλέγει ‟Δεσμοῖς τε ἐμψύχοις σώματα δεθέντα ζῷα τό τε προσταχθὲν ἔμαθε.”

Kai epilegei ‟Desmois te empsychois sōmata dethenta zǭa to te prostachthen emathe.”

And he adds: “And having had their bodies bound with living bonds, they became living beings and learned their appointed task.”

Notes and citation

Summary: The heavenly bodies became living beings.

Plato, Timaeus 38e.

Extrabiblical texts: Plato, Tim. 38e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.7 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-7). (abbreviation not yet checked)

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13.18.8Dindorf 2:238

Καὶ ἐν τῷ δεκάτῳ τῶν Νόμων καθόλου περὶ πάσης ψυχῆς ἀποφαίνεται λέγων ὧδε “Μεταβάλλει μέντοιγε πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς, ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν· μεταβαλόντα δὲ φέρεται κατὰ τὴν τῆς εἱμαρμένης τάξιν καὶ νόμον· μικρότερα μὲν τῶν ἠθῶν μεταβαλόντα ἐλάττω κατὰ τὸ τῆς χώρας ἐπίπεδον μεταπορεύεται, πλείω δὲ καὶ ἀδικώτερα μεταπεσόντα εἰς βάθος.”

Kai en tǭ dekatǭ tōn Nomōn katholou peri pasēs psychēs apophainetai legōn hōde “Metaballei mentoige panthʼ hosa metocha esti psychēs, en heautois kektēmena tēn tēs metabolēs aitian; metabalonta de pheretai kata tēn tēs heimarmenēs taxin kai nomon; mikrotera men tōn ēthōn metabalonta elattō kata to tēs chōras epipedon metaporeuetai, pleiō de kai adikōtera metapesonta eis bathos.”

And in the tenth book of the Laws he declares generally about every soul, speaking thus: “All things that partake of soul change, possessing in themselves the cause of change; and having changed, they move according to the order and law of destiny. Those whose characters have changed in smaller matters move over the surface of the land; those that have fallen into more and greater injustice, into the depth.”

Notes and citation

Summary: Plato (Laws): everything with a soul is subject to change.

Plato, Laws 10.904c–d.

Extrabiblical texts: Plato, Leg. 904c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.8 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-8). (abbreviation not yet checked)

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13.18.9Dindorf 2:238

Εἰ δὴ οὖν μεταβάλλει πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν, οὐρανὸς δὲ καὶ ἥλιος καὶ σελήνη μέτοχά ἐστι ψυχῆς κατʼ αὐτὸν τὸν Πλάτωνα, καὶ ταῦτα ἄρα μεταβάλλοι ἂν ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν κατὰ τὸν αὐτοῦ λόγον. πῶς οὖν πάλιν ἀιδίους αὐτοὺς εἶναι καὶ διὰ τοῦτο θεούς φησι, καίπερ ἐν σώματι φθαρτῷ ὄντας καὶ λυθῆναι οἴους τε;

Ei dē oun metaballei panthʼ hosa metocha esti psychēs en heautois kektēmena tēn tēs metabolēs aitian, ouranos de kai hēlios kai selēnē metocha esti psychēs katʼ auton ton Platōna, kai tauta ara metaballoi an en heautois kektēmena tēn tēs metabolēs aitian kata ton autou logon. pōs oun palin aidious autous einai kai dia touto theous phēsi, kaiper en sōmati phthartǭ ontas kai lythēnai oious te?

If, then, all things that partake of soul change, possessing in themselves the cause of change, and heaven and sun and moon partake of soul according to Plato himself, then these too would change, possessing in themselves the cause of change, according to his own argument. How then does he say again that they are everlasting, and for this reason gods, though they are in a perishable body and capable of being dissolved?

Notes and citation

Summary: Eusebius: if the heavens have souls, by Plato’s own argument they change, so they cannot be eternal gods.

Cite (SBL): Eusebius, Praep. ev. 13.18.9 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-9). (abbreviation not yet checked)

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13.18.10Dindorf 2:238–239

λέγει δʼ οὖν πάλιν ἐν Τιμαίῳ ‘ Ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσι φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσι θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε· θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς πατήρ τε ἔργων, ἄλυτα ἐμοῦ μὴ θέλοντος. τὸ μὲν οὖν δὴ δεθὲν πᾶν λυτόν· τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ. διʼ ἃ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὖν οὐκ ἐστὲ, οὐδʼ ἄλυτοι τὸ πάμπαν· οὔτι μὲν δὴ λυθήσεσθέ γε, οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἶς ὅτε ἐγίγνεσθε ξυνεθεῖσθε.”

legei dʼ oun palin en Timaiǭ ‘ Epei dʼ oun pantes hosoi te peripolousi phanerōs kai hosoi phainontai kathʼ hoson an ethelōsi theoi genesin eschon, legei pros autous ho tode to pan gennēsas tade; theoi theōn, hōn egō dēmiourgos patēr te ergōn, alyta emou mē thelontos. to men oun dē dethen pan lyton; to ge mēn kalōs harmosthen kai echon eu lyein ethelein kakou. diʼ ha kai epeiper gegenēsthe, athanatoi men oun ouk este, oudʼ alytoi to pampan; outi men dē lythēsesthe ge, oude teuxesthe thanatou moiras, tēs emēs boulēseōs meizonos eti desmou kai kyriōterou lachontes ekeinōn ois hote egignesthe xynetheisthe.”

He says, then, again in the Timaeus: “When, then, all the gods, both those who revolve visibly and those who appear as far as they will, had come into being, he who begot this universe says to them: Gods of gods, of whom I am maker and father of works, which are indissoluble except by my will. Now all that is bound can be dissolved; but to wish to dissolve what is well fitted together and in good state is the part of the wicked. Therefore, since you have come into being, you are not immortal nor wholly indissoluble; yet you shall not be dissolved, nor meet with the fate of death, having obtained my will as a bond still greater and more sovereign than those with which you were bound when you came into being.”

Notes and citation

Summary: Plato (Timaeus): the created gods are not immortal by nature, but are preserved by the Creator’s will.

Plato, Timaeus 40d–41b.

Notes on the original text

Digital text corrected (word displaced in the digital text): περιπολοῦσι φανεγένεσιν ρῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσι θεοὶ ἔσχον → περιπολοῦσι φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσι θεοὶ γένεσιν ἔσχον.

Extrabiblical texts: Plato, Tim. 41a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.10 (Dindorf 2:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-10). (abbreviation not yet checked)

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13.18.11Dindorf 2:239

Ταῦτα ὁ Πλάτων. εἰκότως δῆτα Μώσης καὶ τὰ Ἑβραίων λόγια σέβειν μὲν ἀπαγορεύει ταῦτα καὶ θεοὺς ἡγεῖσθαι, ἄνω δὲ πρὸς τὸν παμβασιλέα θεὸν ἀνάγοντα, αὐτὸν δὴ τὸν ἡλίου καὶ σελήνης καὶ ἄστρων ὅλου τε οὐρανοῦ καὶ κόσμου δημιουργὸν, τὸν δὴ τὰ πάντα θείῳ λόγῳ συνδήσαντά τε καὶ συναρμοσάμενον, μόνον ἡγεῖσθαι θεὸν, καὶ μόνῳ τὴν σεβάσμιον ἀπονέμειν νομοθετεῖ τιμὴν λέγων “μὴ ἰδὼν τὸν ἥλιον, καὶ τὴν σελήνην, καὶ πάντας τοὺς ἀστέρας, καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσης αὐτοῖς.”

Tauta ho Platōn. eikotōs dēta Mōsēs kai ta Hebraiōn logia sebein men apagoreuei tauta kai theous hēgeisthai, anō de pros ton pambasilea theon anagonta, auton dē ton hēliou kai selēnēs kai astrōn holou te ouranou kai kosmou dēmiourgon, ton dē ta panta theiǭ logǭ syndēsanta te kai synarmosamenon, monon hēgeisthai theon, kai monǭ tēn sebasmion aponemein nomothetei timēn legōn “mē idōn ton hēlion, kai tēn selēnēn, kai pantas tous asteras, kai panta ton kosmon tou ouranou, planētheis proskynēsēs autois.”

So Plato. Fittingly, then, Moses and the oracles of the Hebrews forbid us to worship these and to hold them gods, but, leading us up to God the King of all, the very Creator of sun and moon and stars and of the whole heaven and world, who bound together and fitted all things by his divine Word, he legislates that we hold him alone to be God and render to him alone the honor of worship, saying: “Lest, seeing the sun and the moon and all the stars and all the host of heaven, you be led astray and worship them.”

Deut 4:19 (quotation, high confidence)

Notes and citation

Summary: Moses forbids worship of the heavenly bodies and directs worship to God alone.

Deut 4:19.

Notes on the original text

Digital text corrected (line number leaked into the digital text; stray mark in the digital text; words run together in the digital text): συνδήσαντάτε → συνδήσαντά τε; τιμὴν 5 λέγων μὴ → τιμὴν λέγων “μὴ; Πλάτωνʼ → Πλάτων.

Cite (SBL): Eusebius, Praep. ev. 13.18.11 (Dindorf 2:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-11). (abbreviation not yet checked)

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13.18.12Dindorf 2:239

ἑρμηνεύει δὲ ταῦτα διασαφῶν εἰς πλάτος ὁ τὰ Ἑβραίων πεπαιδευμένος Φίλων ὧδέ πη λέγων πρὸς λέξιν ‟Τινὲς ἥλιον καὶ σελήνην καὶ τοὺς ἄλλους ἀστέρας ὑπέλαβον εἶναι θεοὺς αὐτοκράτορας, οἷς τὰς τῶν γιγνομένων ἀπάντων αἰτίας ἀνέθεσαν. Μωσεῖ δʼ ὁ κόσμος ἔδοξεν εἷναι καὶ γεννητὸς, καὶ πόλις ἡ μεγίστη ἄρχοντας ἔχουσα καὶ ὑπηκόους· ἄρχοντας μὲν τοὺς ἐν οὐρανῷ πάντας, οἶον πλάνητες καὶ ἀπλανεῖς ἀστέρες· ὑπηκόους δὲ τὰς μετὰ σελήνην ἐν ἀέρι καὶ περιγείους φύσεις.

hermēneuei de tauta diasaphōn eis platos ho ta Hebraiōn pepaideumenos Philōn hōde pē legōn pros lexin ‟Tines hēlion kai selēnēn kai tous allous asteras hypelabon einai theous autokratoras, hois tas tōn gignomenōn apantōn aitias anethesan. Mōsei dʼ ho kosmos edoxen heinai kai gennētos, kai polis hē megistē archontas echousa kai hypēkoous; archontas men tous en ouranǭ pantas, oion planētes kai aplaneis asteres; hypēkoous de tas meta selēnēn en aeri kai perigeious physeis.

Philo, who was instructed in the learning of the Hebrews, interprets these words, explaining them at length, saying somewhat thus, word for word: “Some have supposed that the sun and moon and the other stars are gods with absolute power, to whom they have attributed the causes of all things that come to be. But to Moses the world seemed to be both generated and, as it were, the greatest city, having rulers and subjects: as rulers all the bodies in heaven, both planets and fixed stars; as subjects, the natures below the moon in the air and around the earth.

Notes and citation

Summary: Philo: Moses saw the cosmos as a city whose heavenly rulers are subjects of God.

Philo, On the Special Laws 1.13.

Extrabiblical texts: Philo, Spec. 1.13 (Philo of Alexandria (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.12 (Dindorf 2:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-12). (abbreviation not yet checked)

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13.18.13Dindorf 2:239–240

τοὺς δὲ λεχθέντας ἄρχοντας οὐκ αὐτεξουσίους, ἀλλʼ ἑνὸς τοῦ πάντων πατρὸς ὑπάρχους οὐ μιμουμένους τὴν ἐπιστασίαν κατορθοῦν, πρυτανεύοντος κατὰ δίκην καὶ νόμον ἕκαστον τῶν γεγονότων τοὺς δὲ μὴ βλέποντας τὸν ἐπιβεβηκότα ἡνίοχον τοῖς ὑπεζευγμένοις, ὡς αὐτουργοῖς, τῶν τῷ κόσμῳ γινομένων ἀνάψαι τὰς αἰτίας. ὧν τὴν ἄγνοιαν ὁ ἱερώτατος νομοθέτης εἰς ἐπιστήμην μεθαρμόζεται λέγων ὧδε “μὴ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ πλανηθεὶς προσκυνήσῃς.”

tous de lechthentas archontas ouk autexousious, allʼ henos tou pantōn patros hyparchous ou mimoumenous tēn epistasian katorthoun, prytaneuontos kata dikēn kai nomon hekaston tōn gegonotōn tous de mē blepontas ton epibebēkota hēniochon tois hypezeugmenois, hōs autourgois, tōn tǭ kosmǭ ginomenōn anapsai tas aitias. hōn tēn agnoian ho hierōtatos nomothetēs eis epistēmēn metharmozetai legōn hōde “mē idōn ton hēlion kai tēn selēnēn kai tous asteras kai panta ton kosmon tou ouranou planētheis proskynēsę̄s.”

But the rulers mentioned are not independent, but lieutenants of the one Father of all, imitating his oversight and so administering rightly, while he presides over each thing that has come to be according to justice and law; whereas those who do not see the charioteer mounted above attribute the causes of what happens in the world to the yoked team as if they were self-acting. Their ignorance the most holy lawgiver changes into knowledge, saying thus: ‘Lest, seeing the sun and the moon and the stars and all the host of heaven, you be led astray and worship them.’

Deut 4:19 (quotation, high confidence)

Notes and citation

Summary: Philo: the stars are God’s lieutenants; Moses corrects those who worship them.

Philo, On the Special Laws 1.14–15; Deut 4:19.

Notes on the original text

Digital text corrected (repeated syllables in the digital text): κατορθοῦν, θοῦν, πρυτανεύοντος → κατορθοῦν, πρυτανεύοντος.

Extrabiblical texts: Philo, Spec. 1.14–15 (Philo of Alexandria (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.13 (Dindorf 2:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-13). (abbreviation not yet checked)

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13.18.14Dindorf 2:240

εὐθυβόλως πάνυ καὶ καλῶς πλάνον εἶπε τὴν τῶν εἰρημένων ὡς θεῶν ἀποδοχήν. οἱ γὰρ ἰδόντες ἡλίου μὲν προσόδοις καὶ ἀναχωρήσεσι τὰς ἐτησίους ὥρας συνισταμένας, ἐν αἷς αἱ ζῴων καὶ φυτῶν καὶ καρπῶν γενέσεις ὡρισμέναις χρόνων περιόδοις τελεσφοροῦνται, σελήνην δʼ ὑπηρέτιν καὶ διάδοχον ἡλίου νύκτωρ τὴν ἐπιμέλειαν καὶ προστασίαν ἀνειληφυῖαν ὧν μεθʼ ἡμέραν ἥλιος, καὶ τοὺς ἄλλους ἀστέρας κατὰ τὴν πρὸς τἀπίγεια συμπάθειαν μυρία τῶν ἐπὶ διαμονῇ τοῦ παντὸς ἐνεργοῦντάς τε καὶ δρῶντας, πλάνον ἐπλανήθησαν ἀνήνυτον μόνους εἶναι τούτους θεοὺς ὑποτοπήσαντες.

euthybolōs pany kai kalōs planon eipe tēn tōn eirēmenōn hōs theōn apodochēn. hoi gar idontes hēliou men prosodois kai anachōrēsesi tas etēsious hōras synistamenas, en hais hai zǭōn kai phytōn kai karpōn geneseis hōrismenais chronōn periodois telesphorountai, selēnēn dʼ hypēretin kai diadochon hēliou nyktōr tēn epimeleian kai prostasian aneilēphuian hōn methʼ hēmeran hēlios, kai tous allous asteras kata tēn pros tapigeia sympatheian myria tōn epi diamonę̄ tou pantos energountas te kai drōntas, planon eplanēthēsan anēnyton monous einai toutous theous hypotopēsantes.

Very aptly and well he called the acceptance of the things mentioned as gods a going astray. For those who saw that the yearly seasons are made by the approaches and withdrawals of the sun, in which the generation of animals and plants and fruits is brought to completion in fixed periods of time; and that the moon, as servant and successor of the sun, by night takes up the care and charge of what the sun has by day; and that the other stars, by their sympathy with things on earth, perform and do countless things for the preservation of the universe, went astray in an endless wandering, supposing that these alone are gods.

Notes and citation

Summary: Philo: men wrongly took the sun, moon, and stars for gods because of their benefits.

Philo, On the Special Laws 1.15–16.

Extrabiblical texts: Philo, Spec. 1.15–16 (Philo of Alexandria (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.14 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-14). (abbreviation not yet checked)

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13.18.15Dindorf 2:240

εἰ δʼ ἐσπούδασαν διὰ τῆς ἀπλανοῦς βαδίζειν ὁδοῦ, κἂν εὐθὺς ἔγνωσαν, ὅτι καθάπερ αἴσθησις ὑποδιάκονος νοῦ γέγονε, τὸν αὐτὸν τρόπον καὶ οἱ αἰσθητοὶ πάντες ὑπηρέται τοῦ νοητοῦ συνέστησαν.

ei dʼ espoudasan dia tēs aplanous badizein hodou, kan euthys egnōsan, hoti kathaper aisthēsis hypodiakonos nou gegone, ton auton tropon kai hoi aisthētoi pantes hypēretai tou noētou synestēsan.

But if they had been eager to walk by the road that does not go astray, they would at once have known that, just as sense has become an under-servant of mind, in the same way all sensible things have been constituted servants of the intelligible.

Notes and citation

Summary: Philo: sensible things serve the intelligible as sense serves mind.

Philo, On the Special Laws 1.17.

Extrabiblical texts: Philo, Spec. 1.17 (Philo of Alexandria (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.15 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-15). (abbreviation not yet checked)

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13.18.16Dindorf 2:240

Καὶ ἐπάγει λέγων “Ὥσθʼ ὑπερβάντες τῷ λογισμῷ πᾶσαν τὴν ὁρατὴν οὐσίαν ἐπὶ τὴν τοῦ ἀειδοῦς καὶ ἀοράτου καὶ μόνῃ διανοίᾳ καταληπτοῦ τιμὴν ἴωμεν, ὅς οὐ μόνον θεός ἐστι νοητῶν τε καὶ αἰσθητῶν, ἀλλὰ καὶ ἁπάντων δημιουργός. ἐὰν δέ τις τὴν τοῦ ἀιδίου καὶ ποιητοῦ θεραπείαν ἄλλῳ προσνέμῃ νεωτέρῳ καὶ γεννητῷ, φρενοβλαβὴς ἀναγεγράφθω καὶ ἔνοχος ἀσεβείᾳ τῇ μεγίστῃ.”

Kai epagei legōn “Hōsthʼ hyperbantes tǭ logismǭ pasan tēn horatēn ousian epi tēn tou aeidous kai aoratou kai monę̄ dianoią katalēptou timēn iōmen, hos ou monon theos esti noētōn te kai aisthētōn, alla kai hapantōn dēmiourgos. ean de tis tēn tou aidiou kai poiētou therapeian allǭ prosnemę̄ neōterǭ kai gennētǭ, phrenoblabēs anagegraphthō kai enochos asebeią tę̄ megistę̄.”

And he goes on to say: “So that, passing beyond all visible being in our reasoning, let us go on to the honoring of the formless and invisible, who can be grasped by thought alone, who is not only the God of things intelligible and sensible, but also the Creator of all. But if anyone gives the service due to the eternal Maker to another, later and generated, let him be recorded as deranged and guilty of the greatest impiety.”

Notes and citation

Summary: Philo: worship belongs only to the invisible Creator; worship of a creature is the greatest impiety.

Philo, On the Special Laws 1.20.

Extrabiblical texts: Philo, Spec. 1.20 (Philo of Alexandria (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.18.16 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-16). (abbreviation not yet checked)

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13.18.17Dindorf 2:240–241

Ταῦτα τῆς Ἑβραίων εὐσεβείας τὰ ὡς ἀληθῶς ἀκήρατά τε καὶ θεῖα μαθήματα πρὸ τῆς τετυφωμένης φιλοσοφίας τετιμήκαμεν. τί με δεῖ μηκύνειν καὶ τἄλλα τοῦ Πλάτωνος εἰς φῶς ἄγειν, ἐκ τῶνδε παρὸν καὶ τὰ ἐμοὶ νῦν σεσιγημένα τεκμαίρεσθαι; οὐ μὴν διαβολῆς ἕνεκα ταῦτα φάναι προήχθην, ἐπεὶ καὶ σφόδρα ἔγωγε ἄγαμαι τὸν ἄνδρα, καὶ πάντων μᾶλλον Ἑλλήνων φίλον ἡγοῦμαι καὶ τιμῶ, τὰ ἐμοὶ φίλα καὶ συγγενῆ, εἰ καὶ μὴ τὰ ἴσα διόλου, πεφρονηκότα, Μωσέως δʼ ἐν παραθέσει καὶ τῶν παρʼ Ἑβραίοις προφητῶν τὸ ἐλλιπὲς ἐπιδεικνὺς αὐτοῦ τῆς διανοίας.

Tauta tēs Hebraiōn eusebeias ta hōs alēthōs akērata te kai theia mathēmata pro tēs tetyphōmenēs philosophias tetimēkamen. ti me dei mēkynein kai talla tou Platōnos eis phōs agein, ek tōnde paron kai ta emoi nyn sesigēmena tekmairesthai? ou mēn diabolēs heneka tauta phanai proēchthēn, epei kai sphodra egōge agamai ton andra, kai pantōn mallon Hellēnōn philon hēgoumai kai timō, ta emoi phila kai syngenē, ei kai mē ta isa diolou, pephronēkota, Mōseōs dʼ en parathesei kai tōn parʼ Hebraiois prophētōn to ellipes epideiknys autou tēs dianoias.

These truly pure and divine teachings of the Hebrews’ godliness we have honored above a conceited philosophy. Why should I go on at length and bring to light the rest of Plato’s views, when from these one may infer what I now pass over in silence? I have not been led to say these things for the sake of slander, since I greatly admire the man, and consider him dear above all the Greeks and honor him, as one who thought what is dear and akin to me, even if not altogether the same; but I show the deficiency of his thought by setting it beside Moses and the prophets among the Hebrews.

Notes and citation

Summary: Eusebius admires Plato, but shows his deficiencies beside Moses and the prophets.

Cite (SBL): Eusebius, Praep. ev. 13.18.17 (Dindorf 2:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-17). (abbreviation not yet checked)

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13.18.18Dindorf 2:241

καίτοι παρῆν τῷ καταμέμφεσθαι παρεσκευασμένῳ μυρίʼ ἄττα καταιτιᾶσθαι, οἷα τὰ σεμνὰ καὶ σοφὰ αὐτῷ περὶ γυναικῶν ἐν Πολιτείᾳ διατεταγμένα, ἢ οἶα τὰ περὶ ἔρωτος ἐκθέσμου σεσεμνολογημένα ἐν Φαίδρῳ. σὺ δʼ, εἰ καὶ τούτων ἐπακοῦσαι ποθεῖς, ἀνάγνωθι τάσδε αὐτοῦ λαβὼν τὰς φωνάς

kaitoi parēn tǭ katamemphesthai pareskeuasmenǭ myriʼ atta kataitiasthai, hoia ta semna kai sopha autǭ peri gynaikōn en Politeią diatetagmena, ē oia ta peri erōtos ekthesmou sesemnologēmena en Phaidrǭ. sy dʼ, ei kai toutōn epakousai potheis, anagnōthi tasde autou labōn tas phōnas

And yet one prepared to find fault could have charged him with countless things, such as his solemn and wise arrangements about women in the Republic, or his solemn discourse about lawless love in the Phaedrus. But you, if you long to hear these too, take and read these words of his:

Notes and citation

Summary: Eusebius introduces Plato’s laws on women and his teaching on love.

Cite (SBL): Eusebius, Praep. ev. 13.18.18 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-18). (abbreviation not yet checked)

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Preparation 13, chapter 19

13.19.1Dindorf 2:241

‟Ἴσως δὴ, εἶπον, παρὰ τὸ εἰωθὸς γελοῖα ἂν φαίνοιτο πολλὰ περὶ τὰ νῦν δὴ λεγόμενα, εἰ πράξεται ᾗ λέγεται. Καὶ μάλα, ἔφη. Τί δʼ, ἦν δʼ ἐγώ, γελοιότατον αὐτῶν ὁρᾷς; ἢ δῆλα δὴ ὅτι γυμνὰς τὰς γυναῖκας ἐν ταῖς παλαίστραις γυμναζομένας μετὰ τῶν ἀνδρῶν, οὐ μόνον τὰς νέας, ἀλλʼ ἤδη καὶ τὰς πρεσβυτέρας, ὥσπερ τοὺς γέροντας ἐν τοῖς γυμνασίοις, ὅταν ῥυσοὶ καὶ μὴ ἡδεῖς τὴν ὄψιν ὅμως φιλογυμναστῶσι.”

‟Isōs dē, eipon, para to eiōthos geloia an phainoito polla peri ta nyn dē legomena, ei praxetai hę̄ legetai. Kai mala, ephē. Ti dʼ, ēn dʼ egō, geloiotaton autōn horąs? ē dēla dē hoti gymnas tas gynaikas en tais palaistrais gymnazomenas meta tōn andrōn, ou monon tas neas, allʼ ēdē kai tas presbyteras, hōsper tous gerontas en tois gymnasiois, hotan rhysoi kai mē hēdeis tēn opsin homōs philogymnastōsi.”

“Perhaps, I said, many of the things now being said would seem ridiculous, contrary to custom, if they are done as they are said. Very much so, he said. What, I said, do you see as the most ridiculous of them? Clearly, is it not the women exercising naked in the wrestling schools with the men, not only the young but even the older ones, like the old men in the gymnasia who, though wrinkled and not pleasant to look at, still love exercise?”

Notes and citation

Summary: Plato (Republic): women would exercise naked with men.

Plato, Republic 5.452a–b.

Notes on the original text

Digital text corrected (OCR slips): Τίδʼ, ἦν δʼ ἐγὼν → Τί δʼ, ἦν δʼ ἐγώ.

Extrabiblical texts: Plato, Resp. 452a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.1 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-1). (abbreviation not yet checked)

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13.19.2Dindorf 2:241

Καὶ ἐπιλέγει ἑξῆς “Ο δὲ γελῶν ἀνὴρ ἐπὶ γυμναῖς ταῖς γυναιξὶ τοῦ βελτίστου ἕνεκα γυμναζομέναις, ἅτε δὴ τοῦ γελοίου σοφίας δρέπων καρπὸν, οὐδὲ οἶδεν, ὡς ἔοικεν, ἐφʼ ᾦ γελᾷ.”

Kai epilegei hexēs “O de gelōn anēr epi gymnais tais gynaixi tou beltistou heneka gymnazomenais, hate dē tou geloiou sophias drepōn karpon, oude oiden, hōs eoiken, ephʼ ǭ gelą.”

And next he adds: “But the man who laughs at naked women exercising for the sake of what is best, plucking the fruit of the wisdom of laughter, does not know, it seems, at what he is laughing.”

Notes and citation

Summary: Plato defends women’s naked exercise against ridicule.

Plato, Republic 5.457b. Plato has “the unripe fruit of laughter”; the text here reads “the fruit of the wisdom of laughter.”

Extrabiblical texts: Plato, Resp. 457b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.2 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-2). (abbreviation not yet checked)

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13.19.3Dindorf 2:241–242

Φησὶ δὲ καὶ ἐν ἑβδόμῳ τῶν Νόμων “ ‘Ως ἄρα δεήσει τοὺς παῖδας καὶ τὰς παῖδας ὀρχεῖσθαι δηλαδὴ καὶ γυμνάζεσθαι μανθάνειν· καὶ τοῖς μὲν παισὶν ὀρχησταὶ, ταῖς δὲ ὀρχηστρίδες ἄν εἶεν πρὸς τὸ διαπονεῖν οὐκ ἀνεπιτηδειότερον.” Τίθησι δʼ ἐν αὐτῷ καὶ τάδε “Ἡ δὲ αὖ που παρʼ ἠμῖν κόρη καὶ δέσποινα, εὐφρανθεῖσα τῇ τῆς χορείας παιδείᾳ, οὐκ ᾠήθη δεῖν κεναῖς χερσὶν ἀθύρειν, πανοπλίᾳ δὲ παντελεῖ κοσμηθεῖσα οὕτω τὴν ὄρχησιν διαπεραίνειν· ἅ δὴ πάντως μιμεῖσθαι πρέπον ἄν εἴη κόρους τε ἅμα καὶ κόρας.”

Phēsi de kai en hebdomǭ tōn Nomōn “ ‘Ōs ara deēsei tous paidas kai tas paidas orcheisthai dēladē kai gymnazesthai manthanein; kai tois men paisin orchēstai, tais de orchēstrides an eien pros to diaponein ouk anepitēdeioteron.” Tithēsi dʼ en autǭ kai tade “Hē de au pou parʼ ēmin korē kai despoina, euphrantheisa tę̄ tēs choreias paideią, ouk ǭēthē dein kenais chersin athyrein, panoplią de pantelei kosmētheisa houtō tēn orchēsin diaperainein; ha dē pantōs mimeisthai prepon an eiē korous te hama kai koras.”

And he says in the seventh book of the Laws: “That boys and girls, then, must learn to dance and to exercise; and for the boys there would be dancing masters, and for the girls dancing mistresses, not unsuitable for the training.” And he sets down in it this also: “And our Maiden and Mistress, delighting in the training of the dance, did not think she should play with empty hands, but decked in full armor so to go through the dance; which it would be wholly fitting for youths and maidens alike to imitate.”

Notes and citation

Summary: Plato (Laws): boys and girls alike are to be trained in dancing, even in armor.

Plato, Laws 7.813b; 796b–c. “Our Maiden and Mistress” is Athena.

Notes on the original text

Digital text corrected (OCR slip): γυμνάξεσθαι → γυμνάζεσθαι; παιςὲν → παισὶν; χερςὶν → χερσὶν; κανοπλίᾳ → πανοπλίᾳ.

Extrabiblical texts: Plato, Leg. 813b (Plato (works); quotation); Plato, Leg. 796b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.3 (Dindorf 2:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-3). (abbreviation not yet checked)

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13.19.4Dindorf 2:242

Καὶ πολεμεῖν δὲ γυναιξὶν ὧδὲ πη νομοθετεῖ “Ἐν δὲ τούτοις μισθοῖς, οἰκοῦντας ξένους, διδάσκειν τε πάντα ὅσα πρὸς τὸν πόλεμόν ἐστι μαθήματα τοὺς φοιτῶντας ὅσα τε πρὸς μουσικὴν, οὐχ ὅν μὲν ἄν ὁ πατὴρ βούληται, φοιτῶντα, ὃν δʼ ἄν μὴ, ἐῶντα τῆς παιδείας, ἀλλὰ τὸ λεγόμενον πάντα ἄνδρα καὶ παῖδα κατὰ τὸ δυνατὸν, ὡς τῆς πόλεως μᾶλλον ἤ τῶν γεννητόρων ὄντας, παιδευτέον ἐξ ἀνάγκης.

Kai polemein de gynaixin hōde pē nomothetei “En de toutois misthois, oikountas xenous, didaskein te panta hosa pros ton polemon esti mathēmata tous phoitōntas hosa te pros mousikēn, ouch hon men an ho patēr boulētai, phoitōnta, hon dʼ an mē, eōnta tēs paideias, alla to legomenon panta andra kai paida kata to dynaton, hōs tēs poleōs mallon ē tōn gennētorōn ontas, paideuteon ex anankēs.

And he legislates thus that women also are to make war: “In these, foreigners living there for pay are to teach those who attend all the lessons that concern war and all that concern music; not that the one whose father wishes attends and the one whose father does not is left out of education, but, as the saying is, every man and child, as far as possible, must be educated of necessity, as belonging to the city rather than to their parents.

Notes and citation

Summary: Plato (Laws): education in war and music is compulsory for all, as children of the city.

Plato, Laws 7.804c–d.

Extrabiblical texts: Plato, Leg. 804c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.4 (Dindorf 2:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-4). (abbreviation not yet checked)

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13.19.5Dindorf 2:242

ταυτὰ δὲ δὴ καὶ περὶ θηλειῶν ὁ μὲν ἐμὸς νόμος ἄν εἴποι πάντα, ὅσαπερ καὶ περὶ τῶν ἀρρένων, ἴσα καὶ τὰς θηλείας ἀσκεῖν δεῖν· καὶ οὐδὲν φοβηθεὶς εἴποιμʼ ἄν τοῦτον τὸν λόγον οὔτε ἱππικῆς οὔτε γυμναστικῆς, ὡς ἀνδράσι μὲν πρέπον ἄν εἴη, γυναιξὶ δὲ οὐκ ἄν πρέπον.”

tauta de dē kai peri thēleiōn ho men emos nomos an eipoi panta, hosaper kai peri tōn arrenōn, isa kai tas thēleias askein dein; kai ouden phobētheis eipoimʼ an touton ton logon oute hippikēs oute gymnastikēs, hōs andrasi men prepon an eiē, gynaixi de ouk an prepon.”

The same, then, my law would say about females in every respect as about males, that the females must be trained equally; and I would say this without any fear, either of horsemanship or of gymnastics, that it would be fitting for men but not fitting for women.”

Notes and citation

Summary: Plato would train women equally with men in riding and gymnastics.

Plato, Laws 7.804d–e.

Notes on the original text

Digital text corrected (words run together in the digital text): τῶνἀρρένων → τῶν ἀρρένων.

Extrabiblical texts: Plato, Leg. 804d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.5 (Dindorf 2:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-5). (abbreviation not yet checked)

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13.19.6Dindorf 2:242–243

Καὶ πάλιν ἑξῆς ὑποβάς φησι “Γυμνάσια τιθῶμεν καὶ τὰ περὶ τὸν πόλεμον πάντα τοῖς σώμασι διαπονήματα τοξικῆς τε καὶ πάσης ῥίψεως καὶ πελταστικῆς καὶ ἁπάσης ὁπλομαχίας καὶ διεξόδων τακτικῶν καὶ ἁπάσης πορείας στρατοπέδων καὶ στρατοπεδεύσεων καὶ ὅσα εἰς ἱππικὴν μαθήματα ξυντείνει. πάντων γὰρ τούτων διδασκάλους τε εἶναι δεῖ κοινοὺς, ἀρνυμένους μισθὸν παρὰ τῆς πόλεως, καὶ τούτων μαθητὰς τοὺς ἐν τῇ πόλει παῖδᾴς τε καὶ ἄνδρας, καὶ κόρας καὶ γυναῖκας πάντων τούτων ἐπιστήμονας· κόρας μὲν οὔσας ἔτι πάσαν ἐν ὅπλοις ὄρχησιν καὶ μάχην μεμελετηκυίας, γυναῖκας δὲ διεξόδων καὶ τάξεων καὶ θέσεως καὶ ἀναιρέσεως ὅπλων ἡμμένας.”

Kai palin hexēs hypobas phēsi “Gymnasia tithōmen kai ta peri ton polemon panta tois sōmasi diaponēmata toxikēs te kai pasēs rhipseōs kai peltastikēs kai hapasēs hoplomachias kai diexodōn taktikōn kai hapasēs poreias stratopedōn kai stratopedeuseōn kai hosa eis hippikēn mathēmata xynteinei. pantōn gar toutōn didaskalous te einai dei koinous, arnymenous misthon para tēs poleōs, kai toutōn mathētas tous en tę̄ polei paidąs te kai andras, kai koras kai gynaikas pantōn toutōn epistēmonas; koras men ousas eti pasan en hoplois orchēsin kai machēn memeletēkuias, gynaikas de diexodōn kai taxeōn kai theseōs kai anaireseōs hoplōn hēmmenas.”

And again, further on, he says: “Let us establish gymnasia and all the bodily exercises concerned with war, archery and every kind of throwing, light-armed fighting and every kind of fighting in arms, tactical maneuvers and every kind of marching of armies and encampment, and all the lessons that bear on horsemanship. For all these there must be public teachers, receiving pay from the city, and their pupils must be the boys and men of the city, and the girls and women, knowing all these things: the girls, while still girls, having practiced all dancing and fighting in arms, and the women having taken part in maneuvers and formations and the taking up and laying down of arms.”

Notes and citation

Summary: Plato would have girls and women trained for war.

Plato, Laws 7.813d–814a.

Notes on the original text

Digital text corrected (accent slip in the digital text; line number leaked into the digital text; line-end hyphen left in the digital text): πόλεμον 25 πάντα → πόλεμον πάντα; μαθητἀς → μαθητὰς; ἐπιστημονας → ἐπιστήμονας; παῖ- δᾴς → παῖδᾴς.

Extrabiblical texts: Plato, Leg. 813d–814a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.6 (Dindorf 2:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-6). (abbreviation not yet checked)

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13.19.7Dindorf 2:243

Ἀλλʼ οὐδὲ τούτοις ὁ Ἑβραίων ἐπινεύσειε λόγος, ἀντιφθέγξεται δὲ τἀναντία, μηδʼ ἐπʼ ἀνδρῶν ῥώμαις, μὴ ὅτι γε γυναικῶν τὴν ἐν πολέμοις ἀνατιθεὶς κατόρθωσιν, πάντα δὲ εἰς θεὸν ἀνάγων καὶ τὴν παρὰ τοῦδε συμμαχίαν. λέγει δʼ οὐν ‟ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἶ οἰκοδομοῦντες αὐτόν. ἐὰν μὴ κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων.

Allʼ oude toutois ho Hebraiōn epineuseie logos, antiphthenxetai de tanantia, mēdʼ epʼ andrōn rhōmais, mē hoti ge gynaikōn tēn en polemois anatitheis katorthōsin, panta de eis theon anagōn kai tēn para toude symmachian. legei dʼ oun ‟ean mē kyrios oikodomēsę̄ oikon, eis matēn ekopiasan oi oikodomountes auton. ean mē kyrios phylaxę̄ polin, eis matēn ēgrypnēsen ho phylassōn.

But the teaching of the Hebrews would not assent to these things either; it will say the opposite, ascribing success in war not even to the strength of men, let alone of women, but referring everything to God and his alliance. It says, then: “Unless the Lord builds a house, those who build it have labored in vain. Unless the Lord guards a city, the watchman has stayed awake in vain.”

Ps 127:1 (126:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Scripture ascribes victory to God, not to the strength of men or women.

Ps 127:1 (Septuagint 126:1).

Cite (SBL): Eusebius, Praep. ev. 13.19.7 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-7). (abbreviation not yet checked)

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13.19.8Dindorf 2:243

ὁ δέ γε θαυμαστὸς φιλόσοφος θέα ὡς καὶ εἰς τὸν γυμνικὸν εἰσάγει τὰς γυναῖκας ἀγῶνα, ὧδέ πη λέγων “Γυναιξὶ δὲ, κόραις μὲν ἀνήβοις γυμναῖς στάδιον καὶ δίαυλον καὶ ἔφιππον καὶ δόλιχον, ἐν αὐτῷ τῷ δρόμῳ ἁμιλλωμέναις· ταῖς δὲ τριακαιδεκέτεσι μέχρι γάμου μενούσαις κοινωνίας, μὴ μακρότερον εἴκοσιν ἐτῶν μηδʼ ἔλαττον ὀκτωκαίδεκα· πρεπούσῃ δὲ στολῇ ταύταις ἐσταλμέναις καταβατέον ἐπὶ τὴν ἅμιλλαν τούτων τῶν δρόμων.

ho de ge thaumastos philosophos thea hōs kai eis ton gymnikon eisagei tas gynaikas agōna, hōde pē legōn “Gynaixi de, korais men anēbois gymnais stadion kai diaulon kai ephippon kai dolichon, en autǭ tǭ dromǭ hamillōmenais; tais de triakaideketesi mechri gamou menousais koinōnias, mē makroteron eikosin etōn mēdʼ elatton oktōkaideka; prepousę̄ de stolę̄ tautais estalmenais katabateon epi tēn hamillan toutōn tōn dromōn.

But see how the admirable philosopher introduces women even into the athletic contest, speaking somewhat thus: “For women: for girls under the age of puberty, naked, the stade and the double course and the horse race and the long race, competing on the course itself; and for those of thirteen years and over, until marriage, remaining in the contests not more than twenty years nor less than eighteen; and these, dressed in fitting attire, must come down to compete in these races.

Notes and citation

Summary: Plato (Laws) has girls race naked and older girls race clothed.

Plato, Laws 8.833c–d.

Notes on the original text

Digital text corrected (repeated word in the digital text): “Γυναιξὶ Γυναιξὶ δὲ → “Γυναιξὶ δὲ.

Extrabiblical texts: Plato, Leg. 833c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.8 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-8). (abbreviation not yet checked)

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13.19.9Dindorf 2:243

καὶ τὰ μὲν περὶ δρόμους ἀνδράσι τε καὶ γυναιξὶ ταῦτʼ ἔστω· τὰ δὲ κατʼ ἰσχὺν, ἀντὶ μὲν πάλης καὶ τῶν τοιούτων τὰ νῦν ὅσα βαρέα, τὴν ἐν τοῖς ὅπλοις μάχην, ἔνα τε πρὸς ἔνα διαμαχομένους καὶ δύο πρὸς δύο.”

kai ta men peri dromous andrasi te kai gynaixi tautʼ estō; ta de katʼ ischyn, anti men palēs kai tōn toioutōn ta nyn hosa barea, tēn en tois hoplois machēn, ena te pros ena diamachomenous kai dyo pros dyo.”

Let this be so concerning races for men and women. As for contests of strength, instead of wrestling and the other heavy contests now in use, fighting in arms, one against one and two against two.”

Notes and citation

Summary: Contests of strength are to be fights in armor.

Plato, Laws 8.833d–e.

Extrabiblical texts: Plato, Leg. 833d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.9 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-9). (abbreviation not yet checked)

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13.19.10Dindorf 2:243–244

Καὶ ἑξῆς εἰπὼν “ Ταυτὸν δὴ καὶ τοὺς περὶ ὁπλομαχίαν ἄκρους παρακαλοῦντας, χρὴ τούτους νομοθετεῖν κελεύειν·” ἐπιφέρει λέγων ‟Τὰ αὐτὰ δὲ καὶ περὶ τῶν θηλειῶν ἔστω νομοθετούμενα, τῶν μέχρι γάμων.”

Kai hexēs eipōn “ Tauton dē kai tous peri hoplomachian akrous parakalountas, chrē toutous nomothetein keleuein;” epipherei legōn ‟Ta auta de kai peri tōn thēleiōn estō nomothetoumena, tōn mechri gamōn.”

And having said next, “The same thing, then, we must order those who are expert in fighting in arms, when we call on them, to help us legislate,” he adds: “Let the same laws be made concerning females, up to marriage.”

Notes and citation

Summary: The same rules for armed combat apply to women until marriage.

Plato, Laws 8.833e–834a.

Extrabiblical texts: Plato, Leg. 833e–834a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.10 (Dindorf 2:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-10). (abbreviation not yet checked)

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13.19.11Dindorf 2:244

Εἶτα πάλιν τούτοις ἑξῆς συνάψας τοὺς περὶ πελταστικῆς καὶ παγκρατίου καὶ τόξου λίθων τε ἐκ χειρὸς βολῆς καὶ διὰ σφενδόνης νόμους, ἵππων τε πέρι ἀγῶνος, πάλιν κἀνταῦθα περὶ τῶν θηλειῶν ἐπάγει λέγων ‘Θηλείας δὲ περὶ τούτων νόμοις μὲν καὶ ἐπιτάξεσιν οὐκ ἄξια βιάζεσθαι τῆς κοινωνίας· ἐὰν δὲ ἐξ αὐτῶν τῶν ἔμπροσθεν παιδευμάτων εἰς ἔθος ἰόντων ἡ φύσις ἐνδέχηται καὶ μὴ δυσχεραίνῃ παῖδας ἢ παρθένους κοινωνεῖν, ἐᾶν καὶ μὴ ψέγειν.”

Eita palin toutois hexēs synapsas tous peri peltastikēs kai pankratiou kai toxou lithōn te ek cheiros bolēs kai dia sphendonēs nomous, hippōn te peri agōnos, palin kantautha peri tōn thēleiōn epagei legōn ‘Thēleias de peri toutōn nomois men kai epitaxesin ouk axia biazesthai tēs koinōnias; ean de ex autōn tōn emprosthen paideumatōn eis ethos iontōn hē physis endechētai kai mē dyscherainę̄ paidas ē parthenous koinōnein, ean kai mē psegein.”

Then again, joining to these the laws about light-armed fighting and the pancration and archery, and throwing stones by hand and with the sling, and about horse races, he again adds here too concerning females: “Concerning women in these things it is not worth forcing them to take part by laws and commands; but if, from their former training passing into habit, their nature permits and does not object to girls or maidens taking part, let them, and do not blame them.”

Notes and citation

Summary: Plato permits women to take part in equestrian contests if their nature allows.

Plato, Laws 8.834a–d.

Extrabiblical texts: Plato, Leg. 834d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.11 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-11). (abbreviation not yet checked)

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13.19.12Dindorf 2:244

Τοσαῦτα τοῦ Πλάτωνος τὰ περὶ γυναικῶν. τοῦ δʼ αὐτοῦ καὶ ὁ θαυμάσιος ὅδε τυγχάνει νόμος Ἐάν τις παῖδας θηλείας καταλίπῃ, διʼ ἀδελφῶν τε καὶ ἀδελφιδῶν ἐπανιὼν, ἔμπροσθεν μὲν τῶν ἀρρένων, ὕστερον δὲ θηλειῶν ἐνὶ γένει· τὴν δὲ τοῦ τῶν γάμων χρόνου συμμετρίαν τε καὶ ἀμετρίαν δικαστὴς σκοπῶν κρινέτω, γυμνοὺς μὲν τοὺς ἄρρενας, γυμνὰς δὲ ὀμφαλοῦ μέχρι θεώμενος τὰς θηλείας.” Ἀλλὰ καὶ ἐν ταῖς ἑορταῖς δεῖν αὐτάς φησι γυμνὰς χορεύειν ἐν ἕκτῳ τῶν Νόμων λέγων οὕτως

Tosauta tou Platōnos ta peri gynaikōn. tou dʼ autou kai ho thaumasios hode tynchanei nomos Ean tis paidas thēleias katalipę̄, diʼ adelphōn te kai adelphidōn epaniōn, emprosthen men tōn arrenōn, hysteron de thēleiōn eni genei; tēn de tou tōn gamōn chronou symmetrian te kai ametrian dikastēs skopōn krinetō, gymnous men tous arrenas, gymnas de omphalou mechri theōmenos tas thēleias.” Alla kai en tais heortais dein autas phēsi gymnas choreuein en hektǭ tōn Nomōn legōn houtōs

So much from Plato about women. And this admirable law is also his: “If a man leaves daughters, … going back through brothers and nephews, first the males, then the females, in one family. And let the judge, examining the suitability or unsuitability of age for marriage, decide, viewing the males naked and the females naked to the navel.” And he says that at festivals too they must dance naked, speaking thus in the sixth book of the Laws:

Notes and citation

Summary: Plato’s law on heiresses has the judge view the candidates naked; women are to dance naked at festivals.

Plato, Laws 11.925a. Part of the law is omitted in the quotation (marked …).

Extrabiblical texts: Plato, Leg. 925a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.12 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-12). (abbreviation not yet checked)

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13.19.13Dindorf 2:244

“Τῆς οὖν τοιαύτης σπουδῆς ἕνεκα χρὴ καὶ τὰς παιδιὰς ποιεῖσθαι χορεύοντάς τε καὶ χορευούσας, κούρους τε καὶ κόρας, καὶ ἅμα δὴ θεωροῦντάς τε καὶ θεωρουμένους μετὰ λόγου τε καὶ ἡλικίας τινὸς ἐχούσης εἰκυίας προφάσεις, γυμνοὺς καὶ γυμνὰς μέχρι περ αἰδοῦς σώφρονος ἑκάστων.”

“Tēs oun toiautēs spoudēs heneka chrē kai tas paidias poieisthai choreuontas te kai choreuousas, kourous te kai koras, kai hama dē theōrountas te kai theōroumenous meta logou te kai hēlikias tinos echousēs eikuias prophaseis, gymnous kai gymnas mechri per aidous sōphronos hekastōn.”

“For the sake of this serious purpose, then, they must hold their sports with dancing, youths and maidens, and at the same time seeing and being seen, with reason and at an age that gives reasonable occasions, naked, both men and women, so far as each one’s modesty allows.”

Notes and citation

Summary: Plato (Laws): young men and women are to dance naked so far as modesty allows.

Plato, Laws 6.771e–772a.

Notes on the original text

Digital text corrected (accent slip in the digital text): ἐχοὐσης → ἐχούσης.

Extrabiblical texts: Plato, Leg. 772a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.13 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-13). (abbreviation not yet checked)

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13.19.14Dindorf 2:244–245

Πρὸς τούτοις ἅπασιν ἐπάκουσον καὶ τῶνδε τῶν ἐν Πολιτείᾳ περὶ τοῦ κοινὰς εἶναι τὰς γυναῖκας νόμου. “Τούτῳ, ἦν δʼ ἐγὼ, ἕπεται νόμος καὶ τοῖς ἔμπροσθεν τοῖς ἄλλοις, ὡς ἐγᾦμαι, ὅδε. Τίς; Τὰς γυναῖκας ταύτας τῶν ἀνδρῶν τούτων πάντων πάσας εἶναι κοινὰς, ἰδίᾳ δὲ μηδενὶ μηδεμίαν συνοικεῖν· καὶ τοὺς παῖδας αὖ κοινοὺς, καὶ μήτε γονέα ἔκγονον εἰδέναι τὸν αὑτοῦ μήτε παῖδα γονέα.”

Pros toutois hapasin epakouson kai tōnde tōn en Politeią peri tou koinas einai tas gynaikas nomou. “Toutǭ, ēn dʼ egō, hepetai nomos kai tois emprosthen tois allois, hōs egǭmai, hode. Tis? Tas gynaikas tautas tōn andrōn toutōn pantōn pasas einai koinas, idią de mēdeni mēdemian synoikein; kai tous paidas au koinous, kai mēte gonea ekgonon eidenai ton hautou mēte paida gonea.”

Besides all these, hear also what is in the Republic about the law that wives are to be held in common: “This law follows, I said, and the others before it, I think. Which? That these women are all to be common to all these men, and no woman is to live with any man privately; and the children too are to be common, and neither is a parent to know his own offspring, nor a child its parent.”

Notes and citation

Summary: Plato (Republic): wives and children are to be held in common.

Plato, Republic 5.457c–d. Translated as written.

Notes on the original text

Digital text corrected (Latin letter in the digital text): “Tούτῳ → “Τούτῳ.

Extrabiblical texts: Plato, Resp. 457c–d (Plato (works); quotation)

Topics: Marriage

Cite (SBL): Eusebius, Praep. ev. 13.19.14 (Dindorf 2:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-14). (abbreviation not yet checked)

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13.19.15Dindorf 2:245

Καὶ ἑξῆς ἐπιλέγει “Εἰκὸς, ἔφη. Σὺ μὲν τοίνυν, ἦν δʼ ἐγὼ, ὁ νομοθέτης αὐτοῖς, ὥσπερ τοὺς ἄνδρας, οὕτω καὶ τὰς γυναῖκας ἐκλέξας παραδώσεις καθόσον οἶόν τε ὁμοφυεῖς· οἱ δὲ, ἅτε οἰκίας τε καὶ ξυσσίτια κοινὰ ἔχοντες, ἰδίᾳ δὲ οὐδενὸς οὐδὲν τοιοῦτον κεκτημένου, ὁμοῦ δὴ ἔσονται, ὁμοῦ δὲ ἀναμεμιγμένων καὶ ἐν γυμνασίοις καὶ ἐν τῇ ἄλλῃ τροφῇ ὑπʼ ἀνάγκης, οἶμαι, τῆς ἐμφύτου ἄξονται πρὸς τὴν ἀλλήλων μίξιν. ἢ οὐκ ἀναγκαῖά σοι δοκῶ λέγειν; Οὐ γεωμετρικαῖς γε, ἠ δʼ ὃς, ἀλλʼ ἐρωτικαῖς ἀνάγκαις, αἳ κινδυνεύουσιν ἐκείνων δριμύτεραι εἶναι πρὸς τὸ πείθειν τε καὶ ἕλκειν τὸν πολὺν λεών.”

Kai hexēs epilegei “Eikos, ephē. Sy men toinyn, ēn dʼ egō, ho nomothetēs autois, hōsper tous andras, houtō kai tas gynaikas eklexas paradōseis kathoson oion te homophyeis; hoi de, hate oikias te kai xyssitia koina echontes, idią de oudenos ouden toiouton kektēmenou, homou dē esontai, homou de anamemigmenōn kai en gymnasiois kai en tę̄ allę̄ trophę̄ hypʼ anankēs, oimai, tēs emphytou axontai pros tēn allēlōn mixin. ē ouk anankaia soi dokō legein? Ou geōmetrikais ge, ē dʼ hos, allʼ erōtikais anankais, hai kindyneuousin ekeinōn drimyterai einai pros to peithein te kai helkein ton polyn leōn.”

And next he adds: “Likely, he said. You, then, I said, as their lawgiver, having selected the men, will in the same way select the women and hand them over, as far as possible of like nature; and they, having common houses and common meals, and no one possessing any such thing privately, will be together; and being mixed together in the gymnasia and in the rest of their upbringing, they will be led, I think, by an innate necessity to union with one another. Or do I not seem to you to speak of necessities? Not geometrical, he said, but erotic necessities, which are likely to be keener than those for persuading and drawing the great mass of people.”

Notes and citation

Summary: Plato: men and women living in common will be drawn to union by erotic necessity.

Plato, Republic 5.458c–d.

Extrabiblical texts: Plato, Resp. 458c–d (Plato (works); quotation)

Topics: Marriage

Cite (SBL): Eusebius, Praep. ev. 13.19.15 (Dindorf 2:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-15). (abbreviation not yet checked)

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13.19.16Dindorf 2:245–246

Ἀλλὰ τούτων μὲν ἴσως τις ἑτέρως διηγήσεται τὴν τοῦ λόγου διάνοιαν, μὴ τὸ νομιζόμενον φὰς ὑποβάλλειν. μὴ γὰρ ἀδιαστόλως εἰπεῖν πάσας εἷναι κοινὰς τὰς γυναῖκας, ὡς καὶ τοῖς τυχοῦσιν ἀκολασταίνειν ἐξεῖναι, ἀλλʼ ἐπὶ τῇ τῶν ἀρχόντων ἐξουσίᾳ κεῖσθαι τὴν πρὸς τοὺς ἄνδρας διανέμησιν αὐτῶν. οὕτω γὰρ εἶναι κοινὰς, ὡς ἂν καὶ τὰ δημόσια χρήματα φαίη τις εἶναι κοινὰ, οἷς προσήκει διανεμόμενα πρὸς τῶν ἐπιτετραμμένων. καὶ δὴ ταῦθʼ οὕτως ἐχέτω.

Alla toutōn men isōs tis heterōs diēgēsetai tēn tou logou dianoian, mē to nomizomenon phas hypoballein. mē gar adiastolōs eipein pasas heinai koinas tas gynaikas, hōs kai tois tychousin akolastainein exeinai, allʼ epi tę̄ tōn archontōn exousią keisthai tēn pros tous andras dianemēsin autōn. houtō gar einai koinas, hōs an kai ta dēmosia chrēmata phaiē tis einai koina, hois prosēkei dianemomena pros tōn epitetrammenōn. kai dē tauthʼ houtōs echetō.

Perhaps someone will explain the meaning of these words otherwise, saying that he does not propose what is usually supposed. For he did not say without distinction that all the women are common, so that anyone at all may be licentious with them, but that their distribution to the men lies in the power of the rulers. They are common in the way one might say public property is common, being distributed to those to whom it belongs by those entrusted with it. Well, let that be so.

Notes and citation

Summary: Some interpret Plato’s community of wives as distribution by the rulers, not license.

Notes on the original text

Digital text corrected (stray stop in the digital text): ταῦθʼ οὕτως. ἐχέτω → ταῦθʼ οὕτως ἐχέτω.

Cite (SBL): Eusebius, Praep. ev. 13.19.16 (Dindorf 2:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-16). (abbreviation not yet checked)

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13.19.17Dindorf 2:246

τί δʼ ἂν εἴποις μαθὼν ὡς καὶ μὴ ἐκφέρειν εἰς φῶς τὰ κυούμενα προστάττει, λέγων ὧδε; “Γυναικὶ μὲν, ἦν δʼ ἐγὼ, ἀρξαμένῃ ἀπὸ εἰκοσαέτιδος μέχρι τεσσαρακονταέτιδος τίκτειν τῇ πόλει· ἀνδρὶ δὲ, ἐπειδὰν τὴν ὀξυτάτην δρόμου ἀκμὴν παρῇ, τὸ ἀπὸ τούτου γεννᾶν τῇ πόλει μέχρι πεντεκαιπεντηκονταέτους.”

ti dʼ an eipois mathōn hōs kai mē ekpherein eis phōs ta kyoumena prostattei, legōn hōde? “Gynaiki men, ēn dʼ egō, arxamenę̄ apo eikosaetidos mechri tessarakontaetidos tiktein tę̄ polei; andri de, epeidan tēn oxytatēn dromou akmēn parę̄, to apo toutou gennan tę̄ polei mechri pentekaipentēkontaetous.”

But what would you say on learning that he also orders that what is conceived is not to be brought to light, saying thus? “For a woman, I said, beginning from twenty years to bear children for the city until forty; for a man, when he has passed his sharpest prime of running, from then to beget for the city until fifty-five.”

Notes and citation

Summary: Plato sets the ages for bearing and begetting children for the city.

Plato, Republic 5.460e.

Extrabiblical texts: Plato, Resp. 460e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.19.17 (Dindorf 2:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-17). (abbreviation not yet checked)

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13.19.18Dindorf 2:246

Οἷς ἐπιλέγει “ Ὅταν δὲ δὴ, οἶμαι, αἵ τε γυναῖκες καὶ οἱ ἄνδρες τοῦ γεννᾶν ἐκβῶσι τὴν ἡλικίαν, ἀφήσομέν που ἐλευθέρους αὐτοὺς συγγίνεσθαι ᾗ ἂν ἐθέλωσι.” Καὶ ἐπιλέγει “ Διακελευσάμενοι προθυμεῖσθαι μάλιστα μὲν μὴ εἰς φῶς ἐκφέρειν κύημα μηδὲν, ἐὰν γένηται· ἐὰν δέ τις βιάσηται, οὕτω τιθέναι ὡς οὐκ οὔσης τροφῆς τῷ τοιούτῳ.” Καὶ τὰ μὲν περὶ γυναικῶν ἀγωγῆς τοιαῦτα. τὰ δὲ περὶ ἔρωτος ἐκθέσμου ἐπάκουσον οἷα τυγχάνει

Hois epilegei “ Hotan de dē, oimai, hai te gynaikes kai hoi andres tou gennan ekbōsi tēn hēlikian, aphēsomen pou eleutherous autous synginesthai hę̄ an ethelōsi.” Kai epilegei “ Diakeleusamenoi prothymeisthai malista men mē eis phōs ekpherein kyēma mēden, ean genētai; ean de tis biasētai, houtō tithenai hōs ouk ousēs trophēs tǭ toioutǭ.” Kai ta men peri gynaikōn agōgēs toiauta. ta de peri erōtos ekthesmou epakouson hoia tynchanei

To which he adds: “But when, I think, the women and the men have passed the age of begetting, we shall leave them free to associate with whomever they wish.” And he adds: “Directing them to be especially careful not to bring to light any child conceived, if one is; and if one forces its way, to dispose of it on the understanding that there is no rearing for such a child.” Such, then, are his rules about the conduct of women. Now hear what kind his teaching on lawless love is:

Notes and citation

Summary: Plato orders that children conceived outside the set ages not be reared.

Plato, Republic 5.461b–c. Translated as written.

Notes on the original text

Digital text corrected (accent slip in the digital text): τῷ τοιούτω.” → τῷ τοιούτῳ.”.

Extrabiblical texts: Plato, Resp. 461b–c (Plato (works); quotation)

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 13.19.18 (Dindorf 2:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-18). (abbreviation not yet checked)

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Preparation 13, chapter 20

13.20.1Dindorf 2:246–247

“ Ὅταν δὲ χρονίζῃ τοῦτο δρῶν καὶ πλησιάζῃ μετὰ τοῦ ἅπτεσθαι ἔν τε γυμνασίοις καὶ ἐν ταῖς ἄλλαις ὁμιλίαις, τότε δὴ ἡ τοῦ ῥεύματος ἐκείνου πηγὴ, ὃν ἵμερον Ζεὺς Γανυμήδους ἐρῶν ὠνόμασε, πολλὴ φερομένη πρὸς τὸν ἐραστὴν ἡ μὲν εἰς αὐτὸν ἔδυ, ἡ δʼ ἀπομεστουμένου ἔξω ἀπορρεῖ· καὶ οἶον πνεῦμα ἤ τις ἠχὼ ἀπὸ λείων τε καὶ στερεῶν ἁλλομένη πάλιν ὅθεν ὡρμήθη φέρεται, οὕτω τὸ τοῦ κάλλους ῥεῦμα πάλιν εἰς τὸν καλὸν διὰ τῶν ὀμμάτων ἰὸν, ᾗ πέφυκεν ἐπὶ τὴν ψυχὴν ἰέναι ἀφικόμενον, καὶ ἀναπτερῶσαν τὰς διόδους τῶν πτερῶν, ἄρδει τε καὶ ὥρμησε πτεροφυεῖν καὶ τὴν τοῦ ἐρωμένου αὖ ψυχὴν ἔρωτος ἐνέπλησεν. ἐρᾷ μὲν οὖν, ὅτου δὲ ἀπορεῖ, καὶ οὔθʼ ὅ τι πέπονθεν οἶδεν, οὐδʼ ἔχει φράσαι, ἀλλʼ οἶον ἀπʼ ἄλλου ὀφθαλμίας ἀπολελαυκὼς πρόφασιν εἰπεῖν οὐκ ἔχει.”

“ Hotan de chronizę̄ touto drōn kai plēsiazę̄ meta tou haptesthai en te gymnasiois kai en tais allais homiliais, tote dē hē tou rheumatos ekeinou pēgē, hon himeron Zeus Ganymēdous erōn ōnomase, pollē pheromenē pros ton erastēn hē men eis auton edy, hē dʼ apomestoumenou exō aporrei; kai oion pneuma ē tis ēchō apo leiōn te kai stereōn hallomenē palin hothen hōrmēthē pheretai, houtō to tou kallous rheuma palin eis ton kalon dia tōn ommatōn ion, hę̄ pephyken epi tēn psychēn ienai aphikomenon, kai anapterōsan tas diodous tōn pterōn, ardei te kai hōrmēse pterophyein kai tēn tou erōmenou au psychēn erōtos eneplēsen. erą men oun, hotou de aporei, kai outhʼ ho ti peponthen oiden, oudʼ echei phrasai, allʼ oion apʼ allou ophthalmias apolelaukōs prophasin eipein ouk echei.”

“And when he continues doing this and draws near, with touching, in the gymnasia and in their other meetings, then the fountain of that stream which Zeus, when in love with Ganymede, named desire, pouring in abundance upon the lover, partly sinks into him, and partly, when he is filled, flows out; and as a breath or an echo rebounding from smooth and hard surfaces is carried back to where it started, so the stream of beauty, going back into the beautiful one through the eyes, the natural way to the soul, arriving and setting the passages of the wings astir, waters them and makes the wings begin to grow, and fills the soul of the beloved in turn with love. He loves, then, but what he loves he does not know; he neither knows what he has experienced nor can tell it, but like one who has caught an eye disease from another he can give no reason for it.”

Notes and citation

Summary: Plato (Phaedrus) describes the stream of beauty passing between lover and beloved.

Plato, Phaedrus 255b–d.

Notes on the original text

Digital text corrected (breathing slip in the digital text; line-end hyphen left in the digital text): ταῖς ἅλλαις ὁμιλίαις → ταῖς ἄλλαις ὁμιλίαις; πτε- ροφυεῖν → πτεροφυεῖν.

Extrabiblical texts: Plato, Phaedr. 255b–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.1 (Dindorf 2:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-1). (abbreviation not yet checked)

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13.20.2Dindorf 2:247

Καὶ ἐπιλέγει ἐξῆς Ἐπιθυμεῖ δὲ ἐκείνῳ παραπλησίως μὲν, ἀσθενεστέρως δὲ, ὁρᾶν, ἅπτεσθαι, φιλεῖν, συγκατακεῖσθαι· καὶ δὴ, οἶον εἰκὸς, ποιεῖ τὸ μετὰ τοῦτο ταχὺ ταῦτα. ἐν οὖν τῇ συγκοιμήσει τοῦ μὲν ἐραστοῦ ὁ ἀκόλαστος ἵππος ἔχει ὅ τι λέγοι πρὸς τὸν ἡνίοχον, καὶ ἀξιοῖ ἀντὶ πολλῶν πόνων σμικρὰ ἀπολαῦσαι· ὁ δὲ τῶν παιδικῶν ἔχει μὲν οὐδὲν εἰπεῖν, σπαργῶν δὲ καὶ ἀπορῶν περιβάλλει τὸν ἐραστὴν καὶ φιλεῖ, ὡς σφόδρα εὔνουν ἀσπαζόμενος· ὅταν τε συγκατακέωνται, οἷός ἐστι μὴ ἀπαρνηθῆναι τὸ αὐτοῦ μέρος Χαρίσασθαι τῷ ἐρῶντι, εἰ δεηθείη τυγχάνειν....

Kai epilegei exēs Epithymei de ekeinǭ paraplēsiōs men, asthenesterōs de, horan, haptesthai, philein, synkatakeisthai; kai dē, oion eikos, poiei to meta touto tachy tauta. en oun tę̄ synkoimēsei tou men erastou ho akolastos hippos echei ho ti legoi pros ton hēniochon, kai axioi anti pollōn ponōn smikra apolausai; ho de tōn paidikōn echei men ouden eipein, spargōn de kai aporōn periballei ton erastēn kai philei, hōs sphodra eunoun aspazomenos; hotan te synkatakeōntai, hoios esti mē aparnēthēnai to autou meros Charisasthai tǭ erōnti, ei deētheiē tynchanein....

And he adds next: “He desires, like the lover but more weakly, to see, to touch, to kiss, to lie with him; and then, as is likely, he soon does these things. In their lying together, then, the lover’s unruly horse has something to say to the charioteer, and asks for a little enjoyment in return for many toils; but the beloved’s has nothing to say, but swelling and perplexed embraces the lover and kisses him, welcoming him as very well disposed; and when they lie together, he is ready not to refuse his part in gratifying the lover, if he should ask to obtain it ….

Notes and citation

Summary: Plato describes the beloved’s response and the temptation of the unruly horse.

Plato, Phaedrus 255e–256a. Translated as written.

Extrabiblical texts: Plato, Phaedr. 255e–256a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.2 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-2). (abbreviation not yet checked)

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13.20.3Dindorf 2:247

ἐὰν μὲν δὴ οὖν εἰς τεταγμένην δίαιταν καὶ φιλοσοφίαν νικήσῃ τὰ βελτίω τῆς διανοίας, μακάριον καὶ ὁμονοητικὸν τὸν ἐνθάδε βίον διάγουσιν, ἐγκρατεῖς ἑαυτῶν καὶ κόσμιοι ὄντες.”

ean men dē oun eis tetagmenēn diaitan kai philosophian nikēsę̄ ta beltiō tēs dianoias, makarion kai homonoētikon ton enthade bion diagousin, enkrateis heautōn kai kosmioi ontes.”

If, then, the better elements of the mind prevail, leading to an ordered life and philosophy, they pass their life here in blessedness and concord, masters of themselves and orderly.”

Notes and citation

Summary: If reason prevails, the lovers live in self-control and concord.

Plato, Phaedrus 256a–b.

Extrabiblical texts: Plato, Phaedr. 256a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.3 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-3). (abbreviation not yet checked)

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13.20.4Dindorf 2:247

Εἶτα μεθʼ ἕτερα ἐπιλέγει “Ἐὰν δὲ διαίτῃ φορτικωτέρᾳ τε καὶ φιλοτίμῳ δὲ χρήσωνται, τάχʼ ἄν που ἐν μέθαις ἤ τινι ἄλλῃ ἀμελείᾳ τὼ ἀκολάστω αὐτοῖν ὑποζυγίω λαβόντε τὰς ψυχὰς ἀφρούρους, συναγαγόντε εἰς ταὐτὸ, τὴν ὑπὸ τῶν πολλῶν μακαριστὴν αἵρεσιν εἱλέσθην καὶ διεπραξάσθην· καὶ διαπραξαμένω τὸ λοιπὸν ἤδη χρῶνται μὲν αὐτῇ, σπάνια δὲ, ἅτε οὐ πάσῃ δεδογμένα τῇ διανοίᾳ πράττοντες.

Eita methʼ hetera epilegei “Ean de diaitę̄ phortikōterą te kai philotimǭ de chrēsōntai, tachʼ an pou en methais ē tini allę̄ ameleią tō akolastō autoin hypozygiō labonte tas psychas aphrourous, synagagonte eis tauto, tēn hypo tōn pollōn makaristēn hairesin heilesthēn kai diepraxasthēn; kai diapraxamenō to loipon ēdē chrōntai men autę̄, spania de, hate ou pasę̄ dedogmena tę̄ dianoią prattontes.

Then, after other things, he adds: “But if they follow a coarser and ambitious way of life, perhaps in drink or some other carelessness the two unruly beasts of burden in them, catching their souls off guard, bring them together and choose and accomplish that course which the many count blessed; and having accomplished it, thereafter they continue in it, but rarely, since what they do is not approved by their whole mind.

Notes and citation

Summary: If the lovers give way to passion, they sometimes indulge it.

Plato, Phaedrus 256b–c. Translated as written.

Extrabiblical texts: Plato, Phaedr. 256b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.4 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-4). (abbreviation not yet checked)

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13.20.5Dindorf 2:247–248

φίλω μὲν οὑν καὶ τούτω, ἧττον δὲ ἐκείνων ἀλλήλοιν διά τε τοῦ ἔρωτος καὶ ἔξω γενομένω διάγουσι, πίστεις τὰς μεγίστας ἡγουμένω ἀλλήλοιν δεδωκέναι τε καὶ δεδέχθαι, ἃς οὐ θεμιτὸν εἶναι λύσαντας εἰς ἔχθραν ποτὲ ἐλθεῖν.

philō men houn kai toutō, hētton de ekeinōn allēloin dia te tou erōtos kai exō genomenō diagousi, pisteis tas megistas hēgoumenō allēloin dedōkenai te kai dedechthai, has ou themiton einai lysantas eis echthran pote elthein.

These two too are friends, though less than the others, to one another, both during their love and after it has passed, thinking that they have given and received the greatest pledges, which it is not lawful ever to break and come to enmity.

Notes and citation

Summary: Such lovers remain friends, bound by mutual pledges.

Plato, Phaedrus 256c–d.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text): ἡγου- μένω → ἡγουμένω.

Extrabiblical texts: Plato, Phaedr. 256c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.5 (Dindorf 2:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-5). (abbreviation not yet checked)

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13.20.6Dindorf 2:248

ἐν δὲ τῇ τελευτῇ ἄπτεροι μὲν, ὡρμηκότες δὲ πτεροῦσθαι ἐκβαίνουσι τοῦ σώματος, ὥστε οὐ σμικρὸν ἆθλον τῆς ἐρωτικῆς μανίας φέρονται. εἰς γὰρ σκότον καὶ τὴν ὑπὸ γῆς πορείαν οὐ νόμος ἐστὶν ἔτι ἐλθεῖν τοῖς κατηργμένοις ἤδη τῆς ὑπουρανίου πορείας, ἀλλὰ φανὸν βίον διαγαγόντας εὐδαιμονεῖν μετʼ ἀλλήλων πορευομένους, καὶ ὁμοπτέρους ἔρωτος χάριν. ταῦτα τοσαῦτα, ὦ παῖ, καὶ οὕτω θεῖά σοι δωρήσεται ἡ παρʼ ἐραστοῦ φιλία.”

en de tę̄ teleutę̄ apteroi men, hōrmēkotes de pterousthai ekbainousi tou sōmatos, hōste ou smikron athlon tēs erōtikēs manias pherontai. eis gar skoton kai tēn hypo gēs poreian ou nomos estin eti elthein tois katērgmenois ēdē tēs hypouraniou poreias, alla phanon bion diagagontas eudaimonein metʼ allēlōn poreuomenous, kai homopterous erōtos charin. tauta tosauta, ō pai, kai houtō theia soi dōrēsetai hē parʼ erastou philia.”

And at the end they leave the body without wings, but eager to grow them, so that they carry off no small prize for their erotic madness. For it is no longer the law that those who have already begun the heavenly journey should go into darkness and the journey under the earth; but they lead a bright life and are happy, journeying with one another, and when they grow wings they grow them together because of their love. So great and so divine are the gifts, my boy, that the friendship of a lover will bestow on you.”

Notes and citation

Summary: Plato promises the lovers a bright life and a common return to heaven.

Plato, Phaedrus 256d–e.

Extrabiblical texts: Plato, Phaedr. 256d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.20.6 (Dindorf 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-6). (abbreviation not yet checked)

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13.20.7Dindorf 2:248

Τοιαῦτα μὲν τὰ Πλάτωνος, ἀλλʼ οὐ τὰ Μωσέως, ὃς διαρρήδην τούτοις ἐναντία νομοθετεῖ, μεγάλῃ τῇ φωνῇ τὴν κατὰ παιδεραστῶν προσήκουσαν προφερόμενος δίκην. φησὶ γοῦν “ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικὸς, βδέλυγμα ἐποίησαν ἀμφότεροι· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσι.” καὶ “ἐπικατάρατος πᾶς ὁ κοιμώμενος μετὰ ἄρσενος κοίτην γυναικός.” τί δεῖ τανῦν ἀπελέγχειν, ὡς παρεὶς ὁ σοφώτατος τὸν παιδεραστὴν, οὐδὲ γὰρ ἐν τοῖς Νόμοις ἠξίωσε κατὰ παιδεραστῶν θανάτου δίκην ὁρίσασθαι, προστάττει θανάτῳ ζημιοῦν οἰκετῶν τὸν μὴ καταμηνύσαντα θησαυρὸν ὑφʼ ἑτέρου τινὸς εὑρημένον; ἐπάκουσον δὲ καὶ τῶνδε, ἔνα μή με συκοφαντεῖν ὑπολάβῃς

Toiauta men ta Platōnos, allʼ ou ta Mōseōs, hos diarrēdēn toutois enantia nomothetei, megalę̄ tę̄ phōnę̄ tēn kata paiderastōn prosēkousan propheromenos dikēn. phēsi goun “hos an koimēthę̄ meta arsenos koitēn gynaikos, bdelygma epoiēsan amphoteroi; thanatǭ thanatousthōsan, enochoi eisi.” kai “epikataratos pas ho koimōmenos meta arsenos koitēn gynaikos.” ti dei tanyn apelenchein, hōs pareis ho sophōtatos ton paiderastēn, oude gar en tois Nomois ēxiōse kata paiderastōn thanatou dikēn horisasthai, prostattei thanatǭ zēmioun oiketōn ton mē katamēnysanta thēsauron hyphʼ heterou tinos heurēmenon? epakouson de kai tōnde, ena mē me sykophantein hypolabę̄s

Such are the teachings of Plato, but not those of Moses, who expressly legislates the opposite, proclaiming with a loud voice the fitting penalty against pederasts. He says at least: “Whoever lies with a male as with a woman, both have committed an abomination; let them surely be put to death; they are guilty.” And: “Cursed is everyone who lies with a male as with a woman.” Why need we now show that the wisest man, passing over the pederast (for not even in the Laws did he see fit to fix the death penalty against pederasts), orders that a slave be punished with death who does not report a treasure found by someone else? But hear these words too, so that you may not suppose that I slander him:

Lev 20:13 (quotation, high confidence) · Deut 27:20 (echo, low confidence)

Notes and citation

Summary: Moses punishes pederasty with death; Plato does not, but would put to death a slave who failed to report found treasure.

Lev 20:13; the second saying is not in our texts of the Pentateuch (compare Deut 27:20–23). Translated as written.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 13.20.7 (Dindorf 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-7). (abbreviation not yet checked)

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